scripture the mercye shewed to the thefe hanginge on the crosse to thintent they might haue lesse care for their lyfe in the meane season were not suche learnynge fruteles and perniciouse to the commoÌ„ welth And after this like sort doth Ioye handle the scriptures and goeth aboute with his hatchet to open the locke and with his key to cleue logges Ioye bringeth in another miracle of christe wherein Christe sayde thy fayth hath saued the. And here Ioye sayeth is no condicion but fayth To this I saye that this is not all the scripture and he that wyll truelye iudge of scripture he muste ioyne all together For that is not spoken in one parte of scripture â—e scripture 〈◊〉 but one word in â—se â—our all â—pugnauÌ„ce is spoken in another and all at the laste muste make one worde That is in some parte of scripture attribute to fayth as in this miracle is in a nother parte attribute to charite as when christ sayd Dimissa sunt ei peccata multa quia dilexit multuÌ„ And in a nother place to hope as Spe salui sumus we be saued by hope And we muste omit no parte of the truthe but so vnderstande one as all may be comprehended And here I note vnto the reader this maner of speache in scripture Thy fayth hath saued the without mencion of Christes passion and without mention of god as though a man might arrogantlye saye I haue saued my self my fayth hath saued me wher by euery man myght be noted his owne sauiour But this were blasphemouse sophistrie euen such as men vse nowe a dayes when they wyll impugne suche deuout speaches as hath ben vsed in the church when eche man exhorteth other to saue his owne soule or desyreth an other to saue his neighbors soule or els moueth hys frende by almesse prayer fastynge and good deades to worke the welth of his soule All whiche saluacyons and workes of saluacion good and deuoute men vnderstande to be done as in deede they can not be done otherwyse by the merites of Christes passion and the gyfte of god And yet these beastes that put no difference betwene a keye and a hatchet diffame the speach as though such men fansyed workes of them selfes without god or thought the passyon of christ not sufficiente when in deede it is mente in suche workes onelye to vse the benefit of christes passion withoute presumption to adde or supply any thyng to the same which were a fonde folysshe wycked and arrogant blasphemy And in this matter I speake so much because these ydle talkers wolde discourage vertuouse disposed doers by such maliciouse reporte and sclauÌ„der of theyr good doynges After your leude diuinite ye fall to fond policy and aske whether it be more profitable to take forgyuenes of synnes without condicion or tary whyles the condicion were fulfylled fashion of â—nswere 〈◊〉 for Ioy Whiche question is so fondely conceyued that I wyll aunswere meryly vnto it as the prentyce of London dydde his mayster before the wardens of the crafte vppon complaynte made that the mayster was ouer strete to the prentice in his diete Whye sonne ê™ the mayster to his prentice in the wardens hearinge is not colde mutton good meate is not cold beafe good meate colde capon good meate and somtyme a colde pye Lo ê™ the mayster to the warden hath not my prentyce good cause to complayne The warden checked the prentyce and sayde he was deyntye that wolde complayne of so good fare Wherevnto the prentyce saide that his maister hadde spoken of muche good meate yf a man coulde haue it And so your masshyppe hath said truelye that a man were better yf any thynge coulde be better then God hath ordayned it to take remyssion of sinne without any condicion for then without any endeuoure all shoulde haue it But howe shall we haue it so when God putteth a condicioÌ„ to it We must take gods benefyte as it is offred not as we wold haue it Ye talke of wysshyng as myghte satisfye your appetyte and not as god hath ordeyned declared his wyl And yet as though ye hadde clerklye and substancially handeled the matter ye procede to your triumphe with nowe saye on yet agayne Wynchester and then it followeth in your boke Vvin. iiii â—rticle Ergo by the gyft of god I maye do well before I am iustified Ioye YEa marye this is the conclusion I wayted for Lo nowe hath he concluded of him selfe that he maye do well before he be iustyfyed This his wel doinge standeth vpon the fulfyllynge of his condycyon where ye see he hath his fayth and his workes and yet is he not iustifyed ergo in that same tyme before he is iustyfyed is he not iustyfeyd by fayth nor by hys workes Here ye se playnelye into what confusyon he bringith hym selfe and what it is to reason by his own witte withoute any worde of scrypture Wolde God the papystes hadde no wyser diuines to defende theyr false relygyon selden are these popyshe lawers good deuines He saith he maye do well and I saye he maye do euyll to It becoÌ„meth a lerned maÌ„ so to coÌ„ferre the scriptures trewly vnderstaÌ„den that â–ª he be fewer certayn of his conclusyon But perchaunce he take this worde May for the mery moneth of May next Apryl and then am I content to tary tyll May come agayne for the verifyenge of his conclusyon waityng for his wel doyng for hytherto god knoweth he hath done muche euyll The lorde amende hym before Maye or elles take hym shortly awaye Amen Bycause Win. hath no scripture to proue his conclusyon I wyll helpe hym but yet I commende Standish agenst Doctor Barnes for he layd on scriptures wryten vnwryten englyshed and vnenglyshed as thicke as hayle and vnderstode not one word what he sayd euen the very doctours paynted of Paule to haue erred frome the true faith and loue and are swaruen vnto vayne lyes whiche wolde be sene Doctours of the lawe and yet vnderstande they not what they saye nor of what thynge they affirme But to Wyn. conclusion Thou knoweste good reader that in scripture there is mencioned a dead fayth and a fayned or false fayth And also there is a rightwysenes of the law or our rightwisenes and also a lyke iustification one of faith before god and an other of workes before men When Paule had myghtelye proued onely fayth to haue iustified before God the Iewe not beyng content with this conclusion obiected sayeng What then shall we saye of our father Abraham Gote he no iustification by his workes he was a good father and dyd many goodes dedes It is trweth saith Paule but yet hath he not to reioyce therof before god but onely before men Nowe let vs set vp my Lorde Gardiner in his Veluets and Satyn alofte vpon his mule trapped with veluet with gilden sterups and bridle c. with his ientle men bare head chayned with golde before and after hym Who wyll not saye but
