¶ George joy confuteth/ Winchester's false Articles. I Chanced upon certain Articles/ entitled to the bishop of Winchester called Steven Gardener which were written against doctor Barnis and his. ij fellows brent M. D. xxxix for preaching/ only faith to justify. By these his articles/ Winchester would prove that works must justify/ that is to say/ with our works we must merit the remission of our sins. Which doctrine/ as it is contrary to God's word/ so is it injurious to Christis blood. Whose godly name is/ One Genes▪ xvij. alone for all sufficient/ even that same precious hid treasure in the gospel/ in whom (saith Math. xiii Paul) are all the treasures of wisdom and knowledge hidden. For in him dwelleth the Col. ij. most perfect fullness of god verily/ & in him are we complete/ even perfectly justified/ with out any inweiving of Winchester's works. This thing do I tell you (saith Paul) lest any man (as now would Winch.) decoy●e you with his apparent Popissh persuasions. This full justification by only faith Paul Hebre. seven. expresseth clearly in these words also. This our everlasting living priest & intercessor Christ abideth for ever unto this end/ even absolutely/ fully/ and perfectly with out any lak or breach to save all them that thorough him by faith come to God the father. Here are we taught Christ to have an everlasting priesthood/ to save perfectly and sufficiently thorough our faith only/ and that he ever liveth unto this same end. Wherefore for the defence of our so plenteous and perfect Psalm. C. thirty. redemption/ and for the rich favour & mercy of our heavenly father and free forgiveness in christis passion thorough our faith only/ and that the glory of his grace whereby Ephe. 1 he hath made us his dearly beloved chosen children thorough his beloved son should be praised/ by whom we have redemption thorough his blood even the remission of sins according to the riches of his so plenteous grace unable to be minished/ to defend this my lord gods glory (I say) & to warn the simple unlearned that they be not deceived by such blasphemous Bishops articles/ I shall by gods help justly by his word clearly confute them/ althouge he yet teach and preach them into his own damnation and deceiving of as many as believe him. In Paul's time there strayed about a certain idle sort and sect of heretics called Nazares/ or Minei/ the most subtile kind of men in painting and perswadinge their false doctrine. These heretics troubled and ꝑuerted the churches well instituted of the apostles/ especially the Galathens/ Antiochens and Romans/ against whose heresies Paul did write so mightily and earnestly confuting them. These pharisais laboured in the same heresy in which/ Winch. now teacheth and writeth/ mixing the observance of the law with the grace of the gospel/ even works with faith to justify. These Nazares confessed Christ to be god and man/ that he died rose again &c: but unto him only/ thorough our faith they attributed not all our whole justification/ but part thereof (as now doth Win) to the works of the law as unto our own merits/ and part to his passion making christ a saviour to halves. But is christ divided i. cor. i. saith Paul? These heretics descended out of the faction of the pharisais/ as now do our justiciaries out of the Pelagians/ whose rightwysues (saith Christ) except Mat. v owrs excel more abundantly we shall never come to heaven. These Nazares were jews' born/ but in name they would be called christians/ and yet nothing holding the benefit of the grace by christ/ confounding the law with the gospel/ merits mixed which grace/ free forgiveness with deserving by works/ contending noman to be saved by christ receipt he being circumcised kept the law of Moses. against whom Paul with so great labour/ far otherwise instituted his churches/ preaching and writing constant lie our sins to be known and showed us by the law and not thereby to be taken away only the grace of faith thorough christ to msti●re all nacio●s. Happy it was that those heretics sprung up in his days/ whose pistles we have yet so mightily & clearly confusing and pressing down these heresies now crept up again by Winch. The chief articles of the christian religion upon the which all other are stayed and grown dead/ is that in christ jesus is all sufficiency Col. ij. ●●eb●●. seven. and perfection of forgiveness of sins and salvation/ of whose fullness we receive grace for grace as saith john/ wherefore as many as be justified/ are justified by thonly faith joan. ●. in him/ and by nothing else as by any subsydiary attainment (as Winchester would have his helping wilworks) unto this full justification in christ the perfection of the law. Rom. x This is the some of the hole gospel. This is the station of the cause/ the argument & material of all Paul's pistles/ even the treadsole or growndsole where upon as the door is turned