coÌ„stante and fast persuasion in our hartes assured vs by the holy gost certifyeng vs of the goodnes of God and of his promises towardâ— vs by the which persuasion we beleue verely hys wordes and ar assured in our hartes the holy gost testifyeng it in vs that he is oure God our father to vs an almyghty helper and delyuerer and that we are receyued in to hys fauour by the deth and merites of hys sonne Iesus Christ our sauyour vpon the whych belyefe and assured persuasioÌ„ we loue hym so ernestly agayne that we cease not the occasyon and tyme offred to fulfyll hys pleasures in doyng the worker of loue or charite to our neighbours Of thys lyuely faith Paul speaketh alwayes which by loue is mighty in ope ration ad Gala 5. and mente no more deade fayth in this his sentence A man is iustified by faith theÌ„ he mente of a deade man wheÌ„ he alledged the prophete Abakuc saing the rightwyse shall liue of his fayth for dede fayth geueth no lyfe ¶ To be iustyfyed or to be made ryghtwyse bfore God by thys fayth is nothyng els but to be absol ued from synne of God to be forgeuen or to haue no synne imputed vnto hym of God ¶ The rightwisenes which is allowed before god that cometh of faith is sometymes in scripture cal led hys mercye or fauour toward vs in vs wher by he is moued for Christes bloudes sake to promise vs forgeuenes And sometimes it is taken fo hys truth faythfulnes in the performyng of hys ê“mise of this is he called iust or ryghtwise faith full and true Wherfore the scripture comenly ioyneth these two wordes mercy and truthe or fayth fulnes togyther especially in the psalmes as I no ted in the argument of the 89. Psalme and as Da uid prayeth god in the. 31. psalm to deliuer hym for his ryghtwysnes sake that is for his mercies sake or for his truthes sake and in the. 5 â–ª Psal lord lede me forthe for thy ryghtwysnes sake The mercye wherby god is moued to ê“mise vs his benefytes goeth before and hys truthe in performynge foloweth nowe the maner of the scryptures is to vse the one for the tother as the kyngdom of heueÌ„ for the gospell whych goth before and is the knowleg of the way to the kyngdom and because of hearin ge the worde cometh faith Ro. 10 therfore to heare in scripture is sometymes takeÌ„ for to beleue as Iohn in the. 6. Euery man that hath harde and is learned of my father cometh to me that is to say euery maÌ„ that beleueth on the father c and in the same ca. He that cometh to me shal not hoÌ„ger whi che saing the sentence folowyng expoundeth thus He that beleueth in me shal neuer thyrste or shalbe euer satysfied here to come to Chryst which foloueth fayth in him is takeÌ„ for â—o beleue in hym and sometyme that at gothe before is taken for that at foloweth as maye apeare wel to them that are excercised in reading of holy scripture as the keye of knowledg and the gospell are all one for that one cometh of the tother Forthermore Paule in the. â— 19. ca. to the Ro. in the. 3 to the Phyâ—â— declareth two maner of ryghtwysenes one he calleth the rightwisenes of the law or our owne rightwisnes the tother the rightwisnes of god or of faith The rightwisnes of the law is that at is gotteÌ„ by workes of the lawe the ryghtwysnes of fayth is that wherby God of hys mercye rekeneth vs ryghtwise for our fayhtes sake Outward workes shewe vs rightwyse before the worlde but faythe iustifyeth vs before God Abrahams vtwarde dede in obein ge God and goyng forth to offer his sonne Isaac Gene. 22. and Iames. 