A declaration of suche true articles as George Ioye hath gone about to confute as false

To George Ioye.

AFter your boke hath ben well worne in the handes of your fauourers, it is comme at the last to myne, If I had soner had it, I wolde soner haue entered thopeninge of that matter, not to contende with you (whose raylyng I esteme no more then I do the ioylye hunters of the foxe, and other of that rable) but to declare the truthe, in the matters ye improue: therroure wherin, is very daungerous, and the true vnderstanding very pro∣fitable. Ye take vpon you to con∣fute Wynchesters false articles, as ye terme them: the truth wher¦of, I shall examyne hereafter, In the meane tyme I meruayle, how

such matter as I spake by mouth, in the instructynge and teachinge of Barnes, at suche tyme, as by his owne sute, to the kynges ma∣iestie he submitted him selfe to be my scoler, shoulde come to youre handes written or vnwritten, and who toulde tales out of y^e scoole▪ For Barnes had but one scoole felowe with hym, and betwene vs was no wrytynge, but taking vpon me the place of a teacher at Barnes desyre: I vttered some suche matters as ye wryte of, but more at large, to Barnes and his scoole felowe, by waye of doctrine, with some other explication, then ye do set fourthe. And it shall not be out of purpose, to speake som∣what of Barnes, of mine acquain∣taunce with hym, and what hathe chaunced betwene hym and me, whereby may appeare, howe true∣ly & charitably you maister Ioye

and suche as ye be reporte of me cōcerning Barnes, whom I knew fyrst, at Cambridge, a trimme mi∣nion frere Augustine, one of a me∣ry skoffynge witte frerelike, and as a good felowe in companye was beloued of many, a doctoure of diuinitie he was, but neuer like to haue proued to be eyther mar∣tire or confessor in christes religi∣on, and yet he beganne there to exercise raylynge (whiche among suche, as newely professe christe, is a great pece of connyng, and a great forwardnes to reputacion speciallye if he rayle of Bisshops, as Barnes began, and to▪ please such of the lower sorte, as enuieth euer auctoritie) chiefly against my lorde Cardinall, then vnder y^e kin∣ges maiesty, hauing the high ad∣ministracion of the realme. It chaunced at the same time, a frend of Barnes, in Cambrydge, to be

sued for iuste debte, by his neigh∣boure, which creditour, for no in∣treatie that Barnes coulde make, wolde leaue his sute, but haue his debt payed him, as the lawe wold, whereat Barnes waxed angry, & began to preache of it, & as he war∣med in the matter, spake so muche the more violently, & to shew hym selfe stoute, playnlye affirmed in the pulpet, that it was not lawful for one chrysten man, to sue an o∣ther, and that he wolde stande by, and proue by saynt Paule. Of this preachynge complaynt was made to the vicechaunceloure, and after the matter hard among the doctoures, and somewhat spoken sharpelye by one doctour Preston (whome Barnes coulde not beare) it was ordered, that Barnes should recante that false assertion, whyche is an artycle of the Anabaptistes, vpon refusal

wherof by Barnes, y^e matter was brought to my lorde Cardinalles knowledge, with accumulacion of suche raylynges and iestinges as Barnes had made, against mi∣ters and crosses, and all my lorde Cardinalles hauoure, so farre as in his sermons in place of carnall affections, he termed them cardi∣nall affections, wherein he plea∣sed some, at those dayes. At the tyme of this accusacion of Bar∣nes: I was in seruyce with my lorde Cardinall, of acquayntaūce with Barnes: and not accompted his enemy, and yet I thanke god, neuer fauoured such straunge opi¦nions, as he and some other wan∣tonlye began to set furth, but by∣cause there was not then in them malice, and they maynteined com∣munication, hauyng some sauour of lernynge, I was familiar with suche sorte of men, and was then

sory for Barnes, and glad to help him, so farre as might stande with my dutie, to my lorde my mayster agaynst whome he rayled. And yet that raylynge, in a frere had ben easely pardonned, if Barnes had not fondly persisted in the A∣nabaptistes opinion, denieng su∣tes to be lawfull amonge christen men. And I laboured with Bar∣nes secretely to brynge that oute of his heade, wherein he yelded to me, vpon the shewynge to hym, of a sayeng of saint Austen, expoun∣dynge the scripture, where Bar∣nes toke his error. So as after∣warde Barnes was content to ab∣iure that opinion, with crosses sta∣ues and miters, and al his iesting matter, and all this tyme toke me for his frende, as I was in deede, his foly set aparte, & had shewed him as I thought, a frēdly turne. When Barnes afterwarde hadde

broken out of the kepynge of the freres besides Stanforde, & esca∣ped out of the realme, the fyrst ty∣dynges I harde of hym, was in a booke made by hym and pryn∣ted, wherein he wrote, how doctor Steuens (by which name I was then called) hadde deceyued hym, by shewynge him a place of saint Austen and thereby hadde inuey∣gled hym, to leaue his opynyon for I shewed hym not (he sayde) the hole saieng of saint Austen but a pece of the beginning, & if I had redde it him throughly, the latter parte had made, for confirmacion of his opinion. And this rewarde had I, for the fyrst frendly dede I dyd him, Sins which tyme, at his repaire into England vnder saufe conduyte, not to be touched, for such sute he made vpon pretence, that he had matter to shewe wor∣thye to be knowen, I chaunced to

meete with him at Hāpton court, where in the presence of my lorde of Caunturbury, that nowe is, I layed that mysreport of me, to his charge, and there shewed him the boke, to se saynt Austins wor∣des, whiche in the fyrst part & also last part, condemned his Anabap∣tisticall opinion. Wherevpō Bar∣nes fyll downe on his knees, and asked me instantly forgeuenes, w^t promisse to wryte a booke to the world, wherein to declare, that he had belyed me. Vpon which recō∣ciliation, I had Barnes home to my house that nyght and made hym the best chere I coulde. And hytherto I truste no man can iudge, I shoulde persecute Bar∣nes, but Barnes me, bycause I suffred hym not to be worthelye burnte. But after he was reconci∣led I forgate that, & Barnes for∣gate also to purge me, and blame

him selfe to the worlde of his lye against me. After this Barnes re∣turned frelie into England, and li¦ued here triumphantlye, tyll by his owne pride and arrogancy, he sought his owne confusion and persecuted hym selfe, wherein I was onely an occasion as a stum∣blyng stone, but otherwise no doer but a sufferer, as in the trueth of the storye shall appeare. In decla∣racion wherof, thinke not amysse of me (reader) for I meane onely the reformacion of such as sedu∣ced by false prophetes, be wronge borne in hande, and haue fayned lyes tolde them, of suche as they take for maisters in lerninge, and other, noted to be their aduersa∣ries. Among which aduersaries, I haue ben noted, as I haue not ben, ne am angry at it: but as I haue not merited, and therefore haue taken it for a lesson, what I

shuld haue done, and ought to do, for elles I haue ben wonderful ne∣gligent to deserue any such brute amonges men, Those helpe I ne∣uer yet searched to vpholde the truth, nether by frēdshyp ne secret communication I haue not kepte one scoler at Cābrydge or Oxford syns I was bisshop to be brought vp in the catholique opinion, whi∣che is also myne, I haue not gone about to allure by any worldlye entisemēt any man to it: but haue folowed therin thadmonition of the worde of scrypture I wryte Vana salus hominis. As I haue ben called, in place, I haue vsed thopportunitie, and as I haue ben prouoked, I haue written and spoken as I haue done to Bucer: and as I do nowe to you maister Ioye, but elles I am persuaded, that beynge the trueth, a matter which god hath to hart, and vn∣der

hym y^e kinges maiestie, I may with vntymely busynes in it, and oute of my place, rather hynder then further. Accordyng to which determination, when I had prea∣ched the fyrst fryday in the begin∣nyng of Lent. Anno. M.D.xxxix. before the kinges maiesty vpō the wordes of the prophet, Clama ne cesses, & had cryed out somwhat, that Barnes and some other ly∣ked not, where I was desyred by a learned frende, to procure that I might preach, that day all y^e Lent, to hym I aunswered, that I was called sodenlye to make the ser∣mon I hadde made, and spake therein that I thought to be spo∣ken, but I wold not medle so farre as to auaunce my selfe further in the matter to make my selfe a ca∣pitayne againste them, for myne opinion was, that they shoulde not dissolue by pollycye agaynste

them, but by excesse of their owne malyce worke their owne confusi∣on, some confirmacion, whereof incontinentlye folowed, as I shal trulye tell, wherof I haue witnes lyuyng, I minded some sonday of that lent, to preache at Paules crosse, as I had ben yeres before accustomed, and vpon the fyrste saturday in lent, going to Lambe∣hith there to be occupied all that daye, I deuised with my chaplein that he should go that daye, and know who shuld occupy the crosse that lent, and to speake for a place for me on one of the sondayes, not meanynge the sondaye, that shuld be on the morowe, for I hadde in my mynde more reuerence to that audyence, then wythoute some conuenient premeditaciō, to shew my selfe there. Neuerthelesse my chapleine, repayrynge to knowe, howe the sondayes were ap∣poynted,

and vnderstandyng that Barnes shulde preache the fyrste sondaye (whiche was the morowe) thought in his mynde, rather to take that daye for me then any o∣ther, specyally because he thought I wolde speake that was good, and Barnes shulde be disapoyn∣ted to vtter that was noughte. And so when I had doone my bu∣sines at Lambehith (which ended not afore fyue of the clocke that saturday) my chaplein thē waiting for me tolde me he had ben so bold ouer me, to appoynt me to preache the next day at Poules crosse, ad∣ding howe he thoughte better to disapoynt Barnes on the morowe then some other catholyque man, appointed on other sondayes. Whervpon I gathered my wittes to me, called for grace, and deter∣mined to declare the gospell of that sondaye, conteynynge the de∣uyls

thre temptacions, the matter wherof semed to be very apte, to be applyed to the tyme, and good occasiō, to note the abuse of scrip∣ture amonge some, as the deuyll abused it to christ, which matter in dede, I touched somwhat plain∣lye, and in my iudgement truelye. And alludinge to the temptation of the deuyll to christ, to cast him selfe downeward, allegyng scrip∣ture that he shoulde take no hurt. I saide nowe a dayes, the deuyll tempteth the worlde, and byddeth them cast them selfe backewarde. There is no forward in the newe teachinge, but al backward. Now the deuyll teacheth, come ba••ke from fastinge, come backe frome prayeng, come backe from confes∣sion, come backe from weping for thy synnes, and all is backwarde, in so muche as he must learne to saye his Pater noster backwarde

and where we sayde, forgyue vs our debtes, as we forgyue oure debters, now it is, as thou forgi∣uest our debtes, so I wyll forgyue my debters, and so God must for∣geue fyrst, and all I sayde is tur∣ned backewarde. And amonges other thynges noted the deuylles craft, what shifte he vseth to de∣ceyue man whose felicitie he enui∣eth, and therfore coueteth to haue man idle, and voyde of good wor∣kes, & to be ledde in that idelnes, with a wanne hope, to liue merely and at his pleasure here, and yet haue heuen at y^e last: And for that purpose, procured oure pardons from Rome, wherein heauen was sold for a litle money, & for to re∣tayle that marchaundise, the de∣uyll vsed freres for his ministers: nowe they be gone with all theyr tromperye, but the deuyll is not yet gonne. And now he perceaueth

it can no lenger be borne to bye & sell heauen (both the marchaun∣dise is abhorred, and the ministers also, we can not away with freres, ne canne abyde the name) The deuyll hath excogitate, to offre he∣uen without workes for it, so fre∣lye that men shal not nede for hea∣uen to worke at all, what so euer opportunite they haue to worke, mary if they wyll haue an higher place in heauen, god wyl leaue no worke vnrewarded, but as to be in heauen, nedes no workes at all, but onelye belefe, onelye, one∣lye, nothynge els. And to set forth this the deuylles craft, there were (I sayde) mynysters, but no mo fryers, fye on the name and the garment, but nowe they be called, by an Englysshe name, bretherne, and go apparelled lyke other mē, amonges whyche be some of those that were freres, and serued the

deuyll in retaylynge of heauen in pardons, for they can skyll of the deuyls seruyce. But yf the kynges maiestie as he hath banyshed fre∣res by the Frenche name, wold al∣so banyshe these that cal them selfe brethren in Englyshe, the deuyll shulde be greatly discomforted in his enterprise, and idelnes therby banyshed, whiche the deuyll wyll elles perswade by mysunderstan∣dinge of scriptures, as he dyd in thaduauncemente of pardons. This my sermon was thought to some very plaine, and Barnes (as he confessed after, and as appea∣red by that he dyd) coulde not di∣geste it, but was perswaded and comforted to handle me somwhat rudely, which he dyd the sondaye fourtnyght after, in y^e same place, where he toke to intreat the same text of the gospell, that I had de∣clared, and left the scripture of the

sonday he preached on, which had not ben sene in that place before. There he began to call for me, to cōme forth to aunswer him, he ter∣med me to be a fyghtynge cocke, and he was an other, and one of y^e game, he said I had no spoores, and that he wold shewe. And after he had pleased him selfe in thal∣legory of a cockefight, then vpon a foolysh conclusion, he cast me o∣penly his gloue, and not content therwith, he called me forth by my name gardener, and opposed me in my grammer rules, and sayde: If I had aunswered him in the scoole, as I had there preached at the crosse, he wold haue gyuen me syxe stripes, and raged after suche a sorte, as the lyke hath not ben herde doone in a pulpete (ordered to declare the word of god in, and not to touche any particuler man) as he rayled of me, by name allu∣dynge

to my name Gardener, what euyll herbes I sette, in the garden of scripture, so farre be∣yonde the termes of honestye, as all men wondered at it, to heare a Bylshop of the realme as I was, so reuyled, and by suche one o∣penlye. So as my frendes enfor∣ced me to complaine vnto the kin∣ges maiestie and for maintenaūce of common order, not to passe▪ it ouer vnspoken of. Wherevpon I complayned carynge more for the peruerse doctryne he wente aboute to establyshe in deprauing of me, then for anye displeasure, coulde come vnto me by his ray∣lynge. Howe graciouselye the kynges maiestie herde the com∣playnte, and howe indifferentlye his maiestie after his accustomed goodnes, ordered thexamynati∣on of it, all good men might haue cause to reioyse, and Barnes no

cause of greefe but cause of com∣forte, in the kinges maiesties mer∣cye, yf he wolde haue ernestly en∣braced it. For what so euer folo∣wed worthely by iustice, the kyn∣ges maiestye offred Barnes as muche mercye, as euer dyd prince any offendour, declarynge howe his highnes, was desyrouse of con¦corde in the truth, rather then the punysshemente of any man that wolde from erroure be reduced to the truth: And one notable thyng was done, in the hearynge of that matter, by the kynges maiestie, when Barnes offred to yelde to his hyghnesse in hys opynyon: the kynges grace syttinge secretly in his closet, and hauinge with hym the late Erle of Southamp∣ton (whose soule God pardon) the mayster of the horse that nowe is, Me, Barnes, mayster doctoure Cockes, and doctoure Robinson.

The kinges highnes, at that offre of Barnes, sayd, I am ({quod} his ma∣iestie) a mortall man, and therwith rysyng, & turning to the sacramēt, and puttinge of his bonet sayde: Yonder is the maister of vs all, author of truth, yelde in truth to hym, and I shall (saith the kinges maiestie) defende that truth. And otherwyse Barnes ({quod} the kynges maiestie) yelde not to me. Muche more there was notably spoken by the kinges highnes, to refourme Barnes foly, in his maner & also lernynge, which I touch not be∣cause I shuld rather empayre and diminishe that was in deed sayde, then tell it fullye. But to the pur∣pose I tell this story for, I desy∣red the kinges maiesty, that Bar∣nes and I myght commen togi∣ther of the matter, out of his high∣nes presence, in the hearing of cer∣tayne, to be appointed by his high¦nes

as indifferent to make report of our dispitions, and then Bar∣nes shoulde haue no cause to ex∣cuse hym selfe yf he could not con∣uince me, as he dydde in the pul∣pete, onely touchinge the truth of hys doctrine disprouynge myne. For as for his rebukes, I clearly remytted and forgaue them, and wolde common as quyetlye with hym as yf he had vsed no suche language of me, which my petici∣on, the kinges maiestie graunted, and appoynted mayster doctoure Cockes, and mayster doctoure Robynson with two other to be indifferent hearers bytwene Bar∣nes and me, and onely to heare vs talke togyther, and make report to his highnes. Wherevpon that nyghte (whiche was the frydaye. after Barnes hadde preached so outragiouslye of me) Barnes, I, and the hearers, were aparte,

where none other myghte heare vs. And for entry of disputation, betwene Barnes and me, I tolde hym I beganne with forgyuynge all was past, that myght touche me, I beganne in frendshyp with hym, onelye intendynge to trye the truthe of the doctrine in con∣trouersye betwene hym and me, and therein I offered hym choyse, whether he wolde haue me aun∣swere hym, or he to aunswere me. He chase to aunswere me, where∣vpon I prepared my selfe to fa∣shyon certayne argumentes to hym of the scryptures, and to my fyrste argument he coulde make no aunswere, I made hym an o∣ther, and thervnto he coulde saye nothyng, but then desired me that I wolde spare him for aunswere to them, that night, and we shuld comme togyther agayne erelye the nexte morninge, and so goo

through, I tolde hym I was con∣tent, and yet if I shoulde striue with him for glorye, after a chil∣dysshe fasshion and lyke a gram∣mariane, suche one as he fasshio∣ned me in the pulpete, al the time he studied for his aunswere I shuld decline, Ntō conuictus, gtō conuicti. &c. but that were boy∣eshnes in dede. And therefore he should haue all the night to study on, to make aunswere with all my harte, and I wolde also do so muche for hym, as to tell hym a thyrde of myne argumentes, and badde hym thynke vppon that agaynste the mornynge al∣so, and so departed for that night. In the mornynge, we assembled be tymes accordynge to the ap∣poyntemente. At whyche tyme Barnes wente aboute to assoyle myne argumentes, I replyed to hys solutyons, and so spente

two houres very quyetly and pa∣cyentlye. And sodaynelye, beyonde all oure expectations when it was Barnes parte to haue spokē, he fel on bothe his knees, and desyred me to haue pytye vpon hym good Bysshop and spake so many wor∣des to my glory and in prayse of my lerning, as I was ashamed to heare thē, and dare not for vaine∣glory reherse nowe. And I dydde no more acknowledge his prayse there, to gyue to me y^t I had not, then his disprayse in the pulpet to take from me that I hadde, for I had neyther more or lesse for either of both, but such was Barnes ha∣uour then, so farre discrepant frō that in the pulpet, and therefore I tell this matter. In that sub∣mission Barnes graunted hym self ouercome, & desyred he might be my scoler, to be instructed of me, and requyred all them present

to be meanes to the kynges high∣nes that I myght so take hym, & desyred me to forgette all, and he trusted if he were with me, his wit shoulde not myslyke me. This chaunge in Barnes was so farre from that I loked for, that I vsed it in an other extremitie, I toke hym vp from knelinge, I remem∣bred olde familiar knowledge, as∣sured hym of me, I refused to be his scoolemayster, but beynge as I perceaued, he was mynded to fall from errour, I wold commu∣nicate vnto hym some honest por∣tion of my lyuynge, and named xl.li. a yeare, and he to lyue felow∣lyke with me in my house. And this I reherse because it was tolde abrode afterwarde, howe I offred hym .xl▪ li. a yeare to leaue his opinion, but he wold not. But to Barnes agayne, he wold nedes be my scoler for ought I could do,

and sayde God had gyuen a gyfte to me, wherwith to do much good, and then goynge a parte with me from the rest, began familiarlye to deuyse whiche scolefelowes it were expedient to haue to scoole with hym, and there deuised me a great meany of scolers besydes him selfe, who refourmed, al shuld be well (he sayd) and in speaking of scolers, tolde me many thinges that I knewe not before, but I cōcluded with hym, that he might brynge one to scoole with hym and he wolde, but I wolde no moo at ones. Whervpon the kin∣ges hyghnesse aduertised of the conclusion of the matter betwene Barnes and me, was content that Barnes shoulde repayre to my house at London the mondaye fo∣lowynge, whiche he dyd with a scole felowe with hym, neither Ie∣rarde nor Iherome, but an other

yet a liue. And at that tyme, in teachynge Barnes, I vttred such articles as ye maister Ioye haue putte forth in printe, but not all togyther so as ye reherse them, for they haue a marke that they haue passed your handes, that is to saye, be a lyttle corrupte and falsified, as I shew afterwardes. When mayster Barnes had gone to scoole two dayes, he waxed we∣rye of that humilitie, and came the thirde daye, and signified to me that yf I wolde take hym as one that came to conferre, he wold come styl, but els he wold no more come, I perceyued from whense the chaunge came, & tolde hym, se∣inge he had ones yelded him selfe to me as a scoler, I wolde so vse him, tyll I sawe hym better lerned able to be my felow, which he had not yet attayned sins satterday, at which tyme he made y^e submission.

Herevpon they began to spreade abrode an enuious rumour of me that I wolde be scoole mayster to all the realme, and many good morowes, and so was I rydde of my waywarde scoler, and neuer medled w^t hym after. Barnes in dede troubled me yet ones againe at my beynge at saynt Mary spit∣tell by commaundement, and syt∣tinge there by the Mayre to heare hym preache, and recant in wry∣tynge, to the conceyuynge wherof I was not pryuie. But whē Bar∣nes right solemplye and formal∣ly had made his recantacion in the formour part of his sermon, at thende of that: he cryed out to me, & asked me forgeuenes with a maruaylous circumstaunce, as though the worlde shulde thinke I had hadde nede of suche a pub∣lyque obtestacion, and nedes I must holde vp my hande in token

of a graunt, and where I, encom∣bred with shamefastnes, dyd not by and by as he required, he called for it agayne, and bad me holde vp my hande. So it lyked him with a courage to playe with me, and to blynde the other submissi∣on done secretly, as though it had ben of none other sorte, and ther∣with to boste his owne charitie, and brynge myne in doubte. And when he had in the pulpete plaied these two partes, to recant his opi¦nion as he was appoynted: and aske me forgiuenesse which he did of wantonnes, thē after the prayer he beginneth a proces of a matter, and playnlye and directlye prea∣cheth the contrarye, of that he had recanted, so euidētly, as y^e Mayer of him self, asked whether he shuld from the pulpete sende him to warde, to be fourth commyng to aunswere for his contemptuouse

behauiour, to preache in the same place, to the same people, the con∣trary to his recantaciō. But Bar∣nes was not stayed, ne spoken to, whiles Iherome and Iherarde had bothe preached and folowed the same trade. The kinges maie∣stie had appoynted certayne to make reporte of the sermons, be∣fore whiche report, one that fauo∣red them, had written to his frend at the court, howe gayly they had all handled the matter, both to sa∣tisfie the recantacion and also in the same sermons to vtter out the trueth, that it myght sprede with∣out lette of the worlde, and this letter by negligence came to light whervpon, and report of the ser∣mons, they were al apprehended, and by the secrete counsayle (to whiche companye I hadde then none accesse, ne hadde not almost a yeare before, ne hadde not after

so longe as Crumwels tyme la∣sted) sent to the towre, and there∣vpon ensued further proces, by the hole realme, whervnto I was priuie, but amonge the reste. And otherwise then I haue rehersed, I haue not persecuted Barnes, and as I haue toulde the storye, so it was doone. And thynke me not (good reader) so moche a beaste, that all suche beynge yet alyue, in whose presence and knoweledge these matters haue passed be∣twene Barnes and me. I wolde vaynly faine in such a tale, where∣in I accompte not myne estimati∣on to haue ouercome Barnes, for he was not learned, and shulde muche hyndre mine estimation, if any man coulde in y^e I haue tolde, reproue me of a lye. For so moch y^e tale may be profitable to y^e (reader) to cōsidre how thinges be blowed and blustered abrode with lyes, &

how Barnes death is laide to my charge, that haue onely suffred at Barnes hand, and neuer dyd any thynge to him, but euer forgaue him, and he euer vsed forgeuenes, neuer to amende, but to delude & tryfle. And if any wolde note my blindnes in vayneglorye, that be∣cause Barnes yelded to be my scoler of policie (as Dauid fayned hym selfe madde before Achis) I coulde not espie it, but take it in earnest. I wolde to suche say, that if Barnes counterfaited in that submission, he deceaued moo as∣wel as me, and in dede, a man in his owne prayse maye soone be made a foole. And one of that cō∣pany tolde me (whom I take for my frend) that he had not thought to heare so muche diuinitie of me, ne se so moche charitie in a Bys∣shoppe. Howe this matter shal be taken, I remitte to the indifferen∣cye

of the reader, I mente good fayth with Barnes and symplye, and further medled not with hym then I haue rehersed, wherein ap∣peareth on my behalfe no malyce, and there appeareth also vppon what occasiō I haue vttered such articles as Ioye wyl now confute for false, whiche howe substaunci∣ally he doth, by comparynge his and myne together, I shall en∣treate hereafter.

He begynneth his booke thus.

[Ioy.] I Chaunsed vpon certayne articles, entituled to the Byshop of Win∣chester, called Steuen Gardener, which were written agaynst doc∣tour Barnes & his two felowes, brent M.D.xxxix. for preachyng onely fayth to iustifie.

[Vvinton̄] YOur entry to y^e matter, is fyt for your processe. For neither dyd I euer write suche articles: ne Barnes was burnt for preaching

onely faith iustifieth. I was by Barnes choyce (as is aforesaide) his scolemayster, at which time we entreated tharticle of onely faith iustifieth, as shal hereafter appere

[Ioye.] By these his articles, Winchester wold proue that workes must iu∣stifie, that is to say, with our wor¦kes we must merite the remissiō of our synnes, which doctrine, as it is contra∣ry to gods worde: so is it infuriouse to Christes bloude, whose godly name is one alone, for all sufficiēt, euen that sa∣me precyous hyd treasour in y^e gospel: in whome (sayth Paule) are all y^e trea∣sours of wysdome and knowledge hid∣den, for in hym dwelleth the moost per∣fitte fulnesse, of god verely, and in hym are we complete euen perfitly iustified without any inweyuinge of Winche∣sters workes. This thyng do I tell you (sayth Paule) least any man (as nowe wolde Winchester) deceyue you with his apparaunt popysshe persuasyons. This full iustification by onely fayth Paule expresseth clerely in these wor∣des also. This our euerlastyng lyuynge priest, and intercessour Christe abydeth for euer vnto this ende, euen absolutly,

fully and perfytly without any lacke or breth to saue all them, that through hym by fayth come to god the father. Here are we taught Christe to haue an euerlastynge preesthode to saue perfyt∣lye, and sufficientlye through our faith onely, and that he euer lyueth vnto the same ende, wherfore for the defence of our so plentuouse and perfyt redemp∣tion, and for the ryche fauoure & mercy of our heuenly father, and free forgy∣uenes, in Christes passion through our fayth onely, and that the glorye of his grace, whereby he hath made vs his dearely beloued chosen chyldrē, throu∣ghe his beloued sonne, shoulde be pray∣sed, by whome we haue redemption through his blood, euen the remyssyon of synnes, accordynge to the ryches of his so plentuouse grace, vnable to be mynisshed. To defende this my lorde gods glorye (I saye) and to warne the symple vnlerned that they be not de∣ceyued by such blasphemouse Byshop∣pes articles, I shal by gods helpe, iust∣lye by his worde, clerely confute them, although he yet teache & preache them, into his owne dampnation, and decey∣uyng of as many as beleue hym.

[Vvinton̄] IT is of lyke truth that ye af∣firme of me, that I wolde by these articles proue, that wor∣kes must iustifie. I neuer wente about to proue that: Howe so euer it liketh you to report of me. I ne∣uer wrote so, I neuer preached so, I neuer affyrmed so, ne enterpri∣sed to teach Barnes so, at the time he was my scooler. As for youre (that is to say, with oure workes we muste merite the remission of our synnes) I wold not be a ferde to vse that speache, yf you and o∣ther had not to the worlde diffa∣med and sclaundered the worde (meryte) but nowe seinge ye haue beaten it into the eares of youre hearers and readers, that merite is as muche to saye, as worthely, fully, and holly to deserue, none o∣therwise then a workeman deser∣ueth his wages, for his laboure and trauayle, (the worlde by your

preachynge takynge the worde in that sence) it were in dede an occa∣sion of offence and sclaunder to suche sort of men, and in the fyrst apparaunce, conteyned blasphe∣mye agaynst the passyon of christ, which in the syght of god, is only sufficient sacrifice for the synne of all the worlde, so full and perfyt as it nedeth not anye addicion or supplement of any mans deserte to the appeasynge of gods iuste wrath agaynst man for sinne. And therfore ye shal not nede to speake of halfe sauiours, or patched sa∣uyours, or els brynge in your al∣legations to proue christ a onely redemer. It is the fyrste letter of oure crosse rowe. It is the founda¦cion of our faith. Only Chryste is oure mediatour. Christes onelye passion is our redemption, iustice, and satisfaction. And when Bar∣nes went to scoole with me (as his

scoolefelowe can report) this ar∣ticle was fyrst without any vary∣aunce agreed on, with such expli∣cation as scriptures do testifie, that only Christ is our hope, only chryst is our life, only christ is our way, only christ our sauiour, hol∣ly, throughly, perfitly, absolutely, totally, entierly, fully, and here∣in no tongue can expresse so much as the matter truly conteyneth, ne there was euer any so mad as to bryng this truth in question, wher by to shake the foūdacion of oure faith, & to bryng in doubt that is so playne and euident, as ye wold beare the people in hand men did, when lerned men, impugne your frantique vnderstandyng of this truth. The contētion is not of the preciousnes, validitie & effecte of christes passiō, but of the vse of it. And where your doctrine shoulde onelye implye that it is sufficient,

to thynke & talke of christes pas∣sion, we say it is also necessarye to some, to taste and fele of christes passion, and also to drynke of it, as Chryste sayde. Potestis bibere calicem, quem ego bibiturus sum? Can ye drynke the cuppe that I shall drynke? And we wyth the grace of God doynge the wor∣kes of penaunce, taste and feele the passyon of Christe, and as good men haue called it meryting and deseruynge, to vse the bene∣fytes of chrystes passyon, and by strengthe thereof to do penaunce for synne, whyche hathe ben called lykewyse satisfaction, as wherein man satisfieth (that is to saye) con∣tenteth God, who sayeth: he wyl∣leth not the death of a synner, but that he shoulde turne to hym and lyue. And in this speach, meriting and deseruynge, sygnyfyeth the due vsynge of the benefyte offred,

after whiche sorte we saye also: He is worthy loue and fauour, that wyll leke for it, and do his dutye to atteine it. And in this wise the hole churche prayeth. Omnipotēs sempiterne deus da nobis fidei, spei, & charitatis augmentum, & ut mereamur assequi quod promit tis, fac nos amare quod precipis. and in this sence we speake of the merites of our Ladye and other sayntes who vsed the benefites of God, to his pleasure and honour. And albeit the wordes haue longe continued in this sence, and in all tongues, yet such as you be, haue maliciouslye impugned them, and caused them to sounde, as though there were ment derogacion to the benefite of christes passion by thē, where in deede they do sette forth thexcellencie of the same, as by vertue of whiche passion, men in state of grace, purchased by chri∣stes

mediacion, doo the workes of iustice, and synners be called to grace to do the workes of penaūce whereby to recouer the fauour of god, with remission and forgeue∣nes of their synne. You wyll per∣case, fynde matter of raylyng, that I brynge in the wordes of the cō∣mon prayer of the churche, for to shewe the vse of the speache, in the worde (merite) and call it papisti∣call scripture. But I dydde it not for want, but vpon that occasion to touche the matter. And now I adde this gathered out of scryp∣ture, that lyke as in other actions or qualities beynge in God essen∣tiall, we be called by participaciō, by the names attributed to god, & for so muche, as we do participate haue also the thynge in dede. And therefore as God is goodnes it self, we by participaciō frō him, be good. As god is lyght it selfe, we

by participaciō frō hym, be light. As god is wisedome it selfe, we by participacion from him, be wyse: So as christ merited and deser∣ued throughly: we by participaci∣on in vsyng his gyftes, merite & deserue. And as christe satysfied fullye, so by participacion we also satisfy. And as our goodnes light and wysedome by participacion, is no addition, or derogacion to goddes goodnes, lyght, or wyse∣dome, in essence or being, no more is our merityng, deseruyng, or sa∣tisfaction: a derogacion or supple∣ment to the merites of christes passyon, but onely a due vsynge of them, by the gyfte of his grace. Nowe how this participacion is wrought, and by goddes good∣nes deryued to man: herein the worlde is troubled, but the speach with this sence hath no absurdite, and out of this sence it hathe not

ben spoken in the common prayer of the churche. But I dydde ne∣uer vtter this proposicion, in these termes, to saye: that man must me¦ryte remyssyon of synne, nor I haue not (as I remembre) redde it spoken in this fourme, tyll you haue so termed it, onely to make matter to talke of, by occasiō wher¦of, ye tell a longe tale of heresies as foloweth.