there rideth a pryncely prelate a gloriouse Byshop to orne and honor an hole realme See what a clenly sorte of tall men he hath aboute hym what costely liueries geueth he what a many of idle belies dayly fedeth he Hath not Winch. lo wherof to glorye before men is not this a ioylye iustification Nowe foloweth his conclusion of him selfe sayenge ergo by the gyfte of god that is by these worldely gyftes I may do well before worldlye men of fleshely iudgement before I be iustified before God yet iustified gloriously in which I reioyce before men This is his Iewysshe iustification wherof the Pharisaies so highly reioyced in so muche that Christ tolde them that he came not to call suche iuste men but synners to repentaunce warnynge the people that excepte theyr rightwysnes abounded aboue the Pharisais good dedes they shulde neuer come to heuen And Paule sayth that men ignorant of the ryghtwisnes or rightwise makynge of god and sekynge to set fast as nowe dothe Wynchester their owne rigthwisenes they be neuer subiect to the rightwisnes of god Wynchester yet knoweth not the office of the lawe to shewe vs our synnes to worke wrath to make synne the more to abound as Paul proueth it to the Romayns so farre of must it be to iustify Neither yet knoweth he thoffice proper place of faith nor yet what thynge fayth is but conceyueth a certayne fantasticall opinion therof as doth euery speculatyue pharisay and idle hypocrite And a man shulde speke after the very order of nature and of the tyme he muste nedes sette faith before workes as is the tree before it blometh and the blomes before the fruyte The sead is cast into the erth before it groweth and fructifieth The seade is the worde of god saith Christe And nyghe vnto the is the worde of fayth euen in thyne herte and mouth Fayth is effectuouse and worketh by loue And the ende of the precept is loue out of a pure harte by fayth hartes are made pure sayeth Peter and a good conscience and of faith vnfayned I thinke Winc. is not so ignoraunte in his Gramer as to englysshe this texte of Paule Fides que operatur per dilectionem as dydde Iohn fysher the byshoppe of Rochester in hys sermon at Paules crosse and afterwarde prynted thus englysshed fayth which is wrought by charitie so settynge the carte before the horse and lyke an vngodlye gardener to peruerte and turne the rotes of his plantes and herbes vpwarde of whyche I harde as it were an olde prophecye .xl. yeres agoo that such an Antechrist shuld come to peruerte the iustificacion of faythe and turne Chrystes relygyon vpsedowne I am sewre he wyll not sette workes before fayth no not in the yong baptyzed infantes nor yet in Paule at his conuersion nor in the thefe hanging by Chryste crucified It is truth that workes being the frutes of fayth standynge in theyr owne place procedynge oute of fayth iustyfyenge dymynysshe not the effecte of Chrystes passyon For we are made in Chryste Iesu to do the good workes whyche God hath prepared that we shoulde walke in them We are saued frelye by faythe sayeth Paule yea and that not of workes for it is the gyfte of god that we be saued by fayth and not for oure workes leste anye man shoulde reioyce in his owne dedes But yf Wynch put his workes in the place and office of fayth as the condicion withoute the whyche no man is iustyfyed so dymynyssheth he yea he is iniuriouse and blasphemous vnto the effecte of Chrystes passyon for by this doctryne his diminute imperfecte and wycked workes shulde deserue vs forgeuenes of synnes as though Chrystes bloude and so plentuouse a redempcyon in Chryste were not suffycyente If by the lawe sayeth Paule men be made ryghtwyse so is Chryste deade in vayne Loue must fulfyll the condycyon sayth he ergo the workes of the lawe are his condicion Roma 13. Now let vs see what loue god asketh of vs for yf we haue not that loue we shall neuer fulfyll Wynch condicion God commaundeth vs to loue him with our hole hartes myndes soules and wyth all our strengthe and oure neyghbours ye and oure ennemyes to as our selues ye and that euen as Christe loued vs whiche dyed for vs beynge his ennemyes He byddeth vs to be perfyte and holy as hym selfe is not to be so angry with oure brother as to prouoke hym with any euyll worde to anger nor to desyre anye other mans good seruaunt wyfe c. no not to loue oure owne lyues in his cause but to hate our flesshe and dye for his sake Nowe tell me Wynchester yf anye one man hath this loue and so fulfylled your condicion or els dare your selfe affyrme to haue fulfylled it yf ye haue not ergo by youre owne wordes ye shall neuer enioye the effect of Christes passion and yet speke I not of the perfytte fayth and hope that euery man in God is bounde to haue beware therfore Wyn. howe ye set your saluacyon vppon so harde a condicion leste ye come to shorte of the gates shuttynge with your .v. folysh virgens If you hadde once fulfylled as you neuer shal your condicion and so perseuering you nede not to praye Father forgeue me my dettes nor neuer to say your Pater noster For ye owe no loue neyther vnto God nor man ye haue payed all And yet sayth Paule owe ye nothynge to any man but mutuall loue shewynge loue to be a dette euer in payenge and neuer full payed We shall aunswer for euery ydle worde sayth Christe But yf Wynchester had accomplysshed his cōdicion so myght he go playe and iustle in iudgement with Christ for his saluacion hauynge no nede of Christes passion then myghte he clayme heauen of dewtye and make grace no grace whiche is a mere free gyfte vndeserued of any man and thus were he one of those iuste prelates whome Chryste sayde he came not to cal Is not he a proud foole to whome when god geueth a free iustification in christ yet wyll he refuse to take it but vpon a condicion that he deserue it with suche workes as hym self is neuer able to perfourme what arrogant foole wolde thus condicion hym selfe agenste gods wyll Peter consideringe this importable condicion sayde by faith god purifieth theyr hertes and wherefore then do ye nowe tempte god so much layenge such a yoke vpon mens necks which nether our fathers nor we be able to bere By the grace of our lord Iesu christ we beleue vs to be saued as were our fathers If we shuld saye that we haue no synne in vs so are we lyers Wherfore the scriptures conclude euery man to be a synner and infidele that of all men God moughte haue mercy And that the promyse oute of fayth in Iesu christe shoulde be geuen to the beleuers Only Christ fulfylled the lawe And yf Wynchester wolde mok out Paule sayenge that when he concluded so ofte man to be frely iustified by fayth onelye
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
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
gyftes receaued and other more So as the sense of the prayer that we may be made worthy is that we may be conformable to the fulfillynge of goddes wyll And it is to be noted that we praye that we maye be made worthy for we can not make oure selfe worthye but must receaue all of god of whome is all worthynes and of our selfe vnworthynes and yet in the atteining of worthines we be workers with god by his grace as before is declared And thus much I speake hereof how this praier which many wold depraue is agreable with the sense of scripture bicause it is necessary we be put in remeÌ„brauÌ„ce that the promises of god require the condition of worthines on our behalfe wherein is required oure endeuour Ye bringe in at the last a text of saint Paule lyke a keye to cleue a logge For saint Paules speakynge in that place nothinge perteyneth to the iustification we speake of as ye know wel ynough but only vse it because ye delite in copy Then foloweth that ye call my .viii. article Vvin. viii â—rticle Euerye thinge is to be called freely done whereof the beginninge is free and at libertye without anye cause of prouocacion Ioye So is there nothinge frelye done For man hauyng his humane natural affectes as loue hatred feare ioye heuines gladnes concupiscence honger thirste c. Besides these also hauing any celestial gyftes as faith hope c must nedes be prouoked of them to do or to suffer al thinges But the libertie of the spirite coÌ„ceiued by faith wherof christ Paul speke affirming by faith him selfe to be fre by loue to be bondman to al men is of an higher diuinite then this popissh lawer or cowrtly ruffler caÌ„ attayn