as you do your selfe ye vse a similitude of the sonne and fyre which manner of teaching Christ vsed muche by thynges corporall and visible to make some explication of thynges inuisible and incorporall and so to induce men to the vnderstandyng of them whiche for my part I much allowe and onelye fynde this faulte in some of your sorte that albeit in you Similitudes be necessarye to plaine teachynge they allowe and approue similitudes for corroboracion of your doctrine yet when your doctrine shuld be impugned they can not abyde similitudes but they say streight as they here of them fye on them Blynde not me sayth he by similitudes but comme to the playne matter and yet somtyme the matter is so darke as it can not be perceiued without the spectacles of a similitude or parable and anon the similitude well considered the matter that was darke is sene by and by For a similitude is as it were a speach of the wordes thinge togither for bothe the thing resembled and the wordes also speaketh at ones But nowe to your similitude whereby ye entende to make men perceyue howe it might be that two thinges conioyned together may haue dyuerse effectes and so eche one of them to worke his effecte apart without confusiō For so ye say doth fayth and charitie The sonne and fyre ye saye haue eche one of them heate brightnes and the heate warmethe and the brightnes shyneth So as by this similitude we maye vnderstande that from god whome ye signifie by the sonne or fyre is gyuen to man before he be iustified two vertues fayth and charitie whereof fayth shyneth and charitie warmeth And in dede the effect of fayth is properly to illuminate the vnderstanding and of charitie to warme and kyndle mans colde and earthly affection Nowe if the iustification of man implied onely the expulsion of darkenes frome mannes vnderstanding theffecte of fayth wolde suffice but seinge god in iustificaciō moueth mans hart and kindleth loue in it whye may not these two vertues with their two effectes by goddes workyng concurre in mans iustification your similitude letteth it not but rather confirmeth it As for saynt Paul declareth plainly that albeit he speaketh sometyme of faith without mencion of charite yet he meaneth not faith as a bare foundacion but fayth with charitie And as euery foundacyon corporall is fyrst in prioritie of tyme. So is euery foundacion intellectuall fyrst in prioritie of nature And therfore because nomā loueth that he knoweth not before fayth that bringeth knowlege must nedes p̄cede and fayth that hath not charitie is dead so as by these .ii. vertues god resuscitating man in iustificacion from the death of sinne to lyfe Iustificati◠gyuethe the gyftes of knoweledge and loue that is to saye faythe and charytye beinge god onely the officer him selfe that iustifieth and to hym ye maye put onely and onely for he is the iustifier and requireth only of man mary that he wyll haue done to receyue and vse these vertues as he giueth them And this is the plain teaching and agreable with scriptures whiche must be so vnderstanded as one parte may be consonante to the other withoute suche hackynge as ye make of it God gaue Abraham fayth wherewith to beleue hym and charitie wherewith to loue him and Abraham as he beleued god so he loued him both together And if I shuld returne to your similitude when mē say that they shuld plant their vines where the sonne may shyne on them do they affirme that the brightnes and lyght of the sonne giueth the comfort to the vynes or rather the heat The speach is of the brightnes as a parte may signifie the hole but in the heat is theffect Ye dalye in the matter to triumphe ouer me take vpō you the parte of a mediatour betwene the two sisters faith and charitie and ye commende charitie for manye good properties forsothe but ye say the elder sister faith hath the iustification by scripture Is not this properly handled in so serious a matter But ye requyre scripture of me whiles ye daly talke your selfe without scripture As for scripture this I saye to you that and ye note scripture ye shal fynde in the true sense of it that as the promysse of god is knit to fayth so it is knyt to loue as lyfe is promised to men beleuynge so it is promysed to men louynge And as often as saynt Paule nameth fayth not speakinge of loue so often and oftener doth saynt Iohn̄ in his epistles speake of charytye without mencion of fayth and declareth plainly that he that loueth not is in death and he that loueth not knoweth not god And as saint Paule sayth to the Hebrues he that commeth to god must beleue So Christ said in the gospell of saynt Ihon̄ No man he sayth commeth to me without my father draweth him the sense wherof is but by loue wherewith saynt Austine saith god draweth