ye see that thei must come bake and folow faith iustifyinge and not go before it For when Peter affirmeth whom ye alledge for Paule that by fayth hertes be made pure he sheweth it that by no externe visible ne materiall signes or creatures as causes essenciall as by water and suche lyke mens hertes be purified but onely of God thorow faith wher Chrisostom saith A sola fide illa assecuti sunt non operibus vel circumcisione Of onely faith haue they obtained those thinges not for workes or circuÌ„cisioÌ„ Then ye say By y t sacrameÌ„â— of your penaunce ye beleue to recouer the state of grace I perceue that althoughe ye be a lawier yet wolde ye seme to be sene in scole mater bringing in dunces and such fryers dead dreames now articled in louayn saienge That the sacramentes of the newe lawe iustifye and confer grace Sed hoc uerum est ubi non interponitur obex But y t is true where there is no lette to barre them out from y t high preuilege The scripture affirmeth Christe euery where to be the dore barre to let them and all other creatures from that priuilege to geue grace and remission of synnes for els he shuld haue dyed in vayne But ye muste aske your doctoure dunce and his fryerly faryne of lovaine by what scriptures he they proue this dreame and then are ye all set a grounde If your sacrament of penaunce shoulde recouer and geue ye grace and your penaunce a weary worke so were grace tediously deserued and then saith Paule grace were no grace Grace is a fre gifte geuen vs for christis merits only here ye do with the scole men tectely withe your rekouer declare your selfe a palliated pelagian Beware of suche doctryne for it is naught and vnkouer it agen with your rekouer For ye kouered this pelagians potte before with your penance as I haue iustely refuted it For and if ye were asked by whiche parte of your popish penance as whether by your confession auriclare or by your contricion or your insufficient satisfaccion or whisperinge absolucion or by any other dede inioyned you ye rekouer this state of grace ye shuld bringe vs forthe but a nakedneste out of your condicion For if ye beleue as ye saye ye do in any of the popis sacraments or in any part of them therby to enioye theffecte of Christis passion hauinge no worde of faith ne promise of christe therin ne worde of institucion of the same to stablish and sustayn your faith ye shall haue but a doutful waue ringe forgeuenes and as fearful and vnquiet a conscience when ye shal be apposed in y e article of death of your gostly aduersaries and assawted with synne desperacion the iugement of god death and hell For your faith in your sacramente of penance not sustayned of gods promise wil then fainte and haue a fall The mooste holy repentant men praid god not to entre into iugement with them accordinge to thir desertis for then shuld noman lyuinge be iustifyed in gods sight And ayen in the psalme If thou lorde shuldst loke narowly vpon our wykednesses Lorde who might abyde it Hitherto haue I proued constantly by scripturs Faith iustifynge to go before baptisme And now what condicioÌ„ of yours soeuer cometh aftir baptysme the same must folow iustificacion but your penance folowethe wrapped in clothes as rocked in cradle when y e worlde was yet And euen theÌ„ Adam by faith in that promised sead obtained remission and was iustifyed as were all the holy fathers longe before Ioan bap was borne and Ioan bap himself thinke ye not but that he was iustifyed before christ preched ye wold make a meruelouse world briÌ„g vs in a new strange doctryne if there were no remission of synnes tyl christ had preached suffered was he not the loÌ„be slayne from the begininge If ye loke well of abells oblacion and of the sheepe slayne to kouer adam and Eues nakednes with the skynes ye shal see Christes remission of sinnes longe before Ioan preched penance when Ioan preached sainge RepeÌ„t ye and be conuerted to God for the remission of sinnes is nighe and said lo this is the lombe of God that taketh awaye the sinnes of the world and who so beleue in him hath lyfe euerlastinge did he not preche the gospell annexed as the cause to perswade them to repentance yisse trwly thei beleued in Christe ere Ioan baptized them And thus ye may see vpon howe feble a Maxime as ye call it ye a rather a minime ye laid your false grounde to argewe your popish penance to precede remissioÌ„ wher fore tell vs plainly be shorte whether ye will teach men to be iusâ—ifyed by faith only or by workis onely or by faith and workes bothe togither If by faith onely so be we agreed If by workis onely without faith so were the haithen infidelis faithls iewes iustified and Christ dead in vayne and al the scripture ayenst you as Paul proueth it All men to be sinners no not one iuste by the works of y e lawe stoppinge euery mans mouth shewing al y e worldholden gilty obliged to sinne no fleshe by the workis of the lawe to be iustifyed be fore god and in an hundred places moo in the scriptures I shall saith the lorde disclose thy good workes as thou takest them and shew y e that they shal neuer profit the. Also Paule concludeth mightely and manifestly his sermon declaring playnly the lawe impossible to be fulfilled of vs and so to iustifye no man and therfore by onely faithe man to be iustified saing thus wherfore we conclude doing you to wete ye men and brethern that by this maÌ„ I say Iesus Christ the remission of synnes is brought vnto you the remisâ—ion and absolution I tell you from al the sins froÌ„ which it was impossible for you to be absolued by the law of Moises By this Iesus christ I tell you euery man y t beleueth is iustified And what so euer is not of faith is sin of faith saith peter purifieng y e hertes wherfore workes alone cannot iustifye Nether faith workes togither as concurrant into the same acte of iustificacion may iustifye For the workes of the lawe by whiche be vnderstanden al the ceremonial iudicial and moral precepts as Paule proueth it and al the old holy doctours especiall Austen called iustitia legis iustitia ex lege and iustitia operum be excluded froÌ„ that acte as contrary to the rightwisenes of faith as the scripture setteth them in so manifest opposition and contrarity that as the ryghtwisenes of the lawe was the cause of the reieccion and fall of the Iewes out of gods fauour so was y e rightwisenes of faith the liftyng vp of the gentiles into his grace and fauour as your selfe I thinke vnwares in the expoundinge of Paule in your predestinatioÌ„ here in your .xxvii. lefe haue said it against
to fede to comfort to helpe and to forgeue as hym selfe But this our loue to our selues is so depely roted in our hertes that we can hardely depart from it to geue it to our frendes muche lesse to oure enemies Also for the forgeuenes of my neyghbour whiche procedethe of loue I am commaunded of god to haue so perfyt loue and to be so affected towarde hym as was christe towarde me when I was his enemye whiche then dyed for me yea who is glad to die when he hathe deserued to dye yea a man wyll skante dye for hys frende This precepte therfore of loue and forgeuenes was once onely in one Iesu Chryste perfytlye fulfylled when bothe the preyst and the leuite the holyest order amonge you and the Iewes slypte by their wounded neyghboure lyenge halfe deade and neuer turned theyr faces towarde hym In our common forgeuenesses lurketh there no synne Shrewd subtyle false and vnserchable is the herte of man who knowth it who seeth his owne sinful secret nature Fro my secrete vnsene synnes to my selfe clense me lorde sayth the prophete who forgeueth without litle or miche of these affectis ether because he wold haue him stil to frende to do him seruice or pleasure or for a vauntage or for feare of displeasure or for shame or hatered or feare to be noted as no chrysten man with many moo then one man can serche out of a nother or espye in himself Also sith fayth loue be imperfit in maÌ„ corrupt with his concupiscence what perfit loue can procede into the forgeuens of his neyghbour The lawe is bothe holy iuste spirituall and perfet and requireth euen so persitly spiritually and euen of siche one to be fulfilled Be ye persit saith chryst as your heuenly father is perfit if we shulde saye that this worke of loue and forgeuenes were so perfitelye done that there remained in vs no synne but that y e dignitie of the dede deserued forgeuenes so neded that man not to praye in his pater noster forgeue me my dettes but suche a man Iâ—an calleth a lyer But admit the fulfillyng of thys your secâ—nde condicion after faith yet it foloweth not that this your forgeuer hath also fâ—lfilled all the other preceptes of the lawe as the loue of God aboue aâ—l with all his herte soule minde c. and the last precepte Thou shalt haue no concupiscence He is accursed saith the lorde that perfetly perfourmeth not ne abideth in al the precepts writeÌ„ in y e law wherfore a man is not iustified for fulfyllyng of one or two of youre condicions but he must fulfyll all written in the booke of the lawe or els he is accursed Nowe when you or anye other wyll come forthe and dare saye ye haue so perfitely as gods mynde is fulfilled this your condicion and all the rest of yours and all the lawe then wyl I dispute with you of your conclusion whervnto ye hasted so swiftly whether the fulfillyng therof dymynysheth the glory of Christes passion In the mean season I wyll tell you as Paule sayth If you or anye other coulde gette ye remission for y e dedes of the lawe workynge so were Christ dead in vayne for suche men God acciteth the man that wil be iustified by his workes vnto hys iugemeÌ„t seat and pleadeth with him thus sayenge Isay .xliii. Put me in mynd and we wyll reason the cause in iudgement Shewe me that thinge or worke wherby thou wilte trust to be absolued and iustified And here god beginneth with the firste man so commeth to the most holy fathers as Abraham and Moses and concludeth all men vnder synne none to haue deserued their forgeuenes by any of their workes but faith Thou haste made me thy seruaunte to bere awaie thy sinnes and thrustedst me downe ladeÌ„ with thy iniquities Man is therefore iustifyed saith Paul frely by grace thorow faithe in Iesu christ wherfore your condicion of workes cannot be placed in the accion of iustificacion I exclude therfore with Paule by this exclusiue Sola fide all the workes of the lawe from the said accion affirming constantly with him That by fayth man is frely iustifyed without the workes of the lawe where is nowe your gloriacion in your confuse condicon exclusa est It is excluded saith Paule and yet ye wil haue no exclusiue as to say sola fide But skof it out wth your karoll alone alone Qua lege or quo iure by what autorite or condicion by the condicion or reason of workis No no saith Paule Imo per legem fidei But by the autorite of faith And therfore he concludeth Man by fayth to be iustifyed without the workes of the law what can be spoken more playnly agenst your condicion and merits for our free iustificacion by only faith all the workes of the lawe excluded from fayth in the accion of our iustificacion Thus ye see your operose condicion clene excluded froÌ„ this accion And now to your second Article that is to vse playn speche They that wil enioye the remission of their sins must beleue for faith ye saye is your firste condicion And because ye fantazie so many faithes and knowleges and belyke haue as many beleifes I wil restraine you to the only beleife in Iesu Christe to haue suffred for our sinnes And nowe let vs adioyne your next article in as playn wordis banishing youre effecte and this terme condycyon Sayenge thus The fulfillinge of faith for as yet I medle with no more of youre other condicions but with onely faithe youre firste condicion requireth the knowledge of faithe whiche knowledge say you we haue by faith And thus haue we your paradox That faithe is knowne by faythe Is not this a proper naked mouse wherof so great a gronynge mountaine hath so long traueled Who laughe not at this naked sayenge faythe is knowen by faith This is lo your confuse artycle wrapped in so many perplexe termes when it is resolued into playne speache and sifted from youre combrose condicions and derke effectes If you and your doctrine feared not the lyght it shulde neuer haue ben inuolued in such obscure vayne and perplex speache The symple playne truthe knoweth no deceytful coloured sophems ne any perplexed persuasions wherby as the serpent deceiued Eue so wold you deceiue the simple of whiche wyly deceite and deceitful wylines in suche teachers Paule diligently warned the EphesioÌ„s and abhorred it in the simple veritie to be myxed It may appeare in you euidently howe malice blyndeneth you when rehersynge my wordes ye aske me whether fayth goeth before workes c. Beware malyce hath not so blyndened you that when as once before ye were promoted ye sawe and professed the truth but now drowned with the worlde ye be so blynde that ye see not the sonne in the cleare myddaye Malyce blyndened me not for I perceiued your craftye iugglynge with your confuse condicioÌ„ therin
impugne so blyndlye this verite of faith onely iustifieng for ye neuer knewe what this faith is It is neither your acquisite ne your formed ne vnformed faith nether your assentynge historik faythe neither your explicite ne implicite faith neither your fained ne deade faith neither the diuellis faith nor yet your firste faythe of all that we ioyne with the exclusyue onely but it is the lyuely iustifienge faithe euen the ferme assiewred knowledge of gods beneuolence towarde vs whiche grounded vppon the veritie of the free promyse in Christ is both reueled to oure myndes and presented into our hertis by the holy gost And therefore are these wordes Iustitia iustificatio and iustificari often tymes ioyned to faithe onely and neuer to Charitie ne to workes to iustifye before God Paule vsynge in expresse wordes these exclusiues Absque operibus and sine operibus legis gratis nisi c. That is frelye withoute the workes of the lawe And where the Iewe as nowe do you for his iustifycatyon obiecteth his workes Paule telleth hym playnelye Thy gloriacyon in thy workes is excluded by by the auctoritie of faith And to exclude all other accions and merits of workes he addeth Gratis per gratiam per fidem that is frely thorowe faith And Christe biddeth him beleue onely and thou shalte haue thy desier Also Paule expresseth it with this exclusiue nisi affirminge we knowe it man not to be iustified of the workes of the lawe but by faith which lyke speache Christe vseth by the same exclusiue nisi to proue only God to be good sainge Nemo bonus nisi unus Nempe deus There is none good but one that is god as muche to saye as christe him selfe expresseth it there is none good nisi solus deus but only god For the same power hath nisi to exclude in negatiue propositions as haue Solum tantum in affirmatiues They trouble the people with a fyne distinction of offices sayeng that in iustificacion of man it is the onelye office of fayth to iustyfye And charite and hope there waytyng without office whiles the man be iustified Here ye playe sir Thomas Moris parte whyche when he was suborned of you the spiritualtie to wryte agaynst the truthe and coulde not solute the scriptures ne argumentes layde agaynste hym then he skoffed and iested them out Better learned men then you call the actes of fayth and charite offices ne a more proper terme can there be geuen them if ye lyst to se what officium is and wherof it commeth mary I meane not of suche offices as ye constitute among your officers as butlers cokes c. And here because the truth of God and youre lyes be at so deadly a discorde you hauynge no truthe for your cause to be defended ye putte to this shameles lye of me that I shuld write Charitie and hope there to waite withoute office whiles the man be iustified whiche nether I ne any els but suche as ye be didde euer saye it But I say it yet againe to you this which ye shal neuer iustly auoid ne confute That it is the office acte propertie or nature call it as ye lyste of faith onely to apprehende the free promised forgeuenes in christis moste preciouse innocent bloud Nether is hope idle For it is the constant expectacion of those things conceiued by faith oute of the worde of god which hope shameth vs not Nether is loue there idle but is the frute of faithe euen the good affecte toward god and beneficence toward our neighbour to fulfil the works of mercy For the gifts of the holy gost breke not forth into workes in the same instant thei be sowen into y e soul of man but receiue their nourishment and encreace and be nolesse idle then is the good erthe and the grane sowen lapped therin all that tyme before the grane spiereth apere aboue y e grounde The holy goost as he geueth no idle but frutefull giftes at their dewe tune so suffereth he not his giftes to lye idle in his good soyle althoughe ye haue litle grace to consider see it but rather to blaspheme him and his gifts with youre skoffinge idle waiting hauyng rather respecte to your idle wayting seruauntes in your skornefull allusion Thoughe your self slepe or winke and se not at al times yet maye ye not saye in suche tymes that God hath geuen you idle eyes And for that your superciliouse morositie is so ofâ—ended with the terme office of fayth what difference I praye you put ye betwixt these two sainges The eye onely seeth and it is â—he onely office therof to see neyther is there any man so brutyshe as in this speache It is the onely office expressinge the cause formal of faith to iustifie to exclude god the cause efficiente out of his office For onely as Paule teacheth excludeth the workis of the lawe not god from the acte of iustificacion as ye cauill to seke euasions verely if ye were of god ye wold neuer impugne so manifest verities with siche trifflinge skoffes and cauillacions ne trouble and hynder chrystes chirch to seduce them with these your fonde and false bokis But ye stande a litle to highe in your own conceight beware ye fall not Dominus videt et iudicat Que stat caueat ne cadat he y t stond let him beware he falleth not And so onely is nowe shifted from faith to thoficie of faith And these be thei that accuse other men of darknes Nowe herken good reader wether this be so derke a shift Onely y e eare heareth and it is the onely office of the eare to heare this bishop wolde haue it the office of charite also to iustifie and I to exclude charite froÌ„ y t office tell him that it is the onely office of faith and not of any other gift to iustifye haue constantly confirmed it by scriptures But the scripture telleth me that who so loueth not remaineth in death And therfore if the state of a iustified man be lyfe in Christe which is godly loue hath as well hir office in iustification to geue lyfe as faith hath hir office to be in knowelege the most certaine grounde and foundacion of it and hope hir office to be placed and establyshed vpon them bothe I denye your longe bablynge vaine and darke argument which is this breifely in fewe wordes The office here be ye compelled to vse this terme office of charite is to geue life ergo charitie iustifieth A lyke argument the office of charitie is to be pacient ergo charitie iustifieth But what and if I denye your antecedence and proue it by scripture that faith and not loue is the lyfe of the iustified Abacuc ii The iust man liueth in his faith For faith hath not this epithete ut uiua dicatur that is to be called lyuely except there were lyfe in hir wherof the iust lyueth Abacuc ii Also Paul sayth
