of that pystle touched the great goodnes of god that had by the deth of our sauyour Cryste dâ—lyuâ—red in the baptysme all the worlde that wolde be good chrâ—sten people from all the gylte dampnacyon dewe for all maner synne lefte vs in such case that all the relykes leuynges of orygynall synne albeit they be mocyons inclynacions of y e flesh towarde synne therby called synne for the lacke of that perfeccion whych the body shold haue had yf Adam had not by synne fallen for hym self all his posteryte from the state of orygynall iustyce shall haue when y e body shall aryse agayn be gloryfyed yet be they not imputed vnto vs but perdoned remayne as mater of our meryte in case y t we resyst those inclynacyoÌ„s of y e flâ—sh folowe the mocyons of the scrypture After thys I saye touched in the .vii. chapyter then pursueth he styll vpoÌ„ the same in the eyghte chapyter declarynge the excellence of grace that god hath powred on vpon his people in y e newe law farre aboue the grace whyche he gaue yet abundauntely in the olde but in the newe farre paâ—synge in that he vouchsaufed hym selfe to come in to the worlde in his own persone in the very nature of man and symylytude of a synner and sufferynge here hys paynefull passyon therby to dampne destroye the synne that the deuyll caused Adam to commytte agaynst god to daÌ„pne it I saye and destroye it by the synne that the deuyll caused the iewes to commyt in puttynge our sauyour vniustely to deth And all be it that in the olde lawe suche as were good men receyued theyr grace by the fayth and bylyefe of oure sauyour that after sholde come and were by vertue therof made able to resyste the relyques of orygynall synne and inclynacyons of the flesshe towarde actuall synnes therby were after Crystes passyon saued yet was that ayde helpe of grace by Crystes owne comynge when by the passyon of hys flesshe he dampned the synne in the flesshe so farre encreaced aboue that it was in y e chyldren of Israell before whose flesshely sacryfyces were to feble of them self to iustyfye that suche as are baptysed and receyue the spyryte of godâ— may yf they wyll farre more easyly folowe the spyryte and resyste the flesshely mocyons and abyde and perseuer the quycke lyuely membres of Crystes mystycall body then myghte of oldetyme before Crystes comynge the chyldren of the synagoge And syth our lorde hath now done so myche for vs as in suche haboundaunce by hys owne comyng to gyue out hys grace vnto vs that we maye wyth helpe therof â—eynge so plentuouse wyth mych lesse dyffycultye myche more resyste the flesshe and myche more folow the spyryte kepe the spyryte wyth vs and for the spyryte inhabytynge with in vs meryte myche more glory fyrste in soule and after in body whyche the father of oure sauyâ—ur that râ—yseh hys shall for the same spyryte inhabytynge in vs reyse and resuscytat to blysse therfore are we doctours sayeth saynte Poule it is our bounden dâ—wtye to folowe not the fleâ—he whom we may now by the plentuouse grace of god so well and easyly resysâ—e and whose affeccyons yf we folowe we shall dye but the spyryte of god and by that spyryt to mortyfye the dedes and wurkes of the flesshe whyche yf we dâ— we shall lyue For who so sayth saynte Poule be led by the spyryt of god they be the sonnes of god And then to shew vs that we sholde in mortyfyenge the workes of the fleshe and folowynge the spyryte not onely do yt but also do yt gladly not for fere but for loue syth Chrysten people receyue the spyryte of filialll loue and are in suche wyse ascrybed for the sonnes of god that oure sauyour hath hym selfe taught vs to call god our father so that in respecte of our state the Iewes were but in fere and boundage therfore sayth saynte Poule farther vnto the crystened y t were amonge the Romaynes ye haue not receyued agayne the the spyryte of bondage in drede but the spyryte by whiche ye ben adopted chosen into the sonnes of god by whiche spyryte also we crye Abba father Uppon whyche wordes euen by and