vs accordynge as god by Moises signified to vs that he sheweth his mercye to them that loue hym It is true we can not loue god onles he prepareth our harte and geue vs that grace no more can we beleue god onlesse he giueth vs the gyfte of belefe And so god is the author of all our welth and our helper that we may worke with him and he is the only iustifier God the on◠iustifier the only sauiour and onely mediatour And as for the speache of onely faythe iustifieth the scripture hath not yet hath ben spoken by some lerned men to exclude the workes of Moyses lawe wherein S. Paule laboured in his epistle to the Romaynes where S. Paule speaketh not of the aduerbe onelye nor he hathe not this fasshyon of speach faith iustifieth but in this wise we be iustified by faith and attributeth the act of iustification to god And S. Augustine sayth plainly that for the more playne vnderstandinge of S. Paule god inspired S. Iames to write his epystle And further saint Austen saith that S. Paule speakyng of fayth dyd euer meane such a faith as had the gift of charite with it wherof he spake to the Galathiās Neque circumcisio neque prepuciū est aliquid sed fides que per dilectionem operatur And to the Corrinthians he that hath not charite is nothing And therefore as scripture testifieth that god maketh his promyse to thē that beleue in him so it testifieth that god maketh his promyse to them that loue him as saynt Iames writeth And by the wyse man god sayeth I loue them that loue me Saynt Iohn̄ affirmeth he that loueth not god knoweth not god so as without I loue I can not frutefully beleue no not the belefe of knowledge as saynte Ihon̄ declareth whereby appeareth that the yonger sister charite for so ye speake of her hath office to helpe her elder sister faith in iustification But ye nowe presse me to shewe you scrypture in this forme of sillables Charitie iustifieth And yet ye
realme sowing most pestilēt heresies yea and that wittyngly whiche is the synne agenst the holy gost whiche when all synnes be they right greuous shal be forgeuen yet shall this your vngodlye impiete be neuer forgeuen Vvin. Yet Vvin ix article YOu say that fayth is thassueraunce of the promyse of forgeuenes of sin̄es Ioye If faith be that same certitude and assured persuasion as Paule saith assuring you of your iustification why then adde you your vncertayne condiciō waueryng vpon your sinfull works which as they be vnstable vnperfit sinne so can they neuer make you a quyet trāquyl conscience nor certify you of your iustificatiō God so sayeng Thou labourest in the multitude of thine own wayes and yet thoughteste thou them neuer enoughe Adde no condycyon on your behalfe therfore oh Wyn. into your owne condempnaciō Christ neuer taught you to beleue vpon a condicion but saide symply and playnelye Beleue and thou art saued Adde not to goddes worde lest ye be condempned for a lyer Wynch tolde Martyne Bucere that he and his wolde not receyue the doctours as Wyn. wolde I coulde brynge Austen Hierom Origene and many other autentyk writers agenst hym selfe but let vs see whether he wyll beleue this one doctor saint Ambrose thus writing vppon the first epistle to the Corrinthes saienge This thinge is constituted of god that who so beleue in christe he is saued without any worke only by faith frely receiuinge the remission of hys sinnes What can be spoken more plainlye Nowe make an ende Wyn. and conclude your arrogant articles Vvinton̄ AS for your talke in the lawe it is not worth an hawe for it is besides the matter and before aūswered my sayenges ye can not improue sauynge that ye saye I may not adde to gods word whervnto I wyll aunswer that I adde not but only marke and note what gods worde conteineth And when I se so many tymes yf required of vs I knowe none other englysshe name to signifie what that is A discussio◠what is adding to god◠worde but a condicion And here let vs dyscusse what we shall cal addyng to gods worde If ye cal thinuencion of a newe worde whereby to discerne what is written in scripture as I or you vnderstand it an addicion to gods worde then do you and all your secte offende in deuysynge the wordes office and correlatiue to signify what fayth doth and howe it apprehendeth the promyse whiche I thynke the spirite wold not suffre you to do if it were addynge to goddes worde Moreouer I thynke ye call not addyng to goddes worde thaddynge of an other language wherein to expres gods worde by other syllables thē it was first spokē in For then were the world on both partes in a great offence being gods worde translate into so many tōgues nothing like the original tongues of greke or Hebrue Whereby appeareth that beynge the true sense kepte hole and entier the letters and sillables maye