[Ioye.] In Paules tyme there strayed about a certayne ydle sorte and secte of here∣tykes, called Nazares or Minei, the most subtyll kynde of men, in paynting and perswadynge theyr false doctrine. These heretikes troubled and peruer∣ted the churches, well instituted of the apostels, especyally the Galathiens, Antiochens, and Romaynes, agaynste whose heresyes Paule dyd wryte so myghtely and ernestly, cōfutyng them. These pharisees laboured in the same heresie, in which Winchester now tea∣cheth & writeth myxing thobseruaūce of the lawe, with the grace of the go∣spell, euen workes with fayth to iusty∣fye.

These Nazares confessed Christ to be god & man, that he dyed, rose agayne &c. but vnto hym onely, through oure fayth, they attributed not all our hole iustification, but part therof (as nowe doth Winchester) to the workes of the lawe, as vnto our owne merites & part to his passyon, makynge Christ a sauy∣our to halues. But is Christe deuided (sayth Paule)? These heretiques des∣cended out of y^e faction of the pharisees as now do oure Iusticiaries, out of the Pelagiās, whose ryghtwysenes (saith Christ) excepte ours excelle more aboū∣dantly, we shall neuer come to heauen. These Nazaries were Iues borne, but in name they wold be called Christiās, and yet nothyng holdynge the benefite of grace by Chryste, confoundynge the lawe with the gospell, merites myxte with grace, free forgyuenes, with de∣seruynge by workes, contendynge no man to be saued by Christ, except he be∣ynge cyrcumcised, kepte the lawe of Moyses, agaynst whom Paule with so great labour, farre otherwyse institu∣ted his churches, preachyng & wrytyng constantly, our synnes to be knowen & shewed vs by the lawe, and not therby to be taken awaye onely the grace of fayth through Christe to iustify all na∣tions. Happy it was that these hereti∣ques

spronge vp in his dayes, whose e∣pystels we haue yet so myghtlye and clearely confutyng and pressyng downe these heresyes, nowe crepte vp agayne by Winchester. The chiefe articles of the christen religion, vpon the whiche all other are stayed and grounded, is that in Christ Iesu is al sufficiēcie and perfection of forgyuenesse of synnes, & saluacyon, of whose fulnes we receyue grace for grace, as sayth Ihon̄. Wher∣fore as many as be iustified, are iustifi∣ed by thonely fayth in hym, and by no∣thyng els, as by any subsidiary, attey∣nement (as Winchester wold haue his helpyng wylworkes) vnto his full iu∣stification in Christe the perfection of the lawe. This is the sūme of the hole Gospell. This is the station of y^e cause, the argument▪ and material of all Pau∣les pistels, euen the treds••le or ground∣sole whervpon, as the dore is turned & returned, so are all his argumentes and proces, thervpon treated and retreated. And specyally in his pystels to the Ro∣maynes, Galath. & Hebrues. And now syth this Bysshop sterith vp afresshe these olde heresies, we can haue no bet¦ter armoure & argumentes, then Paule made agaynst hym, fyrste warnynge vs of such sedicious secte sowers, sayeng: There are many runners abrode, of

whome I warned you often, but nowe with wepynge teares I warne you a∣gayne, euen of the enemyes of Christes crosse, whose ende is dampnatiō, whose belly is theyr god, and theyr glory shall ende with shame, whose care and study is set vpon earthly thynges. I can not maruayle ynough at this Bysshoppe, fyghtyng so earnestly for good workes to iustify, that he doth none hym self, but persecuteth Christes church so cru¦elly, pryson pitiously, and destroye the poore innocent lambes of God, christes owne blode, I passe ouer his luciferine pryde, ambytion, arrogancye, viciouse lyuynge &c. aboue Nero, Iulian, Tra∣iane, Herod, or any softe Sardanapale, By lyke he beleueth not his owne arti∣cles: for yf he dyd, he wolde do better workes for his owne iustification. The frutes of Paules fayth, beynge ones a Pharisaie, of Winch. opinion, were the persecution of Christes churche, aboue measure, as hym selfe testifieth. And as all lyke pharisees haue euer done and do yet styll vnto this day. God cōuerte them ones, as he dyd Paule. So be it. We therfore with Paule and Christe affirme our onely one alone sauioure Christe, for his owne merites and oure fayth into hym through the fauour of his father appeased in hym to iustifye

(that is) to absolue vs, from our syn∣nes, and to gyue vs lyfe eternall. This our onely sauyour, we preache & write, to be the only rightwysnes, wisedome, holy maker, redemptiō and satisfactiō, sufficient for all that beleue in hym. And yf there be any that thynke Chri∣stes rightwysenes his satisfaction, his merites, & redemptiō, made for vs of his father not a sufficiēt iustificaciō & for∣gyuenes of theyr synnes, but that they must set theyr own workes, checkmate w^t his passyon & redemption, to helpe furth vnto the atteynement of this ef∣fecte of Christes passyon, (well) lette them couple and wrappe in theyr owne workes to, for theyr iustification, and then in so doynge, shall they procure theyr owne dampnatiō. For al our good workes or ryghtwysenes (sayth I say) are ryght fylthy and nought, & so much the worse then nought, for that they be set in so hygh a place, e••all with Chri∣stes bloud, whiche is a playne blasphe∣mye. These vnryght rightwyse makers wolde serue two contrarye maysters at ones, the pope and god to, the gospell & the popes lawes, but whyles they thus haulte on bothe sydes w^t Baals pree∣stes, they serue truely the deuyl, which hath no concorde with Christe, neyther shall there any papyst nor chrystian be∣leue them, for in conclusion ye shall se

them to be iustified, neyther by workes nor fayth, but dampned for theyr vnbe∣lefe, no man beleuyng nor louyng them by theyr wicked workes procurynge them selfe the hatred of all men.

[Vvinton̄] WIthout I wolde encountre with you in rayling I haue nothynge to saye hereunto, but that ye spende a great meany of wordes in vayne whiche shall more playnly appeare, by then ye come to thende of mine aunswere, and that youre propre termes of subsidiarye atteynement, wyll∣workes, and workes checkemate, with such deuises of newe wordes (whiche saynt Paule noteth, as a marke to tel what ye be) be all to no purpose. And besides the issue of the matter in hand, ye disproue troublers of the churche with euil opinions, as though ye were none of them that troubled it, ye crye stowe the thefe, to hyde your selfe

with the noyse, and thereby escape thattachement of the folowers. I for my selfe, boost not my workes to the worlde, but do the offyce of an hande, at a crosse, to saye this is the ryght waye, and whether I stere or no, to enter the waye my selfe, I haue god to my iudge, to whome I stande or fall, and ye take vpon you to iudge an other mans seruaunte, I styrre vp no heresies, but as ye prouoke me say my conscience to the disproue of such blasphemouse heresyes, as ye styrre vp. Wherein your asse∣ueracions and myne sette aparte, lette the matter shewe it selfe. The scryptures ye haue broughte in agaynste me, reade them ones agayne, and marke them for your owne parte, to whome moost pro∣perlye appertayneth to be called the runners aboute: to me, that speake to no man of the matter,

but as I am prouoked, or you that in your writinges wander a∣brode and be in euery mans eares and where ye dare appeare, shewe youre selfe, and specyallye at Antwerpe, to corrupte the youth, frome whense one came of late, to serche proufes, agaynste youre personne, to dysproue the false wytnesse (as he saied) ye had borne with your tongue, whether he be∣lyed you or no, I will not affirme, for albeit ye gyue me cause to doubte of youre truth through∣lye, yet I wyl not comdemne you, in that I knowe not, as ye do me. But lette vs se what foloweth in your booke. Ye entre into myne articles thus. Nowe to his articles.

[Vvynch.] Theffecte of Christes passyon hath a condicion. The fulfyllynge of the con∣dicion dyminisheth nothynge theffecte of Christes passyon.

[Ioye.] God is thelyghte, and wyll not be taught with darke and cōfuse termes. Isay prophecyed of Christe that when he should come, he should not be darke and dyfficyle or harde in his doctryne. Nowe speakest thou playnely (said his disciples). And Paule reioyced greatly that he hadde so syncerelye and frelye preached the gospell: Christ toulde his that they shoulde be the lyghte of the worlde purely and clearely to teache, especially the chief principilles of the christen relygion of whiche the psalme hath: Manifest and cleare are thy wor∣des (oh lorde) they illumyne and gyue vnderstandyng to the lytle ones. But & yf goddes worde appeare into vs harde & darke, our owne sluggishnes, negli∣gence, & ignauy is the cause thereof: If it be darke, it is darke to thē that hate y^e lyght: If it be vnsauery it is so to thē that list not to tast therof. It is hard ri∣dles to thē whiche are so wise in their owne conceytes that they disdeine to lerne of any man, as it was to the seers, herers, & vnderstāders which hard cr••••t & vnderstode him not, so blinde at none daies (y^e gospel now clerely cōmen) that they stagger, & reele in the clere lyght, lyke druncken crownes of proude E∣phram and Moab. By lyke Winch. is a shamed of the playne simple wordes of

christes gospell, as of these wonte and common wordes forgyuenes of synnes, fayth and workes, but goeth about to couer them with his condicions, effec∣tes, fulfillinges & confuse knowledges. The scriptures know none other effect and condicion, but remission of synnes vppon this condicion that we beleue christ to haue died for them and to haue risen agayn for our iustification. Thou shalte call his name Iesus (saide the aungell to Mary) for he shall saue his people frō their synnes. Math. 1. Ther∣fore was Christe lyfted vpon the crosse, that as many as beleue in hym shuld be saued. Euery man may se that Wyn∣chester, entendeth some iuglinge caste with his confuse condicion, whiche he dare not expresse, callynge it workes speakyng playnlye. Theffecte of Chri∣stes passion, hath workes whose fulfil∣lynge. &c.

[Vvinton̄] YE reherse here two proposici¦ons, or speches which ye call myne article. The fyrst proposici∣on is. The effecte of christes passion hath a condicion. Whē I trauailed to instruct doctour Barnes, I de∣clared this proposicion vnto hym

neyther darkely nor confusely. And whye ye shulde call it so, I se not, for both y^e matter is certayne, and the wordes commonly vsed and vnderstanded. Theffecte of Chrystes passyon, is the worke therein intended (that is to say) to reconcyle man to god and brynge him to saluaciō, wherein, I asked Barnes, whether he toke the ef∣fecte of christes passion to be ab∣solute to man, or with a condicion on mans behalfe. If it be absolute and without condicion, then shal all men be reconciled and saued. For seinge Christe dyed for all: if nothinge elles were required on mans behalfe, it shoulde extend to all men, and then shulde no man be dampned, but all saued at the last, as the Origenistes said. Here vnto Barnes fyrst aunswered, as ye saye nowe, that he knewe no condicion, but yf a man beleued. I

asked hym then: whether he wolde graunt there was that one condi∣cion? He said yea, he wolde graun•• that, for els he must haue agreed to an inconuenience, that all men shall be saued, whether they bele∣ued or no. And herevppon the firste proposicion that ye nowe cal darke, was agreed vnto, that the effecte of chrystes passion had a condycyon. I asked Barnes then, whether the fulfillyng of the condicion, dydde dymynysshe the glory of Christes passion? that is to saye: Whether the passyon of Christ were more gloriouse to re∣deme man, whether he beleued or no? and so doynge nothynge? or els when man by gods gyfte wrought the worke of belefe in y^e same? Whervnto he said that mās belefe dyd nothyng diminishe the glory of christes passion. And be∣cause he hadde before graunted,

that belefe was a condiciō, which decerned them that shall enioye the fruyte of Chrystes passion, and them that shall not: thus we termed that proposicion, that the fulfyllynge of the condicion, required in man: dydde nothynge diminisshe the glorye of Christes passyon. And thus farre we agre∣ed, I only dissentinge from hym, that where he sayde, he knewe but one condicion, that is to saye bele∣uynge, as you do nowe. I sayde because he came to me as a scoler, I wolde lerne him mo condicions required in man, and amonge ma∣nye other, tolde hym of this▪ wher∣in he had in his open sermon in∣ueyed agaynste me. To forgyue his neyghbour or els he shuld not be forgyuen. And concluded vpō that he had graunted before that the fulfilling of this condiciō was not the diminution of the glory of

Christes passion. And so likewise of any other condicion required in scripture of man, either in his incorporation into christ by bap∣tisme, or returninge to christe by penaunce, with perseueraunce in vertue, for the atcheuyng of eter∣nall lyfe. And after this sorte we discussed this matter in earneste with suche respecte to the honour of the passyon of Christ, as we este¦med it most abhominable sacri∣lege, to diminysshe any part of the frute and effect thereof. But it fo∣loweth in your booke. But playe on yet a gods name Wynchester.

[Vuynch.] They that wyll enioye the effecte of christes passion must fulfyll the▪ con∣dicion.

[Ioye.] YEt wyll ye not expresse your condi∣cion? well, then wyll I expresse it for you. For I knowe your mynde is to proue workes to iustifie. This is Win. article. They that wyll enioy the for∣gyuenesse

of synnes, must do good wor∣kes. And so he entendeth as ye shall se anon after this wise deduction, to con∣clude his foolyssh conclusion, yet playe on Winchester a gods name aboue the borde.

[Vvinton̄] THis truth troubled Barnes, as it troubleth you, because it is so playne and so true, that they that wyll enioye the effect of Christes passion, must fulfyll the condicion, and Barnes espied whereto it tended, muche better then you do, as it may appeare by that that foloweth. For that ye cal the thyrde article, ye vnderstode it not, as I shall shewe in the place.

[Vvynch.] The fulfillynge of the condicion, re∣quireth firste knoweledge of the con∣dycyon, whiche knoweledge we haue by fayth.

[Ioye.] Ah good fayth, where hast thou ben al this while: hath this iugler kept the this longe in his bagge vnder y^e borde▪ thou hast taryed all to longe, for Wyn∣chester

wyl be iustified by his condici∣on ere thou cōmest. Here might I aske Wine. whether workes (which are his condiciō) be before faith, or faith before his workes? By his processe, workes go before faith, and so must his workes be sinne & displeasure to god. For what so euer is not of faith (saith Paule) is sin. And without faith, it is impossible to please God. If faith goeth before wor∣kes then must fayth only iustifye, or els it is no faith, as I shal nowe proue by Paul, which giuing to faith her essenti∣all diffinition, ioyneth it immediately & essentially vnto thinges inuisible assu¦red vs by hope, saieng, faith is a substā∣cial assured persuasiō, of thinges hoped for, with a sure hope & confidence, euen the certeinte of thinges inuisible. God inuisible so entierly ioyneth him self to faith, that in the faithful he dwelleth, & they in him. Faith therfore alwaies in∣seperably is ioyned to gods mercy, his grace, remission of sinnes, to saluaciō, & lyfe eternall through Christ, which all are inuisible thynges hoped for. But Winchester dreaming vs forth, his new fained faith, coupleth her to an externe knowledge of what maner a visible ful∣fylling I cā not tel you, nor yet of what a fond confuse condicion, nor yet of hym selfe expressed. Ioyne y^u thy faith to an

outward visible bodely thinge, and so it is neither faith nor hope. Blessed are they that beleue & se not, Nowe muste Wyn. proue his condition, with the ful¦fylling and knowledge thereof, to be thinges inuisible, hoped for as eternall life. &c. or elles his faith shal not be that fayth, whiche Paule diffineth, & christe so often mencioneth in his gospell.

[Vvinton̄] IT may appeare in you eui∣dently, howe malyce maketh you blynd, whē rehersyng my wordes, yet ye aske me whether fayth goeth before workes? For when I saye as you reherse, that the fulfyllynge of the condicion, requireth fyrst knowledge what the condicion is, and then that this knowledge is attayned by fayth, do not I geue faith the fyrst place? as the meane of knowledge what is the condicion, which must nedes go before the fulfyllynge, & the fulfyllyng before thatteyning of the effecte? In this place who

is first saye you? by myne owne wordes, fayth or workes? And yet ye saye by my proces workes go before, when my wordes rehersed hitherto declare the contrary. But ye were so pleasaunt in scoffinge, that ye forgate the matter. And these be the frutes of the spirite that vexeth you. This is y^e milde, meke, sobrenes of your profession of christiane charitie, I wyll aske you a question wakynge. Is not all oure certeine knoweledge of gods wyl and pleasure by faith? Some parte of your wordes se∣meth to saye yes, when ye call it the certeinte of thinges inuisible. And yet whē ye say that I dreame an ex••erne knoweledge of visible thinges with addiciō of these two wordes (y^t is to say) externe & visi∣ble. Ye say, ye can not tel vs more of it. And it is a world, to se howe fondely ye talke, for fayth in no

sence can signify an externe know¦ledge which is only by the senses. And where dydde I talke in my dreame of visible thinges spea∣kynge of god and his wyll, which be all inuisible, and in gods wyll is cōteyned the condiciō I speake of, whiche after knowledge there∣of, as I saide, muste be fulfylled, and without knoweledge before, can not be fulfilled. As for your mangled argument, to conferme the proufe ye promysse, shall be more commodiously entreated af∣terwarde. In this parte I shewe only, howe ye wrangle with me, & take vpon you to improue that ye vnderstand not, as by the reher¦sal of my next article shal appeare more plainly. Ye reherse it thus.

[Vvinch] This faith commeth of God, this faith is a good gift. It is good and pro∣fitable to me: It is profitable to me to do well and to exercise this faith.

[Ioye.] This faith so farre of flytted frome the inuisible iustyfycatyon whether it be the gyfte of God, and profytable to Wynchester I doubte it, but this I am sure of, by Christes owne wordes, that when Wynchester hathe done all that God commaunded hym (whyche I dare saye he shall neuer do) and so neuer fulfyll his condicion, yet is he but a seruaūt (if he be not a lord) vn∣profitable. I wolde aske Wynchester when he loketh and considereth fyrste theffecte of christes passion, whether he beleued it or no? If he did not beleue, so was he then an infidell. If he beleued it (seinge it is the promysed forgyuenes of synnes in Christes bloud) whether beleued he it to be effectuouse to hym selfe, or only to other men? If to other, and not to hym selfe, so is his faythe and the deuylles faythe all one. If he beleued his owne synnes, to be for∣gyuen thereby, so was he iustified by faith onelye, ere any other condicion was knowen or spoken of, or elles he muste make christ a lyer, which sayeth: As thou beleuest so come it to the. Whē Iairus desyred Christ, to come & helpe his doughter, and in Christes com∣mynge Iairus his seruaunt mette him saienge: Desease not Christe out may∣ster no further, for your doughter is

deade. What sayde Christ? Sayde he not to hym, feare not? Beleue only and she shall be safe. These same wordes (onely beleue) stande bothe in Marke and Luke. What condicion elles then fayth onely in Christes promysse, can Wynchester fynde, to enioye the effecte of Christes passion? Christ (all condici∣ons elles set a syde) only faith mencio∣ned, saide: Thy fayth hath saued the. What condicion elles then faith dydde Chryste requyre of the chyldes fa∣ther, prayenge hym to caste the euyll spyryte oute of his sonne? Added he a∣ny thynge elles then faithe, sayenge: If thou canste beleue all thynges are possible to the beleuer. Awaye Wyn∣chester with your confuse comberouse condycyon, fonde fulfyllynges and your craftie knowledge, and abuse not the preciouse gyfte of fayth, to serue your synful affectes, to proue your blas¦phemouse cōclusion: But yet perchaūce Wynchester wyll aunswere to my for∣mer questyon, that when he beholdeth the forgyuenes of his synnes, in Chri∣stes passyon, he seeth also therwith his condicion, well be it so. Then aske I hym, whether the forgyuenesse of his synnes there beholden, and hym selfe hearynge Chryste callynge and cryeng: Comme vnto me Wynchester, laden

with synnes and I shall ease the, whe∣ther (I saye) it is moore profitable for hym by fayth to sette holde▪ of the for∣gyuenes of his synnes, nowe offered hym by christ, that can not lye, or to ta∣rye and sende him worde, that he wyll fyrste knowe and fulfyll his condicion? A wyse man wolde thynke it moost pro∣fitable, to sette holde firste, by faith v∣pon his iustificacion frely now offered hym, and to take the thynge certeyne and present, rather then so precyous a gyfte neglected, to labour in an vncer∣tayne condycyon. For yf his condicion be the workes of the lawe (as he wyll not denye it) whiche it is impossible for any flessh to fulfyll, (as Paule affir∣meth) and al our best workes are infec∣ted with Adams byrth poison, stayned lyke the sycke womans clothes, as I∣sai saith. And if Wynchester (I say) ta∣ry tyl he hathe fulfylled his condicion he shall come to short of his iustificati∣on in Christ. For ere he beginneth to ful fyll the condicion, he is disobedient to christes callinge and refuseth the for∣giuenes of his sinnes, of which vnfaith f••ll disobedience, what so euer dede fo∣loweth, it is synne, yea and that a gre∣uouse synne, as Samuel exaggerateth it vnto kinge Saule, albeit he dyd it (as they say) of a good intent.

[Vvynto] HItherto I haue touched your blynde malyce to im∣proue my wordes onely because they were myne. For they haue no thinge in them, but that myght be spoken of one that wold main∣teine your owne opinion. Neyther Barnes, ne his scoolefelowe, dyd euer varye with me in them. For they be principilles so true and e∣uident, as they can haue no con∣tradiction of hym, that is not vn∣shamefast. And when I say, this fayth commeth of God, do I not make god auctoure of fayth wher by is assured knowledge of gods wyll and pleasure, conteynynge the condicion of oure estate, requi¦red to enioy theffecte of christes passion, whiche is the summe of that I said hitherto, Nowe when ye reherse for mine article as folo∣weth. This faith is a good gyft, it is good and profitable to me. It is good

and profitable to me to do well, and ex∣ercyse this fayth. Ye note me to ha∣ue spoken a sorte of good wordes, but suche as I spake not in dede, & be in dede nothynge to the pur∣pose. And it had ben a coold spea∣che to say, fayth is a good gifte, & it is good and profitable, & it is profitable to me to do well. I that had called faith the gyfte of god, & necessaryly before all requyred for knowledge, it had ben worship fully spoken afterwarde, to saye, fayth is a good gyfte by laken, as though any gyfte of god, coulde be otherwyse then good. Barnes wyt was more fresh, & our matter more lyuely & quycke, thē to make these articles as ye note them: And they serue nothyng to the cō∣clusyon, that ye reherse afterward ergo by the gyft of god, I may do well before I am iustified. And y^t was in dede the mater proponed

betwene vs. whether a mā myght haue grace to do well before he were iustified. For maister Barns had affirmed y^t albeit god saith: we must forgyue our neyghbour, to obteyne forgyuenes of god, yet he said that god must forgyue vs first, before we forgiue our neigh∣bour. For elles to forgyue oure neyghbour were synne, by y^e texte that ye brynge in: All that is not of fayth is synne. A true sayeng, but brought in, to subuerte truth, as y^e deuyll dyd scripture. And in this dreame was Barnes, that folow∣yng the newe scoole of extremites, he denyed al degrees of grace, as you do, & said: A man could do no∣thyng good or acceptable before the grace of iustificatiō. For cōfu∣tation wherof I agreed fyrst with hym and he with me, of the former proposicions, and came to this that we must haue fayth firste of

all, to knowe what we shulde be∣leue. After this I asked him, if a gentile felte him self moued, to go heare a preachynge, or rede some parte of scripture, whether wolde he cal it wel done of him to go to y^e sermō & rede y^e scripture, or were it synne because it was before faith? He said it was good: And then I said it must nedes be so, for it was of God & profitable to hym. And thereupon folowed the conclusion that ye laughe at, ergo a man may do good before his iustificati∣on. Barnes was not contente in dede with the conclusion. And whē he sawe that he coulde improue none of the partes wherof it folo∣wed: Then began he to saye, that suche a gentyle so moued, to go to the sermon, or to rede scripture, was then iustified of god in that mocion: And then I replied, Ergo men be iustified before fayth, and

so were it by Barnes false, that onely faith iustifieth, for this man was iustified without faith. For howe shulde he haue faith, before he hadde harde, when faith is of hearinge, as saint Paule sayth. But to defend and maintaine his first fonde saieng, that a man can do no good thinge, before he be iustified, he was faine to mayn∣teyne that a man is iustified, be∣fore he heareth and before he bele∣ueth and so confounded he the de∣grees of gods workynge in time in vs. Fyrst to call vs, and then to iustifie vs, as saint Paule decla∣reth it. Those he hath knowen, he hath predestinate, and those he hath predestinate, he hath called, and those he hath called, he hath iustified, and those he hath iustifi∣ed, he hath glorified. So as cal∣lynge (whiche god doth by many meanes) is before iustification, at

the lest in ordre, or els if we consi∣dre no prioritie in gods workinge in time in vs, we must aswell say, god hath glorified vs, when he doth iustifie vs, as that he hath iustified vs, at the callynge of vs. And in dede one of Barnes com∣panions had preached, that God had iustified vs, before the begin∣ninge of the worlde, puttynge no difference, betwene iustificatiō in time, and predestination and ele∣ction that God worketh aboue tyme, and such a cōfusion ariseth, where men will take vpon them, to affirme that they vnderstande not. And because they neyther do¦ne mind to do, anye good dedes, they wold perswade to y^e world, y^e we cā do no maner of good dedes tyll we haue no nede of them for our saluacion, that is to say, til we be iustified, and clerely in goddes perfyt fauour, and assured by our

owne belefe of lyfe euerlastynge, and as though we shulde saye to god: Giue me my wages afore∣hande and make me sure that I shal haue heauen, and then I pro∣fesse I wil forgeue my neighbour. Then I wil fast the true fast from synne. Then I wil pray. Then I wyll do almose. Then I wil loue mine enemy. For then I can do it. And before y^e, al our dedes, al our thoughtes be synne. Ne man can haue grace, to do any of these, be∣fore iustification. And so if belefe be requyred before iustification, there aryseth then a maruelouse perplexytye, howe I shuld worke well the worke of beleefe before I am iustified. But as we say my synnes be forgiuen because I be∣leue, so bycause my synnes were forgyuen, I dydde beleue. And for defence hereof, they enter in∣to a darker matter of goddes

priuie counsayl of predestinacion, and make predestination the next and immediate cause to our salua∣cion. And then as all the worlde hath almost lefte doynge, so they shulde leaue talkynge of workes, yea and faith also, and saye that men be saued by predestination. For god hath so appoynted, whose wyll in them that be predestinate shalbe fulfylled, and in them that be reprobate, can not be withstan∣ded. Voluntati enim eius quis re∣sistit? And so when men haue so longe stryuen to atteyne knowe∣ledge of the truth, and babled of faith and workes, without attey∣nynge eyther of both: then as men do, that be wery of all together, they resort to the ydle reasonynge, as the Grekes cal it. That shalbe, shalbe. And as god hath appoin∣ted so must it be, and god knoweth who be his, and he wyll lose none

of them. And al beleued that were preordinate to euerlastynge lyfe, and they that be indurate, can not heare or se, for god hath blynded them, finally all thinges come to passe by an absolute necessite, and so mannes lyfe, death, manours, behauour, state, condicion, and e∣uery thinge is fixed, and fastened in his place appoynted, with nai∣les riueted & clenched with meere necessite. This is the last conclu∣sion of this teachinge. But when I say this nowe, I loke they wyll be in the toppe of me with excla∣mations, with fye on me wretche that scorneth predestination, and compareth the scriptures with idle reasoninge of the gentiles. And this they wyl aske me. Thou papysh bysshop and folysh lawer, doest thou denye predestination? doest thou denye goddes knowe∣ledge infallible? If god knoweth