vnto VvintonÌ„ YE reherce mine article right tyl ye come to the latter word where in steade of the worde compulsion ye put in the worde prouocation I wolde neuer haue gyuen Barnes and his scolefelow such a cause of prouocatioÌ„ to haue iested of me Howe Ioye here prouoketh me to call hym by his name as to say as ye reherse For not onely vice besides the instigation of the deuyl hath a material cause of prouocatioÌ„ to vice but also vertue besydes the callynge of God hathe a materyal cause of prouocation to vertue In prouocation of vertue and vice this differethe that a man maye playe the deuylles parte and tempte hym selfe and so exercyse the materiall cause of vice but man can not playe goddes parte and of hym selfe put in worke the materiall cause of vertue vertuously for al goodnes coÌ„meth froÌ„ aboue But with Barnes it came in by the way to speake of maÌ„s fre working either in sinne or vertue or any other action indiffereÌ„t This maxime I tolde him that euery thinge is to be estemed of the begynnyng For if the begynnyng hath no compulsion the acte is to be called free yf the begynnynge hath force and compulsion al that foloweth hath the nature of necessitie We discussed this in many specialties and amongeste other in the state of preistes whether they that lyued vnmaryed suche as wold nowe marrye I meane suche as those be whether they maye complayne of wante of fredome to vse the world at libertye as god hath permitted And herein bicause the beginninge of that state of preisthode hath no cause of compulsioÌ„ for no man is compelled to be a preiste and yet there be many causes of prouocation so as eche man hath ones in his lyfe lybertie and choice whether he wyll entre the state of preisthode or no. After anye man hath entred that state yf he lyketh it not he maye well lament his owne folye in the choyse of it but he hath no cause to complayne of the state wherevnto he was neuer compelled but myght haue chosen whether he wolde haue entred it or no. And therefore to euerye man that murmurethe at the presente condition of his lyfe it is obiected in common reason thus Ye might haue chosen Wherevnto yf any man could truelye replye and saye I coulde not choose euerye man lamenteth the state of hym that sayeth and declareth he coulde not choose and condempneth the complaynte of hym that myght haue chosen So as these two commeÌ„ speaches I could not chose and might haue chosen be worthelye allowed amonge vs whereby to excuse or blame all oure doynges To our frende that is offended with oure doinge we say I praye you blame me not for in good fayth I coulde not chose If you coulde not chose sayeth the frende I am not so fonde to fall out with you I wyll neuer blame a man saieth he for that he coulde not chose Nowe on the other parte he that leueth his occupation to be a seruynge man or selleth his lande bicause he lyketh better redy mony or marieth for his lust without godly consideration if that man can alledge nothynge that shulde haue enforced his so doing yet wyl grudge at his fortune accomptynge hym selfe miserable he is put to silence with these fewe wordes Ye might haue chosen It shal be saide to me percase that here is a longe talke withoute scripture of I myghte chose and I coulde not chose And some shall call it wylye wyt and some ianglynge sophistrie some haly water reasons The deuil deuiseth to depraue euerye thinge with prety termes for with suche pretie wordes the deuyll chereth his gestes whome he feesteth with talkynge and ianglynge abrode in the worlde wherewith to ouerwhelme the verye truth To the matter I say thus that this peace of truth of mans free choyse to do good or euyll confirmed in the scriptures because it hathe ben truely planted and roted in oure common speache I haue thought good to stirre vp the remeÌ„braunce of it by discussinge the commen speche to the intent when it appereth to agre with scripture it may be more regarded not bicause it is a commen speche but bycause it is the truth of scripture wherby the better to resist suche peruerse doctrine as some wold persuade to be in scripture of mere necessitie vpoÌ„ their wronge coÌ„sideratioÌ„ of gods prouidence election and predestination Goddes secret iudgementes I leaue vntouched and god worketh after the purpose of his will Whiche is moost iust He calleth some in the morning some latter and at diuerse houres of the day as the parable sheweth But to vs whom he calleth at the tyme of workinge whiles it is daye and hath endued vs with the giftes of reason vnderstanding If a synner myght saye to god for defence of his actuall synne I coulde not chose but do as I dyd whiche no such man can do it were an excuse for his synne But bycause god may truely saye to the synner Thou mightest haue chosen therein is the confusion in euery synners conscience This speach shal percase offende many And some wil say may not the infant that perissheth in the mothers wombe vnchristened say to god I coulde not choose May not the
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
without the workes of the lawe that he mente by the workes of the lawe but cyrcumcysyon and the other ceremonies nowe abrogated and not the lawe of the commaundementes Then let him heare Paule expownynge hym selfe of what lawe he mente aunswerynge to suche obiections By the lawe sayth he cometh the knowledge of synne and I hadde not knowen concupyscence to haue ben synne hadde not the lawe sayde Thou shalt not haue any concupiscens or lust And then when he wrote his pysâ—les circumcision and the rytes and ceremonyes were abrogated amonge the christen Iewes and the Gentyles neuer were bounde to them as was Abraham iustyfyed by fayth onelye ere the lawe was wrytten and before he was cyrcumcysed And Peter sayd that this same lawe whyche Paule excludethe from iustificacion and Wynch calleth his condicioÌ„ is a yoke importable whiche proueth it not to be circumcysion nor anye of their ceremonyes of Moses lawe for these were lyght enoughe to beare lyghter and easyer then to not luste or desyre any thynge agaynst goddes wyll or for a ryche man to forsake all and gyue it to the pore or for Wynchester to caste of his pride his bisshopryke with all his vaynglorye and to become the humble poore pure persecuted preacher of goddes worde It is redde that therewas one man that by suffring doynge and fulfyllynge the lawe of the commaundementes came to heuen euen christe onelye In Math. we reade of a nother yonge man that wolde go to heuen by doynge some good workes askynge Chryste Good Mayster what dedes shall I do to haue lyfe eternall whose mynde Chryste seynge dydde set hym but certayne of the easyeste commaundementes to fulfyll them And he sayde as for these I haue done them alredye wel then sayd chryst or rather so thought If ye wyll nedes go to heauen by doyng I shall set you to do such dedes as I knowe well ye wyll neuer do yea they be impossible for you to do theÌ„ euen to sell his substance and to geue it to the poore and so to folow hym now goyng forth to Ierusalem to suffer death What dydde this man I praye you howe farre went he with Christ thinke you went he not his waye heuyly from christ And yet wyll Wynchester go to heauen by doynge and fulfyllynge his harde condicion I dare saye he wolde skratche his head twise as dydde this ryche man ere he solde his bysshoprike and hadde gyuen it to the poore And therefore christe pronounced that it is impossible for such riche men to come to heauen God therfore trusted