many of wincchesters workes but ye place theÌ„ in a wrong place vnderpropped with a false opinion ether to iustifye or to be placed before faith iustifyinge God commuandeth vs to be holy and perfit as is himself but this burden of the lawe ye will spotte it oute by youre particypation but yet will not this glose helpe ye before his iudgement seat Paul therefore to geue all the glory to god and non to our workes excludeth all the workes commanded in the lawe from faith in the accion of our iustificacioÌ„ tellinge the Galathians That if ye be circuncised Christe profiteth you nothinge By circumcision vnderstandinge the hole profession and lawe of the iewes as do we by baptisme the hole Christen profession vpon which place Erasmus a man of nolesse lerning then iugement writeth in his paraphrase thus perchaunce ye so please your selues sainge that we swarue not ne fal froÌ„ Christe but with Christe we couple the lawe that the expectacion of our saluacion might be the sewerer But Christ I tell you as he wolde this whol benefit to be comon to almen so wold he it to be thankfully accepted and imputed to faith onely He wil not suffer any to be his felowe ne matche in this mater For if ye trwly beleue your perfit sauinge helthe to may be geuen you of this onely Christe wherfore then plucke ye to you circumcision If ye mistrust christes onely remission so knowledge ye not yet the benefit of christ of whiche they may not be partakers that mistrust him For by onely faith and not for your merits is it geuen you These I think be sufficient for the refutation of this declaracioÌ„ of your condition stuffed â—o full of so manye meritoriouse workes to deserue your remission contrary to the iustification by onely faith yet here ye harpe mich of your good workes before iustification which as I haue tolde you oft because thei procede not out of a good roote whiche is faith purifieng the hert they muste nedes be synne as Paule and Peter affirme it and as Austen constantly writeth What good workes did Paule before his iustification he persecutâ—d the christians to death and yet he kept the lawe and precepts aâ—ter the pharisais fashion which is called y e ryghtwisenes of the lawe In which rightwisenes he saith if any shulde haue had confidence I might haue had as great a cause to reioyse as any other I was circumcised y e eight daye I was an Israelite in profession of the lawe as holye a pharisei as the best and so zelouse for my rightwisenes of the lawe that I persecuted the congregacion and was as touchinge the rightwisenes and iustificacion which is in the law blameles before al men But these good dedes whiche semed to me then so profitable as I beleued to be saued by them I nowe beter taught take theÌ„ for hindraunce and damage for that I now know christe to be my lorde and sauiour for whom I esteme theÌ„ all but for detriment and dunge that I might be more profitablye ioyned to christe and be founde in hym not hauynge my nowne good deedes and ryghtwisenes of the lawe but that rightwisenes which is thorowe the faith and beleif on christ whiche is the rightwismaking of god vpon faith phi iii. Upon the confidence of the texte ye bringe a lyke kaye to cleaue a logge sainge As thou beleuest so come it to the. Christe spake these wordes to Centurio allowing his faith so muche c. And it is a ioye to see howe ye wil apply this to al men how soeuer they haue coÌ„ceiued their faith whether it be catholyke or no. And then the arriane may be saued by his faith and the sabelliane the Lutherane the zwinglyane Ioye by their faith for the text serueth al As thou beleuest so come it to the. And if any beleued that glotony were no synne as thou beleuest so come it to the Nowe truely I meruell that siche a bishoppe as ye wolde be sene to be shulde be so farre caried awaye of these your so vngodly and corrupte affectes as so peruersely so falselye and so vngodlye to reporte me and so sinistrely to interprete my alledginge of Christes wordes Ye saye I applye them for all mens false beleife If I shulde haue so shamelesly belyed you or any man I hadde ben worthei the most shame and rebukes Tâ—rne to my wordes in your thirde article and loke whether I applye them not to you thus If ye beleue your sinnes to be forgeuen iÌ„ christes death thus sayeng If ye so beleue so be ye iustified by your faith onely ere any other condicion was knoweÌ„ or spokeÌ„ of or els ye must make christ a lyer whiche saith As thou beleuest so come it to the. Loke reader and these be not my wordes in that place alledged as christ spake them to the true beleuer centurio and to euery a like beleuer to the worldes ende beleuinge according to christes worde and promise But nowe I wil because I see you in a false beleife verefy your exposition vpon your own selfe sith ye haue ministred the occasion beleuynge youre selfe to be iustified by your workes euen so come it to you as ye beleue eueÌ„ a false faith to haue a false iustification and lyke saluacion to like faith and forgeuenes And as for Ioye thorowe the grace of god in his sauiour Christe beleueth to be forgeuen and saued by the only sufficient merites of christes passion and his resurrection and that CHRIST is made of my father my onely rightwisnes rightwismakyng my holynes my wisedome my satisfaction apeacyng my fathers wrath for my syns neuer to be iÌ„puted to me for my faith only in Iesu christe my fulfillyng of the lawe my free redemption expectation lyfe and resurrection and the implecioÌ„ of all my iust desires my faith and confidence is in him onely and not in any of my deades which I aknowledge to be sinful imperfit and naught worthei dampnacion And therfore this litle faithe whiche god hath geuen me of his fre benigne mercy and fauor in Christ for which with al his other giftes I daily geue thankes I praye to be encreaced and not to take his holye spirite ne worde of truthe at any time fro me certiâ—ieth adsiewerth me withoute any dubitacion of my forgeuenes saluacion in and for my onely sauyoure Christe And as I thus beleue accordinge to gods terme promise in Christe euen so am I in sewer hope and confidence in him onely to come to me to whom be glorye praise and thankes for euer AmeÌ„ And as christ vnderstode his saienge alledged of the true faith euen so do I and not of any mans false faith as ye so impudently belye me vnderstande it and alledge it and reade it withe beleife in hys promise to be fulfylled onelye of euerye trewe faythfull And it is as fonde that ye bringe in of Iairus and maketh nothing to the purpose ye bring it
pareÌ„thesis although meÌ„ might by grace be without syn it is so rare a byrde as was ne neuer shal be sene but only christ as the scripture Austen affirme it Nowe haue I shewed it to you clerely by scriptures yours as it were the skar and mater of originall syn to be no skar but sinne it self ne to be none so healed a wounde but that we must be regenered of the spirit and taught by the baptisme of water to mortifie that concupiscence that it is in mortifying neuer mortified tyl at the last breath out of our bodies Paul him selfe al faithfull felt this coÌ„cupiscence dwelling in theÌ„ striuing against the renouacion of y e spirit whiles they lyued It is therefore so blody and so skabby a skar in the soule that it is euer in cure in the wouÌ„ded half dead half a liue whoÌ„ the samaritane committed to the inholder luc â–ª x. and not so cleaue a skar as ye go about to cure it by baptism And so maister Ioye to returne to our mater yf ye wolde for policie fle from the worke of loue to the work of faith because ye wolde be assewred ye be no more assewered in respect by your own worke by faith then ye be by charitie but all oure asseweraunce is in gods promise quia deus verax omnis homo mendar No my lorde I fly not froÌ„ the work of loue to the worke of faith as ye do froÌ„ faith to loue thei both flyinge froÌ„ you But I do enbrace them bothe But in the worke of my iustificacion I obserue the order and doctryne of the scripture onely by faith to be iustified and so to procede to y e workes of loue first assewered by my faithe which assewerance loue can not geue me into Christe that he hath forgeuen me my sinnes Nether speke I of any other asseweraÌ„ce by my nowne works as ye wolde falsely impinge it vnto me but onely by the worke of faith into Christe which is not my worke but gods worke and his gift in me But I spake plainly of faith it self which is the very self certitude vndouted adseweraunce ioined to gods infallible promise sealled with his holy sprit my pledge pant and ernest peny geuen me in Christs promyse with which my faith thus sealed I am assewered of my remission and saluacion thorow hope But all our adsewerance say you is in gods promise Ioye But what asewerance haue ye in gods promise except ye beleue it Euen here haue ye condempned your self and of purpose left out faith the assewered certitude of gods promise and not charite ye wil vtter the trwth and bewraye your self vnwares the infallible prouidence of God so bringinge into light by your selues the same thinge ye contende to kouer and to suppresse For this my former boke ayenst you I dare saye ye wold haue punished him y t shuld haue brought it first into the realme and now haue ye made lawes y t none siche bokis be openly redde ne solde in the realme but haue condempned them And yet hathe God so blindened and infatuated you in your own false tyranye as to make your self to printe the same boke agene and yet agen to to be openly frely redd w t yours and sold in the realme And for one secret C. by your own blynd procurement are there now openly a M. distributed in y e realme into many haÌ„des that neuer had theÌ„ before And therfore how soeuer ye and yours wyll test at it I wyll retourne to my common collet a prayer in the churche Omnipotens sempiterne deus da nobis fidei spei charitatis augmentuÌ„ ut mereamur assequi quod promiâ—tiâ— fac nos amare quod precipis Now I pray ye returne to it againe and into the popes portewes youre versicles litanies matens euensoÌ„g and misse to that yet prayethe in the same to merit to obtayne remission of sinnes and saluacion by their popish workes pardous and pilgrimages For in deed ye be drouen froÌ„ the scriptures and compelled as euerye man seeth to flye to your popysh portews and missale to begge your false and beggarly autorities to coÌ„firme your doutfull doctryne I dare saye yf ye had knowen the scriptures to haue confirmed it ye wolde neuer haue sought suche shiftes Wherfore the some of our helth beginneth continueth and is accomplysshed by gods mercye Quia neque volentis neque currentissed miserentis dei est so the seweraunce of our helth depeÌ„deth vpon gods promyse I am afrayde lest as ye iugled w t your bare beleife so wolde ye do with gods promise ye shuld haue therfore added to it saying playnely The asseweraunce of our helth dependethe vpon goddes promyse of remission saluacion in Christ apprehended by faythe Mary quod you and that is truthe And here you wyll clappe your handes extoll the strength of treuth Ioye yea and of fayth to As though we pharseis as ye saduces call vs wolt oppresse it The promise of god is all Et ideo ex fide say you Ioye And therefore oute of faithe saith Paule is the heretage geuen Geuen he saith and not deserued vt firma sit promissio that by grace and not by Wynchesters workes it be geuen that ferme and sewer myghte be the promise I think there was neuer haithen gentyle or Iewe that so spightfully and so blasphemously mocketh out gods holy word as here do you of a sette proposed malice sinning agenst the holy goste For here because ye shuld not erre of ignorance god hath suâ—fred you to fall into the place of S. Paul which vtterly conuinceth destroieth all your dampnable doctryne Here Paul setting the lawe against the promise of the gospel as one contrary to the tother in the acte of iustificacion maketh .vii. mighty arguments to proue onely faith w tout the workes of the lawe to iustifye because the rightwysnes of workis and of the lawe cannot stand togither For that as cometh to vs by the promise he saith it cannot come to vs out of the lawe but the heretage cometh to vs by the promise ergo not out of the lawe emonge the whiche arguments this is one If our iustificacion shulde depende of the works of the law no man were sewer of his iustificacion bothe for thimperfeccion of his works also for thimpossibilite of the lawe to be performed of maÌ„ And agen the lawe worketh wrath and maketh sinne the more breeme to abounde Onely that thinge iustifyeth which settleth maketh sewer and fast our consciences out of doute but that is the fre promise of God receiued by our faith not the werkis of the lawe wherfore our faith onely staid vpon gods fre and vndouted promise iustifyeth Then he argueth agen thus Euery fre merciable promise of god in christ to forgeue vs our sinnes is receiued by onely fayth our iustificacion is the free merciful promise of God in Christ wherfore it must
nedes be receiued by faith onely For our iustificacion were promised in vayne if we our selues might deserue it by works For not by the works of the lawe saith Paul cometh the promise to Abraham or to his seade him to be the ayer of the world but by the rightwysenes of faith For if they that wyl be iustified by the workes of the law be therefore made the heyres so is faythe and beleife in vayne and the promise voyde and frustrate For the lawe worketh wrathe and where as is no lawe there is no transgression Wherefore out of faith is y e heretage geuen as out of grace that the promyse shuld be the more ferme sewer vnto all the seade not to it onelye that is oute of the lawe as be the Iewes but also to it that is oute of the faythe of Abraham euen to the gentyles whyche Abraham is the father of vs all yf we resemble him in lyke fayth Into this playne peese when this bysshoppe hadde broughte hym selfe so wrapped and masshed as it were in a nette so accombred that he coulde in no wyse wynde oute hym selfe then beginneth he to mocke to rayle and to ieste vppon Paules wordes with Ideo ex fide saye you and these wordes hath the scripture saye you ut firma sit promissio saye you And ye saduces tell vs phariseis we wolde oppresse the trueth The promyse of God is all saye you And ye Saduces wolde extolle the strengthe of the trueth Ioye It is Paule the vessell of God that saythe all these wordes and not we And why shulde not we Christianes extol gods trueth and defende it agaynste you popishe Pelagians and with the scriptures confirme it agaynste you Antichristes Be ye angrye that we extoll honour and prayse trewe faythe ioyned to gods promyses agaynste you rancke phariseis peruerse popyshe pelagians Be ye not contente that we take gods parte to defende his honoure and magnifye his glorye agaynste your deuyllyshe doctrine oh antichristen papistes And nowe ye wyl percase bring in Melancthons correlatiues of faith and promise And that y e cause why we be iustifyed by charite saith he is because the promise cannot be receyued but by faith It is not Melanch that sayth the promyse of god in christ is not receiued but by faith onely It is Paul it is Christ that say it For what auaileth a promise and no man beleue it Be not faith and gods promises correlatiues in the faithfull beleuers to whom god maketh his promises CaÌ„ ye separate the faith of the iuste from gods promises or his promises froÌ„ their faith Can ye confute Melan. doctrine in so teaching ye scorne his lerning and iest vpoÌ„ his doctrine of all the learned men this daye whiche write in Germany And why verely because with their pennes and by goddes worde they haue geuen your gostly father of rome his deadly heade wounde ye may mocke Melanchton and scornefullye skof and ieste of the lerned Germaines as ye do but confute their doctrine iustly ye cannot ne attaine to their knowledge and learninge ne come nighe their cleare iudgement But it is the propertye of all arrogante papistes to contempne and mocke them whose bokes they be not able to beare after them And thus they reason Seing our saluacion dependeth vpon gods promise and a promyse cannot he apprehended but by faith onely we must nedes saye onely faith iustifieth And to make the matter playne they bringe in a similitude If one man promyse another xx.li how can he to whoÌ„ the promyse is made apprehende the promyse but onely by beleuynge him that promyseth And this is the newe scole of germany where sophistrye is not banysshed but hath a newe garmente and is clothed with pretence of simplicite For in this teachinge is a maruelous apperaunce of plainnes and thorowly coÌ„sidered it containeth a mere deceyte And note well reader that thou maiest perceaue this iuglynge sophistrye where it deceaueth the. It is not denied but onely faith apprehendeth the promyse therin is no controuersy If ye this graunt what deceitful sophistrye what iuglinge call ye it man to apprehende gods promise by his faith only God promiseth me remission in christes death affirminge him to be iustified and to haue lyfe eternall that beleueth in hym and by faith apprehendeth this promyse of god Call ye this iuglynge sophistry and mere deceite to beleue gods promyse Here lo reader maist thou see whother this popish byshop is caried of his arrogante affectes so blasphemousely to raile of onely faythe apprehending gods true promises He graunteth him selfe onely faithe to apprehende gods promise and yet he impugneth onely faith to iustifye to make god false of his promise as though Christe neuer sayde As thou beleuest so come it to the. Now let vs see how ye can wynde your selfe oute of the bryars But marke well this when god iustifieth man god ministreth mercy to vs whiche was the thinge god promised to geue vs as zachary ê“phecied God to geue him selfe to vs who â—s all mercy whervpon is grounded our saluacion In this prophecy of zachary it is playne that God of his merciable goodnes and not of any mannes desertes had made a promise to AbrahaÌ„ and to our fathers to sende vs that blessed seade Christe oure sauyoure which promise who so beleued had remission of their synnes Of mercye was the promyse made and the thing promised was remyssion of synnes in Christ. And who so beleued the promyse was iustified wherefore onelye faith iustifieth now what can ye iugle or discant vpon this Sing on a goddes name Wherin we must considre distinctly and apart the promise of god and the thinge promised which is mercy I thought as mich ye wold iugle w t mercy which in zachary is taken as euery maÌ„ may se by the conference of the text for the fre merciable fauour goodnes wherof without any merits of man god was moued thorough Christe to promyse and now ye wold make it the thinge promysed wyth whiche alteringe yet am I concente yf ye take mercye as the scripture oft taketh it in other places for the forgeuenes of sinnes in christe to the beleuers But yet go to procede iÌ„ your wycked porpose tyll ye haue haltred your selfe againe As â—n their example for I dare make no newe when one frende promiseth another xâ— li. the promyse is the bonde the thinge promysed is the xx.li In whiche example though I graunt that I apprehende my frendes promyse with beleuing hym yet I apprehende not that is contayned in my frendes promise with beleuinge hym For I apprehend that with my handes if it be paid me And so althoughe we apprehende gods promyse with our beleâ—f yet the eâ—hibicioÌ„ of the mercy of god whiche is the thinge comprehended in goddes promyse we apprehende that with al sich partes of vs of bodye and soule as be conforted and healed by that mercy Be not here ioly