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it shall it not be so? Be not those scriptures true, that thou semest to reherse in scorne, do not god in∣durate whom he wyl, & haue mer∣cy of whom he wyll? Hast any so∣phistry to auoyd this scripure? Be not the wordes playne language? and be they not wrytten to vs so playnlye that we may vnderstand them? do not God knowe his? and be not al our heares numbred. To these men I wyll fyrst aunswer, or I go any further with you may∣ster Ioye, and say that I ackno∣wledge gods predestination, as whereof I am most certeynly as∣sured by scripture and also con∣fesse the textes of scripture by me rehersed to conteyne a moste cer∣teine truth, and ought therefore to be worshypped and reuerenced. And am sory, to se the high myste∣rye of goddes predestinacion, & the scriptures lykewise to be ab∣used

vnsemely by noughtye men, to suche ende and effecte, as the Grekes and infidels vsed the false opinion of destinye, and that they called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Thus I la∣mente to se the truthe so abused by mysvnderstandynge, and anye sence to be taken of scrypture, vnder the pretence of plainnes: that shoulde be contrarye and re∣pugnaunte to other scriptures, that be as playne. And therefore as two stones that be knocked together, put fourthe a sparke of fyer, whiche appeared not in anye of the stones alone. So two textes of scrypture compared to∣gether put fourthe a sparke of knoweledge and vnderstandyng, whyche appeared in neyther of the textes alone. And therefore all suche textes of scrypture as seeme to attribute to man, power & faculte, of him selfe to do good,

howe playnely so euer they be, I maye gather no sence or vnder∣standynge of them, but suche as may agre, with those textes of scri∣pture that shew how man of him selfe can not do any good thinge, not so muche as thynke a good thought, but it be by the speciall gyfte and grace of god. And howe playne so euer some of the textes of scripture seme: so to considre man, as to resēble him to an earth pot at the pleasure of the potter, and onely to do as he is ordeined to do by god, yet must we forbeare to make any other sence, then such as may agre with other textes of scripture, that declare mans fre choise, to receiue grace, when it is offred hym, or to refuse it, and con∣tinue in synne. The sense of scrip∣ture is, vniforme and plaine when it is founde, and gyueth wyse∣dome to them that be meke in spi∣rite,

and not arrogant in presum∣ption of knowledge, but yonge in vnderstandinge, knowynge them selfes to haue nede of more. Mary the wordes of scripture written by the counsayle of the holye gooste, hath many tymes an outward ap∣paraunce of contradiction, by oc∣casion whereof to staye and exer∣cise vs, in serchynge of the true sence, and to haue the more estima¦tion of it, when we haue found it. And therefore it is a greate cause of temeritie and boldnes, to beare men in hande that the wordes of scrypture, be so playne and eui∣dente, where as in dede, beynge the wordes appoynted to conteine so highe mysteries, they be so pla∣ced and ordered, as they do couer and hyde suche precious iewelles, and require a conueniēt opening, to shewe fourth, that is conteined in them. And therefore the wordes

of scripture, be not so playne and open as men wolde haue them to be estemed, but require a serche as Christ sayde. Searche the scryp∣tures. And saint Peter saith, that in saynt Paules epistels be ma∣ny harde places, whiche many haue depraued. &c. And albeit the true sēse of scripture, hath ben by the spirite of god, preserued in the churche, as certeine and inuiola∣ble, howe so euer it hath ben im∣pungned in sundry ages: yet haue some wordes of scripture in cer∣tayne places ben for a tyme mali∣ciouslye chaunged, sometyme left oute neclygently, sometyme of ig∣noraunce peruerted, and agayne by goddes goodnes restored, but not withoute learnynge, and sen∣ses exercysed in knowledge, as doth appere by suche labours as good men haue emploied by god∣des gyft and assistaunce, for the

clere expoundyng of y^e scriptures. And thus muche I say to the fa∣cilite and easy vnderstandyng of scripture, which many do arrogāt¦ly presume to haue by them selfes atteyned. As to the misterie of pre∣destination, whiche is goddes hyghe secrecye, scripture enforceth all men to confesse, the predestina∣cyon of God in his sayntes, wher∣of saynte Paule speaketh special∣lye in the epystle to the Romay∣nes & also to the Ephesians, whi∣che is also noted and signified in the prophetes, and spoken of and touched in euery parte of scryp∣ture. For as the tenure of the lat∣ter iudgemente, conteyneth howe God hathe prepared a kynge∣dome: So hathe he prepared a chosen people, to enioye that kyngedome. And this hath god wroughte as saynt Paule sayeth accordynge to the purpose of his

owne wyll and goodnes: in praise of his glory, to be communicated vnto man. And so we may cal pre∣destination the decree of god to helpe and directe men chosen to thende of their glorification. And so whom so euer god choseth, he predestinateth. Whom he predesti¦nath, he calleth. Whom he calleth, he iustifieth: and whom he iustifi∣eth he glorifieth. Whereby appea∣reth, howe god is the auctor, thay∣der, thassister, and continuall hel∣per, to bryng man to felicitie. And hereof god dothe assure vs, that thus he worketh with his electe people, wherof we shuld conceyue great consolatiō and comfort, be∣ynge perswaded that god is with good men. And yf he be with vs, what can we feare any man or de∣uyll? And so longe as we remem∣bre goddes election and predesti∣nacion to this effecte: it is profi∣table

to vs. And when we enter∣pryse to vnclaspe the boke o••••ly••e, and wyll ••sume to deuour the apple of secrete knowledge, to be lyke god in vnderstandynge and knoweledge of y^e good & euil men, and se howe god ordereth his ele∣ction, and decree of predestinaciō, in discerninge one man from an other withoute acception of per∣sons, and yet leauynge therewith to all men fre choyse and election, to vse goddes gyftes or reiecte them. We that be thus curiouse, shalbe eiected and cast out by the aungel of god, and thrust into the darknes and blyndnes of our sen∣suall reasonyng, and so confound oure selfes with doubte vppon doubte, as we can not tell what to saye. Here some wyll percase, re∣plye that I haue spoken a meany of good wordes, whyche serue ra∣ther to wynde vp the matter a∣gayne,

then to declare it. For that I haue said hetherto of predesti∣nation, is the sense of a fewe wor∣des of the wise man, saieng. Seke not for thynges that be aboue thy capacitie, and let gods secrecies alone. And after this sorte saynte Paule handled this matter to the Romayns in the .ix. chapiter, and continueth in that matter, to the xii. concluding there with an ex∣clamacion of the height of the wis∣dome of god, and of his counsai∣les and iudgementes, not able to be comprehended by mans vnder∣standynge, but the proces of that matter well digested shuld muche satisfye all men, in consideration of this highe mysterye. For when saynt Paule for declaration of his aboundaunce of charitie to∣wardes his nacion of the Iewes, with a zeale of the settyng forth of goddes glorye, as he wisshed him

selfe abiecte from goddes fauour, so all the Iewes myght be saued, to whome God hadde shewed so manye prerogatyues: He aun∣swered then, as it were to the ob∣iectyon of a murmurynge Iewe, that wolde impute the falle of the Iewes to the chaunge of goddes pleasure, meaninge (as it were (blasphemouslye, that God hadde fayled of his worde and promysse. And fyrst saynt Paule sayth: The worde of god hath not fayled for the promysse was not made of God, to all the Iewes, but only to the very true Israeli∣tes. And al the sede of Abraham, be not the sonnes of Abraham of whome God mente, but onelye in Isaac Abrahams seede shalbe e∣stemed. And not they that by car∣nall generation onelye came of Abraham, shoulde be the sonnes of God, but they alone that were

the chyldren of the promysse. By openyng whereof, saynte Paule mynded to put suche a Iewe to si∣lence, with declaraciō of y^e Iewes ignoraunce, that he vnderstode not the promysse of god as it was made, but vnderstode it carnally, as though it had ben made to a carnall generatiō. And then saint Paule, to declare further to them that wolde fynde out the cause of the Iewes reiection on gods be∣halfe, how farre gods iudgemen∣tes and choyses excede our capa∣cite, sheweth howe god without al difference to be atteyned by mans iudgement, dyd chose Iacob and reproue Esau, hauynge both one father, one mother, in one tyme begotten, neyther of thē yet borne, neither hauyng done any worke why to be preferred the other, not onlye hereby hidinge from vs the cause of suche election, and prefer∣ment

of the yonger to the elder, but also takynge away all conie∣cture of causes, to the intente all suche wayes, of searche and diui∣nacion of goddes secrete doinges shuld be taken away from the cu∣riosite of mans wyt. And where any thinge altereth otherwise thē man loketh for: there for to con∣fesse that god is all truth, and all wisedome, and we without gods gyftes, be all foly and faultie, so as we ought to worshyppe gods wyll, as cause of all causes, dire∣ctinge all thinge in equitte and iustice, numbre and measure, the perticuler discussion whereof, no mans wyt can perticulerly com∣prehende. For as no man hath sene god as he is: so no man can se througly al the secrecie of gods workemanshyp, but only so much as is opened vnto vs. Wherefore saynt Paule as he dyd in the first

declaration of Abrahams seede and posteritie, laye before the mur¦muringe Iewe, his ignoraunce in the vnderstandynge of goddes promysse: So doth he in ope∣nynge of gods election of Iacob and Esau, teache by this occasion all the worlde, howe goddes de∣terminacions be hydden frome vs, and euery wyndowe shyt vp, where we myghte pere into them. And yet man can not let this mat∣ter alone. And the more secret it is the more busye we be to knowe. And therefore saynte Paule in the personne of a murmurer, de∣uiseth this encountrynge with god. What shall we saye? Is ini∣quitie with god? mary god forbid. And yet I se that god preferreth y^e yonger to thelder. And I can not fysshe out any cause or cōiecture, to call the dede equitie in mans reason, but rather because the yon∣ger

is preferred there appereth to mans reason a cause of iniquitie. Wherfore we be lerned by saynte Paule, that we must in such wise, subdue our vnderstandynge to fayth, that beleuyng, vndoubted∣lye god is all iustice, we may not esteme any thinge, certainly affir∣med to be done by him to be vn∣iuste. For as saynte Chrisostome sayeth. God seeth with other eyes then we do. And as the carpenter choseth a peece of timbre, to serue his purpose, the reason wherof a man vnskylled, can not discerne: So god to buyld his church, cho∣seth after his knowledge, where∣vnto we can not attaine. And ther¦fore we must submytte and hum∣ble tharrogancie of oure vnder∣standynge, to goddes wisedome, & beleue that whiche God teacheth and byddeth, to be all true, al∣though the matter in consideraciō

of our iudgement be impossible to be sette together. For so dydde Abraham beleue god in his pro∣mysse of the multiplication of his seede by Isaac, and beleued god also, when he badde him go offre vp Isaac in sacrifice, and yet if A∣braham vpon the cōmaundement of the offrynge of his sonne, had debated with him selfe, howe the former promysse and the last com∣maundement, myght haue agreed together he should not haue foūd howe to haue ioyned them in one truth. Whiche Abraham dyd not, but without stay (as the scripture reaporteth the storye) went about, that he was commaunded to do, and leauyng the curiositie of rea∣sonyng, beleued in hope agaynste hope. And therefore lykewyse where scripture signifieth to me gods prouidence & predestinatiō, whiche shoulde seeme to take a∣waye,

and be repugnaunt to the free choice of man, forasmuche as the scriptures be neuerthelesse in that matter of fre choyce, also eui∣dent, I muste beleue both to be true, as Abraham dyd, although I can not set them together. But lette vs returne to saynte Paule, who reiectyng such blasphemy of god, as to say that god hath ini∣quitie, doth not go about to proue that god hath no iniquitie, for we maye not require the profe therof, but as it is most true, so must we moste certeynlye beleue it. But saint Paule doth rather go about to confounde mans iudgement, more and more, that wolde enter∣prise to discerne gods secrete iud∣gementes, & to that purpose brin∣geth in the aunswere of god to Moises, when he prayed god to pardonne the synne of Idolatrye, committed by them that worshyp∣ped

the golden calf, which aūswer of god was, that god wold haue compassion of thē that he thought good to pardon, and shewe mercy to suche as it pleased him, wherby appeared, that amonge a multi∣tude that offended a lyke to mans iudgement, god in ministracion of mercy vsed the pleasure of his wil makynge a difference, in distribu∣cion of his mercy, where mannes reason coulde perceiue no diffe∣rence in the offence. So as ney∣ther mans wyllynge or runnyng, atteyneth the effecte, but by the mercye of God. And after thys saynt Paule bringeth in the scrip∣ture of Pharao, whome God stir∣red vp to shew his vertue in him, and to shewe forth gods name, in the hole earth, in which Pharao, the withdrawynge of gods mercy which he obstinatelye withstode, notwithstandyng so many myra∣cles

wrought by goddes powre to call him to mercye, the saide Pha∣raos induracion, grewe and folo∣wed in such sorte as mans reason wyll thereof gather and conclude whom so euer god wyll haue mer∣cy on, he ministreth it vnto hym, and whose hart god wil harden, he hardeneth. And then it foloweth y^t if this be so, god hath no cause to complayne of man, as the mur∣merer sayth, who is fashioned and placed after gods wyll which no man can resiste. Wherein saynte Paule learneth vs, to what issue the presumptuouse searchynge of goddes secrete iudgementes com∣methe vnto, whereby manne stu∣dyeth to impute hys faulte to goddes ordenaunce, to arrecte all the blame to God, and excuse our self. And further saynt Paule teacheth vs, howe to represse suche mennes arrogante teme∣ritie,

to encountre with god and pertely to aske hym why he com∣playneth of that he hath hym selfe ordeyned, for as he hathe wylled, all thynge is, such a rebuke as fo∣loweth is verye mete and conue∣nient, as what man art thou, that canst vse suche language to god? Shall the worke that is made aske the craftes man: whye ma∣dest me thus? may not the potter of one lumpe of claye, make one vessell, to an honeste vse, and a no∣ther to a vyle vse? In this wyse and wyth suche sort of aunswere, shoulde the mouth of eche proude presumtuouse arrogante wytte, be stopped, that wolde attempt, so to dispute goddes workes, as in conclusion, he myght deryue, the verye cause of mannes iniquitie, to be attribute to goddes orde∣naunce, as directed by his onelye wyl. Howe vnsemely is it that the

worke shulde stryue with the craf∣tes man? we shoulde be all in the hand of god, as the claye is in the hande of the potter, folowyng, o∣bedient, styll, quyet, without rea∣sonyng, or murmuringe at god∣des ordenaunce. And here saynte Chrisostome notethe that this si∣mylytude of the potter, is not broughte in by saynte Paule, to declare that God hathe created men in the worlde, as the potter makethe pottes specyallye ap∣poyntynge thys man or that man to be dampned, as the potter makethe certayne vyle pottes, for then we shoulde affyrme a mere necessitie. But this similitude of the craftes man and potter, is broughte to declare oure parte towardes God, not to reason with god of our state, and controll his doynges, but to honoure him, obeye hym, with contentemente

of our selfe in our estate, without all irreuerent encountryng with our craftes man god, no more the other workes of men, do with their craftes man. So as in this passe of saynt Paule, saynt Chri∣sostome is very diligent to note and conferme vnto vs, that saint Paule myndeth not to empayre the true doctryne of mannes free choyce, gyuen of God, to be the cause of his owne dampnacion, by refusynge goddes gyfte of grace, whereby he myghte be saued, and that the induracion of Pharao grew of his owne malyce, only by goddes sufferaunce and permissi∣on, and this doctrine hath euer ben in Christes churche from the begynnyng, which Symon Ma∣gus dyd fyrste impugne and was the fyrste auctour of the heresie of mere necessitie, whyche heresie hath ben in sundry ages renued,

as it hath ben of late by luther & other, and not yet extinct. But let vs returne again to saynt Paule, who after he hath stopped the vn∣shamefast mouth of the murmu∣ringe Iewe, that wolde unpute the reiection of the Iues, to gods ordenaunce. Saynt Paule enten∣dynge to declare where the cause of the Iewes fall, is to be sought and founde, after certayne textes broughte oute of the prophetes Osee and Isaye, sygnyfyenge before suche a reiection to be of the Iewes, Saynte Paule as∣keth what shall we saye then, yf if be not to be attributed to god∣des faulte or iniquytye? whyche is ouer greate blasphemye, that the Iewes were caste oute and the ientyles receyued. Quid dice∣mus? what shall we saye? where shall we fynde the cause of theyr reiection? Wherunto it is aun∣swered

and a cause declared as fo¦loweth, that the ientyles, not fo∣lowynge the iustyee of workes, embraced the very iustice by faith. And the Israelites folowinge the lawe of iustice, atteyned it not, be∣cause they wente about to obteine it by workes and not by faith. So as finallye this lesson we muste learne, wherof saynt Paule spake in the begynnynge of the epistle. Deus uerax est, & omnis homo mendax. And we muste worshyp gods truth, and accuse our owne iniquitie. We must s••ke the cause of our dampnacion, in our owne malice, & not in gods ordenaunce. Perditio tua ex te Israel. We must acknowledge the inscrutable wise¦dome of god, that so disposeth all thinge swetely, as all men haue cause to magnifie his mercy, and no man by goddes ordre tempted to murmur of his iustice. Those

that be dampned muste lamente their owne miserie. Those that be saued muste glorye in god, who hath predestinate them, called thē, iustified them, and glorified them. And therfore death is a due sould for synne, and lyfe euerlastynge due by the grace of god. What shall I saye nowe? haue I lerned you what is predestinatiō through¦ly? nay for sothe. Nor I haue ta∣ken that vpon me. But thus much I know, that predestination doth not impugne the free choyse of man, ne restrayneth the goodnes of god with acception of persons, or diminissheth that sentence of saynt Paule. Deus uult omnes ho¦mines saluos fieri, & ad agnitionē ueritatis uenire. God wylleth all men to be saued and come to the knowledge of the truth. And christ bad preach the gospell to all crea∣tures. And god speaketh by Eze∣chiell,

that if a synner to whome god had sayde he shulde dye, lefte his wickednes and turned to him, he shalbe saued. And when soeuer a synner wayleth his synnes, he shall lyue: Now these defendours of mere necessitie, whyche they do mysvnderstandynge predestina∣cion, they handell all these gene∣ral places of scrypture, as though the speache of God were lyke the common prouerbe, when the skye fall we shall haue larkes. Vnder∣standynge all suche condycyons as impossyble. So as when he that is necessitate to be dampned turneth to God, he shalbe saued. But suche one shall neuer turne, as the skye shall not fall. And so the textes I haue broughte in, suche as speake generallye, be in theyr iudgementes to no purpose. And in deade they them selfes be ouerturned in their owne iudge∣ment.

For and their opinion were true, there neded no preachynge, prayer, ministracion of sacramen∣tes, or any memory or remēbraūce of christ, but as the Turkes do, ones in a weke tell the people out of the stepyll, ye that are predesti∣nate, shalbe of necessitie saued, ye that are not predestinate, shalbe of necessitie dampned. And so an ende of al other serche in that mat¦ter whiche hath no alteracion, af∣ter theyr fansy, that dreame of ne∣cessitie. Here agayne, I am lyke to here somwhat that I speake thus lyghtely of predestination. I am sorye I haue cause to note mens lyghtnes in such an high mistery▪ I haue harde one saye vnto me, that he knewe him selfe predesti∣nate. A maruelouse matter howe they talke of predestinacion, be∣ynge a worke of god without vs, & of vs to be honoured in silence

as a great misterie, the circum∣stance wherof our capacities can not comprehende. And yet men haue reuerently traueled in the consideracion of it. Saynt Au∣gustine hath written a treatice, de predestinatione sanctorum. And howe so euer men wold wrest him to conferme their opinion of neces¦sitie, he him selfe is plaine in the condempnation of necessitie, for it doth clearly extinct all vertue and vice, and lykewyse heauen and hel when it is throughly thought on, with the true opinion of God al∣so, and finallye the ordre of the world, if it be wel considered. You mayster Ioye percace waxe wery of my bablynge (as ye wyll terme it) & wyll aske me what I meane? and interrogate me homely, what I wold say of predestination, and I coulde speake? Surely to this tendeth that I haue spokē, that I

wolde predestinacion were hono∣red as it shulde be, lesse talked of, and better vnderstanded, so much therof, as it hath pleased god to reuele to his churche. And for my selfe I note that saynt Augustine expoundyng the sayenge of christ. Nemo uenit ad me nisi pater me∣us traxerit eum, in thexposicion thereof saieth. Si non traheris, ora ut traharis. Quem trahat, et quem non trahat, noli querere, si non uis errare. No man commeth to me (sayeth Christe) onles my father draweth hym. In the exposition whereof saynt Augustine saith: If thou beest not drawen, praye that thou mayest be drawen, but whome god draweth, and whome he draweth not, aske not yf thou wylte not erre. Nowe thus wyll mans reason tumble in this mat∣ter. If god hath decreed alreadye whom he wyll drawe, and whome

he wyl not drawe, then it is to late to praye to be drawen, or not nede∣full, for god wil drawe as he hath determined, and none otherwyse. And this reason extendeth to all maner of exhortacions, eyther to be not effectuall, as to late after predestination, or not nedefull, as I haue already said. Out of this combre I rydde my self easely, w^t suche discussion, as I haue redde and learned of men exercised in scriptures, whiche is that when we speake of God, with distincti∣on of tyme, of anye worke done by god out of time, we speake impro∣perlye. Of that god worketh in time, we maye conuenientlye di∣stinct the time. we may saye: God hath sent his sonne into y^e world to redeme man, for it was in tyme (as scripture saieth) when the ful∣nes of tyme was. But when we saye god hath predestinate and

chosen vs before the begynnynge of the worlde, the speache is not hable to expresse the matter, and semeth to signifie a tyme paste where in deede there is none past. For there is no tyme paste, where was no tyme, so as we muste ac∣knowledge thimperfitnes of our speache, wherin the hollye goost speaketh to imperfitte men. And therefore the pretertens rather declareth a perfection in thacte, then the passing ouer of the time in the acte. Like as (in hath glo∣rified and hath iustified in them that be not yet borne) we vnder∣stand not iustificacion & glorifica¦cion as an acte past, because it is written in the pretertense, for then both in iustifieng and glorifieng, we must say, all is done before the begynnynge of the worlde, for the verbes expressynge the actes of iustificacion, and gloryfycatyon,

be put in the pretertense, that pre∣destinaciō is written in. And so it we shoulde deduce oure argu∣mentes from the tyme, we muste saye that god hath iustified and glorified them at ones, with pre∣destinacion, whiche were a playne absurdite. And yet our imperfitte speache so soundeth, as thoughe glorificacion were done with pre∣destinacion. And albeit the preter∣tence signifieth in scripture the tyme to comme, as appereth in many places, yet in this place, quos iustificauit glorificauit, the futurtence can not fully expresse that is signified, for it is done vs to vnderstande, that God whose workes be hydden in secrete, and who worketh continually, hath from the begynnynge fauoured man, and accordyng to his know∣ledge, hath before all tyme elected and predestinate, that is to say, be∣fore

the begynnynge of the world, and in tyme hath called, doth cal, and shall call, hath iustified, doth iustifie, and shal iustify, hath glo∣rified, doth glorify, and shall glo∣rifie, his electe and predestinate, in suche measure as his pleasure hath appoynted. I do not here go about (good reader) blasphemous∣lye to depraue the scripture, and to fynde fault at that whiche can not be better spoken, beinge the penne as we truely and certenlye beleue, directed by the holy goost, but to note vnto the howe the ho∣lye goost hath expressed the wor∣kynge of god in our saluacion in suche a part of speache, as mighte signifie in y^e same speache a thing moost assured, whiche is the pre∣tertence, for to our vnderstāding, that is moost assured to be, that is past, and yet with god that shal be, is in like assurednes, as that is

alredy done. And therefore when we go aboute to descant in scrip∣ture, tyme, whych was not by that scripture sygnyfyed vnto vs, we then fall streighte in errour. As when we rede wrytten of god the father, that he hath begotten his sonne, the seconde person in trini∣tie, if we shall in that verbe (ge∣nuit) hath begotten, cōsider tyme, as we do in an other scrypture (Abraham genuit Isaac) Abrahā hath begotton Isaac, we shoulde saye (whiche were folysshe) that god the father was before God the sonne, as Abraham was be∣fore Isaac, but in one place, the verbe signifieth the acte without tyme, when we speake of god, and in the other, the acte with tyme. So as when the scripture telleth vs: God hath chosen, god hath predestinate, god hath forseen al, god hath knowen all, before the

begynnynge of the worlde: here these verbes, hath chosen, hathe predestinate, hath sene, hath kno∣wen, do declare these actes in god, to be most perfyt, but not any such time to passe as man dreameth of, for these actes in god, be without tyme, and aboue tyme, and so is sygnified vnto vs, by those wor∣des before the begynnynge of the worlde, when was no tyme, which wordes neuerthelesse, mans curi∣ouse wyt vsed to an other signifi∣catiō, to gather of them that those actes be past in god, as done be∣fore the begynnynge of y^e world, where as in deede, albeit those actes of prouydence, election, and predestinacion, were in god most perfytte then, before the begyn∣nynge of the world, yet they were not in God past then, for (past) si∣gnifieth an effluxiō of tyme, whi∣che is not in god who is eternall.

The vnlerned arrogant reader wyl here waxe angry that I shuld go about, by sophistry (as he wold call it) to entangle plaine wordes, and to make hym beleue that be∣fore the begynnynge of the world is not yet past, & then he wyll go lustly forth to proue me a foole, yf the begynnynge of the worlde be not yet past, then the worlde is yet to begyn. And then you maister Ioye wil percase extende the mat∣ter further and say: If I be let a∣lone, I wyll proue by sophistrye and iuggelynge, that nothinge is past, and in dede if the begynning of the worlde be not past, nothing to vs is past, for in the worlde we be comprehended. But I say and affirme, the begynnynge of the world is past. Then wyll you rea∣son thus: That whiche is before y^t is past, that is much more paste. As yf noon be past, much more the

mornynge of that daye is paste. But I graunt that the beginning of the worlde, is past, ergo all that was before it, is much more past. And then further ye wyl reason thus. The electiō of god was be∣fore y^e beginninge of the world, as faynt Paule sayth, ergo the elec∣tion of god is more then past, as done before the beginning of the world which is past. To this I aunswer, that whē ye go about to measure gods workes with our wordes, ye come shorte, for oure speache can not expresse, ne oure thought cōprehend the cirūstance of gods worke, nether in tyme nor place. And Gregory Nazianzene wysely noteth and also deuoutly, that if god coulde be throughlye comprehended of man, either in his thought or vnderstandyng, god were not superior to man. For what so euer is comprehended, is

lesse then that comprehendeth it, & therefore we must confesse truly that god comprehendeth all, and is in no wyse holly comprehended. So much as scripture telleth vs of god, and his workes, wroughte in tyme, or aboue all time, so much we knowe illuminate by faythe, but when we wyll, by our conside∣ration, after the measure of oure owne vnderstandynge, by thinges within the compasse of oure crea∣cion (whiche in dede passe in tyme) esteme goddes doynges before tyme, and call them past also be∣cause they be before the beginning of the worlde: we deceyue our selfe as muche as if in consyderatyon of place, we shoulde speake of god as we speake of men, that be∣cause God is here he is not there, whyche no man is so madde to saye, because God is euery where. And as man by participation of

goddes gyft, may in his thoughte and memorye, represente thinges paste, with them that be presente, withoute distaunce of tyme. And a man with his eye, withoute dy∣staunce of place or tyme in the ac∣tion of seynge, conioyne together at ones, thynges whyche in them selfe be one farre frome an other, as I maye see houses standynge one .v. or .x. myle beyond an other, and shyppes saylynge one before, and one behynde an other a great dystaunce, and yet they be all to∣gether at ones, in the action of my syghte. So god who hath gi∣uen man these giftes, beinge of hym selfe, in his knowledge and actions, most excellent, doth with his eye se, that is in the worlde, before and after, wythoute anye before or after, in his knowledge, and lykewyse worketh wythoute tyme (that is to saye) choseth and

predestinateth without anye (be∣fore or after, paste or to come) whi∣che be onely distinctions of tyme. And yet we maye not gather here∣of in goddes workes a confusion, but beleue y^t all his workes haue such ordre in them as we can not atteine. And lerne this lesson of humilitie, that gods secrete wor∣kes excede our capacitie, and may not therefore be measured by our language. For as the gentile phi∣losopher saied, of whome Grego∣rye Nazianzene speaketh, in his worke. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It is hard (he said) to knowe god throughly, but impossible to ex∣presse god in language. Wherein he noteth the colorable speache of the philosopher, to hyde his owne ignoraunce, as though he knewe more of god, then he could expresse where in god and his workes, the

tongue and harte be bothe imper∣fyt, and neyther sufficient in that behalfe, and specyally the tongue, and therefore we maye in no wyse vnderstande the speach in the ex∣plycacyon of goddes actes, as of men, and thynke because it is wrytten: God hath chosen, and hath predestinate, that therefore his choyse and predestination be paste, wherevpon to ground our argumentes, of (before and after past and to come) wherewith to de¦ceiue our self. Mary when so euer in scripture god knytteth tyme to his workynge, that worke muste nedes passe with the time, as whē we rede howe god hath create the worlde, hath destroyed Sodome and Gomor, hath ouerwhelmed y^e worlde with water, hath made pro¦mysse to Abraham, hath cast A∣dam out of paradyse, and suche infinite actes dome in tyme, those

actes be called past by successe of tyme. But when god putteth no tyme to his workynge, but decla∣reth his workynges, to be with∣oute the compasse of tyme: it is the faulte of oure curyosytye, to compasse suche an acte of God with the termes of (past or to come before or after) whiche be dystinc∣tions of tyme, wherein we should only confesse that god vndoubted∣lye doth the acte, whiche scryp∣ture affyrmeth god to do, and to professe oure ignoraunce, of the circumstaunces, howe it is done, and to be content with the sence of scripture, without reasonynge of the wordes, after our capacitie, and so to worshyppe the election and predestinaciō of god in silēce, as we adde not therunto, thima∣ginacion of an ac•• passed alredy in god, by reason wherof we myghte dreame, that in our choyse or ende∣uor

when god offreth his gyftes vnto vs, we came to late, because god in our fansie, hath determy∣ned his pleasure alredy, that can not be chaunged: For the conside∣ration of tyme, whiche in our vn∣derstandynge, passeth ouer, com∣pared with the acte of god, be∣ynge in dede withoute any tyme, encombreth our wyttes and vn∣derstandynges in the conceiuyng of the matter, where as the tyme beynge disseuered in our vnder∣standynge, from gods acte, which tyme maketh to vs a thoughte of (before & after) we be deliuered of the repugnaunce, that tyme dyd engendre, and oure argumentes taken away from naturall wytte, which were groūded al vpō time, wherby we be dryuen from reaso∣nynge to a silence, meruelynge and worshyppyng as we shuld do alwayes the hyghe mysteries of

god, farre excedynge our capacite. And in this wyse some haue lear∣nedly & reuerently entreated this matter, not with presumption to discusse it absolutely, but with an humble and reuerent meke spirite, to note that myght be truely consi¦dered in the same, and finally to lerne vs, that in dede, we knowe not, ne can not knowe this high matter thoroughly, because the meanes of oure knowledge be ta∣ken away, and so the thynges hid∣den from vs, wherin we may not do as arrogant artificers, be accu¦stomed to do, who when they per∣ceyue not in dede the counsayle of hym that deuysed fyrst any platte, they take vpon thē neuerthelesse, to set the frame together, & marre some principal postes, or cast them out as vaine, because they can not tell howe to ioyne thē with the rest whom such mē folow, who because

they can not tell howe to frame gods choise, & mans choise togi∣ther, they mangle and denye mans choise, and cast it away as vayne, beinge a principall parte to be be∣leued in our religion. Thus much as I haue redde and lerned, I vt∣ter it wherby to teach you soberly, as muche knowledge as I haue (that is to say) ignoraunce, in this matter. In this ye mayster Ioye wyll agree with me, that I haue toulde you ignoraunce, and call it meere ygnoraunce, and say I haue shewed my selfe, in tossynge and syftynge of wordes to exer¦cyse the crafte of ignoraunce, not to teache but to blynd, not to giue lyghte but to darken, so as albeit ye rude men can not aunswere, to the sophistry of the argumentes, yet the matter in the vnderstan∣dynge (as ye wyll saye) remaineth as it dyd, for in what so euer wor∣des

we shuld speake it, or though we want wordes to speake it, the thing is thus in your opinion as foloweth. Fyrst god is before man was. Ante{que} Abraham fieret ego sum, Christ sayd. And whether be∣fore signifieth tyme or no tyme, whereof your playne scolers wyll say they can no skyll, before is be∣fore and not after, and why call we it the prouidence of god, but because it is a foresight, and none after syght, ne withsight, & prede∣stination lykewise a former decre, & prescience, a former knowledge. And to charge me further, you mayster Ioye, wyll note to youre scolers, that I my self speake som∣tyme after the same sorte, and say, god choseth vs fyrst, & god preuē∣teth vs with his grace, and what is preuenteth, but cōmeth before, and god prepareth mans wil, that is to saye, maketh ready before.