by folowen the wordes that Tyndale here alledgeth for hys purpose For the same spyryte bereth wytnesse vnto our spyryt y t we be the sonnes of god And then yf we be the soÌ„nes then be we heyresâ— heyres of god coheyres of Cryste how be it that yt is to be vnderstanden yf we suffre wyth hym that we maye be gloryfyed wyth hym Lo good crysten reders here haue I somwhat recyted vnto you the mater by whyche your selfe maye perceyue to what purpose saynte Paule spake these wordes that Tyndale here alledgeth that is to saye the same spyryte bereth recorde vnto our spyrit that we be the soÌ„nes of god In all whyche wordes I wonder what one worde or what one syllable eyther ye or so myche as one letter Tyndale fyndeth makynge toward a profe of his felynge fayth ye perceyue here that the meanynge of saynte Poule is this that bycause our lord as he by fayth and baptysme choseth and adopteth vs into the sonnes of god and therfore by his holy spirite geueth vs instruccyon to call god our faâ—her and by the same spyryte yf we lyste to folowe ledeth vs forth also in good spyrytuall workes whych are as saynte Poule sayth to the Galaties charyte gladnes peace pacyence longe suffrynge goodnes gentlenes fayth mekenes temperauÌ„ce by the same spyryte yf we will worke with hym causeth vs to kyll and mortyfye the workes of the fleshe whyche ben as saynte Poule sayeth manyfeste and open that is to wyt adultery whorehuntyng vncleâ—â—â—â—â— wantoâ—es idolatry wytche craft enmytye lawynge emulacyon and stryfe wrath contencyons sedycyons heresyes enuye manshlaughterr dronkenes bankettynges therfore sayth saynte Poule that thys spyryte bereth recorde vnto our spyryte that we be the sonnes of god as though he wolde saye thus the spyryte of god in that yt hath taught vs to call god our father and in that yt ledeth vs into godly workes and into the mortyfycatyon of the fleshely workys by whyche maner of glad folowynge the spyryte we dwell in Cryste and haue the spyryte dwellynge in vs by these thynges as very good tokens of grace the spyryte of god â—ereth recorde vnto our spyryte that is to wyt geueth our spyryte the comforte of good hope as longe as we so do that we be the sonnes of god But then on the tother syde when so euer we wax vntowarde and lyste no lenger to folow the spyryte but fall vnto the fleshe and walke in the workes therof and therby put the spyryte oute of hys dwellynge thâ—n ceace we to be the sonnes of god were we neuer so dere derlynges to hym byfore and shall neuer be his sonnes agayne tell we mende agayne leue the fleshe agayne
nor the wyfe that come to gether for great loue can fall to aduowtry bycause the loue whyche is in eche of them towarde the other can not suffer it And truth it is as longe as it lasteth endureth in them But eyther of them both yet may so farre fall in loue with some other that the hote loue whych they had bytwene them selfe may cole and clene be quenched as is the fyre wyth castynge on water inough Saynt Iohn̄ therfore wrytynge those wordes and vnderstandynge as in dede he doth not after a sophystycall fasshyon y t it were vtterly impossyble for hym at any tyme after to synne dedely that hath onys y e seed of god in hym but well and resonably menyng after the comon maner of spekyng y ◠it shal be a great occasyō for hym to abyde good styll that as long as the man kepeth y ◠seed of god whyther saynt Iohn̄ toke it for lyuely fayth grace or the spyrit of god cleueth there vnto so longe he can not synne dedely saynt Iohn̄ I say so sayeng so menynge spake as bycame the ryght euāgelyst of Cryst But Tindale telling saynt Iohn̄s tale menyng thereby as he wolde make vs wene that saynt Iohn̄ ment◠that is to wit y ◠who so euer is onys borne of god neyther shall synne after dedely nor neuer can bycause y ◠seed of god is in him able to preserue the man to kepe out synne speketh as wysely as yf he wolde fyrst make me this argumēt He y ◠turneth y ◠spyt sitteth by the fyre but he that sitteth by the fyre can not be a colde