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
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
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
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
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
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
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
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
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
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
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
but must haue washed it aftir hir It is an argument a postetiore wherby the thinge is shewed to him that onelye gazethe vppon the externe workis and not of faith and proued of the euident signes folowinge faith as Christes similitude declareth it by the two detters This is the storye to ioyne the scriptures togither aftir your rule which your self so lowdly obserue Acertain pharisei bode Christ to dyner for no greate loue ye maye be sewer but as you and such lyke nowe a dayes will haue some good simple menne at your table ether so soucke out or to trappe them vnwares or to make a testinge stoke of their godly communicacion if thei speake the truthe so circūspectly y t ye cannot set hold of them And a non as thei wereset commeth in this notable sinner meruel y e holy pharisei stopped not his nose stādīg behind christ w t a boxe of oyntment wepinge at his fete washing them with hir teares runninge downe by hir chekes wyping them with hir heare and often kyssinge them in the anointinge Here was great oddes betwixt so holy a pharisaye and so sinful a woman In so miche that he thought If Christe had ben so holy a prophete as he was takē he shuld haue knowē who how greate a sinner she was that towched him and so aftir the pharisei to haue thruste hir out of the house But here Christ comen to call sinners to repentance and not siche holy phariseis so iuste in their owne conceight so ful of your good condicions of workis y t thei wil be iustifyed by their good workes breke open heuen gatis withe their holy dedis hauinge no nede of Christis merits by his passion putteth forth his similitude tectely comparinge the holy pharisei to the famose sinner present teachinge him and vs that the comon misse women beleuing in Christ and repentant shal go be fore y e holy hipocrits bishops and phariseis for al their holy holy workes into the kingdom of heuen and that he came not to call sich iust hipocrites that wil be iustifyed by your good condicions there own good workes but to declare them to be farther of from forgeuenes and saluacion then the publicans and misse women y t in faith acknowlege themselues sinners whom Christ is comē to cal to repētāce And here is to be noted y t christ by this smilitude of the two detters maketh the pharisaye in his own answere to condempne himself and to iustifye the sinful woman There were two detters saith he one ought fyue hōdred pence the tother .l. And when nether of them was able to paye their dettis where be now your meritis in your condicion to deserue remissiō where be your satisfaccions with your contentacions for your sinnes by partipacion Cum non essent soluendo saith christ when thei were not able to paye to satisfye ne to content ne to deserue then their creditor merciably frely forgaue them both Here ye must note where Christe placeth his forgeuenes whether before or after loue He saith when neither of them was able to paye he forgaue them Ergo not for their loue were thei forgeuen But nowe speake Simon ye pharisei condempne your selfe and your owne false doctrine of workes to iustifye whyche of these two shall moste loue his creditor Mary quod Symon I thinke he to whom is most forgeuen Thou hast iudged ryght lo here it is plain that forgeuenes goth before loue Ergo for hyr loue was she not forgeuen but because she was forgeuen mich therfore she loued mich And here christ inuerteth y e consequence turninge himself to the woman but spekinge to the pharisai sainge Seest thou this woman he saw the woman and hir workes of loue but not hir faith I am comen into thy house and thou haste done none of these tokens of loue to me he hadde geuen christe a dyner but neither of faith nor yet of loue Thou hast not geuen water to my fete she hath wasshed them with the teares of hir eyes c. For which thinge I tell the but the womā he told hir another cause Remittantur peccata eius multa that is lette hir greate and many sinnes be forgeuen as thou iudgest and beleuest because she hathe loued mich And nowe because we shulde see the inuersion of the consequence and the euydent probation to the pharisey more clearly Chryst clerelyer to vs and to her expresseth the remission to go before loue saienge To whome is lyttle forgeuē he lesse loueth whiche importeth To whome is miche forgeuen he most loueth declaringe loue and hir degrees to followe the degrees of forgeuenes procedīg out of the degrees of the rote of faith iustifieng But in conclusion to certify the woman whose faith was known to him and to hir onely and not to y e pharisey that seeth and wondrethe only vpon his own holy works therby to be iustified and by his owne rightwisenes he telleth hir constantly affirming for the peace and tranquillite of hir conscience all dubitacion and doute set a parte sainge Thy faith hath saued y e go thy waye in peace as Paule saith we iustified by faith haue peace c. Here is plain by your owne rule of the conference of scriptures that of faith commeth forgeuenes out of forgeuenes cometh loue folowing faith forgeuenes into y e iust confutacion of al y t ye haue and shal hereaftir bring in for your charite to iustifye So that except ye frame the scriptures better and iustlier for your part ye shal as ye so scornfully and skoffingly tell it me bringe but your croked keyes to cleaue your knotty logges But sith ye will nedes stryue so fondelye and so vnlernedly againste the truth I shall by gods grace to my poore and litle talent by gods helpe defende it And tel if you euē here y t if ye were in very dede so well lerned in the scriptures as ye couet and glorye to be sene in your bokes and shewe youre selfe and as ye make foles to beleue and knewe it in hert descended vnto your self to see your own ignoraunce as with your lippes and painted pen ye faine your self to teach in your predestinacion ye wold neuer moue penne ne open your lyppes thus arrogantly ▪ and so blyndly so boldly ye and blasphemousely agenst the lorde and his annointed For I tell it you constantly that suche hipocritishe phariseis as esteme them selues better for their shininge vnfaithfull workes then be the sinners for their onely lyuely faith into christe do but byd christ and his to diner to trappe them and owe more vnwares then thei be ether able or willing to pay hī As lyke an vnhandsom hatchet to open your lockes make ye of spe saluati sumus that is In hope be we saued To open this locke that ye may see how lytle it maketh for your purpose I shal by y e ioining of y t as goth before and that as
foloweth shew ye what is hope and Paules mynde He had before mightely proued by faith onely man to be absolued from sin treating sin the lawe faith and grace and here he commeth to the worke of hope whiche is exercised shineth in pacience proued by tribulacion wherof he here maketh large mencion setting forth our consolacion in the middes of oure affliccions by the hope of our saluacion to come calling hope the expectation of those thinges which haue bē before conceiued by faith y t is to wete our saluatiō and the redemption of our bodies in the resurrecciō for in this hope saith he we loke and abyde for our saluacion For we must first know y e thing ere we can ether waite and hope for it or loue it and be firste assiewered by our faith apprehendinge the promise therof to haue it ere by expectacion we wait for it wherefore the scripture saith firste we be saued by faith and then in ferme hope we wait for our saluaciō For if y e thing waited and loked for by hope were sene present saith Paule so were it not by hope loked for for wherfore shuld a man hope for the thinge which he seeth For asmuche therefore as we se not the saluacion whiche we hope to haue therfore thorowe pacience we tary and hope for it Hitherto be Paules wordes wherby ye se y t we be first iustifyed and saued by faith as the order and processe before of his pistle declareth it ere we tary and wait for it by hope Is this a Good argument By hop or in hope we abyde in a ferme expectacion for our saluacion conceiued before by faith ergo hope sauethe By faith in hope we be saued that is faith setteth vs in a perfit hope of saluacion For the saluacion is promised and receiued first into faith beleuinge and knowinge it ere it be waited for by hope Men vse now a dayes this blasphemouse sophistry whē thei wil īpugne such deuout saings as haue ben vsed in our chirch whē eche man exhorteth other to saue his own soul or desireth a nother to saue his neighbors soule or els moueth his frende by almos praier fasting good dedes to worke the welth of his soule Al which saluaciōs workts of saluacion good deuout men vnderstand to be done as in dede thei cannot be done otherwise by the merites of christes passion and gifte of god And yet these beastes that put no differēce betwene a key and an batcher diffame the speache If you or any of your scolers shulde come to me with this fonde speche to desier me to saue his soule I oughte to teache you and them accordinge to scriptures that there is but onely one sauiour Iesus Christe god and man and so shewe you the waye to him as testifieth Paule and christe to go to hym by faith into him and to tell you that I am no sauioure of soules no not of my nowne And as for the deedes whiche ye so blasphemousely call saluations and workes of saluacion therby men to saue eche others soules in so detestable a blasphemy ▪ as no godly eares may heare as the scriptures abhorre and detest the speache so oughte nether your mouth to haue vttered it ne w t pen to haue writtē it For the scripture knoweth but y e onely worke of oure saluacion and redemption which only christe Iesus once for euer and also perfitly openly and so plentuouslye wroughte in the myddes of the erthe as witnes the psal when he offered vp to his father in sacrifice his owne blessed innocent body to be crucified on the crosse for our sinnes And as for prayers almos fastynge whyche god commaundeth and not you the scripture calleth them the fruites of our faith and the frutes of the spirite declaringe our obedience to god and his preceptes testifienge our faith iustifieng and our loue to god and to our neighbours Ne call vs not beastes because we will not vse but rather impugne with gods worde those blasphemouse speches of your popishe chirch and deuoute papistes pilers of the rome churche or rather of the courte of rome we be nowe god be praysed vnder a nother head and in a nother chirch Is this a godly vnderstondinge of your deuout papistes To saye that by the merits of christes passion men by their dedes shulde deserue to saue them self ye blaspheme diffame y ◠merets of christes passion and robbe him of his glory with youre speache in so sayenge and of his merits to And euen these lo be youre romyshe craftye kayes and youre owne beastly hatchets ye vse to deceiue the simple christians and to seduce them from their onely and sufficient sauyour Christe into mennes saluacions by workes of your owne inuented popish saluacion After your lende diuiniti ye fal to fond policie askinge whether it be more profitable to take forgeuenes of synnes without a condicion or tary till the condicion were fulfilled whiche question is so fondly conceiued that I wil aunswere merelye to it as the prentis of London did aunswere his maister before the wardens when he asked him why sonne Is not a colde capod good meat yes quod the prentis if I had had it Ye both falsely and truncatelye reherce my question whiche is thus in my booke whether you laden with synne Christe callynge you and promysynge to ease you frelye forgeuynge you for your faith I ask you were it more profitable to you by that onely condicion of faith to set holde of his fre forgeuenes now offred you by Christ that cannot lye or to tary and send him worde ye will first knowe and fulfill your condicions And you answer as did the prentes That his master had spokē of miche good meate if a man coud haue it As thoughe Christes wordes and his promyse to be forgeuen for our faithe were but vayne rehersallis of vayne things neuer offred ne promised ne let before vs as neuer were the colde moton befe ne capons recherced of that vaine lyinge man the prentices master Compare ye Christes almighty infallible promises to vayne menis lyes And matche ye Christes ernest holy wordis with siche a prophane light iest Now I se y e god worthely punisheth in you one syn with a nothere euen your obstinate arrogāt impiete cōtempte of god and his worde with blyndnes hath made folishe your wisdom and hathe casten you vp thorow your own lustes into a forlorn mīd god geue ye grace to know nomo condicions wais into your remission and saluacion but only faithe in Christis moste preciouse blode and shortly to repent And so your maship hath said trwly that a man were beter if any thinge could be beter then god hath ordined it to take remission of sinne without any condicion For then without any endeuore all shuld haue it And your lordeship shuld haue lerned ere this that God hath offred and promised
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
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
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
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