and returned/ so are all his arguments & process there upon treated and retreated/ & specially in his pistles to the Rom. Gala. & Hebrews▪ And now sith this Bishop steereth up afresh these old heresies/ we can have no better armour and arguments than Paul made against him/ fixste warning us of such seditious sect sowers saying. There are many runnres abroad of whom I warned Phili. ● you often/ but now with weeping tears I warn you again/ even of the enemies of Christ's cross whose end is damnation/ whose belie is their god/ and their glory shall end with shame/ whose care and study is set upon erthelye things. I can not marvel enough at this bishop fighting so earnestly for good works to justify/ that he doth none himself/ but persecute Christ's church so cruelly/ prison petiously and destroy the poor innocent lombes of God/ christis own body. I pass over his luciferyn pride/ aff●bicion/arroga●cye vicious living etc./ above Nero/ Julian/ Trajan/ Herode or any soft Sardanapale. Belike he believeth not his own articles/ for if he did/ he would do better works for his own justification. The fruits of Paul's faith being once a pharisaye of i. co. xv Win. opinion/ were the persecution of Christ's church above measure as himself testifieth Gala. i / and as all like pharisais have ever done Phil. iij and do it still unto this day/ God convert i. ●imo. i them once as he did Paul/ So be it. We therefore/ with Paul and Christ/ affirm our only one alone Saviour Chryst for his own merits and our faith into him thorough the favour of his father appeased in him/ to justify/ that is/ to absolve us from our sins & to give us life eternal. This our only saviour we preach and write to ●. cor. i. be the only rightwysues/ wisdom/ holymaker/ redemption and satisfaction sufficient for all that believe in him. And if there be any that think Christ's rightwysues his satisfaction his merits and redemption made for us of his father/ not a sufficient justification and forgiveness of their sins/ but that they must set their own works chekmate with his passion & redemption to help forth unto the attainment of this effect of christis passion/ well/ let them couple & wrapin their own works to for their justification/ and then in so doing shall they procure their own damp nation. For all our good works or rightwiseness isaiah. lxiij (saith Isay) are right filthy and nought and so much the worse than nought for that they be set in so high a place equal with Christ's blood/ which is a plain blasphemy. These unright rightwysemakers would serve two contrary masters at once/ the Pope and God to/ the gospel and the pope's lawis iij. king xviij. but whiles they thus halt on both sydis with ●aal● priests they serve trwlye the devil which hath no concord with christ/ neither shall there any papist nor Christian believe them/ for in conclusion you shall see them to be justified neither by works nor faith but dampened for their unbeleif/ noman believing nor loving them/ by their wicked works pro curing themselves the hatred of all men. Now to his articles. ☞ The effect of Christis passion hath Win●. his. i. are tickle. a condition. The fulfilling of the condition diminisheth nothingtheffect of Christ's passion. God is the light/ & will not be taught with George joy dark and confuse terms. isaiah prophesied of Christ that when he should come/ he Isa. xlij should not be dark and difficile or hard in his doctrine. Now speakest thou plainly Io. xvi. (said his disciples). And Paul rejoiced greatly ij. cor. i. that he had so sincerely and freely preached the gospel. Christ told his that they Mat. v should be the light of the world purely & clearly to teach/ especially the chief principals of the christian religion: of which the psal. Psame. ●. x●●. hath/ Manifest and clear are thy words oh lord/ the● illumyn and give understanding to the little ones. But and if god's word apere to us hard and dark/ our own sluggishness negligence and ignavye is the cause thereof/ If it be dark/ it is dark to them that hate the light. If it be unsavoury/ it is so to them that list not to taste thereof. It is hard riddles to them which are so wise in their own consaites that they disdain to learn of any man/ as it was to the seers hearers and understanedrs which herd christ & understood him not so blind at none days (the gospel Math. xiii. now clearly comen) that they stagger & reel in the clear light like the drunken crowns I 〈…〉. isaiah xxviij. 