vtterly detested And euen then were y e last dayes and houre as Ioan and Paule testify wherof his sacraments and articles and his doctrine be called y e last y t shuld be taught delyuered vs the fathers voice with greate maiestie out of heuen commaunding vs to heare his sonne as the last and sufficient most perfit teacher maister vs not to wayte for any other after hym lest any thense forthe shulde be deceiued by any further vayne expectation and loking for any false techers and writers as haue this bysshoppe with his Antichristes hitherto seduced men withe their false bookes and falser doctrine from y t which our lorde preserue and defende this his church of englonde to whom be prayse for euer Amen And now vnto you my lord send I this fyrst pece to occupy your selfe in makinge aunswer It was Easter ere I had your boke theÌ„ had I litle tyme skant .xx. dayes to read it to make this answer and lesse quietnes to wryte For in dede ye made me a runner about into vncertaine seates and vnder and otherwhiles aboue vncertaine sower elements But the lorde see to it and â—e iudge which taketh out of your handes into lyberte all that yet suffer wronge of you Steuen Gardines the bysshop Ioye Barneâ— was vâ—rgiâ—ffâ—n The bysshop Ioye when I alledge thenâ—ber and the leafe of hiâ— boke it is of his first â— priÌ„ted bokâ— in the greater volume ioan 6. The bys Ioye A sclaunder geuen and a sclauÌ„der receiued Math. 5â— Rom. 3. In his pistle to etesipho dialo i. AusteÌ„ in psal xxxi lxx in his pistle .lii. c. Ro. iiii .xi Rom. viii i. Cor. i. Rom. viii i.li. retract ca. ix In enâ—h ad â—auren de gratia â— li. arb ca. xvi homili in Io. xxix et episto xxiiii i. Cor. i. Ephe. ii Ephe. i. The bys Ioye To merite by participation The bys â–ª Ioye The bys Ioye The bys Ioye The bys Ioye Ro. xiiii Isay. 64. Ps. c â—i Rom. â—x The bys Ioye Hebre. vii viii.ix.x CoÌ„tentatioÌ„ The bys Ioye Repentaunce foloweth faith iustifienge faith iustâ— fienâ— is befoâ—e baptiâ—â— Mat. xxvii A note worthy to be obserued ii Cor. vii Rom. vii Rom. vii Isa. xxviii Genes xlii xliii.xliiii Ioseph in this straung worke with his brethren fygured god in chryste Exo. xxxiii Gen. iii. The bys Ioye Mal. ii â— Cor. iii Math. vi Rom. vii i. timo vi Psal. 111 â—phe 4 6. gal 3. Rom 13. colloss 3. Canti v. The bys Ioye The bys Ioye The bys Ioye zâ—par 24. Psal. 103. The bys Ioye rom v. i. cor v. collos .i 2. cor v. The bys Ioye â—uke .xvii. rom iii 1. cor x 1. Phi. 2. Mat. v Phi. ii collos iii. Rom. v. Iere. .xvi Psal. xix Ioan. i. â—eut xxviâ— Gala. ii rom iii The byshoâ— his .ii. articlâ— His. iii. aâ—â—â—cle WiÌ„chesters paradox Ephe. v i. cor ii The bys Ioye Only faith iustifieth by his owne graunt The bysshopâ— two faithes folio .xviii. and .xix. â—â—e popes faith Acte xiii Fayth fyrste of all Thauctoriâ—e and vnâ—erstanding â—f the scripâ—uâ—e must do â—ende vpon â—he pope â— Gardiners â—â—en mouth To be confedered with the popes frendes and to wryte against hys enemies is a shrewd tokeÌ„ of a papiste 〈◊〉 lâ— â—om 10. â—oh 17 â—sai 53. Collos. â— The bys Ioye 〈…〉 Rom. 10. The bys Ioye gal 5. The bys Ioye Ioan. vi Ephe. 1. 2. Ephe. 1. Ephe. 2. Ephe. 2â— 1. coâ— 1. Ephe. 1. Rome 8. Our predesâ—ination election sought and founde in christ onely â— volunâ—ary necesâ—ite Mat. 20. prour 16. â—sal lxxvi Isay .x. Isay xxviiâ— Rom xv Psal. 13. c 2.14 The bys Ioye Gardiners faithe formed and vnformed shapt and shaples by whiche worke faith iuâ—tifieth Gene. 27. The bys Ioye faith iustifyinge rom 3. Gal. 2. luke 18. The bys Ioye The officie of faith of hope â— of loue The. bys Ioye The bys Ioye The bys Ioye after â—udolph in vita Christi math v. 〈◊〉 xvii 〈◊〉 xix 〈◊〉 xvii rom iii. x cetle xxxii how faith not worke fulfilleth the lawe The bys Ioye The bys Ioye the bishop is afraide lest he shuld be iustified by onelye faith the vse of baptisme Bapâ—â—â—me is the testification to â—he churche of the regeneration of the spirite ephe iiii collos ii gal iii. act xvi act xv our workes may not sustaine the iudgementâ— of god rom iiâ— Esay lvii â–ª â—et xiii 〈◊〉 xiiii â— xv li. iiii de spaÌ„ et littera philip iii. rom ix .x. Workes make vs vncertaine faith câ—rtifeth vs al dubitation excluded Baptism is the seal testimoniall to the churche of the remission of sins The bys Ioye gene iiii Io. vi Hebrew .xi. The bys Ioye â—he bishops â—â—ndicioâ—s i. cor xi ii timo ii â—om vii act xv â—eut xxvii The bys Ioye The bys Ioye Agens sciâ— occultâ— innata sibi â—â—rtute The bys Ioye The bys Ioye Luc. vii Thinnersion of tâ—e coÌ„sequence rom v. cap. viii Hope The bys Ioye lxxiii The bys Ioye rom i. The bys Ioye The bys Ioye The bys Ioye Io. vi Mat. xv Ioan. 3. â— v The bys Ioye liii xv The bys Ioye â— timo i. The bys Ioye Hebr. xi The bys Ioye Faith beleueth hope abydeth and waiteth for Charitie leueth The bys Ioye rom â—i ii cor iii. The bys Ioye â—atte the heremite The bys Ioye rom vii The bys Ioye rom viii gala iii. i. cor i. titum iii. The bys Ioye The bys Ioy. The bys Ioye â—om iii. The bys Ioye psal lxviiâ— lib. ii de preâ—atorum merites â—a ii iii The bys Ioye The bys Ioye The bys Ioye i cor iii the workâ— of god iÌ„ maÌ„ not of maÌ„ Ezec. xxx Philip. ii ii cor iii philip i i cor iii God maketh vs to work with him Isai 6â— â— ephe vi â—he bys Ioye gala iii i timo ii Gen. xxvii Gene. xxiii â—n epi â— craâ—ill iâ— cor i iiii thinges giueÌ„ to god onely The bys Ioye rom i mat xv rom x timo i. The bys Ioyâ— The bys Ioye deuter xii The bys Ioye The bys Ioye The bys Ioye To abolish The bys Ioye The bys Ioy. The bys Ioye Ioye The bys The bys Ioye The by Ioye timo â— The bys Ioye â—aith Hope Loue. The bys Ioye The bys Ioye Mat. xvi The bys Ioye â—n your 4 article The bys Ioye The bys Ioye The bys Ioye The bys Ioye The bys â—oye Ioye The bys â—oye Psa. iiii Baptisme Roma vi The supper of the lorâ—e The byâ— Ioye i. pet iii. Titu iii. Ioan. iii. i. Ioan. v Ioan. i Isai x. Baptisme i. Pet. iii. Rom. viii Genes 27 Gala iii. i. Ioan. v. Rom. xi â—â—â—es vi viâ—i The byâ— Ioye Rom. v. The byss â–ª Ioye The byss Ioye The byss Ioye The bys Ioye The byss Ioye The byss Ioye The byss Ioye The byss Ioye The byss Ioye The bys Ioye The byss The byss Ioye The 〈◊〉 Ioye The byss Ioye The byss Ioye â—is receiâ—is 〈◊〉 â—oy◠〈◊〉 The byss The byss Ioye The byss Ioye 〈…〉 The affectes of the flesh be inimitie to god Rom. viii i. cori xv i. cori xii Rom. iiii His worthines is now calle metenes The byss Ioye The byss Ioye The byss Ioye The bys Ioye The byss Ioye i. Cor. iiii Collo ii Heb. i.
The refutation of the byshop of Winchesters derke declaratioÌ„ of his false articles once before confuted by George Ioye Be not deceiued by this bysshops false bokes Heare novve the tother parte and iudge truely of the trueth For the veritie vvyll haue the victorye M. D. XLVI To the reader THou shalt vnderstaÌ„d good reader that â—n the yere M. D. xivi at easter or pash time I receiued this bysshops boke called his Declaration writen agenst me what tyme for such trouble and vnquietnes as I sustained in flying fliting from place to place it was witsontide folowiÌ„g ere I could peruse his boke gather out these principals and as thou seest refute them And yet then because there went forth a straighte commandement fro the emperour by whose procurement I know not but wel I weet the byshop was in those partis ambassiador not longe before that no englysh bokes be no more priÌ„ted at Anwerpe ne in any other places of his nether partes of Germany I coulde not get this my answer theÌ„ printed without troublous tyme for that the popes frendes so fiercelye hunted for vs our bokes and resisted oure laboures with so greuous nihibicions coÌ„dempnacions banishmentes and burninges If this boke therfore seme to sharpe tothed consider in howe sharpe a tyme it was writen and by whose counsel and labour then most tirannously and vngodlye so many good bokes holy bybles â–ª testamentes yea the innocent christen holy members of christ were burned Beholde howe mercilessely and most cruelly and vniustelye with all spede good men were then vexed taken presoned and condempned for heretiques No maruell then if anye christen hert moued with pietie and zele to Christ to his holy worde and his poore chirche beholdinge this cruell persecucioÌ„ could ether coÌ„taine teares refraine speach or penne And I namely whom this byshoppe that yeare at Anwerpe diligentelie hunted for and in this his declaration nowe claundereth with heresye vntruely reporteth my wordes and gods holy wordes he violently wresteth vnto his false doctryne In this tyme therfore very sorowfull also I was to see so many simple vnlearned hauinge no iugement to decerne his false doctrine â—ro the true hitherto so perellousely deceiued and seduced into so many daÌ„pnable errours by his false bokes and falser preachinge For so longe as no aunswer was made ne his false doctrine confuted his fyrste tale so craftelye handled and painted myght appere to manye to seme trwe and the popes false doctrine to be the gospel especially to such as be more redy to beleue lyes then the veritie and to them whiche yet more fauour the romish religion then christs and so highly yet depend of esteme this byshoppes lerning that thei be addict sworne into it as into anye oracle oute of gods mouth Ryghte heuey I was thâ—rfore that this my answere cold not be printed so sone as it was writen that the diligent indifferent readers seinge and heringe bothe the parties might haue iuged which of vs standeth vpon the trwe parte whiche iugement he geuethe the that by his spirit geueth the discrecion to decerne al mens spiritis and doctryne thorow Iesus Christe Amen A. Ab ista tua malicia englyshed for this thy malice fol. xix b Thautoritie vnderstandynge of scriptures must depend of the bysshop of rome his chirch after Wynchest fo xlii b. Adam and Euâ—s repentaunce fol. xxiii b. Abolysh what it is fol. c.xli. b. Adsueraunce of saluacion fol. c.lviii b. Antichristen apprehender fol. c.lxxvii B. Barnes burnt in smythfeld fol. ii Barnes was vergiffen eodem Byshoprikes must fall fol. v. vi The byshop described of Paule c.xlvii b. Backewarde plantacions fol. c.lxi Byshop eateth his owne wordes fo â—ii iiii Byshops whom they abuse fol. cxxxi Byshop confounded with his owne example fol. xix Beleif is no worke of man before iustification fol. c.v. b. .xlvii The byshop writeth for the pope fo xlii b The byshop is afraide lest he shulde be iustified by faith onely fol. lxx b The byshop beleueth not his owne doctryn fol. lxxviii The bbshop omitteth .v. wordes in his allegation fol. lxxix The byshops workes fol. lxxxiiii b The byshops office fol. lxxxvi Beleif in Christe is none of Winchesters workes fol. lxxxiii Baptism cometh after faith fol. lxx b lxxi Baptisme is the testification to the chirch fol. lxxi c.lxii .lxxx. C. Contentation fol. xv Certaintie of our eleccion fol. xlviii Couered w t our brothers clothes lvii clxiii Charitie iustifieth not fol. lxi lxii and .cl. Christ before Ihon baptist fol. lxxv Commaundementes be not so lyte fo cxv Children dying before vaptisme clxi clxii Christ made our rightwisnes fol. clxiii Christ thought as he saide fol. cxxii Cause placed after theff cxxv b. xviii b cxxvi Charitie hath a sondrye operation from faith fol. cxliii b Concupiscence is synne fol. clxvii clxix Concupiscence lyeth lurkinge in â—he soule fol. clxix D. Degrees of heuines fol. xxii Dimisia sunt ei peccata expouned fo xciii Doctrine of the pharisais fol. cxxii Dead saintes called not vpon fol. cxxxi i Diuide not gods honour fol. clxxxxiii E. Exclusion of workes from faith iustifieng folio .xxxvii b. lviii Euil wedes grow with the corne fo lxxx b EnstruccioÌ„ boke foli cxxx b Eares of Idols cutte of fol. cxl b F Fayth material formed vnformed fol. lv b. Faith material god geueth it not fol. lv i. Fayth hope and loue distinct but not diuided fol. lvi cxxii Faith by whiche work it iustifieth fo lvi b. Faith iustifienge what it is folio .lv iii. Faith is the lyfe of the iuste folio .lxi Faith not works fulfil y e law lxvii cxvi b Faith certifieth vs of our re lxxvii b. clxx b Faith is an harde condicion foli cii b Fryer forests confiteor folio .cx Faith beleueth hope abydeth folio cxii Fleshe is a perellose Hydra foli cxv b Faith and workes lye not together in one bedde folio c xvii c.xxx c xxxi Frely for his penaunce workes folio cxx Foure thinges appropriated to god onely folio .cxxxvi. Faith hope and loue compared to .iii sisters folio .cxliiii. b Faythes proper workes fol. cxlv Faith is no bare foundation ne colde gifte fol cxlviii b Faith hope and loue ordered of Paule folio cxlviii b Faith as lytle as the mustard seade clxiii Faith and goddes promyses be correlatyues fo c.lxxiiii b G. God is honoured as him selfe prescribeth it folio .cxl. George is not to be called vpon fol. xxxiii b Gedions swerde Idem God maketh vs to worke w t hym cxxxii b God geueth vs comon giftes fo cxxviij God worketh a strange worke in vs. xxij b God is not honoured after oure deuises folio .cxxxvij. Graces thre in one soule fol. cxliiij b. Gratis what thinge it excludeth folio vi Good haithen dedes folio .xliiij Gods fotesteppes be not sene fol l. b. God necessiteth no man to euyll ne to good folio .lij God worketh al thinges in euery thinge
folio .clxxxiiii. Gyftes thre in the iustified fol. lv Gods giftes not idlâ— fol. lvi H In hope we be saued fol. xcix Hopes owne seuâ—rall operation fol. cxij Head of the churche chaunged fol cxli. Hope with hir workes folio cxlv Hertes two newe and olde folio .clxxx. Herte newe folio .clxxxij. b. I. Impossible is the lawe to be fulfylled of man folio vii.cxv cxbi Impossible thinges wherfore god commaÌ„deth folio .vij. b. lxx vii.cxâ—iiii b cxxvij. b Ioseâ—h wrought a straunge work with his brethren folio .xxii. b. IustificatioÌ„ how it is estemed of vs. xxviij Iustification by onely faith xxxvij Iustified before baptisme fol. lxxix b Ioyes fayth folio .xci. Iairus his onely fayth folio .xcii. Iacob doth on his elders brothers clothes folio clxiiii Iobs workes feared fol. clxv Iustifications .iiii. folio .clxxx. Iustificacions .ii. folio .clxxxij L. The lorde auengeth al wronge fol. xxxij Libertâ—e fre man hath not folio lii Loue to our selues depely roted xcxv b. Lerning to beleue is one of Wyn. workes before faith fol cvii. cxi Loue hath hir owne seuerall act foli cxii Loue iustifieth not folio clv. b clvâ— clvii M Man forgeueth because he beleueth cxxv Merit is diffamed folio .v. b Merits of Christ folio .vi. Merits be fallen Eodem Mercies many fol. clxxix b. and clxxx Merit by participation fol b iii b Meatenes called worthines clxxxvi b N Necessâ—tie voluntary fo xlix b Necessitie without compulsion Eodem Necessite to sin wher it shuld be sought lij Nisi an exclusiue fâ—lio .lviii b. No idle gyftes fol lix b Nature of man corrupt fol. clxv O. One the same worke is both good il lii b. One gift iustifieth fol lv Only faith iustifieth lvii lviii clii b cliii clxxii Office of faith fol lix Offices of faith hope and loue Eodem b Operor a â—erbe passiue with Win. fo cviii One mediator folio .c.xxxiiii. Originall synne fol. c lxvi P. Pretentat cornibus â—iam testudo cxxi Popis infinite treasure chist fol. v. b Participation to merit xxv Paules .vij. argumentes fo clxxij b Precept of forgeuenes to harde xxxiiii b. Popis faith folio .xli. Predestination xlvij b Preâ—estinatioÌ„ sought fouÌ„d iÌ„ crist xlviii b Penaunce foloweth baptis fo lxxiiii b Penaunce foloweth faith iustifieng xvi b R. Repentaunce what it is folio xvii Repentaunce â—resupposeth the preachinge of the lawe and gospel folio xx Repentaunce legal euangelike xx b. xxi Repugnance in Win. wordes folio .xxv. folio .xxvi fol lxxxiiii Recoâ—câ—liacion what it is fol. xxxii b. Repentâ—unce certifieth the congregacion folio .lxxx. b Rightwisenes two maner cliii Receites of the byshop clxxix S. Sclaunder geuen and receiued fol. v Scripture diuided in to the lawe gospell folio clij. b Scriptures must assure vs. fol. xv Synnes where we shulde behold theÌ„ xx b Sacrament of y e shepe skynnes fo xxiii b Skatre of sinne is synne fol. clxvii Strange workes worketh god folio .li Sum is gods name essenciall fol. liii Seruauntes wherfore we be vnprofitable folio lâ—iii Sacramentes geue not grace folio lâ—xiii Stoney hert first taken awaye fo cxxx b Saintes not to be called vpon fo cxxxvij b Suscepit Israel folio c lxxx b Stonney hert folio c.lxxxiii T To tast christes passion folio iâ—i b. Trayterouse touches of our bysh c.xxx b W Workes all our best filthey folio vii Workes iustifye not fol xxâ—vij lxxvi Worde exterior and interior fol xlv Wherfore we be predestined folio xlviii Workes and faith together maye not iustifye fol lxxvi b Workes make vs vncertaine fol lxxvii b Works eâ—cluded froÌ„ iustificacion lxxxviii Workes before iustification ar syn lxxxix Worke one in the myddes of the erth c b Workes and faith concurre not in iustificati fol. cxviâ—ii b Workes of god in man and not of man folio c xxix b c xxx c workers with god folio cxxxii b Workes thre in iustification foli c xxxi b Workes maye not sustaine the iugement of god fol lxxiiii Worthynes on our