vtterly detested And euen then were y e last dayes and houre as Ioan and Paule testify wherof his sacraments and articles and his doctrine be called y e last y t shuld be taught delyuered vs the fathers voice with greate maiestie out of heuen commaunding vs to heare his sonne as the last and sufficient most perfit teacher maister vs not to wayte for any other after hym lest any thense forthe shulde be deceiued by any further vayne expectation and loking for any false techers and writers as haue this bysshoppe with his Antichristes hitherto seduced men withe their false bookes and falser doctrine from y t which our lorde preserue and defende this his church of englonde to whom be prayse for euer Amen And now vnto you my lord send I this fyrst pece to occupy your selfe in makinge aunswer It was Easter ere I had your boke theÌ„ had I litle tyme skant .xx. dayes to read it to make this answer and lesse quietnes to wryte For in dede ye made me a runner about into vncertaine seates and vnder and otherwhiles aboue vncertaine sower elements But the lorde see to it and â—e iudge which taketh out of your handes into lyberte all that yet suffer wronge of you Steuen Gardines the bysshop Ioye Barneâ— was vâ—rgiâ—ffâ—n The bysshop Ioye when I alledge thenâ—ber and the leafe of hiâ— boke it is of his first â— priÌ„ted bokâ— in the greater volume ioan 6. The bys Ioye A sclaunder geuen and a sclauÌ„der receiued Math. 5â— Rom. 3. In his pistle to etesipho dialo i. AusteÌ„ in psal xxxi lxx in his pistle .lii. c. Ro. iiii .xi Rom. viii i. Cor. i. Rom. viii i.li. retract ca. ix In enâ—h ad â—auren de gratia â— li. arb ca. xvi homili in Io. xxix et episto xxiiii i. Cor. i. Ephe. ii Ephe. i. The bys Ioye To merite by participation The bys â–ª Ioye The bys Ioye The bys Ioye The bys Ioye Ro. xiiii Isay. 64. Ps. c â—i Rom. â—x The bys Ioye Hebre. vii viii.ix.x CoÌ„tentatioÌ„ The bys Ioye Repentaunce foloweth faith iustifienge faith iustâ— fienâ— is befoâ—e baptiâ—â— Mat. xxvii A note worthy to be obserued ii Cor. vii Rom. vii Rom. vii Isa. xxviii Genes xlii xliii.xliiii Ioseph in this straung worke with his brethren fygured god in chryste Exo. xxxiii Gen. iii. The bys Ioye Mal. ii â— Cor. iii Math. vi Rom. vii i. timo vi Psal. 111 â—phe 4 6. gal 3. Rom 13. colloss 3. Canti v. The bys Ioye The bys Ioye The bys Ioye zâ—par 24. Psal. 103. The bys Ioye rom v. i. cor v. collos .i 2. cor v. The bys Ioye â—uke .xvii. rom iii 1. cor x 1. Phi. 2. Mat. v Phi. ii collos iii. Rom. v. Iere. .xvi Psal. xix Ioan. i. â—eut xxviâ— Gala. ii rom iii The byshoâ— his .ii. articlâ— His. iii. aâ—â—â—cle WiÌ„chesters paradox Ephe. v i. cor ii The bys Ioye Only faith iustifieth by his owne graunt The bysshopâ— two faithes folio .xviii. and .xix. â—â—e popes faith Acte xiii Fayth fyrste of all Thauctoriâ—e and vnâ—erstanding â—f the scripâ—uâ—e must do â—ende vpon â—he pope â— Gardiners â—â—en mouth To be confedered with the popes frendes and to wryte against hys enemies is a shrewd tokeÌ„ of a papiste 〈◊〉 lâ— â—om 10. â—oh 17 â—sai 53. Collos. â— The bys Ioye 〈…〉 Rom. 10. The bys Ioye gal 5. The bys Ioye Ioan. vi Ephe. 1. 2. Ephe. 1. Ephe. 2. Ephe. 2â— 1. coâ— 1. Ephe. 1. Rome 8. Our predesâ—ination election sought and founde in christ onely â— volunâ—ary necesâ—ite Mat. 20. prour 16. â—sal lxxvi Isay .x. Isay xxviiâ— Rom xv Psal. 13. c 2.14 The bys Ioye Gardiners faithe formed and vnformed shapt and shaples by whiche worke faith iuâ—tifieth Gene. 27. The bys Ioye faith iustifyinge rom 3. Gal. 2. luke 18. The bys Ioye The officie of faith of hope â— of loue The. bys Ioye The bys Ioye The bys Ioye after â—udolph in vita Christi math v. 〈◊〉 xvii 〈◊〉 xix 〈◊〉 xvii rom iii. x cetle xxxii how faith not worke fulfilleth the lawe The bys Ioye The bys Ioye the bishop is afraide lest he shuld be iustified by onelye faith the vse of baptisme Bapâ—â—â—me is the testification to â—he churche of the regeneration of the spirite ephe iiii collos ii gal iii. act xvi act xv our workes may not sustaine the iudgementâ— of god rom iiâ— Esay lvii â–ª â—et xiii 〈◊〉 xiiii â— xv li. iiii de spaÌ„ et littera philip iii. rom ix .x. Workes make vs vncertaine faith câ—rtifeth vs al dubitation excluded Baptism is the seal testimoniall to the churche of the remission of sins The bys Ioye gene iiii Io. vi Hebrew .xi. The bys Ioye â—he bishops â—â—ndicioâ—s i. cor xi ii timo ii â—om vii act xv â—eut xxvii The bys Ioye The bys Ioye Agens sciâ— occultâ— innata sibi â—â—rtute The bys Ioye The bys Ioye Luc. vii Thinnersion of tâ—e coÌ„sequence rom v. cap. viii Hope The bys Ioye lxxiii The bys Ioye rom i. The bys Ioye The bys Ioye The bys Ioye Io. vi Mat. xv Ioan. 3. â— v The bys Ioye liii xv The bys Ioye â— timo i. The bys Ioye Hebr. xi The bys Ioye Faith beleueth hope abydeth and waiteth for Charitie leueth The bys Ioye rom â—i ii cor iii. The bys Ioye â—atte the heremite The bys Ioye rom vii The bys Ioye rom viii gala iii. i. cor i. titum iii. The bys Ioye The bys Ioy. The bys Ioye â—om iii. The bys Ioye psal lxviiâ— lib. ii de preâ—atorum merites â—a ii iii The bys Ioye The bys Ioye The bys Ioye i cor iii the workâ— of god iÌ„ maÌ„ not of maÌ„ Ezec. xxx Philip. ii ii cor iii philip i i cor iii God maketh vs to work with him Isai 6â— â— ephe vi â—he bys Ioye gala iii i timo ii Gen. xxvii Gene. xxiii â—n epi â— craâ—ill iâ— cor i iiii thinges giueÌ„ to god onely The bys Ioye rom i mat xv rom x timo i. The bys Ioyâ— The bys Ioye deuter xii The bys Ioye The bys Ioye The bys Ioye To abolish The bys Ioye The bys Ioy. The bys Ioye Ioye The bys The bys Ioye The by Ioye timo â— The bys Ioye â—aith Hope Loue. The bys Ioye The bys Ioye Mat. xvi The bys Ioye â—n your 4 article The bys Ioye The bys Ioye The bys Ioye The bys Ioye The bys â—oye Ioye The bys â—oye Psa. iiii Baptisme Roma vi The supper of the lorâ—e The byâ— Ioye i. pet iii. Titu iii. Ioan. iii. i. Ioan. v Ioan. i Isai x. Baptisme i. Pet. iii. Rom. viii Genes 27 Gala iii. i. Ioan. v. Rom. xi â—â—â—es vi viâ—i The byâ— Ioye Rom. v. The byss â–ª Ioye The byss Ioye The byss Ioye The bys Ioye The byss Ioye The byss Ioye The byss Ioye The byss Ioye The byss Ioye The bys Ioye The byss The byss Ioye The 〈◊〉 Ioye The byss Ioye The byss Ioye â—is receiâ—is 〈◊〉 â—oy◠〈◊〉 The byss The byss Ioye The byss Ioye 〈…〉 The affectes of the flesh be inimitie to god Rom. viii i. cori xv i. cori xii Rom. iiii His worthines is now calle metenes The byss Ioye The byss Ioye The byss Ioye The bys Ioye The byss Ioye i. Cor. iiii Collo ii Heb. i.
for thattainement and enioyinge of the remission and saluacion Here may euery reader see howe shamefully repugnant is your doctrine The contencion is not of the preciousnes validite and effect of christes passyon but of the vse of it A goodly shameles shifte lo. Be ye slypte now from theffect so sodenly to the vse Euen an euident token of a gilty conscience that misâ—rusteth and is a fraide of his owne doctrine Do not the remission of oure sinnes pertaine to the preciousenes of Christes passion Is it not the validite thâ—ffect therof that iustifieth and absoluteth the beleuers from synne Saye ye not youre selfe firste of all Theffecte of Christes passion requireth a condicion ye neuer saide the vse thereof requireth the condicion Theffect therof was euer the marke that ye dyd shote at and I confuted it The contencion was euer betwixt vs. whether by faith onely or by workes or by faith and workes together maÌ„ is iustified at the same marke yet bend ye al your feble ordinaÌ„ce in this your declaracioÌ„ And as for the vse of Christes passioÌ„ ye neuer spake of tyl now for a shifte as one wery of his false part The vse therof presupposeth the hauing therof whiche is the iustification by onely faith Whiche once obtained we well vse it in y t we remeÌ„ber it w t perpetual thankes geuing lauding praising our heaueÌ„ly father thorow our sauior christ for so ryche inestimable a benefite What faithful man doubted of this vse after he had enioyed the gyfte And this vse of it is the gift of god Nowe what contencion and matter can ye moue or make of this vse Except ye wyll contende to shewe your highe witte and wilye rethorike to fynde a knotte in a rishe as haue the prouerbe In youre scole with Barnes ye saye ye traueled to enstructe him of the condicions before theffect agreed vpon faith to be one then ye brought in mo coÌ„dicioÌ„s workes as to forgeue your neyghbor your incorporacioÌ„ into christ by baptisme or returning to him by penaÌ„ce whiche all for that they go before the forgeuenes after you they can not be y e vse of the thinge not yet obtayned wherfore nether with hiÌ„ ne in your articles is there ne coulde be any coÌ„tention of the vse of christes passion But I wyll by waye as they saye of communication admitte your cauillacion and trappe you in youre owne wordes thus saing in the next syde of your lefe And we with the grace of god doinge the workes of penaunce taste and fele the passioÌ„ of Christ and as good men haue called it meritinge and deseruinge to vse the benefites of Christes passion Before ye were in the vse of christes passion and now ye be fledde to the meriting to vse the benefites therof And this is your mistye maze ye wold leade your readers into more to wonder at your highe lerninge wyly witte not perceiued ne vnderstanden then to gette any frute therby This is your iuglynge cast with your wide wordes of vse and meritinge to vse as ye iugled with your confuse condicioÌ„ so ful of your yong condicions Nowe euerye man seeth the benefites of Christes passion to be infinite and innumerable and euerye one to haue his proper vse And thus haue ye broughte vs into a confuse wylde wyldernesse wherin ye maye with your wilye romyshe foxe wynde your self into many perplexe wayes as into an C. angles Amonge therfore so manye benefites for youre pleasure to take your course with your worde vse let y e remission of our sinnes in christ by faith if it so lyke you be one of these benefites To vse a benefit wel is to encrease it remember and acknowledge it with thankes geuing dailye to thautor therof This vse we must deserue with the workes of penaunce saye you ere we haue the benefit vsed a goodly godly dreame lo. I had wende that the vse of this benefite as to acknowledge it to remember it to encreace it to thaÌ„ke god had ben also the giftes of hym that saith without me ye can do nothinge no not so muche as to thinke wel to wil wel or to begin any good worke Or els after you your good men these benefites we must deserue to vse them with y e worke of penauÌ„ce Now hath penance hir vse ergo we must w t a nother former worke deserue the vse of penauÌ„ce and so with a nother former to deserue that vse thus haue ye brought vs by your foÌ„d dreme into your infinite intricate endeles maze of your meriting to vse If ye say I obserue not how charyly ye speke saieng thus And we w t the grace of god doiÌ„g y t workes of penaÌ„ce tast fele y e passion Uerely I so obserue it y t I se it maketh against your self For christes passioÌ„ is tasted felt by faith And god geueth no maÌ„ such a grace as by workes to deserue another grace for so shulde he make his grace no grace as Paule proueth it Rom. xi Then ye saye addynge And by the strength of christes passion we deserue to do penaunce for synne This tale repugneth to the former head sentence For there penauÌ„ce deserued to tast christes passion here by christes passioÌ„ we deserue to do penauÌ„ce here is wondres shiftinge w t these two thiÌ„ges one to deserue y e tother now by penaÌ„ce to deserue to tast the passion anon by the strength of the passion to deserue to do penance Suche is the incoÌ„stant doctrine of y e vnlerned papists plaing fox to hole w t their penaunce christes passion Ye know well y t christes passion not tasted by faith profiteth nothiÌ„g at al y e infidele turke or false christian but is the sauour of death vnto death to theÌ„ And how then can ye by y e streÌ„gth of it do penaunce before it be tasted by faith ye said first that penaunce goth before y e tast ergo that penance before faith tasting the passion caÌ„ be but a sower and an vnsauery penaÌ„ce eueÌ„ such one as was in Esau Iudas in the turkes penaunce whiche yet haue not by faith tasted y e swete sauor of their forgiuenes in christes passioÌ„ And euen this lo is your popysh penaunce ye wolde teache before fayth iustifieng Now then sith there be so many workes and partes of youre popish penaunce tell vs playnly by whiche parte or worke of youre penaunce taste felâ— ye christes passion nether by youre broken contricions and attricions neuer healed ne by your neuer satisfyed satisfactions ne satispassions in your purgatorye ne by yours to skant contentacions or whisperinge dome absolutions ne by your auricular confessions hauynge not one worde ne promyse of God to tast so great a benefite do ye taste and fele Christes passion or by whiche worke of youre penaunce enioyned vnto your gostly children do they taste it I haue herde the
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
So that fayth iustifieng them went euer before the baptime of water as it is to see in the actes of the apostles Albeit I see howe falselye and howe vnlearnedly ye bringe in your Baptizetur unusquisque uestrum in remissionem peccatorum for the contrarye as I shall declare your ignoraunce and falsifieng of y e scriptures when I come to the place And here note it christen reader that so longe as we see our synnes in the lawe and in our consciences accusing and condempnynge vs behold them not by faith in the promysed forgeuenes in the gospel of Christes death to haue suffered for the remission of them thus our faith rechinge the mercy of god our father vnto Christes passyon suffred for them Chryste thus made of hym oure ryghtwysenes and oure satisfaccion all oure heuinesse and sorowes contricions and attricions are but suche repentaunce and heauynes as toke Cayne Saule Achitophel and Iudas whiche call it an extorted legall heuines and ye wyl contrarye to the wyllynge euangely call heauynes and holesome repentaunce whyche legall heauynes is lyke the extorted heauynes and heuye fearefull paynefull repentaunce that is wrested out of the racked and pyned Malefactours confessynge their synnes for very fear and payne onely which vnholsom repentaunce after the worlde Paule teachethe it to be repented and caste of But the true holesom repentaunce after god beinge his gyfte begynnethe at the contemplacyon of oure synnes by faith forgiuen in Christes death and resurreccion hys ryghtuousnes hys satisfaccion and merites felte and tasted by our fayth certaynelye and fermely to be communicated vnto vs. In the boke of nombers we read that the chyldren of Israell were not healed ne delyuered from the hotte styngynge serpentes so longe as they looked vpon them but rather with feare and payne the more vexed with thir venome But when thei turned their eyes from those serpentes stinging them and behelde the brasen serpent exalted and hanged vpon the tre then were they healed And lykewyse so longe as we behold our sinnes in our owne consciences accusinge vs or in the lawe forbiddinge sinne workinge wrathe and makinge sinne the more to abound we maye well feare be heauy ful of horrour for payne dread of dampnacion but as for any quietnes rest and peace of conscience we fele none vntyl we conuerte turne our eyes by faith lyftinge them vp beholding the brason stronge serpēt christ god and mā exalted vpon the crosse there sufferinge for our sins appeacinge the fathers wrathe makinge the satisfacion withe the oblacion and sacrifice of his blessed bodie wherefore your repentance before our sinnes be here knowen sene with the eyes of our faith in christ lyfted vpon the crosse there sufferinge for them and purgynge or wasshynge them away is but Iudas his repentaunce Also it is to be noted that as there be dyuers degrees to ascende frome vnder the lawe vnto the grace of the gospell of remyssyon so be there dyuerse heauynesses ere we come to the holesome and frutefull repentaunce vnder the gospel perpetuallye and gladlye to be Practysed For we muste fyrste fele and taste of a desperate state deduced to hel ere we be reduced to heauen mortyfyed ere we be reuyued Paul entering to clyme these degrees of the lawe in lyke heauines and mortificacyon sayde that synne was then deade when he lyued wythoute the lawe shewynge hym hys synne but when the lawe was comen and had shewed hym hys synne then was he deade his sin aliue For sinne now knowne by the lawe the lawe worketh wrathe euen her lyuelye offyce to feare and to condempne the synner to make synne the more aboundaunte thrustynge man to hell and slayeth hym And here maye we see wyth Esaye the prophete God to worke in vs a straunge worke to do his owne In whyche straunge worke workynge yet we knowe hym not for he wyl be for a lytle space a hydden god no more then dyd Iosephes bretherne knowe hym for their brether Ioseph but toke hym for some cruell straunger al that whyle he dissembled with them feared them threatened them and troubled them whyles he hydynge hys face from his owne brethren so vexed them with greate heauines feare or he wold be knowne to them yea and all that whiles in so workynge that straunge worke it was greate paine to Ioseph to hold in his teares for that he muste haue wroughte so straunge a worke with them to worke his owne bretherly louyng worke at last to open hym self to them This