bycause he hath a good fire by hym ergo he that turneth the spyt can not be a colde And when he had made vs onys this argument wolde then wene he had playnly proued y ◠who so euer had onys turned the spytte coulde neuer be a colde after in all his lyfe For surely after Tyndals vnderstādyng of saynt Iohn̄s wordes the reason is mych lyke For lykewise as while a man sitteth by the fyre he can not be a cold bycause y ◠fire is by hym that kepeth hym warm so while the seed of god is in the man he can not synne bycause the seed of god beynge i◠hym doth kepe preserue hym from synne But lyke wyse as the broche turner that sitteth warme by the fire may let the spitte stande suffre the mete to burne and walke himselfe out in the snow tyll his teeth chater ī his hed for colde and neuer cathe hete agayne but fall starke dede on the grownd so he y t is onys goddes chyld hath the seed of god in hym therfore cā not synne dedely as longe as he kepeth it and cleueth faste vnto it may by the foly frowardnes of his owne fre will expell the seed of god reiecte his grace neclecte his holy spyryte and fall to dedely synne continue therin dye therin go to the deuyll therin to And so as it is trewe to saye that he which hath a good fyre by hym can not be a colde menyng therby as long as he kepeth hym by it so is it trew to say that who so haue y e seed of god in hym can not synne dedely menyng thereby as longe as he kepeth it And thus ment saynt Iohn̄ And as he that wolde say who so sitteth by the fyre can neuer be a cold menyng therby that he could neuer go frō the fyre so cathe cold after were a very starke fole so he that wold say that who so haue the seed of god in hym can not synne menyng therby that he could neuer after lese y ◠seed by the foly or frowardnesse of his owne wyll therby synne dedely and be dāpned to were mych more then mad And syrs thus meneth Tyndale and wold make vs all so wyse as to wene that saynt Iohn̄ ment so to wherof we se playne the contrary not onely by many other playne places of scrypture but also by many other places of saynte Iohn̄ in the selfe same pystle wyth all the olde holy sayntes that euer expouned that pystle of saynt Iohn̄ And syth Tindale so styffely stycketh in this poynt that the seed of god onys had in a mānes harte doth kepe hym for euer after frō euery dedely synne let hym tell vs wherfore it kepeth hym not for euer from euery dedely synfull dede For Tyndale sayth hym selfe that though the seed shall kepe hym from all dedely synne yet it shall not kepe hym frō aduowtry nor manslaughter nor such other horryble dedes as poore vnlerned people in some contreys be wont to call dedely synnes And therfore good crysten reders I shall in this poynt ende wyth the good holsome counsayle of saynt Iohn̄ by whych in the selfe same pystle agaynst Tyndale expressely he byddeth vs all beware of all suche heretykes as wolde make vs wene y ◠some were goddes wanton cokneys in such a speciall wyse y t what so euer they do no thyng could displease hym some other so lytell set by and so farre out of hys fauour y t no repentaūce no penaūce no fayth none hope no loue of god and theyr neyghbour coulde brynge them in his fauour Agaynst which fond and frantyke imagynacyō saynt Iohn̄ though he say who so euer cōfesse y t Iesus is y e son of god dwelleth in hym he in hym yet he warneth vs well and playnely y t he wolde no man sholde begyle vs and make vs wene that wyth y ◠confessyon and that bylyefe alone he were a good man but sayth by thys shall ye se who be chyldrē of god and who chyldren of the deuyll for he y t is not ryghtuous is not of god And sayth also lytle chyldrē let no man begyle you he y t doth ryghtuousnesse is ryghtuous and he y t doth synne is of y e deuyll Now may we clerely perceyue that these onely wordes of saynt Iohn̄ vtterly destroye Tyndals heresye groūded vppon hys false exposycion of saynt Iohn̄s other wordes For when saynt Iohn̄ sayth here hym selfe that the chyldren of god and the chyldren of the