parte iustifieth clxxxi fol. clxxxâ—i Uayne vocables folio .xxvii. Uoluntarie necessitie folio .xlix. b Use of baptisme folio .lxxi Use of benefitis deserue not another benefit folio .cxiii Wynchesters collet fo clxxi b Winchester maintaineth the popes iustification folio cx Wynchest peruerteth Peters wordes taking Ab for propter foli xc b Wyn parador xxxviii b Wynch defendeth the pope agaynst his aduersaries folio xliii Wyn refused gods callynge fol lxxxi Win spake into my fauour for the trueth folio .lxxi. b Win. sin yet sleapeth in the gates lxxxij b Win false faith correspondinge his iustification folio xâ— b Wyn. compareth Christes promise to the lyinge man fol. ci b Win. coÌ„futed w t his owne example lxxâ—i b Wyn. iustification .xl. yeres ago fol cix Win. abused vse to merit fol cxiii b. Win. diuisioÌ„ to make diuisioÌ„ cxvii cxviij Wyn. rydle nedeth an oedipus fol cxx Wyn relatyue which folio .cxx b Win is afraid to settle â—nd place his condicion cxxi Wyn. his confounde theÌ„ selues cxxiii b Wyn. workes before his iustification folio cxxviii c. Wyn. is but a feble defence for his Rome bysh folio cxxxvi b Wyn. playeth .ij. partes at once clxxxi b Wyn. denieth his own wordes iii. iiii Win. bryngeth into lyghte the thinge he wolde hyde fol. clxxi Wat the heremite cxv b We must aske to do that we be boden to do folio xviii y yoke of your condicions fol lxxxvii ¶ The refutacion of Wynchesters declaration YOur entrye to the mater is fitte for your processe for neither dyd I euer write suche articles ne Barnes was burnte for preachinge onely faith iustifiethe I was by Barnes choise his scolemaister at the which tyme we entreted the article of onely faith iustifieth as shal hereafter appere MY entrie into the matter was very fitte for my processe for although another might perchauÌ„ce write these articles yet do this your owne derke declaration and pertinate defence of theÌ„ shewe the same to be yours althoughe they had not borne your name For neuer did the child so lyuely resemble his owne father as do these articles their declaracion expresse the bysshoppe of Romes antichristen doctrine by you both preached and in your other bokes writen for his defence therebye declaring your selfe to be his owne obedient sworne sonne It had bene therfore more honesty lesse shame yea more godly for a christen bysshop beinge of a christen kinges couÌ„cell pretendinge to be his frend and faithfull subiecte for the estiewinge of so violente a suspicion yea rather so bold a manifest declaration your selfe to stande yet so styll vppon the popes parte agaynst your so gentle and louynge a prince to haue vtterly renyed and renownced them for your articles seing they be so directely against y e worde of god against the olde holy doctours againste the abolyshment of the pope only stinkinge of Pelagiane leauened with the popes pharisaical sower leauen Ye speke to me
in your preface as excusing your selfe of doctor Barnis death that he was not burnt for the article of onely faith iustifieth How ye handled doctor Barnes your scoler better learned than his maister I can not tell But this wel I wote by your owne wordes in youre preface that anon after the maister and scoler coulde not agre vpon this article of our faithe his maister had openly forgeuen him the scoler was sent into the tower and in conclusioÌ„ brent in smithfelde Howe smothely soeuer ye haue here firste of all for your defence painted your excuse in wasshinge your handes with pilate yet by your owne wordes the contention in this matter of faith was onely betwixt you and him onelye you he troubled onely you he offended onely you he openly to vse your termes encombred with shamefacenes only you complayned of hym so greuously to the kynges maiestie And who compelled him to recante openly I can not tell Onelye you accuse him of heresy in your boke ye might saye perchaunce with the olde holy spirituall pharisais and byshops Nobis non licet interficere quemquam It is not lawfull for vs to kyll anye man And so after ye haue accused condemned pore christ deliuer him vp into the seclar handes to do execucion because so holy bishops wold not pollute their sacred anointed fingers with innocent bloud But this is plaine openly he asked you forgeuenes at saint Maries spittel where ye gaue it him in an outward signe but whether in herte god knowethe it And he stondinge at the stake asked the shryue the cause of his death and he saide he knew it not And theÌ„ last of al doctor Barnes as one suspectiÌ„g only you sayd these wordes If doctour Steuen bishop of Winchester be the causer of my deathe oure lorde my god for christes sake forgeue it him as I wolde my selfe be forgeuen And besides all these euidences the comon fame can not be stylled But this so waighty a cause in a bisshop that shulde be an ediâ—ier and no destroier a feder a nourisher to minister life and not a bloudsouper I leaue it to the iudgemente of God when doctor Barnis and you shall both shortely stande before the iudgement seat of Christe It is of lyke truth that ye affirme of me that I shuld by these articles proue that workes must iustifye I neuer went about to proue that how so euer it liketh you to reporte of me I neuer wrote so I neuer preached so I neuer affirmed so ne enterprised to teache Barnes so This is my iust reporte of you in my former booke gathered of youre articles That ye wolde proue that workes must iustifye that is with our workes we must merite the remission of our sinnnes whiche whither it be of lyke truthe with my former saienges your owne wordes w tin .viii. lynes folowynge declare it sayenge Ye wolde not be afrayde to vse that speache that with our workes we must merite the remission of oure sinnes if I and other had not diffamed y e word merite And in the next leafe ye saye we with the grace of god doing the workes of penauÌ„ce taste and fele the passion of Chryste Whiche taste and felynge commeth by doinge the workes of penaunce Which what els is it then by doing the workes of penaunce to deserue the taste of christes passion felynge therby y e remission of our sinnes For to tast fele christes passioÌ„ is to tast and fele certainly oure remission of synnes as Ihon declareth it by the eatinge of his fleshe and drinkinge of his bloude by our faith therof the iustified to lyue And if by doing the workes of penaunce as ye teache we deserue this taste and felynge so deserue we by your penaunce doing our iustificacion And eueÌ„ by and by ye confirme this your false doctrine of meritinge sayenge That good men haue called it meritinge to vse the benefites of Christes passion Whiche your iuglynge I shall disclose when I come to the place And in the laste lyne of the same syde ye saye And sinners be called to grace to do the workes of penaunce wherby to recouer y t fauour of god with remission and forgeuenes of their sinnes And in the next lefe ye saye So as Christ merited and deserued thorowly we by participation in vsinge his giftes merit and deserue And saye ye not that they that wyll enioye the remission of their synnes muste fulfill your condicion which condicion ye declare to be stuffed ful of all your owne good workes callynge them Winchesters workes Turne to your .xlix. lefe folowinge and ye shall see it true that I saye What els do ye seme to proue but by workes to merit our iustificacioÌ„ And yet is your doctrine so intricate perplexe and repugnant that in many places ye fight against your selfe to seeke oute youre shiftes to make youre popish parte to seme true to foles that haue neither learninge ne iudgemeÌ„t What els didde I confute with the manifeste scriptures against you then youre meritinge by workes youre remission you euer sweatinge youre feble defence with pelagians papistry as it shall appeare hereafter And therfore neuer denye it for shame that ye euer went about to proue it or to write it or to preache and teache it Ye haue gone about it in deade for ye neuer coulde hit it with all the shaftes ye haue shotte It is greate shame for one that wolde be sene so highly learned and a byshop to so sone to eate his owne wordes deny his owne hand writing wheÌ„ he seeth his part naught and so false that he is not able by scriptures to defende it I wolde not be aferde to vse this spech with our workes we muste merite the remission of our sinnes had not you and other to the worlde diffamed and sclaundered the worde merite It is in dede a sclaunder not of vs geuen but of you superciliouse pharisais receiued who for youre concupiscence of the flesh of your eyes and for your pryde be the very worlde in deede as Ihon painteth your romysshe court For a receiued sclaunder is when a thinge wel done or saide is sinistrely of malice euell taken as Mathew describeth it But as touchinge the churche of Christ takinge it I tell you againe as Elyas tolde kinge Achab. It is you and your fathers house of rome for that ye haue forsaken the lordes preceptes be gonne after Baalim folowing your fathers false doctrine Pelagiane whiche haue diffamed the very onely trewe merites of christes passion with your owne stinkiÌ„g merites of your sinful workes therby to deserue remission of youre sinnes Which ye so laden with mo merites then ye nede of in youre superfluouse supererogations that ye sel so dere your owne ouerplus merites your misses fat fastinges myndles prayers vnwylfull watchinges c. Your holy father Paul .iii. of Rome hath yet in store nede be his churches treasure an infinite chistefull
of your saintes merites yea and of Christes merites to wherout by participation for mony he is readye to lash out this your marchaundise of merites and yet in nothinge to vse your wordes diminishing theffecte of christs passioÌ„ This is your diffamacion of merite whose good name ye ought to restore by gods worde if ye wil not be sene to stand vpoÌ„ your father the popes side Of what elles foundacion stode al your abbeis monasteries chauntries yea and youre bisshoprikes to but vpon these your popisshe merites in prayers and mysses for the deade to plucke them out of your fained purgatorye And therfore be thei worthely subuerted Christ so prophecienge of them Euery plantacion which my heuenly father hath not planted shal be vproted Your byshoprikes therefore do but tarye the verifienge of the same Neither I ne anye true christiane knoweth any other merites for sinne then the plenteouse merites of christes passion by his mooste preciouse bloude perfitly perpetually deseruinge for al that beleue in him forgeuenes of their sinnes And am certified by this his almyghtye euerlastinge worde That man is frely iustified by the grace of god thorowe faith in Iesu Christe so that this worde gratis frely excludeth all the merites of any worke of the law froÌ„ faithe iustyfyenge but not from the faithfull iustified man If this sayenge be sclaunderouse to meryte so be Hierome and Austen great sclanderers of Meryte whiche constantelye affyrme agaynst the Pelagyans man to haue no merytes If thou wylt sayth Austen be quite voide of grace bost thy merites And god croneth his owne giftes and not thy merites And the scriptures affirme euery where all rewarde celestiall to be geuen vs oute of the free mercye of god for christes sake and not for any of our merites Ye myght haue sene it clearely yf ignorauÌ„ce malice had not blyndened you by the so manye mightye argumentes made of Paule ex conteÌ„tione of these contraries workes and grace merite and free gyfte ryghtewysenesse of the lawe and of faith from vncertaine to certaine from to haue any thinge of grace and of dewtye deserued froÌ„ the waueringe infirme vnperfit deades of the lawe to the ferme promise receiued by faith that merites and grace ne faith and workes beynge so contrary in this cause of conteÌ„cioÌ„ can neuer be coÌ„currant into one and the same acte of our iustificacion The scripture holly consenteth that all our beste workes of the lawe be sinne filthy therfore not to haue that dignitie to deserue remission of sinnes as I haue sufficientlye proued it in my coÌ„futatioÌ„ of your false articles which ye haue not yet ne caÌ„ disproue The lawe is the wyll and mynde of god holy spirituall iuste and good and requireth suche perfit holy and iust workes as be not corrupte ne stained with any carnall affect of man but suche workes were there neuer perfourmed but onelye of him of whome the father testified This is he in whome I am pleased Wherfore man so longe as he is called fleshe can not deserue by doinge the workes of the lawe God promiseth rewardes to the fulfyllers of y e law but because it is impossible for man called fleshe to fulfyll it therefore he sent his sonne Christe to fulfyll it that his fulfyllynge by oure faith apprehended shulde be oures thus made of the father our rightewisenes our holynes wysdome c. And here I write it yet againe that ye laye so heuily to my charge Euen that god commaundeth to man so longe as he is called caro whiche is as longe as he lyueth thinges impossible as Paule and Christe and Austen testifieth saienge Man hath not in his power to be good eather not seynge for hys ignoraunce what maner one he oughte to be or els if he see it yet is he not able to be suche one as he seeth him selfe to oughte to be And therefore sayeth he in many places God coÌ„maundeth impossible thinges to man that he knowinge his owne imperfection and impossibilite shuld seke helpe of him in whoÌ„ is all perfection helpe in our nede And all to depresse mans arrogancy and to shewe him to hym selfe to be but a synner so to be saued only by the grace and mercye of god and not for his owne merites not to glorye in our selues Thus is the lawe the vssher of y e scole to take vs forth to christe it sheweth vs our synnes it woundeth vs but healeth not It prouoketh vs by faith to seke helthe in Christe that all the glory myghte be geueÌ„ to the grace of god in Christ Which geueth not his glory to any other nether by participation nor by retaliacion And then ye saye playne contrarye to all your owne doctryne in your hole boke thus Christes passion in the sight of god is onlâ— sufficient sacrifice for the sinne of all the worlde so ful and so perfite as nedeth not any addicion or supplemeÌ„t of any mannes desert to the appeacynge of gods iuste wrath against man for synne By this exclusiue onely youre absolute speche it shulde folow that all men without faith shulde be saued yea and without youre condicions to Ye shulde haue added therefore is onely sufficiente sacrifice to the beleuers in him But howe standeth this peece with your so manye good condycyons so full of youre workes to deserue your remyssyon which all ye saye be required to that tainement of oure iustification All your principles argumentes reasoÌ„s autorities violently wrested youre collettes versicles with sancte marie omnium sanctorum meritis With sancta maria ora pro nobis sancte Georgi with al your lyke papistry tend to the contrarye that ye haue here sayd For euen your owne praphane vaine voice of your participation maketh christe but halfe a deseruer halfe a satisfier and but a party patched sauiour For what is it els to merite and to satisfye as ye say by participation then to diuide part or halfe to him and part to vs. It behouethe a lyer euer to haue a good memory lest his wordes fight against him self compelled to vtter his lyes with his owne mouthe as your selfe hath here done openly Diuide not gods essenciall indiuisible names from him Halt not thus for shame with Baalis byshoppes into both partes as Ely the prophet forbiddeth you Eyther let christe be an hole entire sufficient sauiour deseruer and satisâ—ier for synne or elles none at all Diuide not his glorye to your synfull merites and satisfactions Christe is not diuided saithe Paule It was he that al alone trode the wine presse in his bloudye robes none of all the worlde to haue holpeÌ„ him Isaie .lxiii. Christ onely is our hope only Christe is our lyfe our waye onlye Christ is oure sauiour holly thorowly perfetly absoâ—utely totally entirely c. If christ be suche one then away with all your meritinges satisfaccions contentacions for sinne awaye with all your condicions