2. was a testymonye of hys faith and declared hym rightwyse before men after the rightwisnes of the law but hys fayth iustified him before god â—oÌ„ge before yeâ— Isaac was bor ne Gene. 15. Also we are iustified before God only in that we are chosen in Chryst before the worlde was created Eph. 1. Of the which election and iustification our faith when god geueth it vs certyfyeth our hartes afterwarde wheÌ„ our fayth breketh forth in to good workes for trve faith caÌ„ not be ydel theÌ„ are our workes a testimony before meÌ„ of oure foyth so that our fayth is a secrete and a suere persuasion to our selfe of our election before God and oure workes that procede of faith are a testimony of our fayth to the worlde of the which outward workes the worlde iugeth vs rightwyse after the rightwisnes of the lawe But here let mâ— take hede lest they despise the rightwisnes of faith as heresie staÌ„de to the righwysnes of their owne workes Ot whoÌ„ thus speaketh paul â—o 10. They are ignoraÌ„t of the rightwisnes whyche is alowed before god go about to stableshe their own right wisnes wherfore they are not vnder the ryghwisnes of God There Paule as I poynted you to be fore bringeth in Moyses Leuiti 18. in Deutero 30. describing these two rightwisnes as one coÌ„tra rie to the tother of the which descriptioÌ„ I wyl not here tarye rede the places and Paules pistle to the Ro. to the Gala. vnderstaÌ„d it if god wyl geue it you Thys is therfore Paules sentence to the Romans in the thyrde chapter We suppose that a man is iustified by fayth wythoute the workes of the lawe vnderstanding it of iustification and of that ryghtwisnes that is of lyuely sayth alowed before God as I haue declared it before And for the probatioÌ„ of thys sentence the Prophetes christ hys owne felâ—e and hys Apostles spente all theyr labours and lyues especially Paule labourynge aboue all other to coÌ„fyrme it as it appereth in hys pistles and especially in his pistle to the Romans Wherin he layed thys sentence of the iustyfyinge by fayth at the begynninge as hys principall proposition and chefe fouÌ„dation grouÌ„ded of the testimonie of Abakuc the prophete Against the whych proposition the Iewe which sought for the rightwisnes of workes as nowe do the false Christen a non obiected saing as you do now If faith only iustifieth wherfore then is the lawe wyth so many good workes coÌ„maunded vs to fulfyl it Paul answereth By the lawe come men into the knowled ge of theyr syunes And because ye shulde vnderstand by the law he mente the morall law not the â—eremonial He gaue exâ—ple in the 7. ca. of y â— moral law saing I had not knoweÌ„ y â— coÌ„cupisceÌ„se had bâ— sinne except the law had saide Thou shalt not lust And nowe therfore saith he Rom 3 the rightwisnes of God is made manifeste with oute the lawe by y â— Gospel from faith to faithe which rightwis nes was sometime preached of the Propheâ—es and proued by the testimony of the lawe And now are men iustified frely by Goddie mercy and by the re dempâ—ion that is â—â— Iesu Christ
thorowe faithe in his bloud c. Râ—â— Then agen obiecteth y â— Iewes as nowe dothe the ChristeÌ„ in the beginnige of the 4. ca What theÌ„ shal we suye to AbrahaÌ„ our father after y â— fâ—essâ—â— what gote he bi his workes Was he not iustified bi them If Abraham saith Paul were iustified by his workes so hath he wherof to reioyse but not before God And euen here is Iames question soluted Iaco 2. sayng Abraham our father â–ª was he not iustified by his dedes when he wolde haue offred his sonne Isaaâ—â—yes verely â–ª as here saith Paule he had to reioyse before men but not before God that is to saye he had that dede which iustified him aÌ„d declared him iuste vtwardly before men with the rightwisnes of y â— lawe for his obedience but as concerninge the rightwisnes of faith before God saith Paule AbrahaÌ„ beleued in god and it was rekened him for rightwisnes This is Paules