deuyll be manyfest and open by theyr outward workes how can that stande with Tyndals exposycyon and hys heresye dependynge theruppon by whyche he sayth that the trew membres of the elect chyrch may fall into the doyng of horryble dedes thorowe the frute of the synne remaynyng in theyr membres vppon great occasyons brekyng out of theyr membres yet for all those horryble dedys done by them they be the chyldren of god styll neuer become y e children of y e deuyll for all y e doing of theyr horrible dedes bycause they do thē not of malyce nor of purpose but of fraylty onely weykenes ye se good reders openly that yf Tyndale in thys hys heresye false exposycyon of saynte Iohn̄ sayd trew then sholde saynt Iohn̄ hym selfe say vntrew where he sayth y t
able to bere hiÌ„ downe a lytell wynd able inough to blow away a fether Then wolde ye wene that he accuseth Dauyd and the electes bycause they be so lyght and so frayle to falle vpon suche occasyons as be stronge to them by reason of theyr owne feblenesse Nay forsoth For here ye muste remember that to prouyde theym theyr excuse in thys poynt was the cause for whyche as I tolde you before he layed for a fundacyon that god at soche tymes fyrste wythdraweth hys hande of hys helpe then muste they nedes be weke feble and frayle And so theyr fall cometh of the occasyons the occasyons be myghty to them by reason of theyr feblenesse And theyr feblenesse cometh of the wythdrawynge of goddes hande And he wythdraweth it wythout any desert and defawte of them onely to kepe them from the synne of takyng their good workes for theyr owne And so is there in all the progresse of theyr dede nâ— dedely synne in them self syth the occasyons that bryng them to it be wythout theyr owne fawte strenger then they and by reason of theyr fawteleste feblenesse cary them clene awaye And thys is as ye se the fyrste goodly cause for whiche Tyndale wyll make vs wene that the abomynable dedes of electes be no dedely synnes bycause of the greate occasyons Agaynste whyche yf the mater were worth the argument we wolde prece vppon hym sore wyth the synnes of the reprobates and bere hym in hande that some of theym haue as greate occasyons of theyr synnes somtyme as is a churlysshe answere to the kynge of a man or the syght of a naked woman out at a wynddwe for aduowtry And we wolde then aske hym suche questyons forther eyther of holdynge of goddes hande ouer them or wythdrawynge hys hande of helpe from them wyth other dyuerse dependauntes theruppon whyche euery lerâ—ed man may some fynde out hym selfe and almoste vnlerned toâ— whiche when Tyndale sholde answere to he sholde soone make euery wyse man se that in thys chapyter of the order of theyr eleccyon he hath elected and chosen a very folysshe order But for as myche as the foly therof is open and playne of it selfe we shall let the forther dyspycyons of thys poynt passe as agaynst which saynt Poule playnely speketh and sayth vnto vs God is faythfull whyche suffereth you not to be tempted aboue y â— that ye maye bere but maketh wyth the temptacyon a way out also that ye maye well weild yt By whyche wordes thys poynte of occasyons aboue our power is clene caryed awaye and it is clerely determyned that god suffereth no suche temptacyon to come vnto vs but suche as we maye bothe reprobates and electes be able to wythstande if we wyll thorow the assystence of goddes gracyous hande whiche he neuer wythdraweth but in the fawte of our owne wyll and neuer denyeth to put it forth vnto vs yf we call therfore and wyll take holde vppon it And therfore syth as I saye the reprofe of thys fyrst poynt is playne I wyll now passe it ouer and se what substaunce is in the seconde The seconde thynge is that as soone as they be rebuked and theyr fawtes tolde them they repente immedyately and turne agayne mekely For thys he sayd .ii. or .iii. tymes in two or thre chapyters and now he confermeth it wyth hys ensample of Dauyd whyche dyd so as he sayth at bothe tymes But yet is thys but barely