be altered withoute daunger as the language requyreth without any contradiction of this texte for not addynge to goddes worde Furthermore yf thexplayninge and openinge of scripture with mo wordes in the same language with similitudes also to giue more light to the true sense ye meane to declare were adding to gods worde I am sure ye wolde not haue trauailed so much in thexposicions of scriptures as ye haue doone in youre sundrye bokes And speciallye where ye make a drinking of christes holly supper ne haue vsed the similitude ye haue done of the sonne and fier for declaration of the secrete workynge of fayth alone yf ye had taken that for addynge to goddes word When ye rayle of me vncharitablye and deuyse for your purpose that is not true we can not cal that adding to gods word that is all besides it and contrarye to goddes word When I saye to you that it is pitie to see the giftes of learnynge in you and many other so abused and abhominacion most detestable to se the pretēce of gods worde to couer so many deuelyshe and detestable wordes of sclaūder malice myschief and heresy wyll you saye that I adde to goddes word herein bicause it is not there directlye spoken of you ye can not truely For albeit it be not specially wrytten of you yet because of a generall warraunt of scripture that we maye saye and wryte that is truth and edyfieth ye can not say I adde herein vnto gods worde but accordynge to goddes worde saye truthe And so likewise in euery other iuste honest and holy thynge Who then doth adde to goddes worde Only he that calleth scripture whiche is not scripture or reporteth the sence of gods scripture amisse For such one frameth hym selfe an ydol in his own fansy and worshippeth it for gods truth falsely Suche men adde to gods worde and reporte not god truely and therefore as the texte sayth shall be condempned as lyers And this is the true vnderstandynge of this texte broughte in by you Adde not to goddes worde Whyche I haue harde manye tymes vsed lyke a keye to cleue logges and therfore haue discoursed thunderstandynge of it As for the sayeng of saint Ambrose maketh nothing agaynst myne article For in the begynnynge when the contention was betwene christe Moyses lawe by faith was signified hole christ and by workes the lawe of Moyses and in this strife where fayth and workes stoode in contencion one against a nother the speache onely fayth was spoken of that good faith only to exclude Moyses lawe with the receyuynge or not receyuyng wherof christendome was troubled For els onely did neuer exclude the familiar companye of faythe with charitie that stode of the same side that faith doth And so you youre selfe vnderstande it that charitie is there and not excluded And the precyse wordes wtout any worke exclude onelye the workes of the lawe for the workes of receyuynge and vsynge the giftes of fayth loue must nedes be there as is before declared And nowe to the article that foloweth in youre boke whiche article ye call myne and I am very glad so to take it it foloweth thus Vvin. x. article A man beynge in deadly synne maye haue grace to do the workes of penaūce whereby he maye attayne to his iustification Ioye And I say the contrarye That a man beynge in deedly synne maye haue no grace to do the workes of penaunce as I feare me it wyll be verified of Win. hym selfe But the Lorde conuerte him ones so that all men maye se his open frutes of repentaunce for his greuous persecution of Chrystes membres and heare hym openly with teares recanting his false doctrine wherby he hath seduced many a symple soule This is lo his doctrine A man must do the workes of penaunce before he be iustified and so by suche workes merite and deserue his iustification and forgyuenes of synnes Here thou seest christen reader that suche a man hath no nede of Christes death but for such men sayth Paule Christ is
doctrine but eche one man to be a churche alone and therefore eche one man to fast alone if he fast at all without daies appoynted for the hole body to faste together Note wel tâ— inconuenieÌ„â— of alone Eche one man to praye alone yf he prayeth at all withoute dayes or houres appoynted for the hole bodye to praye together and so all to be alone alone alone myne owne self al alone And then to be deuoured of the deuyl alone without comforte in wildernes alone and so synge vp the free mannes songe of alone whiles we be here as thoughe there were none other life after this for thitherto wil resort the issue of the sore when eche man presumptuouslye geueth him selfe alone an vnderstandynge of goddes scriptures and contempnynge that other men deuout and lerned haue wrytten trust to theyr owne sense contrarye to the wyse mans aduertisement or rather lustelye so to bost