vs so litle with the fulfyllynge of the lawe and so by this condicion to come to heauen that he toke it out of our handes layd it vppon his sonne christes backe to be fulfilled For yf he had left our saluacion in our owne handes to be deserued by our workes we had ben al dampned VvintonÌ„ Your haÌ„deling of this my conclusion declareth plain that ye vnderstaÌ„d not what ye say nor of what thing ye affirme and that I leaue to the iudgement of the reader with remeÌ„brauÌ„ce of that I haue before written For ye fondely improue a conclusion which myght stand be true with your fonde paradox of only fayth iustifieth onlesse in teaching ye wyl so handel the matter as Barnes did that a maÌ„ is iustified before he beleueth For and if beleue go before iustification as a cause doth theffecte then seing in scripture belefe is called a dede and proceding from the gift of god must nedes be a good dede it foloweth necessarily Ergo I may by gods gift do a good deede before I am iustified But I moued Barnes of a deede before belefe that is that lerning to beleue by hearing sermons or reading wherin the grace of god prepareth mans wyll as scripture sayth So truly do you saye wheÌ„ ye cal me pelagian I asked Barnes of that deede whether it were good or no and proued it good And then bicause it is done before iustification I brought the conclusion aforesayde wherof ye take occasion to be ioyful in the mery moneth of May. All which your iestinges I can so wel digest as I am not ashamed to cause theÌ„ to be rehersed in this boke bicause the buddes of your fruteful lerning may appeare to considre what frute we may loke for of theÌ„ As for the matter of iustificatioÌ„ by faith and workes was not ment betwene Barnes and me to be spoken of in this conclusion and so therin ye striue not with me but with your self beat your owne shadow in stead of an aduersary Where ye thinke I am not so ignorauÌ„t in my graÌ„mer as to englyshe the text of saynt Paule Fides que per dilectionem operatur Fayth which is wrought by charitie and make operatur a uerbe passiue ye thynke not amisse if I shulde englysshe it worde for worde But as for the sense because scripture doth attribute life to charite withoute which fayth remayneth dead I se no suche cause of absurdite as ye fynde to saye fayth is set a worke by charite The enterprise of thesâ— sâ—eres is worldly anâ— they set it furthe witâ— prophecies other worldly vanities and the good lerned men of the Greke churche expounde saynte Iames after that sorte And as for suche vanitie in prophecies if ye do regarde them in the peruerting of iustification you and Barnes with your secte were that company who haue so confusely handled that matter as ye make iustificatioÌ„ before al faith in hym that is onely moued to beleue Considre with your self whether this turnynge vpsidowne in consideratioÌ„ of the doctrine in iustificatioÌ„ .xl. yeres past may be verified on you or me I affirme the same iustificatioÌ„ that was theÌ„ taught you be the turners Ioyes prâ—phecy noteâ— him self anâ— he seeth it not so by your owne prophecy be noted for Antechrist I gyue no credite to suche prophecies but because you do I allege youre owne prophecie for your owne confusion Blynde men â—ee nothinge and as ye can not se goddes truth whiche ye beleue not so ye can not se the true sense of your owne prophane prophecie whiche ye beleue And yf ye wyll nowe go backe from youre backewarde iustificacion after your accustomed maner then must you place the studyouse worke of learnyng our belefe and likewise the worke of baptisme the worke of beleuing and the worke of loue to be before iustification and some of them in the thefe hangynge on the crosse God iustifieth no man without the gyftes of fayth and loue this ye graunt whiche when man receyueth he receiueth by theÌ„ iustification wherin I call mans deserte and merite onely the vsing of the benefites offred of faith and loue And other deserte and merite man can not haue For what hath any man good that he hath not receyued And therefore the commaundemente of loue with oure hole hartes c. is not so extreme as ye make it to a christen man whose faythe speakethe to
otherwise be healed but they must nedes talke he byddeth them talke of suche matters as wherein an errour is withoute all daunger Thus in effecte sayeth Gregory Nazianzene who amonges some yf he were here myghte percase heare that he wolde be sorye for and yet he for his highe learninge in diuinitie hath ben honoured and celebrate by the name of Theologus as exceading al other in knowledge of diuÃnite They that sawe the absurditie ensuenge of the mysorder hath testified it vnto vs whom it is better to byleue theÌ„ by abiectynge theyr counsayle abyde the inconuenience whiche the churche then felte It is nowe tyme to returne to the discussion of the reste of youre booke wherein it foloweth Ioye Forthe on Winchester Vvin. ix â—ticle Faith must be to me the assuerance of the promyses in god made in christ if I fulfill the coÌ„dicioÌ„ and loue must accoÌ„plisshe the condicion whervpoÌ„ foloweth thatainmeÌ„t of the promyse accordinge to Gods trweth Ioye Yet dare not he expresse his condicioÌ„ sayenge playnly Faith assewreth me of the promyse of god if I fulfyll the lawe but Win. nor none elles but onely chryste fulfylled the lawe ergo neyther Winch. nor any els standynge this condicion shall neuer be assured of the promyse of God Paule argueth a nother wayes excludyng the condicion that men myghte be the suerer and certayner of the promyse For yf the promyse shulde stande of an vncertayne yea impossible condicion who shall be certayne and assured of the promyse Thus argueth Paule By the workes of the law came not the promyse to AbrahaÌ„ or to his seade hym to be thayer of the worlde but by the rightwise makyng by fayth For yf they that wyl be iustified by the workes be therfore made thayers so is faith and beleue in vayne and the promise voyde frustrate For the law worketh but wrath ergo it worketh no good workes to thattaynement of iustification It worketh wrath for that it is impossible to be perfourmed accoÌ„plyshed of man which is flesshe as Paule constantly affirmeth therfore it wrappeth all the workers therof to be iustified thereby vnder the curse For as many as stande vppon the workes of the lawe to this ende euen for theyr iustificacioÌ„ are yoked vnder exetracion and tyed to the curse Gala. iii. For where is no law there is no transgressyon Wherfore Paule nowe concludeth agaynste Winchester sayenge out of faythe is the herytage geuen lyke as oute of grace that the promise myghte be the more ferme and sewerer vnto all the seade not to it that is onely out of the lawe but also to it whiche is oute of the faythe of Abraham Paule in spirite dydde se before this Winchesters condycion to frustrate the promyse and therfore he confuteth it here so clearely And agayne vnto the Galathens If anye wolde obiecte sayinge ergo the lawe is agenste the promyses God forbyd saith Paule but if there had ben a lawe geuen whyche myghte haue geuen lyfe then no doute iustification myghte haue commen by the lawe But the scripture concluded all vnder synne that the promyse the promyse I saye out of the faith of Iesu Christe shoulde be geuen and not deserued to the beleuers Thus ye se how with so many wordes Paule excludeth Wynch impossible condicion to make fast the promise in Christ that our faith myght be the sewrer stayed and cleaue to it If onely vnbelefe dampneth why shulde