〈…〉. of proud Ephraim & Moab▪ Belike Win is a shamed of the plain simple words of christis gospel/ as of these wont and common words. forgiveness of sins/ faith & works/ but goth about to cover them with his conditions/ effectis/ fulfillings/ and confuse knowledges. The scriptures know nonother effect and condition/ but remission of sins upon this condition that we believe christ to have died for them and to have risen age●e ●●o. iiij. for our justification. Thou shalt call his name jesus (said the angel to mary) for he shall save his people from their sins Mat. i. Therefore was christ listed upon the cross joan. iij that as many as believe in him should be saved. Every man may see that Win. ente●beth some juggling cast with his confuse condition/ which he dare not express calling it works/ speaking plainly Theffect of Christ's passion hath works whose fulfilling &c. But play on yet a gods name Winchester. ☞ They that will enjoy th'effect of christis Win. ●● article. passion must fulfil the condion. Yet will ye not express your condition? well/ Georg joy. then will I express it for you/ for I know your mind is to prove works to justify. This is Win. article. They that will enjoy the forgiveness of sins must do good. And so he intendeth as ye shall see a non a●tir his wise deduction to conclude his foolish conclusion. Yet play on Winchester a god's name above the board. ☞ The fulfilling of the condition rquireth Win. ij article. first knowledge of the condition/ which knowledge we have by faith. Ah good faith/ where hast thou been all this George joy while? hath this juggler kept the this long in his bag under the board? Thou haste tarried all to long/ for Win willbe justified by his condition ere thou comest. Here might I ask win●. whether works (which are his condition) be before faith/ or faith before his? By his process/ works go before faith ●nd so must his works be sin and displea sure to god. For what soever is not of faith ●o. xiv Hebr. xi (saith Paul) is sin. And with out faith it is impossible to please god. If faith goth before works/ then must faith only justify or else is it no faith as I shall now prove by Paul/ which giving to faith her essential diffinition Hebr. xi / joineth it immediately & essenciallye unto things invisible adsewered us by hope saying. Faith is a substantial▪ adsewered pswasion Faith. of things hoped for with a sewer hope and confidence/ even the certainty of things invisible. God invisible so intyrly joineth himself to faith/ that in the faithful he Io●. vi. dwelleth/ and they in him/ Faith therefore all ways inseparably is joined to god's mercy his grace/ remission of sins/ to salvation and life eternal thorough christ/ which all are invisible things hoped for. But Win. dreaming us forth his new feigned faith cowplethe her to an extern knowledge of what manner a visible fulfilling I can not tell you/ nor yet of what a fond confuse condition nor yet of himself expressed. join thou thy Ro. viii faith to an outward visble bodily thing and so is it neither faith nor hope/ Blessed are they joan. xx that believe and see not. Now must winch▪ prove his condition with the fulfilling and knowledge thereof to be things invisible/ hoped for/ as eternal life &c/ or else his faith shall not be that faith which Paul diffineth & christ so often mentioneth in his gospel. ☞ This faith cometh of god/ this faith Win. iij article. is a good gift/ it is good and profitable to me. It is profitable to me to do well & to excercise this faith. This faith so far-off flitted from thinvisible justification/ whether it be the gift of god & George joy profitable to winchester I doubt it▪ but this am I sewer of by Christ's own words/ that when winch. hath done all that god hath commanded him (which I dare say he shall ●u. xvij. never do/ and so never fulfil his condition) yet is he but a servant (if he be not a ●orde) unprofitable. I would ask win. when he looketh and considereth first th'effect of christs passion/ whether he believed it or no? If he did not believe/ so was he then an infidel's. If he believed it (seeing it is the promised forgiveness of sins in Christ's blood) whether he it to be effectuous to himself or only to other men? If to other & not to himself/ ●● is his faith and the devils faith all one. 〈…〉 believed his own sins to be forgiven thereby so was he justified by faith only ere any other condition was known or spoken of/ or else he must make christ a liar which saith. ●s thou believest so come it to the. When jairus Math. xv. desired christ to come and help his daughter/ and in Christ's coming/ jairus his servant met him saying/ decease not christ our master no farther/ for your daughter is dead. What said cryst? said he not to him/ fear not? Believe only and she shallbe self. These same words (Only believe) stand both in Mark and ●uke. What condition else than faith ●u. viii Mar. v only in christis promise can Win. find to enjoy th'effect of christis passion? Christ (all conditions else set aside) only faith mentioned/ said. Thy faith hath saved the. What condition else then faith did Christ require of the child's father praying him to cast the evil Mar. ix spirit out of his son? Added he any thing else then faith/ saying. If thou can●te believe all things are possible to the believer? Away