layed forth for the order of y â— electes For of trouth thus do some reprobates to amoÌ„ge repente not onely when they be rebuked but also before to and be forgyuen at theyr repentaunce and penaunce as well as be y e electes as longe as they do so repente tyll they be dampned bycause they dye at laste impenytent And also thys is not proued to be alwaye trewe that euery electe repenteth at the fyrste rebuke and mekely returneth wythout resystence though Dauyd so dyd twyse There is I truste many a man in heuen that was rebuked thryes of some one fawt and defended it full styffely before he repented and yet ameÌ„ded after full well And for ensample we nede no ferther than the blessed apostles and specyally saynt Thomas of Inde whyche lefte not hys dyffydence and dystruste neyther at the fyrste spekynge nor the seconde nor tyll he put hys fynger in god almyghty hys syde But Tyndale excuseth all that by beynge amased as he doth all the electes horryble dedes by beynge in traunces and slepes as he doth Dauyd here For that is y e thyrd poynt and the moste specyall excuse of all electes from all dedely synne in that they be a slepe all the whyle they do it For thus sayth he of Dauyd as ye haue herde How longe slombred he oâ— rather how harde in slepe was he in the adultery of Bethsaba and in the murder of her husbonde Vriah More Dauyd was here in a very longe slomber a very depe dede slepe in dede yf he dyd all those deuylysshe dedes in hys slepe Tyndale of lykelyhed laye nere hym and herde hym all the whyle snorte and â—owte And yf he so saye that he dyd then is hys tale as full proued as is any parte of all hys heresyes And except he saye it of hys owne certayn knowlege he shall ellys neuer make me byleue y â— Dauyd dyd spye her and sent for her and talke wyth her and gete her wyth chylde and sent for her husbande and deuyse the murder wryte y e leter sent the man to hys deth and all these dedes in dyuers dayes all thys whyle styll a slepe But Tyndale wyll haue hym a slepe nedes for the defence of hys owne folysshe heresye wherby he techeth vs y â— the electe is by fayth borne of god and therfore doth neuer synne wyllyngly nor consent to synne nor caste of the yoke of the lawe nor the loue to the lawe of god And therfore he sayth Tyndale Now in all that longe tyme from the adultery of Bethsabe vntyll the prophet Nathan rebuked hym he had not loste his fayth nor his loue vnto the lawes of god no more then a man loseth his wyttes whyle he is a slepe More Lo bycause he was all this whyle a slepe therfore in all thys whyle he loste neyther fayth nor loue to the lawe no more then a man loseth hys wyttes when he is a slepe Is not here a wyse tale trowe ye excepte that Tyndale hadde eyther loste hys wyttes or els were hym selfe a slepe whyle he wrote thys he coulde neuer for shame tell vs thys tale what calleth he losynge of fayth or loue no thyng but such departynge therof as he neuer cometh to it agayn If that be so then Tyndale setteth our sauyour Chryste to scole and techeth hym to speke For he sayth in the gospell that a man loste one of hys hundred shepe and lefte the remanaunt and soughte the loste shepe and founde it And that the
be saued and therfore bycause of that felynge faythe with whiche he was borne of god he coulde nat consent vnto synne Uery well Than if a reprobate had done the lyke vpon the like occasyon or greatter he had synned dedely for lacke of felynge faythe onely bycause he was nat elected And if he repented alyke vpon lesse occasyon yet he shulde nat be forgyuen for lacke of y e felynge faythe which was neuer gyuen hym but euer kept from hym onely bycause he was nat elected If I aske Tyndale here howe he knoweth or why he beleueth that Dauid was elected to saluacyon what wyll he answere He wyll nat say I am sure bycause the church so techeth hym leste I shulde aske hym agayne whyche churche For than were he forced to graunte that he beleueth the techyng of this comen knowen catholyke churche of ours sythe that