not onelye faith iustifie it is a good argument of contrary But yet because Win. wyndeth in his condicion so harde for the attaynement of his iustificacion by workes I wolde fayne se some one of his good workes so perfyt pure without any carnall affecte annexed either of vayneglorye or of loue to hym selfe or for feare of payne not done nor for hope of reward or any lucre promocion or to receyue a better thinge for the doinge thereof out of so pure an herte that it be not done of any affeccion to the person put onely of fayth and zeale for the glorye of god profit of his neighbour or onely to mortify his owne affectes and to set naught by hym selfe to abnegate and renounce his estimacion and glory to be renewed in spirite and to folowe christe mekelye to death Paul acknowlegeth hym selfe and complayneth in his most perfection not to be able to do that good which he wolde do but to do that euyll whiche he wolde not do He durste not call in this condicion to atteine his iustificacion thereby but constantlye affirmed as many as stande vpon the workes of the lawe to fulfyl them thereby to be iustified are yoked vnto the curse of the law sayenge Cursed is euery man that abydeth not in all thinges written in the booke of the lawe to perfourme them I wonder therefore that Wynchester dare stand vpon his condicion to be fulfylled to attayne any part of his iustificacion therby Dare he claime thinke ye any part of his iustificacion for burning of Doctor Barnes and his felows for preaching agenst these wykedly armed artycles Tel vs Wynche dyddest thou burne them so cruelly of loue and not of hatred or enuye trwelye loue burneth no man â–ª for preachynge the truth charitie enuyeth not c. Abi igitur post Christum satana Come bak deuyl after christe thou arte sclaunderous to his crosse for beinge maried to thyne own wytte thou sauourst not the heauenlye and godly iustification but suche one as naturall reason perswadeth amonge men euen one good turne for a nother to be done and so to deserue thy iustification But be it in case that Wynche thus condicioninge with god hath in his owne opinion done some good dede whereby he dare clayme his iustification yet shall not that same deede serue hym to the attaynement of that effecte For were it neuer so good yet dothe his false opynyon in his deede make it dampnable But lette vs speake of a good deede absolutelye excluded from all carnall affectes yf any man maye do such one this deede is not our dede but the dede of God workynge it in vs for what deede soeuer procedeth out of oure corrupte nature is naughte It is god sayeth Paule that worketh in you accordynge to hys good mynde bothe to wyll well and also to perfourme your worke Neyther are we apte and able to thynke so muche as a good thoughte out of our owne selues but al oure ablenes commeth frome God And Isaie sayeth Lorde set peace amonge vs for it is thou that workeste and fynyssheste all thynges in vs both oure thoughtes and dedes And therfore well sayde Austen God crowneth in vs hys own deedis and not owrs Condycyon not therefore Wynchester with God for your dedes whiche as all men see them are but malyce mischeif enuye rankor bytternes bloude thirstinge pryde cruell tyrannye blasphemies persecucion of christes innocent lombes and of his worde deceytefullye flaterynge your prince euyll cownsel geuing to prouoke the wrath of god vpon you all and vpon that noble
realme sowing most pestilēt heresies yea and that wittyngly whiche is the synne agenst the holy gost whiche when all synnes be they right greuous shal be forgeuen yet shall this your vngodlye impiete be neuer forgeuen Vvin. Yet Vvin ix article YOu say that fayth is thassueraunce of the promyse of forgeuenes of sin̄es Ioye If faith be that same certitude and assured persuasion as Paule saith assuring you of your iustification why then adde you your vncertayne condiciō waueryng vpon your sinfull works which as they be vnstable vnperfit sinne so can they neuer make you a quyet trāquyl conscience nor certify you of your iustificatiō God so sayeng Thou labourest in the multitude of thine own wayes and yet thoughteste thou them neuer enoughe Adde no condycyon on your behalfe therfore oh Wyn. into your owne condempnaciō Christ neuer taught you to beleue vpon a condicion but saide symply and playnelye Beleue and thou art saued Adde not to goddes worde lest ye be condempned for a lyer Wynch tolde Martyne Bucere that he and his wolde not receyue the doctours as Wyn. wolde I coulde brynge Austen Hierom Origene and many other autentyk writers agenst hym selfe but let vs see whether he wyll beleue this one doctor saint Ambrose thus writing vppon the first epistle to the Corrinthes saienge This thinge is constituted of god that who so beleue in christe he is saued without any worke only by faith frely receiuinge the remission of hys sinnes What can be spoken more plainlye Nowe make an ende Wyn. and conclude your arrogant articles Vvinton̄ AS for your talke in the lawe it is not worth an hawe for it is besides the matter and before aūswered my sayenges ye can not improue sauynge that ye saye I may not adde to gods word whervnto I wyll aunswer that I adde not but only marke and note what gods worde conteineth And when I se so many tymes yf required of vs I knowe none other englysshe name to signifie what that is A discussio◠what is adding to god◠worde but a condicion And here let vs dyscusse what we shall cal addyng to gods worde If ye cal thinuencion of a newe worde whereby to discerne what is written in scripture as I or you vnderstand it an addicion to gods worde then do you and all your secte offende in deuysynge the wordes office and correlatiue to signify what fayth doth and howe it apprehendeth the promyse whiche I thynke the spirite wold not suffre you to do if it were addynge to goddes worde Moreouer I thynke ye call not addyng to goddes worde thaddynge of an other language wherein to expres gods worde by other syllables thē it was first spokē in For then were the world on both partes in a great offence being gods worde translate into so many tōgues nothing like the original tongues of greke or Hebrue Whereby appeareth that beynge the true sense kepte hole and entier the letters and sillables maye be altered withoute daunger as the language requyreth without any contradiction of this texte for not addynge to goddes worde Furthermore yf thexplayninge and openinge of scripture with mo wordes in the same language with similitudes also to giue more light to the true sense ye meane to declare were adding to gods worde I am sure ye wolde not haue trauailed so much in thexposicions of scriptures as ye haue doone in youre sundrye bokes And speciallye where ye make a drinking of christes holly supper ne haue vsed the similitude ye haue done of the sonne and fier for declaration of the secrete workynge of fayth alone yf ye had taken that for addynge to goddes word When ye rayle of me vncharitablye and deuyse for your purpose that is not true we can not cal that adding to gods word that is all besides it and contrarye to goddes word When I saye to you that it is pitie to see the giftes of learnynge in you and many other so abused and abhominacion most detestable to se the pretēce of gods worde to couer so many deuelyshe and detestable wordes of sclaūder malice myschief and heresy wyll you saye that I adde to goddes word herein bicause it is not there directlye spoken of you ye can not truely For albeit it be not specially