scripture the mercye shewed to the thefe hanginge on the crosse to thintent they might haue lesse care for their lyfe in the meane season were not suche learnynge fruteles and perniciouse to the commoÌ„ welth And after this like sort doth Ioye handle the scriptures and goeth aboute with his hatchet to open the locke and with his key to cleue logges Ioye bringeth in another miracle of christe wherein Christe sayde thy fayth hath saued the. And here Ioye sayeth is no condicion but fayth To this I saye that this is not all the scripture and he that wyll truelye iudge of scripture he muste ioyne all together For that is not spoken in one parte of scripture â—e scripture 〈◊〉 but one word in â—se â—our all â—pugnauÌ„ce is spoken in another and all at the laste muste make one worde That is in some parte of scripture attribute to fayth as in this miracle is in a nother parte attribute to charite as when christ sayd Dimissa sunt ei peccata multa quia dilexit multuÌ„ And in a nother place to hope as Spe salui sumus we be saued by hope And we muste omit no parte of the truthe but so vnderstande one as all may be comprehended And here I note vnto the reader this maner of speache in scripture Thy fayth hath saued the without mencion of Christes passion and without mention of god as though a man might arrogantlye saye I haue saued my self my fayth hath saued me wher by euery man myght be noted his owne sauiour But this were blasphemouse sophistrie euen such as men vse nowe a dayes when they wyll impugne suche deuout speaches as hath ben vsed in the church when eche man exhorteth other to saue his owne soule or desyreth an other to saue his neighbors soule or els moueth hys frende by almesse prayer fastynge and good deades to worke the welth of his soule All whiche saluacyons and workes of saluacion good and deuoute men vnderstande to be done as in deede they can not be done otherwyse by the merites of Christes passion and the gyfte of god And yet these beastes that put no difference betwene a keye and a hatchet diffame the speach as though such men fansyed workes of them selfes without god or thought the passyon of christ not sufficiente when in deede it is mente in suche workes onelye to vse the benefit of christes passion withoute presumption to adde or supply any thyng to the same which were a fonde folysshe wycked and arrogant blasphemy And in this matter I speake so much because these ydle talkers wolde discourage vertuouse disposed doers by such maliciouse reporte and sclauÌ„der of theyr good doynges After your leude diuinite ye fall to fond policy and aske whether it be more profitable to take forgyuenes of synnes without condicion or tary whyles the condicion were fulfylled fashion of â—nswere 〈◊〉 for Ioy Whiche question is so fondely conceyued that I wyll aunswere meryly vnto it as the prentyce of London dydde his mayster before the wardens of the crafte vppon complaynte made that the mayster was ouer strete to the prentice in his diete Whye sonne ê™ the mayster to his prentice in the wardens hearinge is not colde mutton good meate is not cold beafe good meate colde capon good meate and somtyme a colde pye Lo ê™ the mayster to the warden hath not my prentyce good cause to complayne The warden checked the prentyce and sayde he was deyntye that wolde complayne of so good fare Wherevnto the prentyce saide that his maister hadde spoken of muche good meate yf a man coulde haue it And so your masshyppe hath said truelye that a man were better yf any thynge coulde be better then God hath ordayned it to take remyssion of sinne without any condicion for then without any endeuoure all shoulde haue it But howe shall we haue it so when God putteth a condicioÌ„ to it We must take gods benefyte as it is offred not as we wold haue it Ye talke of wysshyng as myghte satisfye your appetyte and not as god hath ordeyned declared his wyl And yet as though ye hadde clerklye and substancially handeled the matter ye procede to your triumphe with nowe saye on yet agayne Wynchester and then it followeth in your boke Vvin. iiii â—rticle Ergo by the gyft of god I maye do well before I am iustified Ioye YEa marye this is the conclusion I wayted for Lo nowe hath he concluded of him selfe that he maye do well before he be iustyfyed This his wel doinge standeth vpon the fulfyllynge of his condycyon where ye see he hath his fayth and his workes and yet is he not iustifyed ergo in that same tyme before he is iustyfyed is he not iustyfeyd by fayth nor by hys workes Here ye se playnelye into what confusyon he bringith hym selfe and what it is to reason by his own witte withoute any worde of scrypture Wolde God the papystes hadde no wyser diuines to defende theyr false relygyon selden are these popyshe lawers good deuines He saith he maye do well and I saye he maye do euyll to It becoÌ„meth a lerned maÌ„ so to coÌ„ferre the scriptures trewly vnderstaÌ„den that â–ª he be fewer certayn of his conclusyon But perchaunce he take this worde May for the mery moneth of May next Apryl and then am I content to tary tyll May come agayne for the verifyenge of his conclusyon waityng for his wel doyng for hytherto god knoweth he hath done muche euyll The lorde amende hym before Maye or elles take hym shortly awaye Amen Bycause Win. hath no scripture to proue his conclusyon I wyll helpe hym but yet I commende Standish agenst Doctor Barnes for he layd on scriptures wryten vnwryten englyshed and vnenglyshed as thicke as hayle and vnderstode not one word what he sayd euen the very doctours paynted of Paule to haue erred frome the true faith and loue and are swaruen vnto vayne lyes whiche wolde be sene Doctours of the lawe and yet vnderstande they not what they saye nor of what thynge they affirme But to Wyn. conclusion Thou knoweste good reader that in scripture there is mencioned a dead fayth and a fayned or false fayth And also there is a rightwysenes of the law or our rightwisenes and also a lyke iustification one of faith before god and an other of workes before men When Paule had myghtelye proued onely fayth to haue iustified before God the Iewe not beyng content with this conclusion obiected sayeng What then shall we saye of our father Abraham Gote he no iustification by his workes he was a good father and dyd many goodes dedes It is trweth saith Paule but yet hath he not to reioyce therof before god but onely before men Nowe let vs set vp my Lorde Gardiner in his Veluets and Satyn alofte vpon his mule trapped with veluet with gilden sterups and bridle c. with his ientle men bare head chayned with golde before and after hym Who wyll not saye but
there rideth a pryncely prelate a gloriouse Byshop to orne and honor an hole realme See what a clenly sorte of tall men he hath aboute hym what costely liueries geueth he what a many of idle belies dayly fedeth he Hath not Winch. lo wherof to glorye before men is not this a ioylye iustification Nowe foloweth his conclusion of him selfe sayenge ergo by the gyfte of god that is by these worldely gyftes I may do well before worldlye men of fleshely iudgement before I be iustified before God yet iustified gloriously in which I reioyce before men This is his Iewysshe iustification wherof the Pharisaies so highly reioyced in so muche that Christ tolde them that he came not to call suche iuste men but synners to repentaunce warnynge the people that excepte theyr rightwysnes abounded aboue the Pharisais good dedes they shulde neuer come to heuen And Paule sayth that men ignorant of the ryghtwisnes or rightwise makynge of god and sekynge to set fast as nowe dothe Wynchester their owne rigthwisenes they be neuer subiect to the rightwisnes of god Wynchester yet knoweth not the office of the lawe to shewe vs our synnes to worke wrath to make synne the more to abound as Paul proueth it to the Romayns so farre of must it be to iustify Neither yet knoweth he thoffice proper place of faith nor yet what thynge fayth is but conceyueth a certayne fantasticall opinion therof as doth euery speculatyue pharisay and idle hypocrite And a man shulde speke after the very order of nature and of the tyme he muste nedes sette faith before workes as is the tree before it blometh and the blomes before the fruyte The sead is cast into the erth before it groweth and fructifieth The seade is the worde of god saith Christe And nyghe vnto the is the worde of fayth euen in thyne herte and mouth Fayth is effectuouse and worketh by loue And the ende of the precept is loue out of a pure harte by fayth hartes are made pure sayeth Peter and a good conscience and of faith vnfayned I thinke Winc. is not so ignoraunte in his Gramer as to englysshe this texte of Paule Fides que operatur per dilectionem as dydde Iohn fysher the byshoppe of Rochester in hys sermon at Paules crosse and afterwarde prynted thus englysshed fayth which is wrought by charitie so settynge the carte before the horse and lyke an vngodlye gardener to peruerte and turne the rotes of his plantes and herbes vpwarde of whyche I harde as it were an olde prophecye .xl. yeres agoo that such an Antechrist shuld come to peruerte the iustificacion of faythe and turne Chrystes relygyon vpsedowne I am sewre he wyll not sette workes before fayth no not in the yong baptyzed infantes nor yet in Paule at his conuersion nor in the thefe hanging by Chryste crucified It is truth that workes being the frutes of fayth standynge in theyr owne place procedynge oute of fayth iustyfyenge dymynysshe not the effecte of Chrystes passyon For we are made in Chryste Iesu to do the good workes whyche God hath prepared that we shoulde walke in them We are saued frelye by faythe sayeth Paule yea and that not of workes for it is the gyfte of god that we be saued by fayth and not for oure workes leste anye man shoulde reioyce in his owne dedes But yf Wynch put his workes in the place and office of fayth as the condicion withoute the whyche no man is iustyfyed so dymynyssheth he yea he is iniuriouse and blasphemous vnto the effecte of Chrystes passyon for by this doctryne his diminute imperfecte and wycked workes shulde deserue vs forgeuenes of synnes as though Chrystes bloude and so plentuouse a redempcyon in Chryste were not suffycyente If by the lawe sayeth Paule men be made ryghtwyse so is Chryste deade in vayne Loue must fulfyll the condycyon sayth he ergo the workes of the lawe are his condicion Roma 13. Now let vs see what loue god asketh of vs for yf we haue not that loue we shall neuer fulfyll Wynch condicion God commaundeth vs to loue him with our hole hartes myndes soules and wyth all our strengthe and oure neyghbours ye and oure ennemyes to as our selues ye and that euen as Christe loued vs whiche dyed for vs beynge his ennemyes He byddeth vs to be perfyte and holy as hym selfe is not to be so angry with oure brother as to prouoke hym with any euyll worde to anger nor to desyre anye other mans good seruaunt wyfe c. no not to loue oure owne lyues in his cause but to hate our flesshe and dye for his sake Nowe tell me Wynchester yf anye one man hath this loue and so fulfylled your condicion or els dare your selfe affyrme to haue fulfylled it yf ye haue not ergo by youre owne wordes ye shall neuer enioye the effect of Christes passion and yet speke I not of the perfytte fayth and hope that euery man in God is bounde to haue beware therfore Wyn. howe ye set your saluacyon vppon so harde a condicion leste ye come to shorte of the gates shuttynge with your .v. folysh virgens If you hadde once fulfylled as you neuer shal your condicion and so perseuering you nede not to praye Father forgeue me my dettes nor neuer to say your Pater noster For ye owe no loue neyther vnto God nor man ye haue payed all And yet sayth Paule owe ye nothynge to any man but mutuall loue shewynge loue to be a dette euer in payenge and neuer full payed We shall aunswer for euery ydle worde sayth Christe But yf Wynchester had accomplysshed his cōdicion so myght he go playe and iustle in iudgement with Christ for his saluacion hauynge no nede of Christes passion then myghte he clayme heauen of dewtye and make grace no grace whiche is a mere free gyfte vndeserued of any man and thus were he one of those iuste prelates whome Chryste sayde he came not to cal Is not he a proud foole to whome when god geueth a free iustification in christ yet wyll he refuse to take it but vpon a condicion that he deserue it with suche workes as hym self is neuer able to perfourme what arrogant foole wolde thus condicion hym selfe agenste gods wyll Peter consideringe this importable condicion sayde by faith god purifieth theyr hertes and wherefore then do ye nowe tempte god so much layenge such a yoke vpon mens necks which nether our fathers nor we be able to bere By the grace of our lord Iesu christ we beleue vs to be saued as were our fathers If we shuld saye that we haue no synne in vs so are we lyers Wherfore the scriptures conclude euery man to be a synner and infidele that of all men God moughte haue mercy And that the promyse oute of fayth in Iesu christe shoulde be geuen to the beleuers Only Christ fulfylled the lawe And yf Wynchester wolde mok out Paule sayenge that when he concluded so ofte man to be frely iustified by fayth onelye
without the workes of the lawe that he mente by the workes of the lawe but cyrcumcysyon and the other ceremonies nowe abrogated and not the lawe of the commaundementes Then let him heare Paule expownynge hym selfe of what lawe he mente aunswerynge to suche obiections By the lawe sayth he cometh the knowledge of synne and I hadde not knowen concupyscence to haue ben synne hadde not the lawe sayde Thou shalt not haue any concupiscens or lust And then when he wrote his pysâ—les circumcision and the rytes and ceremonyes were abrogated amonge the christen Iewes and the Gentyles neuer were bounde to them as was Abraham iustyfyed by fayth onelye ere the lawe was wrytten and before he was cyrcumcysed And Peter sayd that this same lawe whyche Paule excludethe from iustificacion and Wynch calleth his condicioÌ„ is a yoke importable whiche proueth it not to be circumcysion nor anye of their ceremonyes of Moses lawe for these were lyght enoughe to beare lyghter and easyer then to not luste or desyre any thynge agaynst goddes wyll or for a ryche man to forsake all and gyue it to the pore or for Wynchester to caste of his pride his bisshopryke with all his vaynglorye and to become the humble poore pure persecuted preacher of goddes worde It is redde that therewas one man that by suffring doynge and fulfyllynge the lawe of the commaundementes came to heuen euen christe onelye In Math. we reade of a nother yonge man that wolde go to heuen by doynge some good workes askynge Chryste Good Mayster what dedes shall I do to haue lyfe eternall whose mynde Chryste seynge dydde set hym but certayne of the easyeste commaundementes to fulfyll them And he sayde as for these I haue done them alredye wel then sayd chryst or rather so thought If ye wyll nedes go to heauen by doyng I shall set you to do such dedes as I knowe well ye wyll neuer do yea they be impossible for you to do theÌ„ euen to sell his substance and to geue it to the poore and so to folow hym now goyng forth to Ierusalem to suffer death What dydde this man I praye you howe farre went he with Christ thinke you went he not his waye heuyly from christ And yet wyll Wynchester go to heauen by doynge and fulfyllynge his harde condicion I dare saye he wolde skratche his head twise as dydde this ryche man ere he solde his bysshoprike and hadde gyuen it to the poore And therefore christe pronounced that it is impossible for such riche men to come to heauen God therfore trusted vs so litle with the fulfyllynge of the lawe and so by this condicion to come to heauen that he toke it out of our handes layd it vppon his sonne christes backe to be fulfilled For yf he had left our saluacion in our owne handes to be deserued by our workes we had ben al dampned VvintonÌ„ Your haÌ„deling of this my conclusion declareth plain that ye vnderstaÌ„d not what ye say nor of what thing ye affirme and that I leaue to the iudgement of the reader with remeÌ„brauÌ„ce of that I haue before written For ye fondely improue a conclusion which myght stand be true with your fonde paradox of only fayth iustifieth onlesse in teaching ye wyl so handel the matter as Barnes did that a maÌ„ is iustified before he beleueth For and if beleue go before iustification as a cause doth theffecte then seing in scripture belefe is called a dede and proceding from the gift of god must nedes be a good dede it foloweth necessarily Ergo I may by gods gift do a good deede before I am iustified But I moued Barnes of a deede before belefe that is that lerning to beleue by hearing sermons or reading wherin the grace of god prepareth mans wyll as scripture sayth So truly do you saye wheÌ„ ye cal me pelagian I asked Barnes of that deede whether it were good or no and proued it good And then bicause it is done before iustification I brought the conclusion aforesayde wherof ye take occasion to be ioyful in the mery moneth of May. All which your iestinges I can so wel digest as I am not ashamed to cause theÌ„ to be rehersed in this boke bicause the buddes of your fruteful lerning may appeare to considre what frute we may loke for of theÌ„ As for the matter of iustificatioÌ„ by faith and workes was not ment betwene Barnes and me to be spoken of in this conclusion and so therin ye striue not with me but with your self beat your owne shadow in stead of an aduersary Where ye thinke I am not so ignorauÌ„t in my graÌ„mer as to englyshe the text of saynt Paule Fides que per dilectionem operatur Fayth which is wrought by charitie and make operatur a uerbe passiue ye thynke not amisse if I shulde englysshe it worde for worde But as for the sense because scripture doth attribute life to charite withoute which fayth remayneth dead I se no suche cause of absurdite as ye fynde to saye fayth is set a worke by charite The enterprise of thesâ— sâ—eres is worldly anâ— they set it furthe witâ— prophecies other worldly vanities and the good lerned men of the Greke churche expounde saynte Iames after that sorte And as for suche vanitie in prophecies if ye do regarde them in the peruerting of iustification you and Barnes with your secte were that company who haue so confusely handled that matter as ye make iustificatioÌ„ before al faith in hym that is onely moued to beleue Considre with your self whether this turnynge vpsidowne in consideratioÌ„ of the doctrine in iustificatioÌ„ .xl. yeres past may be verified on you or me I affirme the same iustificatioÌ„ that was theÌ„ taught you be the turners Ioyes prâ—phecy noteâ— him self anâ— he seeth it not so by your owne prophecy be noted for Antechrist I gyue no credite to suche prophecies but because you do I allege youre owne prophecie for your owne confusion Blynde men â—ee nothinge and as ye can not se goddes truth whiche ye beleue not so ye can not se the true sense of your owne prophane prophecie whiche ye beleue And yf ye wyll nowe go backe from youre backewarde iustificacion after your accustomed maner then must you place the studyouse worke of learnyng our belefe and likewise the worke of baptisme the worke of beleuing and the worke of loue to be before iustification and some of them in the thefe hangynge on the crosse God iustifieth no man without the gyftes of fayth and loue this ye graunt whiche when man receyueth he receiueth by theÌ„ iustification wherin I call mans deserte and merite onely the vsing of the benefites offred of faith and loue And other deserte and merite man can not haue For what hath any man good that he hath not receyued And therefore the commaundemente of loue with oure hole hartes c. is not so extreme as ye make it to a christen man whose faythe speakethe to