worke also god fygured to Moyses when he dydde sette hym in the clyffe of the rocke telling hym hys hynder partes he shulde se but not his face The former compunction and heauynes euen gods straunge worke in vs before faythe iustifienge his heuye hande yet coueringe our face we knowe it not to be his work ne as yet beleue we god to be oure sauyoure and forgeuer in Chryste vntyll he shewe vs his hinder partes that is the incarnacion of Chryst sent and suffrynge for oure synnes Adam as sone as he hadde synned hadde an heuye conscience horryblye feared with the wrath of god vnto deathe and dampnacyon flyenge from his voyce and presence euen in the midde daye whiche heauynes was but a desperate repentaunce and farre of to merite anye grace as it appeareth by his flyenge awaye frome God callynge hym But yet the myghty mercyful voice of god so staied him and rubbed hys synne into his remembraunce that at laste the gospell of the blessed promysed seade preached Adam conceyued faythe by the hearinge therof and beganne trewelye to repente for nowe he sawe his synnes not in hys owne naked gyltye conscyence accusynge hym ne in the precepte condempnynge hym but in the blessed seade Chryste forgeuynge hym And then to confyrme and to testifye as it were wyth seall oblygatorye that GOD hadde iustyfyed hym for hys faythe onelye in that seade to come he added hys sacred sealled Sacramente euen the skynnes of the slayne sheepe to kouer Adam and Eues naked shamefastnes signyfyenge to them that blessed seade to be offered vp an innocente lambe wyth hys ryghtewysenes to couer their transgression and with his blessynge to couer their malediccion vpon thys his bloudy sheepes peltch when so euer Adam loked he myght well wepe and repente him selfe that euer he hadde committed that synne whych as it shoulde brynge so innocente a lambe to so gylteles a death so coulde it neuer haue bene forgeuen wythoute the sheddynge of so innocente precyouse bloude And here at the contemplation of hys synne in Chrystes death to come beganne he frutefullye to repente doynge on dayly that coote puttynge hym into a perpetual remembraunce and into repentaunce the contynual custodye of hys lyfe euermore seynge his synnes purged in the sead to come euen in the lambe of God that takethe awaye the synnes of the worlde But nowe I retourne to youre booke wherein ye adde thus sayenge And nowe
to wrap your workes to iustify And purposely I asked you whether fayth wente before workes euen to souke oute of your owne wordes the same truthe whiche ye impugned euen onelye fayth to iustifye which ye haue now graunted aunswering faith to haue the fyrste place Of whiche graunte let this be the principle The remissioÌ„ of our sins requireth faith iÌ„ christ in the first place Then thus who so beleueth his sinnes forgeueÌ„ in christ the same is iustified this man so beleueth ergo he is iustified he is iustifyed by no nother of your condicioÌ„s then by faithe ergo fayth onelye iustifyeth The maior is the scripture in an C. places That who so beleue in christe hath lyfe euerlastynge the minor is euident in euery beleuer in Christ. Also whersoeuer is fayth and beleif into christ to haue suffered for hir synnes there is remyssion of synnes here is faythe fyrste of all into Chryste wherefore here is remismission by youre owne graunte by only faith whyche is your fyrste condycyon For as thou beleueste accordynge to my promyse sayth chryste so commeth it to the but thou beleuest in me to haue suffred for thy synnes as I haue euer promysed ergo it muste nedes so come vnto the thus beleuinge Nowe if ye geue vs forth â—ny mo of youre condycyons after thys faythe iustyfyenge whyche is your firste condicion so come they al to late to iustyfy for the faythfull is nowe alredy iustified by onelye faith ere your other condicioÌ„s caÌ„ be made redy or fulfylled Then ye aske me a question wakyng because I sayd ye dreamed an externe knowledge In dede I then dreamed ye weÌ„t aboute such a thinge And now I haue my dreme for that ye say faith is knoweÌ„ by fayth And then ye coupled youre newe found faith as I said to an externe knoweledge of your outwarde condicioÌ„ so y t now by your owne wise deductioÌ„ we be comeÌ„ into this youre fynne narowe issew Faith is knoweÌ„ by faith for these be your words The fulfilling of y e coÌ„dicioÌ„ requireth first knowledge your coÌ„dicion ye say is faith the fulfilling of faithe is to beleue in christ Then is this y e playne sence To beleue in christ faith into hiÌ„ is first required theÌ„ ye adde which knowlege we haue by faith Now is this yo r saieÌ„g resolue it iÌ„to plain speche The remission of our sinnes by chrystes passion hath first faith into christe This beleife into christe diminisheth not the forgeuenes of our sinnes Then ye say they that wil enioye their forgeuenes muste beleue in christe To beleue in chryst requireth faith which faith is knoweÌ„ by faith And thus by derkening the trwe iustificacion with your vayne termes haue ye brought vs in two faithes one to be knowne by the tothere Nowe yf it shulde be asked wherby knowe you your first faith Ye must seke vs out a nother former faith therby to know it and so be we lyke to fall into infinite faythes And here let vs sette togither all your skatered sayinges folowinge towchinge this knowlege of faithe by your firste faith First ye saye by faith is all our certaine knowlege of gods wyl and pleasure And here it wold be knowen by whiche faith ye meane is al this knowlege by your former faith or by your latter sayth For ye said faith is knoweÌ„ by faith And theÌ„ ye say That Barnes you came to this that we must haue â—aith first of al to know what we shuld beleue And here ye iugled ageyn w t hiÌ„ in dede whiche I espiyd before in your two faithes by one to know the tother For I sawe it before howe priuely ye went about to bringe vs into the popes faith your popisshe beleue to be extolled aboue christis faith For the thinge that we shulde beleue is the word of god in the old new testament perfitly conteined vnto the which word redde or herde of siche as god hath ordeined to be saued faith is geuen to beleue it and to know god the father in christe to cleaue to it and lyue therafter But you and youre holy father anticryst of Rome haue dreamed decreed vs another former faith which ye here cal your faith firste of all to knowe whether the bible and the holy scriptures writen by the holy goste and withe the finger of god spoken out of goddis mouthe be the worde of god or noo as thoughe ye wolde w t the serpente the deuil deceiuinge Eue call it into doute whether we must shuld beleue the holy scriptures or no except ye had so admited it so to make the holy gost and the spirit of trewth euen god him selfe a lyer and to doute whether our faith geuen vs of god fully and fermely perswading vs theÌ„ to be gods very word be the trew crysten faith or no And thus bringe ye the vnlerned simple all that yet beleue in your popishe doctryne into doute of all y â— is writen in the holy byble as whether God created heuen and erthe and cryste be the sonne of god made man borne of the virgin and haue redemed vs w t his death and resurrection c. Into this dampnable doute when ye haue by your deuillyshe doctrine brought your disciples then to be delyuered theroute ye haue vsurped an autoritie aboue ouer gods worde by bringinge in this your former faithe to knowe what we muste beleue which your first faithe is ioyned and stayed vpon youre fathers holy decrees as ye well wete it No man so hardly to beleue or to receiue the scriptures as gods worde onlesse he with y e court church I shuld say of Rome had graunted admitted permitted and delyuered them to vs as to be the catholike scripture No ne any man so hardy otherwise to vnderstaÌ„d or beleue theÌ„ then as this antichriste of Rome and you his bysshoppes by your falsely vsurped power haue falsely expouned and interpreted theÌ„ So that this your first faith of al as ye cal it is plainly placed vpon correlatiue to the popes holy decrees And you folowiÌ„g your holy fathers steppes by your tirannous coÌ„pulsioÌ„ w t fier vsurping the same auctorite aboue god ouer his word compell vs yet so to beleue it as ye falsely expowne it in this your deuellishe derke declaracion in your other false bokis whose arrogant exaltacion aboue god his holy word Daniell Paul so lyuely describe and at laste afirme you to be slayne withe y e same breath of gods mouth whose course ye coÌ„tende so mightely this daye to stoppe and to suppresse And euen this is your popishe drift with your derke termed effect condicion and dowblinge with our onely simple plain faith to place the popis faith firste of all therby to knowe chrystis faithe euen anticryst euer contrarye to Chryste to his faithe and to his word to bringe vs in to the knowlege of chryste and beleife of his gospell which is
an euident profe that ye stand yet vpon his syde to bringe him in againe w t his firste faith of all as your bokes declare you writen for his parte and doctryne ageynst the popis enemies I knowe it reported of diuerse papistes that the pope is more be holden to you for so defendinge him withe your penne agenste his aduersaries then to any other of his cardinals and bishops And therfore ye may be glad of so high commendacions prayse and so good a reporte of the popes frendis But we y t be chrysten men vnder our moste noble kinge haue renounced the pope with his false first faith and falser doctryne wil not admitte this your popishe assercion That we muste haue this his firste faith of all to knowe what we shuld beleue For we knowe it by our vndouted assewered faith which is the knowlege of gods mercye towarde vs in christe geuen vs of god that y e holy byble is his vndowted euerlastinge worde and constantly we beleue all that is contayned ther in when we read or heare it althoughe your holy fathers autoritie had neuer so affirmed ne admitted it For by y e word of faith as paul calleth it faith is geueÌ„ vs not by y e false decrees of antichrist And our faith stayed vpon gods holy word is the selfe same knowlege of god in christe Ioan confirminge the same i. Ioan. v. sainge we be certainelye perswaded that the sonne of god is commen hath geuen vs mynde to know him which is the trueth and we are in y e truthe At laste sith the scriptures be y e thing whiche we shuld beleue and your first faith of all must go before the knoweledge of the scriptures to be beleued so must your first faith be ioyned to and sustained not vpoÌ„ the scriptures and worde of god but vpon mans worde But euery man is alyer both your holy father and you to ergo your first faith of al must nede stande vpon and be stayed with lyes Theâ— I asked doctour Barnes if a gentil felte hâ—m selfe moued to go heare a preaching or read some part of scripture whether wolde ye call it well done of him so to do or were it sinne because it were before fayth seing faith is of hearynge And he saide it was good c It is good as the heithen philosophers call their ciuil morall vertewes good and the popes scole bona ex or in genere or moraliter not ex fide y t is a good haithen dede But seinge we be entred into the Christen religion grounded vpon fayth iustifyenge I aunswer that he beyng as ye say a gentyle whiche is an idolater not yet beleuinge in christe his goinge his hearinge or readynge is naught and sinne before god though it apere good before men for the tre is yet euyll and vnto the vnpure synful saith Paule nothiÌ„g is cleane for his herte is not yet purified by faythe Wherfore as Paule saythe what is not of faith is synne But because ye saye he is moued I muste aske you farther whether thys mocyon telleth hym that hys haythen gentylysshe relygyon is false and dampnable and the christen religion to be the true waye to his saluacyon in Chryste which motion now thus conceiued by the spiryte of fayth I say this man goethe forth to heare the worde for the confirmation of his faith into chryste to be encreaced and more knoweledge of the same to be augmented thirsting his saluacion as did Cornelius the centurioÌ„ which had his faith iustifienge him ere he went forth to heare peters sermoÌ„ And as for your vayne replicacion of no graunt that heithen good dedes iustifye before faith whiche commeth of hearinge it is not worth a podyng For because Barnes graunted the gentiles dede to be good whiche had not yet herde the word therfore ye conclude to hastelye ergo men be iustified before faithe for thoughe youre gentiles dede be one of your good dedes yet iâ— iustifieth not ye aske how he shuld haue faith before he heareth the sermoÌ„ sith fayth coÌ„meth of hearing for Barnes ye say had graunted in that mocion he was iustified Youre argument therfore is naught worth For ye must learne by christes wordes that as there be two maner of wordes that is to saye the inwarde and exterior worde so are there two maner of hearinges For faith commeth not onely of the outwarde hearinge of the sowne that smyteth the exteriour eares but especially out of the hearing of the interne word that persethe the herte by the secrete instincte and mocion of the spirite regenerynge the faythfull Of whiche interne hearynge the scripture speaketh sayenge Audiam quid loquatur in me dominus deus I shal heare what thynge the lorde god pleasethe hym to speake in me And christ saith all that haue herde and be learned of the father they come to me and we be al taught of god of y t which eares and interne hearinge Christe when he had taught certaine lessons spiritually to be vnderstanden out of his allegorike speches he cried loude who so hath eares to heare lette him heare Of this interne word of faith speaketh Paule saienge Nighe in thine harte is the worde of faith and also in many other places And because they nether mynde to do any good dedes Ioye None of your gentile iewishe good deades They wolde perswade to the worlde that we can do no maner of good dedes till we haue no nede of them Ioye As thoughe a iustified man were not bouÌ„d ne obedieÌ„t to gods precepts lo for our saluacion That is to saye till we be iustified and clerely in gods perfit fauour assured by our own beleif of life euerlasting And as though we shuld say to god geue me my wages afore hand make me sewer that I shal haue heuen and then I promise y t I wil forgeue my neighboure Oh blasphemy pernyciousely peruerting christes holy worde doctrine oh wicked lye most impudente for neuer find ye these blasphemouse lyes in myne ne in any other christen writers bokes we exhort you to moo good workes in one lefe of oure bokes then ye be able to do all the dayes of your lyfe And euen this is a good dede with goddes almyghtye worde to confute youre popishe doctrine wherwith ye wolde yet mayntaine the pope and bringe him in againe at your daye so sore longed for It is a good dede to stande on gods part with his word to resist such antichristes with all your impes For all oure bokes if ye wolde suffer theÌ„ to be sene perswade and exhorte the readers to such good workes as god commaundeth and disswade and dehort al men from youre dampnable superstitious workes rites and tradicions of lyeng men we with christ laye firste the foundacion stone euen Christ him self in our ferme and constante faithe But you peruertinge goddes order in doctrine sette youre workes yea and that Heathen infidele
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