wrytten of you yet because of a generall warraunt of scripture that we maye saye and wryte that is truth and edyfieth ye can not say I adde herein vnto gods worde but accordynge to goddes worde saye truthe And so likewise in euery other iuste honest and holy thynge Who then doth adde to goddes worde Only he that calleth scripture whiche is not scripture or reporteth the sence of gods scripture amisse For such one frameth hym selfe an ydol in his own fansy and worshippeth it for gods truth falsely Suche men adde to gods worde and reporte not god truely and therefore as the texte sayth shall be condempned as lyers And this is the true vnderstandynge of this texte broughte in by you Adde not to goddes worde Whyche I haue harde manye tymes vsed lyke a keye to cleue logges and therfore haue discoursed thunderstandynge of it As for the sayeng of saint Ambrose maketh nothing agaynst myne article For in the begynnynge when the contention was betwene christe Moyses lawe by faith was signified hole christ and by workes the lawe of Moyses and in this strife where fayth and workes stoode in contencion one against a nother the speache onely fayth was spoken of that good faith only to exclude Moyses lawe with the receyuynge or not receyuyng wherof christendome was troubled For els onely did neuer exclude the familiar companye of faythe with charitie that stode of the same side that faith doth And so you youre selfe vnderstande it that charitie is there and not excluded And the precyse wordes wtout any worke exclude onelye the workes of the lawe for the workes of receyuynge and vsynge the giftes of fayth loue must nedes be there as is before declared And nowe to the article that foloweth in youre boke whiche article ye call myne and I am very glad so to take it it foloweth thus Vvin. x. article A man beynge in deadly synne maye haue grace to do the workes of penaūce whereby he maye attayne to his iustification Ioye And I say the contrarye That a man beynge in deedly synne maye haue no grace to do the workes of penaunce as I feare me it wyll be verified of Win. hym selfe But the Lorde conuerte him ones so that all men maye se his open frutes of repentaunce for his greuous persecution of Chrystes membres and heare hym openly with teares recanting his false doctrine wherby he hath seduced many a symple soule This is lo his doctrine A man must do the workes of penaunce before he be iustified and so by suche workes merite and deserue his iustification and forgyuenes of synnes Here thou seest christen reader that suche a man hath no nede of Christes death but for such men sayth Paule Christ is
he commeth to lyght of knowledge if we will giue credit vnto you who declare your self herein a maister of errour perniciouslye to seduce the people from the true teaching of the catholique church vsynge the scriptures as boyes do in grammer scoole Quid est latinum propter for their excuse and then iangle after in englyssh as longe as they lyste Ye crye scripture scripture and in deade speake nothinge but the idole of your owne imaginacion And bycause you haue so peruerslye and vntruly recited the sense of the scripture Io. i. and .i. Io. v. as I haue declared yet ye make that vntruthe for a pryncypall parte of youre matter to declare youre iustyficatyon and incontÃnentlye after a truth chop in a lye I wyll not passe it ouer but here make a staye desire the reader to marke that here ye go oute of the highewaye of the truth and therfore in that the foloweth breake vp hedges and leape ouer diches trauailing in a roughe and an vnleueled matter for want of the playnnes and smothenes of the truth How standeth it I pray you together thou a man is borne of god to be called to faythe and yet hathe forgyuenes of synne imputed vnto hym for only faythes sake seing the byrth of god implyeth forgiuenes of synne which byrth ye saye is wrought before faith receyued Note this reader I pray the and also this that he saith sinnes be not imputed for onelye faithes sake Are ye come to this nowe to encourage your beleuers that only faith hath worthynes for the owne sake to obteyne remission of synnes It is an other matter to say by belefe onlye men obtayne remission of synne as your secte sayeth then to speake as you do for onelye faithes sake after whiche sorte they neyther spake ne ment that put meritum de congruo et de condigno whiche ye wyll iest at although ye vnderstande it not and so muche the soner bycause ye knowe not what it meaneth Chryst by you deuydeth his glorye in remyssyon of synne with beleuers so as belefe for the owne sake shall obteine remyssion of synne but workers be abiected ne charitie shal chalenge any suche prerogatiue What so euer ye lyke to say there is nether faithe ne workes hathe anye such respecte of only sake as ye speake it but onely christe for whose onelye sake our faith our charitie beynge gyuen vnto vs of god be accepted and rewarded by the goodnes of god And so heare I note that lyke a shyppe without anker holde or rother ye wander as the variable wynde tosseth you and so make yawes in and oute withoute anye ryghte course which no man can kepe beinge swarued froÌ„ the truthe Nowe this I wolde knowe of you where is your scripture to proue that faith certifieth eche man of his election and so declareth and openeth vnto hym the boke of predestinacion that eche man by faith myghte saye In capite libri scriptum est de me The knoweledge of scripture assureth and certifieth eche man the couetous meÌ„ glottons fornicatours and suche as fall from that truth they haue receyued shal be damned And who is asserteyned of his frayle nature that he shall perseuer in the truth receyued Faith assureth that god wil not faile yf we fayle not from hym but where fynde you oure frayltye assured But contrarye wyse continuall admonysshmentes To bydde vs watche bycause we can not tell when the thefe coÌ„meth To worke whiles it is daye bycause of the sodennes of the night To beware of the deuyll that goeth aboute lyke a lyon roring sekyng whom to deuoure To laboure by good workes to make sure our vocation which were spoken al in vaine Speciall reuelation bâ— out of generall doctrinâ— and as Gregory Nazianzene sayeth specialties in certayne be no rule of the churche yf we were assured by faith God sheweth muche to his familiars suche as haue by his singler plenteous giftes and their hole endeuour of their hart and mind with a feruent desire to be continually with christ hauynge their conuersacion in heauen and not vpon the earth to suche god hath reueled as hath pleased hym where vpon they haue of theÌ„ self taught by the holly good spoken as by speciall reuelatioÌ„ hath ben shewed them of their assuraunce as saynt Paule sayde Certus sum and certaine other martires But lette vs be contente with goddes generall reuelation in scripture and beynge expedient for vs by feare of fallynge to encreace our study â–ª to exercise goddes giftes applye oure selfe to do as is ordered and commaunded withoute curiositie to searche that assurauÌ„ce ye speake of whiche is frutefullye hydden from vs In whiche matter the Germaines fyrst authors of the dreame of suche assuraunce and moost certayne certaynte by faith haue in their agrement at the diet of Ratisbone yelded in that fondnes and grauÌ„t that godly men beynge in fayth be troubled with the doubt of their astate But let vs se what ye say further in the processe of iustification Ioye Thus we electe called and renated of the spirite knowe the