And god calleth, before he iustifi∣eth, and god iustifieth before he glorifieth. And when scripture speaketh of this sort, & I my selfe also, then (ye wyll saye) I make a trouble in the consideration of tyme, and cause my tyme in wry∣ting and yours in readynge, to passe ouer without fruit. For whē ye rede me, ye fynd your selfe per∣plexed, & entangled with wordes, but whē ye haue wound your self frō those thorny wordes, the thing is in youre mynde as it was be∣fore. Hereunto I wil say somwhat that if ye like your selfe, in youre owne fansy, so well as whatsoeuer ye conceiue for truth, is euer also to you true, in the sorte ye compre∣hēd it: I marueile not though my wordes be not frutefull to you, for I go aboute to teache you igno∣raūce, & you be so asotted and do∣tyng vpon the false persuasion of

knoweledge, that ye can not abide to haue your pleasaunt opinion remoued and taken from you, As he that in his fransye thought all that he sawe to be his owne, was sorye, when he was healed of his fransye, thinkyng him self to haue loste a greate losse, to se hym selfe then so poore. For els, yf ye lyst to make this foundacion, that man seeth no more of God then God hath shewed and reueled by his scriptures, and that all the scryp∣ture is so vniforme in sense, as it is al but one worde, which admit∣teth no repugnance or contrariete, and therewith remēbre, that wor∣des of scripture, althoughe in re∣specte of the matter they conteine, they be in dede & be called holly, & so to be reuerenced, and honoured, as an ymage representynge gods wyll vnto vs, and therefore at the speakinge of them, in presence of

the multitude, do put of our cappe & bowe, yet those wordes as wor∣des, be in dede wordes of our com∣mon language in Englysshe, and suche as disseuered and remoued a part from that hollymatter, men put to other prophane vses, by rea¦son whereof we may easlye deceiue our selues in them, and be daylye deceyued. And moreouer yf we coulde considre, that it is a more shame, cōfusion and rebuke to vs, to be noted in an error, of bluste∣rynge knowledge, then to be ac∣compted in the numbre of symple ignorauntes. And finally that in consideration of god and his wor∣kes, after knowledge by faythe, that god certainly is, we shuld ra∣ther study to knowe, howe muche we knowe not of god, then to pre∣sume to knowe all. He that were thus instructed, and prepared by gods grace, he wolde as diligent∣ly

lerne to condempne his owne knoweledge with his ignoraūce, as to auaūce his vnderstanding, to that may be atteyned. And to suche one yf he considre, that is be∣fore written, I shall be seene, not only to haue touched the wordes, but also the matter, which I spe∣cially entended, wherin I labou∣red to declare that scripture, whi∣che reueleth god vnto vs by faith, doth not in the wordes alwaies fully signify, that we gather of thē, but be written sometime to do vs vnderstand the thing to be in god, or wrought by him withoute cyrcumstaunce of the measure of tyme, as we conceyue it. For when christ sayd. Before Abraham was, I am, the tyme in this speache, is not after our measure, for the pre∣sente Tens, in God, is placed in the speache before the pretertens in man, whiche in oure accompte

is contrarye. And as for prouy∣dence, predestinacion, and prescy∣ence, that we take to signify with the actes tyme, signifieth perfec∣tion absolute in God in those actes, who in contemplacion of hym selfe, seeth and knoweth per∣fytelye and absolutelye all his workes, choseth also and predesti∣nateth after his wyll, whyche is mooste iuste, and hathe no neede of anye admyny••te or helpe of the cyrcumstaunce of the thynge, or to abyde the beynge of it, and therefore scrypture sayeth. God dothe it before all tyme, wyth∣oute all place (that is to saye) before the begynnynge of the worlde, when there was neyther tyme nor place. But here ye wyll snappe at me, and leauynge tyme and place a part yet ye say ye may gether. Ergo it is done. Leaue ({quod} you) the wordes, and speake of

the thyng. If the election and pre∣destinacion of god were done be∣fore the begynnynge of the world, they be not vndone nowe, and ey∣ther the acte of election and prede∣stinacion in God muste be done, vndone, or doynge. For mans vn∣derstandynge, concludeth it muste be one of those three. And surelye for so muche ye tell me trueth, for mans vnderstandynge can go no further. And yf ye could proue me therewith that mans vnderstan∣dynge maye penetrate throughly al goddes secretes, and then haue language to vtter it, ye had sayde then the hole matter, or elles yf ye can not do that (as ye can not in dede) ye muste to y^e foresayd three (done, vndone, or doynge) putte a fourte, that is to saye, or elles ye can not tell, what to saye in it, and in that fourte, I wolde yelde vn∣to you. For that is the verye lessō

I wolde lerne you, to say, you could not tel. For yf you shal come to your thre (done, vndone, or do∣ing) conteyned within the capaci∣tie of mans wytte, and perusynge them in ordre, thinke of election & predestination in god, as done, in such wyse as done soundeth to vs an act past, and frame these principall postes of election and predestination, in that ioynt, and please your self in it, as wel set to∣gether, ye shal fall to the abhomi∣nation of mere necessitie, & marre the two principall postes, whiche god hath ordered to be sette vp in the frame of our saluaciō, fre wil, and fre choyse. And if fleyng from that inconuenience, whiche muste nedes be fled, we shall go about to frame these postes of election and predestination, with the ioynte of (vndone) and because ye dare not call them done, call them vndone.

that were euen as wysely done of vs, as if a man wolde frame a te∣naunt without a mortesse. For we can not saye election and predesti∣nation in god, as vndone, whiche were as muche to saye as they be not, and then scripture sayth the contrary▪ And yf we shulde saye, the election and predestinacion of god is doyng, whiche is the thyrd mortes of that we can gesse at, it shulde signifie an imperfection in y^e which were blasphemy to thinke in god, for goddes workes be per∣fit, as him selfe is moost perfytte. In man who by participacion of god, hath excellent gyftes, we may se, that he that is cunnyng, doth at ones conceyue, and perfitly cōpre∣hend either suche matter as he wil vtter in speach to the eare, or in a∣ny corporall demonstracion to the eye. The carpenter for example as he excelleth in cunnynge so dothe

he conceyue so muche the more so∣denly, & with a smal short thought represent to hym selfe all the hole frame of that he wyll worke per∣fitely, which hath a longer tyme in vtterynge of it, and hath a dy∣staunce of doinge whiles the car∣penter draweth it in paper, and afterwarde a longer doyng, why∣les he setteth it forth in y^e matter. But the absolute acte in the craf∣tes man, which was in the mathe∣maticall representation, that is to saye, deuyded from corporall matter, that act in the vnderstan∣dynge hadde no doynge in anye perceptible distance, but was past doynge and perfytted in a mo∣mente, in a very connynge exerci∣sed man. Wherefore if we maye thus thinke of an excellēt craftes man in his doynges, and ioyne to the acte a perfection in a mo∣mēt, it were an absurdite to thinke

of god lesse excellencie and cal his acte yet doinge, whose actes be perfited with lesse then a thought, and can not be, but incontinētly perfit, in him that is all perfitnes it self. Here I looke ye wyll say thus, yf we agree herein we must say further, y^e man can not thynke the election and predestinacion in god perfit, onlesse he thynketh thē done, for that is perfit y^e is done, or els if it be not done it is not per∣fyte. And afore I sayde, we may not thinke of them as done, so as by the same reason, we may not thynke of them as perfytte. Note well (reader) that I shall now say, and considre, howe muche goddes actes excede mans vnderstanding in al actiōs of man, wether we cal them done or perfyt, though they haue but an instante or a moment, for the doinge and perfection of them: yet there is in them all of

those that be done, by the leste and shortest thought, thre thinges to be considered. A beginnynge of thacte, an ende of it, & a mouynge from the begynninge to thende. As for example, In the connynge craftes man, in conceyuynge of the matter, he wyl speake or make in plat, or in a musician, that deui∣seth with a maruelouse celeritie, the descant that he playeth vpon his instrument, which is a won∣derfull swiftnes and agilite of the powers of the soule, in these acti∣ons there is none so short, so swift & fyne, but there is a begynnyng, and from y^e ende of begynnynge, a mouyng to thende of perfection, by which thre cōsiderations, we iudge of our actes as done and perfit. Nowe of god, we be lerned to saye trulye, that before y^e world there is no begynnynge, as we vnderstand begynnyng, and so

not the begynnynge ende of anye acte. In god also there is no mo∣uynge at all, for what so euer mo∣ueth is iudged thereby imperfyt, for mouynge declareth a want of that wherevnto it mouethe, why∣che in god can not be. In god also there is no ende at al. So as those thre, whereby we consider done, vndone, doyng, and perfit among men, be clerelye taken away from our consideration in God, and yet for wāt of more perfit knowledge and more perfytte speache, we be bolde to speake of god, with suche wordes as we haue in our tonge, whereby we may not take further boldenes to go through, and mea∣sure goddes actes either by oure wordes or ymaginacion to be like ours. For in the begynnynge of the gospell of saynt Iohn̄ where saynt Iohn̄ sayeth of the seconde person the very worde of god (In

the begynnynge was the worde) yf a man shulde haue the same y∣magination of a begynnyng spo∣ken of god as he hath of a begyn∣nynge, when he speaketh of the be∣gynnyng of saynt Iohn̄s gospell, and because the gospell hathe an ende to begynne at, that god hath also an ende to begynne at, for so hath euery thinge that begynneth as man conceyueth it, or els there is not in oure ymaginacion a be∣gynnynge, we shoulde gather by saynt Iohn̄ that god is not eter∣nall, because he was in the begin∣nynge as the wordes of saynte Iohn̄ speake playnly to our yma∣ginacion, such as our reason con∣ceyueth, fansyenge an ende to eue∣rye begynnynge whyche ende when we can not fynde, we saye that thinge hath no begynnyng, as a rounde cyrcle in consideratiō of it selfe hathe no begynnynge,

because it hath no distinction in one place more then other to be∣gynne at. And yet speakynge of god without end, we vse the word (beginnynge) for we haue none o∣ther worde to speake, and so lyke∣wyse of goddes knowledge, electi∣on, and predestination, we speake by suche wordes as we haue, si∣gnifienge them vnto vs as done and perfyt, and so be they in dede, but not as our actes be done and perfit, and therefore to be called paste and perfytte whereby there shulde be in thaction a mouinge from the begynnynge to the ende, but they be done, as god worketh without tyme, where is not paste and perfyt, as god worketh most perfytely, that is to saye, in suche wysedome and perfection as mās reason can not comprehend, ne cā therefore skyll to frame the doing of them, with mans free wyll, and

free choise to be the cause of eche mans owne dampnacion without iust murmure of the want of god∣des election. And therefore if mās busye presumptuous wit could be cōtent to let alone that is not ler∣ned hym to knowe, but onelye to worshyppe and occupye hym self, in that he is commaunded to do, he shulde no more trouble him self herewith, then amonge masons, the hewers and squarers of stone trouble theyr mayster mason, to question with hym howe such and suche a molde appoynted them to worke after, aunswereth in the tracynge, and wyll agree in the worke, amonge whome, because they haue conceyued a reuerente opinion of the mayster mason, cō∣fessynge their ignoraunce not to atteyne his highe knoweledge, e∣uery man as is prescrybed hym worketh in silence somewhat ley∣surly

(men say of masons) for their own ease, but yet they worke. God whose wysedome is incomprehen∣sible, whose knowledge is aboue all knowledge, and connynge a∣boue all connyng, hath traced the plat of the building of his church, and hath for a mould where after to square the stones, sent our sa∣uiour christ into the world whom he hath willed vs to heare and fo∣lowe, beynge his very ymage and the manifestacion of his wil, com∣maundynge all his stones to be squared after that moulde, wher∣with because god for oure comfort telleth vs, that he hath care of the squarynge of the stones, and ther∣fore hath before the begynnynge of the worlde chosen and predesti∣nate those that shalbe square sto∣nes, we leaue workyng and squa∣rynge after the mould deliuered vnto vs whiche is commaunded,

and fall to questionyng and mu∣synge, howe god worketh him self his secrete worke of election and predestination, without exclusion of our worke in free choyce and free wyll, the inquisicion where∣of is forbiddē, as aboue our capa∣cite. And therefore saynt Augu∣styne sayde: Searche not who is drawen if thou wylt not erre, and byddeth euery man praye that he maye be drawen, whiche imply∣eth in his iudgemente, howe that man maye be yet chosen and be yet predestinate, as we can speake of it, or elles why shulde he bydde him pray to be drawen. And when we exhorte men by examples in the scripture to vertue, our speach conteyneth the same. And when saynte Paule sayeth, he suffreth for the electes that they myght be salued, and saynt Peter exhorting men to make theyr election cer∣tayne

by good workes, both these greate apostels do the churche of god to vnderstande (in the buyl∣dynge wherof they haue ben two principall stones) that goddes e∣lection is so done by him, as it im∣porteth no necessitie in man but requireth a conformite in vs a∣greable for the same, which confor¦mite we can not haue but of god and yet not hauynge that, we can not be called truly chosen and pre∣destinate. Saynte Paule to the Collossen. wryteth in this wyse. You that were sometyme abalie∣nate and enemies in mynd in euyl workes, nowe god hath reconci∣led you, in the body of his flesshe, by his death, that he shulde bring you fourth holy without reproche & without blame, in his sighte, so that you continue grounded and stable in fayth, ne be not moued from the hope of the gospel. Con∣syder

this texte of the apostell which doth men reconciled, to vn∣derstand, that they must perseuer, continue, & not be remoued frome the hope of the gospell, signifieng that the reconciliacion of god, im∣plyeth no necessite of cōtinuaunce, but they maye swarue, they maye fall, and therefore doth admonish them there of. Wherefore he wan∣ted not depe knowledge, that said as scrypture doth vs vnderstand, that Thomas predestinatus, ioy∣nynge those two wordes in the matter truly together, non potest damnari, for the deuyll can not take out of goddes hande that is his, and yet neuerthelesse disse∣uer the worde with the matter of predestinatus, from Thomas, and speakynge of the same Thomas we maye saye by scripture. Tho∣mas potest damnari. For goddes predestinacion as a superioure

cause doth not violentlye worke to the compulsion of the inferior cause. And god doth so worke in his knowledge, election, and pre∣destinacion, and with such secre∣cie, as we can not take anye such knowledge of thactes of election and predestinaciō applied to any man whereby to disproue his say∣enge to any man perticularly. Thou mayest be damned by thine owne synne, and lykewyse to eue∣ry perticuler man. Thou maiest be saued by goddes mercy, be the one neuer so vertuouse, at the tyme of my speakynge, or the o∣ther, neuer so muche a synner. But to whome so euer we maye trulye ioyne. predestinatus, we must saye of that man non potest damnari. And albeit I shalbe iud∣ged of some to entangle this mat∣ter more then neadeth, yet wry∣tyng to learned and vnlearned I

had rather abyde that checke then to pretermytte any thynge, that I thynke myght serue to the clea∣rynge of suche notes as haue ben made of the scryptures by some of symplicitie, & some of crafte & mis∣cheif, wherwith to encombre the truth of y^e catholique fayth, wher∣in to comprehend suche persuasiō of god (as though he wrought in election and predestinacion neces∣sarily) is a maruelouse subuersion of the hole, as I haue before said, and yet the wordes of scripture be marked to sound so, as when scrip¦ture speaketh of the lytle flocke to be by god speciallye preserued, and howe the electes can not pe∣rysshe and God preserueth his e∣lecte, wyth the induracion of Pha∣rao, the reprouynge of noughtye men, which truthes be moost cer∣taynlye true. For Deus uerax est, and yet bicause it is euen as true,

that omnis homo mendax, ther∣fore as god can not fayle in his promysse, so man maye fayle in the receyuinge and reteynynge of that is promised, and also eche man may. And therfore the admo∣nitions and exhortacions in scri∣pture to eschewe fallyng, and to arise agayne, be fruitfullye made to the electe, not so as thoughe Thomas electe, myght be damp∣ned, for that is impossible, but so as (Thomas) speakynge of the same (Thomas) may be dampned. Onely god worketh election and predestinacion, and onely god can ioyne thē truely with Thomas or Iohn̄, mary Thomas and Iohn̄ may presume, and that waye play the foole, to ioyne them selues, by suche newe belefe as the deuyll by his postelles frameth now a daies to election and predestinaciō, and saye as one hath sayde to me, I

know my self predestinate. I mer∣uayle where he had learned that lesson beyng yet quycke and que∣thynge and suche one as myghte fall. S. Austen although he knew the lesson very harde and wolde we shulde not searche, whome god draweth and whome he draweth not, yet in his worke (de predesti∣natione) he semeth to giue a forme, to lerne predestinacion, sayenge. Disce excursu predestínacíonem. &c. So as they that flye vyce, and chose vertue, and runne in vertue gladlye, and ascend frome vertue to vertue they may well be assured, that the profyt in vertue is by goddes helpe and grace, and when they are in payment of the generall tribute (for synne) which is corporall death, at whiche paie∣ment they may say. Cursum con∣summaui, they may thē lyke good scoolers reioyce, in the knowledge

of the lesson of predestination and acknowledge the election of god in them, with a certayne hope and expectation of that is prepared for goddes electe, but whiles men be wauerynge in the see of this worlde before they be arryued in the hauen, of passage from this lyfe, suche talkers and reasoners of goddes election and predesti∣nacion, to persuade necessite, do it not for any godly fruite, but for a worldely lewde pollicie, to exclude from sinne, both shame and blame to the worlde, which twoo amon∣ges manye, let and hyndre many carnall pleasures, and where ne∣cessitie is persuaded, can not in dede haue place. For who is to be blamed, for that he can not eschue▪ or who shulde be a shamed of that he can not auoyde? Wherefore shulde saynt Paule excommuni∣cate the Corrinthian and blame

hym for his fornicacion? or saynt Peter against Ananie and Sa∣phira his wyfe, gyue a sentence of such efficacie, as wherevpon shuld folowe corporall death for lyenge, wherein they myght haue pleded, if necessitie had ben by the lerning of these two chiefe apostelles ap∣proued, that they did as they were ordered and walked as personnes not chosen but indurate, whether necessitie ledde them by god ap∣poynted. But the true teachynge of christes churche abhorreth ne∣cessitie, and yet worshyppeth for moost certayne truthes, goddes prouidence, election, and predesti∣nacion, whereby we be taughte that god is auctor of al our helth, welth and saluacion, the cyrcum∣staunce of which workyng in god in his election and predestinaciō, althoughe it be as impossible for mans wit to frame w^t our choyse

and free wyll, as to deuise howe a camell shulde passe through the eye of an nedle, withoute makyng y^e nedles eye bygger or the camell lesse, yet y^t is impossible for man, is not impossible for god, And in that belefe we ought to acquite our selfe, and not be ashamed to lerne and confesse ignoraunce in these high misteries, wherein an arrogante proude curiouse wit should clerely be put to silence, & yet neuerthelesse a sobre humble spirite by a deuout searche and consideracion may lerne some∣what, wherewith to represse and subdue the temptaciōs of carnall reason euer murmuringe to the contrarie. For which purpose all the holy fathers of y^e greke church and besides saynt Austen, other of the latten also, haue reuerentlye spoken somewhat of lyght in the matter of election and predestina∣cion

by distincting goddes know∣ledge, from his election, as the cause from the effect, and thus cō∣sidered of god. That god in his hye counsayle determining to cre∣ate man, he sawe and knew mans fall, whiche knoweledge coulde be no cause of thalteration of his decree to create man, for then we shulde graunte in god mutabili∣tie of his decree by his knowledge but there with god decreed to re∣pare and restore that falle in man, and by the aboundaunce of his goodnes, and by the renouacion of man in his redemption, to en∣crease mans felicitie. In which re¦nouacion of man, god choseth as he seeth in his diuine prouidence those that shall receyue and vse his gyftes accordynge to his wyl, and reproueth them that he seeth before wyl refuse them and worke theyr owne confusion, and so pre∣destinateth

such as he hath chosē, by whiche ordre gods knowledge is the cause of his election, goddes election the cause of his predesti∣nation, predestinacion the cause of callynge. &c. After which declara∣tion mans reason coulde not ga∣ther, that gods knowledge of that is to come, shulde more be y^e cause of that he knoweth before to come after, then mannes knowledge, to be the cause of that is past, whiche by gods gyft man knoweth with god. Herein god is not compared with man, but aunswer is made to the carnall reason, whiche men make amysse of god. Gods know∣ledge they saye is infallible in all thinges that shalbe, and that is moost true, but the infallibilitie is no kynde of cause, of the thynge thereby so to be caused, to be, but onelye an assuraunce that the thynge as it is knowen of God▪

shall so be. God is the cause of all causes, and in the creacion of all natures and recreacion of mans nature, by grace, hathe ordered thinges to moue and worke by theyr immediate speciall causes, not all necessarilye, but some with interruption and some casuallye and principallye aboue all, man by fre choyse of that is offred him, by whiche excellent gift man dif∣fereth from other creatures. Now as god hath ordred the worlde, so he most perfytely knoweth it, that is to saye, that is necessary, euen so necessary, that is casual, casual, that is of mannes free choyse, as wroughte by mannes free choise. And euery thing as it is wrought, God knoweth it wroughte, know∣ynge them as doone by the infe∣rioure causes, not orderynge them so to be done by his prouy∣dence or infallible knowledge.

Here reason spoorneth and sayth, god myght haue chaūged it, when he sawe it shoulde so be, and not haue made man inclineable to fal, when he sawe he wolde fall before he made hym. Here is a homelye talke of god. And hitherto men come, when they forget their reue∣rence, and dutye to God, to be so perte with god as to controll his workes. Nowe men be suffred to loke on gods secrecies, they wyll begyn to tell hym howe he myght haue done better. But yet he that thus replieth must fyrst confesse, y^t the knowledge of god although it be infallible, yet it is not the cause of all that is knowen, for in knowledge, god onely seeth moost perfitly the workes of al natures, as they be, and mannes reason that wolde fynde faulte, can not considre goddes knowledge to be in prioritie to goddes decre, to cre∣ate

man, wherby that knowledge as it folowed, and was no cause of it, so it coulde be no cause whye to alter it, and then carnall reason muste be aunswered as in the lyke a carnall man wold iudge. A car∣penter that determineth to make a house, and therein a doore, yf he hadde therewith the gyfte of pro∣phecie to knowe thynges to come, and so to se, that theues shoulde after go in at that dore, and robbe the house, wolde ye call in mans reason the carpenter the cause of the robbery, because he made the house with a dore at whiche dore he sawe the theues shulde entre? If the carpenter were charged in reason therewith, and with his knowledge before, he wolde for him self say: I made a house whi∣che of conuenience to be a house, required a doore, and therefore I made the doore, not for the the∣ues

thabuse it, which I sawe wold folowe, but for the owner to well vse it, and then if the carpenter did therewith before, bydde the owner take hede of the daunger, lyke to folowe, what canne be sayde fur∣ther to the carpenter? who myghte reasonablye alledge yf he shoulde haue made no dore at al, he shulde not haue made a cōuenient house, for withoute a doore, it hadde not ben perfitelye a house. Can anye man further replye to this car∣penter, onlesse a man wolde saye, that the carpenter was also after, the thefe hym selfe, as men wyll not feare to saye of god blasphe∣mouslye, that he is the auctoure of euyll. Nowe if carnall reason muste nedes admytte this in the carpenter: whye shoulde the same reason spurne agaynste God to make hym the cause, because when he sawe howe man wolde abuse

free wyll which he gaue hym, that yet god gaue it hym where the de∣uyll entred, as at the doore, and robbed him. God gaue man that excellente gyfte of free wyll for an ornamente and a conuenient vse, and admonysshed man to beware of the misusynge of it to disobedi∣ence, gyuynge a lawe to be obser∣ued, as matter wherin to exercyse his free wyll. If God hadde made man withoute free wyl and immutable, he hadde not ben then properly man, hauynge mutabili∣tie to good and euyll as a diffe∣rence from god, a body corporall to differre from aungels, and free wyll and free choyce, to differre from other beastes vnreasonable. And is not he a ioylye workeman that wolde deuyse to haue God doone, otherwyse then he hathe, or elles because malyce haue wrought in mā malyce, wold take

god for immediate cause of all y^e is done, which were abhominable blasphemouse abhominatiō with∣oute all reason, and agaynste all lerninge? God is y^e superior cause, without which nothinge worketh, as lerned men haue discussed it, in actu substracto, but mans free choyce, and the deuyll adde the myschief to euerye acte where any is, and be the immediate causes thereof, who although they haue god author of their beynge, yet he is not author of their noughtines, whiche is caused by their corru∣ption engendred in them by their fall from god. And thus thou seest good reader that yf reason shulde contende with reason in discussion of goddes workes, necessite shuld be excluded, and not implyed in goddes prouydence, election, or predestinacion. For god, Quos presciuit predestinauit, of whiche

worde (presciuit) the holly fathers learned men and deuoutlye lear∣ned as afore, haue noted goddes election to be accordynge to his knowledge, of them who shuld re∣ceyue and reteyne with perseue∣raunce gods giftes. Mary sainte Austen troubled with the pelagi∣ans, who for confirmation of their error searched out places of scrip∣ture, and writhed them violently as heretiques alwaies do, to their purpose so extollinge mans ende∣uor, as they dyd iniury to the spe∣ciall grace and gyftes of god, for auoydynge thencombre of these subtyll heretiques, thoughte not necessarie to folow the rest in that poynte, whereby to note the cause of goddes election to be any wyse referred to thendeuor of man but only to be in gods wyll, whych is most iust, and wherein is no accep∣tion of persons. And yet s. Austen

doth not so dissent from the other fathers for auoyding the pelagi∣ans as he doth any thinge fauour thopinion of them, who nowe a daies by vnderstandynge of those actes of election and predestina∣cion in god wolde establysh mere necessitie. And as for my selfe myndynge to speake of this mat∣ter. Forasmuche as I haue sene saynt Austen in this poynt dissent from other, not with contencion but rather thereby to exclude the matter of argument that myghte serue the Pelagians: I haue not made foundaciō to discusse thelec∣tion & predestinacion of god after those deuout mens consideration but by declaringe what blyndnes men haue in goddes workyng to put men in remembraunce to wor∣shyp that truth and confesse oure ignoraunce. But somewhat wyll here be gathered by the waye,

that men dissente from men, doc∣tours from doctours, fathers frō fathers, and why shulde we then (saith your sect) regarde men, doc∣tours, or fathers, but all resort to the very fountayne of gods word, and thence fetche pure, syncere, clene, vndefiled water, and not to resorte to mens puddelles that b•• myerie, troubled and not clene. If saynt Austen dare disagre frō the rest whye may not I disagre from him ({quod} you) and from the rest also, and cleaue onely to goddes worde? Gods worde is the lyfe, & whether shulde we go but thither, and there is playnes. God sayth he is omnipotent, and he sayeth truely: He saith he knoweth all, and he sayth trulye. He sayeth he worketh all in all, and he sayeth trulye. He sayth I haue made the wycked to the euyl day, & he sayth truly. He sayth there is none euyll

in the citie but he hath made, and he sayth trulye. God sayth he hath indurate the harte of pharao. And he sayth trulye. And alwaye god sayeth truelye: And all men be ly∣ers as Dauyd sayth. Filij hominū vsquequo diligitis uanitatem & queritis mendacium? Ye chyldren of men ye loue continually vani∣tie and searche out lyes. Hereunto I wyll say somwhat, that of God here be rehersed manye truthes, & as they be spoken trulye. And yf they were also truely vnderstan∣ded, then al were well and playne. And they say men be lyers, therein they saye also trulye. But yf the scripture affirming men to be ly∣ers shulde be also perpetually ve∣refied in them whom god endueth with his gyftes of truth and lear∣nynge, that vnderstandyng wolde serue to wype out all, but that is not the sence of y^e scripture, where∣in

is declared what man is desti∣tute of god, and lefte to hym selfe. Mannes corrupt nature, not illu∣minate, nor directed by goddes grace, deliteth in vayne thinges, erreth, wandereth, loueth fansies, & seketh that hath no substaunce or beinge in it selfe, and is there∣for vayne, and counterfayt, and so a lye. All wisdome, all truth, all vertue, is of god, & without god man is blynded with vanities and lyes, but our sauiour christ hath for our sake ouercome the deuyll, destroyed death, rysen for our iustificacion, and ascendinge into heauen hath geuen gyftes to men and sent the spirite of truthe to be amonges vs, whereby man is able to knowe the truthe, con∣fesse it, & vtter it, to the edification of other, agaynst which sort of men the scripture is alleged out of purpose to say he is a lyer be∣cause

he is a mā. And herein those that so improue all men generally they forgette that them selfe that so speake be men also, and then by the general reprofe of men in their mouthe they proue them selfe to lye, and if that be so, thē that other men saye is truth speakynge con∣trary to them and thus the matter is brought in a circle to a confusi∣on by a sophisticall speache called (menciens) by eche mans mistrust to an other, and eche one there fore callyng an other lyer. For if I wyl improue the doctryne of them that haue wrytten because some dissente from them, howe shoulde any newe man require hym selfe to be beleued dissentinge from thē also, mary no (saith the Anabap∣tist) and beleue not me withoute I brynge scripture. Nor beleue not me sayeth the Sacramentary withoute I brynge scrypture.

Beleue not me sayeth the Arriane without I brynge scripture. Be∣leue not me sayeth Ioye withoute I brynge scrypture. There was neuer heretique but bosted scrip∣ture, as all the Iewes bosted A∣braham for theyr father, and scrip∣ture by goddes sufferaūce is sub∣iecte to mannes peruersitie, and is to good men, Odor uite ad uitam, and to euyll men, Odor mortis ad mortem. Scrypture is a swete pure flowre, whereof spy∣ders gather poyson and bees ho∣nye. As thou arte that cryeste for scrypture, so shalte thou gather of scrypture. Goo thyther instru∣cted with holsome doctryne, and there thou shalte se it confyrmed. Goo thyther infecte with maly∣cyouse opynyons and there thou shalte wrythe oute matter, where∣wyth to maynteyne them. And so the deuyll dydde when he tempted

Christ, thence he fetched his ar∣mour wherwith to fight w^t christ. And so do all heretiques to fyght with the churche. As for the dissē¦tion betwne the fathers of the churche in exposicions of scrip∣tures hath not arrisen of purpose to impugne anye true catholyke doctryne, but for defence of that hath ben impugned by malicious heretiques. Amonge symple de∣uout men eche text semed to beare witnes to euery truth, and where good men with good men entrea∣ted the matter so the conclusion were catholyke and true, they se∣med not ouer curious to searche out the propre textes for confirma¦cion of that they affirmed, not for necligence, but for declaracion of the perfite beleue in the matter, whiche when it beganne to be im∣pugned of euyl men, good men for defence of truth, were fayne so to

considre what they sayd or graun∣ted as they gaue thereby none ad∣uauntage to the aduersarie who studieth onely to inuade and vio∣late the truthe. Saynt Austen in contencion with the Maniches was very precyse for free wyll whiche they impugned, and with the Pelagians was precise in de∣fence of grace, whiche they impu∣gned, and for defence of the truth, whiche he sawe brought in daun∣ger, fought with scriptures lyke a stoute champion, as Dauyd with his stones to ouerthrowe Golias, wherin howe so euer saynt Austen dissented from the rest, it is not to be accōpted as a disagremente in any truth necessarye for our edifi∣cation, but as the feate of a wyse warriar for defence of truth to eschue such occasion as noughtie men wold gather for y^e subuersion of y^e truth. And in this wyse good

men learned, maye humblye disa∣gre with a deuoute intente to de∣fende the truth, whyche we ought not so peruersly to take as though all suche good mens labours and trauailes in thexposicion of scrip∣tures were to be contempned, and as though eche man by hym selfe alone coulde vnderstande and ex∣pound scriptures in the true sense, whiche asseueracion howe true it is the prodigiouse and monstru∣ouse opinions whiche haue ben, and be at this daye, gathered of scryptures do declare, wherein as god dyd in the buyldynge of the towre of Babylon, to depresse that arrogant enterpryse, confounde the vnderstandynge in one tunge, and deuyded it into many: So in this tyme when eche man with a gaye pretence of resortynge to the scriptures, and to the fountayne, withoute the teachynge and in∣struction

of other catholique men, do arrogantly enterprise to builde them selfe a knowledge to reache to gods secretes, one catholyque faythe is deuyded into as manye sundry opinions & persuasions, as was the one tunge at the building of the towre of Babel, into diuers languages. And therfore we must remembre, althoughe scrypture be the foundacion and grounde of al truth, yet it is darke and obscure to senses vnexercysed, and god ge∣ueth not all, the spirite of prophe∣cye, and yet god hath geuen it in his church to many who haue left it testified in their labours, not so as sometyme they shewe not them selfes as men, and to speake of thē selfe (and therefore muste be so warelye and yet reuerently redde) but so as their consonaunce and agremente togyther in the mat∣ter of doctryne where they agree,

may leade vs to considre the more certaynlye the truth in scrypture, and those good men not vpon eue¦rye alteration one from an other to be reiect or contemned of vs as lyers, as men wolde nowe a daies haue it, bearynge euerye man in hande that he maye (so he vnder∣stande englysshe) lerne him selfe a∣lone, whiche is the deuylles per∣suasion to spercle that is gathered and where we be a congregacyon to make eche man wander frō his felow, & eche man onely to beleue him self. And therevpon to folow, as you mayster Ioye teach after∣warde to be sayde to eche man, As thou beleuest so be it to the, and so the churche to be in no place a churche as anye polityque bodye, neyther the churche of Englande, ne the churche of Fraunce to be v∣nite within thē selfes in gouerne∣mente, and whervnto by scripture

mens desperate faultes should be toulde neither in the hole to be v∣nite in sacramentes, and true doc∣trine, 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. 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, with∣out 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 re∣sort the issue of the sore, when eche man presumptuouslye geueth him selfe alone an vnderstandynge of goddes scriptures, and contemp∣nynge

that other men deuout and lerned haue wrytten, trust to theyr owne sense contrarye to the wyse mans aduertisement, or rather lu∣stelye so to bost forth for knowe∣ledge that they lyke to saye they knowe because they wolde in dede haue it so taken whether it be so or no. 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 contra∣rye, some lyfte vp their eyes and wysh that the truth may sprede a∣brode that hath ben longe hidden. And thus as they wolde haue it, they wyll haue it, & be clerely deefe

to any other teachynge. And ther∣fore as I haue rehereed after con∣tempte 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 y^t forceth thē so to say, for y^e scriptures, they bringe in, enforceth thē 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 car¦nall wytte and sophistrie in then∣treatyng of scriptures, I protest openlye and take god to recorde, y^t I neuer yet durst be so bolde, to gather any sēse of y^e scripture, but such as I had redde gathered alre¦dy 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 la∣bours therein, in writinge behynd them. Of whom togither with the scryptures I haue learned, to speake of predestinatiō as I haue written, and of iustification thus: That god only iustifieth man, ac∣cordyng to the scripture before al∣leged, Quos uocauit, iustificauit, and in an other place, Deus iusti∣ficat. And herein the worlde ma∣keth no controuersy. A controuer∣sie 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 cōtro∣uersie, one thing is very peruerse, that those which saye that god iu∣stifieth 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 thē: to fayth, to say that onely fayth iustifieth, to defende y^t, they trou∣ble the people with a fyne distinc∣tion of offices, & say that in iusti∣ficacion of man, it is y^e onely office of fayth to iustifie, & charitie and hope, there waytynge without office whiles the man be iustified. And so (onely) is nowe shifted frō fayth to the office of fayth. And these be they that accuse other men of darknesse. But y^e scripture tel∣leth me that he who loueth not re∣mayneth

in death. And therfore if y^e state of a iustified man be life in Chryste: Charytye, whych is god∣lye 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 god∣des callynge, to turne to hym, and vse that is offered of hym, accor∣dynge 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 wor∣kes, or weeke workes, and eyther not knowynge in deede, what I ment with Barnes, in workes be∣fore iustificacyō & to thatteynyng

of it: or elles dissemblynge youre knoweledge, to engendre matter of skoffynge, ye triumph of me at your pleasure, whiche I shall pre¦termytte, and somewhat open, of what force your matter is, that ye violently wrythe out of scripture. And fyrst ye bryng in that if Win∣chester hath done al that god hath commaunded hym, he is but a ser∣uaunt vnprofitable. And this text of scripture ye bringe in to dimy∣nyshe the estimacion of good wor∣kes. And thus gods holly scryp∣ture is prophaned by you, y^e wold be sene to vtter onely that the spi∣rite of god telleth you, with suche a mere sincerite, y^t it hath nether ho¦ny nor waxe. For this text of scrip∣ture is wrytten to admonishe vs what a good lord we serue of god, who hauyng no cōmoditie or pro∣fyt by our scruyce, doth neuerthe∣lesse alowe and commend our ser∣uice.