and seke that profite in his seruice with the perell of your lyfe as didde Christ and his apostles with their true successours forsaking all that they had to folow hym in his seruyce of faythfull and free preachinge his gospel Paule in his vocation euer sought the profit of the other to be saued with the great paines presonmentes and perel of his owne lyfe so that he said it were more profit for him selfe to be with Christe then here stil. Where ye se that Christes seruauntes serue not for their own profit as ye saye in youre false exposition but for other mens profyt for charitie seketh not her owne but other mens profyt Then ye saye the state of mens seruauntes is to do their masters profyt and not their own But I thinke euery good faithfull seruaunt to rekē his maisters profit to be his own and so shulde ye teache them if ye wil haue good seruantes Let vs se whether this seruaunt in the parable beinge all the daye in the felde doinge his maisters profytte contrarye to your exposition didde not also his owne Had he not all his liuinge of his maister whiche was no smal profit to him selfe Then ye bring in for your tother seruaunt that profitethe hym selfe and not his maister christ this text Si uis ab uitam ingredi serua mandata If thou wilt enter into lyfe kepe the commaundementes as thoughe he keping the commaundementes shulde haue therfore deserued heauen And then as Paule saythe Christ hadde dyed in vayne for that seruaunt But ye knowe to what seruaunte Christe spake those wordes euen to the yonge ryche lawier and pharisaies scoler taughte of them to go to heauen by doinge good dedes not by faith in christe The person of the speaker and hys question induced Christe so to temper his aunswere to his mynde For this lawier was so sene noseled in the law workes that he was as ye be persuaded by the pharisais to go to heauen by his owne doinge and not by christes suffringe and thus went he forth blyndened with the cōfidence of workes Nowe I praye ye what profit gote this your yonge pharisaicall scoler who ye say so profited him selfe and not his maister by his seruice althoughe he sayde he hadde kept all the reherced commandementes from his youth he had no profite by that seruice as ye saye he had for euen here he forsoke his maister and went his way heuely christ pronouncynge howe impossible it was for suche a seruaunte to come to heauen Wherefore this texte with all the former exposition of the the first text make plaine againste your selfe and against all your seruauntes and their seruices so wisely brought in for your fonde and false purpose and are all your own kayes to cleaue your logges and your own hatches to open your lockes Euen the processe and conference of the text before from the beginning of the chapter wherof christ was moued to tell his disciples this parable of that bonde seruaunt not to worke for wages but because it was his aboundē deutye wold leade you into the true vnderstanding therof had ye grace so to obserue your owne so oft reherced rule For Christ had geuen his disciples in the beginninge of that chapter all to harde and impossible to man a precepte of iniuries and hurtes so often to be forgeuen and bodde them beware and take hede to them selues seynge that nedes muste suche sclaunders and offendicles come This precept of pacience and loue to forgeue their enemies sclaunderers and hurters so oft as they offende vs they knowinge it to be so impossible to the nature of man to corrupt with the naturall loue of him selfe and againe seinge faith to be so mighty a gift whereby the law is fulfilled when loue is to weake to do it praied him to encrease strengthen their faith Then Christ telleth them the power and might of faith being as lytle as the musterde seade yet therby shuld they do things impossible to the nature of man to do euen to commaunde the depe roted great wylde fygtree to rende vp hyr rotes and to be transplanted in the sea declaringe therby that the lawe impossible to man to be fulfilled yet by faith we beleuinge christ to haue fulfilled it for vs do remoue his fulfillynge so transplanted in vs that we by fayth fermelye haue his fulfillinge of the lawe as oure own he beinge made of his father oure ryghtwisenes in whiche his ryghtwysenes and not in our owne we appearinge before his seat presence haue not our synnes imputed to vs so iustified obteyning that laste and perpetual blessinge geuen to all his blessed chosen children To confirme this doctrine and to destroye your false popish supererogiciō workes and merites Christe knytteth to the parable Sayenge which of you hauinge a bonde seruante al gods elect be his bonde seruauntes to do his commaundementes of deutye to serue him lokynge for no wages ploughinge and fedinge your catell in the felde wyll saye to him as sone as he come home come sit downe eate but will rather byd him saieng go and prepare for my souper and dresse the to serue me till I haue eaten ▪ which done eat thou and drink wyll he commende or geue hym any thanks for doinge but his dewtye No I thinke Here ye see how Chrsti expoundinge hym selfe destroieth youre merites to be loked for youre dedes of deutye and bond seruice And euen so saith he saye ye and thinke it in dede we be seruauntes vnprofitable for that we haue done but our abounden deutye Now go to and tell you vs your other tale monkishe dreame that we be seruaūtes vnprofitable because god is so riche that he nedeth not our seruice a faier reason and goodly glose for your merits ye be a riche and valeaunt byshop and be able to sette vp wype and curry your owne horse ergo ye nede no seruice but maye do it your selfe Do not the obediente ministration of his aungels and the obedience and seruice of his creatures al make for the glorye of god to be celebrated amonge vs althoughe we knowe hym omni sufficiente Here thou seest christen reader how impudently and arrogantlye this byshop dare render another and cōtrary cause and exposition of the text then Christ him selfe hath left vs in plaine wordes and then saye that I in expressynge and alledginge iustely Christes wordes do violentlye wreste and wryte them But what is it that Antichriste dare not do and saye agaynst christe and his veritye to falsefye the scriptures to th entent he myghte wreste them to seme to serue hys deuyllyshe doctrine We knowe that god is almighty infinite riche and nedeth not our goods but yet as he commaunded the firste frutes of euery thinge to be offered vp vnto him so wolde he all his giftes in vs yea and all oure dedes seruice wordes and thoughtes to be cōsecrated into his glory and honour and into the
edification and profit of his bodye and membres whiche so doynge we be seruauntes faithfull and profitable for him and to other as the scripture calleth vs and thus we sanctifye and celebrate and magnifye his holye name as he commaundeth it Then ye chopin this text of zachary Vtsine timore c. To proue your merits to deserue deliueraunce from our enemyes and so to lyue and serue him in holynes and well doynge But ye sleyghtly leaue out hym by whose merits we be thus delyuered Ye shulde haue redde the verses before and then ye shulde haue seene that GOD the father hadde erected oure myghty helthe euen christ that by hym and his power and merites we delyuered from oure enemies myghte serue hym withoute feare in holy lyuynge But suche peces ye can omytte as impertinente to youre euyll purpose And these be the hatchets ye bringe in to open your lewde lockes And after this sorte thei vse predestinacion which being signified to vs for our counforte do declare what care god hathe of vs whereby we shulde be the more encouraged to worke hauynge god to oure helpe c. Why then in your boke of necessarie enstruccions commande ye the people to beware of predestinacion and not to medle therwith leste they fall into any vayne trust in it these be your wordes and teache that no man shulde be sewer therof ne of his election Nowe ye saye it is writen for oure counforte and anon ye feare men from it nowe it is a vaine trust and then it is a counfortable adsewraunce and anon ye put all men in dout therof and of their election in Christe makinge faith no faith but a waueringe doute ne gods promise of no effecte So inconstant and waueringe is youre doctrine Whiche predestinacion ye saye we vse it as your hatchet to open lockes And I say your selfe vse it as a nose of waxe against the fier But now I returne to you maister Ioye Ioye And I to you my lorde And where ye appose me whether when I considered theffecte of christes passion I beleued it or no I professe I beleued Then ye aske whether I beleued it to be effectuall to me To this I aunswere you That first I beleued it was and is effectual to me in my baptisme wherein I obtained remission of my synnes and renouacion of lyfe I perceiue ye lete great skorne to be apposed of me But yet I wolde ye aunswered me directely to my question For I asked you whether now seen your baptisme when ye taughte your scolers this conclusion then beinge a synner as euery mā is whē ye firste considered your sinnes in your self and loked vpon your effect that is remission in christes passion whether then I saye ere ye loked to any other condicion thē vpon onely faith whiche is your fyrste condicion ye beleued Christes passion to be effectuouse to you or not If ye dydde so muste ye neades be iustified by only faith by no other cōdiciō which ye must nedis graunt magry your tethe For as ye beleue accordīg to gods promise so must it infallibly cōe to you But in your answer fearing lest ye shuld be iustified by faith only ye shift frō this tyme to your baptism wher ye wold couple your faith diuided part to christ parte to your baptysme by bothe to gither to be iustifyed as though not faith only in christe ne christes deathe were sufficient But I wil stoppe ye in from that stertinge hole therby not so to escape And muste by your leaue appose ye yet agen aske you whether before your body was doped into the fonte with the wordis of baptisme ye beleued or no. If ye saye no so make ye your godfathers and god mother lyers and your selfe to which all affirmed in your person Credo I beleue or els the preist had chrystened an infidele For the order of Christis doctrine is y t the doctrine and profession shulde go before the baptisme as ye see it bothe in infantes and waxen If one shuld come to you to be baptized ye wold first enstructe him in our faith and heare him openly professe it ere ye put him into the water as chryste taught and commanded his apostles to do sayinge Go and teache all nacions my gospell and whatsoeuer els I haue taught you them that beleue baptize into the name of the father and c. This order obserued the apostles in their actes first preachinge y e lawe to shew them their sinnes and then the gospell of remissiō in christ whiche thinge beleued the hearers be iustifyed before god regenered of the spirit of faith therby obsigned and sealed certifyed of their eleccion in christe And then is the exterior obsignacion of baptisme with water the testificaciō to the chirche added to certifye them the same persone to haue had receyued y e spirit of faith and to be regenered before of god so that as circumcision was to the Iewes chirch signaculum iusticie fidei that is the exterior seal testimoniall of the iustification by faith lo is baptisme with water the exterior seal testifienge to vs that the baptized is iustified also by faith and certifieth the congregacion as a testification of the beneuolence of God towarde the baptized and of his spiritual giftes receiued For the water saith Austen is but an elemente and nothing withoute the worde of promise whiche is the worde of faith iustifienge before the persone be baptized Baptizme with water therfore is the testificacion and seal certifyenge the hole congregation of his incorporation and member of christes chirch to be admitted into their societe to praye to heare the worde with them and to receiue the lordes supper Besides that baptisme in figure is y e perpetuall custodi of y e christen life by mortificaciō repētaūce signified by the dopinge into the water in the death and burial of christe and his resurrection vs to ryse vp continually into a new lyfe as Paul teacheth vs. Rom. vi Thus did Philip first enstruct the queens courtyer of Candace and then asked him whether he beleued with al his hert that is constantly and purelye before he wold baptise him And Paule and Silas obserued the same order with the keper of the presone when the keper beinge in a desperate mynde for feare they had ben fled wolde haue slaine him selfe but otherwise aduertised by Paule he comen to hym selfe saide Maysters what must I do to be saued whiche aunswered Beleue into the LORDE Iesu and thou with all thy house shalte be saued After whiche beleife they were baptized This is sufficient to declare the vse of oure baptisme with water that we be iustifyed by faith only before it ere we can repent frutfully thus is al your popish trysh trash contayned in your other second condicion cleane wypt awaye frō thatainment of iustificacion And if ye haue any workes els in your condicion
ye see that thei must come bake and folow faith iustifyinge and not go before it For when Peter affirmeth whom ye alledge for Paule that by fayth hertes be made pure he sheweth it that by no externe visible ne materiall signes or creatures as causes essenciall as by water and suche lyke mens hertes be purified but onely of God thorow faith wher Chrisostom saith A sola fide illa assecuti sunt non operibus vel circumcisione Of onely faith haue they obtained those thinges not for workes or circuÌ„cisioÌ„ Then ye say By y t sacrameÌ„â— of your penaunce ye beleue to recouer the state of grace I perceue that althoughe ye be a lawier yet wolde ye seme to be sene in scole mater bringing in dunces and such fryers dead dreames now articled in louayn saienge That the sacramentes of the newe lawe iustifye and confer grace Sed hoc uerum est ubi non interponitur obex But y t is true where there is no lette to barre them out from y t high preuilege The scripture affirmeth Christe euery where to be the dore barre to let them and all other creatures from that priuilege to geue grace and remission of synnes for els he shuld haue dyed in vayne But ye muste aske your doctoure dunce and his fryerly faryne of lovaine by what scriptures he they proue this dreame and then are ye all set a grounde If your sacrament of penaunce shoulde recouer and geue ye grace and your penaunce a weary worke so were grace tediously deserued and then saith Paule grace were no grace Grace is a fre gifte geuen vs for christis merits only here ye do with the scole men tectely withe your rekouer declare your selfe a palliated pelagian Beware of suche doctryne for it is naught and vnkouer it agen with your rekouer For ye kouered this pelagians potte before with your penance as I haue iustely refuted it For and if ye were asked by whiche parte of your popish penance as whether by your confession auriclare or by your contricion or your insufficient satisfaccion or whisperinge absolucion or by any other dede inioyned you ye rekouer this state of grace ye shuld bringe vs forthe but a nakedneste out of your condicion For if ye beleue as ye saye ye do in any of the popis sacraments or in any part of them therby to enioye theffecte of Christis passion hauinge no worde of faith ne promise of christe therin ne worde of institucion of the same to stablish and sustayn your faith ye shall haue but a doutful waue ringe forgeuenes and as fearful and vnquiet a conscience when ye shal be apposed in y e article of death of your gostly aduersaries and assawted with synne desperacion the iugement of god death and hell For your faith in your sacramente of penance not sustayned