to wrap your workes to iustify And purposely I asked you whether fayth wente before workes euen to souke oute of your owne wordes the same truthe whiche ye impugned euen onelye fayth to iustifye which ye haue now graunted aunswering faith to haue the fyrste place Of whiche graunte let this be the principle The remissioÌ„ of our sins requireth faith iÌ„ christ in the first place Then thus who so beleueth his sinnes forgeueÌ„ in christ the same is iustified this man so beleueth ergo he is iustified he is iustifyed by no nother of your condicioÌ„s then by faithe ergo fayth onelye iustifyeth The maior is the scripture in an C. places That who so beleue in christe hath lyfe euerlastynge the minor is euident in euery beleuer in Christ. Also whersoeuer is fayth and beleif into christ to haue suffered for hir synnes there is remyssion of synnes here is faythe fyrste of all into Chryste wherefore here is remismission by youre owne graunte by only faith whyche is your fyrste condycyon For as thou beleueste accordynge to my promyse sayth chryste so commeth it to the but thou beleuest in me to haue suffred for thy synnes as I haue euer promysed ergo it muste nedes so come vnto the thus beleuinge Nowe if ye geue vs forth â—ny mo of youre condycyons after thys faythe iustyfyenge whyche is your firste condicion so come they al to late to iustyfy for the faythfull is nowe alredy iustified by onelye faith ere your other condicioÌ„s caÌ„ be made redy or fulfylled Then ye aske me a question wakyng because I sayd ye dreamed an externe knowledge In dede I then dreamed ye weÌ„t aboute such a thinge And now I haue my dreme for that ye say faith is knoweÌ„ by fayth And then ye coupled youre newe found faith as I said to an externe knoweledge of your outwarde condicioÌ„ so y t now by your owne wise deductioÌ„ we be comeÌ„ into this youre fynne narowe issew Faith is knoweÌ„ by faith for these be your words The fulfilling of y e coÌ„dicioÌ„ requireth first knowledge your coÌ„dicion ye say is faith the fulfilling of faithe is to beleue in christ Then is this y e playne sence To beleue in christ faith into hiÌ„ is first required theÌ„ ye adde which knowlege we haue by faith Now is this yo r saieÌ„g resolue it iÌ„to plain speche The remission of our sinnes by chrystes passion hath first faith into christe This beleife into christe diminisheth not the forgeuenes of our sinnes Then ye say they that wil enioye their forgeuenes muste beleue in christe To beleue in chryst requireth faith which faith is knoweÌ„ by faith And thus by derkening the trwe iustificacion with your vayne termes haue ye brought vs in two faithes one to be knowne by the tothere Nowe yf it shulde be asked wherby knowe you your first faith Ye must seke vs out a nother former faith therby to know it and so be we lyke to fall into infinite faythes And here let vs sette togither all your skatered sayinges folowinge towchinge this knowlege of faithe by your firste faith First ye saye by faith is all our certaine knowlege of gods wyl and pleasure And here it wold be knowen by whiche faith ye meane is al this knowlege by your former faith or by your latter sayth For ye said faith is knoweÌ„ by faith And theÌ„ ye say That Barnes you came to this that we must haue â—aith first of al to know what we shuld beleue And here ye iugled ageyn w t hiÌ„ in dede whiche I espiyd before in your two faithes by one to know the tother For I sawe it before howe priuely ye went about to bringe vs into the popes faith your popisshe beleue to be extolled aboue christis faith For the thinge that we shulde beleue is the word of god in the old new testament perfitly conteined vnto the which word redde or herde of siche as god hath ordeined to be saued faith is geuen to beleue it and to know god the father in christe to cleaue to it and lyue therafter But you and youre holy father anticryst of Rome haue dreamed decreed vs another former faith which ye here cal your faith firste of all to knowe whether the bible and the holy scriptures writen by the holy goste and withe the finger of god spoken out of goddis mouthe be the worde of god or noo as thoughe ye wolde w t the serpente the deuil deceiuinge Eue call it into doute whether we must shuld beleue the holy scriptures or no except ye had so admited it so to make the holy gost and the spirit of trewth euen god him selfe a lyer and to doute whether our faith geuen vs of god fully and fermely perswading vs theÌ„ to be gods very word be the trew crysten faith or no And thus bringe ye the vnlerned simple all that yet beleue in your popishe doctryne into doute of all y â— is writen in the holy byble as whether God created heuen and erthe and cryste be the sonne of god made man borne of the virgin and haue redemed vs w t his death and resurrection c. Into this dampnable doute when ye haue by your deuillyshe doctrine brought your disciples then to be delyuered theroute ye haue vsurped an autoritie aboue ouer gods worde by bringinge in this your former faithe to knowe what we muste beleue which your first faithe is ioyned and stayed vpon youre fathers holy decrees as ye well wete it No man so hardly to beleue or to receiue the scriptures as gods worde onlesse he with y e court church I shuld say of Rome had graunted admitted permitted and delyuered them to vs as to be the catholike scripture No ne any man so hardy otherwise to vnderstaÌ„d or beleue theÌ„ then as this antichriste of Rome and you his bysshoppes by your falsely vsurped power haue falsely expouned and interpreted theÌ„ So that this your first faith of al as ye cal it is plainly placed vpon correlatiue to the popes holy decrees And you folowiÌ„g your holy fathers steppes by your tirannous coÌ„pulsioÌ„ w t fier vsurping the same auctorite aboue god ouer his word compell vs yet so to beleue it as ye falsely expowne it in this your deuellishe derke declaracion in your other false bokis whose arrogant exaltacion aboue god his holy word Daniell Paul so lyuely describe and at laste afirme you to be slayne withe y e same breath of gods mouth whose course ye coÌ„tende so mightely this daye to stoppe and to suppresse And euen this is your popishe drift with your derke termed effect condicion and dowblinge with our onely simple plain faith to place the popis faith firste of all therby to knowe chrystis faithe euen anticryst euer contrarye to Chryste to his faithe and to his word to bringe vs in to the knowlege of chryste and beleife of his gospell which is
iewysh workes before faith If a iewe or a turke shulde come to your scole wolde ye first teache hym your good workes and popish ceremonies before the true beleife into god thorow christ and baptize hym ere he beleue The Iewes and Turkes do such good ciuyle workes before men as ye teache men to be iustified thereby They praye they faste geue almose heare and rede the scriptures pay their dettes bye and sell and make their wares truely and iustely kepe matrimonye whiche they do not withoute the common helpe and grace of god and yet be thei not iustified by them before god but before men after youre iustificacion w tout and before faithe But we which haue professed the christen religion groūded vpon faith in Christ teache the good workes which be the frutes of the spirite of faith and not youre pharisaik rightwisemakynge ne your iewishe iustification For what hath belial with Christ the derkenes to do with the lyght The tree muste be firste good ere it bryngeth forth good frute And so if beleif be required before iustificacion there ariseth then a meruelous perplexite how I shulde worke well y e worke of beleife before I am iustified But as we saye my synnes be forgeven because I beleue so because my synnes were forgeuen I dyd beleue Go to and skoffe and deride God and his holy worde whiles the lorde that sitteth in heauen laugheth you to skorne and shall at last smyte you sodēly with his yerney scepter declaring your arrogante ignoraunce in that ye here affirme the worke of beleife to be mans worke when christe and Paule telleth it you if ye had euer learned so farre That hoc est opus dei non hominis ut credatis c. This is the worke of god and not of man to beleue in him whome god hath sente Neyther for the defence of anye errour as ye falselye reporte vs do we enter into so harde a matter of gods priuey counsell as ye call predestinacion and make it the immediate cause of oure saluacion as your selfe blyndely stomble in to it no occasion geuen you but to declare onely your ignoraunce as ye saye lest any other espienge it in dede shuld iustely preuent you with the same strype For we say w t Paul That god hath chosen vs in christe accordinge to his gracyouse good wyll and pleasure and not for oure merites before to worlde was made But wherefore to do what we lyste as reasoneth the forlorne saiēg If I be predestined to be saued so shall I be saued do I neuer so euel god forbyd but we be predestined saith paul to this ende that we shulde here be faithfull holye and blameles before god by loue which hath predestined vs to be his sonnes by adopcion thorowe Iesus Christe c. that the glorye of his grace shoulde be praised And that we be created of god in crist Iesu to do good workes prepared of god and not of oure selues that we shulde here walke in them ere we obtaine that promised saluacion And that we be after our election and predestinacion called to be regenered of the spirite by faith whiche spirite of faith in Christ certifieth vs of oure eleccion hauynge nowe the pledge and ernest of the spirite euen Christ hym selfe geuen vs testifieng to our spirites y t he hath chosē vs to be his This assewraunce in faith is taught vs euery where in scripture by gods promises sealed both with the interne obsignacion of the spirite of faith and also with the visible seales of his sacramentes testifienge to vs his beneuolence towarde vs in christ both by baptisme and his holy supper And dare you then so arrogātly saye against this holy assiewerd certaintie obsignation of the spirite in the promises of GOD receiued in the mooste certytude of oure faith and be so bolde as to impugne this ferme assewrance and perswasion of y e spirit of fayth to perswade any man as ye do to dubitacion ignorance vnbeleif to doute of gods holy promised eleccion and his predestinacion in chryste wyl ye saye agēst this That y e faitheful be saued by predestinacion and their eleccion in christe whom god hath predestined and chosen they shal be saued for god repenteth him not of his eleccion but it must necessarelye and immutably come so to passe in his elect accordinge to his ferme purposed decre in his euerlasting immutable prouidence so that it lyeth in no mannes hande to resiste his wyll ne to take any of his chosen from hym And therfore whiles we that beleue to be predestined and chosen in christe thus serche and treate the knowledge of oure predestinacion in christe and not in goddes secret counsayle ne in oure selues in Christ I say within the limites of goddes expresse wyll worde there is no such perill therin ne is it so harde a mater as ye make it but ioyouse swete and counfortable to euery faithful humble cristian But if ye leaue y e light and the waye of hys worde and will serche treate and measure it with your owne fond reason and curiositie of your witte as ye here do then be ye worthely caste vp of god into your owne forlorne sence and ignoraunce strayed awaye into labyrinths inextricable into your owne confusion compelled to peruerte and to falsefye the scriptures wresting them to seme to agre and to serue your ignoraunte reason for feare as ye saye of your mere necessitie all thinges to be done dreamed out of your owne feble brayne which cannot in the scriptures see wyth saynt Austen the necessyte in y e wyll of god predestenynge to stande with the free wyl of the predestined to do good And againe with the necessitie of reprobacion in gods wil to stande the libertie into euyl in the reprobated so that his dampnacion be imputed vnto hym selfe for his owne voluntary faulte Nether can ye see howe this necessitie is no compulsion ne constrained necessitie but a voluntary necessitie God wil haue mercye of whom he lyst and harden whom it lyketh him The cause inscrutable of his diuine secrete will is worthely hidden from vs so profounde are his iudgementes that mannes reason cannot attaine to thē and yet will your fonde witte be ready to accuse god of vnrightwisenes oneles he geue you a reason to your mynd and a rekening why sith all things depende of your mere necessitie ▪ and of the secrete godly iuste wyll he shulde dampne any man As thoughe the potter were bounde to geue a rekenynge to his claye wherefore he hath not made all his vessells therof a lyke in honoure And as thoughe gods depe inscrutable iugementes and wyll must be measured with your hyghe witte Oh myserable man that thou art sayth Paule whiche darest replye reason with and incuse thy maker on this maner as thoughe God were bounde to attemper the magnitude of his secrete workes to thy rude capacitie Are his diuine
might be expressed as it cannot be of man yet to pointe vs vnto it as it were a farrof the lerned in the tongues insinuat it by this latyn nowne existo existonis as one might saye I am that essenciall beinge as I said before So that ye haue declared your ignorance in dede to take gods essenciall ineffable name for the verbe Sum es fui a verbe of the present tence makinge no difference betwixt the first Sum and the last in this sentence Ego sum qui sum For ye may tyme and tence the first Sum but so canne ye not the later Sum. whiche god vsed when he bode Moses tell them Sum hathe sent me vnto you and Chryste vsed the same his essenciall name here vnto the Iewes in this texte Antequam Abraham nasceretur ego sum Before abrahaÌ„ was borne I had my beinge of my selfe and al creaturs their beinge by me This is the trwe englishinge ther of as we maye w tours to skaÌ„t a spech declare it And therfore saith Austen Appende verba agnosce mysterium c. Antequam AbrahaÌ„ fieret Intellige fieret ad humanam naturam Sum veroad diuinam pertinere substantiam way these words and aknowlege the mystery Before Abraham was made vnderstande thou this worde was made to pertayne to his humane nature But y e worde Sum to pertaine to the diuyne substance But it wold aske to greate a boke to refute all your errours and ignorances in this pese and in other of your boke and therfore I towche but some of them and haste me ayen to your sainge in your xlvii lefe folowinge coÌ„cerninge our firste proposed mater of iustificacioÌ„ A controuersie there is howe god worketh this iustificacion in man whether to iustifye he giueth him one gifte of faith or two giftes of faith and charitie And in this coÌ„trouersie one thiÌ„g is very peruerse that these which saye that god iustifiethe man with one gift of faith onelye will be sene more to extoll god in his fauour vnto man then they that saye god geueth thre giftes in the iustification I saye with Christe sainte Paule and with all the olde holy doctours that god to iustifye man geueth but onely the one gifte of faith beleuing into Christe vnto the onely accion of his iustificatioÌ„ albeit there be three giftes in the man iustified as faithe hope and loue not idle waiters to be sette a worke as ye raile and ieste of goddes holy giftes Neither Paule taught of god bringing but the one gifte of faith excludynge all the other from the acte of iustificacion doth peruersely as ye saye in extollynge god therby when he bryngeth in Abraham onely by faith iustified and therfore to geue all the glory vnto god Rom. iiii and likewise of euery man by faith onely iustified and not of workes Ephe. ii howesoeuer it lyketh you to skof it oute I know of howe fonde a dreame and false a grounde ye argewe agaynst me and maister Bucer to proue your charite to be concurrante with faith in the act of iustification or els as ye full wisely saye charitie to stand by ydle tyll she be sette a worke For ye haue dreamed it with frier dunce that there is a material shaples faith and a formall fashioned faith And that your material faith must stand idle as ye teste of Charite canne do nothinge without hir shape and formalitie whereby she is formed and shaped into accion formed with charite By whiche fonde dreame ye wolde make I say your shapeles faith to stand idle tyll youre colde charitie had set hir a worke A goodly godly frierly dreame lo. But the scripture teacheth vs that faith in hir owne essenciall selfe and consideration is as actual effectuouse and as formally fashioned as is charite in hir essencial selfe For the syngle spirituall giftes of god admitte no suche phisicke composition as ye dreame And as effectually as charitie loueth god knowen firste by faythe in Chryste so effectually and as formally worketh onely faythe firste hir proper accions as to beleue in god apprehendinge his promises in christ and there is no idlenes in eyther of the gyftes for as God geueth none of your materiall shaples giftes so geueth he no idle giftes as ye blaspheme hym and his giftes we teache therfore with gods word faith hope and charitie to be essencyally distincte but not diuided in sondry And we knowe and teache it that saythe in her selfe hathe hir owne proper formal accions as to purifie hertes to certyfye the soule of hyr forgeuenes in CHRISTE faythe knoweth god in Christ faith setteth y e conscience at reste faith apprehendeth the fre promises in christ faithe seethe god and thinges inuisible faith pleaseth god faith goeth vnto god with many mo hir owne peculiar workes expressed Heb. xi Faithe declareth hyr selfe effectuouselye by the workes of charitie of hope of pacience almose c. But by whiche of al these hir proper workes doth faith iustifye verely the scripture saith by hir beleuinge in god thorowe christe Iesu hym to be geuen hyr to haue suffred and satisfied for hir sinnes made of god the father hir rightewisenes holynes wisedome and redempcion By this onely act of faith is man iustified before she declareth hir selfe by hir workes of loue for the thinge loued muste be firste knowen by faith Faith iustifieth in that she worketh by beleife into christ certifieng and inducyng vs into the coÌ„munion and doing Christes ryghtwysnes vppon vs to be oure owne vesture comon to him and to vs coueringe vs thus beleuinge in him as it was wel fygured in Iacob couered with hys elder brothers clothes and vestures so well sauoringe in his fathers nose whervpon he receiued his blessinge in that blessed sead contrary to the curse and malediccion This word onely faith hath and doth maintaine muche bablinge when ye ioyne it to faith sayenge onely faith iustifyeth defendinge y â— ye trouble the people c. It mainteineth the more bablyng and gendereth the mo erroures by your popishe Antichristen doctryne teaching with other heritiques that faithe and workes together must iustifie It is your popishe Pelagians bablynge for your workes daÌ„pning christe and saint Paule in the places I alleged against you and ye haue not yet soluted them ye accuse of sich bablynge Austen Ambrose Hierom Uulgarye Chrisostom Hugh Cardinall Erasmus so ofte in his learned godly worke of his Paraphrase vpon y e newe testament with many mo bothe godly and learned men afformynge onely faith to iustifye Reade Origene and ye â—yste vppon this place Arbitramur hominem fide iustificari c. and call hym and the other reherced mainteiners of muche bablynge If to saye onelye faâ—th iustifyeth mainteyneth so muche bablynge as ye bable and blustre for your synfull workes so haue all these said great learned and holy men interpretinge the scriptures done muche hurt and troubled their readers It is no meruayle ye bable so boldely and