his owne vnknowen churche can teche hym nothyng to be the better beleued vpon the credence of that churche nat beynge knowen for the churche Nowe shall he nat fynde as farre as I remembre any playne euident scripture prouing his finall saluacion Than if Tyndall answere that he fyndeth in scripture of his faythe and his repentaunces and nothynge of hys fynall dampnacyon and therfore he beleueth of these lykelyhedes that he was electe to the fynall saluacyon and shall come to heuen at the day of dome for Tyndales secte beleueth nat that he shall come thyther afore I wyll nat here preace vpon hym with y e samples of suche as he hath sene here lyue well beleue well after his owne opinyon bothe whyle he beleued well hym selfe and syns he beleued wronge of whose saluacyon yet he maketh nat him selfe so sure as of the saluacyon of Dauid but holdynge my selfe for this tyme satisfyed that he beleue it so well vpon good likelyhedes that he shulde nat beleue a man that wolde without good profe tell hym the contrary I shall no more but praye hym to be so resonable and so indifferent agayne towarde vs as to gyue vs leaue in lykewyse to beleue vpon good lykelyhedes that Dauid consented to synne and nat to beleue him that without good profe wolde with his bare worde make vs wene the contrary and boldely bere vs in hande that whyle he wrought so moche wyckednes he was all y e while a slepe In whiche poynte as I haue before proued in another chapyter by lyke mater if he were so a slepe his very fyrste fallynge into suche a slepe was hys owne wylfull neclygence whyle he beginnynge to be moued vnto leudenes at the fyrste syght of Bethsabe stode styll and fedde hys deuelysshe delyte in beholdynge her and thereby wyllyngly suffred the dethe of synne to entre into his hart by the glas wyndowes of his eyenâ— wheruppon all that euer he dyd after pursuyng therupon all had he bene in such rage that he neyther wyste what he dyd nor where he were shulde haue bene imputed vnto hym as he that synfully drynketh hym selfe dronke dedely synneth and shall dye also yf he kyll a man in that dronkenesse Nor it excuseth nat Dauid nor no man elles that Tyndale sayeth There is no man so good but that there cometh a tyme vppon hym in whyche he fealeth in hym selfe no more fayth or loue vnto god then a syke man oftymes feleth the taste of his meate â— whyther thys happeneth vnto the best men or nat god wote I can nat tell I wote nat what affeccions they fele for I am none of them nor I fere me Tyndale neyther as wyse and experte as he maketh hym selfe of theyr felynge wolde god we were bothe of the beste so the beste were neuer the worse nor waxen as euyll as we and we made theyr matches in that maner wyse But this dare I surely saye that whan so euer the best is in such case it excuseth nat Dauid fro dedely synne For than is the â—este very nought And fynally for conclusyon of Dauid his dedes where Tyndale sayeth he coulde nat synne dedely bicause he was an electe for whiche cause god kepte hym thorowe the felynge fayth from consentynge to the seruyce of synne and fro the malyciouse castynge of of the yoke of goddes commauÌ„dementes from hys necke it appereth wery well that of hys necke was it ones whyther hym selfe caste it of or Bethsabe toke it of bycause he shulde not come yoked to bedde For well we wote it hylde hym not wythin y e hedge of goddes commaundementes but that he thruste hys hed thorow and brake a couple of them and ranne vnyoked a good whyle And it wyll I wene well appere also that he caste of the soke hym selfe then wyll all the dowte stande vppon thys onely worde malycyously whyche worde how Tyndale taketh that can I not tell but excepte he take it for no malyce by cause it was all for loue Ellys yf he agre that the contempte and dyspysynge of goddes lawe maye be called malyce and a malycyouse castynge of of the yoke of goddes lawe bothe fro loue and drede as I wene it is expouned in god almyghtys vocabulary then drede I no thynge but that it