firste argument to proue his prin cipal proposicion which argument he taketh of y â— example of Abraham father of the people of God In whom the forme of rightwismakinge was firste declared and set forthe for our example These â—onde argumente Paule deduceth of the diffinicioÌ„ of this worde Was Rekened whiche standeth in the sayd autorite of Genesis 15 and it signifieth a rekeninge a fre forgeuenes of a dutye which the dettoâ—r is not able to paye sainge To hi that wor keth is the rewarde not rekened of fauoure but of dutye And to him that worketh not but belâ— â–ª neth on hiÌ„ that iustifieth the vngodly Faith is rekened for rightwisnes faith sayth he aÌ„d not wor kes euen as Dauid sayth Blessed is that man to whome the lorde rekeneth not his sinnâ— he sayd not blessed is he that worketh but he to whoÌ„ God rekeneth not synnie that is to say althoughe he be a sinner and not able to come oute of dette yet wil not God of his mercy reken it vnto hym â—e laye it to his charge for that the penitent sinner beleueth that Christe made satisfaction for him payd the â—aunsome for it with his preciouse bloude And vpon this fre forgeuenes be sealed him a quitaâ—nce with the seale of circumcâ—sion which was a tokeÌ„ to hiÌ„ that he was iustified by his faith But we ha ue nowe a more suer aÌ„d liuelyer â—oken of our right wismakinge by faithe for god hath confirmed vs in Christe he hath anoynted vs he hath coÌ„segned vs vnto him and geuen vs his holy gost for an erneste of his promise to be iustified by faith 2. Cor 1 and Ephe. 1 thus sayng After that you harde the Gospel which is the worde of truth wherin ye beleued ye were sealed with the holy spirit whiche is to vs as an ernest peny to be assurede of our pro mysed heretage whych is purchesed vs by redemp cion into the prayse of the glorye of God Mo argumentes Paule maketh in the same â–ª 4. cap. to the Romans for the probation of hys sentence espye them oute yf you can and desyer God to geue you vnderstandynge Also ye shall knowe that Chryste came not as a lawyer lyke Moses but he was the very redemer and recoÌ„ciler of the beleuers thorow hys bloude into hys fathers fauoure grace The lawe was geuen by Moises but remissyon of synnes and the holy goost is geuen by Chryste Iohan 1. ye and that vnto all vpon all that beleue Ro. 1 Oh what consolation is in this one place set forth for feared and troubled consciences surely no â—on ge can expresse it for althoughe we wante good workes as we wante all for there is not one that doth good for we are all synners yet let vs beleue that for Chrystes sake we are receyued frely into our fathers grace Thys ryghtwysnes is set forth of hys mercy for vs wythoute the workes of the law wherfore surely it were great blasphemye against Christ and no lesse defiling of his mercy seate not to receyue the merites of hys passion that is to say the ryghtwysnes by fayth but to turne it into our synfull workes If any man be he neuer so holy shulde be iustifyed by his workes then had Christ â—ayth Paule to the Gala. in the secoÌ„d chapter dyed in vayne for that same man let vs therefore receyue Christes rightwisnes now offered vs let vs truste to hys ryghtwisnes and merites not to our own nor yet to any others for al our rightwysnes sayth I saye in the. 64. chapter are as the spotted and foule clothes of a meÌ„strouse It is verely a great blasphemie to refuse thys sure and fre forgeuenes in Chrystes bloude ye a dampnable thyng to repute it as heresye and to seke for workes of our owne inuencion vpon this hope and be lyefe to deserue heuen and to be iustifyed by them For thys article to be knowen Paule swet so sore in his pistles and laboured in hys preachyng