The life which I nowe lyue in my fleshe per fidem uiuo filij dei I lyue it by the faithe of the sonne of god And Iohn saith he that remaineth in loue dwelleth in life the cause why Abacuck Paule declareth for that he that remayneth in loue dwelleth in faythe whiche is the lyfe of the iuste So y t to abide in loue declareth the man to continue in the lyfe of faith But I argew thus to you Charite can not loue god onles she first knowe god but by faith iustifienge god is firste knowne ergo faith iustifienge is before charite louinge Wherfore charitie iustifieth not For the thynge muste be firste knowen ere it be beloued Then thus faith iustifienge is before charitie louyng For the man is iustified in the former accion of faith knowyng beleuinge in gods mercye thorowe christe For faith is a lyuelye faith in hir owne proper work of beleif into christ ere she worketh by charite But you wold make charitie egall in accion with faythe in the worke of iustificacion whiche ye shall neuer do with all the popes lawe ne with all his dirtye diuinite ye haue And to proue your popishe parte ye sweate greatly to ioyne life to charitie as though then ye hadde your purpose And in your .lv. lefe folowinge ye saye the scripture geueth lyfe to charitie but ye dare not alledge that scripture as I haue alledged lyfe to be geuen to faith ye wold here by adioyning lyfe in charitie to be concurrant w t faith in iustificacion as I perceiue make faith your materiall shaples dead and an idle faithe till charitie setteth her a worke geuing to fayth hir forme lyfe But this dreame wil not serue you as I haue tolde you before And then ye saye hope muste be placed and establyshed of faith and loue contrary to the hole order and treaty of them thorowout all the scripture as ye se it distinctly orderlye and playnlye in all and in euerye parte and pistle of the Apostles and in the prophetes firste of faithe then of hope and laste of all of loue yf you vnderstande them Then ye prate pertly of your workes before your iustificacion And I tell you Shew me but any one of your good workes before your iustification before god and I shall soone tell you whether it be good or badde yea and that by the true twich stone of godis holy word that lieth not Ioy violently writeth this text of scripture when ye haue done al that I haue coÌ„maunded you then say you we be vnprofitable seruauntes c and all to diminishe thestimacion of good workes This byshop violentlye wresteth this texte with the monkes exposicion of the chartir howse to serue for his and their merits wherevpon theirs and all other monkish howses were founded and buylded till the gospell ouerthrewe them as it shall shortely subuerte your byshoprykes to as christes owne exposition of the same texte playnelye declareth it Your monkish glose is That be cause god is riche enough and want nothinge ne nedeth our commoditie goodis ne profit by our dedis therfore we muste say we be seruaÌ„ts vnprofitable to him But christ telleth vs a nother cause sainge Say that ye be seruants vnprofitable be cause ye haue done but your abounden dewty For what thanke hath that seruant because he hath done but y t he is commaunded to do These be Chrystis wordis to destroye your merits and supererogacion workis to merit more then ye nede which ouerplus ye sel to other men for money and londe to be geueÌ„ to your bishopriks abbeis therfore ye may be ashamed to render any siche a popishe cause coÌ„trary to christis owne wordis ye saye god hath no nede of our commodite profit and seruice It is trwthe therfore ye serue him theraftir redier to serue your lustis the deuil the pope the world God coÌ„maÌ„deth vs al creatures to serue hiÌ„ but aftir you nether to ê“moue ne to set forth his glorye name goodnes ne one to profit a nother Christ biddeth vs so to let our lyght shyne before meÌ„ that thei seinge our good works might glorifye our father in heuen And what ye do to the lest of myne ye do it to me saith he so that his pleasure profite and commoditie by our seruice consisteth and remaineth yet still in his chirche and his members And as the tolerances persecucions inuries done to his members he rekeneth them done to himself as it is to se collos i. act ix so accepteth he al benefites and workes of mercye and seruice done to his chirche of the pore faithful membres of christ as done and comon to himself as ye se mat xxv For which vtilite and profit done to him in his members he calleth vs contrary to your exposicioÌ„ profitable faithful seruants to hiÌ„ For he nedeth our seruice in his chirche and meÌ„bers and necessarye it is y t all his creatures so serue him sith he hathe therfore created them to celebrate his gloriouse name and geuen them and vs commandement so to do Albeit god is omnisufficiente almightye riche in himself yet standinge the creacion of al things in heuen erth to minister and serue him accordinge to his precepte it is necessary his glory goodnes to be spred celebrated by their seruice God nedeth not our goodes ergo he nedeth not our seruice how folowteh your argument seinge he hath created al things to serue him ye be a riche bishop hauinge of al things enoughe and nede not your seruants goodes yet seing ye haue seruants it is necessary that thei serue you al thoughe ye be able to serue your selfe wherfore I pray ye be as good for gods seruice as for your own for it standeth maketh as miche for his honour to require our seruice as it dothe for youre honour to be serued orels ye wold peruert the vniuersal order of the worlde if kinges and magistrates hauinge seruants shulde haue no nede of their seruice Ye saye god nedeth no seruice of vs. wheÌ„ he biddeth you therfore to go into his vyneyarde to plough vp mens hartes with his worde therin to be sowen and planted to fede his flock Tushe may ye say god nedeth none of my seruyce by your exposition for he is able enoughe to do it him self my seruice can not profite him and so his seruice and precept forsaken ye maye go into the popes garden there to playe the gardiner plante sowe his popishe rites tradicions deuyllishe doctrine still as ye haue done to poyson the simple soules w t errours and heresies To whome it shal be sayde at laste O euel and vnprofitable seruaunt c. take him awaye and his handes and fete bounden cast him into exterior derkenes where is weping and gnasshinge of tethe Then ye saye Gods seruice is profitable to vs but if ye did beleue your owne saieng ye wold serue him ernestlier then ye do
and seke that profite in his seruice with the perell of your lyfe as didde Christ and his apostles with their true successours forsaking all that they had to folow hym in his seruyce of faythfull and free preachinge his gospel Paule in his vocation euer sought the profit of the other to be saued with the great paines presonmentes and perel of his owne lyfe so that he said it were more profit for him selfe to be with Christe then here stil. Where ye se that Christes seruauntes serue not for their own profit as ye saye in youre false exposition but for other mens profyt for charitie seketh not her owne but other mens profyt Then ye saye the state of mens seruauntes is to do their masters profyt and not their own But I thinke euery good faithfull seruaunt to rekē his maisters profit to be his own and so shulde ye teache them if ye wil haue good seruantes Let vs se whether this seruaunt in the parable beinge all the daye in the felde doinge his maisters profytte contrarye to your exposition didde not also his owne Had he not all his liuinge of his maister whiche was no smal profit to him selfe Then ye bring in for your tother seruaunt that profitethe hym selfe and not his maister christ this text Si uis ab uitam ingredi serua mandata If thou wilt enter into lyfe kepe the commaundementes as thoughe he keping the commaundementes shulde haue therfore deserued heauen And then as Paule saythe Christ hadde dyed in vayne for that seruaunt But ye knowe to what seruaunte Christe spake those wordes euen to the yonge ryche lawier and pharisaies scoler taughte of them to go to heauen by doinge good dedes not by faith in christe The person of the speaker and hys question induced Christe so to temper his aunswere to his mynde For this lawier was so sene noseled in the law workes that he was as ye be persuaded by the pharisais to go to heauen by his owne doinge and not by christes suffringe and thus went he forth blyndened with the cōfidence of workes Nowe I praye ye what profit gote this your yonge pharisaicall scoler who ye say so profited him selfe and not his maister by his seruice althoughe he sayde he hadde kept all the reherced commandementes from his youth he had no profite by that seruice as ye saye he had for euen here he forsoke his maister and went his way heuely christ pronouncynge howe impossible it was for suche a seruaunte to come to heauen Wherefore this texte with all the former exposition of the the first text make plaine againste your selfe and against all your seruauntes and their seruices so wisely brought in for your fonde and false purpose and are all your own kayes to cleaue your logges and your own hatches to open your lockes Euen the processe and conference of the text before from the beginning of the chapter wherof christ was moued to tell his disciples this parable of that bonde seruaunt not to worke for wages but because it was his aboundē deutye wold leade you into the true vnderstanding therof had ye grace so to obserue your owne so oft reherced rule For Christ had geuen his disciples in the beginninge of that chapter all to harde and impossible to man a precepte of iniuries and hurtes so often to be forgeuen and bodde them beware and take hede to them selues seynge that nedes muste suche sclaunders and offendicles come This precept of pacience and loue to forgeue their enemies sclaunderers and hurters so oft as they offende vs they knowinge it to be so impossible to the nature of man to corrupt with the naturall loue of him selfe and againe seinge faith to be so mighty a gift whereby the law is fulfilled when loue is to weake to do it praied him to encrease strengthen their faith Then Christ telleth them the power and might of faith being as lytle as the musterde seade yet therby shuld they do things impossible to the nature of man to do euen to commaunde the depe roted great wylde fygtree to rende vp hyr rotes and to be transplanted in the sea declaringe therby that the lawe impossible to man to be fulfilled yet by faith we beleuinge christ to haue fulfilled it for vs do remoue his fulfillynge so transplanted in vs that we by fayth fermelye haue his fulfillinge of the lawe as oure own he beinge made of his father oure ryghtwisenes in whiche his ryghtwysenes and not in our owne we appearinge before his seat presence haue not our synnes imputed to vs so iustified obteyning that laste and perpetual blessinge geuen to all his blessed chosen children To confirme this doctrine and to destroye your false popish supererogiciō workes and merites Christe knytteth to the parable Sayenge which of you hauinge a bonde seruante al gods elect be his bonde seruauntes to do his commaundementes of deutye to serue him lokynge for no wages ploughinge and fedinge your catell in the felde wyll saye to him as sone as he come home come sit downe eate but will rather byd him saieng go and prepare for my souper and dresse the to serue me till I haue eaten ▪ which done eat thou and drink wyll he commende or geue hym any thanks for doinge but his dewtye No I thinke Here ye see how Chrsti expoundinge hym selfe destroieth youre merites to be loked for youre dedes of deutye and bond seruice And euen so saith he saye ye and thinke it in dede we be seruauntes vnprofitable for that we haue done but our abounden deutye Now go to and tell you vs your other tale monkishe dreame that we be seruaūtes vnprofitable because god is so riche that he nedeth not our seruice a faier reason and goodly glose for your merits ye be a riche and valeaunt byshop and be able to sette vp wype and curry your owne horse ergo ye nede no seruice but maye do it your selfe Do not the obediente ministration of his aungels and the obedience and seruice of his creatures al make for the glorye of god to be celebrated amonge vs althoughe we knowe hym omni sufficiente Here thou seest christen reader how impudently and arrogantlye this byshop dare render another and cōtrary cause and exposition of the text then Christ him selfe hath left vs in plaine wordes and then saye that I in expressynge and alledginge iustely Christes wordes do violentlye wreste and wryte them But what is it that Antichriste dare not do and saye agaynst christe and his veritye to falsefye the scriptures to th entent he myghte wreste them to seme to serue hys deuyllyshe doctrine We knowe that god is almighty infinite riche and nedeth not our goods but yet as he commaunded the firste frutes of euery thinge to be offered vp vnto him so wolde he all his giftes in vs yea and all oure dedes seruice wordes and thoughtes to be cōsecrated into his glory and honour and into the
your selfe where ye set thē with Paule to be so contrary causes y t it is impossible for these two rightwisnesses to be concurrant into this one effect of iustificatiō iustificaciō of faith workes be so contrary that whereas is y e one y e other must nedes auoyde and geue place as Paule in contencion comparinge them togither estemed his own rightwisnes of the lawe as donge and dirte in respecte of the rightwysnes of faith before God and said that our rightwisnes which cometh of the lawe was the fall of the iews because thei goinge about to seke to stablish their own rightwisnes therfore were thei not subiect to y e rightwisens of god Agen sithe your doctryne is noman to be sewer certain of his forgeuenes by your text not wel vnderstanden nescit homo an dignus sit odio uelamore And our best workes as Isay saith be so sinful and spotted and therfore not to quiete and certifye our consciences and agene faith to be the ferme certitude that excludeth al dubitacion and vncertainte seing now that faith and workes be of so contrary effectes it must nedis be impossible these two inconsistents repugnātes to sich an effect to may go together into one the same effect and accion of our iustificacion And by this means of your merits yf ye coulde ye wold make Christ no hole intiere perfit sauiour contrarye to your sainge before Now if your condicion so ful of your good workes be in any of the .iiii. kinde of causes to serue your effect put it in formallye like a philosopher I shal by gods worde displace it But I can neuer thinke it that ye beleue your owne doctrine of workes to iustifye for if ye did sewrely ye wolde worke beter workes then ye do For what els do ye then wryte and striue against the gospoll yea ye worke your brother Cains worke slaieng your brothern for the truth ye preson ye persecute ye burne ye banish ye condempne al good bokes professours of gods word to set vp your own antichristē articles dāpnable popish doctrine Thē ye say The scripture requiret of a christē mā y t he be baptized wherby to be incorporated into christ it is true For noman wil baptize him tyll he hear his belif and know him to professe faithfully the Christē religion For the onely vtwarde baptisme maketh not a christian be fore God as ye se it in Iudas and Simon mago For a very christian must be first by his regeneracion of the spirit of faith incorpored into christ ere he by baptisme of water be incorpored into the congregacion for y e visible incorporacion auayleth not Saith austen without thinuisible incorporacion and sanctificaciō by faith At last ye bringe in this texte Baptizetur vnusquisque in remissionē peccatorum whiche as I remember is the frist scripture I haue herde ye allege yet for your false doctryne ye brought in a colet and a versicle out of your porteus to proue your parte besydis your participacion in dede And yet in this text ye make so great haste into remissionem peccatorum to be conioyned to baptizetur that ye leaue out .v. wordis and euen the chefe mater betwixt your first worde the last For the text is Resipiscite baptizetur vnusquisque vestrum sub nomine Iesu Christi in remissionem c. Repente ye let euery one of you be baptized in the name of Iesu Christe into the remission of sinnes Nowe ye know that noman wil be baptized and ther by professe the name of Iesu Christ but he first beleue knowe what is Iesu christ and his name which is the anoynted sauiour which who so beleueth him sichone to be to him he is iustifyed by that same faith onely in Christe Iesu to be his sauiour But I will not gretly steke with you for this litle ouerskippe ye speke of a good rule in your boke How y e scriptures albeit thei seme contrary yet is the◠but one veritie and al one trwe word which muste be gathered out by the conference of y e places notinge what gothe before and what folowth which your own lesson if ye had ther diligently obserued ye had sene this text to haue made iustly against you For note first what went before preached of Peter in that longe sermone and ye shall see that he preached to them bothe the lawe shewinge them their sinnes in putting to deth the innocent blod christe author of lyfe quitinge a murtherer and also y e gospell of remission and saluacion in Iesu Christe as it standeth in euerye place of that sermon and playne it is that these men beleued that sermon whilis it was in preachinge as many as were predestined vnto lyfe wherefore thei were iustified first by their faith ere thei were baptized And to confirme this lette vs see what foloweth and conserre all together When Peter had all done his exhortation the texte saith Qui ergo libenter acceperunt sermonem eius baptizatisunt And thē All that hadde gladly receiued his sermon were baptized gladly to receiue his sermon what els is it then to beleue his sermō which receiuing by beleif ye see went before their baptisme But yet wherfore saith the text into the remission of sinnes verely Baptisme is the visible sygne of the former regeneration of y e spirit by faith and testificacion to the congregacyon that the baptized hathe hys synnes forgeuen hym and therefore to certifie the Churche that he is a member of them and hathe receiued signaclum iustitie fidei that is the seall and obsygnacyon of the ryghtewysenes of faith to be incorporated into them to pray to heare the worde in their societe is it added in remissionem peccatorum that thei nowe doute not of remissyon of hys synnes And therfore it foloweth immediatly Et accesserunt in die illo And there were commen into that cōgregaciō ī that daye aboute thre thousand soulis For before thei were thus certifyed of their religion and faith and remission of their sinnes by that externe seall testimoneall of baptisme with water they were not receiued into the chirche of the faithful So that to be baptized into the name of Iesu Christe into the remission of sinnes be fore the hole congregacion is by baptisme as by the visible sygne openly our professiō into christes religion to be declared and testifyed to the chirche and that we be conseigned with the seall and testimonye of the rightwysmakyng and remissyon by faithe A lyke phrase is vsed where it is writen Ioan preached repentaunce into the remission of sinnes he saithe not preached repentaunce as for or by the whiche dede they deserued or shuld deserue remission but that therby openly sene and knowen the congregacion shuld be certifyed as by a ferme and infallible testimony such repentant persōs to haue their forgeuenes not for their doinge penaunce as the papist teach for that false