father in christ we knowe christ by the father whiche knoweledge and faith draweth vs to loue god and to kepe his precepts gladlye Thus to knowe the father in christ and christ in him is lyfe eternall Oute of this plentuous knoweledge iustifienge vs as Iâ—aâ—e saith springeth repentaunce for here the synner prayeth god to conuerte hym sayenge with Ieremy Lorde conuert me and I shal be conuerted for thou Lorde arte my god wherefore as sone as thou shalte conuerte me I shall repente me and anone as thou makest me to knowe my synnes I shall smyte my hand vpoÌ„ my hyppe Now tel vs Wynchester who is the author of repentaunce or is repentaunce before faith iustifienge or no There is no man hauynge this knoweledge and faith in God thorowe christ but he wyll anon with the publicane fall downe smyting his hande vpon his breste sayeng Lord haue mercye vpon me a synner In this knowledge we seâ— our synnes buried in christes woundes and no more in the stâ—â—mye tables for anger caste of that most mylde Moses agenste the grounde altobroken We fele them by our fayth forgeueÌ„ in christes death and our selues iustified by his resurrection our hertes set at peace and reste with god in christ deade for our synnes and risen agayne for oure iustificacion Which merciable goodnes who so beholdeth in christ crucified he can not but of loue vnto god in christe lament and be heuye in herte that euer he shulde committe suche greuous synnes whiche coulde not be forgeuen without the blodsheding of that moost innocent and immaculate lombe suffringe for his enemies whiche loue as it is vnspeakable so is it incomparable Ioye A man saith Paule wyll skant dye wyllyngly when he must nedes and iustly dye but perchaunce wyll put hym selfe in perel of death for his goodes to be saued or the mother to saue her childe c. But god he commendeth his loue towarde
God boldely Da quod iubes as saynt Austen sayth Gyue that thou coÌ„maundeste by reason whereof the yoke of the lawe impossible to be borne is in christe easye throughe the gyfte of God by Christe in whome we maye do all Neyther loue ne fayth can be in man perfit and they nede both continuall encreace but he that knoweth oure infyrmities taketh in good parte oure imperfection for oure sauyoure Chrystes sake vpon whome our saluacion is grounded neyther vpon workes ne fayth workes striue not with faith as Ioye and his suppose with youre diuision wherof ye deceaue the simple people as though workes required of a christen man wherein to vse the gyftes purchased for man by christ â–ª were at contention and stryfe with fayth lyke the workes of Moises lawe And herein ye moch please your self and thinke other grosse that be so madde to grounde their saluacion vpon workes beinge impossible and leaue the saluacion by fayth whiche is sure and certeyne And some talke of fayth wherewith to apprehende goddes mercy as though fayth had haÌ„des to take and holde fast and loue none and they graunt that no man is iustified without charitie but yet properlye they say faith apprehendeth the iustificacion wherof how properly they speake I shall speake hereafter at large Nowe I wyll a litle note your fondenes mayster Ioy so to dally in so great a matter â–ª ye aske me whether I haue fulfylled the condicion of the iustification and yet ye can not tell what condycyon Barnes and I spake of and so ye aske ye wote not what and come in with a free iustificatioÌ„ as though I deuised our iustification to be bonde These be mere fransies I euer affirmed that we be frelye iustified and frely saued yet god in giuinge vs this fredome for christe worketh so in ordre and so wylleth vs to obserue it which I call the condycyon as for wante thereof we shal eyther not atteyne fredome or loose oure fredom wheÌ„ we haue atteyned it For ones made free frome synne we muste walke in the pathe of iustice and lyue in this worlde soberly iustly and godly and also to atteine this fredome do as god hath ordayned in vsynge hys sacramentes worthelye with conuersyon also of our harte and penaunce as god requireth of vs whose wyll our sauiour christ in his workes dedes preachinges hath declared vnto vs whiche you depraue so abhominablye and detestablie as euen in this place god suffereth you to write so vndiscretelye of hym as hath not ben lykely seene or harde For not being coÌ„tente to alledge christes wordes in a sense of your owne imagination ye vtter it thus A licencious speache of Ioye touched Christe so sayde or rather so thought A straunge speache Christe shewed hym selfe god in that he knew the thoughtes of men what do you shewe youre selfe in that ye take vpon you without wordes to leade you to discerne the thought of Christ very god and man and frame the speache so as though christ coulde not vtter his thought for wante of language that is implied in your rather so thought Ioye reade this place ones and ones agayne and considre thyne owne foly in it I will not with other termes engreue the matter but pray God it may ashame the and bringe the to repentaunce For malyce in the treatinge of this matter hath so encreased in the as it hath vtterly confounded thy senses that thou sawest not what thou haste written in this place Chryst sayd or rather thoughte ye say And what thought do you attribute to christâ— that he should bidde men do that he knewe well they wolde neuer do and that were impossible to do whiche were a more cruell thought then any christen harte could attribute to our moost mercyfull sauioure Cursed be he sayth saynt Iherome that sayth gods coÌ„mauÌ„demeÌ„tes be impossible And when ye haue in these fewe wordes sayde so farre amisse ye bydde me saye on Wynchester ones agayne as foloweth Vvin. v. â—rticle Ergo I maye do well by the gyfte of God before I am iustified towardes the atteynement of iustificacion Ioye Nowe declareth he by his well doynge for the attaynement of his iustification to be iustified by workes Here is his condicion declared to be workes Here he sheweth hym selfe to be arrogantlye bolder then Dauyd or iust Iob whiche both feared their workes and desyred god not to entre into iudgement with them for then shoulde there no man be iustified in his sight and again sayeth Dauyd Lorde yf thou shouldes obserue oure inyquytyes who shall stande before the in iudgemente vncondempned But Wynch may do well in the moneth of May before men ere he be iustified before god and so reioyse of his owne ioyly iustificacion ridinge vpon his horse or mule He wolde fayne here wrap in his workes with his faith both together into one bedde to warme and win his iustificatioÌ„ that he myght be sure by both together for the mo the better to be iustified Sed pallium ambos operire non potest sayth Isai but the couerlet is to narowe and to shorte to couer them both one of theÌ„ therefore is lyke to lye bare ars and a colde For god to whome we be maried by faythe and mercye is a ielouse god and wyll not that any of his spouses shulde lye with a nother to diuide their fayth froÌ„ hym to workes to be iustified by them nor to separate forgyuenes of synnes from his bloud Is Christ deuided And therefore if this iusticiarye by his may well doynge before he be iustified towarde thattaynement therof so procede towarde his entent he maye be as the fryers and monkes were wont to saye in via perdicionis perfectionis I wold say but vnto the very iustification shal he neuer come euen men of a corrupte mynde caried awaye of diuers lustes euer lernynge and neuer commen vnto the knoweledge of the truth for suche deceyuers shall goo forthe worse and worse tyll theyr wyckednes be rype leadynge other into errours theyr selues beynge blynde and farre oute of the waye turned vnto vayne speache and false doctrine wyllynge to be seene doctours and yet vnderstonde they not what they saye nor of what thynges they make actes artycles and institutyons VvintonÌ„ AS ye expound my sayenges so haue you expouÌ„ded scripture onely as ye wolde haue it or as ye gesse at it withoute consideration howe one exposition agreeth with a nother ye be like youre self in peruersite throughlye For as ye care not what sense ye make of scripture so it lyketh you no more care ye what ye report of any mans writinges or sayenges so it lyke you whereby ye declare throughly your generation WheÌ„ I hadde proued to Barnes that it was vnaduisedly sayde of hym that man myghte not do well by goddes grace before iustification I dydde fyrst improue that fonde sayenge whereby he confounded the ordre of iustification And wheÌ„ I had declared that as I haue before