winchester with your confuse cumbrous condition/ sonde fulfyllinges and your crafty knowledge▪ and abuse not the precious gift of faith to serve your sin full affects to prove your blasphemous con clusyon. But yet perchance Winchester will answer to my former question/ That when he beholdeth the forgiveness of his sins in Christ's passion/ he seeth also therewith his condition. Well/ be it so/ Then ask I him whether the forgiveness of his sins there beholden/ and himself hearing christ call linge and krying/ Come unto me Wui●. laden with sins and I shall ease thee/ whether (I say) is it more profitable for him by faith to sethold of the forgevenss of his sins now offered him by christ that can not lie/ or to tarry and send him word/ that he will first know and fulfil his condition? A wise man would think it most profitable to set hold first by faith upon his justification freely now offered him and to take the thing certain & present/ rather than so precious a gift neglected/ to labour in an uncertain condition/ For if his condition be the works of the law (as he will not deny it) which it is impossible for any flesh to fulfil/ as Paul affirmeth/ and all our best works are ●o. viii infected with Adam's birth poison stained like the sick womans clothes as I say saith. I say lxiij. And if Win (I say) tarry till he hath fulfil led his condition/ he shall come to short of his justification in christ. For ere he beginneth to fulfil the condition he is disobedient to Christ's calling and refuseth the forgiveness of his sins/ of which unfaith full diso bedience what soever deed followeth it is sin ne/ yea and that a grievous sin as Samuel ●. of the ●ig. xv. eraggerateth it unto king Saul albeit he did it (as they say) of a good e●tent. Now say on yet again winchester. ☞ Ergo by the gift of god I may do ●in. iiij Article. well before I am justified. Yea marry/ this is the conclusion I waited for. ●●o●●e joy ●o/ now hath he concluded of himself/ that he may do well before he be justified. This his well doing standeth upon the fulfilling of his condition/ where ye see he hath his faith and his works and yet is he not instifyed/ ergo in that same time before he is justified is he not justified by faith nor by his works Here ye see plainly into what confusion be bringeth himself/ and what it is to reason by his own wit without any word of scripture. Would god the papists had no wiser divines to defend their false religion/ selden are these popisshe layers good divines. He saith he may do well/ and I say he may do evil to. It becometh a learned man so to confer the scriptures truly understanden that he be sewer and certain of his conclusion. But perchance he take this word May/ for the merry mo●the of May next april/ and then am I content to tarry till May come age●e for the verifying of his conclusion waiting for his well doing/ for hitherto (god knoweth) he hath done much evil. The lord amend him before May/ or else take him shortly away Amen. Because Win. hath no scripture to prove his conclusion/ I will help him but yet I commend Standish against Doctor Barnes/ for he laid on scriptures written and unwritten/ englished and unenglished as thik as hail/ & understood not one word what he said/ even the very doctors painted of Paul to have erred fr● the true faith i. timo. i and love/ and are swarven unto vain lies/ which would be seen Doctors of the law and yet understand they not what they say nor of what thing they affirm. But to Win. conclusion/ Thou knowest good reader/ that in scripture there is mentioned a dead faith i. timo. i and a feigned or false faith. And also there is a rightwiseness of the law or our rightwiseness Roma. ix. &. x. and also a like justification/ one of faith before god & another of works before men. When Paul had mightily proved only faith to have justified before God/ the jew not Ro. iij. being content with this concluson objected saying. What then shall we say of our father Abraham? Goat he no justification by Ro. iiij. his works? he was a good father and did good dediss. It is truth saith Paul/ but yet hath he not to rejoice thereof before god/ but only before men. Now let us set up my Lord Gardiner in his Deluets and Satyr aloft upon his ●●le trapped with velvet with gylden sterups and bridle etc./ with his gentle men bare head chained with gold/ before and after him. Who will not say but there rideth a princely prelate a glorious Bishop to orn and honour an hole realm? See what a clenlye sort of tall men he hath about him/ what costly liveries giveth he/ what a meinie of idle bellies daily feedeth he? Hath not Winch. lo/ whereof to glory before men? is not this a jolly justification? Now followeth his conclusion of himself saying/ ergo by the gift of god/ that is by these worldly gifts I may do well before worldly men of fleshly judgement before I be justified before God/ yet justified gloriously (in which I rejoice) before men. This is his jewish justification whereof the pharisaiss so highly rejoiced/ insomich that christ told Mat. ix them that he came not to call such just men/ but sinners to repentance/ warning the people that ex●pte their rightwiseness abounded Mat. v a 'bove the pharisais good dediss/ they should never come to heaven. And Paul/ saith that Rom. x men ignorant of the rightwiseness or rightwisemaking of god/ and seeking to set fast (as now doth Winch.) their own rightwiseness/ they be never subject to the rightwiseness of god. Winchester yet knoweth not the office of the law/ to show us our sins/ to work wrath/ to make sin the more to abound ca iiij. and seven. as Paul proveth it to the Romans/ so far of must it be to justify. Nether yet knoweth he th'office and proper place of faith nor yet what thing faith is/ but conceiveth a certain fantastical opinion thereof as doth every spe culative pharisay and idle hypocrite. And a man should speak astir the very order of nature and of the time/ he must nediss set faith before works/ as is the tree before it blometh and the blomes before the fruit. The seed i● cast into the earth before it growth and fr●●tifieth. The seed is the word of God saith Christ. And nigh unto the is the word of Rom. x faith even in thine heart and mouth. Faith Gala. v is effectuous and worketh by love. And the end of the precept is love out of a pure i. timo. i heart (by faith hearts are made pure saith Peter) Act. xv and a good conscience and of faith unfeigned. I think Win is not so ignorant in his Grammar as to english this text of Paul/ Fides que operatur per ●ilectionem/ as did john fischer the bishop of Rochester in his sermon at Paul's cross and afterwards/ thus englished faith which is wrought by charity: so setting the cart before the horse and like an ungodly gardener to pervert and turn the roots of his plants and herbs upward/ of which I heard as it were an old prophecy. xl. years ago that such an Antichrist should come to pervert the justification of faith and turn Christ's religion upsedown. I am sewer he will not set works before faith/ no not in the young baptised infants/ nor yet in Paul at his conversion/ nor in the thief hanging by christ crucified. It is truth that works being the fruits of faith standing in their own place proceeding out of faith justifying/ diminish not th'effect of christs passion. For we are made in christ jesus to do the good works which god hath Eph. ij. prepared that we should walk in them. We are saved freely by faith saith Paul/ yea & that not of works/ for it is the gift of god/ that we be saved by faith/ and not for our works lest any man should rejoice in his own dediss. But if winc. put his works in the place and office of faith/ as the condition with out the Ro. iij. which noman is justified/ so diminisheth he yea he is injurious and blasphemous unto isaiah xliij ●vi● lij. lxiij. xlviij. th'effect of christis passion/ for by this doctrine his diminute imperfect and wicked works should deserve us forgiveness of sins as though christes blood and so plenteous a redemption in christ were not sufficient. If by the law saith Paul men be made rightwise Gala. ij / so is christ dead in vain. Love must fulfil the condition (saith he) ergo the works of the law are his condition/ Ro. xiii. Now let us see what love god asketh of us/ for if we have not that love/ we shall never fulfil Win. condition. God commandeth us to love Deu. vi him with our hole hearts/ minds/ soulis/ & with all our strength/ and our neighbours Mat. v joan xiii Phil. ●●. Rom. v yea and our enemies to/ as our selves/ yea and that even as christ loved us which died for us being his enemies. He biddeth us to be perfect and holy as himself is/ not to be so angry with our brother as to provoke him Mat. v Le. nineteen. Exo. ij. Deut. v Ro. seven. Mat. x with any evil word to anger/ nor to desire any other man's good/ servant wife etc./ no not to love our oun lives in his cause/ but to haate our flesh & die for his sake. Now tell me Win. if any one man hath this love/ and so fulfilled your condition: or else dare yourself affirm to have fulffylled it? if ye have not/ ergo by your own words ye shall never enjoy th'effect of Christ's passion (and yet speak I not of the perfect faith and hope that every man/ in god is bound to have: beware therefore Win. how ye set your salvation upon so hard a condition/ lest ye come to short of the gates shutting with your. v. foolish virgens. If you had once fulfilled (as you never shall) your condition/ and so persevering/ you need not to pray/ Father forgive me my debts/ nor never to say your Pater noster. For ye own no love neither unto god nor man/ ye have paid all. And yet saith Ro. xiii Paul/ own ye nothing to any man but mutual love/ shewing love to be a debt ever in paying and never full