for For albeit the faith of myracles were alone wâ—th the faith of saluacion which your autours abhorte because Christe sayde to Iairus beleue onely do that proue that christ requireth no nother whereby to atteine saluation Ye wolde mocke oute this texte by wyndynge in impertinentlye youre faith of miracles Whiche faith neither hadde Iairus ne christ ment it but onelye the true faith in Christe Iairus beleuinge hym to be the very Messias god and man and sauiour of the worlde And of this faith came Iairus to Christ and Christ speake therof onelye sayenge onelye beleue and thy doughter shal be salfe For the faith to do miracles is suche one as Paule speaketh of to maye be withoute charyte and without the faith iustifyenge as is in the enchaunters sorcerers and wytches whyche cannot stande with the faythe of saluacyon as ye dreame Wherefore these wordes of Chryste Onelye beleue make all for the purpose Onely fayth iustifienge to obtaine oure desyers of god in Christe whether it be remission of our sinnes our saluacion our helth or the reuiuinge of our soules as it obteined to Iairus the reuiuinge of his daughter a miracle necessary in the beginning of y e chirche to confirme the gospell And you could find so plaine a texte of loue as to saye Onelye loue me and thou shalt be saued or thy loue hathe saued the then yet mighte youre doctrine haue some appearaunce of truthe Neither because as ye blaspheme that Chryste bode Iairus onelye beleue and so to haue his doughter againe alyue therfore didde he discharge Iairus of all good workes neuer any to be done of him what peruerse papist wolde so gather of christes sayenges And you likewise inferre of onely faith iustifieth ergo saye you let vs do no good workes But we with Paule and the scriptures teache constantlye and inferre ergo we muste do good workes Nowe howe saye ye to the argument For it is impossible for true faith to be idle but is as Paule saith effectuously workinge thorowe loue although I see howe falsely and vnlernedly ye interprete the greke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a contrary significacion violeÌ„tly to wrest Paules wordes to your sinfull sentence Trewe faith wil be declared by hir workes as the tree by hir fruites And therefore it is shame to you to gather vpon christis wordes to Iairus Onely beleue that Christ wold haue him therby to do no mo good workes but to lyue vngodlye in an idle false and fayned deade faith Ioye bringeth in another miracle of Christ when he sayde thy faith hath saued the. And here Ioy saith is no condicioÌ„ but faithe It is Christ that saith it adding no nother condicion then faith To this I saye that this is not all the sripture And he that wyll truelye iudge of scripture must ioyne altogither for that is not spoken in one place is spoken in a nother and all at laste must make one worde That is in some part attributed to faith as in this miracle is in a nother attributed to charite as when christ sayth Dimissa sunt ei peccata multa quia dilexit multum Can ye ioyne your scriptures no better to gether for loue to iustify truelye ye be but a yonge scoler or els ye haue hadde but a leude maister But hadde ye gonne as longe to scole with that conuerted peniteÌ„t woman as ye haue done with Symon that gloriouse phariseye that then bode chryste to dinner she had lerned you in the same parte of scripture euen the same lesson that christe taughte hyr sayenge Fides tua te saluam fecit Thy faith hath saued the go thy waye in peace ye wolde haue the scriptures ioyned togyther and howe saye ye nowe See ye not in the same place to y e same womaÌ„ spoken before the same Phariseye and for the same remission and saluacian sayd vnto hir of CHRIST Thy faith hath saued the And ye had red but .v. lynes farther of the same mater marked the hole conclusion of all ye shuld haue sene it playnly Thy faith hathe saued the. But belyke ye fetched out this versicle Dimissa suÌ„t ei peccata of your portews where it standeth alone without the circumstance of the hole gospell whiche hathe in the correcte text Remittantur peccata eius c. whiche maner of speche mode and tence differe miche from your versicle confer the scriptures and loke how ofte ye fynde Thy faithe hathe saued the onely beleue c. If thoue canst beleue c. by faith man is iustifyed and siche lyke and agene how oft ye fynd Thy workis haue saued the for thy workes or for thy loue thy sinnes be forgeuen the or saued for thy charitie and so for youre pourpose For the conciliacion therefore of these textes whyche as ye haue rend one out of your portews and the tother alledged of Christ in the gospell seme to be contrary one to make for you and the tother for me we must confer the hole context but firste to go to the breste of the mater be cause it were to longe to reherce the hole story ye muste note That the phariseis faith and doctryne was as now is yours that thei shuld be iustifyed by their workes and therfore christ when he had reherced the workes of this womanis loue vpon whiche siche false teachers onely gaze and wonder as vpoÌ„ only Ioans vtward camels cote and letherne girdle and not vpon the faithe wherof the workes of loue procede he added propter quod dico tibi For the whiche thinge I tell the y e I say which art a pharisay and lokest but vpon hir workis so that the pronowne hathe heir propir vehemency and pithe in the demonstracion to the pharisei whiche as he sawe but hir workis not hir faith so coulde he not beleue it no more then you that faith onely shuld iustifye but loue and hir workes of the lawe and therfor for the tother doctryne of onely faith to iustify thei as do you conceyued great hatered ayenst christ all his fore teachinge only fayth to iustifye so short away to heuen as thei and you fantazye And therfore to condempne his and yours hipocritish hatered and malice which fight so cruelly for loue and haue non at al to iustify to condempne Isaie your hatered with that sinners loue and it to be a testimony ayenst yours selues in your own opinion of your iustificacion ful of malice ranker and enuye let it be so said also to you y t loue not I wil or let it apere to you hir many sinnes in your sight and aftir your opinion to be forgeueÌ„ be cause she hath loued mich So that hir loue Christe made it not to the pharise the cause of hir remission but the probacion therof into his own codempnacioÌ„ iudging him self an holy pharisei for biddinge Christ to diner and the woman to be agreat sinner not worthi to haue had comen into his howse
to vs all remission vppon this onelye condicion that we beleue in Christ and not vpon your condicion of works as I haue iustly by scriptures hytherto proued it Nether therfore folowth it That then with out any endeuer almen shuld haue it Is not faith an harde condicion think ye Shal euery maÌ„ beleue in Christe when he lestethe and haue faith when he wil without the sharp assawtis of hir contrarie enimies as of infidelite desperation sin deuil and dubitacion shal euery man haue it encreased at his idle pleasyre loke vpon Abrahams faith so sore tempted vppon Iob Dauyd and of his that saide lorde I beleue but help my vnbeleif and loke vpon the apostles faith tempted vpoÌ„ the seas and in other places Faith is a rare and mighty gifte geuen not without the merits and intercession of our sauior Christ. And if euer ye shal fele y e batails of sin death hel the deuil the iugement of god and desperacion preassinge agenst the spirit of faith in you and wrestlinge with your spirit and litle faith to dryue you in to vnbeleif and dubitacion of forgeuenes desperacion whilis ye beholde your sinnes only in the lawe in your own conscience and iugemeÌ„t of god your aduersary accusing you not in the death of chryst with a constant and manly saith in him but to be brought into this desperat state to see your self wetingly and willingly of a set malice to haue resisted and thrusted the worde of saluacion from you when it was so benignely offred you to haue closed vp your eyes agenst the light to persecute the gospel to wryte and speke ayenst it to impugne y e trwthe and with your dampnable doctryne to haue seduced so many soulis into hell and with your false enstruccioÌ„s to bringe many into damnable errours and with your cruel vngodly actis and articles to be the autor of somiche innocent bloudshedinge w t infinite moo accusacions ayenste you ye shal fele them to be to laboriouse and hard an endeuer and harder a fre choise of you to assent with your faith to breke thorow and smit of and auoid all these heuye accusacions If this shal be so hard and heuey a batail ayenste the trwe faith loke neuer then that your false faith with your fre choise and assent to it when ye list shal stand sustain and abyde it ye shal fynde it no smal endeuor ne lyght batail to hold faste your faith in Christ if ye hade it as litle as the mustard sede Many an holy man felinge this stryff temptacion haue cryed Lorde geue me faith lorde encreace my faithe Lord strengthen my faith for christis â—ake lord lede me not into this temptacioÌ„ If ye had red the psalmes with faith and the story of Iob and trwly vnderstode them ye shulde haue sene how iuste menis faith hath ben tempted tried and ouerthrowen and how thei be first slayne ere thei be quikened in spirit first drouen down into hell ere thei be reduced into heuen first to tast of desperacion damnacion ere they tast of any strong faith and saluacion This is y e souldyers lyfe and Hercules labor by faith to fele remission and saluacioÌ„ assiewred vs in oure soulis and not so easye a pleasant passetyme as ye yet dreamâ— in your idle worldly welthines anâ— sinful securite Trewe faithe is nâ— idle assent ne acquisite qualite as yâ— list to haue it with your dremed endeuor But as y e course of y e wynd is not knowne so know ye not yet what faith is as your bok is playnly shewe your ignorance But here I omitte y e accusacion brought ayenst you for not doinge your pastorall office accordinge to godis vocacioÌ„ and lyke the successour of any one of the apostles in whiche office if any one of your floke be founde to haue perished for want of the very fode of godis worde purely faithfully and frely not preched of you his bloude shal be required at your haÌ„dis Now say on We muste take godes benefit as it is offered and not as we wold haue it ye saye trw For the benefit of our remission and saluacion is euerye wher offred vs in the scripture For our faith into christ and not as ye wolde haue it for the fulfillinge of your condicioÌ„s shewinge your selfe therin to be wiser then god and to inuent a nother and better way as ye beleue to heauen then by Christe as god hath decreed and ordined ye wolde belyke sette god to scole as ye did take vpon you to teache doctour Barnes better lerned then you Ergo by the gift of god I may do wel before I am iustified your handlynge of this my conclusion declareth plaine that ye vnderstande not what ye saye For ye â—ondely improue a conclusion that mighte stande and be true Ioy. yea after your truth with your â—onde paradox of onelye faith iustifieth onlesse in teachiÌ„g ye wil so haÌ„dle y e mater as Barnes dyd Thaia man is iustified before he beleueth For if beleue goth before iustificacion as a cause dothe theffect then seinge in scripture beleif is called a dede and procedinge from the gift of god must nedes be a good dede it foloweth necessarely ergo I may by gods gift do a good dede before I am iustified A wise argument lo as though to beleue in Christ were the dede of maÌ„ not as christ affirmeth it the work of god Ioa. vi saieng This is the work of god y t ye beleue in him whoÌ„ he hath sent ye shall know that by y e handlyng of your conclusion I vnderstand it better then ye wetesaffe haue iustly confuted it in my former boke as euery reder may se it your self know it if arrogaÌ„ce malice had not blyndned you to not se faith in christ iustifieng to be y e rote fouÌ„tain of al good works and what is not of this faith purifieng the hert to be sin I haue hitherto remoued al your coÌ„dicions as your penance baptism c from the place before iustificacion haue compelled you by scriptures to place them after faith iustifieng And now ye be brought to thê narow shift as to seme to proue beleif to go before iustification which ye say is a good dede ergo But I shal driue you as euery reader shall se it openly from this your last shameles shifte that al meÌ„ shal se you to stand naked of al euasions without any mo sterting holes First ye must graunt that faithe into christ is the gift of god now ye speak of beleif and ye set it confusely tantum as y e sophisters say without any thing into which y e accioÌ„ work of y e verbe shulde passe And if ye wil haue it stand so absolutely nothing added so is it as good a dede as y e deuil doth y e same For as Iames saith The deuils beleue the turkes and Iewes beleue But speake you like a
christian expressing the very work of faith as it is gods gift eueÌ„ to beleue in christ iesu to haue suffred for your sins And now se whether this good worke be yours as of you or gods work in you It is not yours saith christ but y e work dede of god And ageÌ„ vnto Peter he said flesh bloud hath not shewed y t this thing y t is to beleue in me but my father in heuen And now let vs se wether this work thus to beleue in iesu christ go befor iustificacioÌ„ or be y e self same iustificacion The scripture saith that who so thus beleueth is al redy iustified yea and moreouer is passed from death into life Now is your iugling w t bare beleif disclosed Let vs se what shift els can ye make yet say on a gods name But I moued Barnes of a dede before beleif That is the lerninge to beleue by bearinge sermons or redinge wherein the grace of god prepareth mans will as the scripture saith so truely do ye saye when ye call me Pelagiane I asked Barnes of that deede whether it were good or no and proâ—ed it good If your lerning to beleue were y e dede of your gentile so haue I tolde ye before in what kynde of goodnes it standeth But ye may not iugle I say with your naked and bare beleif but adde to in christ to haue died for your sinnes And then the mater is playne That this learninge is faith beleif it selfe in christ taught and geuen vs of god for y e geuer of faith geueth ther w t y e lerning therof Redye neuer that so oft repeted texte we be al taught of god And I shal geue my lawe into their mindes wryt it in their hartes and how ofte pray ye the lorde in the psalmes to teache you his waies and not your owne dead dreames This lerning is the knowledge and the same disciplyne to beleue in christ to haue suffred for my sinnes wherof god saieth by his prophet Isaye In scientia uel cognitione sui iustificabit iustus meus multos In the knowledge of him shall my rightwise one christ iustifye manye of the same knoweledge speketh Iere ix wherin he wolde vs only to glory the wisdom saith To knowe the is the perfit iustificacion whiche thy rightwisnes and power in iustifienge is the rote of immortalite And where hath god set forth this moste absolute knowledge of him selfe clerlyer then in the scriptures in christ his expresse image I cal ye not pelagiane for sayng god prepareth maÌ„s will but because ye write and teache that when god promiseth to vs any gift or grace we haue fre wil on oure part and assent by fre chose to receiue it and to work w t it which is theffectuall receiuinge and the worthines on our parte whereby we be iustified And note wel say ye y t there must be on our part a worthines c. these be PelagiaÌ„s heresies as euery maÌ„ may se in the pelagians pistles in austens bokes agenst pelagiane celestium And these be your wordes in the lxviii lefe of your boke on the seconde side of the lefe in y e beginning declaringe your selfe what an enemy ye be with pelagyane to grace yea and that in manye places of thys your most pestilent heretical boke as I haue shal shew you in y e places As for the matter of iustificacion by faith and workes was not ment betwene Barnes and me to be spoken of in thys conclusion And therefore ye stryue not with me but with your self and beat your owne shadow No I thinke ye ment then rather to bringe him to the fier And it is best now for ye to saye ye ment not y e mater of your iustificacioÌ„ and so not to defend it any lenger against gods word for ye may be ashamed of your false part Notwithstanding yet all your declaracion in the defence of this matter al your argumentes gatheringes and reasons tende into y e iustificacion by your condicion so ful of good workes For ye say here folowinge to proue charitie to iustifye and so to set faith a worke as ye englyshe fides operatur per dilectioneÌ„ and that the scripture geueth life to charitie to iustifie but ye allege not that scripture It is a greate iniury that ye do to y â— verbe operor whiche being so longe a verbe deponent in an actiue signification nowe to presse it downe with a passiue saing fides operatur faith is set a worke So maye ye by like poetry make loquor to signifie I am set a worke to speke to aske you WheÌ„ christ said Pater meus operatur ego operor ad hoc vsque temporis My father and I am sette a worke vnto this daye who did set them a work I pray you especially when they created y e world of nothing If charite shuld set faith a work so shuld she be before faithe both in gift and operacion contrary to Paule saing loue procedeth oute of faith vnfained But this absurditie and ignoraunce is groffer then nedeth refutacion ye shulde haue learned better of Erasmus in his annotacions what the greake signifieth then ye shulde haue truely thus englyshed it faith which effectuouslye worketh thorow loue or doth by hir natural in graffed powr hir workes by loue CoÌ„sider w t your selfe whether this turniÌ„g vpsidown in coÌ„sideracioÌ„ in the doctrine of iustificacion xl yeres past may be verefied on you or of me I affirme the same iustificacion that was then taught and you be the turners and by your owne prophecy be noted for antichrist If ye wil affirm and stand stil in the same iustification that was taught knowen xli yere ago so stand ye still in tht popes false doctrin and in his iustificacion and is not yet abolyshed out of your crede The iustiâ—icacion by faith only hath standen these fiue thousande and fiue hondred yeres more For by faith Abel offred a plentuouser host to god theÌ„ Cain by which faith he deserued testimonye that he shuld be rightwise And as for y e popes iustification by his workes began with him self of late when he iustiâ—ied with his indulgences pardoÌ„s and pilgrimages with his merits for buyldynge saint Peters church and for giftes and lond geuen to his sinful seat yea he was is so plentuouse in iustifieng for workes that he steketh not to iustifye and wil geue clene remission a pena a culpa to as many as wil lifte vp weapon againste our mooste noble kinge and his realme and agenst al them that haue abolyshed his holynes And if ye wyll stand still to this iustificacioÌ„ so be ye not the kinges frende albeit we see howe craftely ye turne wind it in vs not to be the kinges frendes which standing on the kinges parte in perell of our liues with penne and mouth with the scriptures fighting