But yet let not blynd carnal reason make this obyectioÌ„ agaynst hym sayng If fayth wythout workes iustifieth then nede we not to do any good workes Not so syr for by faith therfore are we iustified to â—hentente we shulde do good workes neuer cease and therfore Paule after that he had suffycyently proued hys conclusyon dyd set to in the. 12. Chapter to the Romans mo good workes theÌ„ euer we are able to do settynge workes in theyr place and fayth in hyr place for yf the workes ar not â—one of fayth then are they synne Roma 14. ¶ Now master priour because you ar not greatly acqueynted with Paules doctryne although he be your patrone and paynted at your gates because his argumeÌ„tes ar to hyghe for them that neuer felt fayth nor yet tasted the fealynge of the spiryte of fayth in the schole of the crosse I wyl desceÌ„d with you in a more sensyble demonstratyon to proue Paules saiÌ„ges trew to daÌ„pne your opinioÌ„ Paul as he was goyng to persecute christes church was smiten downe a murtherer and rose againe a iustified maÌ„ which yet had done no good workes but only beleued in Iesu Christ that smyt hym downe and spake vnto hym ergo faith only iustified The yonge innocent nowe Chrystened and departed I thynke you wyll grauÌ„te is iustifyed but not by his workes ergo The these that hanged by Chryste was iustified vpoÌ„ the crosse but not for any workes y â— he ther dyd ergo for hys fayth only Whersore syr me thynke ye were to hastye to iudge me a Lutherane and an heretique for affyrminge or holdyng any saing of holy scripture whych I knowe wel you vnderstand not to impute vnto me that whyche I neuer sayd and so preuely to accuse me where vpon to auoyde the cruell tyrannye of my lorde your reuerent spirituall father with his adherentes that yet fyght agaynst the Lorde and hys anoynted â–ª I was coÌ„strayned to lese all that I had and to flee Syr stande you to your glysterynge good workes and gloryouse
The letters whyche Iohan Ashwell Priour of Newnham Abbey besydes Bedforde sente secretly to the Byshope of Lyncolne in the yeare of our Lord M. D. xxvii Where in the sayde pryour accuseth George Ioye that tyme beyng felow of Peter college in Cambrydge of fower opinyons wyth the answere of the sayde George vn to the same opynyons ☞ Euery man that doth euyll hateth the lyghte and comethe not to the lyght that hys dedas shuld not be reproued Iohan. iii. ¶ The fyrste opinion is as M. priour sayth that a symple preyst hath as large and as greate power to bynde and to lose as hath a byshopâ— or the byshope of Rome ¶ The seconde that he imputeth vnto me is that fayth is sufficient wythout workes ¶ The thyrde that he fayneth on me is that euery preist may haue a wyfe or a concubine ¶ The fowerth that euery laye man maye heare confessions ¶ v. And because he sayth that I had men going on pylgrimage in deâ—isâ—on I haue set to the scripture that dampneth worshippyng of images ¶ Tandem vincat veritas ¶ Qui operit odium suum fraudulenter reualabitur malicia eiâ—s in cetu Prouerbi 26. He that kouereâ—h hys hatered to hurte another his malice shalbe openly declared ¶ Qui voluit lâ—pidem reuerâ—etur ad eum Prouerbi xâ—vi He that rolleth a stone shall haue it rolleth hym agayne At laste the truthe wyll haue the vyctorye ¶ Here foloweth the pryours letters taken out of hys own hande worde for worde ¶ The superscription To our moste Reuerend father in Christ and speciall good lorde my lorde of Lyncolne our diocesan be thys deliuered wyth spede MOst Reuerende father in god dew recoÌ„mendations had to you with humble obedience I your spirituall chylde louing subget and daily bedaman is gladde to here of your prosperous welfare y e which I and my