God boldely Da quod iubes as saynt Austen sayth Gyue that thou coÌ„maundeste by reason whereof the yoke of the lawe impossible to be borne is in christe easye throughe the gyfte of God by Christe in whome we maye do all Neyther loue ne fayth can be in man perfit and they nede both continuall encreace but he that knoweth oure infyrmities taketh in good parte oure imperfection for oure sauyoure Chrystes sake vpon whome our saluacion is grounded neyther vpon workes ne fayth workes striue not with faith as Ioye and his suppose with youre diuision wherof ye deceaue the simple people as though workes required of a christen man wherein to vse the gyftes purchased for man by christ â–ª were at contention and stryfe with fayth lyke the workes of Moises lawe And herein ye moch please your self and thinke other grosse that be so madde to grounde their saluacion vpon workes beinge impossible and leaue the saluacion by fayth whiche is sure and certeyne And some talke of fayth wherewith to apprehende goddes mercy as though fayth had haÌ„des to take and holde fast and loue none and they graunt that no man is iustified without charitie but yet properlye they say faith apprehendeth the iustificacion wherof how properly they speake I shall speake hereafter at large Nowe I wyll a litle note your fondenes mayster Ioy so to dally in so great a matter â–ª ye aske me whether I haue fulfylled the condicion of the iustification and yet ye can not tell what condycyon Barnes and I spake of and so ye aske ye wote not what and come in with a free iustificatioÌ„ as though I deuised our iustification to be bonde These be mere fransies I euer affirmed that we be frelye iustified and frely saued yet god in giuinge vs this fredome for christe worketh so in ordre and so wylleth vs to obserue it which I call the condycyon as for wante thereof we shal eyther not atteyne fredome or loose oure fredom wheÌ„ we haue atteyned it For ones made free frome synne we muste walke in the pathe of iustice and lyue in this worlde soberly iustly and godly and also to atteine this fredome do as god hath ordayned in vsynge hys sacramentes worthelye with conuersyon also of our harte and penaunce as god requireth of vs whose wyll our sauiour christ in his workes dedes preachinges hath declared vnto vs whiche you depraue so abhominablye and detestablie as euen in this place god suffereth you to write so vndiscretelye of hym as hath not ben lykely seene or harde For not being coÌ„tente to alledge christes wordes in a sense of your owne imagination ye vtter it thus A licencious speache of Ioye touched Christe so sayde or rather so thought A straunge speache Christe shewed hym selfe god in that he knew the thoughtes of men what do you shewe youre selfe in that ye take vpon you without wordes to leade you to discerne the thought of Christ very god and man and frame the speache so as though christ coulde not vtter his thought for wante of language that is implied in your rather so thought Ioye reade this place ones and ones agayne and considre thyne owne foly in it I will not with other termes engreue the matter but pray God it may ashame the and bringe the to repentaunce For malyce in the treatinge of this matter hath so encreased in the as it hath vtterly confounded thy senses that thou sawest not what thou haste written in this place Chryst sayd or rather thoughte ye say And what thought do you attribute to christâ— that he should bidde men do that he knewe well they wolde neuer do and that were impossible to do whiche were a more cruell thought then any christen harte could attribute to our moost mercyfull sauioure Cursed be he sayth saynt Iherome that sayth gods coÌ„mauÌ„demeÌ„tes be impossible And when ye haue in these fewe wordes sayde so farre amisse ye bydde me saye on Wynchester ones agayne as foloweth Vvin. v. â—rticle Ergo I maye do well by the gyfte of God before I am iustified towardes the atteynement of iustificacion Ioye Nowe declareth he by his well doynge for the attaynement of his iustification to be iustified by workes Here is his condicion declared to be workes Here he sheweth hym selfe to be arrogantlye bolder then Dauyd or iust Iob whiche both feared their workes and desyred god not to entre into iudgement with them for then shoulde there no man be iustified in his sight and again sayeth Dauyd Lorde yf thou shouldes obserue oure inyquytyes who shall stande before the in iudgemente vncondempned But Wynch may do well in the moneth of May before men ere he be iustified before god and so reioyse of his owne ioyly iustificacion ridinge vpon his horse or mule He wolde fayne here wrap in his workes with his faith both together into one bedde to warme and win his iustificatioÌ„ that he myght be sure by both together for the mo the better to be iustified Sed pallium ambos operire non potest sayth Isai but the couerlet is to narowe and to shorte to couer them both one of theÌ„ therefore is lyke to lye bare ars and a colde For god to whome we be maried by faythe and mercye is a ielouse god and wyll not that any of his spouses shulde lye with a nother to diuide their fayth froÌ„ hym to workes to be iustified by them nor to separate forgyuenes of synnes from his bloud Is Christ deuided And therefore if this iusticiarye by his may well doynge before he be iustified towarde thattaynement therof so procede towarde his entent he maye be as the fryers and monkes were wont to saye in via perdicionis perfectionis I wold say but vnto the very iustification shal he neuer come euen men of a corrupte mynde caried awaye of diuers lustes euer lernynge and neuer commen vnto the knoweledge of the truth for suche deceyuers shall goo forthe worse and worse tyll theyr wyckednes be rype leadynge other into errours theyr selues beynge blynde and farre oute of the waye turned vnto vayne speache and false doctrine wyllynge to be seene doctours and yet vnderstonde they not what they saye nor of what thynges they make actes artycles and institutyons VvintonÌ„ AS ye expound my sayenges so haue you expouÌ„ded scripture onely as ye wolde haue it or as ye gesse at it withoute consideration howe one exposition agreeth with a nother ye be like youre self in peruersite throughlye For as ye care not what sense ye make of scripture so it lyketh you no more care ye what ye report of any mans writinges or sayenges so it lyke you whereby ye declare throughly your generation WheÌ„ I hadde proued to Barnes that it was vnaduisedly sayde of hym that man myghte not do well by goddes grace before iustification I dydde fyrst improue that fonde sayenge whereby he confounded the ordre of iustification And wheÌ„ I had declared that as I haue before
touched then I tolde him howe it foloweth also that by the gyfte of God man myght do good towardes the atteynment of iustification And nowe ye saye I declare how man is iustified by workes and thervpon ye dally howe fayth and workes can not lye in one bedde and one couerlet can not couer them both and Christ is not deuided Wherevnto herken a lyttle here howe wysely ye speake In youre iustification by onelye fayth this I aske who beleueth god or man I thynke ye wyl say man by goddes gift And so God gyueth the gyfte of faythe and man receyueth it do not here concurre in two workes god and mā whiche lye both in one bedde and be couered with one couerlet to thaccomplyshment of iustificatiō And is god so ielouse then that he wyl not haue it spoken when he worketh and man also worketh with him by his gift help Be not we called in scrypture cooperatores dei Dyd not one couerlet couer god Gedeō if we shall speake in your allegory was not Gedeon taught to ioyne him selfe to god to teach his soudiers so to crye in the distruction of the Madianites the sword of god of Gedeon and Domino et Gedeoni After which sort knowlegyng that god vseth the mēbres of his church in the ministery of his workes with mutuall prayer one to helpe an other we say god our lady help vs wherin god giueth the helpe our Lady prayeth for it whiche is a helpe to obtayn helpe so in the honour of god our lady God giueth not his glory from him Therin he is ielouse but god doth cōmunicate his glory in glorifieng of his saintes which then redoūdeth to him And that we may acknowlege in our speach And we englyshe men to whome god hath giuen many victories vnder the banner of saynte George may not we as well saye God saint George as they sayd vnder Gedeon Domino et Gedeoni Goddes honour is nothynge diminished by addicion of his seruaunt to waite vpō him for our teaching therin Gedeō was learned to say Gladius domini et Gedeonis And in this cōmon speach whē men say I thanke god the king Trow ye god is angry with the speach as though it were to homely to ioyne the kyng with god or hath god the lesse thanke that the kynge is ioyned in thākes with him where in dede the kyng hath no thanke but by god and for god and god is thāked as author and the king as gods seruaūt And in this sence the speache was conceyued Mary amonge the rude people by mysvnderstāding there hath growē supersticiō which is a fault annexed to the multitude to do either to much or to lytle the reformaciō therin hath ben expedient but the yonge boye that in thentrie to lerne his letters was taught to saye Christes crosse me spede and saynt Nicholas was for so muche taught no errour at all but saynt Nicholas wel named as one by christes crosse auaūced here to lerning vertue and nowe by power of the same crosse placed in felicite wher he may praye for other to be holpen as he was And god helpeth by giuinge of helpe and saynt Nicholas helpeth by prayenge for the same helpe In confession whereof we set forth the honour of god and magnifie it euen as god wolde haue it magnified who so hath exalted his ministers as to be one with him not by diuision as ye peruersly terme it not as checkemate as ye odiously name it but as beinge participate and enioyinge his glory and his honoure which is not lessed thereby or diminisshed but amonges vs more set fourth and spred abrode And therefore churches and aulters be named with sayntes names not that any saynte is author of any churche for god is onely author ne there can be anye sacrifice and so none aulter but to god onely and yet for memorie of those saintes in whom god is honoured we haue done maye dedicate churches and aulters in the honour of God and this or that saint wherein the saint is remembred as an honorable seruaunte And so when we saye In the honour of god saint George God is named as author of all honoure and saint George as called to the participation of that honour by god accordynge to the wordes of Christ If any man honour me my father shall honoure him ▪ in heauen wherein god spendeth not his honour and hath the lesse him selfe as they wolde persuade that wold not haue saintes named with god in honoure for sparyng of gods honour but god so spredeth his honour abrode and is thereby magnified amonge vs ▪ The catholique doctrine teacheth god holly with his seruaūtes Christ hollye with his preceptes You be the onely deuyders of Christ who can not abide the teachyng of hole Christe whiche consisteth in the due receyuing the benefites of his passion and folowynge hys example This haulfe of Christe ye talke of that he hath suffered for our synne payde oure raunsome satysfyed for vs but the other haulfe that Christe suffered for our example to worke after him that ye can not abide ne digest the preachynge of it Ye saye also ye loue Christe but ye deuyde hym from his seruauntes his sayntes departed vnder a wronge pretence of the preseruation of his hole honour Christe him selfe ye call life but ye cal his seruauntes the saintes departed deade men and for spite cutte of their eares and saye they can not heare bicause they want their bodies Thus do you deuyde christ and make strife betwene his gyftes also with youre only faith where with to put charitie out of office in iustification And ye be verelye they of whome the text of saynt Paule to Timo. may be verified which ye bring in agaynst me Reade the texte as ye allege it again and do as Plato was wonte to do when he redde any thing sayeng do not this touch me As for the matter of actes in the realme whiche ye knowe I make not I wyll not entreat with you beyng matters by the realme agreed vpon accordynge to gods truth which it besemeth me not to call in any doubte But let vs see what ye saye further Ioye But play on yet agayne ones maister Wynchester Vvin. vi article There is euer as muche charitie towardes god as fayth and as fayth encreaseth so doth charite encrease Ioye This is truth nether ought it to be impugned if he take fayth and charitie as Paule taketh them There must nedes some truth be myxt with lyes that he myght the slylyer deceyue and some sugar myngled with his venom that he myght the priuelier poyson Vvinton̄ THus muche ye saye I speake well and so I doubte not I dydde the reste But yet I spake not this after your vnderstāding as thoughe fayth charitie must euer be together in one But to this purpose this speache serued we spake of turnyng to god wherin I sayd that as god gaue man by fayth
as you do your selfe ye vse a similitude of the sonne and fyre which manner of teaching Christ vsed muche by thynges corporall and visible to make some explication of thynges inuisible and incorporall and so to induce men to the vnderstandyng of them whiche for my part I much allowe and onelye fynde this faulte in some of your sorte that albeit in you Similitudes be necessarye to plaine teachynge they allowe and approue similitudes for corroboracion of your doctrine yet when your doctrine shuld be impugned they can not abyde similitudes but they say streight as they here of them fye on them Blynde not me sayth he by similitudes but comme to the playne matter and yet somtyme the matter is so darke as it can not be perceiued without the spectacles of a similitude or parable and anon the similitude well considered the matter that was darke is sene by and by For a similitude is as it were a speach of the wordes thinge togither for bothe the thing resembled and the wordes also speaketh at ones But nowe to your similitude whereby ye entende to make men perceyue howe it might be that two thinges conioyned together may haue dyuerse effectes and so eche one of them to worke his effecte apart without confusiō For so ye say doth fayth and charitie The sonne and fyre ye saye haue eche one of them heate brightnes and the heate warmethe and the brightnes shyneth So as by this similitude we maye vnderstande that from god whome ye signifie by the sonne or fyre is gyuen to man before he be iustified two vertues fayth and charitie whereof fayth shyneth and charitie warmeth And in dede the effect of fayth is properly to illuminate the vnderstanding and of charitie to warme and kyndle mans colde and earthly affection Nowe if the iustification of man implied onely the expulsion of darkenes frome mannes vnderstanding theffecte of fayth wolde suffice but seinge god in iustificaciō moueth mans hart and kindleth loue in it whye may not these two vertues with their two effectes by goddes workyng concurre in mans iustification your similitude letteth it not but rather confirmeth it As for saynt Paul declareth plainly that albeit he speaketh sometyme of faith without mencion of charite yet he meaneth not faith as a bare foundacion but fayth with charitie And as euery foundacyon corporall is fyrst in prioritie of tyme. So is euery foundacion intellectuall fyrst in prioritie of nature And therfore because nomā loueth that he knoweth not before fayth that bringeth knowlege must nedes p̄cede and fayth that hath not charitie is dead so as by these .ii. vertues god resuscitating man in iustificacion from the death of sinne to lyfe Iustificati◠gyuethe the gyftes of knoweledge and loue that is to saye faythe and charytye beinge god onely the officer him selfe that iustifieth and to hym ye maye put onely and onely for he is the iustifier and requireth only of man mary that he wyll haue done to receyue and vse these vertues as he giueth them And this is the plain teaching and agreable with scriptures whiche must be so vnderstanded as one parte may be consonante to the other withoute suche hackynge as ye make of it God gaue Abraham fayth wherewith to beleue hym and charitie wherewith to loue him and Abraham as he beleued god so he loued him both together And if I shuld returne to your similitude when mē say that they shuld plant their vines where the sonne may shyne on them do they affirme that the brightnes and lyght of the sonne giueth the comfort to the vynes or rather the heat The speach is of the brightnes as a parte may signifie the hole but in the heat is theffect Ye dalye in the matter to triumphe ouer me take vpō you the parte of a mediatour