wyll well appere agaynste Tyndale all the hole mater bothe that Dauyd agreed and consented to synne wylfully caste of goddes yoke malycyousely to This wyll well appere I say by pâ—ayne euydeÌ„t scrypture For after those horryble synnes so comytted by Dauid hys dedely dedes so dyspleased god as it is wryten in the xii chapyter of the seconde boke of kynges that he sent Nathan the prophete vnto hym whyche by the coÌ„maundemeÌ„t of god after y â— he had put vnto hym the parable of the rych man that toke away the pore mannes shepe therby made hym gyue sentence vnware agaynst hym selfe he sayd forther vnto Dauid as in the person of almyghty god in this maner wyse as foloweth why haste thou then set my worde at nought and done euyll in my syghte Thou haste kylled wyth swerd Uryah Hetheus and hys wyfe hast thou taken to thy wyfe hym hast thou slayne wyth the swerde of the sonnes of Ammon And therfore the swerde shall neuer be taken awaye from thy howse bycause thou hast despysed me and taken to thy wyfe the wyfe of Uryah Hetheus And therfore thus sayth our lord Byholde I shall reyse vp euyll agaynst the euen out of thyne owne howse I shall take awaye froÌ„ the thy wyues before thy face gyue theÌ„ vnto one y t is nyghest vnto the he shall lye with them in y â— syght of this sonne For thou haste comytted thys dede pryuely but I wyll accomplyshe this my worde in y e syght of all Israell this sonne Lo good reders here se ye very clere that where as Tyndale sayth that Dauid in all those horryble dedes dyd yet no dedely synne bycause he sayeth he consented not to synne nor dyde none of these dedes wyllyngly nor cast not of the yoke of loue towarde the lawe
other place to which this mater moche more apê‘tayneth yet syth Tyndale sayeth here hym selfe that the cause why no suche glose nedeth to those wordes of oure sauyour is bycause that saynt Peters faythe neuer fayled in his owne persone he confesseth thereby that if it euer at any tyme fayled in his person than at the leâ—te wyse some glose there nedeth And than dare I be bolde to say that if there any nede the glose thaÌ„ that he mocketh let him reherse it right is suche as he wyll nat thys fyue yere fynde a better But leauynge that glose as I say tyll I come to my dyaloge yet to se in the meane whyle whether any glose neded or none syth Tyndale agreeth that there neded if y â— faythe at any tyme fayled in saynt Peter I shall nat lette for his pleasure ones agayne to serche whether the faythe at any tyme fayled in saynt Peter or no. And to th entent that we may deale well and playnly to gether let hym me fyrste agre to gether what the thinge is whervpon we dispute For he vseth often whan he is conuycted to say that he toke thys worde or that worde otherwyse than we take hym therein Let vs therfore fyrste bycause we speke of faythe here hym declare what hym selfe calleth faythe To thys after that he sawe hym selfe shamefully confuted concernynge hys heresye of fayth alone suffycyent for saluacyon he sayth that he calleth not a dede fayth any fayth but he meaneth all waye by fayth a very chrysten fayth that hath the loue therwyth by reason wherof it can not but worke well Now shall ye se how courteysely that I shall handle Tyndale For all be it ye se well that I myghte by many meanes and many playne authorytees as well of saynte Iamys as saynte Poule and the very gospell to conuycte hym in that poynte as I haue often done all redy yet shall I for hys pleasure lette all that passe for thys tyme and take fayth as he sayth he taketh it hym selfe But then aske I Tyndale thys tyme whyther that in the tyme in whyche Peter forsoke and forswore Chryst he dyd byleue wyth suche a bylyefe that then wroughte well wyth loue If he saye ye then syth the worke that he then wroughte was the forsakynge and forswerynge of Chryste it muste nedes folowe that he sayth that the forsakynge and forswerynge of Chryste was a good worke And then wyll it theruppon folow that syth saynte Peter wepte sorowfully therfore