forth for knoweledge that they lyke to saye they knowe because they wolde in dede haue it so taken whether it be so or no. Obstinacy in â—resumtyon â—f knowlege And suche men what so euer is sayde to the contrarie of that they ones say they knowe eyther they make a lyppe at it or yelde with sylence to seme to gyue place to auctoritie for the tyme or yf they dare speake lay theyr hande on their brest and saye they spake as theyr conscience serueth them or tell howe they haue prayed for grace can not beleue the contrarye some lyfte vp their eyes and wysh that the truth may sprede abrode that hath ben longe hidden And thus as they wolde haue it they wyll haue it be clerely deefe to any other teachynge And therfore as I haue rehereed after contempte of thexposicions of other they say gods wordes be playne to proue mere necessitie and yet they myght say otherwyse they wold for any necessitie that forceth theÌ„ so to say for the scriptures they bringe in enforceth theÌ„ not at al and that they know wel ynoughe myght therefore in the predestinacion election of god confesse with me ignoraunce yf they lysted so to do For of my selfe I shall saye thus what so euer opinion men wolde for their purpose haue persuaded of me abrode that I shuld vse carnall wytte and sophistrie in thentreatyng of scriptures I protest openlye and take god to recorde that I neuer yet durst be so bolde to gather any seÌ„se of the scripture but such as I had redde gathered alredy in good authors whose spirite I durste better truste then myne owne I knowledge and confesse myne owne pouertie therein I knowe none opinion of myne own fyndynge in scripture and what so euer gyfte other haue scripture is to me ouer darke to vnderstand it alone without the teachynge of other suche as haue lefte their labours therein in writinge behynd them Of whom togither with the scryptures I haue learned to speake of predestinatioÌ„ as I haue written and of iustification thus That god only iustifieth man accordyng to the scripture before alleged Quos uocauit iustificauit and in an other place Deus iustificat And herein the worlde maketh no controuersy A controuersie there is howe God worketh this iustification in man whether to iustifie man he giueth hym one gyfte of fayth or two gyftes of faith charitie And in this coÌ„trouersie one thing is very peruerse that those which saye that god iustifieth man with one gift of faith onelye wyll be seene more to extol god in his fauour vnto man then they that saye God geueth three gyftes in the iustificacion of man And because the worde onely that hath and doth meynteyne muche bablynge hath ben ioyned by theÌ„ to fayth to say that onely fayth iustifieth to defende that they trouble the people with a fyne distinction of offices say that in iustificacion of man it is the onely office of fayth to iustifie charitie and hope there waytynge without office whiles the man be iustified A prety shifâ— from onelye fayth iustifieth to faytâ— onely iustifieth and an aâ—row differeÌ„câ— to the rudâ— reader And so onely is nowe shifted froÌ„ fayth to the office of fayth And these be they that accuse other men of darknesse But the scripture telleth me that he who loueth not remayneth in death And therfore if the state of a iustified man be life in Chryste Charytye whych is godlye loue hath as well her offyce in iustyfycacyon to gyue lyfe as faythe hathe her offyce to be 〈◊〉 knoweledge the mooste certeyne grounde and foundacyon of it and hope her offyce to be placed and establysshed vppon them bothe In receyuynge of whyche gyftes how man worketh by goddes callynge to turne to hym and vse that is offered of hym accordynge to their effectes I shall speake after at large aunsweryng you mayster Ioye who semeth so to terme suche workes as I saye man doth to atteyne iustificacion as thoughe I mente daye workes or weeke workes and eyther not knowynge in deede what I ment with Barnes in workes before iustificacyoÌ„ to thatteynyng of it or elles dissemblynge youre knoweledge to engendre matter of skoffynge ye triumph of me at your pleasure whiche I shall pretermytte and somewhat open of what force your matter is that ye violently wrythe out of scripture And fyrst ye bryng in that if Winchester hath done al that god hath commaunded hym he is but a seruaunt vnprofitable And this text of scripture ye bringe in to dimynyshe the estimacion of good workes And thus gods holly scrypture is prophaned by you the wold be sene to vtter onely that the spirite of god telleth you with suche a mere sincerite that it hath nether hony nor waxe An expositioÌ„ of the scripture that we be seruauÌ„tes vnprofitable For this text of scripture is wrytten to admonishe vs what a good lord we serue of god who hauyng