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 com∣monly 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 vnpro∣fitable 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 cō∣mendeth it because it is profitable to vs, and therfore saith to a good

seruaunt, Euge. Well sayde ser∣uaunt that art good and faythful, because thou arte faythfull in a fewe, I shall appoynte the, ouer more. And moreouer declarynge howe our seruice is profitable to our selfe he byddeth vs, yf we wyll entre into lyfe, to kepe the com∣maundementes. And so that scrip∣ture that is wrytten to teache vs one thynge ye bringe it in for an o∣ther. Bycause god putteth vs in remēbraunce of the nature of our seruice to him that he hath no pro∣fyt by it, whereby we shuld know∣ledge his gratuitie and goodnes to be so much the more towardes vs, ye wolde we shoulde take it, that god careth not for oure wor∣kes in his seruice, and yet we be delyuered (as the prophete sayeth) from the handes of enemies, to serue him in santite and holynes all dayes of our lyfe. The grekes

by a grosse prouerbe, wolde putte men in remembraunce what in∣conuenience foloweth of thabuse of good thinges out of their place sayenge of him that so dyd abuse his necessaryes, howe he opened his locke with his hatchet, and cleued his woode with his keye. And after this sorte the scriptures be broughte in by you, and other of your sect, al out of purpose they were written for. And yet when some so do, then they boste moste, that they bring nothing but scrip∣ture, and the word of god, and the mere truth, playne speache, simple language without iugglynge, so∣phistrie or mannes tradicions. And when al commeth to al, for so muche they bryng a truth in dede, but to a wronge purpose, as is a hatchet to open y^• locke, which can do but burst it, and yet can not be denied but it is a good hatchet, &

good to cleue wood. And somtyme againe the scripture they brynge in is euen as dull (to the purpose it is brought in for) as is a keye to cleue woode. After which sort pre∣destinacion, beynge signified vn∣to vs, for our comforte, to declare what care god hath of vs, where∣by we shoulde be more encoura∣ged to worke hauynge god to our helpe, the same is vsed as an hat∣chet to open the locke, wherby the lesse to care for our workes, vpon pretense that god hath done all. And lykewyse in many other pla∣ces of scripture, yf I wolde tarye to reherse thē. But nowe I wil re∣turn to you maister Ioye, & where ye appose me whether when I cō∣sidered theffect of christes passion, I beleued it or no? I professe, I be¦leued it. Thē ye aske whether I be¦leued it to be effectuall to me? To this I aunswer you, that fyrste I

beleued it was and is effectuall to me in my baptisme, wherein I ob∣teyned remission of synnes, and re¦nouacion of lyfe. I haue beleued, and beleue it also effectuall vnto me, in the sacrament of penaunce, whereby to recouer the state of grace, from whiche syth the tyme of my baptisme, I haue dyuers ti∣mes fallen by synne. And lykewise I haue beleued and beleue that in the vse of all the other sacramen∣tes, as it hath pleased god to or∣deyne them, Christes passion is effectuall by worke of God in thē, to conferre grace vnto vs. And ge¦nerallye I haue and do beleue the passion of christ to be effectual vn∣to me, when so euer and as often as I by the grace of god, purcha∣sed by the same passion, do vse my selfe in fulfyllynge of gods wyll, as the scriptures and the true vn∣derstanding of them, teach me, the

obseruacion of whiche teachynge, ye may call and it please you (and ye wyll nedes make me thauthor whiche I haue not hitherto taken vpon me) Winchesters condicion. And therfore Wynchester sayeth that because scripture doth require of a christen man, that he be bapti∣sed wherby to be incorporate into Christe, and beynge partaker of his death and resurrection, obtey∣neth remission of synne, and is borne agayne of water and the holye ghoste, Wynchester sayeth as scripture teacheth hym, that Baptizetur unusquis{que} in remissi∣onem peccatorum. And this one of Wynchesters workes, and im∣plyed in his condiciō, that ye won∣der so muche at, and calle so darke and confuse. And generally when Chryste sayeth: Come to me, ye that be charged with synne and I shall refresshe you, my teachynge

is as scripture enfourmeth me, that he that is called, muste do so muche as goo, when he is called, with the helpe of the caller, with∣oute whych he can not goo. And this is also one of Wynchesters workes. And when God sayeth, beleue, I muste beleue. And this is a nother of Wynchesters wor∣kes. And when God sayeth, loue, and gyueth the gyfte of it: I must loue, or elles remayne in deathe. And this is a nother of Wynche∣sters workes. And al these workes whyche seme a greate heape of workes, be conteyned in the con∣dycyon that muste be fulfylled for obteynynge the effecte of Chry∣stes passyon, beynge remission of synne, and a newe state of lyfe. And thus I haue toulde you playnelye my faythe, and also the workes I meane of, before iustyfycacion, and lykewyse the

condycyon whyche ye call so con∣fuse and blynde. And thus I taughte Barnes, and otherwyse then thus (whiche is the catho∣lyque belefe) I thanke God I haue not beleued, nor I dare not be so boulde (as ye be) to frame my selfe anye other pryuate be∣leue, vppon confydence of the texte of scrypture ye brynge, why∣che is lyke a keye to cleaue a logge: As thou beleueste so comme it to the. Chryste spake these wordes to Centuryo, allowynge hys faythe so muche, as he sayde he founde not so greate faythe in Israell. And it is a ioye to see howe wyselye ye wyll applye this to all menne howe so euer they haue conceyued theyr faythe whether it be catholyque or no. And then the Arryane maye be saued by hys faythe, and the Sabellyan by hys faythe,

the Marcyoniste by hys faythe, the Mahometane by hys fayth▪ the Lutherane by his fayth, the Swynglyan by his faythe, and Ioye by his faythe. For thys texte serueth all. As thou beleueste so be it to the. And yf anye beleued that Glottonye were no synne: As thou beleueste so be it to the. And it is as fond that ye bryng in of Iairus, & maketh nothyng to the purpose ye brynge it for. For albeit y^e fayth of myracles were alone with the faythe of saluacion, whiche your authors abhorre bycause Christe sayde to Iairus beleue onelye, do that proue that Christe requireth no more of none other where by to atteyne saluation? Eche man must do after the tyme of his callyng, as the parable teacheth. And he that is called at .viii. of the clocke, may not stande ydle tyll eleuen, and fall to worke then, to make a

shorte ende, as some do, that fas∣shion them selfe to vse the pleasu∣res of the worlde so longe as their bodies may susteyne, with mynde to serue god when they can not tel elles what to do. Such mē search scripture to knowe who hath done lest, that they may do as lytle as he. And if they that be gyuen to stelynge, wolde studye in 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 per∣niciouse to the commō welth? And after this like sort doth Ioye han∣dle y^e 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, is spoken in ano∣ther, 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 mul∣tū. 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 vnder∣stande one, as all may be compre∣hended. 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 ar∣rogantlye

saye: I haue saued my self, my fayth hath saued me, wher by euery man myght be noted his owne sauiour. But this were blas∣phemouse sophistrie, euen such as men vse nowe a dayes, when they wyll impugne suche deuout spea∣ches as hath ben vsed in y^e 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 al∣messe, prayer, fastynge, and good deades, to worke the welth of his soule. All whiche saluacyons, and workes of saluacion, good and de∣uoute 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 wor∣kes

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 y^e same, which were a fonde folysshe, wycked, and arrogant blasphemy. And in this matter I speake so much, because these ydle talkers wolde discou∣rage vertuouse disposed doers by such maliciouse reporte and sclaū∣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 fulfyl∣led. 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 may∣ster was ouer strete to the prentice in his diete. Whye sonne ({quod} the mayster to his prentice in the war∣dens hearinge) is not colde mut∣ton good meate? is not cold beafe good meate? colde capon good meate? and somtyme a colde pye. Lo ({quod} the mayster to the war∣den) hath not my prentyce good cause to complayne? The warden checked the prentyce, and sayde he was deyntye that wolde com∣playne of so good fare. Wherevn∣to the prentyce saide that his mai∣ster 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 re∣myssion of sinne without any con∣dicion, for then without any ende∣uoure, all shoulde haue it. But

howe shall we haue it so, when God putteth a condiciō 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 hande∣led the matter, ye procede to your triumphe, with, nowe saye on yet a∣gayne Wynchester, and then it follo∣weth in your boke.

[Vvin.] 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 con∣cluded of him selfe, that he maye do well before he be iustyfyed. This his wel doinge standeth vpon y^e 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 iusty∣feyd 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 becōmeth a lerned mā so to cōferre the scriptures trewly vnderstāden that▪ 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 con∣clusyon 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 swar∣uen vnto vayne lyes, whiche wolde be sene Doctours of the lawe and yet vn∣derstande

they not what they saye nor of what thynge they affirme. But to Wyn. conclusion, Thou knoweste good reader, that in scripture there is menci∣oned a dead fayth and a fayned or false fayth. And also there is a rightwyse∣nes of the law or our rightwisenes and also a lyke iustification, one of faith be∣fore god, and an other of workes before men. When Paule had myghtelye pro∣ued 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 Abra∣ham? 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 gil∣den sterups and bridle. &c. with his ien∣tle 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 Ie∣wysshe iustification wherof the Phari∣saies 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 a∣boue the Pharisais good dedes, they shulde neuer come to heuen. And Paule sayth that men ignorant of the ryght∣wisnes or rightwise makynge of god, and sekynge to set fast (as nowe dothe Wynchester) their owne rigthwisenes, they be neuer subiect to y^e 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 thof¦fice & proper place of faith nor yet what thynge fayth is, but conceyueth a cer∣tayne 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 grow∣eth 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 effec∣tuouse 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 af∣terwarde 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 vpse∣downe. 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 stan∣dynge 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 prepa∣red 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 Chry∣stes bloude and so plentuouse a redem∣pcyon 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 condy∣cyon (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 enne∣myes. 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 Wyn∣chester yf anye one man hath this loue, and so fulfylled your condicion? or els dare your selfe affyrme to haue fulfyl∣led 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 y^t 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 shut∣tynge 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 Pa∣ter 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 cō∣dicion, so myght he go playe and iustle in iudgement with Christ for his salua∣cion, hauynge no nede of Christes passi∣on, then myghte he clayme heauen of dewtye and make grace no grace, whi∣che 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 iusti∣fication in christ, yet wyll he refuse to take it but vpon a condicion, that he de∣serue it with suche workes as hym self is neuer able to perfourme? what arro∣gant foole wolde thus condicion hym selfe agenste gods wyll? Peter conside∣ringe 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 con∣clude euery man to be a synner and in∣fidele, that of all men God moughte haue mercy. And that the promyse oute of fayth in Iesu christe shoulde be ge∣uen to the beleuers. Only Christ fulfyl∣led the lawe. And yf Wynchester wolde mok out Paule, sayenge that when he concluded so ofte man to be frely iustifi¦ed by fayth onelye without the workes of the lawe: that he mente by the wor∣kes of the lawe but cyrcumcysyon and the other ceremonies nowe abrogated, and not the lawe of the commaunde∣mentes. Then let him heare Paule ex∣pownynge hym selfe of what lawe he mente aunswerynge to suche obiecti∣ons. 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 pys••les, circumcision and the rytes and cere∣monyes were abrogated amonge the christen Iewes, and the Gentyles ne∣uer were bounde to them as was Abra∣ham 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 condiciō, is a yoke importable whi∣che proueth it not to be circumcysion nor anye of their ceremonyes of Mo∣ses lawe, for these were lyght enoughe to beare, lyghter and easyer then to not luste or desyre any thynge agaynst god∣des wyll or for a ryche man to forsake all and gyue it to the pore, or for Wyn∣chester to caste of his pride his bisshop∣ryke with all his vaynglorye and to be∣come 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 he∣uen by doynge some good workes, as∣kynge Chryste, Good Mayster what dedes shall I do to haue lyfe eternall? whose mynde Chryste seynge, dydde set hym but certayne of the easyeste com∣maundementes to fulfyll them. And he sayde, as for these I haue done them al¦redye, wel then sayd chryst, or rather so thought, If ye wyll nedes go to heauen by doyng: I shall set you to do such de∣des as I knowe well ye wyll neuer do, yea they be impossible for you to do thē, euen to sell his substance and to geue it to y^e poore and so to folow hym now go∣yng 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 salua∣cion in our owne handes to be deserued by our workes we had ben al dampned.

[Vvinton̄] Your hādeling of this my con∣clusion, declareth plain y^t ye vnderstād not what ye say, nor of what thing ye affirme, and that I leaue to y^e iudgement of y^e reader, with remēbraūce of that I haue before written. For ye fondely im∣proue a conclusion which myght stand & be true, w^t your fonde pa∣radox

of only fayth iustifieth, on∣lesse in teaching ye wyl so handel the matter as Barnes did, that a mā is iustified before he beleueth. For and if beleue go before iusti∣fication, 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 whē ye cal me pelagian) I asked Bar∣nes of that deede whether it were good or no? and proued it good. And then bicause it is done before iustification, I brought the con∣clusion 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 thē to be rehersed in this boke, bicause the buddes of your fruteful ler∣ning may appeare, to considre what frute we may loke for of thē. As for the matter of iustificatiō by faith and workes, was not ment betwene Barnes and me, to be spoken of in this conclusion, and so therin ye striue not w^t me but w^t your self, & beat your owne shadow in stead of an aduersary. Where ye thinke I am not so ignoraūt in my grāmer as to englyshe the text of saynt Paule. Fides que per di∣lectionem operatur. Fayth which is wrought by charitie, and make (operatur) a uerbe passiue: ye thynke not amisse, if I shulde en∣glysshe it worde for worde. But as for the sense, because scripture

doth attribute life to charite, with∣oute which fayth remayneth dead I se no suche cause of absurdite, as ye fynde, to saye fayth is set a worke by charite, and the good ler¦ned men of the Greke churche ex∣pounde 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 iustificatiō before al faith in hym that is onely moued to be∣leue. Considre with your self whe∣ther this turnynge vpsidowne, in consideratiō of the doctrine in iu∣stificatiō .xl. yeres past, may be ve∣rified on you or me, I affirme the same iustificatiō y^t was thē taught & you be the turners, & so by your owne prophecy be noted for Ante∣christ. I gyue no credite to suche

prophecies, but because you do, I allege youre owne prophecie for your owne confusion, and as ye can not se goddes truth, whiche ye beleue not, so ye can not se the true sense of your owne prophane pro∣phecie 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 thē 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 re∣ceyued. And therefore the com∣maundemente of loue with oure hole hartes. &c. is not so extreme as ye make it to a christen man, whose faythe speakethe to God boldely. Da quod iubes, as saynt Austen sayth: Gyue that thou cō∣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 en∣creace, but he that knoweth oure infyrmities, taketh in good parte oure imperfection for oure sauy∣oure Chrystes sake, vpon whome our saluacion is grounded, & ney∣ther vpon workes, ne fayth, with youre diuision wherof, ye deceaue the simple people, as though wor∣kes

required of a christen man; wherein to vse the gyftes pur∣chased for man by christ▪ 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 sal∣uacion vpon workes, beinge im∣possible, and leaue the saluacion by fayth, whiche is sure and cer∣teyne. And some talke of fayth, wherewith to apprehende goddes mercy, as though fayth had hādes 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▪ ye aske me,

whether I haue fulfylled the con∣dicion 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 w^t a free iustificatiō, as though I deuised our iustification to be bonde. These be mere fransies. I euer affirmed that we be frelye iu∣stified, 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, whē 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 wor∣thelye, with conuersyon also of

our harte, and penaunce, as god requireth of vs, whose wyll our sauiour christ in his workes, de∣des & 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 cōtente to alledge christes wordes in a sense of your owne imagination, ye vtter it thus. Christe so sayde, or ra∣ther so thought. A straunge speache Christe shewed hym selfe god, in y^t 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 vt∣ter his thought for wante of lan∣guage, & 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 vtter∣ly confounded thy senses, y^t thou sawest not what thou haste writ∣ten in this place (Chryst sayd or ra∣ther thoughte) ye say. And what thought do you attribute to christ•• 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 mer∣cyfull sauioure. Cursed be he (sayth saynt Iherome) that sayth gods cōmaūdemētes be impossi∣ble. And when ye haue in these

fewe wordes sayde so farre amisse, ye bydde me saye on Wynchester ones agayne as foloweth.

[Vvin.] 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 do∣ynge for the attaynement of his iustifi∣cation to be iustified by workes. Here is his condicion declared to be workes. Here he sheweth hym selfe to be arro∣gantlye 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 vncon∣dempned? 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 v∣pon 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 iustificatiō, that he myght be sure by both together (for the mo the better) to be iustified. Sed pallium am∣bos

operire non potest (sayth Isai) but the couerlet is to narowe and to shorte to couer them both, one of thē 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 frō 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, to∣warde 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 sel∣ues beynge blynde and farre oute of the waye, turned vnto vayne speache and false doctrine, wyllynge to be seene doc∣tours and yet vnderstonde they not what they saye nor of what thynges they make actes, artycles, and institu∣tyons.

[Vvinton̄] AS ye expound my sayenges, so haue you expoūded scrip∣ture, onely as ye wolde haue it or as ye gesse at it, withoute conside∣ration howe one exposition agre∣eth 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. Whē 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 whē 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 iusti∣fication. And nowe ye saye I de∣clare how man is iustified by wor∣kes, 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 con∣curre 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 w^t 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 y^e Madianites? the sword of god & of Gedeon? and Domino et Gedeoni? After which sort, knowlegyng that god vseth the mēbres of his church, in y^e mi∣nistery of his workes w^t mutuall prayer, one to helpe an other, we say god & our lady help vs, wher∣in god giueth the helpe & our La∣dy 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 sain∣tes which then redoūdeth to him. And y^t we may acknowlege in our speach. And we englyshe men to whome god hath giuen many vic∣tories

vnder the banner of saynte George, may not we as well saye: God & saint George, as they sayd vnder Gedeon Domino et Gede∣oni? Goddes honour is nothynge diminished, by addicion of his ser∣uaunt to waite vpō him, & for our teaching therin. Gedeō was lear∣ned to say, Gladius domini et Ge∣deonis. And in this cōmon speach, whē men say, I thanke god & the king. Trow ye god is angry w^t the speach, as though it were to home∣ly to ioyne y^e kyng w^t god? or hath god the lesse thanke that y^e kynge is ioyned in thākes w^t 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 y^e rude people, by mysvn∣derstāding there hath growē super¦sticiō, which is a fault annexed to

y^e 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, Chri∣stes crosse, me spede and saynt Ni∣cholas, was for so muche taught, no errour at all, but saynt Nicho∣las 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 hol∣pen 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 ho∣noure which is not lessed thereby or diminisshed, but amonges vs, more set fourth and spred abrode. And therefore churches and aul∣ters, be named with sayntes na∣mes, not that any saynte, is au∣thor 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 memo∣rie 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 re∣membred, as an honorable ser∣uaunte. And so when we saye, In the honour of god & saint George. God is named as author of all honoure, and saint George as cal∣led to the participation of that ho∣nour, by god, accordynge to the

wordes of Christ, If any man ho∣nour me, my father shall honoure him▪ in heauen, wherein god spen∣deth not his honour and hath the lesse him selfe, as they wolde per∣suade, 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 w^t 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 exam∣ple. 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 ho∣nour. Christe him selfe, ye call life, but ye cal his seruauntes the sain∣tes 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 be∣twene his gyftes also, with youre only faith, where with to put cha∣ritie 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 a∣ny 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 mai∣ster Wynchester.

[Vvin.] There is euer as muche charitie to∣wardes god as fayth, and as fayth en∣creaseth 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 ne∣des 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, wher∣in I sayd, that as god gaue man, by fayth, knoweledge to come to hym: So he gaue charitie to loue him. So as whē god calleth man, to hym, there, in the turnynge of man, and goynge to god, god ad∣deth to fayth, loue, accordynge as saynt Austen sayth. Credere in de∣um est amando in eum ire. To be∣leue 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 spo∣ken in this sense, y^t your doctrine teacheth, whereby to signifye, that who so euer loseth charitie, loseth also fayth, but there where god gi∣ueth

faith, he gyueth also charitie▪ bycause fayth withoute charitie, remayneth deade.

[Ioye.] What then Wynchester.

[Vuin.] 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 of∣fice to iustifie. For to this effecte and offyce is fayth alone sufficient effectu∣ously. 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. Cha∣ritie hath many fayer effectes and, of∣fyces 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 pacy∣ente. &c. so that she desyreth not to put

her elder syster faythe oute of her cheif offyce nor yet to vsurpe any parte ther∣of, whose offyce pryncipall is alone to iustifie, but and yf Wynchester wyl de∣fraude faythe of her effecte and im∣parte it vnto charytye, he shall offende both charitie and fayth. This is cer∣tayne that yf charite had had any such an excellente effecte and offyce as to iu∣stifie, Paule wold not haue omytted it, but wolde haue geuen her the glorye thereof settynge it forthe before al say∣enge. Charitie iustifieth, charitie is be∣nygne, pacyente, &c. I wolde Wynche∣ster wolde ones shewe vs where he fyn∣deth this texte in scripture. Charite iu∣styfyeth. 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. Fre∣lye 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 appea∣sed through faith in his bloud set forth (I saye) to declare hym selfe fayth∣full and true of hys promysse concer∣nynge the forgeuenes of synnes hyther∣to 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 ly∣ueth 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 rea∣son of faith, we conclude therfore (saith Paule) that by faith a man is iustified w^tout the workes of the law. Lo here is all gloriaciō of workes blowen downe, layde flat in the dust by reason and po∣wer 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 cer∣tayne 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 a∣nye faut, and yet he sayde, Non tamen in hoc iustificatus sum, yet for so do∣ynge am I not iustified.

[Vvinto] I Sayd to thattaynement of iustificaciō, is required fayth & charite. You saye y^t Christe and saynt Paule sayth fayth one∣lye, and yet ye sayde euen nowe, & so ye say a lytle after, y^t 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, y^t 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 poyn∣tes. One is that ye saye, faythe and charitie, be both in iustifica∣tion, and yet ye say, Saint Paule

and Christ, say, fayth onely, wher∣by 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, be∣cause Christ and saynt Paule say the same. An other varyaunce be∣twene you and me is, ye saye, albe∣it both systers, faythe and chary∣tye, be in iustyfycation, yet chary∣tye, the yonger syster (as ye terme it) standeth styll ydle, and onelye waiteth vpō her elder sister, faith, whiche faith ye say, is only in effi∣cacie, effecte and office in iustifica∣cion, but not onely in company, for fayth (ye saye) is accompanyed wyth charitie in iustificacion, and yet fayth as the elder syster wor∣keth al. I say they be both not on∣ly in company in iustificacion, but also in office, & efficacy, so as al the

cōtrouersie, in iustificaciō, is come now to this fyne, subtyl, narowe is∣sue whether charite in iustificatiō, worketh or is ydle? And is not (trowe you) the discussion of this poynt, a worthye matter, where∣w^t to trauel the simple vnexercised wyttes of the worlde. And surelye, al the disputacyon, in this artycle of iustificacion, is deduced by dis∣cussion thus farre, that for all the only & onely, with so many onlyes which they haue added to faythe, to make y^e speach litigiouse, there now is none foūde amonge lerned men, but that saye (as ye mayster Ioye say) that charite is not exclu¦ded 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 to∣gether, the one (y^t is to saye) fayth, worketh iustification onelye, as ye saye, and that other, charitie for the tyme standeth ydle, tyll iustifi∣catiō 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 vnderstan∣dyng of them, whiche for my part I much allowe, and onelye fynde this faulte in some of your sorte, that albeit in you, they allowe and approue similitudes, for corrobo∣racion 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 y^e 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 y^e 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 ef∣fecte apart, without confusiō. For so ye say, doth fayth and charitie. The sonne and fyre ye saye, haue eche one of them heate & bright∣nes,

and the heate warmethe and the brightnes shyneth. So as by this similitude, we maye vnder∣stande, that from god, whome ye signifie by the sonne or fyre, is gy∣uen to man before he be iustified, two vertues, fayth and charitie, whereof fayth shyneth, and chari∣tie 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 wor∣kyng, concurre in mans iustifica∣tion? 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 chari∣tie. And as euery foundacyon cor∣porall, is fyrst in prioritie of tyme. So is euery foundacion intellec∣tuall, fyrst in prioritie of nature. And therfore because nomā loueth y^t he knoweth not before, fayth y^t bringeth knowlege must nedes p̄∣cede, and fayth that hath not chari¦tie is dead, so as by these .ii. ver∣tues god resuscitating man in iu∣stificacion from the death of sinne to lyfe, 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 iu∣stifier 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 vn∣derstanded, as one parte, may be consonante to the other, withoute suche hackynge as ye make of it. God gaue Abraham fayth where∣with to beleue hym, and charitie wherewith to loue him, and Abra∣ham 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 y^e parte of a mediatour, betwene y^e

two sisters faith and charitie, and ye commende charitie, for manye good properties forsothe, but ye say the elder sister faith, hath y^e iu∣stification by scripture. Is not this properly handled, in so seri∣ous a matter? But ye requyre scri∣pture 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 of∣ten and oftener, doth saynt Iohn̄ in his epistles speake of charytye without mencion of fayth, and de∣clareth 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 be∣leue. 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 Au∣stine saith, god draweth vs accor∣dynge as god by Moises signifi∣ed to vs, that he sheweth his mer∣cye, 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, the only sa∣uiour and onely mediatour. And as for the speache of (onely faythe iustifieth) the scripture hath not, & yet hath ben spoken by some ler∣ned men to exclude the workes of

Moyses lawe, wherein S. Paule laboured in his epistle to the Ro∣maynes, where S. Paule spea∣keth 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 y^e Galathiās. Ne{que} circumcisio, ne{que} prepuciū est aliquid, sed fides que per dilec∣tionem operatur. And to the Cor∣rinthians, he that hath not charite is nothing. And therefore as scri∣pture testifieth y^t 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 affir∣meth, he y^t loueth not god, know∣eth not god, so as without I loue I can not frutefully beleue, no not the belefe of knowledge, as saynte Ihon̄ declareth whereby appea∣reth, that the yonger sister charite, for so ye speake of her, hath office to helpe her elder sister faith, in iu∣stification. But ye nowe presse me to shewe you scrypture, in this forme of sillables, Charitie iustifi∣eth. And yet ye haue no scripture so framed, for faith, as to say, faith iustifieth, neuerthelesse to aūswere you according to your folysshnes, and to stoppe your mouth, who be¦gynne to appose me, as chyldren were wōt eche one another in their primers, to aske, where they found

two deus & neuer a meus? Thus much I say, I fynd in saint Paul, deus iustificat, and then I fynd in saynt Ihon, deus est charitas: And so I fynde charitas iustificat. For quicquid predicatur de subiecto, predicatur de predicato. And so if deus predicatur de iustificare, to saye, deus iustificat, and then cha∣ritas predicatur de deo, deus est charitas, the scripture that sayth, deus iustificat, sayth also charitas iustificat. And thus I gyue you wordes for wordes, who deserue none other. For els I knowe that charitas que de deo predicatur, est increata, and so differeth, a charita∣te qua iustificamur. Thus for my recreacion, I aunswer you, as you be worthye, who from seriouse dis∣cussion of the true sense, wyl bring the matter to sillables, and yet in dede, ye haue no suche syllables, for fayth, what so euer ye saye, as

you wolde haue me fynde, to serue for charitie: for scripture hath nei∣ther fides iustificat, nor charitas iu¦stificat, in syllables, but the sense of both is conteined in scripture, as before is declared. As for wor∣kes of the lawe serue you only, for matter to talke on. As for frenes in iustification, I affyrme al to be of gyft, and there is nothing freer then gyfte. I speake of no glorye, but only of gods glory in whome we shulde glorye as saynt Paule teacheth vs. Nowe where ye saye, that if the effecte of christes passi∣on, shoulde depende, of the condi∣ciō of our workes we shuld neuer be sure, and certayne of our iustifi¦cation, for all our workes are vn∣perfite, and foule. Thus I aūswer you, that what surenes ye wolde haue I can not tell, but of this I am sure, that god hath thus or∣deyned that baptysme is necessa∣ry,

to attayne saluacion, and yet all chyldren, be not sure to be bap∣tised. And this doth scripture tell me assuredly, that a mā must per∣seuer in good doing, to thende, or elles he shall not be saued, and that he that standeth in vertue, may fal, and be cast oute. I am as∣sured by saynt Paules admoniti∣on in his epistle to the Romaynes byddynge the gentyle, take hede that he fal not. And saynt Austen sayth, If we continue in goodnes, we may be assured of god, that he wyl not fayle, but whether we shal continue, no man knoweth. And therfore suche assuraunce as ye speake of, without regarde of the condicion, and obseruing of it al∣so, I haue not redde. Thus haue I lerned in scriptures, yf we turn, when god turneth to vs, If we be¦leue, when god illuminateth vs. If we loue, as god kyndleth vs.