of gods promise wil then fainte and haue a fall The mooste holy repentant men praid god not to entre into iugement with them accordinge to thir desertis for then shuld noman lyuinge be iustifyed in gods sight And ayen in the psalme If thou lorde shuldst loke narowly vpon our wykednesses Lorde who might abyde it Hitherto haue I proued constantly by scripturs Faith iustifynge to go before baptisme And now what condicioÌ„ of yours soeuer cometh aftir baptysme the same must folow iustificacion but your penance folowethe wrapped in clothes as rocked in cradle when y e worlde was yet And euen theÌ„ Adam by faith in that promised sead obtained remission and was iustifyed as were all the holy fathers longe before Ioan bap was borne and Ioan bap himself thinke ye not but that he was iustifyed before christ preched ye wold make a meruelouse world briÌ„g vs in a new strange doctryne if there were no remission of synnes tyl christ had preached suffered was he not the loÌ„be slayne from the begininge If ye loke well of abells oblacion and of the sheepe slayne to kouer adam and Eues nakednes with the skynes ye shal see Christes remission of sinnes longe before Ioan preched penance when Ioan preached sainge RepeÌ„t ye and be conuerted to God for the remission of sinnes is nighe and said lo this is the lombe of God that taketh awaye the sinnes of the world and who so beleue in him hath lyfe euerlastinge did he not preche the gospell annexed as the cause to perswade them to repentance yisse trwly thei beleued in Christe ere Ioan baptized them And thus ye may see vpon howe feble a Maxime as ye call it ye a rather a minime ye laid your false grounde to argewe your popish penance to precede remissioÌ„ wher fore tell vs plainly be shorte whether ye will teach men to be iusâ—ifyed by faith only or by workis onely or by faith and workes bothe togither If by faith onely so be we agreed If by workis onely without faith so were the haithen infidelis faithls iewes iustified and Christ dead in vayne and al the scripture ayenst you as Paul proueth it All men to be sinners no not one iuste by the works of y e lawe stoppinge euery mans mouth shewing al y e worldholden gilty obliged to sinne no fleshe by the workis of the lawe to be iustifyed be fore god and in an hundred places moo in the scriptures I shall saith the lorde disclose thy good workes as thou takest them and shew y e that they shal neuer profit the. Also Paule concludeth mightely and manifestly his sermon declaring playnly the lawe impossible to be fulfilled of vs and so to iustifye no man and therfore by onely faithe man to be iustified saing thus wherfore we conclude doing you to wete ye men and brethern that by this maÌ„ I say Iesus Christ the remission of synnes is brought vnto you the remisâ—ion and absolution I tell you from al the sins froÌ„ which it was impossible for you to be absolued by the law of Moises By this Iesus christ I tell you euery man y t beleueth is iustified And what so euer is not of faith is sin of faith saith peter purifieng y e hertes wherfore workes alone cannot iustifye Nether faith workes togither as concurrant into the same acte of iustificacion may iustifye For the workes of the lawe by whiche be vnderstanden al the ceremonial iudicial and moral precepts as Paule proueth it and al the old holy doctours especiall Austen called iustitia legis iustitia ex lege and iustitia operum be excluded froÌ„ that acte as contrary to the rightwisenes of faith as the scripture setteth them in so manifest opposition and contrarity that as the ryghtwisenes of the lawe was the cause of the reieccion and fall of the Iewes out of gods fauour so was y e rightwisenes of faith the liftyng vp of the gentiles into his grace and fauour as your selfe I thinke vnwares in the expoundinge of Paule in your predestinatioÌ„ here in your .xxvii. lefe haue said it against
for For albeit the faith of myracles were alone wâ—th the faith of saluacion which your autours abhorte because Christe sayde to Iairus beleue onely do that proue that christ requireth no nother whereby to atteine saluation Ye wolde mocke oute this texte by wyndynge in impertinentlye youre faith of miracles Whiche faith neither hadde Iairus ne christ ment it but onelye the true faith in Christe Iairus beleuinge hym to be the very Messias god and man and sauiour of the worlde And of this faith came Iairus to Christ and Christ speake therof onelye sayenge onelye beleue and thy doughter shal be salfe For the faith to do miracles is suche one as Paule speaketh of to maye be withoute charyte and without the faith iustifyenge as is in the enchaunters sorcerers and wytches whyche cannot stande with the faythe of saluacyon as ye dreame Wherefore these wordes of Chryste Onelye beleue make all for the purpose Onely fayth iustifienge to obtaine oure desyers of god in Christe whether it be remission of our sinnes our saluacion our helth or the reuiuinge of our soules as it obteined to Iairus the reuiuinge of his daughter a miracle necessary in the beginning of y e chirche to confirme the gospell And you could find so plaine a texte of loue as to saye Onelye loue me and thou shalt be saued or thy loue hathe saued the then yet mighte youre doctrine haue some appearaunce of truthe Neither because as ye blaspheme that Chryste bode Iairus onelye beleue and so to haue his doughter againe alyue therfore didde he discharge Iairus of all good workes neuer any to be done of him what peruerse papist wolde so gather of christes sayenges And you likewise inferre of onely faith iustifieth ergo saye you let vs do no good workes But we with Paule and the scriptures teache constantlye and inferre ergo we muste do good workes Nowe howe saye ye to the argument For it is impossible for true faith to be idle but is as Paule saith effectuously workinge thorowe loue although I see howe falsely and vnlernedly ye interprete the greke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a contrary significacion violeÌ„tly to wrest Paules wordes to your sinfull sentence Trewe faith wil be declared by hir workes as the tree by hir fruites And therefore it is shame to you to gather vpon christis wordes to Iairus Onely beleue that Christ wold haue him therby to do no mo good workes but to lyue vngodlye in an idle false and fayned deade faith Ioye bringeth in another miracle of Christ when he sayde thy faith hath saued the. And here Ioy saith is no condicioÌ„ but faithe It is Christ that saith it adding no nother condicion then faith To this I saye that this is not all the sripture And he that wyll truelye iudge of scripture must ioyne altogither for that is not spoken in one place is spoken in a nother and all at laste must make one worde That is in some part attributed to faith as in this miracle is in a nother attributed to charite as when christ sayth Dimissa sunt ei peccata multa quia dilexit multum Can ye ioyne your scriptures no better to gether for loue to iustify truelye ye be but a yonge scoler or els ye haue hadde but a leude maister But hadde ye gonne as longe to scole with that conuerted peniteÌ„t woman as ye haue done with Symon that gloriouse phariseye that then bode chryste to dinner she had lerned you in the same parte of scripture euen the same lesson that christe taughte hyr sayenge Fides tua te saluam fecit Thy faith hath saued the go thy waye in peace ye wolde haue the scriptures ioyned togyther and howe saye ye nowe See ye not in the same place to y e same womaÌ„ spoken before the same Phariseye and for the same remission and saluacian sayd vnto hir of CHRIST Thy faith hath saued the And ye had red but .v. lynes farther of the same mater marked the hole conclusion of all ye shuld haue sene it playnly Thy faith hathe saued the. But belyke ye fetched out this versicle Dimissa suÌ„t ei peccata of your portews where it standeth alone without the circumstance of the hole gospell whiche hathe in the correcte text Remittantur peccata eius c. whiche maner of speche mode and tence differe miche from your versicle confer the scriptures and loke how ofte ye fynde Thy faithe hathe saued the onely beleue c. If thoue canst beleue c. by faith man is iustifyed and siche lyke and agene how oft ye fynd Thy workis haue saued the for thy workes or for thy loue thy sinnes be forgeuen the or saued for thy charitie and so for youre pourpose For the conciliacion therefore of these textes whyche as ye haue rend one out of your portews and the tother alledged of Christ in the gospell seme to be contrary one to make for you and the tother for me we must confer the hole context but firste to go to the breste of the mater be cause it were to longe to reherce the hole story ye muste note That the phariseis faith and doctryne was as now is yours that thei shuld be iustifyed by their workes and therfore christ when he had reherced the workes of this womanis loue vpon whiche siche false teachers onely gaze and wonder as vpoÌ„ only Ioans vtward camels cote and letherne girdle and not vpon the faithe wherof the workes of loue procede he added propter quod dico tibi For the whiche thinge I tell the y e I say which art a pharisay and lokest but vpon hir workis so that the pronowne hathe heir propir vehemency and pithe in the demonstracion to the pharisei whiche as he sawe but hir workis not hir faith so coulde he not beleue it no more then you that faith onely shuld iustifye but loue and hir workes of the lawe and therfor for the tother doctryne of onely faith to iustify thei as do you conceyued great hatered ayenst christ all his fore teachinge only fayth to iustifye so short away to heuen as thei and you fantazye And therfore to condempne his and yours hipocritish hatered and malice which fight so cruelly for loue and haue non at al to iustify to condempne Isaie your hatered with that sinners loue and it to be a testimony ayenst yours selues in your own opinion of your iustificacion ful of malice ranker and enuye let it be so said also to you y t loue not I wil or let it apere to you hir many sinnes in your sight and aftir your opinion to be forgeueÌ„ be cause she hath loued mich So that hir loue Christe made it not to the pharise the cause of hir remission but the probacion therof into his own codempnacioÌ„ iudging him self an holy pharisei for biddinge Christ to diner and the woman to be agreat sinner not worthi to haue had comen into his howse
before belyke your boke was longe iÌ„ making or els your memory is naught in the xii and xiii leues Sinners be called to grace to do the works of penance to recouer the fauor of God with remission of their sinnes and that Christe is thonely sufficiente sacrifice for sinne so perfit so total so absolute as nedeth not any addicion or supplement of any manis desert and merit cete Did not Christe think ye in that his so sufficient a sacrifice merit for vs and obteyned vs grace well to vse his benefits Do man merit ether in receiuinge faith or in vsinge his faith and loue ye ar an enimye with Pelagiane to Christes meritis and to grace who worketh our will and moueth it to receiue faith Paule saith it is god that worketh it in vs for his owne graciouse good willes sake and not for our merits Haue ye not yet red that as Paule writethe to the Philippians in the second chapiter Deê° est is qui agit in uobis ut uelitis ut efficiatis pro bono animi proposito That is to saye It is god y t worketh in you both that ye may will and also your will to bring it into effect ye y t for his own good propose of mind Paule teacheth vs y t y e fre gift of god our workes and merites be so coÌ„trary y t y e thing whiche is of grace may in nowise be said to be of workes or els grace were no grace ne workes were no workes But you wolde by the vse of the first grace or gifte deserue a better grace or gifte which saing maketh the seconde gift but a very seconde grace that is no grace at al for y t as it so deserued with your abused vse caÌ„ be no fre gift ne grace Giue we therfor al the glory to god and shame confusion to our selues remembringe That we ar not apte ne able of oure selues to think any good thoughte as oute of our selues but al our abilitie and aptnes is of god who be praised and glorified for euer amen For what hath any man good that he hath not receiued And therfore the commaundements of loue with our hole hertes mindes c. is not so extreme as ye make it to a christen man whose faith speketh to god boldly da quod iubes as S Austen saith â–ª Geue that thou commaundest by reason wherof the yoke of the lawe impossible to be borne is in christ easy thorow the gifte of god by christ in whom we may do all I am glad ye haue grauÌ„ted y e thing for which ye rebuke and reuile me so spightfully eueÌ„ y e yoke of y e law iÌ„possible to be borne of man For now be fallen therw t al your merits both in vsing in deseruing youre iustificacion by the workes of the law your satisfactioÌ„s w t hir coÌ„teÌ„taâ—ioÌ„sly flat in y e dust which fal ye wel coÌ„firme w t your first text saing what hath anye maÌ„ good that he hath not receiued here ye bringe in bothe scriptur and austen for the destruccion of al your owne hole doctryne For if we pray god to geue vs y t he commandeth so is it not in our power to get it for noman prayeth for that he hathe or can haue it when he lyst Nether is the commandment of loue so easy as ye wene for ne be ye comen so easely ne so sone into christ to bere the yoke of his lawe so easely y t it be so sweete and his burden so lyght to you we must be firste sharpely whipt and sewery scourged ere we come to this highe lesson of perfeccion Remember ye not what christ said to y e yong riche man If thou wilt be perfit go sell all thou hast geue it to the pore and come and folowe me And who taketh not his crosse folowth nothiÌ„ going to his passioÌ„ when he is called he is not worthei to do him seruice Euery chylde he loueth he chastiseth christ nourtereth vp his childreÌ„ in the scole of his crosse in y e profesion of their baptisme practizinge them in the perpetuall mortificacion of their flesshe to dye with him from synne and to burye them ere thei ryse with him into their neweslate oâ— holy and innocent lyuinge ye speke of Ye say the yoke of the law impossible to be borne is in Chryst easye thorowe the gift of God but ye expresse not y e gift of faith ne loue wherby it is fulfilled and the yoke therof so easy to be borne as the scriptur declareth it when we by faith onely apprehendinge the promise in Christ do vpon vs his rightwysnes his fulfillinge for ours rom iii. viii.x.i cor i. gala iii. Belike ye fansy not faith in hir proper place and office ye haue so great mind to loue The continuall batil betwene the fleshe the spirite in euery iust man is not so easely faughten as ye dreame in your pleasauÌ„t sâ—ombringe securitie and welthines as ye may se in the lyues and examples of them whom ye banishe their natiue countrey persecute at home presonne and burne and in the liues of christ and his apostles Man called fleshe is a perellouse sturdy hydra to be ouercomen of the spirit for when one head sinne is smiten of thre for one arise more fierce And when al perchaunce be somwhat tamed yet will not concupiscence and the loue to our selfe let the spirite be at rest but make businesse against it Subtile and shrewd and vnserchable is mans hart I haue geuen you but a fore tast of this easy coming to Christ to bere your easy yoke so pleasauntly Thei that haue experience of that sharp thorney iourney as Isay hedgeth it in and of that bitter batail as Paule complayned therof when he felt y e lawe aliue working hir offices in him can tell ye more of this But wote ye what watte the herimite in cambridge once said when one saide to him Watte I meruel y â— once being so lustye a rutfler and so and ioyly a courtyer woldst take this straight religion vpon the. Tusshe quod watte It is easy enough as I vse it And so belike the impossible heuy yoke of the lawe and the burden of your pastoral office dilated so wide be lyte and easy enough as ye vse them The loue of god with all your harte mind and soul. c. and to loue your neighbour as your self be all lyte and easye enough to you as ye vse them Nether loue nor faith can be in man perfit and thei nede both coÌ„tinu al encrease It is truth and therfore sith the law is perfitly good iust holy and spiritual it requireth as perfit iuste and holy workes in like degree of perfeccion out of as perfit faith and loue whereby ye se the lawe impossible to be fulfilled of man For which saing lorde howe fiercely runne ye vpon me herafter as though ye