betwene the two sisters faith and charitie and ye commende charitie for manye good properties forsothe but ye say the elder sister faith hath the iustification by scripture Is not this properly handled in so serious a matter But ye requyre scripture of me whiles ye daly talke your selfe without scripture As for scripture this I saye to you that and ye note scripture ye shal fynde in the true sense of it that as the promysse of god is knit to fayth so it is knyt to loue as lyfe is promised to men beleuynge so it is promysed to men louynge And as often as saynt Paule nameth fayth not speakinge of loue so often and oftener doth saynt Iohn̄ in his epistles speake of charytye without mencion of fayth and declareth plainly that he that loueth not is in death and he that loueth not knoweth not god And as saint Paule sayth to the Hebrues he that commeth to god must beleue So Christ said in the gospell of saynt Ihon̄ No man he sayth commeth to me without my father draweth him the sense wherof is but by loue wherewith saynt Austine saith god draweth vs accordynge as god by Moises signified to vs that he sheweth his mercye to them that loue hym It is true we can not loue god onles he prepareth our harte and geue vs that grace no more can we beleue god onlesse he giueth vs the gyfte of belefe And so god is the author of all our welth and our helper that we may worke with him and he is the only iustifier God the on◠iustifier the only sauiour and onely mediatour And as for the speache of onely faythe iustifieth the scripture hath not yet hath ben spoken by some lerned men to exclude the workes of Moyses lawe wherein S. Paule laboured in his epistle to the Romaynes where S. Paule speaketh not of the aduerbe onelye nor he hathe not this fasshyon of speach faith iustifieth but in this wise we be iustified by faith and attributeth the act of iustification to god And S. Augustine sayth plainly that for the more playne vnderstandinge of S. Paule god inspired S. Iames to write his epystle And further saint Austen saith that S. Paule speakyng of fayth dyd euer meane such a faith as had the gift of charite with it wherof he spake to the Galathiās Neque circumcisio neque prepuciū est aliquid sed fides que per dilectionem operatur And to the Corrinthians he that hath not charite is nothing And therefore as scripture testifieth that god maketh his promyse to thē that beleue in him so it testifieth that god maketh his promyse to them that loue him as saynt Iames writeth And by the wyse man god sayeth I loue them that loue me Saynt Iohn̄ affirmeth he that loueth not god knoweth not god so as without I loue I can not frutefully beleue no not the belefe of knowledge as saynte Ihon̄ declareth whereby appeareth that the yonger sister charite for so ye speake of her hath office to helpe her elder sister faith in iustification But ye nowe presse me to shewe you scrypture in this forme of sillables Charitie iustifieth And yet ye
otherwise be healed but they must nedes talke he byddeth them talke of suche matters as wherein an errour is withoute all daunger Thus in effecte sayeth Gregory Nazianzene who amonges some yf he were here myghte percase heare that he wolde be sorye for and yet he for his highe learninge in diuinitie hath ben honoured and celebrate by the name of Theologus as exceading al other in knowledge of diuÃnite They that sawe the absurditie ensuenge of the mysorder hath testified it vnto vs whom it is better to byleue theÌ„ by abiectynge theyr counsayle abyde the inconuenience whiche the churche then felte It is nowe tyme to returne to the discussion of the reste of youre booke wherein it foloweth Ioye Forthe on Winchester Vvin. ix â—ticle Faith must be to me the assuerance of the promyses in god made in christ if I fulfill the coÌ„dicioÌ„ and loue must accoÌ„plisshe the condicion whervpoÌ„ foloweth thatainmeÌ„t of the promyse accordinge to Gods trweth Ioye Yet dare not he expresse his condicioÌ„ sayenge playnly Faith assewreth me of the promyse of god if I fulfyll the lawe but Win. nor none elles but onely chryste fulfylled the lawe ergo neyther Winch. nor any els standynge this condicion shall neuer be assured of the promyse of God Paule argueth a nother wayes excludyng the condicion that men myghte be the suerer and certayner of the promyse For yf the promyse shulde stande of an vncertayne yea impossible condicion who shall be certayne and assured of the promyse Thus argueth Paule By the workes of the law came not the promyse to AbrahaÌ„ or to his seade hym to be thayer of the worlde but by the rightwise makyng by fayth For yf they that wyl be iustified by the workes be therfore made thayers so is faith and beleue in vayne and the promise voyde frustrate For the law worketh but wrath ergo it worketh no good workes to thattaynement of iustification It worketh wrath for that it is impossible to be perfourmed accoÌ„plyshed of man which is flesshe as Paule constantly affirmeth therfore it wrappeth all the workers therof to be iustified thereby vnder the curse For as many as stande vppon the workes of the lawe to this ende euen for theyr iustificacioÌ„ are yoked vnder exetracion and tyed to the curse Gala. iii. For where is no law there is no transgressyon Wherfore Paule nowe concludeth agaynste Winchester sayenge out of faythe is the herytage geuen lyke as oute of grace that the promise myghte be the more ferme and sewerer vnto all the seade not to it that is onely out of the lawe but also to it whiche is oute of the faythe of Abraham Paule in spirite dydde se before this Winchesters condycion to frustrate the promyse and therfore he confuteth it here so clearely And agayne vnto the Galathens If anye wolde obiecte sayinge ergo the lawe is agenste the promyses God forbyd saith Paule but if there had ben a lawe geuen whyche myghte haue geuen lyfe then no doute iustification myghte haue commen by the lawe But the scripture concluded all vnder synne that the promyse the promyse I saye out of the faith of Iesu Christe shoulde be geuen and not deserued to the beleuers Thus ye se how with so many wordes Paule excludeth Wynch impossible condicion to make fast the promise in Christ that our faith myght be the sewrer stayed and cleaue to it If onely vnbelefe dampneth why shulde not onelye faith iustifie it is a good argument of contrary But yet because Win. wyndeth in his condicion so harde for the attaynement of his iustificacion by workes I wolde fayne se some one of his good workes so perfyt pure without any carnall affecte annexed either of vayneglorye or of loue to hym selfe or for feare of payne not done nor for hope of reward or any lucre promocion or to receyue a better thinge for the doinge thereof out of so pure an herte that it be not done of any affeccion to the person put onely of fayth and zeale for the glorye of god profit of his neighbour or onely to mortify his owne affectes and to set naught by hym selfe to abnegate and renounce his estimacion and glory to be renewed in spirite and to folowe christe mekelye to death Paul acknowlegeth hym selfe and complayneth in his most perfection not to be able to do that good which he wolde do but to do that euyll whiche he wolde not do He durste not call in this condicion to atteine his iustificacion thereby but constantlye affirmed as many as stande vpon the workes of the lawe to fulfyl them thereby to be iustified are yoked vnto the curse of the law sayenge Cursed is euery man that abydeth not in all thinges written in the booke of the lawe to perfourme them I wonder therefore that Wynchester dare stand vpon his condicion to be fulfylled to attayne any part of his iustificacion therby Dare he claime thinke ye any part of his iustificacion for burning of Doctor Barnes and his felows for preaching agenst these wykedly armed artycles Tel vs Wynche dyddest thou burne them so cruelly of loue and not of hatred or enuye trwelye loue burneth no man â–ª for preachynge the truth charitie enuyeth not c. Abi igitur post Christum satana Come bak deuyl after christe thou arte sclaunderous to his crosse for beinge maried to thyne own wytte thou sauourst not the heauenlye and godly iustification but suche one as naturall reason perswadeth amonge men euen one good turne for a nother to be done and so to deserue thy iustification But be it in case that Wynche thus condicioninge with god hath in his owne opinion done some good dede whereby he dare clayme his iustification yet shall not that same deede serue hym to the attaynement of that effecte For were it neuer so good yet dothe his false opynyon in his deede make it dampnable But lette vs speake of a good deede absolutelye excluded from all carnall affectes yf any man maye do such one this deede is not our dede but the dede of God workynge it in vs for what deede soeuer procedeth out of oure corrupte nature is naughte It is god sayeth Paule that worketh in you accordynge to hys good mynde bothe to wyll well and also to perfourme your worke Neyther are we apte and able to thynke so muche as a good thoughte out of our owne selues but al oure ablenes commeth frome God And Isaie sayeth Lorde set peace amonge vs for it is thou that workeste and fynyssheste all thynges in vs both oure thoughtes and dedes And therfore well sayde Austen God crowneth in vs hys own deedis and not owrs Condycyon not therefore Wynchester with God for your dedes whiche as all men see them are but malyce mischeif enuye rankor bytternes bloude thirstinge pryde cruell tyrannye blasphemies persecucion of christes innocent lombes and of his worde deceytefullye flaterynge your prince euyll cownsel geuing to prouoke the wrath of god vpon you all and vpon that noble
deade in vayne Thus ye se the conclusyon of his articles to be That he maye do well before he be iustified But as I sayd before it behoueth a learned diuine to coÌ„clude what ought to be done what god wylleth to be beleued by his manifest word and not what Winch. may do by his owne blynde reasonyng without gods word He maye do well by the gyfte of God sayth he whiche is faythe ergo his fayth goeth before his well doyng and his iustification and his good workes must be thrust betwixt both if the place be not to narow for them so that he hauynge his faith and his good workes is not as yet iustified neyther by his faith nor by his good workes for they muste serue him but toward the attainment to his iustificacion Paule christ ioyned faith iustificacioÌ„ euer inseparably together but this scismatike iewish Hieroboam and deuillish deuider of al christeÌ„ vnite wil thrust his good works betwixt theÌ„ not suffring fayth to cleue to immediatly her owne obiecte euen the mercye of God promysynge remyssyon of synnes in Chrystes deathe He wolde thruste in here the workes of penaunce before iustyfycacyon whyche thinge howe folysshe it is ye shall se Fyrste ye knowe that penaunce muste go before her workes as is the tree before her frutes Penaunce is a turninge to god whereby of the syncere feare of god a man humbled acknowelegeth his sinne and so al his whol life he maketh newe Who turneth to god but he fyrste beleue and knoweth god for christes sake to be so mercyfull vnto hym that at his turnynge to hym he receyueth him and forgeueth hym hys synnes whiche faithe and knoweledge what els is it then his iustification god the father so affirmynge it in his prophet Isai sayeng In the knowledge of hym this euen my seruant shal iustifye many Here ye se that this knowledge and faithe iustifieth before the workes of penaunce are done For God is knâ—wen in Christe ere we turne to him of the which turning to god there folow the frutes of repentaunce in doinge them all our lyfe longe as to feare god to humble our selfe to confesse our synnes to him and to renewe our lyues mortifieng continually our flesshe VvintonÌ„ TO this article your aunswer is peremptorye and ye trauerse the matter so plainlye after the lawiers pleding as you haue fashioned it mete to be remitted vnto the couÌ„try And herein I shall speake to you againe somewhat lyke a lawier Ye handle me in youre aunswer lyke one of youre secte and do the worlde vnderstaÌ„d hereby whervnto this vnreuereÌ„te reasonynge disputynge and talkynge of goddes truth wyll come to at the last that is to saye to diuision debate hatred and stryfe when in that all shulde saye one eche shal aunswere other as ye do nowe me with I saye the contrarye And so learnynge is all paste and the matter resteth vpon twelue men wherein ye labour the countre as faste as ye maye And ye flatter the world with lycentiouse doctrine and offer them to pull from theyr neckes all suche yokes as ye thinke dyd at any tyme let or impeche them either in thought or dede Ye promise them libertie of al thynge And then to rydde them out of dette ye translate saint Paule thus that we owe nothyng to no man but loue Ye flatter the couetouse maister with pullynge away holy dayes that he maye haue the more worke done hym for hys yeres wages Ye flatter again the seruaunt with pullynge awaye al opinioÌ„ of fast by abstineÌ„ce froÌ„ any meat either in leÌ„t or otherwise Ye offer priestes wyues to wyt they can winne them to you Ye rydde all of confession and wepinge for synne Ye take awaye distiction difference of apparel days times and places Ye take away ceremonies whiche in dede do muche let good chere in asseÌ„blies of good felowes Ye gyue women courage and libertie to talke at their pleasure so it be of gods worde and to make the husbande amendes for that encombrye ye teache men secretly and so as you may denye it agayne if nede be tyll it be time to come abrode that they maye haue as lawfully two wiues at ones as one so they wyll finde them bothe I do not herein fame or lye for I knowe they haue not written in any matter more seriouslye ne more fondelye but yet maliciously and vntruly then to proue it lawfull for a man to haue two wyues at ones though the first be neuer so chast And so wheÌ„ women be so ernest to set forth youre enterpryse they be suffred of god for punysshmeÌ„t to worke there owne confusioÌ„ And after the same sort by other intisemeÌ„tes lerned meÌ„ to depraue lerning prestes to trauel to destroy prysthode And in this wise for punishmeÌ„t of our sinne eche part laboureth by a meane to scourge trouble their owne astate And in the meane time your secte hopeth to winne the countrey and therefore the postelles of your secte although they preach not much now a days yet they write diligently and sende the bookes abrode buselye with Venite emite absque argento and in significacion ye call men to fredome ye giue your bokes abrode frely with all such allueremeÌ„tes as may serue to make the countrie yours and suche as shuld giue euidence agaynst you them ye depraue and blaspheme with all kynde of vyllany wherewith to distroy theyr credite in so muche as among you a bysshop or a preist hath a newe sence in englysh to signifie a knaue Ye haue a great while awayted to haue the panel returned but the kinges most excellent maiestye who hath the highe shiriffes office in his hande vnder god coulde neuer yet be induced to retourne the Iurye as ye wolde haue it And therfore I haue seene you often tymes fall in a non sute and lyen styll in wayte as they that haue euel tytles to landes to haue the shirif for your purpose How saye you now haue I not commened with you lyke a lawier and truely declared the councelles of your secte Thenglyssh of this latiâ— dominum eâ— christum iâ— god and the kynge wherin ye conspire Aduersus dominuÌ„ et aduersus christum eius I wold lawiers had alwaies their tales tolde them of their clientes so truly as I haue tolde this and then the worlde shulde not be troubled with so many longe sutes as it nowe is But now to your contraryenge of me whiche ye fashyon thus And I saye the contrary If I were lyke you I shoulde saye agayne Mary and I saye the contrarye to you And then thicker you lye and you lye and I can tel as well as you and I as well as you And shall this fruyte growe of goddes worde and so you wyll haue this broughte againe of the prymatyue churche that our hearers and readers of oure bookes shall say I beleue Ioye and I beleue Wynchester Ego Cephe Ego pauli but yet to auoyde some parte of that