no coÌ„moditie or profyt by our scruyce doth neuerthelesse alowe and commend our seruice So differeth the seruice of god and the deuyll the seruyce of god from the seruice of man For the state of a seruaunte amonge men is to do their maisters profit and not their owne forsomuch as they be seruauntes And therefore to an euyl seruaunt it is said commonly as a rebuke Thou arte a leude seruaunt thou sekest thyne owne gaine and not thy maysters But in the seruice of god such as be seruauntes professe openly and truly affyrme that they be vnprofitable to theyr lorde god as the text by you broughte in testifieth who nedeth no seruyce of vs ne can not be increased or diminished by profyt or lacke of oure seruice And yet he hathe so muche care of our welth that albeit oure seruyce is not profitable to him yet he coÌ„mendeth it because it is profitable to vs and therfore saith to a good seruaunt Euge. Well sayde seruaunt that art good and faythful because thou arte faythfull in a fewe I shall appoynte the ouer more And moreouer declarynge howe our
knoweledge to come to hym So he gaue charitie to loue him So as wheÌ„ god calleth man to hym there in the turnynge of man and goynge to god god addeth to fayth loue accordynge as saynt Austen sayth Credere in deum est amando in eum ire To beleue in god is by louynge to goo vnto hym And therefore ye shall not take that aduauntage of my there which worde there placed as it was then spoken to Barnes had an other signification special then ye by allowynge of it wolde haue it signify For it was not spoken in this sense that your doctrine teacheth whereby to signifye that who so euer loseth charitie loseth also fayth but there where god giueth faith he gyueth also charitie â–ª bycause fayth withoute charitie remayneth deade Ioye What then Wynchester Vuin vii article To thattaynment of iustificacion is required fayth and charitie Ioye Fayth onelye sayeth Christe and Paule is requyred to thattaynemente of the iustificacion whiche is of God nether is charitie excluded from fayth but from the efficacye effecte and office to iustifie For to this effecte and offyce is fayth alone sufficient effectuously As from fyer or from the sonne we exclude not heate nor bryghtnes but yet haue heate and brightnes their sondrye effectes and offices for the heat warmeth and with his brightnesse the sonne shyneth and gyueth lyghte Charitie hath many fayer effectes and offyces attributed onely vnto her selfe as proper and is hyghlye commended for them as is faythe extolled of Paule for her offyces in the Hebrewes And I dare saye charytye is contente with her owne workes called benygne pacyente c. so that she desyreth not to put her elder syster faythe oute of her cheif offyce nor yet to vsurpe any parte therof whose offyce pryncipall is alone to iustifie but and yf Wynchester wyl defraude faythe of her effecte and imparte it vnto charytye he shall offende both charitie and fayth This is certayne that yf charite had had any such an excellente effecte and offyce as to iustifie Paule wold not haue omytted it but wolde haue geuen her the glorye thereof settynge it forthe before al sayenge Charitie iustifieth charitie is benygne pacyente c. I wolde Wynchester wolde ones shewe vs where he fyndeth this texte in scripture Charite iustyfyeth It is wrytten in many places fayth iustifieth by faythe god testifyed our fathers to be iustified yea and that wythoute the workes of the lawe Frelye doubteles are men iustified by grace sayth Paule throughe the raunsome and redemption made by the anoynted sauyoure whom god the father hathe set forth to be the free mercifull gyfte or seat of mercy therevpon to be appeased through faith in his bloud set forth I saye to declare hym selfe faythfull and true of hys promysse concernynge the forgeuenes of synnes hytherto commytted and paste whiche synnes God the father had not anon punisshed but paciently suffred them to declare his longe suffringe and hym selfe to be true of his promise at this present time when hym selfe wolde be knowen and declared faythfull and iuste in that he iustifieth who soeuer beleueth and lyueth in Iesu by faithe Where is then thy gloriouse bostynge oh Wynchester It is playnlye excluded and shut out of dores By what reason by the reason of vertue workes No no but by the reason of faith we conclude therfore saith Paule that by faith a man is iustified wtout the workes of the law Lo here is all gloriacioÌ„ of workes blowen downe layde flat in the dust by reason and power of fayth for as fayth humbleth geueth all glorye to god so do workes puffe vp man and ascribe glorye vnto men If the effecte of Christes passyon shulde depende of the condicion of oure workes we shuld neuer be sure and certayne