be frely iuâ—tified by your workes of penaunce baptisme c. both here and also in your boke of necessary enstruccions which is a lyke speche as to haue a dynner geuen me frely for my mony If ye can set these two contradictories togither in figure frely and the same for mony and frely for works so are ye he that can blow forth oute of the same mouth both hotte cold at once with one breathe But yet here is but a derke and a slyber shift that ye make to set frely and merits togither It is but an obscure ridle ye adde nedeth another oedipus to expoune it ye meane some falsehead in this pese to settle youre croked confuse condicion I can not wel tell wher ne vpon what vnstiethey stole ye say which I call the condicion my grammer master when he gaue me englysh to be made in latin and came to the relatiue whyche he wolde euer aske me whyche what because of the concorde with his antecedent And here it is necessary I aske you y e same which what call ye the condicion Before ye called the workes of the law with your penaunce baptisme and the fulâ—illyng of all gods wyll and pleasures the condicion in the lxix lefe folowing ye call oure worthynes youre condition And here goo before your relatiue whiche many antecedents oâ— whiche one is a fredome whiche I canne not tell whether ye take it for the fredome in iustifycacion wherein the spirite of libertie thorowe faithe into Christe maketh vs free from sinne or for yours and pelagians free choice and consent when grace is offred you either to receiue it or to refuse it as ye wryt in your enstruccion boke and agene in this boke iÌ„ your .lxviii. lefe which is euen playn pelagians herelye yet be there mo antecedents nierer your relatiue as the workinge in order and the orde it self the obseruing of the workinge in order here is a shrewd perplexe pese of work to settle your croked combrose condicion with frely It is hard here to knowe which is your condicion Here haue ye shapt oute shiftes enoughe and digged ye vp many but yet all to narowe and to straight sterting holes The blynd slymey snaile yet for fear of to harde and hurtfull resistence pretentat cornibus uiam gageth the way before with hir leithey hornes The fredome ye say is geuen vs frely in christ ergo we deserue it not by obseruing the order ye speake of so derkly Place once your confuse condicion vpon some certain seate and if ye be not afraied ne ashamed of your doctrine call youre condicion by one or other certain proper name It is a token that ye feare your part as false and naught that ye dare not speake in plaine wordes plainly and tell vs what thing here ye cal youre condicion ye say which I cal y e condicâ—on as for yours so callinge ye be but a maÌ„ euery maÌ„ is a lyer nether will I accepte your wordis in this cause for truth excepte ye confirme them with scripture or arguments grounded therof no man is bounde to beleue your condicion seinge ye dare not openly expresse it ne cannot proue it by scriptures to be the cause of your effecte you call it so but tell vs where the scripture so calleth it ye shulde haue added plainly with Paul speakinge thus Frely be we iustifyed by grace thorowe y e redeÌ„pcion by Iesu Christe by faith in his bloude not as ye falsely saye frely by workes of penance Ioye depraueth gods preachings so abhominably detestably as euen in this place God suffereth him to wryte so vndiscretly of him as hathe not ben lykly sene or herd For not beinge content to allege Christes wordis in a sence of his owne imaginacion he vttereth it thus christ so said or rather so thought c. Here ye rage here ye exaggerate and heap vpon me a thousand blasphemies for saing y e trwthe That chryst thought as he said as he expresâ—ed his thought by his worde The phariseis yonge scoler came to him to know by what dedis doinge as ye teache he might come to heuen For thei teache men to come thither by their free chose and liberty to do the works of the lawe their scoler not yet knowinge his owne weakenes to do it ne thimpossibilite of the lawe to his free libertie For the yssew and ende of this story is to declare man to haue no fre libertie of himself to fulfill the lawe and also thimpossibilite therof to man as Christe declareth it vnto this maÌ„ thus drowned and deceiued with y e phariseis false doctryne Christ reciteth certain precepts whiche all saide the scoler he had kepte frome his youth He hadde kepte them aftir the phariseis fashion and yours concerning the outward iustice and letter of the law but not as christe had expouned it of mens affectes to be repressed When he sawe the arrogante boldenes of this yonge pharisei he thought by a nother precept to bring him into the knowledge of his owne weaknes and how lytle fre libertye he had to do gods commaundemeÌ„ts and how muche free libertie and of your bonde choice to euil and to not do as Christ willeth vs to do and againe how impossible it is to man to to do that god commaundeth him herof commaunded him that thinge which as it laye not in his fre libertie to do it so was it impossible for hiÌ„ to fulfill it as christ expressinge his owne former thought saith Soner shal the camel go thorow the nedles eye then the rich enter into the kyngdome of heauen addynge That as is iÌ„possible to maÌ„ is possible to god Nowe howe saye ye Dyd not christ thinke to commaunde that rich man a thinge impossible when he said If thou wilt be perfit goo and sell all thou haste and geue it to the pore coÌ„e folow me If ye say he thought it not so make ye him a dissembler to saye one and to thinke another What so euer he then commaunded him he thought the same but he coÌ„maunded him a thinge impossible Ergo he thought the same y e minor is Christes wordes solue the argument if ye can Whiles I tel you yet mo of Christes thoughtes when he saide he came not to cal iust men but sinners to repentaunce he thoughte not to call such obstinate arrogante pharisais that wolde be iustified by their condicion so full of good workes as is yours Also when god said let their owne table be turned into their owne snare thoughte he not to halter you with youre owne pleasaunt policie whereby ye thinke to banyssh and to suppresse his gospelâ— ye alledge the scriptures for youre false doctrine and ye be haltered and confounded with your owne textes ye make bokes thinking by the same to extinguish the verite and to confound vs and se ye not therby the truth the wyder to be spred and the mo to knowe it into your owne
in their encreace be knowen by their orderly operations and frutes Faith in christ firste beleueth into hym and iustifieth and teacheth man al his good workes to be wrought in him of god and not of himself faith purifyeth hertes and maketh a quiete conscience whiche is our holy sabboth and rest so oft commanded in the lawe to be sanctifyed of vs. By hope we continue iÌ„ the thinge now known and promesed By faith and by expectacioÌ„ paciently tary for it Faith beleueth God to be trwe hope taryeth tyl God exhibeth his trwth in tyme when thoccasion shal be geuen Faith beleueth God to be hir father hope taryeth tyl he declare him self fatherly to vs. Faith beleueth eternall lyfe to be geuen vs for christis sake hope waiteth for the daye where in it shal be reueled vnto vs. Faith is y e fouÌ„dacioÌ„ stone wher vpon hope and charitie reste and leane fast to it charitie extendeth hir to god knowen by faith and to hir neighbour These .iii. giftes I may also by waye of doctrine compare to .iii. diâ—tinct knids of leades throne into one and the same grounde whiche albeit anon thei apere not aboue the grounde yet nether is the earthe ne the seades idle as ye taunt and terme it but by the secrete power of the moost high seadisman worke their naturall distinct operacions and officies ere thei appere and fructifye their distinct frutes Neither adde I anye onelies otherwise to faith then the scripture and all the olde holy doctors do as hir onely proper distincte operation requireth In the iustified man they be al .iii. but not concurrant into the one and same effecte of iustification but eche gifte seuerally tendeth into hir proper accion and be not idle no notherwise then wheÌ„ the man hauing both eies eares nose seeth with his eyes onelye yet be not therefore his eares ne nose idle sences Then by an other false supposicioÌ„ wold ye deduce a falser conclusion sayeng In dede theffect of faith is properly to illumine the vnderstanding of charitie to warme Now if the iustificacion of man implyed only thexpulsion of derkenes froÌ„ mans vnderstaÌ„ding theffect of faith wold suffice but seing god in iustification moueth mannes hert and kindleth loue in it why may not these two vertues with their two effectes by gods working concurre in mans iustification Fyrst the scripture teach you that to illumine the vnderstandynge is not so properly attributed to faith but also to the declaracion of y e word saienge Declaratio sermonum tuoruÌ„ illuminat intellectum dat paruulis The declaration of thy wordes illumineth and geuethe vnderstandyng to the litle ones And agen praeceptum domini lucidum illuminans oculos The precept of the lord is pure bright illumininge the eies of oure vnderstaÌ„ding And in another place lucerna pedibus meis uerbum tuum thy worde is lanterne and light to my fete If ye had red diligently and vnderstanden the psalmes ye shulde haue sene this propertye attributed to the worde but I will not steke w t you for so litle ignorance Then ye saye If the iustificacion implyed onely thexpulsioÌ„ of derkenes theffect of faith were sufficient As thoughe if the iustificacioÌ„ implyed not onelye that effecte but many other it shuld not be sufficient but it implyeth manye mo effectes besyde youre warnynge with charitie and yet is it sufficient For in the iustifycacion by faith onely God purifyeth the herte In the iustificacion is implied thexpulsion of dubitacion of the remissioÌ„ and is implied the peace and setlinge at reste of a tranquill conscience and yet all these impâ—yings let not faith onely the lesse to iustifye But what and if I saye that God by faith warmeth the hert and kindleth it to loue as by the rote of charite I am able to proue it Thus God geueth no cold faith into manis hert but a warme faith effectuouly to warme ergo Faith warmeth charite and kindleth loue with oute the which warminge faith your charite were as colde as yse Nowe is this youre wyse argument God in iustiâ—icacion kindleth loue in man ergo charite iustifyeth I denye your argumeÌ„t proue it if ye can For God kindleth not loue by loue but kiÌ„dleth lou by faith For if loue be not warmed by faith it shal be but a cold and faithles loue I meruel ye be so blyndened wil not see the trwth but so sinistrely of malice to seke these feble childish shiftis had ye rede but this one text of Paul malice not blyndinge your vnderstandinge Porro finis precepti est charitas ex puro corde coÌ„sciencia bona fide non simulata Th ende of the precept is loue procedinge out of a pure hert and out of a good conscience and out of faith vnfayned ye might haue sene plainly out of what rote charite springeth and faith iustifienge purifienge and makinge a good conscience to go before charitie But herken what foloweth a quibuâ— quod aberrarunt quidam defeceruÌ„t ad uaniloquium uolentes legis esse doctores non intelligentes que loquuntur neque de quibus asseuerant from the whiche doctrine and order of faith and charitie c. because some men haue erred and gone farre from it therfore are they fallen back from the truth vnto vaine and lieng spech false reasons and arguments agenst the veritie willinge to be seene and to be doctours of the lawe and teachers of gods law not vnderstaÌ„ding what they speke ne of what thinges they make assertioÌ„s articles and sich lik affirmacioÌ„s enstruccioÌ„s c. now how say ye haue not S. Paul liuely described you here set ye forth in your iust colors Blame not me for recitinge these words but Paule for writinge them and your self for verifieng them of your selâ—e with youre owne dedes wordes and writinge Trewely not with all the learninge subtilite rethrike and witte ye haue shall ye proue charitie to helpe faith to iustifie but only faith to do it for ye striue against the truthe and as christe tolde Paul It is to harde for ye to kick against y t prick God once illumine your hert w t his word to se once onely faith to iustifye amen As for Paul declareth â—lainly that albeit he speketh sometime of faith without meÌ„cion of charitie yet he meaneth not faith as a bare foundacion but faith with charitie to iustifye Albeit ye be the popes lawer and doctour to yet do I not take ye to be of so highe autoritie as to beleue these your bare wordes concerninge the vnderstanding of Paules mynd But if Paule haue so plainly declared his minde as charitie wyth faith to iustifye seinge ye be so well seene in Paule expresse Paules mynde with Paulis wordis for this mater lyke a lerned bishop Nether we ne Paule ne Christ call faith onely iustifyinge a bare foundacion for god geueth no siche idle bare cold giftis as ye prate of nether christ buylding his chirche