brethern dayly praye to god to continew And where as your lordship wro te your louynge letters wyllynge them to be kepte secrete so I beseche your lordshyp that these symple letters of myne may be kepte secrete vnto your selfe Also where as my Lorde your suffragane informed your lordship one master Ioye by y â— know ledge that he had of me what erroneus opynyons he hylde forso the some be oute of my mynde and some I haue called to my mynde by the reason of your letters â—â—a opinâ—o erat quam ipse tenebat quam taÌ„ta et tam larga potestas ligandi atque soluendi érat data a deo simplici sacerdoti quanâ—a episcopo vel Romano pontifeci Allegauit et probauit suam intentionem opinionem per ista verba Christi dicentâ—s â—ta in vniuersum mundum predicate euange c. Quia sicut misit me pater et ego mitto vos Hec â—um dixisset insufflauit dixit eis seâ— in plurali numero Accipite spiritum sanctum et quoruÌ„ remiseritis per rer eis quoruÌ„ re re sunt ergo c. ¶ Seâ—unda opinio an fides sine operibus sufficit Ipse tenebat quam sic Et ego tenebaÌ„ contra quia diâ—us Iacobus aposâ—olus ait quam fides sin operibus mortua est â–ª Et sic pro contra inter nos Sed tamen in conclusionâ— sua ipse concessit quam opera fidei subintelliguntur in vera fide perfecta sic coÌ„clusionem fâ—ciebat quam sola fides sufficit ¶ â—erâ—ia opinio quam quilibet sacerdos potest habere vroreÌ„ vâ—l concubinaÌ„ et posuit exemplum in beato Petro qui hab â–ª bat vroreÌ„ ante vocationeÌ„ post vocationem Sed frater mâ—us celerâ—rius tenebat quam non vtebatur vxore sua post vocationem suaÌ„ ad apostolatâ— sicut ante sed Petrus faciebat vt apostolus Pâ—ulus aâ—â— in quadam epistola Qui habeÌ„t vxâ—râ—â— â—â—â—quaÌ„ non habeÌ„tes sint Et sic pro contra erat mâ—â—r â—os Et fraâ—â—r mens celerarius interrâ—gâ—bat ipsum quaâ—e Ecclesia militans hic in terris â—ta statuâ—t ac ordinauit quam ministri Ecclesie non habereÌ„t vâ—orâ—s vel concubinas nunc sicut tunc at ipâ—e respoÌ„debat NaÌ„ lex ê‘ Ro. poÌ„tificeÌ„ cuÌ„ suis Cardinaubâ—s Episcopis ac ministris est lex positiua per hoiâ—m facta quapropter poÌ„t per hoiÌ„em coÌ„fringâ— ac dâ—strâ—â— ê“ mâ—liorâ—propositâ— et allegauit illud dictum Quod eius est destruere cuius est condere ¶ Quarta opinio erat quamâ—libet laâ—cus poÌ„t audire coÌ„fessioÌ„es turâ—a illud diui Iaco. CoÌ„fitemini alteru truÌ„ pâ—taÌ„ vrÌ„â— c. Eâ— frat meê° celerariê° fatebatÌ„ hoc esse liâ—ituÌ„ in â—ê‘e magne necessitatis alias noÌ„ et allegauâ—â—quam uriste dicuÌ„t quam noÌ„ est licituÌ„ in lege necessitas facâ—t â—â—â—truÌ„ Sed ipse dicebat coÌ„tra atque tenebat quam in oâ—â—ê‘e ê‘ â—llud dictuÌ„â— Iaco. CoÌ„fitemini c. â—terea voluit habere hoies peregre proficisceÌ„tes in derisum ob quaÌ„ causaÌ„ noÌ„ venit nuÌ„c ad memoriam But for these diuerse other we haue bene sumtyme sine charitate ê“pter circuÌ„stantes sedeÌ„tes And sumtime I haue geueÌ„ hiÌ„ exhortatioÌ„ opeÌ„ly sumtyme secretely that he shuld leue such Lutronus opimoÌ„s â—lso M. chauÌ„celer made serche for him diuerse times wheÌ„ he came into the coÌ„tre but theÌ„ he was euer at CaÌ„brig in Peter house And M. chaunceler gaue vnto me strait coÌ„mauÌ„demeÌ„t in your lordshipes name y â— I shuld not suffer him to preche in noâ—e of your churches with out your licens writing with your sealle so he came nomore at me nor I praye to god that he do not except he ameÌ„de quia dictum vulgare infectionis with heresi inlisy frensy c but I beseche your lordship that no creature maye know that I â–ª or any of mine do shew you of these thinges for then I shal leusse the fauor of many in my â—ontre But I am haue ben wyll be euer at your commaundement Et sic valeatis in Christo Iesu sicut cor in corpore