If we be baptised as God com∣maundeth vs we shalbe iustified, If we walke in iustification, as god by christ hath taught vs, and therein perseuere, we shalbe saued and glorified. And I knowe none other englyshe for so many iffes, but to call them condicions, and workes also to be done by vs, whi∣che workes, be vnperfite in vs, that be our selfe vnperfite, and as touchinge vnperfitenes, faythe therein differeth not from charite, for they nede both daylye increase of perfection, and therefore Iob sayde. Verebar omnia opera mea, whiche maye comprehende fayth also. But al oure imperfitnes, is supplied in christes perfitnes, and so christ supplyeth vs, and we sup∣ply not christ, We shulde do all as christe dyd, for he is our example to folowe, but we can not, for we haue the dregges of synne, and be

compassed about with infirmities as punyshmēt for the synne of our father Adam. So as the powers of oure soule, vpon occasion of the worlde, and the flessh, and sugge∣stion of the deuell, be ready to re∣bellion, And herein aswel y^e power of the soule, y^e properly receyueth fayth, to diffidence, and doubt a∣gaynst y^e certaynte of godly fayth, as also the power of the soule, that receyueth charitie to contempte or negligence towardes the obserua∣tion of gods pleasure, with some confusion in hope also, as aduer∣sities encombre vs, or pleasures make vs wanton. For althoughe the gylte of oryginall synne, be taken awaye in baptysme, yet the scarre of it & (as it were) y^e matter of it, doth remayne, whiche as it troubleth, and letteth mans per∣fection in vertue, and therby is maynteyned a continual strife and

debate, so is it not to be accompted our synne tyll we conceyue it, by enbracyng & agreynge to such car∣nall motions. And therefore saint Iames sayeth, that concupiscence, when it conceyueth, bringeth forth synne. And lyke as in euery kinde, the female is commenlye barren, onlesse it conceyueth of the male: so is concupyscence barren and voyde of synne, onlesse it conceyue of man the agreymente of his free wyll, consentynge to the euyll mo∣tion. And bycause no man hath ben so perfytte, but hath in the contynuall fyghte yelded, al∣thoughe men myght be by grace, wythoute synne, yet bycause no man hathe (excepte oure Ladye as saynte Augustyne sayeth who is alwayes to be excepted) yf we shoulde saye we hadde no synne, we were lyars, as saynte Iohn̄ sayeth, and therefore after saynte

Austens mynde, do not onelye for humilite, but also for trueth, praye in oure common prayer dayly for remission of our synnes, And so mayster Ioye to returne to oure matter, yf ye wolde for policie, flee frō the worke of loue, to the worke of fayth, because ye wolde be assu∣red, ye be no more assured, in re∣spect of your owne worke, by faith, then ye be by charitie, but all oure assuraunce, is in goddes promyse. For, deus uerax, et omnis homo mendax, and therefore howe so e∣uer ye and yours wyll Ieste at it. I wyl returne agayne to the com∣mon prayer of the church, Omni∣potens sempiterne deus, da nobis fidei, spei & charitatis augmen∣tum, & ut mereamur assequi quod promittis, fac nos amare quod praecipis. Which prayer be∣ynge so olde in the churche, they haue ben affrayed, for reuerence

of auncientie, to banishe in Ger∣many, although it repugneth and disproueth their teachynge in this matter. Wherefore as the sūme of our helth beginneth, continueth, & is accomplysshed by gods mercy. Quia ne{que} volentis ne{que} currentis, sed miserentis est dei: so the assu∣raunce of our helth, dependeth vpon goddes promyse: Mary ({quod} you) and that is truthe, and here ye wyll clap your handes, and ex∣tolle the strength of truth, that bresteth out, although we phari∣sais (as ye saduces call vs) wolde oppresse it. The promise of god is all, Et ideo, ex fide (say you) and these wordes scrypture hath, ut firma sit promissio. And nowe ye wyll percase bringe in Melanctōs correlatiues whereof ye make mention in the ende of your booke of fayth and of promyse: And that the cause whye we be iustified by

faith (sayth he) & not by charitie, is because promise can not be re∣ceaued, but by fayth. And in this poynt / they meruayl of y^e grosse∣nes of our wit, that vnderstande not the nature of correlatiues, and se not howe a promise, can onely be apprehēded by fayth, and that is the grounde, that moueth them to saye, Onely faithe iustifieth. And thus they reason, Seinge our saluatiō dependeth vpō god∣des promise, & a promise can not be apprehended, but by faith one∣ly, we must nedes saye, only faith iustifieth, And to make the matter playne they brynge in a simily∣tude. If one man promiseth an o∣ther .xx.li. howe can he, to whome the promise is made, apprehende the promise but onely by bele∣uynge him that promiseth. And this is the newe scoole of Germa∣ny, where sophistry is not banished

but hath a newe garmente and is clothed with a pretence of simpli∣citie. For in this teachynge, is a meruelouse apparaunce of playn∣nes, and throughlye considered, conteynethe a meere deceyte. And note well reader, that thou mayest perceyue this iuggelinge sophistrye, where it deceyueth the. It is not denyed, but onely faythe apprehendeth the promyse, therin is no controuersy, but marke well this, when god iustifieth man, god ministreth mercy to vs, which was the thing god promised to giue vs (as y^e prophet zacharie prophecied god wold giue him self) who is all mercy, whervpon is groūded oure saluation, wherin we must cōsidre distinctly & a parte the promyse of god, and the thynge by hym pro∣mysed, whiche is mercy. The pro∣mise is one, y^e thinge conteined in y^e promise is an other. As in their

exāple (for I dare make no newe) when one frēd promiseth an other. xx.li. the promise is the bonde, the thing promysed is the .xx.li. In which example, though I graunt, that I apprehend my frendes pro∣mise, with beleuing him, yet I ap∣prehende not, y^t is conteined in my frendes promise, w^t beleuing him, for I apprehēd that w^t my hādes, yf it be payed me. And so although we apprehend gods promise, with our belefe, yet the exhibicion of the mercy of god, which is the thinge cōprehended in gods promyse, we apprehend that with all such par∣tes of vs, of bodye and soule, as be comforted and healed, by that mercye. And in the workynge of chrystes myracles, the promysse of helthe, in body and soule, was re∣ceaued by fayth, in the vnderstan∣dynge lyghtened by God, but the healthe was receaued, in all the

partes healed of body and soule. Nowe if he wyll yet wrangle and saye, that the promyse of god, is mercye, and god wyll surely fulfil his promyse. So as he that appre∣hendeth, the promyse, apprehen∣deth also mercye. I wyll not vary with him therein to saye that the promyse is for the certaine hope of the thing promised, mercy. For as our Ladye sayde in the spirite of prophecy. Suscepit Israell puerum suū, recordatus misericordiae suae. God hath taken to him Israel, his seruaunt, remembryng his mercy, y^t is to say, according to his merci∣full promise, which the nexte verse declareth. Sicut locutus est. &c. yet ye shall note here a distinction in degre of mercye betwene y^e mer∣cy in the mercyfull promise, when our Lady sayth recordatus miseri cordiae suae, & the very receyuyng of Israel to his seruice which god

doth in iustification of man, for then he taketh Israel the beleuer that seeth god to his seruaūt, whi∣che is a further mercy and the ve∣ry mercy promysed. So as Israel apprehendeth the mercifull pro∣myse by faith, but beynge taken to seruyce, receiueth y^e further mercy {pro}mised, in receauing a newe hart, a new spirit, which god createth in man, w^t the gift of charite, & resus∣citateth in man lyfe, beyng al lyfe and charite hym selfe. Wherefore we may not properly saye we ap∣prehende iustification by faythe, whiche is the exhibition of mercy promysed by god, to iustifie man, onlesse, we wolde call the promise of god, and the exhibition of the thinge promysed all one. God wyl do assuredly, that he promyseth, & yet his promyse, & the thynge pro∣mysed be distincte, & the promise & the exhibitiō of y^e promise distinct,

but assuredly knit together, with∣out fayling, for god can not faile, & yet disseuered, in consideration of the scripture. And herein is the so∣phistry, in this newe scoole, slythly to passe ouer and iuggle, as this man speaketh of vnder bord, from the promise to the exhibition of the thing promised, which their sleight is not of the rude, easelye espied, bicause in common speach, we vse sometime, to signify, by the worde (promyse) the thynge promysed, and so we do, when we saye we be saued by gods promisse meaninge his mercy promysed, and yet be the promysse, and mercy promysed, di∣uers in cōsideration of the thinge, as afore. As soone as man bele∣ueth, God procedeth to the fulfil∣lynge of his promyse, for his part, and giueth vs a newe spirite, and a newe harte, and so iustifieth vs, if we receiue it, and assente by our

free choice vnto it, and worke with it, which is the effectual receiuyng and the worthynes on our parte, whereby we be iustified. And note wel this that there must be on our parte a worthynes, and therefore, howe so euer ye wyll smyle at it, it is a good prayer, Ora pro nobis sancta dei genitrix, ut digni efficia mur promissionibus christi. In this prayer we call vpon our La∣dye as a lyuely membre of christes misticall body, to praye to god, for vs and with vs, that we maye be made worthy, y^e promises of christ. In which prayer we acknowledge and truely professe, that the pro∣mises of god, require in vs a wor∣thynes. For the promyses of god be not to all men, withoute condi∣tion absolute for then all shulde be saued, but onelye to suche as be worthy, to enioye thē. And of this worthynes the scripture speaketh

the thyrde chapiter in the booke of wisedome, sayenge, god hath tēp∣ted them, and founde them wor∣thy him. And Centurio in the gos∣pell, when he humblye, wold haue auoyded the comminge of Christ into his house, sayde. Lorde, I am not worthye, that thou shouldeste entre into my house. Nowe if we shall so presse the signification of this worde (worthy) as we meane somtime when we say. Dignus est operarius mercede sua, no man can be founde worthy, the mercy of god, but if we can be content in the vnderstandynge, to absteyne from the extremite, and take wor∣thynes for metenes after gods ac∣ceptation, then all such, may be ac∣compted worthy as cōforme them selfe to goddes pleasure, and vse suche giftes of god, as whereby god maketh vs worthy, both the 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 ful∣fillynge 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 attei∣ning of worthines, we be workers with god, by his grace as before is declared. And thus much I speake hereof how this praier, which ma∣ny wold depraue is agreable, with the sense of scripture, bicause it is necessary, we be put in remēbraūce 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.] 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 affec∣tes, as loue hatred, feare, ioye, heuines, gladnes, concupiscence, honger thirste &c. Besides these also hauing any cele∣stial gyftes as faith hope &c, must nedes be prouoked of them to do or to suffer al thinges. But the libertie of the spirite cōceiued 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 cā attayn vnto.

[Vvinton̄] 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 prouocatiō to haue iested of me, as to say as ye reherse For not onely vice, besides the in∣stigation of the deuyl, hath a ma∣terial cause of prouocatiō to vice, but also vertue, besydes the cal∣lynge of God, hathe a matery∣al 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 god∣des parte, and of hym selfe put in worke, the materiall cause of ver∣tue, vertuously, for al goodnes cō∣meth frō aboue. But w^t Barnes it came in by y^e way, to speake of mās fre working, either in sinne or ver∣tue, or any other action indifferēt.

This maxime, I tolde him that e∣uery 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 ne∣cessitie. We discussed this in many specialties, and amongeste other, in y^e 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 y^e world at libertye, as god hath permitted? And herein bi∣cause the beginninge of that state of preisthode, hath no cause of compulsiō, for no man is compel∣led to be a preiste, and yet there be many causes of prouocation, so as eche man hath ones in his lyfe ly∣bertie 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, where∣vnto he was neuer compelled, but myght haue chosen whether he wolde haue entred it or no. And therefore to euerye man that mur∣murethe at y^e presente condition of his lyfe, it is obiected in common reason thus. Ye might haue cho∣sen. 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 commē speaches, I could not chose, and might haue chosen, be worthelye allowed a∣monge 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 ly∣keth better redy mony, or marieth for his lust, without godly consi∣deration, if that man can alledge nothynge, that shulde haue enfor∣ced 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 shalbe 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, for with suche pretie wordes, the deuyll chereth his gestes, whome he feesteth with talkynge and ianglynge abrode in the worlde, wherewith to ouer∣whelme 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 remēbraunce of it, by discussinge the commen speche to the intent when it appe∣reth 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 doc∣trine, as some wold persuade to be in scripture of mere necessitie, vpō their wronge cōsideratiō, of gods

prouidence, election and predesti∣nation. Goddes secret iudgemen∣tes, 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 in∣fant, that perissheth in y^e mothers

wombe, vnchristened, say to god, I coulde not choose? May not the childe borne, that dieth afore baptisme, say, I coulde not chose? And those in such countries as heare not of Christes gospell, may not they say, they could not chose? and then shall we allow ({quod} they) this lawiers diuinite of (I maye not chose) for mannes allegacion to god, and graūt that all these be vpon this conclusiō saued? Here∣vnto I say, y^t I do not take vpon me, to laye before you, the platte of al goddes secrete workes, but as (saynt Iohn̄ sayth) that we haue sene and hard, we testifie, and that god hath not opened let vs wor∣ship it, in silence. I intreate not in this place the state of infantes, ne of other, who in respecte of choyce be lyke vnto them. Note of what sort of men I speake, and aske not of other, of whom I talke not. He

was neuer good scoler y^e whiles his master taught him one thing, wold deuise to aske other impertinēt qu••¦stions. A curiouse wyt wold not le•• me passe thus, but aske me, wha•• say ye yet in dede to such chyldrē, & such sort of men, what state be they in? be they not saued? & why do ye saye they be not saued? In good fayth, I wyll make suche an aun∣swere, as I wolde a greate meany (whē they myght truely) wold also plainly make. I can not tell (that is to say) in such matters as mans capacitie can not go through. And note here reader, what I adde here to, I say not, I can not tel, bicause I knowe nothinge in the matter, but bicause, albeit there be some lyght, in thentry of y^e matter, yet it is darke w^tin, & the speach of it ma¦keth not to our edification, but on∣ly to norish the curiosite of our de∣sire, to know that we can not com∣prehend.

Scripture is euidente, y^t he that is not baptyzed shall not entre into heuen. Whereby I may say of their state, they be not saued But then to other questions that maye arise, howe stande that with this or that, whereby to shewe the reason of gods secret iudgemētes. I can not tell. And herein the true confessiō of mans weaknes of ca∣pacitie, to comprehend gods secre∣cies, with cōfessing his ignoraūce and the aunswere (I can not tell) doth muche sette furth our reue∣rence to his maiestye. And in this tyme of vaineglory in knowledge, it shall be as necessarie, to teache ignoraunce, for thexclusion of ar∣rogancye and presumption, and plantyng of humilite, as hath ben in time of extreme darkenes, expe∣diente, to sette forthe knowledge to thincrease of gods glory. Both the extremities haue lyke incon∣uenience.

This saieng shall haue a skof that bysshops wolde teache ignoraunce, for they teache men none other lesson (some wyl saye) But when such one hath wel plea∣sed hym selfe in his skof, and iest, he shall finde that I say true, and him selfe to haue nede to lerne his ignoraunce in this point. But to the matter, I speake in this place, of fre choice of such, as to whome god offreth his gyftes beynge en∣dued with grace, and maturitie of iudgement to discerne thē, of such I am lerned by scriptures to saye that necessitie or cōpulsion to mis∣chief, were their excuse (yf there were anye) and their fredome of choice, their only confusiō to their condemnacion. And so S. Paule testifieth in the .ix. chapter of his epistel to the Romanes, where he sheweth that the Iewes were re∣iected, bicause they stūbled at the

stumblyng stone, meaning christe. And god said by his prophet To••a die expandi manus meas, ad popu¦lum non credentem & cōtradicē∣tem, I haue (saith god) spredde a∣brode my handes the hole daye, to a people not beleuing, & gaine∣saienge. So as god offringe his help which is signified, by the spre¦dyng abrode of his handes, if that people had chosen rather to be in the house of their lorde god, then to dwel in y^e tentis of synners, they had ben receyued to saluacion, we rede neuerthelesse, that christ sayd to his apostels, ye haue not chosen me but I haue chosē you. In whi∣che speache it is to be noted that in comparynge together the do∣ynge of god, with the cooperation of man, nothinge is to be attribu∣ted to man in the speache, but all applyed to god, not because mans doynge is nothynge, but bycause

it is nothinge in respecte of god. And whē soeuer man, in the glory of goddes giftes, is compared fondely to god, all that man hath, vadeth and wanneth away, as the lyght of a cādell, is not sene, in the great lyght of a brighte sonne. And therefore scripture sayth. Non uos estis qui loquimini, sed spiritus patris uestri qui loquitur in uobis, whiche denyeth not, but they spake, but theffectuouse and chefe doer in the speach was the holy ghost. And this also, may be commenly obserued, that the fyrst and principall thinge occupieth the name of the hole. And therfore bicause god choseth vs fyrst, and we can not choose god, before he choseth vs, and offreth vs grace to come to him, Christ in his spech trulye affirmed his choise, whiche was chief, principall, and formest, and denied our choise, which depē∣deth

of it. And yet man beinge cal∣led to grace, and hauynge by rea∣son therof the waye of lyfe offred him whiche no man is compelled to receiue, he maye in the recey∣uynge of it saye with the prophet Viam ueritatis elegi. The grekes call this chosynge of man (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) whiche taken away, they say man differeth not, frō a beast. And therfore the holly men of our reli∣gion, suche as haue traueyled in thexpoūding of scripture, do speci∣ally note, that no scripture, may be thought ryght vnderstāded wher∣by to take away mās fre choyce, & therby to confirme compulsion or absolute necessite, which both re∣pugne thervnto. And this facultie to chose, implieth also a discerning of good frō euyll, with a facultie to accept either this or that. Here mannes frowarde reason, hath de∣uised this sophisticall argument?

Can man chose heauen? euen as wysely spoken (sayeth a good fe∣lowe) as to say a man can chose to flye. And here commeth in scrip∣ture. The carnall man vnderstan∣deth not, anye thinge of god, and howe shoulde such one chose hea∣uen? Brother ({quod} this godly reaso∣ner) seest not howe wit trauaileth to drowne gods word, and blynde it with wittie deuises? I pray the note this (saith he) After the lyght of goddes worde hath putte out their free wyll: nowe come they about the busshe agayne, with the name of free choice, and all is not worth a greane chease. Beleue not the false doctrines of mans inuē∣tion, Loke Paul to the Ephesians and there shalte thou fynde, that god hath chosen man before the be¦gynnynge of the world. Kepe this in thy brest what so euer they say, I vnderstande this englysshe, as

wel as the best bysshop of them of all. And after this sorte some (I wolde they were a lesser some) do handle this matter abrode, whom I wolde gladlye satisfye, and I trust could also, if they were indif∣ferent, to haue the very truth haue place, rather then that they wolde haue truth. But to the matter, mā can not of him self in dede, flye, no more then he can, withoute gods gyft clyme to heauen. And yet scri∣pture saith. Quis dabit michi pen∣nas sicut columbe, et uolabo et re∣quiescam? who shall gyue me fe∣thers, as it were of a doue and I shal flye and reste me? Thus Da∣uyd enspired by god, desyred fe∣thers to flye, which whē they were offred him, then Dauid mighte chose whether he wolde vse them or no. Dauid knewe withoute fe∣thers he coulde not flye, and also, when he had obteyned thē, might

chose whether he wold flye or no, but marke that I say further in y^e parable of distribucion of Talen∣tes, he y^t had but one talent & layde it vp, myght haue vsed it, as tho∣ther dyd, but he mysused his iud∣gement & laide it vp idelly. So as when thaccōpt was asked of him, of that he had receiued, and vpon knoweledge that it was laide vp idle, was asked, why he dydde not giue the mony to vsury? His aun∣swere was not that he laide it vp, bycause he coulde not choose, but he declared the reasons by him de∣uised and excogitate which he said moued him, to laye it vp, wherby appeareth, that as they, that had fyue Talentes, and myght haue layed them vp, did chose to be in∣dustriouse and faythfull, and en∣crease their talentes, by exercyse, & were of theyr lord considered ther∣after, in lykewyse he that was

slouthfull and dyd chose, to laye his talent vp idle, was of his lord so taken and vsed accordingelye. And here note wel reader and thou shalte perceyue the craftye sophi∣stry, of the deuyll, in the person of hym, that pretendeth symplycitie. In the parable aforesaide, these men to whome Talentes were gyuen could not chose to haue the Talentes gyuen vnto them, for that was in the pleasure of hym, that was lorde of the Talentes, hereunto all must agree wherein is resembled goddes choice. But when the owner of the Talentes, beynge at lybertye, to distribute or not dystrybute hys Talentes, hadde thought good and so cho∣sen, to distrybute the Talentes of his owne mere clemencye, to one moo, and an other lesse, Then the receyuers of these Talentes, myghte lykewyse choose (as it

appeareth they dydde) whether they wolde vse them or no. For some of them dydde vse them, and some dydde not. And here thou mayest see playnly a resemblaūce of gods choice that the sely soule spake of, and of our choice, whiche I haue entended here to intreate. God choseth to geue vnto vs his giftes, and in that part we haue no choyce, and thē we choose, whether we wyll vse the gyftes or no, and in this part we haue fre choyse, as appeareth, in declaration of this parable. For in oure inclynatyon to good or euyll, there is neyther necessitie nor compulsion: By∣twene free wyll and free choice, I put no differēce, but in the termes of free choice, whiche expresseth the greke and latin wordes, Libe∣rum arbitrium, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the matter may be more clerely opened in my iudgement. For albeit free

wyll and free choice, were ment to signifie one thynge, yet they that be more fine, in their consideraci∣ons, by abuse of the wordes, from their ful signification, haue deuy∣sed, howe to graunt free wyll, be∣cause they sawe the world, so much abhorre the deniall of it, and yet therewith, to defende styll, theyr abhominable dreame, of mere ne∣cessitie, which mere necessitie, can in no wyse stande, with mannes fre choice, For necessitie signifieth one poynt and no mo, whereunto any thinge is directed. Nowe eue∣rye choice must be of twoo, at the least, for one hath no choise, so as he that is necessitate to be dāpned hath no choice, ne he that is neces∣sitate, to be saued, hath any choice, and both these sortes of men, haue no free choice at al. But as for fre wyl, as we take it onely for a desi∣rouse appetite, which is not the ful

signification of free wyl, may stād with necessitie, as in example a mā beinge necessitate to dye (as euery man is) may also gladly, willing∣lye and desirouslye, dye, as many haue done for christes sake, many for glorye, manye for werines of their lyfe, And muche more, if men were necessitate to be saued, they shulde gladly, willingly, and desi∣rouslye, do the workes of saluaci∣on. And so the Captaines of the secte haue, studied oute a deuyse howe deceyuyng men, in the signi∣fication of fre wyll, as thoughe it signified no choice at all but only a desirouse appetite, they haue graunted that man hath free wyll to his saluacion, whiche they call a wyl newe create of god, to be de∣sirous of saluacion, and therewith defende styll their mere necessitie, & there withall say this also, that a good man doth necessarilye wel, &

also frely well, and an euyll man, doth necessarily euyll, and frelye nought. They saye also, that god doth compell no man, for compul∣sion (saye they) is contrary to free wyl, But not necessite, and for this they alledge the ethnyke philoso∣pher Aristotell, bicause he maye helpe forwarde, who considering, the naturall partes of the soule sayth that uiolentum opponitur voluntati, non necessitas. And yet Aristotell vseth such a word in the steade of uoluntas, as signifiethe Lubentiam or libidinem, that is commen to man and beast and not uoluntatem whiche is propre to man, and yet thus they shyft in the wordes, to deceiue y^e simple, whom they wold seme to desire, to teache goddes truth, and vnder pretence therof, do sowe abrode the deuyls falshed. But Aristotel their author saith, that absolute necessite which

is properly necessitie, is contrarye to fre choice, which man must haue or he is no man. And what a So∣phisme is this to say, that a good man doth necessarilie well, and an euyll man doth necessarilie euyll, and therewith say also that man is not compelled by god, to good or euyll. For euerye meere necessitie that can not be eschued, and is o•• it self a necessitie, doth enforce and compell all the meane causes, to do hym seruice, for meere necessitie wyl be by no meanes disapointed▪ And it is said therefore, that there is nothynge more violente, then necessitie absolute. And marke we•• these teachers, for in doctrine they conclude eche mannes saluacion or dampnacion vnder mere neces∣sitie, and yet they say, god compel∣leth no man. And then because th•• philosopher sayth, that compulsi∣on onelye is contrarye, to fre wyll

not necessitie, they say a good man doth frelye and necessarilye good, and an euyll man frely and neces∣saryly euyll. And as they do in the wordes of free wyll so they play in the worde (necessitie) whiche is ta∣ken two wayes. For there is a mere and absolute necessitie, that the lerned men call necessitatem consequentis and a condicionall necessitie, whiche the lerned men, cal necessitatem consequentie. As in this example, when I tell one he shall dye the corporall death. I tell hym a mere necessitie, for he shall nedes dye, and it dependeth neither of iffes, ner andes, ne can not be auoided, but that necessite of death cōpelleth al meane causes to serue it necessarylye, to the ac∣complyshment of it. Therefore I maye say, It is merelye and abso∣lutelye necessary that thou shalte dye. And this is necessitas conse∣quentis,

For the thinge is ordered precisly so to be. But if I say•• thus, Forbearyng thy foode, thou must necessarily die or it be longe this necessite is no mere necessite but dependeth vpon the condy∣cyon, of the forbearyng thy foode marye auoyde not the condicion but lette that stande true, & then y^e necessitie foloweth. And of this sorte of necessitie y^e gentyles, suche as hadde clearer vnderstanding reputed that they called destine, fa¦tum. As put thy fynger in y^e fyer▪ and it wyll necessarylye burne hauinge the natural cause, no le•• of operacion. Nowe if it were asked, whether thy fynger shoulde necessarilye burne, I must saye no, meanynge of a precise, abso∣lute and mere necessytye, for thou neadeste not put thy fynger in the fyre, and so the burnynge shall be auoyded. But and yf thou puttes••

thy fynger in the fyer, then of a cō∣dicionall necessitie, it must neades burne. Nowe marke the sophistry of this sect, A good man (they say) doth necessarilye good, and that is true, in a condicionall necessite. For if he be a good man he muste neades do well, for as sone as he ceasseth to do good he is no len∣ger a good man, and so in an euyll man, he doth necessarylye euyll, for yf he dydde well he were no more an euyll man. And thys necessytye hathe in deede no com∣pulsyon, because the former parte of the speache, is at lybertie with∣oute necessytie or compulsyon, and the latter parte is made necessa∣rye, by the maynetenaunce of the trueth in the fyrste parte. And therfore this speach is true. Tho∣mas beynge a good man dothe necessarylye well and Iohn̄ an e∣uyll man doth necessarylye euyll:

But this is not true, y^e Thomas, speakyng of y^e same Thomas doth necessarily wel, or Iohn̄ speaking of the same Iohn̄, doth necessarily euyll. For there is no necessitie at al, in the matter, but vpon vphol∣dynge the truth of the condicion, whiche in these latter speaches is lefte out, And thus I haue decla∣red the difference of necessities, the one mere and absolute, and the o∣ther condicionall, and I haue shewed howe the symple people not hauinge their senses exercised be deceyued by suche as be the de∣uyls apostels to seduce the worlde with intricatiō of speach, and like false marchauntes, shiftynge the wordes whiche be markes, from the signification of one thyng to an other, by such colors mainteine discorde & disagremente in those thinges wherin it were most expe∣dient, men shuld agre. This mat∣ter

of free choice hath muche trou∣bled the church, by reason of such, as wold presume, to haue through knoweledge of all thynge after their discussion, and so entangling them selfe, with goddes high mi∣steries, haue ben authors of suche opinions, of mere necessitie, as not onlye impugne the hole processe, of scripture, but also subuerteth al staye of good direction, and ende∣uoure, eyther to godlye exercyse, or polytyque behauoure. It is the extremite of al mischeif, to say that man can not chose whether he wyl vse gods giftes or no, when they be offered hym, whiche is the time of mans choice (as afore) for we must be persuaded that as god gi∣ueth to man his giftes frely with∣out necessitie or compulsion: so mā receiueth them frely without ne∣cessitie or compulsion to vse them. As for the high diuinite ye speake

of (mayster Ioye) I wyll not en∣quyre ye further of it, but wold wisshe that diuinite were ordered godlye, spoken of reuerentlye and semely, with feare of errour, with humble meke spirites, not arro∣gantly, not presūptuously, not by way of iesting, not by way of ray∣lyng, not out of season, nor amon∣ges other pastimes, to supply o∣ther communicacion. Gregorye Nazianzene a noble clercke of the greke church, scolemaster to saynt Ierome, in whose tyme there were certayne called Eunomians, who affirmed there was no waye to heauen, but one, to talke of god, and dispute of goddes workes. This Gregorye Nazianzene, no∣ted those mē, of their itche in their tonge (as he calleth it) & sheweth, how they alledge scripture, as mē do the chaunce of dyce, take that commeth fyrst at all aduentures,

he noteth them how they troubled, all good assembles, with theyr tal∣kes in scrypture. And that talke waxed so common, that women al∣so troubled their nourseries there∣with, and by occasiō of their talke, loste as he sayth, the floure of their shamefastnes, For whose reforma∣cion at that tyme, he sheweth that of God, neyther al shuld be dispu∣ted that myght be spoken, nor all men shulde speake of hym, nor to all men, nor in all tymes, In spea∣kynge of God, he wolde mens ca∣pacitie, shulde be considered. For the time (he sayth) we shulde not mingle the talke of God, at the time of other triflinge pleasures. As for y^e audience, he wold it were suche as the speakynge of God myght edyfie, For them that shuld talke, he wolde wysshe them either perfytelye clensed in their lyfe, or at the leaste suche as endeuou∣red

them selfe to amende in theyr lyfe, lest beinge fylthy and corrupt in liuinge, they shulde hurte them selfe, as he that hath sore eyes is hurte by sight of the sonne. This was the mynde of this good man at that tyme, and when he had said thus muche, he was afrayde they wolde haue misreported him, that he forbad them to thinke of God alwayes. For in suche wyse euyll disposed people, are wont to make misreport, of good aduertisement. And therfore (he saith) I wold they shuld thinke of god, as oft as they breath, but I speake ({quod} he) of tal∣kynge, reasonynge and disputing of god, whiche he calleth in one worde (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) And yet I do not ({quod} he) improue that, but the vn∣tymelynes of it, and the excesse of it, And al thinge ({quod} he) hathe his tyme, as Salamon sayeth. And good is not good (as Gregorye

Nazianzene there sayeth) yf it be not well done. It is semely ({quod} he) for a woman to were a mans gar∣ment? And after in the same worke do not saint Paule saye, that all be not apostels? ne all prophetes, and finally concludeth the matter that yf the ytche of mens tongues can not 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, amon∣ges some, yf he were here, myghte percase heare that he wolde be so∣rye 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 diuínite. They that sawe the absurditie en∣suenge of the mysorder, hath testi∣fied it vnto vs, whom it is better

to byleue thē by abiectynge theyr counsayle abyde y^e 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.] Faith must be to me the assuerance of the promyses in god made in christ (if I fulfill the cōdiciō) and loue must ac∣cōplisshe the condicion, whervpō folo∣weth thatainmēt of the promyse accor∣dinge to Gods trweth.

[Ioye.] Yet dare not he expresse his condiciō, 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 cer¦tayner of the promyse. For yf the pro∣myse 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 A∣brahā or to his seade, hym to be thayer of the worlde, but by the rightwise ma∣kyng by fayth. For yf they that wyl be iustified by y^e 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 wor¦keth no good workes to thattaynement of iustification. It worketh wrath for that it is impossible to be perfourmed & accōplyshed of man which is flesshe, as Paule constantly affirmeth, & ther∣fore it wrappeth all the workers therof to be iustified thereby vnder the curse. For as many as stande vppon the wor∣kes of the lawe to this ende euen for theyr iustificaciō are yoked vnder exe∣tracion and tyed to the curse Gala. iii. For where is no law there is no trans∣gressyon. Wherfore (Paule nowe con∣cludeth 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 one∣ly out of the lawe, but also to it whi∣che 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 Ie∣su Christe shoulde be geuen and not de∣serued 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 be∣cause Win. wyndeth in his condicion so harde for the attaynement of his iu∣stificacion by workes. I wolde fayne se some one of his good workes so perfyt, pure without any carnall affecte annex∣ed, 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 affec∣cion 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 iustificaci∣on thereby, but constantlye affirmed as many as stande vpon the workes of the lawe to fulfyl them, thereby to be iusti∣fied, are yoked vnto the curse of the law sayenge. Cursed is euery man that aby∣deth 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 ful∣fylled to attayne any part of his iusti∣ficacion therby. Dare he claime (thinke ye) any part of his iustificacion for bur∣ning of Doctor Barnes and his felows for preaching agenst these wykedly ar∣med artycles? Tel vs Wynche. dyddest thou burne them so cruelly of loue and not of hatred or enuye? trwelye loue burneth no man▪ for preachynge y^e 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 iustifi∣cation. 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 iustifica∣tion, 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 flate∣rynge 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 wit∣tyngly whiche is the synne agenst the holy gost, whiche when all synnes (be they right greuous) shalbe forgeuen, yet shall this your vngodlye impiete be ne∣uer forgeuen.