of that rocke of faith onely in him wold haue it called a bare foundacion al this your extenuacion of faith to make it youre material shaples faith I tell ye wyl not serue your popishe purpose the almighty power of gods euerlastinge worde preaseth to sore vpon ye for onely faith iustifyinge Ye coud neuer haue coÌ„tended in a more difficile yea impossible argument and mater to proue then not oneli faith to iustifye but charite to be concurrant ye shulde haue red it Hebreus .x. how Paul declareth his mynde and order of these giftis sayiÌ„ge and affirminge vs to come to our great priste Christ with pure herte in the certaintie and asseweraunce of faithe ourr hertis sprincled and theuil conscience put a waye the body wasshed with pure water we holdinge the confession of hope not waueringe for he is â—aithful which hath promised consider we one another into this enâ—e that we maye prouoke vs to loue to do good workis where ye see in what place fayth first standeth with hir proper seueral operacion wher hope with hirs and laste of al charite placed with hir workes whiche order of these .iii. giftis the scripture euery where obserueth placinge faith as the foundacion and rote of hope and charite of al other vertews so y t as Paule saithe what soeuer is not of faith is synne And here aftir your longe vain bablinge of faith y e bringeth knowlege and faith that hath not charite as though trwe faithe and knowledge contrarye to Isaye were not all one or were withoute charite and faithe not to geue lyfe but loue to be y e lyfe of y e iuste coÌ„trary to all the scriptures then ye wold haue youre onely onely ioyned to onely god not to faith As thoughe when the scriptures with y e doctors saye by onelye faith man is iustified thei wolde exclude god the principal cause efficient from our iustiâ—ication and remission whiche plasphemye to think who is so madde and brutish And to confirme your deuillish drift ye adde stoughtly And this iâ— the plaine teachinge and agreable with scriptures whiche muste be vnderstanden as one parte be consonante w t another without siche hacking as ye make of it But not one worde of scripture bring ye for your teaching ne agreablenes but lordly ye say Thus we must vnderstand them as though ye had y e same falsly vsurped autoritie ouer y e scripture our faith as hath your aÌ„tichristeÌ„ father of roÌ„e to coÌ„pel coÌ„mauÌ„d vs to beleue to vnderstaÌ„d what ye list which is y t vsurped powr honor aboue god wherof daniel and Paul speke For when Christ euer referred his doctryne to the lawe and prophetis yet will this blody beaste and hir whelpes compel men to beleue their false doctryne falser faithe for their owne popishe persons vsurped false autorite only God gaue abraham faith where with to beleue in him and charite wher with to loue him And abraham as he beleued in God so he loued him bothe to gither Ioy It is trwe if he coud do bothe at once with one acte Here haue ye condemped your self For fyrst ye saye God gaue Abraham faith to beleue in him And now as touchinge this firste gifte what saith the scripture credidit AbrahaÌ„ deo et imputatum est ei ad iusticiam Abraham beleued in God and it was imputed him vnto rightwisenes here ye se that same only acte of beleif in God to be rekened to him for his rightwysnes ere loue procedeth to hir proper worke for loue presupposeth the thinge knowne by faithe ere she canne loue it As your selfe saith within .xii. lyues before and that faith briÌ„ging knowledge must nedes procede loue and yet blyndely ye forgetting your self harpe still of this your onely vntewned stringe Charitie loueth ergo charitie iustifieth your selfe see it ye say and write it that faith loue being two distincte giftes muste nedes tende into two sondrye and distincte effectes and yet be ye so blynd that ye wolde violently make them concurrant into the one effecte of iustification And ye saye charitie iustifieth which speche of faith as to saye faith iustifieth offendeth your dilicate eares because I speake it As thoughe all lyke speches saue suche as come out of your mouth thorowe malyce and arrogancy yea and that so proudly shuld stinke as saith the psal lxxii vpon you I maruell ye sweat so sore with so many wordes for charitie to iustifye and haue so litle charite your selfe and lesse loue to faith iustifienge whiche is truth And as often as Paule nameth faith not speaking of loue so ofte and oftener speaketh Ioan in his pistles of charitie without mencion of faith If the often speaking of a thinge shulde proue so do Ioan speake as often of synne withoute mencion of faith as doth Paul of faith without mencion of loue I wonder ye shame not thus fondly to reason But shew vs where saith Ioan charitie iustifieth as oft as Paule saith by faithe we be iustified who seeth not by these your vain shiftes and febler weak arguments how falce is your parte when ye can neither by scripture nor reason proue it howe oft saith Paul in one chapter By faith all oure fathers haue deserued the testimonye of rightwisenes Then wolde ye by as fâ—nde a profe make it appere that charitie iustifieth because christ saith The father drawethe vs to him by faith which to make it somwhat like ye falsely expowne christs words by putting to your owne dreame saing that by loue we be drawne to Christ. But and if ye had red but two lynes forther ye shuld haue sene Christ to haue expowned himself sainge vs to be drawne and to come to him onely by faith thus concludinge Euerye man therfore that hath herd of my father and is lerned of him he cometh to me To hear of y e father the scripture expowneth it to beleue and to haue faith geuen vs of him as christ affirmed it to peter and as Paul declareth it faith to come of hearinge And therfore to hear of god and to be lerned of god and to beleue in him thorow christ be alone Paul calling it auditum fidei that is the hearing of faith or faith had by hearinge And turne to y e pistle to the hebrews and loke whether we come not first to God by faith ere we loue him ye had nede go studie the scripturs yet beter lerne to conferre y e places not thus to allege theÌ„ at rouers Ye say a litle before Thei muste be vnderstanden as one parte be coÌ„sonant to the other without hackinge as I make of theÌ„ but in so saing ye twich your selfe by the nose Yt here openli chop your hackinge knyfe into your own sower herbes with a false glose hackt into your owne potage For ye neuer obserued the context ne conference of the places which is a token but of a popish lerned
doctor And as for me I haue not ne desyre I any other waye as euery reader may see it to confute your falsely alledged falselyer expowned autorites then by the circumstance conference of y ◠context by lyke places nether can I ne will I vse any other weapen to confute your false bokis And as for the speche of onely faith iustifieth the scripture hath it not And yet hath it ben spoken by some lerned men to exclude the workes of moses lawe Albeit the scrpture hath it not in the same syllables yet it hath the very self same sence as I shall so manifestly shewe it and proue it that ye shall not be able to auoyde it For christ saith as it is written bothe in Luke and Marke Only beleue and thy doughter is safe nothinge els requiring of the man for the restoring of his daughter but faith onely into him In a nother place he sayde If thou canst beleue I can helpe the all thinges be possible to him that cā beleue here is nothing els required then faithe of the man for driuinge out that euil spirite of his sonne In all other his saluacions and helpe hearing and grauntinge their peticions christ required onely their saith into him as all the story of the gospell testifieth Now commeth Paul as the most faithfull treater and expouner of the lawe and gospel whiche diuideth the hole scriptures and the ministracion of the preachers apostles of christ into y e preaching of y e law and of the gospel And here he proueth the state and cōdiciō of euery man ether to be vnder the lawe or vnder the grace of the gospell wherof he deduceth two maner of rightwysmakinge or rightwysenesses one rightwysnes of the lawe and the tother of the faithe of the gospell excluding with expres wordis mightely and clerely the rightwisnes of the lawe from the iustificacion by faithe as one contrary to the tother affirminge constantly and often That we be siewer and certain man to not be iustifyed by y e workis of the lawe which iustificacion he euery where calleth the rightwisnes of the lawe but by faith And we conclude man to be iustifyed by faith without the workes of the lawe And clerely to exclude al the workis rightwysnes of the lawe that the onely rightwisnes of faith might stand clerely in sight he saith men be iustified frely thorow grace by faith Now ye see That ther be but two thingis in controuersy one contrary to the tother to iustifye that is to saye the workis of the lawe the gifit of faithe But Paul constantly excludeth y e works of the lawe and admitteth and affirmeth onely faith to iustifye For nothing els then faith is annexed and ioyned to this iustificacion wherfore it is must nedis folowe only faith to iustifye in the iustificacion of fayth Also man is not iustified by any thīg els then by faith ergo only faith iustifieth man seeth not with any sence els then only with his eyes ergo his eyes onelye see What beast is so brutishe as to denye or cauill agenst these so plaine speaches Of these Paules argumentes christes wordes all the olde holy doctours gathered this ferme conclusiō Only faith iustifieth which you ne anye els can iustly impugne ye haue hitherto therfore shet out al your shaftes at a wronge marke which yet could not see ne euer hit the truth ne vnderstād what Paule meaneth by the contrary position of these his wont words Iustitia fidei iustitia legis iustitia ex fide iustitia ex lege iustitia pro pria iustitia dei w t such like phrases often he saith by faithe man is iustified but neuer by charite ne in any place of the scripture is it writē And yet you of a set proposed malice conceiued agenste the veritie contende thus arrogantly to impugne y e truth and all to shew your wily witte and high lerning in perswading blasphemies to foles leste ye shulde lese the false opinion and vaine estemacion whiche the vnlerned haue conceiued vpon you ye saye some learned men haue so spoken it as onely faith iustifieth And be ye so highly learned in your own conseit y t ye be ashamed or let scorne to speke y e same but thus arrogantly vnlearnedly to impugne such learned mens sainges ye saye they sayd it to exclude Moses lawe And I tel ye that Paul also therfore said it euē to exclude Moses law frō the act of iustificacion And why wil not you say the same also with the same lerned men to exclude the same lawe of Moses ar ye so wyse as to varye and agen say these lerned mē what other law wold ye exclude then moses lawe Be not the .x. preceptis conteined in Moyses lawe which I haue constantly proued by the scriptures bothe here and in my former boke that Paule and Peter vnderstode and proued it playnly euen by the workis of the lawe the .x. commandements whiche ye call the moralls to be excluded from faith in the acte of iustificacion as in nowyse to to be concurrant into that effecte Which ye cannot auoid ne solute w t all the learninge ye haue And for the texte ye bringe in of Paule Neque circumcisio c. maketh directelye againste you as I haue playnely declared it afore And he that hathe not charitie is nothinge And why because he hath not faythe into Christe which is the lyfe of the iuste and rote of charitie Then this is your argument He that hath charitie is somewhat ergo charitie iustifieth your argument is naught Nether yet this God makethe his promise to them y e loue as well as to thē that beleue ergo charitie iustifiethe this is naught also A lyke argumēt God maketh his promise to him that worketh writeth honoureth his parentes is paciente ergo workes writinge c. iustifye these argumentes be worthei the wisedom of him whō god hath blyndned and made folish his wisedom snarled in his owne wily craftines Ioan sayeth he that loueth not god knoweth not god And why because he hath not faithe into christe whereby he shulde know god the father in christ So that without loue I cannot frutefully beleue no not the beleue of knowelege c. ergo loue iustifieth Loue is not the cause of beleif in christ but the beleif into christ is the cause of loue ye must I tel you leaue your iugglynge cast with your truncate absolute beleue and lyke a christen beleuer put to christe in your beleif or elles the deuyll and the turke beleue without loue with the beleife of your knowledge with an historike faith ye say ye cānot beleue frutefully w tout loue I beleue ye wel y t nother w t your loue ne without it cā ye beleue in christ But I and all other faithfull to whome god geueth his gifte of faith in Iesu christ we cā beleue in him
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
geueth me ferme faith to beleue it wryting his promise w t his own haÌ„d sealled with Christis death and most preciouse blode yea and geueth me thernest and pledge of this promise euen his own sone Christe and his holy spirit the pledge as Paul saith and ernest of our forgeuenes and saluacion testifyinge vnto my spirit that I am his chosen beloued predestined childe in christe commandinge me to call and beleue him to be my merciful father shuld I not beleue in him be assewered of my saluacioÌ„ forgeuenes perseuerance in hope al dubitacion and dout excluded If I did not beleue constantly hope for it so shuld I dishonor gods vecite which syn be satte fro me wherfore hathe God geuen me the certitude and vndouted assewrance but in hope to abyde paciently waitinge certainly for his performance wyll ye beleue beter men then God And to excercise this owr assewerd faith and hope he sendeth vs continuall crosse and affliccions And we haue the continual reading hearing of his holy scripturs vt permaneamus fide fundati ac stabiles that we perseueringe grounded and faste roted in faith shuld not swarue from the hope of y e gospel And al be it in y e straight and narow path of charite I swarue and fall by y e waye yet haue I gods promyse apprehended by my faithe that I shal not so fall as to hurte me be broken but to ryse agene For y e Lord hath promised to put his hand vnder me to lyft me vp ayen w t an c. lyke counfortable promyses to reduce repentant sinners into the waye which promises humbly with reuerence and fear and thanks I enbrace It is thou oh lorde that assewerest me to perseuer certainly and settest me in assewerance Howe many promises haue we God to be our strength our rok bulwerk castel tower defence helper for Christ our intercessour and reconciler his sake with a thou said lyk confortable excercises of our faith to strengthen and confirme our hope and expectacion in sewerty and perseuerance But your doutful doctryne knoweth nether God ne Chryst ne faith But to confirme ours yet aftir this a fore said obsignacion of the holy spirit God assewerth also his congregacion therof with the visible seals of baptism his holy souper to put vs in mynde of his beneuolence towerd vs of his testameÌ„t couenaÌ„t iÌ„ chrstis blod In baptisme dewli ministred I remeÌ„ber se his deth burial resurreccioÌ„ wherin also I am taught to be mortifyed my sinnes buried in his woundis and to ryse agene into a newe lyf And in the holy souper of the Lorde dewly ministred I remember and see with the eyes of my faith in the breakinge and geuinge of the holy bread his bodi brokeÌ„ crucified geueÌ„ me into the remission of my sinnes And in the holy wyne lykewyse powered forthe and geueÌ„ me I remember and see his most preciouse blode shed for me into the remission of my synnes And euen these be holy sacred adsewerances in my faith and hope of my saluacion thus dayly excercisinge my faith and hope into a perpetuall perseuerance in the same adsewerance while I lyue which asâ—werances ye saye ye cannot tell of A shameles ignorance in a bishop great infidelite and blasphemy is it in you if ye will not know this so manifest a sewerance offered and geuen into euery faithfull Christianes hand herte and mouthe Thus haue I lerned iÌ„ scripturs If we turne when god turneth to vs. If we beleue when god illumineth vs If we loue as god kindleth vs. If we be baptized as god commandeth vs we shall be iustified Ye iugle with your Iffes and half turnes For as there is no man turned to god with frutefull repentance but he first knowe gods merciable forgeuenes in christ by his faith iustifienge him so is there none but thei first knowe God in christe ere thei loue him beleue iÌ„ god thorow Iesu Christ ere thei be baptized into his name For who professeth god y e father the sonne and the holy ghoste and the christen religion onlesse he knowe it It were a backward order and an vpsidowne preposterouse plaÌ„tynge the profession to go before the doctrine and knowledge of the religion as it hath ben a longe season vsed and therefore all suche preposterouse religions as ye see degenered into apostacye and into all the most filthy abominacions and idolatrye be