of our iustificacion for all oure workes are vnperfytte and fowle as the sycke womans clothes Paule hym selfe dydde his office so truely that his conscience coulde not accuse hym of anye faut and yet he sayde Non tamen in hoc iustificatus sum yet for so doynge am I not iustified Vvinto I Sayd to thattaynement of iustificacioÌ„ is required fayth charite You saye that Christe and saynt Paule sayth fayth onelye and yet ye sayde euen nowe so ye say a lytle after that charitie is ioyned with the fayth ye speake of and you your self take fayth and charitie for twoo sisters but ye make fayth thelder sister and affirme that in iustificacion charitie that ye cal the yonger sister is not excluded These be your wordes wherin ye saye the same I say as a playne symple man wold wene such as ye take vpon you to teach in englyshe For I say both the systers as ye call them be there ye say they be there also Where is the variaunce then betwene you and me Forsoth in two poyntes One is that ye saye faythe and charitie be both in iustification and yet ye say Saint Paule and Christ say fayth onely wherby ye declare your selfe how much ye regarde their sayenges and that what soeuer they say ye dare if it lyke you saye the contrarye Now for my part I say fayth and charite be both in iustificacion because Christ and saynt Paule say the same An other varyaunce betwene you and me is ye saye albeit both systers faythe and charytye be in iustyfycation yet charytye the yonger syster as ye terme it standeth styll ydle and onelye waiteth vpoÌ„ her elder sister faith whiche faith ye say is only in efficacie effecte and office in iustificacion but not onely in company for fayth ye saye is accompanyed wyth charitie in iustificacion and yet fayth as the elder syster worketh al. I say they be both not only in company in iustificacion but also in office efficacy so as al the coÌ„trouersie in iustificacioÌ„ is come now to this fyne subtyl narowe issue whether charite in iustificatioÌ„ worketh or is ydle The issue of the coÌ„trouersy in iustificaâ—ion â–ª And is not trowe you the discussion of this poynt a worthye matter wherew t to trauel the simple vnexercised wyttes of the worlde And surelye al the disputacyon in this artycle of iustificacion is deduced by discussion thus farre that for all the only onely with so many onlyes which they haue added to faythe to make the speach litigiouse there now is none fouÌ„de amonge lerned men but that saye as ye mayster Ioye say that charite is not excluded from faith in iustificacion but that there is in the iustificacion of man fayth and charitie But the newe secte whiche ye professe to mayntayne the aduerbe onelye saye the offyce of fayth is onely to iustifie and yet charitie is present but is not effectuouse therein So as fayth and charitie beynge two giftes of God gyuen both together the one that is to saye fayth worketh iustification onelye as ye saye and that other charitie for the tyme standeth ydle tyll iustificatioÌ„ be past And to induce men to se this euen aswell
touched then I tolde him howe it foloweth also that by the gyfte of God man myght do good towardes the atteynment of iustification And nowe ye saye I declare how man is iustified by workes and thervpon ye dally howe fayth and workes can not lye in one bedde and one couerlet can not couer them both and Christ is not deuided Wherevnto herken a lyttle here howe wysely ye speake In youre iustification by onelye fayth this I aske who beleueth god or man I thynke ye wyl say man by goddes gift And so God gyueth the gyfte of faythe and man receyueth it do not here concurre in two workes god and mā whiche lye both in one bedde and be couered with one couerlet to thaccomplyshment of iustificatiō And is god so ielouse then that he wyl not haue it spoken when he worketh and man also worketh with him by his gift help Be not we called in scrypture cooperatores dei Dyd not one couerlet couer god Gedeō if we shall speake in your allegory was not Gedeon taught to ioyne him selfe to god to teach his soudiers so to crye in the distruction of the Madianites the sword of god of Gedeon and Domino et Gedeoni After which sort knowlegyng that god vseth the mēbres of his church in the ministery of his workes with mutuall prayer one to helpe an other we say god our lady help vs wherin god giueth the helpe our Lady prayeth for it whiche is a helpe to obtayn helpe so in the honour of god our lady God giueth not his glory from him Therin he is ielouse but god doth cōmunicate his glory in glorifieng of his saintes which then redoūdeth to him And that we may acknowlege in our speach And we englyshe men to whome god hath giuen many victories vnder the banner of saynte George may not we as well saye God