he was vere sory and sore repented hym that he hadde well wroughte wyth loue and done a good worke So that I se no remedy but that Tyndale muste nedes be he neuer so loth confesse and graunth vs that saynt Peter in that tyme dyd not byleue wyth loue y â— wrought well Now thynketh me than that bytwene Tyndale and me there lacketh now but one thynge and that is what we call faylynge For the better perceyuynge wherof I wyll aske Tyndale thys If saynt Peter had holde on styll in that forsakyng and that periury styll all hys lyfe so fynally dyed therin and had yet for all that all the whyle byleued in hys herte all the artycles of y e trew fayth the coÌ„trary of all y t he sayd not onely rayled no thyng all y e whyle agaynst Chryst but also loued hym to sauyng not so well but y t he wold rather forswere y t euer he sawe hym then to suffer payne sorow for hym I aske I say of Tyndale yf saynt Peter had contynued his lyfe dyed in this state had not then at no tyme in his lyfe his fayth y t Tindale calleth fayth y t is to say his bylefe with well workyng loue fayled hym yf he say no theÌ„ wyll it folow vpoÌ„ Tindals word y t there may be many faythfull folke wyth a well workynge loue eternally dampned in hell excepte it be false that our sauyour sayth He that denyeth me before the worlde I wyll denye hym before the angels of god and he that wyll saue hys lyfe in thys worlde shall lese it The moste parte I suppose that of the chrysten people shall be dampned the cause of theyr dampnacyon shall be that where as they byleue ryght and loue god also so farre forth as he wyll let them liue as they lyst and make mery and bynde theym to nothynge that they haue no lust to do loue hym not yet so suffycyentely as for the loue that they bere hym they wyll rather forbere the pleasours of theyr lyfe and also rather dye then dedely to dysplease hym by the doynge of any suche thynge as he wyll rather that they shall dye then do it Now se I therfore no remedy but that Tyndale muste nedes agre that yf saynt Peter had in such state lyued and dyed hys fayth well workynge by loue had fayled hym Then syth it hadde then in sometyme at the leste wyse fayled hym lette vs deuyde that tyme of that state of hys from hys fyrste denyeâ—ge and forswerynge vnto the very minute of hys dyenge supposynge to contynue styll and dye to in the same state into fyue egall partes yf it please hym and then haue we fyue tymes all of one fasshyon to whyche fyue tymes Tyndale yf it please hym maye gyue names to and call them A B C D E. Now saye I than syth Tyndale muste nedes agre y t nâ— some of these fyue tymes Peters fayth fayled I aske in whyche of them wherto syth they be all fyue of one fashyoÌ„ concernynge hys fayth he muste nedes graunte that in all fyue it fayled hym Let vs now then somwhat chaunge our case from that that myghte haue ben in to that that was in dede And after that Peters fayth had fayled in the thre fyrste tymes that is to saye those that are named ABC partes of the hole tyme wherof ABCDE were all the partes lette vs put that in the fourth parte â—hyche we called D Peter reâ—ented by helpe of goddes grâ—ce thorow y e meane of Chrystes foresayde prayoure and thâ—t hys lâ—â—ynge bylyefe so came to hym agayne in that â—yme whyâ—h we â—â—lled D and that he wolde euer after â—ather suffer tenne tymes to dye then onys to forsake god agayne Now aske I Tyndale whether y â— not faylynge of his fayth now in the latter partes of hys tyme y t is to wyt in D E doth now make it trewe that hys fayth fayleth hym not before whyle it fayled hym in dede in the thre formar tymes ABC the thre partes of hys hole tyme ABCDE Now what Tyndale must nedes answere vnto thys he can tell well inough I warraunt when he loketh in hys carde vpon those letters in hys crosse rowe For there he muste nedes se that though hys fayth fayleth neuer after whyle it fayled not yet before whyle it fayled it â—ayled ê‘de wherof the prefe is so playne vppon hys crosse row that he muste nedes se