meo Your louing subget and dayly orator Iohannes prior de Newenham licet indignê° Â¶ More ouer I haue harde sume reportâ— y t when he haue ben amoÌ„g lay ê‘sons at festis or yoÌ„keres in the couÌ„tre he hath had many lewde opinions amoÌ„g the people some good folkys would murmer and grugge at his saynges some wold reioyse therin ¶ The aunswer of George Ioye or gye as he calleth hym MAster priour I maruel gretly coÌ„sidering the greate kindenes loue that you euer preteÌ„ded toward me neuer openyng your grefe minde to me so ofte resortiÌ„g to your place neuer moneshiÌ„g me although you say y â— you exhorted me opeÌ„ly secretly which is not trew y â— you ne uer made any insinuatioÌ„ vnto me of this your preuey odiouse enteÌ„te but rather shewed me outward ly a faier flatering coÌ„tenauÌ„ce desieriÌ„g me ofte to abide wyth you but as I
ge them the law and the prophetes â—osing their â—oit tes openyng theyr eyes And euen so do the preachers of goddes worde dayly that ar sent inspyred wyth his spiryt all thoughe they be but symple preistes in your eyes nether pope nor by shope occupie theyr myndes in hys law daye â–ª nyght exer cise these keyes besely turnyng theÌ„ in mennes hartes whetting the worde of god vpon them and as Paule exhorteth his Timothe preaching hys worde are ferueÌ„t in a ceason or out of ceason improue rebuke exhorte with aâ— longe sufferige 2. Timo. 4 These men I saye that thus preache and teach â—â—â—â—inually goddes worde and declare it purelye haue â—hrâ—keyes of the kyngdome of heueÌ„ these lose wheÌ„ they oâ—eÌ„ synners hartes into repeÌ„taunce and faith they bynde when they preache the lawe hold stylâ— such as beleue not theyr wordes but resyst persecute them And you M priour and as many as ne ther can nor wyll preache but persecute theym that God â—endeth with these keyes you I saye whetheâ— ye be Pope Cardinall byshop abbot pryouâ— or preâ—sâ—e neyther loose nor binde nor yet haue you Chrystes keyes but onely those rustye traditioÌ„s lawes of men to shut vp the kingdome of heuen â— to take awaye the knowledge of Chryst with vngodly inibicions lightenynges thunderynge of excoÌ„manicacions threateninges persecucions impresonynges scourgynges and burnynges nothin ge fering that terryble thonder â—clappe of Chrystes owne mouthe daily thondrynge ouer your heades cryeng Mat. xxiii Wo be to you scrybes Phari â—eâ—s hipocrites for you shyt vp the kigdome of heuen before men and neyther your selfe enteriÌ„ nor yet suffer you suche as wolde come therto to enteriÌ„ And yet feare you not this terrible threatenige of euer lastynge daÌ„nacion hanging ouer your heades These are your counterfetted keiâ—s and false peste lent persuasions to driue the peple frome the knowlege of Goddes worde and their saluacioÌ„ which worde is the key and hygh waye to the kyngdome of heauen ye saye it is harde and derke â–ª for the laye peple but wo be to you saith I say ca. v. that tel theÌ„ the lyght to be darkenes â–ª you saye that the scripture in Englishe wold make sedition brede errours heresies amonge the laye men so to be euell for theÌ„ but wo be to you saith I say that say that thâ—â—e which is good to be euell ye saye the letter slayeth the is vnsauerie and bytter for them but wo be to you sayth I saye agayne that say y â— which is swete to be bytter Thus is the holye â—learâ— good and swete gospell of Christe belyed shamefully blasphemed of you If it be bytter vnsauery it is an euyll sauour it is koucred and darke to you that pe ry she sayth Paule 2. Corin. 2. 