this knoweledge of my celestial father am I fermly persuaded Christ Iesu his onelye sonne both god and mā to be sente for my sake into this worlde to be the annoynted Messyas kynge and preiste to be my gouerner delyuerer auenger defender my heade redemer by hys passyon medyatoure my clensinge sacrifyce once for me and for all faythfull for euer offred vp on the crosse my onelye intercessoure nowe into heuen ascended my holynes myne expiacion my rightwisenes helth way lyfe and satysfaccyon satisfyinge my fathers iustice for my sinnes neuer to be imputed to me for my onelye faythes sake daylye iustifienge and absoluinge me contynuallye reuyuynge me wyth his holy spyryte anoyntyng me wyth the grace of the holye gooste so that nowe I by hys mercye and grace being in christe his electe might walke dayly in good workes pleasynge my celestiall father vnto this knowledge and beleef he calleth all his chosen for whome he hath forseene predestined and chosen them hath he called by his worde and creacyon of this world vnto this faith and knoweledge and whome he thus called the same hathe he iustyfyed and whome he hath iustyfyed them hath he glorified Vvinton̄ IN the processe of your iustification fyrst ye say saint Paule sayth we be chosen of God in Chryste before the foundacyon of the worlde was layde whyche be the wordes of the appostle And here ye make a true entrye Then ye saye that in the fyrst chapter of saynt Iohn̄s gospell and the fyrst epystle the fyfte chapter of saynte Iohn̄ it is conteyned that when we be borne anewe of the spyryte we are called to receyue faith If you can iustifie this to be true I wyll not further impugne youre iustification But your allegation of this scripture is lyke the spellynge of a yonge strypelynge I ones went about to teach to reade He wolde neades spell backewarde A.b. he spelled it Ba. and B.A. Ab. The scripture ye allege saith He that beleueth is borne of god ye say we be borne of god to receiue beleefe Scripture placeth fayth in ordre before the byrthe not in prioritye of tyme but in natural order And ye place it after as it were also in the distaunce of tyme. The wordes of the scrypture in the gospell of saynte Iohn̄ be that so manye as receyue Chryste haue power gyuen them to be the sonnes of god suche as beleue in his name who be not borne of the bloodes nor the wyll of man but be borne of god By this texte to be the sonne of god faith muste neades go before The wordes of the epystle be these Euerye man that beleuethe that Iesus is Christe is borne of god Is not faith placed here in the order of the text before the birth as a declaration whereby to know what is signified by this to be borne of god that is to saye to beleue that Iesus is christ Not to beleue in tongue as saynt Iohn̄ sayth but to beleue in workinge that is beleued Christe teachinge Nichodemus oure regeneration seconde natiuitie of god sayeth Nisi quis renatus fuerit ex aqua spiritu sancto non potest introire in regnum dei Whiche natiuitie is ministred in the sacrament of baptisme And in thactes of thappostles when the Enuche desired to be partaker of this regeneration to be borne of god and sayde Here is water what letteth me to be baptised Phillyppe sayde to the Enuche If thou beleuest with all thy hart thou maiest And thenuche aunswered I beleue Iesus Christe to be the sonne of god And so was thenuche baptised whiche forme of baptisme the church obserueth styl in the christeninge of Infants offred to christ in the fayth catholique of their parentes And accordinge to this declaration the wordes of saynt Iohn̄s epistle be that eche man who beleueth that Iesus is Christ is borne of god not excludinge the sacrament of baptisme but declaringe that the foundacion of our regeneracion is this fayth where saynt Iohn̄ in a fewe wordes reuerentlye foldeth vp the hole misterye of oure fayth By your interpretacion ye wold haue men firste borne the chyldren o◠god then to receiue faith But Philyp expoundeth it that we receiue fayth to be borne the childrē of god therfore requireth it before the regeneracion semblable in other matters scripture preacheth penaunce to obteine remissiō of sinne and ye teache remission of sinne wherby to come to penaunce Scripture saith we do not forgiue our neighbour god will not forgiue vs. You teach that god must fyrste forgiue vs then we to forgiue our neighbour Christ calleth vs to him to be vnburdened of our synne And ye teach that we be vnburdened of our synne or we come at him And so throughly ye teach christ backward Scripture neuer taught him after that sort yet ye call vpon other for scripture and then ye wyll haue scripture playne as it is written to be vnderstāded streight of al men at the fyrst readynge whiche bearyng in hande of playnnes with a desyre that mans curiouse nature hathe to knowledge or for wante therof to be seen to haue knowlege the nūber that readeth after you saythe they vnderstand as ye do And yf suche one can say onely fayth iustifieth and a prieste is a knaue the masse is not in scripture and an Image is an idole ye prayse so much the lorde in hym and reioyse so muche as in a proselite that ye make hym runne through the scripture in thicke and thinne euen tyll he commeth to predestination and further to gods prouidence that some be so blynded at the last as they call al in doubte Ye be your selfe blynde in malice and take vpon you to be leaders of the blynd and so tumble al together in the pyt of errour with the miserable destruction of soule and body Let vs returne agayn to the scripture ye haue brought in which ye say signifieth that whē we be borne a new of the spirit we be called to receyue faith The wordes of the scripture be Eche man that beleueth that Iesus is christ is borne of god If ye wolde herein resort to grāmer and say This part is onlye to Ioye tha◠did before or pose me in my gramme◠bycause natus est is written in the preterperfitence and credit is writen in the presentence and thervpon fansy that natus est must be before credit I must aunswer you agayn by grāmer that the preterperfitens in laten signifieth the presentens as wel as the pretertēs for philophers affirme by reason of the cōtinuall mouing that tyme euer passeth nothing is properly presēt but only god And for declaraciō that the pretertence signifieth the presēt euery verbe passiue and deponēte boroweth in his preterperfittens of the verbe substantiue to ioyne with his participle both est and fuit so as natus est is properly the present perfittens and natus fuit the preterperfittens Now if the translation had been natus fuit then
the true professours and preachers of goddes holy word he shall as Christ sayth seme to hym self and suche lyke to do god high worshyp and by the fulfillynge of suche wyked workes euen his owne condicion to attayne to his owne iustificacion before the deuyll the prince of this world his antechristen Pope of Rome Cardinals preistes c. whose vicare generall worthely and iustly he yet playeth vp and downe And all this saith Christ shall this vicare generall do to you because he knoweth nether my father nor me This is that reprobate mynd into whiche this Gardener is nowe turned vp of god whiche dampned mynde he declareth sayenge Woo be to them that saye that thinge to be euyll which they knowe to be good and that to be good which they know to be euyl The lorde preserue his chirche from suche a vicare generall Christe kepe euery Diocese from suche a Bysshop The holye Goste teache al christen Prynces to beware of suche a counseller So be it Vvinton̄ WHen ye haue iumbled vp the matter with a meany of wordes as it were put in a sacke truthes and vntruthes togyther Nowe ye say that out of iustificacion spryngeth repentaunce For here the synner prayeth God to conuerte hym sayenge with Ieremye Lorde conuerte me and I shall be conuerted for thou lorde arte my god and anone as thou shalt conuerte me I shall smyte my hande vppon my hyppe Hereuppon ye aske me who is thauthor of repentaunce And ye aske me as though I had not playnelye sayd in that ye call my last article that man may haue grace of god to doo the workes of penaunce whereby to atteyne iustificacion The scrypture of Ieremie confirmeth that a synner is called to penaunce and conuerted by goddes grace but the variaunce betwene you and me is whether it be before iustificacyō or no and to that purpose for your parte ye brynge in no scripture but onely your by talke after ye haue named scripture occupied the symple mans witte with a straunge phrase of the prophette I shall stryke my hande vppon my hyppe And whyles the vnlearned man thinketh of that he forgetteth the issue of the mater and calleth you a noble clerke beynge so full of scripture as ye could talke of it from morne to nyghte nede were and thynketh I were suche one as ye do paynt me But to the matter you saye faythe iustyfyenge bryngethe forthe penaunce and afore ye haue tolde that faythe iustyfyenge for the owne sake obteynethe remyssyon of synne ▪ So ye teache that after remission of synne springeth penaūce whiche your teachyng the hole trade of the scripture in the newe testamente impugneth and condemneth For as saynte Iohn̄ came before christe so penaunce goeth before remission of synne Penaunce goeth befor◠remyssion o◠synne Saynte Paule sayeth Iohannes baptizabat baptismo penitentiae dicens in eum qui uenturus esset And Chryste sayde Iohannes baptizauit aqua uos autem baptizabimini spiritu sancto Saynte Peter taughte after this sorte when suche as harde hym preache were moued and asked what they shoulde do Do penaunce sayeth he and be eche of you baptised in the name of Iesu Christe to obteyne remyssyon of synne When Chryste expounded the scriptures in the myddes of his discyples after his resurrectyon he sayde it was behouefull christe shuld suffer and rise frō death the thyrde daye and to be preached in his name penaunce and remission of sinne for all people S. Peter also preacheth thus Do penaunce and turne that your synnes maye be taken awaye The prophet Ezechiell speaketh after this sorte If a wycked man doth penaunce And you applye penaunce onelye to them that be iustified In all these places no man hath ben so madde to saye that a synner that is so blynded with sinne as he can not see god can of him selfe turne as he shulde do to god frutefully without the lyghte and grace of god Who can wake out of sinne without god call him and saith Exurge qui dormis Ryse vp that slepest And onles god hath giuen him eares to heare this voyce of god sayenge Surge illuminare Ierusalem Howe is any man beynge lame with sinne able to take vp his couche and walke onlesse god sayth Tolle grabatum tuum ambula Christe saide he came not to call men that bosted theyr iustice but to call synners to penaunce That god calleth man for christes sake who by his glorious passion hath merited fully the reconciliacion of man no man contendeth and that god doth ministre speciall grace and helpe man to turne to god from synne it is agreed on with you Moreouer that mā can not knowe god but by faith all must agree and that it is impossible to please god without faith and that who commeth to god muste haue faith The poynte of variance in teachynge of penaunce Hitherto we agree but herein ye only differre from the fayth catholique and catholyque teachynge that ye wyll haue man iustified with remission of synne streight incontinently afore his faith be any thynge warmed with suche an vnderstandynge as though remission of synne shuld go before penaunce contrarye to the ordre of true doctrine And all this wranglyng on your behallfe is bicause ye wolde not alowe ▪ any good worke before remission of synne And ye are fayne to turne all the scripture vpsidowne for the mayntenaunce of it And when al is done it will not be We be taught to pray for forgiuenes of our synnes And by your doctrine we be forgiuē or we begynne to praye seynge without faith iustifienge as ye saye I can not worthely praye I pray god send you a better mynd truely instructed with his doctrine and grace to turne to him from the vayne glory of the world wherin ye reigne with the tyrannye of your tongue persecute other mens name and fame most cruelly with a counterfet forged sworde of authorite vnder pretense of gods worde wherewith ye take vpon you to be cōptrollers of the worlde Al suche armour of witte lernyng and vnderstanding as god hath gyuen you to help to maintayne the semely state of Christen religion to thincreace of gods honour loue quiet and tranquillite amonges vs ye conuert all to the confusion of it handle the matter so as though god had nede of your lyes as Iob saith Nunquid eget deus mēdatio ut loquamini pro eo dolos Fynde you anye example in the prophetes or the appostles that they wolde sclaunder men wittynglye for auauncement of their purpose As for my selfe I haue vsed your enemite so as I haue greate good by it I thanke almyghtye God Ye haue ben to me occasion of studye and dilygence to spend such houres as I myght haue at libertie to thincreace of knowlege that I might be the abler to maintayne such truthe as I haue lerned in gods scriptures wherin percace I shulde elles haue ben more negligent And althoughe I haue facioned my self outwardly in the
a subiect so â—penlye to â—lude his pâ— souerayâ— lorde besâ—â— the iniury the truth and playnlye and directlye preacheth the contrarye of that he had recanted so euideÌ„tly as the Mayer of him self asked whether he shuld from the pulpete sende him to warde to be fourth commyng to aunswere for his contemptuouse behauiour to preache in the same place to the same people the contrary to his recantacioÌ„ But Barnes was not stayed ne spoken to whiles Iherome and Iherarde had bothe preached and folowed the same trade â—his neâ—lyâ—nâ—e was â—tablâ— in â—e late lorde â—mwelâ—â—ho not â—arkynge noughlye â—hat was â—ritten in â—em caused â—m self those â—ers to be â—dde to oâ—er and so â—lled Barâ—es and his â—owes â—naues The kinges maiestie had appoynted certayne to make reporte of the sermons before whiche report one that fauored them had written to his frend at the court howe gayly they had all handled the matter both to satisfie the recantacion and also in the same sermons to vtter out the trueth that it myght sprede without lette of the worlde and this letter by negligence came to light whervpon and report of the sermons they were al apprehended and by the secrete counsayle to whiche companye I hadde then none accesse ne hadde not almost a yeare before ne hadde not after so longe as Crumwels tyme lasted sent to the towre when Baâ—nes was sâ— to the towâ— I was 〈◊〉 of the priuâ— counsayle and therevpon ensued further proces by the hole realme whervnto I was priuie but amonge the reste And otherwise then I haue rehersed I haue not persecuted Barnes and as I haue toulde the storye so it was doone And thynke me not good reader so moche a beaste that all suche beynge yet alyue in whose presence and knoweledge these matters haue passed betwene Barnes and me I wolde vaynly faine in such a tale wherein I accompte not myne estimation to haue ouercome Barnes for he was not learned and shulde muche hyndre mine estimation if any man coulde in the I haue tolde reproue me of a lye For so moch the tale may be profitable to the reader to coÌ„sidre how thinges be blowed and blustered abrode with lyes how Barnes death is laide to my charge â—he numbre thre signiâ—th infinit â—â—d so often 〈◊〉 I forgiue 〈◊〉 and â—â—erefore am 〈◊〉 his 〈◊〉 and â—as as Daâ—â—d dyd perâ—â—â—ute Saul that haue onely suffred at Barnes hand and neuer dyd any thynge to him but euer forgaue him and he euer vsed forgeuenes neuer to amende but to delude tryfle And if any wolde note my blindnes in vayneglorye that because Barnes yelded to be my scoler of policie as Dauid fayned hym selfe madde before Achis I coulde not espie it Thus the 〈◊〉 exaÌ„ples 〈◊〉 scripture 〈◊〉 applied to â—uer lewde â—ens fautes â—hen they ly 〈◊〉 examinaciâ—n that is as â—braham deâ—â—d Sara 〈◊〉 they counâ—â—fâ—t that is 〈◊〉 Dauyd 〈…〉 fore this Exemâ—lum placet but take it in earnest I wolde to suche say that if Barnes counterfaited in that submission he deceaued moo aswel as me and in dede a man in his owne prayse maye soone be made a foole And one of that coÌ„pany tolde me whom I take for my frend that he had not thought to heare so muche diuinitie of me ne se so moche charitie in a Bysshoppe Howe this matter shal be taken I remitte to the indifferencye of the reader I mente good fayth with Barnes and symplye and further medled not with hym then I haue rehersed wherein appeareth on my behalfe no malyce and there appeareth also vppon what occasioÌ„ I haue vttered such articles as Ioye wyl now confute for false whiche howe substauncially he doth by comparynge his and myne together I shall entreate hereafter He begynneth his booke thus Ioy. I Chaunsed vpon certayne articles entituled to the Byshop of Winchester called Steuen Gardener In this rekâ—nynge Ioy hath ouershot him selâ— which were written agaynst doctour Barnes his two felowes brent M.D.xxxix for preachyng onely fayth to iustifie VvintonÌ„ YOur entry to the matter is fyt for your processe For neither dyd I euer write suche articles ne Barnes was burnt for preaching onely faith iustifieth I was by Barnes choyce as is aforesaide his scolemayster at which time we entreated tharticle of onely faith iustifieth as shal hereafter appere Ioye By these his articles Winchester wold proue that workes must iustifie that is to say with our workes we must merite the remissioÌ„ of our synnes which doctrine as it is contrary to gods worde so is it infuriouse to Christes bloude whose godly name is one alone for all sufficieÌ„t euen that same precyous hyd treasour in the gospel in whome sayth Paule are all the treasours of wysdome and knowledge hidden for in hym dwelleth the moost perfitte fulnesse of god verely and in hym are we complete euen perfitly iustified without any inweyuinge of Winchesters workes This thyng do I tell you sayth Paule least any man as nowe wolde Winchester deceyue you with his apparaunt popysshe persuasyons This full iustification by onely fayth Paule expresseth clerely in these wordes also This our euerlastyng lyuynge priest and intercessour Christe abydeth for euer vnto this ende euen absolutly fully and perfytly without any lacke or breth to saue all them that through hym by fayth come to god the father Here are we taught Christe to haue an euerlastynge preesthode to saue perfytlye and sufficientlye through our faith onely and that he euer lyueth vnto the same ende wherfore for the defence of our so plentuouse and perfyt redemption and for the ryche fauoure mercy of our heuenly father and free forgyuenes in Christes passion through our fayth onely and that the glorye of his grace whereby he hath made vs his dearely beloued chosen chyldreÌ„ throughe his beloued sonne shoulde be praysed by whome we haue redemption through his blood euen the remyssyon of synnes accordynge to the ryches of his so plentuouse grace vnable to be mynisshed To defende this my lorde gods glorye I saye and to warne the symple vnlerned that they be not deceyued by such blasphemouse Byshoppes articles I shal by gods helpe iustlye by his worde clerely confute them although he yet teache preache them into his owne dampnation and deceyuyng of as many as beleue hym VvintonÌ„ IT is of lyke truth that ye affirme of me that I wolde by these articles proue that workes must iustifie I neuer wente about to proue that Howe so euer it liketh you to report of me I neuer wrote so I neuer preached so I neuer affyrmed so ne enterprised to teach Barnes so at the time he was my scooler As for youre that is to say with oure workes we muste merite the remission of our synnes I wold not be a ferde to vse that speache yf you and other had not to the worlde diffamed and sclaundered the worde meryte but nowe seinge ye haue beaten it into the eares of youre hearers and readers