be frely iuâ—tified by your workes of penaunce baptisme c. both here and also in your boke of necessary enstruccions which is a lyke speche as to haue a dynner geuen me frely for my mony If ye can set these two contradictories togither in figure frely and the same for mony and frely for works so are ye he that can blow forth oute of the same mouth both hotte cold at once with one breathe But yet here is but a derke and a slyber shift that ye make to set frely and merits togither It is but an obscure ridle ye adde nedeth another oedipus to expoune it ye meane some falsehead in this pese to settle youre croked confuse condicion I can not wel tell wher ne vpon what vnstiethey stole ye say which I call the condicion my grammer master when he gaue me englysh to be made in latin and came to the relatiue whyche he wolde euer aske me whyche what because of the concorde with his antecedent And here it is necessary I aske you y e same which what call ye the condicion Before ye called the workes of the law with your penaunce baptisme and the fulâ—illyng of all gods wyll and pleasures the condicion in the lxix lefe folowing ye call oure worthynes youre condition And here goo before your relatiue whiche many antecedents oâ— whiche one is a fredome whiche I canne not tell whether ye take it for the fredome in iustifycacion wherein the spirite of libertie thorowe faithe into Christe maketh vs free from sinne or for yours and pelagians free choice and consent when grace is offred you either to receiue it or to refuse it as ye wryt in your enstruccion boke and agene in this boke iÌ„ your .lxviii. lefe which is euen playn pelagians herelye yet be there mo antecedents nierer your relatiue as the workinge in order and the orde it self the obseruing of the workinge in order here is a shrewd perplexe pese of work to settle your croked combrose condicion with frely It is hard here to knowe which is your condicion Here haue ye shapt oute shiftes enoughe and digged ye vp many but yet all to narowe and to straight sterting holes The blynd slymey snaile yet for fear of to harde and hurtfull resistence pretentat cornibus uiam gageth the way before with hir leithey hornes The fredome ye say is geuen vs frely in christ ergo we deserue it not by obseruing the order ye speake of so derkly Place once your confuse condicion vpon some certain seate and if ye be not afraied ne ashamed of your doctrine call youre condicion by one or other certain proper name It is a token that ye feare your part as false and naught that ye dare not speake in plaine wordes plainly and tell vs what thing here ye cal youre condicion ye say which I cal y e condicâ—on as for yours so callinge ye be but a maÌ„ euery maÌ„ is a lyer nether will I accepte your wordis in this cause for truth excepte ye confirme them with scripture or arguments grounded therof no man is bounde to beleue your condicion seinge ye dare not openly expresse it ne cannot proue it by scriptures to be the cause of your effecte you call it so but tell vs where the scripture so calleth it ye shulde haue added plainly with Paul speakinge thus Frely be we iustifyed by grace thorowe y e redeÌ„pcion by Iesu Christe by faith in his bloude not as ye falsely saye frely by workes of penance Ioye depraueth gods preachings so abhominably detestably as euen in this place God suffereth him to wryte so vndiscretly of him as hathe not ben lykly sene or herd For not beinge content to allege Christes wordis in a sence of his owne imaginacion he vttereth it thus christ so said or rather so thought c. Here ye rage here ye exaggerate and heap vpon me a thousand blasphemies for saing y e trwthe That chryst thought as he said as he expresâ—ed his thought by his worde The phariseis yonge scoler came to him to know by what dedis doinge as ye teache he might come to heuen For thei teache men to come thither by their free chose and liberty to do the works of the lawe their scoler not yet knowinge his owne weakenes to do it ne thimpossibilite of the lawe to his free libertie For the yssew and ende of this story is to declare man to haue no fre libertie of himself to fulfill the lawe and also thimpossibilite therof to man as Christe declareth it vnto this maÌ„ thus drowned and deceiued with y e phariseis false doctryne Christ reciteth certain precepts whiche all saide the scoler he had kepte frome his youth He hadde kepte them aftir the phariseis fashion and yours concerning the outward iustice and letter of the law but not as christe had expouned it of mens affectes to be repressed When he sawe the arrogante boldenes of this yonge pharisei he thought by a nother precept to bring him into the knowledge of his owne weaknes and how lytle fre libertye he had to do gods commaundemeÌ„ts and how muche free libertie and of your bonde choice to euil and to not do as Christ willeth vs to do and againe how impossible it is to man to to do that god commaundeth him herof commaunded him that thinge which as it laye not in his fre libertie to do it so was it impossible for hiÌ„ to fulfill it as christ expressinge his owne former thought saith Soner shal the camel go thorow the nedles eye then the rich enter into the kyngdome of heauen addynge That as is iÌ„possible to maÌ„ is possible to god Nowe howe saye ye Dyd not christ thinke to commaunde that rich man a thinge impossible when he said If thou wilt be perfit goo and sell all thou haste and geue it to the pore coÌ„e folow me If ye say he thought it not so make ye him a dissembler to saye one and to thinke another What so euer he then commaunded him he thought the same but he coÌ„maunded him a thinge impossible Ergo he thought the same y e minor is Christes wordes solue the argument if ye can Whiles I tel you yet mo of Christes thoughtes when he saide he came not to cal iust men but sinners to repentaunce he thoughte not to call such obstinate arrogante pharisais that wolde be iustified by their condicion so full of good workes as is yours Also when god said let their owne table be turned into their owne snare thoughte he not to halter you with youre owne pleasaunt policie whereby ye thinke to banyssh and to suppresse his gospelâ— ye alledge the scriptures for youre false doctrine and ye be haltered and confounded with your owne textes ye make bokes thinking by the same to extinguish the verite and to confound vs and se ye not therby the truth the wyder to be spred and the mo to knowe it into your owne
vis ad vitam ingredi Si. vis perfectus esse c. he wold haue lerned you a truer lesson or if ye had lerned the promyses precepts contained in siche speches and consydered the proper cause with hir effect ye shuld haue sene the vnbeleif of the yonge scoler of the phariseis iÌ„ the promised perfeccion offred him of Christe to haue ben the cause of his departure and to not fulfill the precepte of sellinge his good and to geue it to the pore as is the beleif of the entrie into lyfe promised in these wordes If thou wilt entre into lyfe the cause why man endeuoureth him to the keping of y e commandements And yet is it god y t worketh bothe thought wyl and endeuour in vs to kepe them which when god commandeth vs to aske of him to kepe his preceptis ye se it not to be in our powr to fulfill them wherefore ye be to haasty so fyercely to run vpon me with so many excecracions and fulminacions out of hieroms mouthe for sayinge the trwth with Chryste and Paul that is The lawe to be impossible to man whiche your self haue herto before said and affirmed the same spekinge of mans imperfection and imfirmities sainge that the yok of the lawe is impossible to be borne of man Read Austen for this mater and conferre them to gither w t iugement as he wold haue al menis writings to be iuged tryed by y e scriptures the sciptures to be red with faith epist. lxxxix cc.xcv.li de coâ—rept gratia in psal lxx .cxviii. concio xxvii Ambro. ca. i. de lac uita bea ca. vi Aug. ad ualenti God coÌ„mandeth things impossible to vs that we might know what wâ— ought of him to akskeÌ„ As ye expowned my sayinges so haue ye expowned scripture onely as ye wold haue it or as ye gesse at it withoute any consideracion how one exposicion agrethe with another ye be lyke your self iÌ„ peruersitie thorowly c. My confutacion your declaracion be ioined together in one boke let the lerned Christen reders iuge bothe our exposicions and in this boke to if ye dare permitte it to be sene But in this peece ye triumphe ouer me ayen ere ye haue goten the victory as thoughe ye had me now vnder your fete But yet I stande haue you in my daunger to declare your ignorant blyndnes blynde ignorance how vnlernedly impertinently and peruersely ye alledge y e scriptures for your popissh doctryne as euery reader shal see here aftir When I had proued to barnes that it was vnaduysedly said of him that man might not do well by goddis grace before iustificacion I did first inproue that fond saing wherby he confounded y â— order of iustificacion And when I had declared that as I haue before touched then I told him how it folowed also that by the gift of god maÌ„ might do good towards thatainement of iustificacion How truely ye reporte of doctour Barnes I know not But and if ye had no nother probacion then of the good worke of your gentil idolatar going to heare a sermon it was but fonde and feble as I haue iustely before coÌ„futed it And here agen I say That as god geueth his sonne to shyne both vpon the faithfull and infideles and geueth them both forme beutye and riches so geueth he them of his common and general influence and grace as well to the turkes as to the christianes victories faier wether corne catell to moue to lyue yea and to kepe their promises faithfully in contractes and confederacions and lyue in a ciuile morall iustice as men saye that knowe them more iustely and faithfullyer theÌ„ some baptized with water Thei be merciful in helpinge eche other with almose thei faste c. But before god in any good work of faith in Chryst thei haue not to reioyse of which good works christeÌ„ meÌ„ ought to treate teache and proue their partes and not as ye do of the turkes iewes faithles good works before men onely How proue ye that the turke may do well to thatainement of iustificacion when he neuer entendeth to knowne beleue in Christe to be God and man his sauior ne to be iustifyed by his passion but only by the good works of Mahumets lawe as ye by y e good workis of the popis lawe by which your good dedis nether thei ne you shal euer be iustified Where vnto herken a litle here how wysely ye speke in your iustificacion by onely faith This I aske who beleueth god or man I think ye wil say man by gods gift and so god geueth the gift of faith man receiueth it Do not here concurre in two workis god and man which lye bothe in one bedde be kouered with one kouerled to thacomplesshment of iustificacion And is god so ielouse then that he will not haue it spoken when he worketh and man also worketh with him by his gift helpe Be not we called cooperatores dei in scripture â— c. But herken you agen and behold here your iugglyng castes ye aske who beleueth god or man If ye had asked who beleueth his remission of his sinnes in christ I wold aunswer you y e iustified man or els I know the deuil beleueth and the turke to so absolutely as ye speake it but to speake of the true beleif into christe who so beleueth he is alredy in the same worke of beleif iustified And thus ye come to late to proue this man to do any good worke before he be iustified or any concurrant work with god to the same effecte For the very selfe same dede of beleif into christ iustifieng him is his iustification wrought of god in the beleuer in christ not of y e beleuer I se well enough your fallace in iuggling w t a truncate beleif omitting christ into whom y â— accion tendeth in the iustificacion al to forme your informe faith and material beleif I see also howe sleithely ye slip out from the iâ—uisible worke of iustificacyon into the outwarde offyce of mens prechyng called in that ministracion cooperatores dei the instrumentes of god in plantinge and wateringe god geuinge thencreace as Paule declareth them Can ye conueye no clenlier god and man into one bed I tolde ye before ye shulde finde the couerled to skant as Isaye saith to couer theÌ„ both in this one accioÌ„ of iustificatioÌ„ For to beleue in christ is not the worke of man but of god in man as christ telleth you And if ye aske who receiueth faith into y e maÌ„s hert so to beleue in christ I answer with Paul non ego sed gratia dei in me not I but y e spirit grace of god in me and not the man by yours and pelagiaÌ„s fre choce as ye he techeth like false heretikes enmies to grace For y e geuer of faith grace taketh away first the
Chrysten head and a Christen head to haue AntichristeÌ„ ministers as ye haue studyed longe craftely to bringe it to passe in englond till your tyme daye becomen when ye maye agene ioyne your abolished head to his owne reserued body so craftely kepte of you for the same ende For ye knowe it ful well what muste nedis folowe so longe as the popis chirche stonde and his bodye lyueth amonge you And euen here if ye list take a taste of winchesters wylye witte to bringe home agene his in name and title onely with him and his holy abolished father To abolish a thinge is so to skrape and blott it out into naught that nether sâ—nt ne sauore ne any vestigie stepe or figne remayne therof But whether the popis faith religion with his rites ceremonies tradicioÌ„s be so abolished I reporte me to all y â— realme I bode ye in my former boke seke out y e text wher charite iustifyethe but yet haue ye not found it And therfore ye now fal to your own fonde witte with this foÌ„â— sophisticall argument God iustifieth god is charitie ergo charitie iustifieth I denye your argument for that your termes in the premisses and in the conclusion be not of one lyke significacioÌ„ as ye wel know TheÌ„ ye bid me reade a certain text of Paule agen do as plato was woÌ„t to do saing do it not touch me I haue red it agen here I write it to you againe to see whether ye caÌ„ yet se fele whether it toucheth you let all indiffereÌ„t reders be iuges whether it hit ye not set ye not out in your own colors it were apelles hiÌ„ self had paiÌ„ted you saing he y t wil be iustified by workes not by onely faith in Iesu christ is in the way of perdicion eueÌ„ in a corrupt mind caried away of coÌ„trary lustes and affeccions euer lerning neuer comeÌ„ to the true knowlege For sich deceiuers shal go forth worse and worse til their wykednes be rype leadinge other into errours theirselues beinge blynde and farre out of the waye auerted vnto vayne speche and false doctryne willinge to be sene Doctors and teachers and yet vnderstand thei not what thei say ne of what thing thei make their articles actes and enstruccions paraduenture ye wil say ye make theÌ„ not but I dare saye ye geue euil counsel bothe to the makinge and also to the cruel execucion vpon theÌ„ that will rather obey god then mens tradicions To the atteinment of iustificacion is required faith and charitie This sainge I confuted in my former boke thus Faith only saith christ and Paul is required to thatinment of iustificacion which is of God Nether is charitie diuided froÌ„ fayth but from the efficacie effecte office to iustifye for to this effecte and office is faith onely sufficient effectuously As from fyer or fro the sone we exclude not heat ne brightnes but yet hathe hir heate and brightnes their sondry effectes and offices for the heat warmeth w t hir brightnes she shyneth and geueth lihgt Here may euery reader se how falsely ye report my wordes and how maliciousely ye reporte of me faininge and forminge your owne false foundacion thus ye saye that charitie is ioyned with faith and ye take faith and charitie for .ii sisters but ye make faith the elder sister Hitherto ye say truth of me for in y e natural order of their proper operations faith worketh hir accion in knowledge of god and iustificacion before charitie worketh hirs in louinge god c And ye affirme that in iustification charitie that ye call the yonger sister is not excluded These be your wordes wherin ye saye the same Isay. No ye belye me deadly they be not my wordes as euery reader may see it But they be yours fained false wordes therevpon to deduce your false doctrine folowinge And here thrise ye rather your false inuented saing vpon me which I neuer said ne thought ne wrote them Isaye that chartie is with faith but yet excluded from thefficacy effect and office to iustifie so that she is not coÌ„currant with saith in the accion of iustification as I geue my plaine example but charitie hath a sondry act and operation from faith as to beleue in christ and to loue him be two actes as be to see and to here the sondry offices and actes of two distinct sences albeit thei be both together in one head And Isaye charitie is in the iustified man but not concurraÌ„t into theffect of iusâ—ification as anye cause formall with faith thereof as ye falsely report me Here maist thou see good reader what crafty falshed he vseth to argew ex non concesus of that I neuer graunted it him to make his false parte appere true I wrote more circumspectely addinge a plaine example for I knewe howe sinistrely capciouse this byshop is lest he shulde take any aduauntage at my wordes And nowe when his owne conscience telleth him that charitie is not concurrante with faithe in the worke of iustificacion contrary to his conclusion then he seketh his shiftes first in the xlvii lefe therto place loue because thei that abide in loue saith he abyde in faith whiche is the lyfe of the iust There he went about to proue charite to geue lyfe which I haue refuted iustly Then in the .lv. lefe he saith scriptur attributeth lyfe to charite but that scripture can he not yet finde And now at last as mistrustiÌ„g al this not to help him he saith That Isaye y e charitie is in iustificacioÌ„ y t I say y e same y t he saith belieth me falsly for I neuer said it as myboke testifieth Another variance betwene you and me is ye say Albeit both sisters faith charitie be in iustificacion yet charitie the yonger sister as ye terme it standeth stil idle and only waiteth vpon hir elder sister I neuer said these wordes as euery man may seeit it in my boke When theirwith wil not serueye then be ye compelled to flye to lyes In dede I call by waye of doctryne faith and charitie two sisters and faith to be the elder because she is the rote of charitie and is first in operation And nowe I wyll compare faithe hope and charitie to .iii. sisters or w t Sophocles to the .iii graces called charites so connexed hand in hande as it were inseperably linked togither ut gratia gratiam pariat uel trahat impugne the similitude if ye caÌ„ê These .iii. graces or giftes put into one soule are not idle giftes of god as ye blaspeme hys giftes but be in their continuall encreace vnto their proper distincte accions and may be well called after their autor or soule wherein they are Entelechia that is a lyuely perpetuall vnwearye workynge substaunce althoughe the body sleapeth which solicite the good tree to bringe forth hir frute in hir tyme. which graces