4. It had ben beter for you to haue obeyed the counsell of Gamaliel Act. 5. then thus so manyfestly repugned faughte against god but you ar so blinded with your own malice that you â—e not how syth you inhibyted the preachers and the worde of God to be â—aught and redde of the laye men and persecuâ—ed it the more it encâ—eseth it groweth it spreadeth it thrusteth you downe declarhâ—h you openly to be the very Pha risaes scribes hipocrites and eueâ— the very Antichristes that Christ and his apostles prophecied to come in the laste dayes Repente repente you therfore and â—e conuerted to God aske grace and mercye that he wyll illumyne youre hartes â— lose you wyth the keyes of the knowlege of his holy word and vnlocke your wyttes out of this blynde ignoraunce and vnbelyefe Amen ¶ But yet syr yf your learniÌ„g be so encreased sith the time that you chased me away wiâ—h these your letters that you can make me thys obiectyon taken of Mark in the secoÌ„de chapter and Luk in the 5. that â—t is only god that forgeueth synnes and so the Apostles forgeue theÌ„ not TheÌ„ I answere you that ther ar many thinges pertayning only to god whych be of hys infinite goodnes geueth vnto vs and calleth theÌ„ ours The keyes which ar the worde â—â— his yet he calleth the worde ours and many thinges that were wrought with the same wor de as in mat 10. where he sayd to the apostles He haâ—â—e y â— sik make clene the leprose raise y â— dede castout deuels which al were his workes yet he gaue then power to do hys workes The word where with they dyd these miracles was hys worde and yet he called it theyrs sayng Who so euer receyue not you nother wyll heare your wordes c ye and euen our owne good workes as we beleue it is he that worketh them in vs as testifieth Isaiâ— the. 26 and yet is he conteÌ„te of hys liberalitie that we bare the name of them and be called our workes but he rewardeth hys deades in vs saith Augustin Yâ— this solutioÌ„ satisfieth you not then remitte I you vnto lyke maner of speache a â—eremye 15. Where God bad Ieremie caste oute the Iewes from hys presens saing Eiice illos a facie mea And yet god â—asted them out hys owne selfe and euen so in lyke autorite he said to the Apostles Whose synnes so euer you forgeue they are forgeueÌ„ c. For after the familiare phrase and vâ—hemence of the Hebrewe speach as the professours of that toÌ„ge affirme When god â—ad Ieremie â—aste them forth he wold nothyng els but that he shulde tell and preache theÌ„ to be caste forthe and ledde in captyuite yf they amended not theyr lyuynge so when he sayd to thapostles Whose synnes so euer you forgeue c. He ment that to whom so euer you preach and tel theÌ„ theyr synnes to be forgeuen yf they beleue in me â— chaunge theyr lyfe theyr sinnes are fongeuen For â—s at Ieremies preachinge the vngodly were castoute so at Thapostles preachynge the penytent beleuers haue theyr synnes forgeuen And the vnbeleuers are holden captyue in theyr synnes ¶ M. Priour of Newâ—hams seconde opinion NOw as touchynge your seconde opynion which you say that I held That faith with out workes is sufficieÌ„t verely I neuer sayd so but I myght say that by fayth wythout workes a man is iustified whyche is Paules sayinge in the third cap. to the RomaÌ„s this sentence I beleue as â—â— we with Paule hold it for noÌ„ opynion And for a declaratioÌ„ of this Paules sentence I wyll first tell you what is faith what it is to be iustified before god what is the ryghwysenes of faith First ye shall know that the apostle defineth faith in the â–ª 11 â–ª ca. to the Hebrews saing that fayth is the very sure substanciall beliefe of him whych is the same thynge that we hope for that is to say faith is an infalâ—ible vndouted certaintye in our hartes wherby we beleue and truste in the inuysible God and to open thys definitioÌ„ yet more playnely Fayth is that same