that merite is as muche to saye as worthely fully and holly to deserue none otherwise then a workeman deserueth his wages for his laboure and trauayle the worlde by your preachynge takynge the worde in that sence it were in dede an occasion of offence and sclaunder to suche sort of men and in the fyrst apparaunce conteyned blasphemye agaynst the passyon of christ which in the syght of god is only sufficient sacrifice for the synne of all the worlde so full and perfyt as it nedeth not anye addicion or supplement of any mans deserte to the appeasynge of gods iuste wrath agaynst man for sinne And therfore ye shal not nede to speake of halfe sauiours or patched sauyours or els brynge in your allegations to proue christ a onely redemer It is the fyrste letter of oure crosse rowe It is the foundacion of our faith Only Chryste is oure mediatour Christes onelye passion is our redemption iustice and satisfaction And when Barnes went to scoole with me as his scoolefelowe can report this article was fyrst without any varyaunce agreed on â—s scooleâ—owe is yeâ—â—yue and caÌ„â— I saye â—th with such explication as scriptures do testifie that only Christ is our hope only chryst is our life only christ is our way only christ our sauiour holly throughly perfitly absolutely totally entierly fully and herein no tongue can expresse so much as the matter truly conteyneth ne there was euer any so mad as to bryng this truth in question wher by to shake the fouÌ„dacion of oure faith to bryng in doubt that is so playne and euident as ye wold beare the people in hand men did when lerned men impugne your frantique vnderstandyng of this truth The conteÌ„tion is not of the preciousnes validitie effecte of christes passioÌ„ but of the vse of it And where your doctrine shoulde onelye implye that it is sufficient to thynke talke of christes passion we say it is also necessarye to some to taste and fele of christes passion and also to drynke of it as Chryste sayde Potestis bibere calicem quem ego bibiturus sum Can ye drynke the cuppe that I shall drynke And we wyth the grace of God doynge the workes of penaunce taste and feele the passyon of Christe and as good men haue called it meryting and deseruynge to vse the benefytes of chrystes passyon and by strengthe thereof to do penaunce for synne whyche hathe ben called lykewyse satisfaction as wherein man satisfieth that is to saye contenteth God who sayeth he wylleth not the death of a synner but that he shoulde turne to hym and lyue And in this speach meriting and deseruynge sygnyfyeth the due vsynge of the benefyte offred after whiche sorte we saye also He is worthy loue and fauour that wyll leke for it and do his dutye to atteine it And in this wise the hole churche prayeth OmnipoteÌ„s sempiterne deus da nobis fidei spei charitatis augmentum ut mereamur assequi quod promit tis fac nos amare quod precipis and in this sence we speake of the merites of our Ladye and other sayntes who vsed the benefites of God to his pleasure and honour And albeit the wordes haue longe continued in this sence and in all tongues yet such as you be haue maliciouslye impugned them and caused them to sounde as though there were ment derogacion to the benefite of christes passion by theÌ„ where in deede they do sette forth thexcellencie of the same as by vertue of whiche passion men in state of grace purchased by christes mediacion doo the workes of iustice and synners be called to grace to do the workes of penauÌ„ce whereby to recouer the fauour of god with remission and forgeuenes of their synne You wyll percase fynde matter of raylyng that I brynge in the wordes of the coÌ„mon prayer of the churche for to shewe the vse of the speache in the worde merite and call it papisticall scripture But I dydde it not for want but vpon that occasion to touche the matter And now I adde this gathered out of scrypture that lyke as in other actions or qualities beynge in God essentiall we be called by participacioÌ„ by the names attributed to god for so muche as we do participate haue also the thynge in dede And therefore as God is goodnes it self we by participacioÌ„ froÌ„ him be good As god is lyght it selfe we by participacioÌ„ froÌ„ hym be light As god is wisedome it selfe we by participacion from him be wyse So as christ merited and deserued throughly we by participacion in vsyng his gyftes merite deserue And as christe satysfied fullye so by participacion we also satisfy And as our goodnes light and wysedome by participacion is no addition or derogacion to goddes goodnes lyght or wysedome in essence or being no more is our merityng deseruyng or satisfaction a derogacion or supplement to the merites of christes passyon but onely a due vsynge of them by the gyfte of his grace Nowe how this participacion is wrought and by goddes goodnes deryued to man herein the worlde is troubled but the speach with this sence hath no absurdite and out of this sence it hathe not ben spoken in the common prayer of the churche But I dydde neuer vtter this proposicion in these termes to saye that man must meryte remyssyon of synne nor I haue not as I remembre redde it spoken in this fourme tyll you haue so termed it onely to make matter to talke of by occasioÌ„ wherof ye tell a longe tale of heresies as foloweth Ioye In Paules tyme there strayed about a certayne ydle sorte and secte of heretykes called Nazares or Minei the most subtyll kynde of men in paynting and perswadynge theyr false doctrine These heretikes troubled and peruerted the churches well instituted of the apostels especyally the Galathiens Antiochens and Romaynes agaynste whose heresyes Paule dyd wryte so myghtely and ernestly coÌ„futyng them These pharisees laboured in the same heresie in which Winchester now teacheth writeth myxing thobseruauÌ„ce of the lawe with the grace of the gospell euen workes with fayth to iustyfye These Nazares confessed Christ to be god man that he dyed rose agayne c. but vnto hym onely through oure fayth they attributed not all our hole iustification but part therof as nowe doth Winchester to the workes of the lawe as vnto our owne merites part to his passyon makynge Christ a sauyour to halues But is Christe deuided sayth Paule These heretiques descended out of the faction of the pharisees as now do oure Iusticiaries out of the PelagiaÌ„s whose ryghtwysenes saith Christ excepte ours excelle more abouÌ„dantly we shall neuer come to heauen These Nazaries were Iues borne but in name they wold be called ChristiaÌ„s and yet nothyng holdynge the benefite of grace by Chryste confoundynge the lawe with the gospell merites myxte with grace free forgyuenes with deseruynge by workes contendynge no man to be saued by Christ except he beynge cyrcumcised
kepte the lawe of Moyses agaynst whom Paule with so great labour farre otherwyse instituted his churches preachyng wrytyng constantly our synnes to be knowen shewed vs by the lawe and not therby to be taken awaye onely the grace of fayth through Christe to iustify all nations Happy it was that these heretiques spronge vp in his dayes whose epystels we haue yet so myghtlye and clearely confutyng and pressyng downe these heresyes nowe crepte vp agayne by Winchester The chiefe articles of the christen religion vpon the whiche all other are stayed and grounded is that in Christ Iesu is al sufficieÌ„cie and perfection of forgyuenesse of synnes saluacyon of whose fulnes we receyue grace for grace as sayth IhonÌ„ Wherfore as many as be iustified are iustified by thonely fayth in hym and by nothyng els as by any subsidiary atteynement as Winchester wold haue his helpyng wylworkes vnto his full iustification in Christe the perfection of the lawe This is the suÌ„me of the hole Gospell This is the station of the cause the argument â–ª and material of all Paules pistels euen the tredsâ—le or ground-sole whervpon as the dore is turned returned so are all his argumentes and proces thervpon treated and retreated And specyally in his pystels to the Romaynes Galath Hebrues And now syth this Bysshop sterith vp afresshe these olde heresies we can haue no better armoure argumentes then Paule made agaynst hym fyrste warnynge vs of such sedicious secte sowers sayeng There are many runners abrode of whome I warned you often but nowe with wepynge teares I warne you agayne euen of the enemyes of Christes crosse whose ende is dampnatioÌ„ whose belly is theyr god and theyr glory shall ende with shame whose care and study is set vpon earthly thynges I can not maruayle ynough at this Bysshoppe fyghtyng so earnestly for good workes to iustify that he doth none hym self but persecuteth Christes church so cruelly pryson pitiously and destroye the poore innocent lambes of God christes owne blode I passe ouer his luciferine pryde ambytion arrogancye viciouse lyuynge c. aboue Nero Iulian Traiane Herod or any softe Sardanapale By lyke he beleueth not his owne articles for yf he dyd he wolde do better workes for his owne iustification The frutes of Paules fayth beynge ones a Pharisaie of Winch. opinion were the persecution of Christes churche aboue measure as hym selfe testifieth And as all lyke pharisees haue euer done and do yet styll vnto this day God coÌ„uerte them ones as he dyd Paule So be it We therfore with Paule and Christe affirme our onely one alone sauioure Christe for his owne merites and oure fayth into hym through the fauour of his father appeased in hym to iustifye that is to absolue vs from our synnes and to gyue vs lyfe eternall This our onely sauyour we preache write to be the only rightwysnes wisedome holy maker redemptioÌ„ and satisfactioÌ„ sufficient for all that beleue in hym And yf there be any that thynke Christes rightwysenes his satisfaction his merites redemptioÌ„ made for vs of his father not a sufficieÌ„t iustificacioÌ„ forgyuenes of theyr synnes but that they must set theyr own workes checkmate with his passyon redemption to helpe furth vnto the atteynement of this effecte of Christes passyon well lette them couple and wrappe in theyr owne workes to for theyr iustification and then in so doynge shall they procure theyr owne dampnatioÌ„ For al our good workes or ryghtwysenes sayth I say are ryght fylthy and nought so much the worse then nought for that they be set in so hygh a place eâ—all with Christes bloud whiche is a playne blasphemye These vnryght rightwyse makers wolde serue two contrarye maysters at ones the pope and god to the gospell the popes lawes but whyles they thus haulte on bothe sydes with Baals preestes they serue truely the deuyl which hath no concorde with Christe neyther shall there any papyst nor chrystian beleue them for in conclusion ye shall se them to be iustified neyther by workes nor fayth but dampned for theyr vnbelefe no man beleuyng nor louyng them by theyr wicked workes procurynge them selfe the hatred of all men VvintonÌ„ WIthout I wolde encountre with you in rayling I haue nothynge to saye hereunto but that ye spende a great meany of wordes in vayne whiche shall more playnly appeare by then ye come to th ende of mine aunswere and that youre propre termes of subsidiarye atteynement wyllworkes â—euisers of â—we termes â—e noted by â—ynt Paule â—â— men of â—issension â— religion and workes checkemate with such deuises of newe wordes whiche saynt Paule noteth as a marke to tel what ye be be all to no purpose And besides the issue of the matter in hand ye disproue troublers of the churche with euil opinions as though ye were none of them that troubled it ye crye stowe the thefe to hyde your selfe with the noyse and thereby escape thattachement of the folowers I for my selfe boost not my workes to the worlde but do the offyce of an hande at a crosse to saye this is the ryght waye and whether I stere or no to enter the waye my selfe I haue god to my iudge to whome I stande or fall and ye take vpon you to iudge an other mans seruaunte I styrre vp no heresies but as ye prouoke me say my conscience to the disproue of such blasphemouse heresyes as ye styrre vp Wherein your asseueracions and myne sette aparte lette the matter shewe it selfe The scryptures ye haue broughte in agaynste me reade them ones agayne and marke them for your owne parte to whome moost properlye appertayneth to be called the runners aboute to me that speake to no man of the matter but as I am prouoked or you that in your writinges wander abrode and be in euery mans eares and where ye dare appeare shewe youre selfe and specyallye at Antwerpe to corrupte the youth frome whense one came of late to serche proufes agaynste youre personne to dysproue the false wytnesse as he saied ye had borne with your tongue whether he belyed you or no I will not affirme for albeit ye gyue me cause to doubte of youre truth throughlye yet I wyl not comdemne you in that I knowe not as ye do me But lette vs se what foloweth in your booke Ye entre into myne articles thus Nowe to his articles Vvynch Fyrst article Theffecte of Christes passyon hath a condicion The fulfyllynge of the condicion dyminisheth nothynge theffecte of Christes passyon Ioye God is thelyghte and wyll not be taught with darke and coÌ„fuse termes Isay prophecyed of Christe that when he should come he should not be darke and dyfficyle or harde in his doctryne Nowe speakest thou playnely said his disciples And Paule reioyced greatly that he hadde so syncerelye and frelye preached the gospell Christ toulde his that they shoulde be the lyghte of the worlde purely and clearely to teache especially the chief principilles of the christen relygion
of whiche the psalme hath Manifest and cleare are thy wordes oh lorde they illumyne and gyue vnderstandyng to the lytle ones But yf goddes worde appeare into vs harde darke our owne sluggishnes negligence ignauy is the cause thereof If it be darke it is darke to theÌ„ that hate the lyght If it be vnsauery it is so to theÌ„ that list not to tast therof It is hard ridles to theÌ„ whiche are so wise in their owne conceytes that they disdeine to lerne of any man as it was to the seers herers vnderstaÌ„ders which hard crâ—â—t vnderstode him not so blinde at none daies the gospel now clerely coÌ„men that they stagger reele in the clere lyght lyke druncken crownes of proude Ephram and Moab By lyke Winch. is a shamed of the playne simple wordes of christes gospell as of these wonte and common wordes forgyuenes of synnes fayth and workes but goeth about to couer them with his condicions effectes fulfillinges confuse knowledges The scriptures know none other effect and condicion but remission of synnes vppon this condicion that we beleue christ to haue died for them and to haue risen agayn for our iustification Thou shalte call his name Iesus saide the aungell to Mary for he shall saue his people froÌ„ their synnes Math. 1. Therfore was Christe lyfted vpon the crosse that as many as beleue in hym shuld be saued Euery man may se that Wynchester entendeth some iuglinge caste with his confuse condicion whiche he dare not expresse callynge it workes speakyng playnlye Theffecte of Christes passion hath workes whose fulfillynge c. VvintonÌ„ YE reherse here two proposicions or speches which ye call myne article The fyrst proposicion is The effecte of christes passion hath a condicion WheÌ„ I trauailed to instruct doctour Barnes I declared this proposicion vnto hym neyther darkely nor confusely And whye ye shulde call it so I se not for both the matter is certayne and the wordes commonly vsed and vnderstanded Theffecte of Chrystes passyon is the worke therein intended that is to say to reconcyle man to god and brynge him to saluacioÌ„ wherein I asked Barnes whether he toke the effecte of christes passion to be absolute to man or with a condicion on mans behalfe If it be absolute and without condicion then shal all men be reconciled and saued For seinge Christe dyed for all if nothinge elles were required on mans behalfe it shoulde extend to all men and then shulde no man be dampned but all saued at the last as the Origenistes said Here vnto Barnes fyrst aunswered as ye saye nowe that he knewe no condicion but yf a man beleued I asked hym then whether he wolde graunt there was that one condicion He said yea he wolde graunâ— that for els he must haue agreed to an inconuenience that all men shall be saued whether they beleued or no. And herevppon the firste proposicion that ye nowe cal darke was agreed vnto that the effecte of chrystes passion had a condycyon I asked Barnes then whether the fulfillyng of the condicion dydde dymynysshe the glory of Christes passion that is to saye Whether the passyon of Christ were more gloriouse to redeme man whether he beleued or no and so doynge nothynge or els when man by gods gyfte wrought the worke of belefe in the same Whervnto he said that maÌ„s belefe dyd nothyng diminishe the glory of christes passion And because he hadde before graunted that belefe was a condicioÌ„ which decerned them that shall enioye the fruyte of Chrystes passion and them that shall not thus we termed that proposicion that the fulfyllynge of the condicion required in man dydde nothynge diminisshe the glorye of Christes passyon And thus farre we agreed I only dissentinge from hym that where he sayde he knewe but one condicion that is to saye beleuynge as you do nowe I sayde because he came to me as a scoler I wolde lerne him mo condicions required in man and amonge manye other tolde hym of this â–ª wherin he had in his open sermon inueyed agaynste me To forgyue his neyghbour or els he shuld not be forgyuen And concluded vpoÌ„ that he had graunted before that the fulfilling of this condicioÌ„ was not the diminution of the glory of Christes passion And so likewise of any other condicion required in scripture of man either in his incorporation into christ by baptisme or returninge to christe by penaunce with perseueraunce in vertue for the atcheuyng of eternall lyfe And after this sorte we discussed this matter in earneste with suche respecte to the honour of the passyon of Christ as we estemed it most abhominable sacrilege to diminysshe any part of the frute and effect thereof But it foloweth in your booke But playe on yet a gods name Wynchester Vuynch second article They that wyll enioye the effecte of christes passion must fulfyll the â–ª condicion Ioye YEt wyll ye not expresse your condicion well then wyll I expresse it for you For I knowe your mynde is to proue workes to iustifie This is Win. article They that wyll enioy the forgyuenesse of synnes must do good workes And so he entendeth as ye shall se anon after this wise deduction to conclude his foolyssh conclusion yet playe on Winchester a gods name aboue the borde VvintonÌ„ THis truth troubled Barnes as it troubleth you because it is so playne and so true that they that wyll enioye the effect of Christes passion must fulfyll the condicion and Barnes espied whereto it tended muche better then you do as it may appeare by that that foloweth For that ye cal the thyrde article ye vnderstode it not as I shall shewe in the place Vvynch Yet Vviâ— seconde article The fulfillynge of the condicion requireth firste knoweledge of the condycyon whiche knoweledge we haue by fayth Ioye Ah good fayth where hast thou ben al this while hath this iugler kept the this longe in his bagge vnder the borde â–ª thou hast taryed all to longe for Wynchester wyl be iustified by his condicion ere thou coÌ„mest Here might I aske Wine whether workes which are his condicioÌ„ be before faith or faith before his workes By his processe workes go before faith and so must his workes be sinne displeasure to god For what so euer is not of faith saith Paule is sin And without faith it is impossible to please God If faith goeth before workes then must fayth only iustifye or els it is no faith as I shal nowe proue by Paul which giuing to faith her essentiall diffinition ioyneth it immediately essentially vnto thinges inuisible assured vs by hope saieng faith is a substaÌ„cial assured persuasioÌ„ of thinges hoped for with a sure hope confidence euen the certeinte of thinges inuisible God inuisible so entierly ioyneth him self to faith that in the faithful he dwelleth they in him Faith therfore alwaies inseperably is ioyned to gods mercy his grace remission of sinnes to saluacioÌ„ lyfe eternall through