saint George as they sayd vnder Gedeon Domino et Gedeoni Goddes honour is nothynge diminished by addicion of his seruaunt to waite vpō him for our teaching therin Gedeō was learned to say Gladius domini et Gedeonis And in this cōmon speach whē men say I thanke god the king Trow ye god is angry with the speach as though it were to homely to ioyne the kyng with god or hath god the lesse thanke that the kynge is ioyned in thākes with him where in dede the kyng hath no thanke but by god and for god and god is thāked as author and the king as gods seruaūt And in this sence the speache was conceyued Mary amonge the rude people by mysvnderstāding there hath growē supersticiō which is a fault annexed to the multitude to do either to much or to lytle the reformaciō therin hath ben expedient but the yonge boye that in thentrie to lerne his letters was taught to saye Christes crosse me spede and saynt Nicholas was for so muche taught no errour at all but saynt Nicholas wel named as one by christes crosse auaūced here to lerning vertue and nowe by power of the same crosse placed in felicite wher he may praye for other to be holpen as he was And god helpeth by giuinge of helpe and saynt Nicholas helpeth by prayenge for the same helpe In confession whereof we set forth the honour of god and magnifie it euen as god wolde haue it magnified who so hath exalted his ministers as to be one with him not by diuision as ye peruersly terme it not as checkemate as ye odiously name it but as beinge participate and enioyinge his glory and his honoure which is not lessed thereby or diminisshed but amonges vs more set fourth and spred abrode And therefore churches and aulters be named with sayntes names not that any saynte is author of any churche for god is onely author ne there can be anye sacrifice and so none aulter but to god onely and yet for memorie of those saintes in whom god is honoured we haue done maye dedicate churches and aulters in the honour of God and this or that saint wherein the saint is remembred as an honorable seruaunte And so when we saye In the honour of god saint George God is named as author of all honoure and saint George as called to the participation of that honour by god accordynge to the wordes of Christ If any man honour me my father shall honoure him ▪ in heauen wherein god spendeth not his honour and hath the lesse him selfe as they wolde persuade that wold not haue saintes named with god in honoure for sparyng of gods honour but god so spredeth his honour abrode and is thereby magnified amonge vs ▪ The catholique doctrine teacheth god holly with his seruaūtes Christ hollye with his preceptes You be the onely deuyders of Christ who can not abide the teachyng of hole Christe whiche consisteth in the due receyuing the benefites of his passion and folowynge hys example This haulfe of Christe ye talke of that he hath suffered for our synne payde oure raunsome satysfyed for vs but the other haulfe that Christe suffered for our example to worke after him that ye can not abide ne digest the preachynge of it Ye saye also ye loue Christe but ye deuyde hym from his seruauntes his sayntes departed vnder a wronge pretence of the preseruation of his hole honour Christe him selfe ye call life but ye cal his seruauntes the saintes departed deade men and for spite cutte of their eares and saye they can not heare bicause they want their bodies Thus do you deuyde christ and make strife betwene his gyftes also with youre only faith where with to put charitie out of office in iustification And ye be verelye they of whome the text of saynt Paule to Timo. may be verified which ye bring in agaynst me Reade the texte as ye allege it again and do as Plato was wonte to do when he redde any thing sayeng do not this touch me As for the matter of actes in the realme whiche ye knowe I make not I wyll not entreat with you beyng matters by the realme agreed vpon accordynge to gods truth which it besemeth me not to call in any doubte But let vs see what ye saye further Ioye But play on yet agayne ones maister Wynchester Vvin. vi article There is euer as muche charitie towardes god as fayth and as fayth encreaseth so doth charite encrease Ioye This is truth nether ought it to be impugned if he take fayth and charitie as Paule taketh them There must nedes some truth be myxt with lyes that he myght the slylyer deceyue and some sugar myngled with his venom that he myght the priuelier poyson Vvinton̄ THus muche ye saye I speake well and so I doubte not I dydde the reste But yet I spake not this after your vnderstāding as thoughe fayth charitie must euer be together in one But to this purpose this speache serued we spake of turnyng to god wherin I sayd that as god gaue man by fayth