touched then I tolde him howe it foloweth also that by the gyfte of God man myght do good towardes the atteynment of iustification And nowe ye saye I declare how man is iustified by workes and thervpon ye dally howe fayth and workes can not lye in one bedde and one couerlet can not couer them both and Christ is not deuided Wherevnto herken a lyttle here howe wysely ye speake In youre iustification by onelye fayth this I aske who beleueth god or man I thynke ye wyl say man by goddes gift And so God gyueth the gyfte of faythe and man receyueth it do not here concurre in two workes god and mā whiche lye both in one bedde and be couered with one couerlet to thaccomplyshment of iustificatiō And is god so ielouse then that he wyl not haue it spoken when he worketh and man also worketh with him by his gift help Be not we called in scrypture cooperatores dei Dyd not one couerlet couer god Gedeō if we shall speake in your allegory was not Gedeon taught to ioyne him selfe to god to teach his soudiers so to crye in the distruction of the Madianites the sword of god of Gedeon and Domino et Gedeoni After which sort knowlegyng that god vseth the mēbres of his church in the ministery of his workes with mutuall prayer one to helpe an other we say god our lady help vs wherin god giueth the helpe our Lady prayeth for it whiche is a helpe to obtayn helpe so in the honour of god our lady God giueth not his glory from him Therin he is ielouse but god doth cōmunicate his glory in glorifieng of his saintes which then redoūdeth to him And that we may acknowlege in our speach And we englyshe men to whome god hath giuen many victories vnder the banner of saynte George may not we as well saye God saint George as they sayd vnder Gedeon Domino et Gedeoni Goddes honour is nothynge diminished by addicion of his seruaunt to waite vpō him for our teaching therin Gedeō was learned to say Gladius domini et Gedeonis And in this cōmon speach whē men say I thanke god the king Trow ye god is angry with the speach as though it were to homely to ioyne the kyng with god or hath god the lesse thanke that the kynge is ioyned in thākes with him where in dede the kyng hath no thanke but by god and for god and god is thāked as author and the king as gods seruaūt And in this sence the speache was conceyued Mary amonge the rude people by mysvnderstāding there hath growē supersticiō which is a fault annexed to the multitude to do either to much or to lytle the reformaciō therin hath ben expedient but the yonge boye that in thentrie to lerne his letters was taught to saye Christes crosse me spede and saynt Nicholas was for so muche taught no errour at all but saynt Nicholas wel named as one by christes crosse auaūced here to lerning vertue and nowe by power of the same crosse placed in felicite wher he may praye for other to be holpen as he was And god helpeth by giuinge of helpe and saynt Nicholas helpeth by prayenge for the same helpe In confession whereof we set forth the honour of god and magnifie it euen as god wolde haue it magnified who so hath exalted his ministers as to be one with him not by diuision as ye peruersly terme it not as checkemate as ye odiously name it but as beinge participate and enioyinge his glory and his honoure which is not lessed thereby or diminisshed but amonges vs more set fourth and spred abrode And therefore churches and aulters be named with sayntes names not that any saynte is author of any churche for god is onely author ne there can be anye sacrifice and so none aulter but to god onely and yet for memorie of those saintes in whom god is honoured we haue done maye dedicate churches and aulters in the honour of God and this or that saint wherein the saint is remembred as an honorable seruaunte And so when we saye In the honour of god saint George God is named as author of all honoure and saint George as called to the participation of that honour by god accordynge to the wordes of Christ If any man honour me my father shall honoure him ▪ in heauen wherein god spendeth not his honour and hath the lesse him selfe as they wolde persuade that wold not haue saintes named with god in honoure for sparyng of gods honour but god so spredeth his honour abrode and is thereby magnified amonge vs ▪ The catholique doctrine teacheth god holly with his seruaūtes Christ hollye with his preceptes You be the onely deuyders of Christ who can not abide the teachyng of hole Christe whiche consisteth in the due receyuing the benefites of his passion and folowynge hys example This haulfe of Christe ye talke of that he hath suffered for our synne payde oure raunsome satysfyed for vs but the other haulfe that Christe suffered for our example to worke after him that ye can not abide ne digest the preachynge of it Ye saye also ye loue Christe but ye deuyde hym from his seruauntes his sayntes departed vnder a wronge pretence of the preseruation of his hole honour Christe him selfe ye call life but ye cal his seruauntes the saintes departed deade men and for spite cutte of their eares and saye they can not heare bicause they want their bodies Thus do you deuyde christ and make strife betwene his gyftes also with youre only faith where with to put charitie out of office in iustification And ye be verelye they of whome the text of saynt Paule to Timo. may be verified which ye bring in agaynst me Reade the texte as ye allege it again and do as Plato was wonte to do when he redde any thing sayeng do not this touch me As for the matter of actes in the realme whiche ye knowe I make not I wyll not entreat with you beyng matters by the realme agreed vpon accordynge to gods truth which it besemeth me not to call in any doubte But let vs see what ye saye further Ioye But play on yet agayne ones maister Wynchester Vvin. vi article There is euer as muche charitie towardes god as fayth and as fayth encreaseth so doth charite encrease Ioye This is truth nether ought it to be impugned if he take fayth and charitie as Paule taketh them There must nedes some truth be myxt with lyes that he myght the slylyer deceyue and some sugar myngled with his venom that he myght the priuelier poyson Vvinton̄ THus muche ye saye I speake well and so I doubte not I dydde the reste But yet I spake not this after your vnderstāding as thoughe fayth charitie must euer be together in one But to this purpose this speache serued we spake of turnyng to god wherin I sayd that as god gaue man by fayth