Christ which all are inuisible thynges hoped for But Winchester dreaming vs forth his new fained faith coupleth her to an externe knowledge of what maner a visible fulfylling I caÌ„ not tel you nor yet of what a fond confuse condicion nor yet of hym selfe expressed Ioyne thou thy faith to an outward visible bodely thinge and so it is neither faith nor hope Blessed are they that beleue se not Nowe muste Wyn. proue his condition with the fulfylling and knowledge thereof to be thinges inuisible hoped for as eternall life c. or elles his faith shal not be that fayth whiche Paule diffineth christe so often mencioneth in his gospell VvintonÌ„ IT may appeare in you euidently howe malyce maketh you blynd wheÌ„ rehersyng my wordes yet ye aske me whether fayth goeth before workes For when I saye as you reherse that the fulfyllynge of the condicion requireth fyrst knowledge what the condicion is and then that this knowledge is attayned by fayth do not I geue faith the fyrst place as the meane of knowledge what is the condicion which must nedes go before the fulfyllynge the fulfyllyng before thatteyning of the effecte In this place who is first saye you by myne owne wordes fayth or workes And yet ye saye by my proces workes go before when my wordes rehersed hitherto declare the contrary But ye were so pleasaunt in scoffinge that ye forgate the matter And these be the frutes of the spirite that vexeth you This is the milde meke sobrenes of your profession of christiane charitie I wyll aske you a question wakynge Is not all oure certeine knoweledge of gods wyl and pleasure by faith Some parte of your wordes semeth to saye yes when ye call it the certeinte of thinges inuisible And yet wheÌ„ ye say that I dreame an exâ—erne knoweledge of visible thinges with addicioÌ„ of these two wordes that is to say externe visible Ye say ye can not tel vs more of it And it is a world to se howe fondely ye talke for fayth in no sence can signify an externe knowledge which is only by the senses And where dydde I talke in my dreame of visible thinges speakynge of god and his wyll which be all inuisible and in gods wyll is coÌ„teyned the condicioÌ„ I speake of whiche after knowledge thereof as I saide muste be fulfylled and without knoweledge before can not be fulfilled As for your mangled argument to conferme the proufe ye promysse shall be more commodiously entreated afterwarde In this parte I shewe only howe ye wrangle with me take vpon you to improue that ye vnderstand not as by the rehersal of my next article shal appeare more plainly Ye reherse it thus Vvinch thyrde artycle This faith commeth of God this faith is a good gift It is good and profitable to me It is profitable to me to do well and to exercise this faith Ioye This faith so farre of flytted frome the inuisible iustyfycatyon whether it be the gyfte of God and profytable to Wynchester I doubte it but this I am sure of by Christes owne wordes that when Wynchester hathe done all that God commaunded hym whyche I dare saye he shall neuer do and so neuer fulfyll his condicion yet is he but a seruauÌ„t if he be not a lord vnprofitable I wolde aske Wynchester when he loketh and considereth fyrste theffecte of christes passion whether he beleued it or no If he did not beleue so was he then an infidell If he beleued it seinge it is the promysed forgyuenes of synnes in Christes bloud whether beleued he it to be effectuouse to hym selfe or only to other men If to other and not to hym selfe so is his faythe and the deuylles faythe all one If he beleued his owne synnes to be forgyuen thereby so was he iustified by faith onelye ere any other condicion was knowen or spoken of or elles he muste make christ a lyer which sayeth As thou beleuest so come it to the. WheÌ„ Iairus desyred Christ to come helpe his doughter and in Christes commynge Iairus his seruaunt mette him saienge Desease not Christe out mayster no further for your doughter is deade What sayde Christ Sayde he not to hym feare not Beleue only and she shall be safe These same wordes onely beleue stande bothe in Marke and Luke What condicion elles then fayth onely in Christes promysse can Wynchester fynde to enioye the effecte of Christes passion Christ all condicions elles set a syde only faith mencioned saide Thy fayth hath saued the. What condicion elles then faith dydde Chryste requyre of the chyldes father prayenge hym to caste the euyll spyryte oute of his sonne Added he any thynge elles then faithe sayenge If thou canste beleue all thynges are possible to the beleuer Awaye Wynchester with your confuse comberouse condycyon fonde fulfyllynges and your craftie knowledge and abuse not the preciouse gyfte of fayth to serue your synful affectes to proue your blasphemouse coÌ„clusion But yet perchauÌ„ce Wynchester wyll aunswere to my former questyon that when he beholdeth the forgyuenes of his synnes in Christes passyon he seeth also therwith his condicion well be it so Then aske I hym whether the forgyuenesse of his synnes there beholden and hym selfe hearynge Chryste callynge and cryeng Comme vnto me Wynchester laden with synnes and I shall ease the whether I saye it is moore profitable for hym by fayth to sette holde â–ª of the forgyuenes of his synnes nowe offered hym by christ that can not lye or to tarye and sende him worde that he wyll fyrste knowe and fulfyll his condicion A wyse man wolde thynke it moost profitable to sette holde firste by faith vpon his iustificacion frely now offered hym and to take the thynge certeyne and present rather then so precyous a gyfte neglected to labour in an vncertayne condycyon For yf his condicion be the workes of the lawe as he wyll not denye it whiche it is impossible for any flessh to fulfyll as Paule affirmeth and al our best workes are infected with Adams byrth poison stayned lyke the sycke womans clothes as Isai saith And if Wynchester I say tary tyl he hathe fulfylled his condicion he shall come to short of his iustification in Christ For ere he beginneth to ful fyll the condicion he is disobedient to christes callinge and refuseth the forgiuenes of his sinnes of which vnfaith fâ—ll disobedience what so euer dede foloweth it is synne yea and that a greuouse synne as Samuel exaggerateth it vnto kinge Saule albeit he dyd it as they say of a good intent Vvynto HItherto I haue touched your blynde malyce to improue my wordes onely because they were myne For they haue no thinge in them but that myght be spoken of one that wold mainteine your owne opinion Neyther Barnes ne his scoolefelowe dyd euer varye with me in them For they be principilles so true and euident as they can haue no contradiction of hym that is not vnshamefast And when I say this fayth commeth
moste certeynlye beleue it A busy wittâ— must be confounded and so tamed like a yonge coltâ— in a newe falowed lande broughte to knowe his imbecillite â–ª But saint Paule doth rather go about to confounde mans iudgement more and more that wolde enterprise to discerne gods secrete iudgementes to that purpose bringeth in the aunswere of god to Moises when he prayed god to pardonne the synne of Idolatrye committed by them that worshypped the golden calf which auÌ„swer of god was that god wold haue compassion of theÌ„ that he thought good to pardon and shewe mercy to suche as it pleased him wherby appeared that amonge a multitude that offended a lyke to mans iudgement god in ministracion of mercy vsed the pleasure of his wil makynge a difference in distribucion of his mercy where mannes reason coulde perceiue no difference in the offence So as neyther mans wyllynge or runnyng atteyneth the effecte but by the mercye of God And after thys saynt Paule bringeth in the scripture of Pharao whome God stirred vp to shew his vertue in him and to shewe forth gods name in the hole earth in which Pharao the withdrawynge of gods mercy which he obstinatelye withstode notwithstandyng so many myracles wrought by goddes powre to call him to mercye the saide Pharaos induracion grewe and folowed in such sorte as mans reason wyll thereof gather and conclude whom so euer god wyll haue mercy on he ministreth it vnto hym and whose hart god wil harden he hardeneth And then it foloweth that if this be so god hath no cause to complayne of man as the murmerer sayth who is fashioned and placed after gods wyll which no man can resiste Preyde by boldnes encresith and stayeth not til it come to the highest Wherein saynte Paule learneth vs to what issue the presumptuouse searchynge of goddes secrete iudgementes commethe vnto whereby manne studyeth to impute hys faulte to goddes ordenaunce to arrecte all the blame to God and excuse our self And further saynt Paule teacheth vs howe to represse suche mennes arrogante temeritie to encountre with god and pertely to aske hym why he complayneth of that he hath hym selfe ordeyned for as he hathe wylled all thynge is such a rebuke as foloweth is verye mete and conuenient as what man art thou that canst vse suche language to god Shall the worke that is made aske the craftes man whye madest me thus may not the potter of one lumpe of claye make one vessell A presumptuous boldnes must be put to sylence to an honeste vse and a nother to a vyle vse In this wyse and wyth suche sort of aunswere shoulde the mouth of eche proude presumtuouse arrogante wytte be stopped that wolde attempt so to dispute goddes workes as in conclusion he myght deryue the verye cause of mannes iniquitie to be attribute to goddes ordenaunce as directed by his onelye wyl Howe vnsemely is it that the worke shulde stryue with the craftes man we shoulde be all in the hand of god as the claye is in the hande of the potter folowyng obedient styll quyet without reasonyng or murmuringe at goddes ordenaunce Note thiâ— vnderstandynge of saint Paulâ— in this placâ— And here saynte Chrisostome notethe that this simylytude of the potter is not broughte in by saynte Paule to declare that God hathe created men in the worlde as the potter makethe pottes specyallye appoyntynge thys man or that man to be dampned as the potter makethe certayne vyle pottes for then we shoulde affyrme a mere necessitie But this similitude of the craftes man and potter is broughte to declare oure parte towardes God not to reason with god of our state and controll his doynges but to honoure him obeye hym with contentemente of our selfe in our estate without all irreuerent encountryng with our craftes man god no more the other workes of men do with their craftes man Manes free choyse hath â—en a perpetuall true doctrine in christes churche So as in this passe of saynt Paule saynt Chrisostome is very diligent to note and conferme vnto vs that saint Paule myndeth not to empayre the true doctryne of mannes free choyce gyuen of God to be the cause of his owne dampnacion by refusynge goddes gyfte of grace whereby he myghte be saued and that the induracion of Pharao grew of his owne malyce only by goddes sufferaunce and permission and this doctrine hath euer ben in Christes churche from the begynnyng Symon Magus the fyrste auctor of mere necessite which Symon Magus dyd fyrste impugne and was the fyrste auctour of the heresie of mere necessitie whyche heresie hath ben in sundry ages renued as it hath ben of late by luther other and not yet extinct But let vs returne again to saynt Paule who after he hath stopped the vnshamefast mouth of the murmuringe Iewe that wolde unpute the reiection of the Iues to gods ordenaunce Saynt Paule entendynge to declare where the cause of the Iewes fall is to be sought and founde after certayne textes broughte oute of the prophetes Osee and Isaye sygnyfyenge before suche a reiection to be of the Iewes Saynte Paule asketh what shall we saye then yf if be not to be attributed to goddes faulte or iniquytye whyche is ouer greate blasphemye that the Iewes were caste oute and the ientyles receyued Quid dicemus what shall we saye where shall we fynde the cause of theyr reiection Wherunto it is aunswered and a cause declared as foloweth that the ientyles not folowynge the iustyee of workes embraced the very iustice by faith And the Israelites folowinge the lawe of iustice atteyned it not because they wente about to obteine it by workes and not by faith So as finallye this lesson we muste learne wherof saynt Paule spake in the begynnynge of the epistle Deus uerax est omnis homo mendax And we muste worshyp gods truth and accuse our owne iniquitie The cause â—f maÌ„s damâ—ation in â—ym selfe We must sâ—ke the cause of our dampnacion in our owne malice not in gods ordenaunce Perditio tua ex te Israel We must acknowledge the inscrutable wisedome of god that so disposeth all thinge swetely as all men haue cause to magnifie his mercy and no man by goddes ordre tempted to murmur of his iustice Those that be dampned muste lamente their owne miserie Those that be saued muste glorye in god who hath predestinate them called theÌ„ iustified them and glorified them And therfore death is a due sould for synne and lyfe euerlastynge due by the grace of god What shall I saye nowe haue I lerned you what is predestinatioÌ„ throughly nay for sothe Nor I haue taken that vpon me But thus much I know that predestination doth not impugne the free choyse of man ne restrayneth the goodnes of god with acception of persons or diminissheth that sentence of saynt Paule Deus uult omnes homines saluos fieri ad agnitioneÌ„ ueritatis uenire God wylleth all men to be saued and come
seruice is profitable to our selfe he byddeth vs yf we wyll entre into lyfe to kepe the commaundementes And so that scripture that is wrytten to teache vs one thynge ye bringe it in for an other Bycause god putteth vs in remeÌ„braunce of the nature of our seruice to him that he hath no profyt by it whereby we shuld knowledge his gratuitie and goodnes to be so much the more towardes vs ye wolde we shoulde take it that god careth not for oure workes in his seruice and yet we be delyuered as the prophete sayeth from the handes of enemies to serue him in santite and holynes all dayes of our lyfe The grekes by a grosse prouerbe â— grosse proâ—erbe of the â—rekes wolde putte men in remembraunce what inconuenience foloweth of thabuse of good thinges out of their place sayenge of him that so dyd abuse his necessaryes howe he opened his locke with his hatchet and cleued his woode with his keye And after this sorte the scriptures be broughte in by you and other of your sect al out of purpose they were written for And yet when some so do then they boste moste that they bring nothing but scripture and the word of god and the mere truth playne speache simple language without iugglynge sophistrie or mannes tradicions And when al commeth to al for so muche they bryng a truth in dede but to a wronge purpose as is a hatchet to open yâ— locke which can do but burst it and yet can not be denied but it is a good hatchet good to cleue wood And somtyme againe the scripture they brynge in is euen as dull to the purpose it is brought in for as is a keye to cleue woode After which sort predestinacion beynge signified vnto vs for our comforte to declare what care god hath of vs whereby we shoulde be more encouraged to worke hauynge god to our helpe the same is vsed as an hatchet to open the locke wherby the lesse to care for our workes vpon pretense that god hath done all And lykewyse in many other places of scripture yf I wolde tarye to reherse theÌ„ But nowe I wil return to you maister Ioye where ye appose me whether when I coÌ„sidered theffect of christes passion I beleued it or no I professe An aunswer to Ioyes examinacion of my belefe I beleued it TheÌ„ ye aske whether I beleued it to be effectuall to me To this I aunswer you that fyrste I beleued it was and is effectuall to me in my baptisme wherein I obteyned remission of synnes and renouacion of lyfe I haue beleued and beleue it also effectuall vnto me in the sacrament of penaunce whereby to recouer the state of grace from whiche syth the tyme of my baptisme I haue dyuers times fallen by synne And lykewise I haue beleued and beleue that in the vse of all the other sacramentes as it hath pleased god to ordeyne them Christes passion is effectuall by worke of God in theÌ„ to conferre grace vnto vs. And generallye I haue and do beleue the passion of christ to be effectual vnto me when so euer and as often as I by the grace of god purchased by the same passion do vse my selfe in fulfyllynge of gods wyll as the scriptures and the true vnderstanding of them teach me the obseruacion of whiche teachynge ye may call and it please you and ye wyll nedes make me thauthor whiche I haue not hitherto taken vpon me Winchesters condicion And therfore Wynchester sayeth that because scripture doth require of a christen man that he be baptised wherby to be incorporate into Christe and beynge partaker of his death and resurrection obteyneth