[Vvin.] YOu say that fayth is thassueraunce of y^e promyse of forgeuenes of sin̄es.

[Ioye.] If faith be that same certitude and assured persuasion as Paule saith, assu∣ring you of your iustification, why then adde you your vncertayne condiciō wa∣ueryng vpon your sinfull works which as they be vnstable vnperfit & sinne so can they neuer make you a quyet & trā∣quyl conscience, nor certify you of your iustificatiō, God so sayeng, Thou labou¦rest in y^e multitude of thine own wayes and yet thoughteste thou them ne∣uer

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 au∣tentyk writers agenst hym selfe, but let vs see whether he wyll beleue this one doctor saint Ambrose, thus writing vp∣pon 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 plain∣lye? Nowe make an ende Wyn. and con∣clude your arrogant articles.

[Vvinton̄] AS for your talke in y^e lawe, it is not worth an hawe, for it is besides y^e matter, and before aūswered, my sayenges ye can not improue, sauynge that ye saye, I may not adde to gods word, wher∣vnto 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, but a condicion: And here let vs dys∣cusse, what we shall cal addyng to gods worde. If ye cal thinuencion of a newe worde whereby to dis∣cerne what is written in scripture, as I or you vnderstand it, an ad∣dicion to gods worde: then do you and all your secte, offende in deuy∣synge the wordes (office and corre∣latiue) to signify what fayth doth, and howe it apprehendeth the pro∣myse, whiche I thynke the spirite wold not suffre you to do, if it were addynge to goddes worde. More∣ouer 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

y^e world on both partes, in a great offence, being gods worde trans∣late 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 sil∣lables maye be altered withoute daunger, as the language requy∣reth, & 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 ad∣ding 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 wor∣kynge of fayth alone, yf ye had ta∣ken that for addynge to goddes word. When ye rayle of me vncha∣ritablye and deuyse for your pur∣pose, 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 speci∣ally 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 ho∣ly thynge. Who then doth adde to goddes worde? Only he that cal∣leth scripture whiche is not scrip∣ture, or reporteth the sence of gods scripture amisse. For such one fra∣meth 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 ly∣ers. And this is the true vnder∣standynge of this texte broughte in by you. Adde not to goddes worde. Whyche I haue harde manye ty∣mes vsed, lyke a keye to cleue log∣ges, 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 signi∣fied 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 spo∣ken of that good faith, only to ex∣clude Moyses lawe, with the re∣ceyuynge or not receyuyng, wher∣of christendome was troubled. For els onely did neuer exclude the fa∣miliar 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 (w^tout any worke) exclude onelye the workes of the lawe, for the workes of recey∣uynge 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.] A man beynge in deadly synne, maye haue grace to do y^e workes of penaūce, whereby he maye attayne to his iusti∣fication.

[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 recan∣ting his false doctrine wherby he hath seduced many a symple soule. This is lo, his doctrine, A man must do the wor¦kes of penaunce before he be iustified, and so by suche workes merite and de∣serue his iustification and forgyuenes of synnes. Here thou seest (christen rea∣der) that suche a man hath no nede of Christes death, but for such men (sayth Paule) Christ is deade in vayne. Thus

ye se the conclusyon of his articles to be. That he maye do well before he be iustified. But (as I sayd before) it beho¦ueth a learned diuine to cōclude what ought to be done, & what god wylleth to be beleued by his manifest word, and not what Winch. may do by his owne blynde reasonyng without gods word. He maye do well by the gyfte of God (sayth he) whiche is faythe, ergo his fayth goeth before his well doyng and his iustification, and his good workes must be thrust betwixt both (if the place be not to narow for them) so that he ha∣uynge his faith and his good workes, is not as yet iustified neyther by his faith nor by his good workes, for they muste serue him but toward the attain∣ment to his iustificacion. Paule & christ ioyned faith & iustificaciō euer insepara¦bly together: but this scismatike iewish Hieroboam and deuillish deuider of al christē vnite wil thrust his good works betwixt thē, not suffring fayth to cleue to immediatly her owne obiecte, euen the mercye of God promysynge remys∣syon of synnes in Chrystes deathe. He wolde thruste in here the workes of pe∣naunce before iustyfycacyon whyche thinge howe folysshe it is ye shall se. Fyrste, ye knowe that penaunce muste go before her workes as is the tree

before her frutes. Penaunce is a tur∣ninge to god, whereby of the syncere feare of god a man humbled acknowe∣legeth his sinne, and so al his whol life he maketh newe. Who turneth to god, but he fyrste beleue and knoweth god for christes sake to be so mercyfull vnto hym that at his turnynge to hym he re∣ceyueth him and forgeueth hym hys synnes? whiche faithe and knowe∣ledge what els is it then his iustifica∣tion, god the father so affirmynge it in his prophet Isai sayeng. In the know∣ledge of hym this euen my seruant shal iustifye many. Here ye se y^t this know∣ledge and faithe iustifieth before the workes of penaunce are done. For God is kn••wen in Christe ere we turne to him of the which turning to god there folow the frutes of repentaunce in do∣inge them all our lyfe longe, as to feare god, to humble our selfe, to confesse our synnes to him and to renewe our lyues mortifieng continually our flesshe.

[Vvinton̄] TO this article your aunswer is peremptorye, and ye tra∣uerse the matter so plainlye after the lawiers pleding, as you haue fashioned it mete to be remitted

vnto y^e coūtry. And herein I shall speake to you againe, somewhat lyke a lawier. Ye handle me in youre aunswer lyke one of youre secte, and do the worlde vnderstād hereby, whervnto this vnreuerēte reasonynge, disputynge, and tal∣kynge of goddes truth wyll come to at the last, that is to saye, to di∣uision, debate, hatred and stryfe, when in that all shulde saye one, eche shal aunswere other, as ye do nowe me, with, I saye the contrarye. And so learnynge is all paste, and the matter resteth vpon twelue men, wherein ye labour the coun∣tre as faste as ye maye. And ye flatter the world with lycentiouse doctrine, and offer them to pull from theyr neckes, all suche yokes as ye thinke dyd at any tyme let or impeche them either in thought or dede, Ye promise them libertie of al thynge. And then to rydde

them out of dette, ye translate saint Paule thus, that we owe nothyng to no man but loue. Ye flatter the couetouse maister with pullynge away holy dayes, y^t he maye haue the more worke done hym for hys yeres wages. Ye flatter again the seruaunt with pullynge awaye al opiniō of fast by abstinēce frō any meat either in lēt or otherwise. Ye offer priestes wyues to wyt & they can winne them to you. Ye rydde all of confession, and wepinge for synne. Ye take awaye distiction & difference of apparel, days, times, and places. Ye take away ceremo¦nies whiche in dede do muche let good chere in assēblies of good fe∣lowes. Ye gyue women courage and libertie to talke at their plea∣sure so it be of gods worde, and to make the husbande amendes for that encombrye, ye teache men se∣cretly (and so as you may denye it

agayne if nede be, tyll it be time to come abrode) that they maye haue as lawfully two wiues at ones, as one, so they wyll finde them bothe, I do not herein fame or lye, for I knowe they haue not written in a∣ny matter more seriouslye ne more fondelye (but yet maliciously and vntruly) then to proue it lawfull for a man to haue two wyues at ones though the first be neuer so chast. And so whē women be so er∣nest to set forth youre enterpryse, they be suffred of god for punyssh∣mēt to worke there owne confusiō. And after y^e same sort by other in∣tisemētes lerned mē, to depraue ler¦ning, & prestes to trauel to destroy prysthode. And in this wise for pu∣nishmēt of our sinne, eche part la∣boureth by a meane to scourge & trouble their owne astate. And in the meane time your secte hopeth to winne the countrey, and there∣fore

the postelles of your secte al∣though they preach not much now a days yet they write diligently and sende the bookes abrode bu∣selye with, Venite, emite, abs{que} argento, and in significacion ye call men to fredome, ye giue your bokes abrode frely, w^t all such al∣lueremētes as may serue to make the countrie yours, and suche as shuld giue euidence agaynst you, them ye depraue and blaspheme, with all kynde of vyllany where∣with to distroy theyr credite in so muche as among you, a bysshop or a preist hath a newe sence in en∣glysh, to signifie a knaue. Ye haue a great while awayted to haue the panel returned, but the kinges most excellent maiestye who hath the highe shiriffes office in his hande vnder god, coulde neuer yet be induced to retourne the Iurye as ye wolde haue it. And therfore

I haue seene you often tymes fall in a non sute, and lyen styll in wayte, as they y^t haue euel tytles to landes to haue the shirif for your purpose. How saye you now, haue I not commened with you lyke a lawier? and truely declared the councelles of your secte, wher∣in ye conspire, Aduersus dominū et aduersus christum eius? I wold lawiers had alwaies their tales tolde them of their clientes so tru∣ly as I haue tolde this, and then the worlde shulde not be troubled with so many longe sutes as it nowe is. But now to your contra∣ryenge of me whiche ye fashyon thus, And I saye the contrary. If I were lyke you I shoulde saye a∣gayne, Mary and I saye the con∣trarye to you. And then thicker, you lye and you lye, and I can tel as well as you, and I as well as you. And shall this fruyte growe

of goddes worde? and so you wyll haue this broughte againe of the prymatyue churche, that our hea∣rers and readers of oure bookes shall say I beleue Ioye, and I be∣leue Wynchester. Ego Cephe, E∣go pauli, but yet to auoyde some parte of that inconuenience, men haue deuised to say, now I beleue not Luther, nor Melancton, nor Bewcer, nor Suinglius, nor Ioye nor Turnor. And call them (for the tyme) knaues, for Maledictus qui confid••t in homine, but I beleue ({quod} he) goddes holy wordes which can not lye as men do. And shall I not beleue the wordes of the by∣ble? I knowe what edifiethe me, thankes be to the lorde of his gyfte, my conscyence telleth me, what is good, and no man shall bringe me from that god teacheth me by his holye spirite. Nowe y•• wyll aske me. And is not this well

saide? Verelye if man were neuer deceyued, in the true sence of gods worde, and were assured that god in dede taught him by his holye spirite the aunswere were graue, but when so many errours are ar∣risen in the sence of goddes holy worde, and the deuyll maye and hath transformed him selfe into the aungell of lyght, suche speach in communycacyon is besydes the purpose. For men doute not whether goddes holye worde is to be beleued, but what is y^e sence of goddes holye worde. And the maner of speache aforesaide, be∣inge so precise serueth rather, as ashes, to couer fier, to kepe an er∣ror close, then with sobre communi¦cation eche man mistrustinge his owne learninge, to trye out what other men whose spirite is commē∣ded vnto vs, haue by one consent lefte written and testified what

they vnderstande in the matter. Mary you maister Ioye, I praye you pardonne me, for yf god hath so made you of his secrete counsel, that ye can tel what christ thought (as ye haue before arrogantly af∣fyrmed) ye may speake for so much with more aucthorytie, then anye other. But let vs considre ones a∣gayne your (And I say the contrary) for albeit ye saye so in summe yet when ye declare your selfe after∣warde, some wolde conster ye sayde otherwyse, and that whether ye wyll or no ye agree with me. For when ye call penaunce a tur∣nynge to God, youre sayenge im∣plyeth, that before suche a man as turneth by penaunce dydde by goddes callynge turne, that man was out of gods fauour not iusti∣fied but turned from God, and after that by grace turneth, why∣che ye call penaunce. So as if ye

maye be so vnderstanded, ye saye that a man beynge a synner maye haue grace to turne. The differēce yf we vnderstande you thus, be∣twene you and me is, that you expresse the worke of penaunce, whyche ye call turnynge, And I speake of the worke of penaunce in general, and yet I haue not contended with you, what be the workes of penaūce. And for ought I here of you in the workes of pe∣naunce, I shall not contende with you muche but agre with you for all this bablynge, that turninge to god is the worke of penaunce, so it be a hole turne, whereof scri∣pture speaketh, with a mannes hole harte in fastinge, wepynge, and waylynge, and as the church hath declared our turnynge shuld be, and not halfe a turne, as some of your scole teache and amonges all, your turnyng Turnor, whom

god turne into the right waye. But afterwarde ye handle your turninge otherwyse & wyll so vn∣derstande your turninge, as a synner shulde be iustified, before he doth turne, wherein you turne the matter so aboute, as it is in∣explicable, for by you a sinner tur∣neth not, as your speache purpor∣teth, but a man that was a synner now beleuing and iustified ha∣uing his synnes forgeuē turneth, and so, he that is turned all ready in iustificacion, & yet remaynyng thā turneth agayn in penaunce, and then the seconde turninge shulde be from god, yf y^e turninge in iustificacion were to god, as it muste neads be, for in remyssyon of synne and iustificacion god turneth man to him. And so the playne man, whom ye take vpon you to teache playnly, wolde vn∣derstand it. For when ye say that

a sinner before his turnyng by pe∣naunce beleueth and is iustified, that is one turne, where he was before from god, now to be towar∣des hym. And then if there be yet after a turnynge againe in pe∣naunce, that turnynge must nedes be from god. For a seconde turne muste nedes be contrarye to the fyrste, as a simple man aunswered when one told him the world was turned. Then ({quod} he) all is well, for I harde my graundfather saye in his tyme, the worlde was turned, And then the worlde was nought. And therfore by the seconde turne he concludeth, it shulde be good. For in two turnes one succedinge a nother, yf the first be one waye, the seconde is a nother. And yet you wolde haue a synner fyrst iu∣stified by fayth wherein he is tur∣ned to god, and then turne by pe∣naunce. If ye wolde call me nowe

Pelagian, bycause I shuld speake as thoughe man myghte turne of him selfe withoute belefe, then I wolde saye ye spake as besemethe the person ye mainteyne, I haue learned and therafter speake, that a sinner can not turne without the grace of god, which god dystribu∣teth by degrees, as y^e sōne sheweth her selfe in the morninge, in whom there is encrease by successe tyl the sonne come to the highest at noon. Men fall sodenly downe the hyll from god, but they be drawen vp the hyll to hym by degrees. And the degrees of helth be signified in the miracle of christ, of the blynde man, to whome christ restored not his perfit syghte at ones, but by degrees. We preache to mē to rise in the morníng, orto iam sole for Vanum est ante lucem surgere, and ye bydde men lye styll, whyle it be noon, that the sonne be at the

highest, & this causeth your fonde stoicall scoole of extremities, whi∣che admytteth no meane. I haue bene somewhat mery with you for my owne relefe, beinge vexed and weried with your fond talke, whi∣che is suche as maketh onely a cō∣fusion of that ye speake of without frute or edifienge. And yet I can not pretermytte, to note somewhat in your iustification, which ye de∣clare thus.

[Ioye.] Now let vs se the order of our iusti∣fication before god accordynge to the scriptures. Firste (sayth Paule) we are chosen of god in Chryst before the foun¦dacion of the worlde was layde. And when we be borne anewe of the spirite we are called to receyue fayth Ioan. i. and .i. Ioan. v. which gyfte of faith cer¦tifyeth vs of our election, geuynge vs the knowlege of god the father, in, and by Christe. Whiche knowledge, as no∣thynge can be sayd breiflyer so is there nothynge more excellent, sweter, more full and perfit, holsomer, more comfor∣table and ioyouse. For when I knowe

god the father in Christe, by the holy gost, I knowe these .iii. persons to be the onely one God, the most hygh good∣nes hauynge his beinge of him self and all other creatures to haue their being, lyfe, and mouynge of hym, euen that one alone my very lyuynge God for me and for all sufficient, mercyful, benygne louyng, almyghty to me, my delyuerer, defender, and keper, longe suffring, iust, true, my presente sauyoure and forge∣uer of my synnes, gyuynge me frelye for Christes sake eternall lyfe and beati∣tude. In this knoweledge of my celesti∣al father am I fermly persuaded, Christ Iesu his onelye sonne both god and mā to be sente for my sake into this worlde to be the annoynted Messyas, kynge and preiste, to be my gouerner, delyue∣rer, auenger, defender, my heade, re∣demer by hys passyon, medyatoure, my clensinge sacrifyce, once for me and for all faythfull for euer offred vp on the crosse, my onelye intercessoure nowe into heuen ascended, my holynes, myne expiacion, my rightwisenes, helth, way lyfe, and satysfaccyon satisfyinge my fathers iustice for my sinnes neuer to be imputed to me for my onelye faythes sake daylye iustifienge and absoluinge me, contynuallye reuyuynge me wyth his holy spyryte, anoyntyng me wyth

the grace of the holye gooste: so that nowe I by hys mercye and grace being in christe his electe, might walke dayly in good workes, pleasynge my celestiall father vnto this knowledge and beleef, he calleth all his chosen for whome he hath forseene, predestined, and chosen, them hath he called by his worde and creacyon of this world, vnto this faith and knoweledge, and whome he thus called, the same hathe he iustyfyed, and whome he hath iustyfyed, them hath he glorified.

[Vvinton̄] IN the processe of your iustifi∣cation fyrst ye say saint Paule sayth, we be chosen of God in Chryste, before the foundacyon of the worlde was layde, whyche be the wordes of the appostle. And here ye make a true entrye, Then ye saye that in the fyrst chapter of saynt Iohn̄s gospell, and the fyrst epystle the fyfte chapter of saynte Iohn̄, it is conteyned, that when we be borne anewe of the spy∣ryte we are called to receyue

faith. If you can iustifie this to be true I wyll not further impugne youre iustification, But your al∣legation of this scripture, is lyke the spellynge of a yonge strype∣lynge, I ones went about to teach to reade, He wolde neades spell backewarde, (A.b.) he spelled it Ba. and (B.A.) Ab. The scripture ye allege, saith. He that beleueth is borne of god, & ye say, we be borne of god to receiue beleefe. Scrip∣ture placeth fayth in ordre before the byrthe, not in prioritye of tyme, but in natural order. And ye place it after, as it were also in the distaunce of tyme. The wordes of the scrypture in the gospell of saynte Iohn̄ be, that so manye as receyue Chryste haue power gy∣uen them, to be the sonnes of god suche as beleue in his name, who be not borne of the bloodes, nor the wyll of man, but be borne of

god. By this texte, to be the sonne of god, faith muste neades go be∣fore. The wordes of the epystle be these. Euerye man that beleuethe that Iesus is Christe, is borne of god, Is not faith placed here, in y^e order of the text, before the birth, as a declaration whereby to know what is signified by this to be borne of god, that is to saye, to be∣leue that Iesus is christ? Not to beleue in tongue, as saynt Iohn̄ sayth, but to beleue in workinge that is beleued: Christe teachinge Nichodemus oure regeneration & seconde natiuitie of god sayeth: Nisi quis renatus fuerit ex aqua & spiritu sancto, non potest introire in regnum dei, Whiche natiuitie is ministred in the sacrament of baptisme, And in thactes of thap∣postles, when the Enuche desired to be partaker of this regenerati∣on & to be borne of god and sayde,

Here is water what letteth me to be baptised? Phillyppe sayde to the Enuche, If thou beleuest with all thy hart thou maiest. And thenuche aunswered, I beleue Iesus Christe to be the sonne of god. And so was thenuche bapti∣sed, whiche forme of baptisme the church obserueth styl, in y^e christe∣ninge of Infants offred to christ in the fayth catholique & of their parentes. And accordinge to this declaration the wordes of saynt Iohn̄s epistle be that eche man who beleueth y^t Iesus is Christ, is borne of god not excludinge the sacrament of baptisme, but declaringe, that the foundacion of our regeneracion, is this fayth, where saynt Iohn̄ in a fewe wor∣des reuerentlye foldeth vp the hole misterye of oure fayth. By your interpretacion, ye wold haue men firste borne the chyldren o••

god, & then to receiue faith. But Philyp expoundeth it, that we re∣ceiue fayth to be borne the childrē of god, & therfore requireth it be∣fore the regeneracion, & semblable in other matters, scripture prea∣cheth penaunce to obteine remissiō of sinne, and ye teache remission of sinne wherby to come to penaunce. Scripture saith, & we do not for∣giue our neighbour, god will not forgiue vs. You teach y^t god must fyrste forgiue vs, & then we to for∣giue our neighbour. Christ calleth vs to him to be vnburdened of our synne, And ye teach that we be vn∣burdened of our synne or we come at him. And so throughly ye teach christ backward: Scripture neuer taught him after that sort, & yet ye call vpon other for scripture, and then ye wyll haue scripture playne as it is written, to be vnderstāded streight of al men at the fyrst rea∣dynge,

whiche bearyng in hande of playnnes, with a desyre that mans curiouse nature hathe to knowledge, or for wante therof to be seen to haue knowlege, the nū∣ber that readeth after you, saythe they vnderstand, as ye do. And yf suche one can say, onely fayth iu∣stifieth, and a prieste is a knaue, the masse is not in scripture, and an Image is an idole, ye prayse so much the lorde in hym, and re∣ioyse so muche as in a proselite, that ye make hym runne, through the scripture, in thicke and thinne euen tyll he commeth to predesti∣nation, and further to gods pro∣uidence, that some be so blynded at y^e last, as they call al in doubte. Ye be your selfe blynde, in malice, and take vpon you to be leaders of the blynd, and so tumble al to∣gether, in the pyt of errour, with the miserable destruction of soule

and body. Let vs returne agayn to y^e scripture ye haue brought in, which (ye say) signifieth, that whē we be borne a new of the spirit, we be called to receyue faith, The wordes of the scripture be. Eche man that beleueth, that Iesus is christ, is borne of god, If ye wolde herein resort to grāmer and say, bycause (natus est) is written in the preterperfitence, and (credit) is writen in the presentence, and ther¦vpon fansy, that (natus est) must be before (credit) I must aunswer you agayn by grāmer, that the preterperfitens, in laten signi∣fieth the presentens as wel as the pretertēs, for philophers affirme, by reason of the cōtinuall mouing & that tyme euer passeth, nothing is properly presēt, but only god And for declaraciō that the pre∣tertence, signifieth y^e presēt, euery verbe passiue and deponēte, boro∣weth

in his preterperfittens, of the verbe substantiue, to ioyne with his participle, both (est) and (fuit) so as (natus est) is properly, the pre∣sent perfittens and (natus fuit) the preterperfittens. Now if the tran∣slation had been (natus fuit) then the grammer wold somwhat haue holpe, to wrangle with al, And I wold then, haue resorted only, to the declaracion of Philippe to the Enuche, which Philip was no papiste, nor lawer: as I wolde haue resorted also, to christes wor∣des, Qui crediderit, & baptizatus fuerit, which placeth faith, before baptisme the sacrament of byrth of the spirite, as ye speake, in newe englyssh, and of the holly goost as the olde englisshe turned it, and of god, as the scripture by you broughte in speakethe it, And I doubte not but Christ thoughte in these wordes, euen as he spake,

bycause ye meddle with christes thoughtes, and accordynge there∣unto, with the same ordre instruc∣ted Philippe to baptise thenuche. And yet ones againe to your scrip¦ture, y^t alloweth not your reporte, of it. The scripture is, Euerye man that beleueth Iesus is chryste, is borne of god. This hath the same sence that saint Paule spake, in other wordes. No man can say or speake our lorde Iesu christe, but in the holly ghost, when saint Peter also confessed christ, to be the sonne of god. Christe saide, that flesshe and bloude, had not reueled that vnto him, but his father, that is in hea∣uen. And so in this place, Euerye man that beleueth Iesus to be christ, hath y^t beleue of god, which hauing of god, is spokē in the ter∣mes of byrth of god. He is borne of god, to signifie the sacramēt of baptisme, wherin we be regenerate

of water and the holy ghost after christes teachinge, whome God badde vs heare, and therewith be∣ware of you, that teache christe not as ye haue learned in scripture, but after your owne ymaginati∣ons. For when there maye be anye resemblaunce, in the rude consyderacyon of the symple man, meete to agree with youre per∣uerse interpretacyon, ye do easelye seduce hym, to allowe youre fan∣sye. As in this text, when ye reade, he that beleueth Iesus is Chryste is borne of god, ye cause the rude man to note fyrste a byrthe of god, and then a beleuynge and some∣what lyke therevnto, We in com∣mon speache saye, (he that folow∣eth me, is my seruaunte). In this speache is a playne vnderstan∣dynge, that the man was my ser∣uaunte before he folowed me, So as the resemblaunce of thys

speache, to the other of scrypture, causeth symple folke, easelye to a∣gree to youre exposicion, that by that texte of scrypture, it shoulde appeare, that a man is firste borne of God, before he beleuethe, by∣cause the one speache is lyke the other. And when the vnlearned, by you be ledde into this errour, then the pryde of a presumptu∣ouse knoweledge makethe them obstinatelye to defende it, and call all other knoweledge, whereby they shoulde be rydde of theyr er∣roure, iugglynge and sophistrye, mannes inuentions, and suche o∣ther peuysshe wordes, as men be encombred to heare, onlesse they wolde make gods worde, the mat∣ter of the deuylles stryfe. Thinke me not tediouse (good reader) that I tarye, in this matter, to open and shewe, howe one fashyon of speache in englysshe, receyueth di∣uerse

interpretacion, by reason of the ordre of the matter, that is knytte togither. For when I saye (he that foloweth me is my ser∣uaunt) the speache importeth that he was my seruaunt before he fo∣lowed me. But in an other matter knytte in the same fasshyon of speache when I saye (he that co∣uenaunteth to serue me is my ser∣uaunt) this speach signifieth not, that he was before my seruaunte, and then couenaūted, but that by this couenaunt, he is made nowe my seruaunt, and was not before. In the other speache, he was my seruaunte, or he folowed me, and in this laste speache, we must vnderstande, that he dydde coue∣naunte, or he were my seruaunte. And what reason of dyuersitie in these two? Marye in the fyrste speache, I ioyne that is oute of all kinde of causes, to theffecte, as

to folowe me is no cause to be my seruaunte, but rather ensueth of seruyce. But in the seconde I ioyne a kynde of cause with the effecte, And then I maye not saye the effecte was before the cause, and therefore in asmuche as a co∣uenaunt, is of the kind of causes, to make hym my seruaunte: I maye not by the lyke fasshion of speache deceaue my selfe, and say, bycause in the one speache, it was not true, where I sayde (he that folowethe me is my seruaunte) that he was my seruaunte, before he folowed me: I muste therefore in this speache (he that couenaun∣teth to serue me, is my seruaunte) saye also, that he was my ser∣uaunte, before he couenaunted with me. Nowe bycause in the speache of scrypture, whiche is. Eche man y^t beleueth Iesus to be christ, is borne of god, there is ioy∣ned,

of the kinde of causes, that is to saye (to beleue) with the effecte, whyche is, to be borne of god, I may not saye we be borne of god, or we beleue, but that we beleue, or we be borne of god. And this re∣sembleth that englyshe speache, before declared. He that couenaū∣teth to serue me is my seruaunte, But if the scripture were thus, He that shalbe saued, is borne of god, the vnderstandynge muste needes be, that we be borne of god or we be saued. For this is like the other speache in englysshe, (he that fo∣loweth me is my seruaunt) whiche implieth that he was my seruaunt or he folowed me, whiche diuerse consideration arriseth vppon the diuersitie of placynge theffecte be∣fore the cause, or the cause before the effecte. And he that dothe not marke this maye easelye saye, an horsemyll, for a mylhorse, and in

the mystakynge of the sence of the scryptures, all heresyes be groun∣ded, & they that be in that darke∣nes, subuerted in theyr iudgement can not abyde the lyghte of the truthe, and meanes to dyscerne it, but be learned to abhorre, that shoulde cleare the matter, and call their darkenes, lyght, and the verye lyght, darkenes. But (good reader) consydre agayne and a∣gaine, what Ioye gathereth of the scrypture, howe vntruelye he ga∣thereth it, and by what sleyght he conueieth it, into the heades of the ignoraunte, that take hym for a greate mayster. He sayeth, we be borne of god, and so called to re∣ceyue beleefe, where in deede we be called to receiue belefe, wherwith, but not with it alone, but with it as foundacion to be borne of god, For he that is borne of god, we shall not saye, he is called to re∣ceyue

faith, but in his byrthe of god, hath receyued it all readye, wythoute whyche, he is not borne of God. For fide purificat deus corda••, as saynte Paule saith, and yet you wolde teache, that mens hartes were purified by byrth in god or they receyued faith. For if a mā, be borne of god, olde Adam, is cast away, y^e weight of synne is vnladen, mans state is recreate and renued. Et quod na∣tum est ex spiritu, spiritus est, and yet by you man is broughte to this state, or he knoweth god, for hitherto he is but called to receiue faith, by your teachinge, where∣by he commeth to lyght of know∣ledge, 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 by∣cause 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 incontínentlye 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 highe¦waye of the truth, and therfore, in that y^e 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, y^u a man is borne of god, to be called to faythe, and yet hathe forgyue∣nes 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 on∣ly 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 whi∣che sorte, they neyther spake ne ment, that put meritum de con∣gruo, et de condigno, whiche ye wyll iest at although ye vnder∣stande

it not, and so muche the so∣ner, bycause ye knowe not what it meaneth. Chryst (by you) deuy∣deth his glorye in remyssyon of synne, with beleuers, so as belefe for the owne sake, shall obteine re∣myssion 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 one∣lye sake, our faith, our charitie, be∣ynge gyuen vnto vs of god, be ac∣cepted and rewarded, by the good∣nes 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, with∣oute anye ryghte course, which no man can kepe beinge swarued frō the truthe. Nowe this I wolde

knowe of you, where is your scrip¦ture 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 as∣sureth and certifieth eche man, y^e couetous mē glottons, fornica∣tours, and suche as fall from that truth they haue receyued, shalbe damned. And who is asserteyned of his frayle nature, y^t he shall per¦seuer 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 cōmeth. 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 vocati∣on, which were spoken al in vaine, yf we were assured by faith. God sheweth muche to his familiars, suche as haue by his singler plen∣teous giftes, and their hole ende∣uour, of their hart and mind, with a feruent desire, to be continually with christ, hauynge their conuer∣sacion, in heauen, and not vpon the earth, to suche god hath reue∣led as hath pleased hym, where vpon they haue of thē self (taught by the holly good) spoken, as by speciall reuelatiō hath ben shewed them of their assuraunce, as saynt Paule sayde, Certus sum, and certaine other martires. But lette vs be contente with goddes ge∣nerall reuelation in scripture, and beynge expedient for vs, by feare

of fallynge to encreace our study▪ to exercise goddes giftes, applye oure selfe to do as is ordered, and commaunded withoute curiositie to searche that assuraūce 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 fond∣nes, and graūt that godly men be∣ynge 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 glad∣lye. Thus to knowe the father in christ and christ in him is lyfe eternall. Oute of this plentuous knoweledge iustifi∣enge

vs as I••a••e saith springeth repen∣taunce, for here the synner prayeth god to conuerte hym sayenge with Ieremy, Lorde conuert me and I shal be conuer∣ted, for thou Lorde arte my god, where∣fore 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 vpō 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 se•• our synnes buried in christes woundes, and no more in the st••••mye tables for anger caste of that most mylde Moses agenste the grounde altobroken. We fele them by our fayth forgeuē 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 cru∣cified, he can not but of loue vnto god in christe lament and be heuye in herte that euer he shulde committe suche gre∣uous synnes, whiche coulde not be for∣geuen

without the blodsheding of that moost innocent and immaculate lombe suffringe for his enemies, whiche loue as it is vnspeakable, so is it incompa∣rable.