now come to naught as christ prophecied of all such backward plantacions And therfore your Iffes staÌ„d in a wrong place For your baptisme with water is such a condicion that as al thei that be baptized therwith be not therfore saued so were not all they that beleued in christ and al the chosen infantes conteined vnder the promise dyinge before circumcision or baptisme dampned but withoute circumcision and baptisme of water saued by election and their beleif And therefore your doctrine of your Iffes holdeth not And if the quene of Candaces courtman so enstructe of Philip in the wagen â–ª had died in that faithe before his baptisme with water yet had his onelye faith saued him by christes own wordes sainge who so beleue in me hath life eternal It is not y e baptisme with water ne your penaunce y t saueth vs as ye dreame for no element ne creature ne mans work may do that thing It is god only in christ that regenereth with the spirit of faith and by that inuisible baptisme be we saued of god thorowe Iesu christe If you shulde tarye till ye haue fulfilled all your conditions for your saluacion ye shulde come to short of the gates shuttinge And therefore merciablye saith the lorde in Isay. He wyl make short his word of rightwismakinge and finish it in a plenteous abouÌ„daÌ„t rightwisenes euen in christ made of him our rightwisnes holden by faith onely Children by your popish doctrine that dye before baptime and y e infantes in Moses law diyng before the aight day shulde be dampned as ye teache whiche is to harde for you to proue when the scripture is plain agenst you as I am able to proue it and can shewe it plainely The baptisme therfore with water wasshethe onely the body and the minister bringeth the water and wordes onelye no saluacion nether as causes efficientes ne formall So that baptisme with water is but the visible seall instituted of god and ferme token of the former iustification by faythe in the regeneration of the spirit y e seall I say testifienge to the congregation that he is incorpored into them For thus it correspondeth sayth Peter the newe byrth wherby the spottes of the soule be taken awaye And thus is baptisme with water signaculum iustitie fidei the seal and testimony of the rightwisnes of faith as was circumcision and not y e selfe same rightwisnes it selfe as ye teach ye may make it signum iustitie operis
nedes be receiued by faith onely For our iustificacion were promised in vayne if we our selues might deserue it by works For not by the works of the lawe saith Paul cometh the promise to Abraham or to his seade him to be the ayer of the world but by the rightwysenes of faith For if they that wyl be iustified by the workes of the law be therefore made the heyres so is faythe and beleife in vayne and the promise voyde and frustrate For the lawe worketh wrathe and where as is no lawe there is no transgression Wherefore out of faith is y e heretage geuen as out of grace that the promyse shuld be the more ferme sewer vnto all the seade not to it onelye that is oute of the lawe as be the Iewes but also to it that is oute of the faythe of Abraham euen to the gentyles whyche Abraham is the father of vs all yf we resemble him in lyke fayth Into this playne peese when this bysshoppe hadde broughte hym selfe so wrapped and masshed as it were in a nette so accombred that he coulde in no wyse wynde oute hym selfe then beginneth he to mocke to rayle and to ieste vppon Paules wordes with Ideo ex fide saye you and these wordes hath the scripture saye you ut firma sit promissio saye you And ye saduces tell vs phariseis we wolde oppresse the trueth The promyse of God is all saye you And ye Saduces wolde extolle the strengthe of the trueth Ioye It is Paule the vessell of God that saythe all these wordes and not we And why shulde not we Christianes extol gods trueth and defende it agaynste you popishe Pelagians and with the scriptures confirme it agaynste you Antichristes Be ye angrye that we extoll honour and prayse trewe faythe ioyned to gods promyses agaynste you rancke phariseis peruerse popyshe pelagians Be ye not contente that we take gods parte to defende his honoure and magnifye his glorye agaynste your deuyllyshe doctrine oh antichristen papistes And nowe ye wyl percase bring in Melancthons correlatiues of faith and promise And that y e cause why we be iustifyed by charite saith he is because the promise cannot be receyued but by faith It is not Melanch that sayth the promyse of god in christ is not receiued but by faith onely It is Paul it is Christ that say it For what auaileth a promise and no man beleue it Be not faith and gods promises correlatiues in the faithfull beleuers to whom god maketh his promises CaÌ„ ye separate the faith of the iuste from gods promises or his promises froÌ„ their faith Can ye confute Melan. doctrine in so teaching ye scorne his lerning and iest vpoÌ„ his doctrine of all the learned men this daye whiche write in Germany And why verely because with their pennes and by goddes worde they haue geuen your gostly father of rome his deadly heade wounde ye may mocke Melanchton and scornefullye skof and ieste of the lerned Germaines as ye do but confute their doctrine iustly ye cannot ne attaine to their knowledge and learninge ne come nighe their cleare iudgement But it is the propertye of all arrogante papistes to contempne and mocke them whose bokes they be not able to beare after them And thus they reason Seing our saluacion dependeth vpon gods promise and a promyse cannot he apprehended but by faith onely we must nedes saye onely faith iustifieth And to make the matter playne they bringe in a similitude If one man promyse another xx.li how can he to whoÌ„ the promyse is made apprehende the promyse but onely by beleuynge him that promyseth And this is the newe scole of germany where sophistrye is not banysshed but hath a newe garmente and is clothed with pretence of simplicite For in this teachinge is a maruelous apperaunce of plainnes and thorowly coÌ„sidered it containeth a mere deceyte And note well reader that thou maiest perceaue this iuglynge sophistrye where it deceaueth the. It is not denied but onely faith apprehendeth the promyse therin is no controuersy If ye this graunt what deceitful sophistrye what iuglinge call ye it man to apprehende gods promise by his faith only God promiseth me remission in christes death affirminge him to be iustified and to haue lyfe eternall that beleueth in hym and by faith apprehendeth this promyse of god Call ye this iuglynge sophistry and mere deceite to beleue gods promyse Here lo reader maist thou see whother this popish byshop is caried of his arrogante affectes so blasphemousely to raile of onely faythe apprehending gods true promises He graunteth him selfe onely faithe to apprehende gods promise and yet he impugneth onely faith to iustifye to make god false of his promise as though Christe neuer sayde As thou beleuest so come it to the. Now let vs see how ye can wynde your selfe oute of the bryars But marke well this when god iustifieth man god ministreth mercy to vs whiche was the thinge god promised to geue vs as zachary ê“phecied God to geue him selfe to vs who â—s all mercy whervpon is grounded our saluacion In this prophecy of zachary it is playne that God of his merciable goodnes and not of any mannes desertes had made a promise to AbrahaÌ„ and to our fathers to sende vs that blessed seade Christe oure sauyoure which promise who so beleued had remission of their synnes Of mercye was the promyse made and the thing promised was remyssion of synnes in Christ. And who so beleued the promyse was iustified wherefore onelye faith iustifieth now what can ye iugle or discant vpon this Sing on a goddes name Wherin we must considre distinctly and apart the promise of god and the thinge promised which is mercy I thought as mich ye wold iugle w t mercy which in zachary is taken as euery maÌ„ may se by the conference of the text for the fre merciable fauour goodnes wherof without any merits of man god was moued thorough Christe to promyse and now ye wold make it the thinge promysed wyth whiche alteringe yet am I concente yf ye take mercye as the scripture oft taketh it in other places for the forgeuenes of sinnes in christe to the beleuers But yet go to procede iÌ„ your wycked porpose tyll ye haue haltred your selfe againe As â—n their example for I dare make no newe when one frende promiseth another xâ— li. the promyse is the bonde the thinge promysed is the xx.li In whiche example though I graunt that I apprehende my frendes promyse with beleuing hym yet I apprehende not that is contayned in my frendes promise with beleuinge hym For I apprehend that with my handes if it be paid me And so althoughe we apprehende gods promyse with our beleâ—f yet the eâ—hibicioÌ„ of the mercy of god whiche is the thinge comprehended in goddes promyse we apprehende that with al sich partes of vs of bodye and soule as be conforted and healed by that mercy Be not here ioly
iuglynge castes with apprehending with handes and with al partes of body and soule and apprehendinge with faith nowe the exhibition of the mercye and then the thinge promised and the promise to â—e apprehended who se not laughâ— not at this antichristen apprehender and holy holder of so siyber an ele by the taile Because I receiue my frendes promised money with my hand and his promise w t beleuynge therfore I must receyue my forgeuenes in Christe with a nother instrument and mean then with my faith For I must receiue my ê“mised forgeuenes with faith only and yet the exhibicioÌ„ therof saith he I muste receyue with all the partes of body and soule now go to and tell vs your wyse reason and whether faith in receyuinge the promised forgeuenes receiueth not al so therwith your exhibicion that is in englishe the geuinge or gifte As in the workinge of Christis miracles the promise of helthe in body soul was receiued by faith in the vnderstandinge lightened by god but y e helth was receiued in al the partes healed of body and soul. But if by faith onely the healed persone had not first receyued his promised helthe it had neuer comen into his bodye nor soule wherfore by faith onely is the helth promysed of body and soule receiued and thus be ye confuted confounded with your owne exaÌ„ple contrary to your former apprehending Now say on yet agen Now if ye wyll yet wrangle and saye that the promise of god is mercye and god wyll surely fulfyll his promise so as the apprehender of the promise apprehend also mercy I wyl not vary with you For oure lady said Suscepit Israel pucrum suuÌ„ recordatus misericordie sue God hath takeÌ„ to him Israel his seruaunte remembrynge his mercye that is accordinge to his merciful promise which the next verse declareth Sicut locutus est c. yet ye shal note here a distinction in degree of mercye betwene y e mercy in y e merciful promise when our lady saith recordatê° misericordie sue y e very receiuing of Israel to his seruice which god deth in y e iustificacion of man For theÌ„ he taketh Israel the beleuer that seeth god to his seruaunt which is a further mercy Ioye Are not all mercyes and forgeuenes a lyke nyghe to y e beleuer Paule sayth nygh vnto the is the worde of faithe euen in thy mouth and herte And the very mercye promised So as Israel appreheÌ„deth the merciful promyse by faith But being taken to seruice receiueth the further mercye promised in receiuinge a newe hert a newe spirit which god createth in man with the gifte of charitie and resuscitateth in man lyfe Ioye But tell vs ere ye wynde your selfe any farther into this youre laborouse labyrinth and mysty maze whether when Israell receiued hys mercifull promyse by faythe he was not euen then taken to seruice and receiued a newe herte and new spirit and was euen then ere charitie wroughte resuscited to lyfe yf ye say no. So make ye Israels faith receiuinge the mercyful promyse no lyuely fayth no faith purginge the herte no true faith but a deade faith of no efficacye ne power If ye saye yea so is all youre confuse bablynge fonde vayne lyes But say on Wherefore we maye not properlye saye we apprehende iustificacion by faâ—the whiche is the exhibition of mercye But how happenethe it nowe y t to iustificacion ye geue this new name of exhibition of mercie and cal it not by her wont and playne name as the forgeuenes of synne the absoluinge from synne or your effecte of christis passion or remission as ye were wont to cal it Trwly ther lurketh some deceit in this your new fouÌ„d word Exhibicion but say on agen Which is thexhibicioÌ„ of mercy promised by God to iustify man onlesse we wold call the promise of God and thexhibicion of y â— thynge promised all one Ioye when God of his mercie promiseth me remissioÌ„ of my sinnes euen then I hearing it receiue it by faith onely am I not nowe in that same receiuinge ther of iustifiyed Christ the write affirmeth it as thou beleueste my promise so is it to the. And what then prate ye and bable ye all in vayne of your distincte exhibicion and of so many receytes c. but saye on yet more And here in is the sophistrye of this newe scole slythely to passouer and iugle as this man speketh of vnder the borde Here hast thou good reader a longe coÌ„fuse talke of this bish which as it is all out of his owne brayne dreamed withoute anye scripture so hathe it nether head ne tayle but full of croked cauillacions and diuersely diuised distinccions al to forme and to fashion vnto him selfe some slyber shyftes that y e simple readers might not espye him to be confounded and confuted but that he wold haue euer somewhat to saye for him selfe agenst the plaine veritie whiche saith God hathe of his mercye promysed vs in Christ oure free forgeuenes whiche promysed forgeuenes we by faith only in Christe receyue and in so receiuinge it we be iustifyed This olde breife and playne speche of the scriptures he calleth the new scole and sophistry of y e germans But loke thou vpon these his new rehersed receits one of the merciful promyse by faith an other receite of the further mercye promysed and a nother receite of a newe hert c. and a receite of y e thing promysed and of the exhibition therof and thou shalte see another maner straunge termed nouities bothe of scole papistry and sophistrye yea and euen confuse perplexitie and perplex confusion it selfe in all this said peese and in that as foloweth For here y u haste a promise and the thinge promysed a promyse without the thinge receiued bothe dystincte Here haste thou the exhition of the thinge promised a receiuinge of the mercifull promyse by faith another receauing of the further mercy and another receit of a newe hert And al these must be thinges distinct and yet all knitte together in one bonde one promyse is apprehended by faith the thynge promysed must be receaued with body and soule handes and fete c. Then hath this multiplier made vs a promised mercy an exhibited mercy by exhibicion a mercye receiued one with faith and another with haÌ„des and partes of oure bodye a mere mercye a further mercye and I wene a mercye furthest of all that shall neuer come nigh him Anon he teacheth of a mercy receiued by faith but the exhibitioÌ„ therof with another instrument Then he minceth mercye diuided into degrees betwixt the further mercy in the promise the nierer mercy in the receiuing So as mercy promysed and mercy exhibited and mercy receiued and mercye fled so farre from hym shulde not be all one And here hath this myghty multiplier of mercye created vs two newe hertes one created
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