remission of synne An accompâ— of suche wokes as I meÌ„ required to atteyne iustification and is borne agayne of water and the holye ghoste Wynchester sayeth as scripture teacheth hym that Baptizetur unusquisque in remissionem peccatorum And this one of Wynchesters workes and implyed in his condicioÌ„ that ye wonder so muche at and calle so darke and confuse And generally when Chryste sayeth Come to me ye that be charged with synne and I shall refresshe you my teachynge is as scripture enfourmeth me that he that is called muste do so muche as goo when he is called with the helpe of the caller withoute whych he can not goo And this is also one of Wynchesters workes And when God sayeth beleue I muste beleue And this is a nother of Wynchesters workes And when God sayeth loue and gyueth the gyfte of it I must loue or elles remayne in deathe And this is a nother of Wynchesters workes And al these workes whyche seme a greate heape of workes be conteyned in the condycyon that muste be fulfylled for obteynynge the effecte of Chrystes passyon beynge remission of synne and a newe state of lyfe And thus I haue toulde you playnelye my faythe and also the workes I meane of before iustyfycacion and lykewyse the condycyon whyche ye call so confuse and blynde And thus I taughte Barnes and otherwyse then thus whiche is the catholyque belefe I thanke God I haue not beleued nor I dare not be so boulde as ye be to frame my selfe anye other pryuate beleue vppon confydence of the texte of scrypture ye brynge whyche is lyke a keye to cleaue a logge Scripturâ— fondely alleged by Ioyâ— As thou beleueste so comme it to the. Chryste spake these wordes to Centuryo allowynge hys faythe so muche as he sayde he founde not so greate faythe in Israell And it is a ioye to see howe wyselye ye wyll applye this to all menne howe so euer they haue conceyued theyr faythe whether it be catholyque or no. And then the Arryane maye be saued by hys faythe and the Sabellyan by hys faythe the Marcyoniste by hys faythe the Mahometane by hys fayth â–ª the Lutherane by his fayth the Swynglyan by his faythe and Ioye by his faythe For thys texte serueth all As thou beleueste so be it to the. And yf anye beleued that Glottonye were no synne As thou beleueste so be it to the. And it is as fond that ye bryng in of Iairus maketh nothyng to the purpose ye brynge it for For albeit the fayth of myracles were alone with the faythe of saluacion whiche your authors abhorre bycause Christe sayde to Iairus beleue onelye do that proue that Christe requireth no more of none other where by to atteyne saluation Eche man must do after the tyme of his callyng as the parable teacheth And he that is called at .viii. of the clocke may not stande ydle tyll eleuen and fall to worke then to make a shorte ende as some do that fasshion them selfe to vse the pleasures of the worlde so longe as their bodies may susteyne with mynde to serue god when they can not tel elles what to do Such meÌ„ search scripture to knowe who hath done lest that they may do as lytle as he And if they that be gyuen to stelynge wolde studye in
knoweledge to come to hym So he gaue charitie to loue him So as wheÌ„ god calleth man to hym there in the turnynge of man and goynge to god god addeth to fayth loue accordynge as saynt Austen sayth Credere in deum est amando in eum ire To beleue in god is by louynge to goo vnto hym And therefore ye shall not take that aduauntage of my there which worde there placed as it was then spoken to Barnes had an other signification special then ye by allowynge of it wolde haue it signify For it was not spoken in this sense that your doctrine teacheth whereby to signifye that who so euer loseth charitie loseth also fayth but there where god giueth faith he gyueth also charitie â–ª bycause fayth withoute charitie remayneth deade Ioye What then Wynchester Vuin vii article To thattaynment of iustificacion is required fayth and charitie Ioye Fayth onelye sayeth Christe and Paule is requyred to thattaynemente of the iustificacion whiche is of God nether is charitie excluded from fayth but from the efficacye effecte and office to iustifie For to this effecte and offyce is fayth alone sufficient effectuously As from fyer or from the sonne we exclude not heate nor bryghtnes but yet haue heate and brightnes their sondrye effectes and offices for the heat warmeth and with his brightnesse the sonne shyneth and gyueth lyghte Charitie hath many fayer effectes and offyces attributed onely vnto her selfe as proper and is hyghlye commended for them as is faythe extolled of Paule for her offyces in the Hebrewes And I dare saye charytye is contente with her owne workes called benygne pacyente c. so that she desyreth not to put her elder syster faythe oute of her cheif offyce nor yet to vsurpe any parte therof whose offyce pryncipall is alone to iustifie but and yf Wynchester wyl defraude faythe of her effecte and imparte it vnto charytye he shall offende both charitie and fayth This is certayne that yf charite had had any such an excellente effecte and offyce as to iustifie Paule wold not haue omytted it but wolde haue geuen her the glorye thereof settynge it forthe before al sayenge Charitie iustifieth charitie is benygne pacyente c. I wolde Wynchester wolde ones shewe vs where he fyndeth this texte in scripture Charite iustyfyeth It is wrytten in many places fayth iustifieth by faythe god testifyed our fathers to be iustified yea and that wythoute the workes of the lawe Frelye doubteles are men iustified by grace sayth Paule throughe the raunsome and redemption made by the anoynted sauyoure whom god the father hathe set forth to be the free mercifull gyfte or seat of mercy therevpon to be appeased through faith in his bloud set forth I saye to declare hym selfe faythfull and true of hys promysse concernynge the forgeuenes of synnes hytherto commytted and paste whiche synnes God the father had not anon punisshed but paciently suffred them to declare his longe suffringe and hym selfe to be true of his promise at this present time when hym selfe wolde be knowen and declared faythfull and iuste in that he iustifieth who soeuer beleueth and lyueth in Iesu by faithe Where is then thy gloriouse bostynge oh Wynchester It is playnlye excluded and shut out of dores By what reason by the reason of vertue workes No no but by the reason of faith we conclude therfore saith Paule that by faith a man is iustified wtout the workes of the law Lo here is all gloriacioÌ„ of workes blowen downe layde flat in the dust by reason and power of fayth for as fayth humbleth geueth all glorye to god so do workes puffe vp man and ascribe glorye vnto men If the effecte of Christes passyon shulde depende of the condicion of oure workes we shuld neuer be sure and certayne of our iustificacion for all oure workes are vnperfytte and fowle as the sycke womans clothes Paule hym selfe dydde his office so truely that his conscience coulde not accuse hym of anye faut and yet he sayde Non tamen in hoc iustificatus sum yet for so doynge am I not iustified Vvinto I Sayd to thattaynement of iustificacioÌ„ is required fayth charite You saye that Christe and saynt Paule sayth fayth onelye and yet ye sayde euen nowe so ye say a lytle after that charitie is ioyned with the fayth ye speake of and you your self take fayth and charitie for twoo sisters but ye make fayth thelder sister and affirme that in iustificacion charitie that ye cal the yonger sister is not excluded These be your wordes wherin ye saye the same I say as a playne symple man wold wene such as ye take vpon you to teach in englyshe For I say both the systers as ye call them be there ye say they be there also Where is the variaunce then betwene you and me Forsoth in two poyntes One is that ye saye faythe and charitie be both in iustification and yet ye say Saint Paule and Christ say fayth onely wherby ye declare your selfe how much ye regarde their sayenges and that what soeuer they say ye dare if it lyke you saye the contrarye Now for my part I say fayth and charite be both in iustificacion because Christ and saynt Paule say the same An other varyaunce betwene you and me is ye saye albeit both systers faythe and charytye be in iustyfycation yet charytye the yonger syster as ye terme it standeth styll ydle and onelye waiteth vpoÌ„ her elder sister faith whiche faith ye say is only in efficacie effecte and office in iustificacion but not onely in company for fayth ye saye is accompanyed wyth charitie in iustificacion and yet fayth as the elder syster worketh al. I say they be both not only in company in iustificacion but also in office efficacy so as al the coÌ„trouersie in iustificacioÌ„ is come now to this fyne subtyl narowe issue whether charite in iustificatioÌ„ worketh or is ydle The issue of the coÌ„trouersy in iustificaâ—ion â–ª And is not trowe you the discussion of this poynt a worthye matter wherew t to trauel the simple vnexercised wyttes of the worlde And surelye al the disputacyon in this artycle of iustificacion is deduced by discussion thus farre that for all the only onely with so many onlyes which they haue added to faythe to make the speach litigiouse there now is none fouÌ„de amonge lerned men but that saye as ye mayster Ioye say that charite is not excluded from faith in iustificacion but that there is in the iustificacion of man fayth and charitie But the newe secte whiche ye professe to mayntayne the aduerbe onelye saye the offyce of fayth is onely to iustifie and yet charitie is present but is not effectuouse therein So as fayth and charitie beynge two giftes of God gyuen both together the one that is to saye fayth worketh iustification onelye as ye saye and that other charitie for the tyme standeth ydle tyll iustificatioÌ„ be past And to induce men to se this euen aswell
haue no scripture so framed for faith as to say faith iustifieth neuerthelesse to auÌ„swere you according to your folysshnes and to stoppe your mouth who begynne to appose me as chyldren were woÌ„t eche one another in their primers to aske where they found two deus neuer a meus An aunsâ— mete for 〈◊〉 that wyll 〈◊〉 stryue for â—lables Thus much I say I fynd in saint Paul deus iustificat and then I fynd in saynt Ihon deus est charitas And so I fynde charitas iustificat For quicquid predicatur de subiecto predicatur de predicato And so if deus predicatur de iustificare to saye deus iustificat and then charitas predicatur de deo deus est charitas the scripture that sayth deus iustificat sayth also charitas iustificat And thus I gyue you wordes for wordes who deserue none other For els I knowe that charitas que de deo predicatur est increata and so differeth a charitate qua iustificamur Thus for my recreacion I aunswer you as you be worthye who from seriouse discussion of the true sense wyl bring the matter to sillables and yet in dede ye haue no suche syllables for fayth what so euer ye saye as you wolde haue me fynde to serue for charitie for scripture hath neither fides iustificat nor charitas iustificat in syllables but the sense of both is conteined in scripture as before is declared As for workes of the lawe serue you only for matter to talke on As for frenes in iustification I affyrme al to be of gyft and there is nothing freer then gyfte I speake of no glorye but only of gods glory in whome we shulde glorye as saynt Paule teacheth vs. Nowe where ye saye that if the effecte of christes passion shoulde depende of the condicioÌ„ of our workes we shuld neuer be sure and certayne of our iustification for all our workes are vnperfite and foule Thus I auÌ„swer you that what surenes ye wolde haue I can not tell but of this I am sure that god hath thus ordeyned that baptysme is necessary to attayne saluacion and yet all chyldren be not sure to be baptised And this doth scripture tell me assuredly that a maÌ„ must perseuer in good doing to th ende or elles he shall not be saued and that he that standeth in vertue may fal and be cast oute I am assured by saynt Paules admonition in his epistle to the Romaynes byddynge the gentyle take hede that he fal not And saynt Austen sayth If we continue in goodnes we may be assured of god that he wyl not fayle but whether we shal continue no man knoweth And therfore suche assuraunce as ye speake of without regarde of the condicion and obseruing of it also I haue not redde Thus haue I lerned in scriptures yf we turn when god turneth to vs If we beleue when god illuminateth vs. If we loue as god kyndleth vs. If we be baptised as God commaundeth vs we shal be iustified Conditions required in scripture of man for his saluacion If we walke in iustification as god by christ hath taught vs and therein perseuere we shal be saued and glorified And I knowe none other englyshe for so many iffes but to call them condicions and workes also to be done by vs whiche workes be vnperfite in vs that be our selfe vnperfite and as touchinge vnperfitenes faythe therein differeth not from charite for they nede both daylye increase of perfection and therefore Iob sayde Verebar omnia opera mea whiche maye comprehende fayth also But al oure imperfitnes is supplied in christes perfitnes and so christ supplyeth vs and we supply not christ We shulde do all as christe dyd for he is our example to folowe but we can not for we haue the dregges of synne and be compassed about with infirmities as punyshmeÌ„t for the synne of our father Adam So as the powers of oure soule vpon occasion of the worlde and the flessh and suggestion of the deuell be ready to rebellion And herein aswel the power of the soule the properly receyueth fayth to diffidence and doubt agaynst the certaynte of godly fayth as also the power of the soule that receyueth charitie to contempte or negligence towardes the obseruation of gods pleasure with some confusion in hope also as aduersities encombre vs or pleasures make vs wanton For althoughe the gylte of oryginall synne be taken awaye in baptysme yet the scarre of it as it were the matter of it doth remayne whiche as it troubleth and letteth mans perfection in vertue and therby is maynteyned a continual strife and debate so is it not to be accompted our synne tyll we conceyue it by enbracyng agreynge to such carnall motions And therefore saint Iames sayeth that concupiscence when it conceyueth bringeth forth synne And lyke as in euery kinde the female is commenlye barren onlesse it conceyueth of the male so is concupyscence barren and voyde of synne onlesse it conceyue of man the agreymente of his free wyll consentynge to the euyll motion And bycause no man hath ben so perfytte but hath in the contynuall fyghte yelded althoughe men myght be by grace wythoute synne yet bycause no man hathe excepte oure Ladye as saynte Augustyne sayeth who is alwayes to be excepted yf we shoulde saye we hadde no synne we were lyars as saynte IohnÌ„ sayeth and therefore after saynte Austens mynde do not onelye for humilite but also for trueth praye in oure common prayer dayly for remission of our synnes And so mayster Ioye to returne to oure matter yf ye wolde for policie flee froÌ„ the worke of loue to the worke of fayth because ye wolde be assured ye be no more assured in respect of your owne worke by faith then ye be by charitie but all oure assuraunce is in goddes promyse For deus uerax et omnis homo mendax and therefore howe so euer ye and yours wyll Ieste at it I wyl returne agayne to the common prayer of the church Omnipotens sempiterne deus da nobis fidei spei charitatis augmentum ut mereamur assequi quod promittis fac nos amare quod praecipis Which prayer beynge so olde in the churche they haue ben affrayed for reuerence of auncientie to banishe in Germany although it repugneth and disproueth their teachynge in this matter Wherefore as the suÌ„me of our helth beginneth continueth is accomplysshed by gods mercy Quia neque volentis neque currentis sed miserentis est dei so the assuraunce of our helth dependeth vpon goddes promyse Mary ê™ you and that is truthe and here ye wyll clap your handes and extolle the strength of truth that bresteth out although we pharisais as ye saduces call vs wolde oppresse it The promise of god is all Et ideo ex fide say you and these wordes scrypture hath ut firma sit promissio A consideration of the argument how fayth apprehendeth the promyse And nowe ye wyll percase bringe