[Ioye.] A man (saith Paule) wyll skant dye wyllyngly when he must nedes and iu∣stly 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 vs, in that when we were synners christ wolde dye for vs, muche more therefore nowe we beinge iustifi∣ed in his bloude, shall be preserued by hym from wrath. What faithfull herte towched with this incomparable loue out of fayth & knoweledge, is not hum∣bled with feare and confession of his synnes to god, and is not heuye and re∣pentaunte detesting his synnes, saieng? Shall I any more commyt that thinge whiche hath broughte this my so lo∣uynge a sauyour to so shamefull and paynefull a passion. This is oure faith which cleaueth to the mooste certayne promyse of god, and not to Wynch. wa∣ueryng vnstable condicion. This is our faith and substaunciall certitude the most ferme persuasion, without any wa¦uerynge, of the merciable free forgeue∣nes and gracyous absolucyon of oure

sinnes by the promyse of our father ce∣lestial in christes bloud: & hath her own proper correlatiue the promyse of god euer correspondent, and not Win. know¦ledge of the fulfillynge of his condiciō. This is the forme of oure iustification by fayth onely whiche attributeth all glorye to god as dyd Abraham and his chylderne and as many as haue vnfay∣nedly receyued christes gospell. But let Wyn. worke on styll his wycked wor∣kes vnto thattaynement of his phari∣saicall iustification before men vntyll the axe nowe bent vnto his rotis, he be sodenly smiten downe of god. For Pas∣sur must be turned (as Ieremy sayth) into Pauor, his arrogant vpclymyng & extollynge of him selfe aboue god must haue a shamefull soden fearfull fall. These arrogant articles, maye be well called the false articles of Winchesters false faith, and not of christs faith. For Christ confirmed his articles euermore with the law and prophetes, but Win. bringeth not one worde of god for him to proue his. Wherfore let them be his owne articles armed wyth his owne proud autoritie. For we may not beleue hym thus exaltynge hym selfe aboue Christe whiche euer alleged the scryp∣tures for his doctrine to be confyrmed, we may not beleue my Lorde vicare ge∣nerall

for his high lordely supercilious pharisaicall lookes. Wherefore if this Gardiner will seme to be learned, lette him aunswer now with goddes worde and not dispute with poore men in his fetters and presons with his fumisshe threates, fyery fagottes, presonyng and persecutyng the pore innocent membres of christ for weldoinge, purely, frelye, & faithfullye preachinge goddes worde, castinge of his blodhoundes into euery citie and towne to hunt out the christen simple sely flocke of christ, as he of late made Wyllyam Castelyn Gouerner of the marchaunt aduenteres at Anwerpe cheiflye to hunt out such as purely and frely write and set forth bookes vnto the glory of god edifienge of christes churche, and to warne men of Wynch. false doctrine. For this Gouerner of o∣ther men, whiche coulde neuer wel go∣uerne hym selfe, is more mete to rowe in a galey, or to holde the plough, then to gouerne so worshiple and honeste a company. But the lorde is a lyue and heareth of these Moabites pride and blode thirstinge, he seeth their secrete wiked counsels and heareth their bo∣stinge proude crakes, their supercily∣ous arrogancy is well knowne vnto me sayth the Lorde: but yet for all their lu∣ciferine pride, promotyng and extolling

them selues and one an other to serue their traitourouse turnes and mutuall mischeif, yet shall they neuer bringe a∣bout their wicked enforcementes. For it is God that deposeth such myghtye mischeuouse from their seates and ex∣alteth the humble. It is the lorde that skatereth their wiked counsels & trap∣peth them in theyr owne pride & blodye cogitacions. But let all christen kinges and Prynces beware howe they geue their swerde into suche popisshe prela∣tes handes lest the innocent bloude be-required of god at their handes, to whome be praise for euer. Amen.

Truth it is, that he whiche knoweth nether the father nor christ shall neuer beleue Christ to be an hole perfyt and sufficient sauyour and forgeuer of syn∣nes, but he shall wynde in this croked condicion of Wyn. and deuyde his iu∣stificacion part (if he geue not all) to workes, and part to god, as did the Ie∣wes and nowe the Turkes and suche like heithen miscreauntes whiche ne∣uer knew god the father in, & by christ. yea they shall deuyse and imagyn in their own opinions (for true faith haue they none) such workes for goddes ho∣nour as thē selues thinke to make most for a great kynges honour, as to be ac∣companied with many men, & fetched in

with many torches & candels at none daye lyghted to hym whiche is the ve∣ry lyght it selfe. These blinde worship∣pers wyll make god an image thereby to worship him, whiche idollatrye the seconde commaundement vtterlye for∣byddeth. They wyll worshyp him with golde perle, precious stones, veluete clothe of golde. &c. They sence synge & rynge hym in with belles as they were wont to do the bishops. They pipe hym vp with orgaynes, & all the costly plea∣saunt externe rites and ceremonies (as sencinge processions) that can be deuy∣sed for to please great men: they vse the same to worshyppe god withall, when Christ sayde God my father is a spirite and in spirite and truth wyl he be wor∣shipped▪ yea these wordly wicked blind Bisshops are so farre caste away & for their wickednes turned vp of god into their owne hertes lustes, and into a re∣probate dampned mynde that they know not god fro man mortal. Oh good god what mynde may this be. Verelye Paule expresseth it and the cause whye god worthelye thus casteth them vp, sayenge. What so euer men oughte to know of god, the same hath god shewed them, as his almyghtye power & god∣beade: yea & that by the creacion & crea¦tures of the worlde if they wolde dili∣gently

and humblye loke vpon and ex∣pend them, so that they be without any excuse of anye ignoraunce. But when god had geuen Wynche. this knowe∣ledge of hym, then yet he worshypped nor glorified hym not as god, but as he wolde worshyppe anye other worldlye prince with outwarde rites and cere∣monies, neither doth he geue him than∣kes, but sheweth his owne vaine curio∣site and curiouse vanite in his owne reasonynge and disputinge for goddes moost glorious honour, in so much that he hath nowe blindened his owne igno¦rant herte, and wherein he thought to haue done moost wisely for gods wor∣shyp and glorye, there doth he mooste folyshlye and cruellye, shewynge hym selfe a very foole (as Paule saith) tur∣nynge vp the worshyppe of god incor∣ruptible through his owne imaginaci∣ons to worshyppe hym after his owne fonde deuises. And for this cause hath god thus cast him vp through his owne hertes lustes into al maner prodigious and beastlye fylthynes receiuinge into hym selfe the worthye rewarde of his owne erroure. And forbicause (sayeth Paule) he doth sette at naughte so pre∣sente knoweledge of god nowe opened vnto hym and to all other that wyll embrace christ and his word, therefore

doth God turne him vp into this dete∣stable opinion of his owne false iustifi∣cation & into so lothelye and abhomina¦ble reprobate bloudye mynde, that in prisoninge, persecuting, fagottyng, bur∣nynge, and slayeng the true professours and preachers of goddes holy word, he shall (as Christ sayth) seme to hym self and suche lyke, to do god high worshyp and by the fulfillynge of suche wyked workes euen his owne condicion, to at∣tayne to his owne iustificacion before the deuyll the prince of this world, his antechristen Pope of Rome, Cardinals, preistes. &c. whose vicare generall wor∣thely and iustly he yet playeth vp and downe. And all this (saith Christ) shall this vicare generall do to you because he knoweth nether my father nor me. This is that reprobate mynd into whi∣che this Gardener is nowe turned vp of god whiche dampned mynde he de∣clareth sayenge. Woo be to them that saye that thinge to be euyll which they knowe to be good, and that to be good which they know to be euyl. The lorde preserue his chirche from suche a vi∣care generall. Christe kepe euery Dio∣cese from suche a Bysshop. The holye Goste teache al christen Prynces to be∣ware of suche a counseller.

So be it.

[Vvinton̄] WHen ye haue iumbled vp the matter, with a meany of wordes (as it were) put in a sacke, truthes and vntruthes togyther: Nowe ye say that out of iustifica∣cion, spryngeth repentaunce, For here the synner prayeth God to conuerte hym, sayenge with Iere∣mye. Lorde conuerte me, and I shall be conuerted, for thou lorde arte my god, and anone as thou shalt conuerte me, I shall smyte my hande vppon my hyppe. Here∣uppon ye aske me who is thauthor of repentaunce? And ye aske me as though I had not playnelye sayd in that ye call my last article, that man may haue grace of god, to doo the workes of penaunce, whereby to atteyne iustificacion. The scrypture of Ieremie confir∣meth that a synner is called to pe∣naunce, and conuerted by goddes grace, but the variaunce betwene

you and me is, whether it be be∣fore iustificacyō or no? and to that purpose, for your parte, ye brynge in no scripture, but onely your by talke, after ye haue named scrip∣ture, & occupied the symple mans witte, with a straunge phrase of the prophette. I shall stryke my hande vppon my hyppe. And why∣les the vnlearned man thinketh of that, he forgetteth the issue of the mater, and calleth you a noble clerke, beynge so full of scripture, as ye could talke of it from morne to nyghte, & nede were, and thyn∣keth I were suche one, as ye do paynt me. But to the matter you saye, faythe iustyfyenge bryngethe forthe penaunce, and afore ye haue tolde, that faythe iustyfyenge for the owne sake, obteynethe remyssyon of synne▪ So ye teache that after remission of synne, springeth pe∣naūce, whiche your teachyng, the

hole trade of the scripture, in the newe testamente impugneth and condemneth. For as saynte Iohn̄ came before christe, so penaunce goeth before remission of synne, Saynte Paule sayeth. Iohannes baptizabat, baptismo penitentiae, dicens in eum qui uenturus esset. And Chryste sayde. Iohannes bap∣tizauit aqua, uos autem baptiza∣bimini spiritu sancto. Saynte Pe∣ter taughte after this sorte, when suche as harde hym preache, were moued and asked what they shoulde do? Do penaunce (sayeth he) and be eche of you baptised in the name of Iesu Christe, to ob∣teyne remyssyon of synne. When Chryste expounded the scriptu∣res, in the myddes of his discy∣ples, after his resurrectyon, he sayde it was behouefull, christe shuld suffer and rise frō death the thyrde daye, and to be preached in

his name, penaunce and remission of sinne for all people. S. Peter also preacheth thus, Do penaunce and turne, that your synnes maye be taken awaye. The prophet E∣zechiell speaketh after this sorte, If a wycked man doth penaunce. And you applye penaunce onelye to them that be iustified. In all these places, no man hath ben so madde to saye that a synner, that is so blynded with sinne, as he can not see god, can of him selfe, turne as he shulde do, to god frutefully without the lyghte and grace of god. Who can wake out of sinne, without god call him and saith. Exurge qui dormis. Ryse vp that slepest, And onles god hath giuen him eares, to heare this voyce of god, sayenge: Surge & illuminare Ierusalem. Howe is any man be∣ynge lame with sinne, able to take vp his couche and walke, onlesse

god sayth. Tolle grabatum tuum & ambula? Christe saide he came not to call men that bosted theyr iustice, but to call synners to pe∣naunce. That god calleth man, for christes sake, who by his glorious passion, hath merited fully the re∣conciliacion of man, no man con∣tendeth, and that god doth mi∣nistre speciall grace, and helpe man to turne to god from synne, it is agreed on with you. More∣ouer that mā can not knowe god, but by faith, all must agree, and that it is impossible, to please god without faith, and that who com∣meth to god, muste haue faith. Hi¦therto we agree, but herein ye on∣ly differre from the fayth catho∣lique, and catholyque teachynge, that ye wyll haue man iustified, with remission of synne, streight incontinently afore his faith be any thynge warmed, with suche

an vnderstandynge, as though remission of synne, shuld go before penaunce, contrarye to the ordre of true doctrine. And all this wranglyng on your behallfe is, bicause ye wolde not alowe▪ any good worke, before remission of synne. And ye are fayne to turne all the scripture vpsidowne, for the mayntenaunce of it. And when al is done it will not be. We be taught to pray for forgiuenes of our synnes, And by your doc∣trine, we be forgiuē, or we begynne to praye, seynge without faith iustifienge (as ye saye) I can not worthely praye. I pray god, send you a better mynd, truely instru∣cted with his doctrine, and grace to turne to him, from the vayne glory of the world, wherin ye rei∣gne, & with the tyrannye of your tongue, persecute other mens na∣me and fame, most cruelly, with a

counterfet forged sworde, of au∣thorite, vnder pretense of gods worde, wherewith ye take vpon you, to be cōptrollers of y^e worlde: Al suche armour of witte, lernyng and vnderstanding, as god hath gyuen you, to help, to maintayne the semely state of Christen religi¦on, to thincreace of gods honour, loue, quiet and tranquillite, amon¦ges vs: ye conuert all, to the con∣fusion of it, & handle the matter so, as though god had nede of your lyes, as Iob saith. Nunquid eget deus mēdatio, ut loquamini pro eo dolos? Fynde you anye exam∣ple in the prophetes or the appo∣stles, that they wolde sclaunder men wittynglye, for auauncement of their purpose? As for my selfe, I haue vsed your enemite so, as I haue greate good by it, I thanke almyghtye God, Ye haue ben to me, occasion of studye and dily∣gence,

to spend such houres as I myght haue at libertie, to thin∣creace of knowlege, y^t I might be y^e abler, to maintayne such truthe, as I haue lerned, in gods scrip∣tures, wherin percace I shulde elles haue ben more negligent. And althoughe I haue facioned, my self outwardly, in the world, not to cōtente your eyes, but haue, shewed my self not dismaied, with your controlementes, yet I con∣fesse, I haue by your occasion, at some time called for grace, to re∣frayne worldly tentacions, Your cause, I iudge extremely nought, to thextinction of goddes honour and subuersion of the worlde, and therfore the more ye mislyke me, and the wurse ye speake of me, the more cause haue I to thanke god, to suffer so easely for his sake, as your malyce and enuye, shuld en∣gendre me an honest reputacion in

the world in honest mens hartes, to be noted aduersary to you. And as I lerne, in the scriptures, and suche holy men, as haue expoun∣ded them, whereby to iudge your enterprise abhominable: So the malicious rayling of you; that be the maisters, and the spitefull ha∣tred without cause, of them that be your scolers, daily more and more confermeth vnto me, the detesta∣ble noughtynes of that ye intend. The falsehed ye teache, in the vn∣derstandynge of scriptures, cor∣rupteth all other truthes, in you, and transformeth them into lyes. Your learning can not be of god, that preache so lyke the deuyll. How so euer ye diffame me of cru∣eltie, I knowe it is not my faulte, and yet I am a synner, and haue many other faultes. I neuer en∣terprised, to defende the truth, but in my place of ordre, where the

kynges moost excellent maiestie hath placed me, farre aboue my deserte and expectation. You tri∣umphe out of your place, & make your self, high iudge of y^e realme, whereunto god hathe not called you. Can ye fynd in your hart, to do so much iniury to y^e kinges ma∣iesty as to thinke, the state of this realme, to be directed, not by his high wisdom, to whom god hath cōmytted it, but as I & such other for our purpose (as ye note) wolde haue it gouerned? And if ye thinke therin otherwise then ye saye, (as for the mutual intelligence, in the fraternite, ye can not in your ab∣sence, but knowe, howe publique thinges go) is this the charitable diuise in the brotherhed, to chose out me for a raylynge stocke, and in iestinge at your pleasure of me, brynge to the kynges maiestees

knowledge, that ye wold he shuld here spoken of you? Suppose ye, the kinges maiestie, can not vn∣derstand, what ye meane by Win∣chester? when ye attribute all the fashion of the state of the realme, to Wynchester? call the actes that myslyke you Wynchesters? all statutes Wynchesters? all iust punishmentes (howe so euer ye cal them) Winchesters? and charge al vpon Wynchester, that in so do∣ynge ye name Winchester, not for Wynchester, but vse the name of Wyn. in stede of that ye dare not name and speake oute. Ye abuse herein to muche, the kynges ma∣iesties moost excellent giftes, & I am ashamed, that any part of his maiestees glorye, in defense of re∣ligion frō your corruption, shulde be deriued vnto me, by any meane who haue deserued no part of it. And so shall it appeare in thende,

howe soeuer ye sclaunder it, in the meane season. I wyll no further aunswer to your raylinges in the conclusion of your boke, but ex∣horte you, to call for grace, that ye maye turne, as Ieremie saith, and clappe your selfe on the hyppe, & remembre with repentaunce, how many mens consciences, ye haue perplexed, with your controuersie in religion, and labour as ye can, to refourme what ye may. Ye haue scourged vs sharpely with youre owne torment in the meane seasō. If I delited in your punishmente (as ye wolde it were persuaded of me) I coulde not wysshe you a more myserable state then thus, to here you rore and crye oute lyke beastes, & by excesse of malyce, to speake ye wote not what, Prison & bodelye death be not estemed of al men alyke, and ye haue vsed them for a tyme, as false wytnes, to con∣ferme

youre falsehod for truthe, with sclaunder of the iuste myny∣sters therof, Nowe that hath for a whyle ceased and ye by lurkinge, be at libertie in talke, ye haue so disgorged your abhominacion, y^t laye hydden in your breste, as no man lenger nede doubte what ye be. We coulde neuer get so muche by examinacion, as ye confesse in bookes and professe. Ye shulde by iustice haue died, with opinion of symplycite, amonge some, & nowe ye lyue with a manifest declaraci∣on what ye haue euer ment and in¦tended. Ye sette your selfe in pry∣son of an encombred conscience, & dye dayly, yet liuing, in prosecu∣tynge youre mischeuouse enter∣prise. But returne you vnto God, returne to youre soueraine lordes obeysaunce, returne to be a good christen man, and an english man. For what so euer our faultie wor∣kes

haue ben, they nothing serue to the iustificacion of youre doc∣tryne. Let vs all praye together, for mercye, mercye, mercye, nowe mooste necessarye vnto vs. The name and workes of god, haue ben so familiar in our talke, that the reuerent feare of his maiestie is almost extinct amonges many. Vnhappy be we, in whose tyme learnynge shulde be ministred, to suche effectes. God graunte vs to knowe hym truely and according to his wyll, so to worshyp and ho∣noure him, in bodye and soule to∣gither, as all contencions, deba∣tes, malice and hatred, clearely ex∣tirpate and pulled out, we maye lyue here lyke christen men, with christen men, and englyshe men, with english men, which of a good season, hath ben by dissention of opinions, somwhat letted and hin¦dred, whereof those haue mooste

cause to be sory, to whom any part of the faulte may be ascribed, And yet all must be sorye, for that is a∣mysse, & eche man for his part, be∣gyn to amende, & with the prayer of the churche, continually praye, Deus qui errantibus, ut in uiam ueritatis possint redire, ueri∣tatis tuae lumen ostendis, da cunctis qui profes∣sione christiana censentur, illa respuere, quae huic inimica sunt nomini, & quae sunt apta sectari. Per chri∣stum dominum nostrum. Amen.

Notes

• ••uther exce∣eth in the eate of ray∣••nge and Ioye dothe netely for a coler, the ••yly hunter naye cōpare ••ith eyther.
• Barnes be¦ganne at th•• lewdest opy¦nion of the Anabapti∣stes wherby to extinct th•• order of iu∣styce.
• •• wantonne ••yghtnes so ••o ieeste at ••hose dayes ••f one in so ••igh aucto∣••itie and without all ••ute of edi∣••ication.
• Almost all ••at haue ••n notable ••aue ben of ••y speciall ••cquayn∣••aūce. I haue ••ued the ••n, and ••er hated ••e noughtie ••pinion frō ••e begyn∣••ynge.
• My lord Cardinall wold not s••¦f••r Barnes raylinge w•• be at libert••
• Barnes ••oke remay∣••eth in print ••hereby the ••uth hereof ••ay appere.
• The materi∣all poyntes of this story, ••e eyther pub¦lique within memory or haue suche witnesse as all men wyl, (I thinke) beleue, for they be indif∣ferent / and the truth of the matter shulde much declare me, and disproue such as rayle to the contra¦rye.
• I deserue no prayse herein but only by∣cause I tell truth.
• The sonday before in the court at dy∣ner vpon cō∣playnt of the Deane that he was vn∣prouided, the orde great ••hamberlain ••amed me whiche I ••ould•• not ••efuse.
• I take here∣••ies in the ••hurche to be ••ke byles in •• mans body ••hiche ouer∣••one laūced ••are sorer: ••nd in tyme ••trifie their ••atier, and ••ele of their ••elfe with a ••yttell clen∣••ng playster ••f the cheife ••urgeon.
• Apart of m•• sermon at Pouls cross•• the fyrst son¦day of lent An. M.D.xxxix.
• Barnes prea¦chinge at Pauls crosse the thyrde sōday in lent An. M.D.xxxix.
• This glorye endured but tyl the friday after, by whiche tyme he hadde for gotten al: on the saturday chose his scolemaister: and the mon¦day came to scoole like a good chylde.
• If Barne•• had not ex∣tremely abu∣sed the kyn∣ges maiesties goodnes for a little vaine glory among suche as ma∣gnified hym for their owne pur∣pose, he had escaped all punishment▪
• A behauour and speache of the kinges maiestie, se∣cretly done, & worthye, an open know∣ledge and e∣ternall me∣mory.
• ••eherse this ••t for my ••ise, but to ••are Bar∣••s v••l••rned ••ogancie.
• May•• doctor co•• and may•• doctor R••¦bynson w•• present▪ •• knowe •• to be true
• •• durste ne∣•• write ••th this, ••d I had ••t the fore∣••de witnes •• liuinge
• It is har•• medelynge with suche maner of 〈◊〉〈◊〉 yf a man pr••¦cure theyr p••¦nishmente 〈◊〉〈◊〉 they deseru•• there folo∣weth diffa∣macion of crueltie. yf man wold d•• them good it is sclau••¦dered as co¦ruption or flattery.
• •• wryte not ••ll be ••olde 〈◊〉〈◊〉, for I wil ••blysshe no ••ore th••n I ••n proue.
• Suche me•• as mayster Ioye is cor∣rupt all they meddel with.
• Such is th•• constancy of men of that sorte.
• At the solēne easter sermō. An, M.D.xl
• After Bar∣nes had gy∣uen vp my scoole he re∣nounced his opinion to the kynges maiestie and promised to recant, not at my sute, per∣secution, or prosecution.
• Barnes w•• not appoy••¦ted thus t•• do, nor it was not nedefull, I was in auctoritie, wherefore f••re me, no medled no further w•• him, and h•• forgiuen h•• before.
• There is thinge m•• true thē th••¦ne more de••¦stable in a subiect, so ••¦penlye to ••¦lude his p•• & soueray•• lorde, bes•••• the iniury the truth.
• ••his ne••ly∣••n••e was ••tabl•• in ••e late lorde ••mwel•• ••ho not ••arkynge noughlye ••hat was ••ritten in ••em, caused ••m self those ••ers to be ••dde to o∣••er, and so ••lled Bar∣••es and his ••owes ••naues.
• when Ba••¦nes was s•• to the tow•• I was 〈◊〉〈◊〉 of the priu•• counsayle.
• ••he numbre thre signi∣••th infinit, ••••d so often 〈◊〉〈◊〉 I forgiue 〈◊〉〈◊〉: and ••••erefore am 〈◊〉〈◊〉 his 〈◊〉〈◊〉 and ••as as Da∣••••d dyd per∣••••••ute Saul.
• Thus the 〈◊〉〈◊〉 exāples 〈◊〉〈◊〉 scripture 〈◊〉〈◊〉 applied to ••uer lewde ••ens fautes, ••hen they ly 〈◊〉〈◊〉 examinaci¦••n, that is as ••braham de∣••••d Sara. 〈◊〉〈◊〉 they coun∣••••f••t, that is 〈◊〉〈◊〉 Dauyd 〈…〉〈…〉 fore this. Exem¦••lum placet.
• In this rek••¦nynge Ioy hath ouer∣shot him sel••
• ••s scoole∣••owe is ye•• ••yue and cā •• I saye ••th
• ••euisers of ••we termes ••e noted by ••ynt Paule •••• men of ••issension •• religion:
• Fyrst arti∣cle.
• second article.
• Yet Vvi•• seconde article.
• thyrde artycle
• ••r••de that ex¦••ed grace ••rred al in ••arnes and many mo.
• ••erard that ••ffred with ••arnes had preached.
• I speake cō∣fuselye of workes of iu¦stice and wor¦kes of pe∣naunce toge∣ther, whiche they, do not distincte, as appereth by Ioye in the laste article, but for doc∣trine I saye with saynte Austine, that bona opera (iusticie) se∣quuntur iu∣stificationem and opera pe¦nitencie prece¦dunt.
• Predestina∣cion.
• No conclu∣siō is by Lu∣ther more stoutly affir∣med thē this▪
• They vse the word papish to stop euery mans mouth withall.
• Note this si∣militude fo•• the vnderstā∣ding of scrip¦tures.
• Gregory ••¦zianzene ••¦••eth how •• synes & fa••¦tie hath ne••¦gence is yn•• to them, a•• hardnes, d••¦ligence car•• estimacion.
• when christ opened the scriptures t•• his disciples they perce••¦ued that be¦fore was hi••¦dē. So muc•• worketh righte ope∣nynge.
• ••or want of ••is searche, ••uche error taken for ••th.
• ••en may of ••alyce cor∣••upt the wor¦••es of scrip∣••ure.
• Predestin••¦c••on.
• significati∣•• of pr••de∣••nation.
• comforta∣•• remem∣••ce of ••edestinati∣••n.
• ••re myght ••n ende, if 〈◊〉〈◊〉 w••re ••ent
• The word•• of god fay¦leth not, bu•• is sometym no•• well vn¦derstanded
• ••ods iudge∣••ētes excede 〈◊〉〈◊〉 capacite.
• Gods wyl is cause of all causes, but not cause im¦mediate of al thynge.
• Man can ne¦ther compre∣hende god n•• his workes.
• God hideth his secretes from vs,
• we can not atteyne the reason of goddes wo••¦kes.
• we must be¦leue fortrut•• that we ca•• not deuyse how it shuld be truth.
• A busy witt•• must be con∣founded, and so tamed like a yonge colt•• in a newe fa∣lowed lande, broughte to knowe his imbecillite▪
• Preyde by boldnes en∣cresith, and stayeth not til it come to the highest.
• A presumptu¦ous boldnes must be put to sylence.
• Note thi•• vnderstan∣dynge of saint Paul•• in this plac••
• Manes free choyse hath ••en a perpe∣tuall true doctrine in christes churche.
• Symon Magus the fyrste auctor of mere ne∣cessite.
• The cause ••f mās dam¦••ation, in ••ym selfe.
• The incon∣uenience of mere neces∣sitie.
• Necessitie ••xtincteth al¦••owe.
• Predestina∣cion to be ho¦noured.
• An argumēt of mans rea¦son in prede∣stinacion,
• The phrase of scripture, conceyued by the holy gost
• An obiection
• An aunswer
• ••oddes wor¦••s be moost ••derlye, but ••e can not ••nceyue the ••der, as they all done, ••ost iustely, ••t we cānot ••scusse hys ••stice.
• The election ••nd predesti∣••atiō of god ••o be worship¦••ed in silēce.
• Note this.
• Englysshe speache late∣lye made by englyssh men (as we now speake it) pla¦ced to expres god, or any godly thing, may be hono¦red not with godly honor, but with re∣uerent beha∣uiour with∣out daunger of idolatry.
• ••an hathe •• meane to ••mprehende ••ds secrete¦tes.
• The leste thought of man hathe thre partes.
• Note that I say not eche manshal, but ••ay.
• The lessō o•• predestinaci∣on in eche mā tyll he hath made an end of his course in cunninge.
• ••ynne is of ••an and the ••uyl, and cā ••t be of god ••ho is all ••odnes.
• Saynte A••¦gustine in ••¦sideration •• goddes ele••¦on, agree•• not throug••¦ly with oth••
• ••aynte Au∣••yne abhor∣••th necessite
• ••ccasion ta∣••en of a disa¦••ement in ••mine part, •• contemne ••l.
• ••n aunswer.
• ••en ••e all ••ned to lie ••ut do not in ••ll thynges ••e, saynt Pe¦••er lyed not ••onfessynge, 〈…〉〈…〉.
• Mentiens, is ••he name of a ••ophisme cal¦••ed in greke 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, when 〈◊〉〈◊〉 parte of ••h•• speach de¦stroyeth an ••th••r of the ••me speach.
• Vho flyeth most buselye to scripture
• Scriptur•• of it self all truh.
• ••he simplici¦•• of tholde ••thers not ••ing with ••ritiques
• Confusiō of ••nderstāding wi••h multi∣tude of dy∣••erse straūge opinions.
• Note wel t•• inconueniē•• of alone.
• Obstinacy in ••resumtyon ••f knowlege
• A prety shif•• from onelye fayth iustifi¦eth, to fayt•• onely iustifi¦eth, and an a••¦row differēc•• to the rud•• reader.
• An expositiō of the scrip∣ture, that we be seruaūtes vnprofitable
• •• grosse pro¦••erbe of the ••rekes.
• An aunswer to Ioyes exa¦minacion of my belefe.
• An accomp•• of suche wo¦kes as I mē required to atteyne iusti¦fication.
• Scriptur•• fondely alle¦ged by Ioy••
• ••e scripture 〈◊〉〈◊〉 but one word in ••se ••our all ••pugnaūce.
• fashion of ••nswere 〈◊〉〈◊〉 for Ioy
• iiii ••rticle.
• The enter∣prise of thes•• s••eres is worldly, an•• they set it furthe wit•• prophecies other world¦ly vanities.
• Ioyes pr••¦phecy note•• him self an•• he seeth it not.
• Blynde men ••ee nothinge
• workes striue not with faith, as Ioye and his, suppose
• A licencious speache of Ioye, tou∣ched.
• v. ••rticle.
• vi. article.
• vii article.
• The issue of the cōtrouer∣sy in iustifica∣••ion▪
• Similitudes be necessarye to plaine tea∣chynge.
• Iustificati••
• God the on∣•• iustifier.
• An auns•• mete for 〈◊〉〈◊〉 that wyll 〈◊〉〈◊〉 stryue for ••¦lables.
• Conditions required in scripture of man for his saluacion.
• A considera∣tion of the ar¦gument, how fayth appre∣hendeth the promyse:
• Goddes pro¦myse of mer∣cy, sheweth the promyse to be the bōd•• & mercye the thinge promi¦sed.
• The churc•• hath alwa•• labored in ••¦membraun•••• of gods p••¦mises to p•• vs in reme••¦braunce o•• our wort••¦nes.
• ••sedome ••archeth se∣••nge them, ••at be wor∣••ye her.
• viii ••rticle.
• Howe Ioye here prouo∣keth me to call hym by his name.
• The deuil de¦uiseth to de∣praue euerye thinge with prety termes.
• Here he two questions as¦ked togither the fyrste for the seco••des sak••, for in the firste he aunswerethe hym selfe and douteth not of it.
• An obiectiō
• God choseth and man choseth.
• fre wil in the ful significa¦cion, shulde implye free choyce.
• Necessite can¦not stande with free choyse.
• A man may wyll that is necessary, i•• some sense. But not chose that i•• necessarye i•• any sense▪
• Aristotell speaketh of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is commen to man & beaste, and so is not volūtas nor arbitrium.
• Nothinge more violent thē necessite.
• Necessitie, is taken twoo wayes.
• The sophi∣stry of such as defende mere necessi∣tie.
• Considre 〈…〉〈…〉 a lessō ••his is for ••ut ••••me.
• ix. ••ticle.
• Yet Vvin ix. article
• A discussio•• what is ad¦ding to god•• worde
• x. article.
• Thenglyssh of this lati•• dominum e•• christum, i•• god and the kynge.
• This part is onlye to Ioye, tha•• did before or pose me in my gramme••
• In engly•• speches th•• seme of o•• fashion, is great diue••¦te of sense••
• Speciall re∣uelation b•• out of gene∣rall doctrin•• and as Gre¦gory Nazian¦zene sayeth, specialties in certayne, be no rule of the churche.
• Penaunce goeth befor•• remyssion o•• synne.
• The poynte of variance in teachynge of penaunce