realme sowing most pestilēt heresies yea and that wittyngly whiche is the synne agenst the holy gost whiche when all synnes be they right greuous shal be forgeuen yet shall this your vngodlye impiete be neuer forgeuen Vvin. Yet Vvin ix article YOu say that fayth is thassueraunce of the promyse of forgeuenes of sin̄es Ioye If faith be that same certitude and assured persuasion as Paule saith assuring you of your iustification why then adde you your vncertayne condiciō waueryng vpon your sinfull works which as they be vnstable vnperfit sinne so can they neuer make you a quyet trāquyl conscience nor certify you of your iustificatiō God so sayeng Thou labourest in the multitude of thine own wayes and yet thoughteste thou them neuer enoughe Adde no condycyon on your behalfe therfore oh Wyn. into your owne condempnaciō Christ neuer taught you to beleue vpon a condicion but saide symply and playnelye Beleue and thou art saued Adde not to goddes worde lest ye be condempned for a lyer Wynch tolde Martyne Bucere that he and his wolde not receyue the doctours as Wyn. wolde I coulde brynge Austen Hierom Origene and many other autentyk writers agenst hym selfe but let vs see whether he wyll beleue this one doctor saint Ambrose thus writing vppon the first epistle to the Corrinthes saienge This thinge is constituted of god that who so beleue in christe he is saued without any worke only by faith frely receiuinge the remission of hys sinnes What can be spoken more plainlye Nowe make an ende Wyn. and conclude your arrogant articles Vvinton̄ AS for your talke in the lawe it is not worth an hawe for it is besides the matter and before aūswered my sayenges ye can not improue sauynge that ye saye I may not adde to gods word whervnto I wyll aunswer that I adde not but only marke and note what gods worde conteineth And when I se so many tymes yf required of vs I knowe none other englysshe name to signifie what that is A discussio◠what is adding to god◠worde but a condicion And here let vs dyscusse what we shall cal addyng to gods worde If ye cal thinuencion of a newe worde whereby to discerne what is written in scripture as I or you vnderstand it an addicion to gods worde then do you and all your secte offende in deuysynge the wordes office and correlatiue to signify what fayth doth and howe it apprehendeth the promyse whiche I thynke the spirite wold not suffre you to do if it were addynge to goddes worde Moreouer I thynke ye call not addyng to goddes worde thaddynge of an other language wherein to expres gods worde by other syllables thē it was first spokē in For then were the world on both partes in a great offence being gods worde translate into so many tōgues nothing like the original tongues of greke or Hebrue Whereby appeareth that beynge the true sense kepte hole and entier the letters and sillables maye be altered withoute daunger as the language requyreth without any contradiction of this texte for not addynge to goddes worde Furthermore yf thexplayninge and openinge of scripture with mo wordes in the same language with similitudes also to giue more light to the true sense ye meane to declare were adding to gods worde I am sure ye wolde not haue trauailed so much in thexposicions of scriptures as ye haue doone in youre sundrye bokes And speciallye where ye make a drinking of christes holly supper ne haue vsed the similitude ye haue done of the sonne and fier for declaration of the secrete workynge of fayth alone yf ye had taken that for addynge to goddes word When ye rayle of me vncharitablye and deuyse for your purpose that is not true we can not cal that adding to gods word that is all besides it and contrarye to goddes word When I saye to you that it is pitie to see the giftes of learnynge in you and many other so abused and abhominacion most detestable to se the pretēce of gods worde to couer so many deuelyshe and detestable wordes of sclaūder malice myschief and heresy wyll you saye that I adde to goddes word herein bicause it is not there directlye spoken of you ye can not truely For albeit it be not specially wrytten of you yet because of a generall warraunt of scripture that we maye saye and wryte that is truth and edyfieth ye can not say I adde herein vnto gods worde but accordynge to goddes worde saye truthe And so likewise in euery other iuste honest and holy thynge Who then doth adde to goddes worde Only he that calleth scripture whiche is not scripture or reporteth the sence of gods scripture amisse For such one frameth hym selfe an ydol in his own fansy and worshippeth it for gods truth falsely Suche men adde to gods worde and reporte not god truely and therefore as the texte sayth shall be condempned as lyers And this is the true vnderstandynge of this texte broughte in by you Adde not to goddes worde Whyche I haue harde manye tymes vsed lyke a keye to cleue logges and therfore haue discoursed thunderstandynge of it As for the sayeng of saint Ambrose maketh nothing agaynst myne article For in the begynnynge when the contention was betwene christe Moyses lawe by faith was signified hole christ and by workes the lawe of Moyses and in this strife where fayth and workes stoode in contencion one against a nother the speache onely fayth was spoken of that good faith only to exclude Moyses lawe with the receyuynge or not receyuyng wherof christendome was troubled For els onely did neuer exclude the familiar companye of faythe with charitie that stode of the same side that faith doth And so you youre selfe vnderstande it that charitie is there and not excluded And the precyse wordes wtout any worke exclude onelye the workes of the lawe for the workes of receyuynge and vsynge the giftes of fayth loue must nedes be there as is before declared And nowe to the article that foloweth in youre boke whiche article ye call myne and I am very glad so to take it it foloweth thus Vvin. x. article A man beynge in deadly synne maye haue grace to do the workes of penaūce whereby he maye attayne to his iustification Ioye And I say the contrarye That a man beynge in deedly synne maye haue no grace to do the workes of penaunce as I feare me it wyll be verified of Win. hym selfe But the Lorde conuerte him ones so that all men maye se his open frutes of repentaunce for his greuous persecution of Chrystes membres and heare hym openly with teares recanting his false doctrine wherby he hath seduced many a symple soule This is lo his doctrine A man must do the workes of penaunce before he be iustified and so by suche workes merite and deserue his iustification and forgyuenes of synnes Here thou seest christen reader that suche a man hath no nede of Christes death but for such men sayth Paule Christ is
he commeth to lyght of knowledge if we will giue credit vnto you who declare your self herein a maister of errour perniciouslye to seduce the people from the true teaching of the catholique church vsynge the scriptures as boyes do in grammer scoole Quid est latinum propter for their excuse and then iangle after in englyssh as longe as they lyste Ye crye scripture scripture and in deade speake nothinge but the idole of your owne imaginacion And bycause you haue so peruerslye and vntruly recited the sense of the scripture Io. i. and .i. Io. v. as I haue declared yet ye make that vntruthe for a pryncypall parte of youre matter to declare youre iustyficatyon and incontÃnentlye after a truth chop in a lye I wyll not passe it ouer but here make a staye desire the reader to marke that here ye go oute of the highewaye of the truth and therfore in that the foloweth breake vp hedges and leape ouer diches trauailing in a roughe and an vnleueled matter for want of the playnnes and smothenes of the truth How standeth it I pray you together thou a man is borne of god to be called to faythe and yet hathe forgyuenes of synne imputed vnto hym for only faythes sake seing the byrth of god implyeth forgiuenes of synne which byrth ye saye is wrought before faith receyued Note this reader I pray the and also this that he saith sinnes be not imputed for onelye faithes sake Are ye come to this nowe to encourage your beleuers that only faith hath worthynes for the owne sake to obteyne remission of synnes It is an other matter to say by belefe onlye men obtayne remission of synne as your secte sayeth then to speake as you do for onelye faithes sake after whiche sorte they neyther spake ne ment that put meritum de congruo et de condigno whiche ye wyll iest at although ye vnderstande it not and so muche the soner bycause ye knowe not what it meaneth Chryst by you deuydeth his glorye in remyssyon of synne with beleuers so as belefe for the owne sake shall obteine remyssion of synne but workers be abiected ne charitie shal chalenge any suche prerogatiue What so euer ye lyke to say there is nether faithe ne workes hathe anye such respecte of only sake as ye speake it but onely christe for whose onelye sake our faith our charitie beynge gyuen vnto vs of god be accepted and rewarded by the goodnes of god And so heare I note that lyke a shyppe without anker holde or rother ye wander as the variable wynde tosseth you and so make yawes in and oute withoute anye ryghte course which no man can kepe beinge swarued froÌ„ the truthe Nowe this I wolde knowe of you where is your scripture to proue that faith certifieth eche man of his election and so declareth and openeth vnto hym the boke of predestinacion that eche man by faith myghte saye In capite libri scriptum est de me The knoweledge of scripture assureth and certifieth eche man the couetous meÌ„ glottons fornicatours and suche as fall from that truth they haue receyued shal be damned And who is asserteyned of his frayle nature that he shall perseuer in the truth receyued Faith assureth that god wil not faile yf we fayle not from hym but where fynde you oure frayltye assured But contrarye wyse continuall admonysshmentes To bydde vs watche bycause we can not tell when the thefe coÌ„meth To worke whiles it is daye bycause of the sodennes of the night To beware of the deuyll that goeth aboute lyke a lyon roring sekyng whom to deuoure To laboure by good workes to make sure our vocation which were spoken al in vaine Speciall reuelation bâ— out of generall doctrinâ— and as Gregory Nazianzene sayeth specialties in certayne be no rule of the churche yf we were assured by faith God sheweth muche to his familiars suche as haue by his singler plenteous giftes and their hole endeuour of their hart and mind with a feruent desire to be continually with christ hauynge their conuersacion in heauen and not vpon the earth to suche god hath reueled as hath pleased hym where vpon they haue of theÌ„ self taught by the holly good spoken as by speciall reuelatioÌ„ hath ben shewed them of their assuraunce as saynt Paule sayde Certus sum and certaine other martires But lette vs be contente with goddes generall reuelation in scripture and beynge expedient for vs by feare of fallynge to encreace our study â–ª to exercise goddes giftes applye oure selfe to do as is ordered and commaunded withoute curiositie to searche that assurauÌ„ce ye speake of whiche is frutefullye hydden from vs In whiche matter the Germaines fyrst authors of the dreame of suche assuraunce and moost certayne certaynte by faith haue in their agrement at the diet of Ratisbone yelded in that fondnes and grauÌ„t that godly men beynge in fayth be troubled with the doubt of their astate But let vs se what ye say further in the processe of iustification Ioye Thus we electe called and renated of the spirite knowe the father in christ we knowe christ by the father whiche knoweledge and faith draweth vs to loue god and to kepe his precepts gladlye Thus to knowe the father in christ and christ in him is lyfe eternall Oute of this plentuous knoweledge iustifienge vs as Iâ—aâ—e saith springeth repentaunce for here the synner prayeth god to conuerte hym sayenge with Ieremy Lorde conuert me and I shal be conuerted for thou Lorde arte my god wherefore as sone as thou shalte conuerte me I shall repente me and anone as thou makest me to knowe my synnes I shall smyte my hand vpoÌ„ my hyppe Now tel vs Wynchester who is the author of repentaunce or is repentaunce before faith iustifienge or no There is no man hauynge this knoweledge and faith in God thorowe christ but he wyll anon with the publicane fall downe smyting his hande vpon his breste sayeng Lord haue mercye vpon me a synner In this knowledge we seâ— our synnes buried in christes woundes and no more in the stâ—â—mye tables for anger caste of that most mylde Moses agenste the grounde altobroken We fele them by our fayth forgeueÌ„ in christes death and our selues iustified by his resurrection our hertes set at peace and reste with god in christ deade for our synnes and risen agayne for oure iustificacion Which merciable goodnes who so beholdeth in christ crucified he can not but of loue vnto god in christe lament and be heuye in herte that euer he shulde committe suche greuous synnes whiche coulde not be forgeuen without the blodsheding of that moost innocent and immaculate lombe suffringe for his enemies whiche loue as it is vnspeakable so is it incomparable Ioye A man saith Paule wyll skant dye wyllyngly when he must nedes and iustly dye but perchaunce wyll put hym selfe in perel of death for his goodes to be saued or the mother to saue her childe c. But god he commendeth his loue towarde
vs in that when we were synners christ wolde dye for vs muche more therefore nowe we beinge iustified in his bloude shall be preserued by hym from wrath What faithfull herte towched with this incomparable loue out of fayth knoweledge is not humbled with feare and confession of his synnes to god and is not heuye and repentaunte detesting his synnes saieng Shall I any more commyt that thinge whiche hath broughte this my so louynge a sauyour to so shamefull and paynefull a passion This is oure faith which cleaueth to the mooste certayne promyse of god and not to Wynch waueryng vnstable condicion This is our faith and substaunciall certitude the most ferme persuasion without any wauerynge of the merciable free forgeuenes and gracyous absolucyon of oure sinnes by the promyse of our father celestial in christes bloud hath her own proper correlatiue the promyse of god euer correspondent and not Win. knowledge of the fulfillynge of his condiciō This is the forme of oure iustification by fayth onely whiche attributeth all glorye to god as dyd Abraham and his chylderne and as many as haue vnfaynedly receyued christes gospell But let Wyn. worke on styll his wycked workes vnto thattaynement of his pharisaicall iustification before men vntyll the axe nowe bent vnto his rotis he be sodenly smiten downe of god For Passur must be turned as Ieremy sayth into Pauor his arrogant vpclymyng extollynge of him selfe aboue god must haue a shamefull soden fearfull fall These arrogant articles maye be well called the false articles of Winchesters false faith and not of christs faith For Christ confirmed his articles euermore with the law and prophetes but Win. bringeth not one worde of god for him to proue his Wherfore let them be his owne articles armed wyth his owne proud autoritie For we may not beleue hym thus exaltynge hym selfe aboue Christe whiche euer alleged the scryptures for his doctrine to be confyrmed we may not beleue my Lorde vicare generall for his high lordely supercilious pharisaicall lookes Wherefore if this Gardiner will seme to be learned lette him aunswer now with goddes worde and not dispute with poore men in his fetters and presons with his fumisshe threates fyery fagottes presonyng and persecutyng the pore innocent membres of christ for weldoinge purely frelye faithfullye preachinge goddes worde castinge of his blodhoundes into euery citie and towne to hunt out the christen simple sely flocke of christ as he of late made Wyllyam Castelyn Gouerner of the marchaunt aduenteres at Anwerpe cheiflye to hunt out such as purely and frely write and set forth bookes vnto the glory of god edifienge of christes churche and to warne men of Wynch false doctrine For this Gouerner of other men whiche coulde neuer wel gouerne hym selfe is more mete to rowe in a galey or to holde the plough then to gouerne so worshiple and honeste a company But the lorde is a lyue and heareth of these Moabites pride and blode thirstinge he seeth their secrete wiked counsels and heareth their bostinge proude crakes their supercilyous arrogancy is well knowne vnto me sayth the Lorde but yet for all their luciferine pride promotyng and extolling them selues and one an other to serue their traitourouse turnes and mutuall mischeif yet shall they neuer bringe about their wicked enforcementes For it is God that deposeth such myghtye mischeuouse from their seates and exalteth the humble It is the lorde that skatereth their wiked counsels trappeth them in theyr owne pride blodye cogitacions But let all christen kinges and Prynces beware howe they geue their swerde into suche popisshe prelates handes lest the innocent bloude be-required of god at their handes to whome be praise for euer Amen Truth it is that he whiche knoweth nether the father nor christ shall neuer beleue Christ to be an hole perfyt and sufficient sauyour and forgeuer of synnes but he shall wynde in this croked condicion of Wyn. and deuyde his iustificacion part if he geue not all to workes and part to god as did the Iewes and nowe the Turkes and suche like heithen miscreauntes whiche neuer knew god the father in by christ yea they shall deuyse and imagyn in their own opinions for true faith haue they none such workes for goddes honour as thē selues thinke to make most for a great kynges honour as to be accompanied with many men fetched in with many torches candels at none daye lyghted to hym whiche is the very lyght it selfe These blinde worshippers wyll make god an image thereby to worship him whiche idollatrye the seconde commaundement vtterlye forbyddeth They wyll worshyp him with golde perle precious stones veluete clothe of golde c. They sence synge rynge hym in with belles as they were wont to do the bishops They pipe hym vp with orgaynes all the costly pleasaunt externe rites and ceremonies as sencinge processions that can be deuysed for to please great men they vse the same to worshyppe god withall when Christ sayde God my father is a spirite and in spirite and truth wyl he be worshipped ▪ yea these wordly wicked blind Bisshops are so farre caste away for their wickednes turned vp of god into their owne hertes lustes and into a reprobate dampned mynde that they know not god fro man mortal Oh good god what mynde may this be Verelye Paule expresseth it and the cause whye god worthelye thus casteth them vp sayenge What so euer men oughte to know of god the same hath god shewed them as his almyghtye power godbeade yea that by the creacion creatures of the worlde if they wolde diligently and humblye loke vpon and expend them so that they be without any excuse of anye ignoraunce But when god had geuen Wynche this knoweledge of hym then yet he worshypped nor glorified hym not as god but as he wolde worshyppe anye other worldlye prince with outwarde rites and ceremonies neither doth he geue him thankes but sheweth his owne vaine curiosite and curiouse vanite in his owne reasonynge and disputinge for goddes moost glorious honour in so much that he hath nowe blindened his owne ignorant herte and wherein he thought to haue done moost wisely for gods worshyp and glorye there doth he mooste folyshlye and cruellye shewynge hym selfe a very foole as Paule saith turnynge vp the worshyppe of god incorruptible through his owne imaginacions to worshyppe hym after his owne fonde deuises And for this cause hath god thus cast him vp through his owne hertes lustes into al maner prodigious and beastlye fylthynes receiuinge into hym selfe the worthye rewarde of his owne erroure And forbicause sayeth Paule he doth sette at naughte so presente knoweledge of god nowe opened vnto hym and to all other that wyll embrace christ and his word therefore doth God turne him vp into this detestable opinion of his owne false iustification into so lothelye and abhominable reprobate bloudye mynde that in prisoninge persecuting fagottyng burnynge and slayeng