paid. We shall answer for every idle word saith christ. But Math. xii. if Win had accomplished his condition/ so might he go play & justle in judgement with christ for his salvation/ having no need of Christis passion/ then might he claim heaven of duty & make grace no grace/ which Rom. xi and. vi. is a mere free gift undeserved of any man and thus were he one of those just prelate's whom christ said he came not to call. Is Mat. ix not he a proud fool to whom when god giveth a free justification in christ/ yet will he refuse to take it but upon a condition/ that he deserve it with such works as himself is ne ver able to perform? what arrogant fool would thus condition himself against gods will? Peter considering this importable condition Act. xv said/ by faith god purifieth their hearts/ and wherefore then do ye now tempt god somich ●aing such a vo●● upon men's necks which neither our fathers nor we be able to bear.? By the grace of our Lord jesus christ we believe us to be saved as were our fathers. i joan. i. If we should say that we have no sin in us/ so are we liars. Wherefore the scrip Ro. iij. and. xi. turis conclude every man to be a sinner and i●fidele/ that of almen God roughte have mercy. And that the promise out of faith Gal. iij in jesus Christ should be given to the believers. Only Christ fulfilled the law. Ro. viii the. objection. And if Win●. would mok out Paul/ saying that when he concluded so oft man to be freely justified by faith only without the works of the law: that he meant by the works of the law but circumcision and the other ceremony now abrogated/ and not the law of the commandments. Then let him hear Paul exponing himself of what law he Ro. iij. &. seven. meant answering to such objections. By the law saith he cometh the knowledge of sin The answers. and I had not known conupiscence to have been sin had not the law said: Thou shalt not have any concupiscens or lust. And then when he wrote his pistles/ circumcision and the rites and ceremonies were abrogated among the christian jews/ and the gentiles never were bound to them as was Abraham justified by faith only ere the law was written and before he was circumcised. And Peter said that this same law which Paul excludeth from justification and Wine. calleth his condition/ is a yoke importable which proveth it not to be circumcision nor any of their ceremonies of Moses law/ for these were light enough to bear/ lighter & easier than to not lust or desire any thing against gods will or for a rich man to forsake all & give it to the poor/ or for Win to cast of his pride his bisshopryke with all his vainglory and to become the humble poor pure persecuted preacher of god's word. It is red that there was one man that by suffering doing ●uke xxiv and fulfilling the law of the commandments came to heaven/ even christ only. In Math. we read of another young man ca nineteen. that would go to heaven by doing some good works/ ask christ/ Good Master what deeds shall I do to have life eternal? whose mind christ seeing/ did set him but certain of the easiest commandments to fill fill them. And he said/ as for these I have done them all ready/ well than said Christ or rather so thought/ If ye will nediss go to heaven by doing/ I shall set you to do such deeds as I know well ye will never do/ yea they be impossible for you to do them/ even to sell his substance and to give it to the poor and so to follow him now going forth to jerusalem to suffer death. What did this man I pray you? how far went he with christ think you? went he not his way heavy lie from christ? And yet will Win▪ go to heaven by doing and fulfilling his hard condition/ I dare say he would stratche his head twice (as did this rich man) ere he sold his bisshopryke & had given it to the poor. And therefore Christ pronounced that it is impossible Math. nineteen for such rich men to come to heaven. God therefore trusted us so little with the full Mar. x filling of the law and so by this condition to come to heaven/ that he took it out of our hands and laid it upon his son crysts bake to be fulfilled. For if he had left our salvation in our own hands to be deserved by our works we had been all dampened. Yet say on Winchester once again. ☞ Ergo I may do well by the gift win●. v. article. of god before I am justified towards the ataynement of justification. Now declareth he by his well doing for the Georg joy. ataynment of his justification to be justified by works. Here is his condiciou declared to be works. Here he showeth himself to be arr●gantlye bolder than David or just job/ which both feared their works and desired god not to enter into judgement with them for them should there noman be justified in his fight/ and again saith David/ lord if thou shouldst observe our iniquities/ who shall stand before the in judgement vncondemp●ed? But Winch▪ may do well in the month of may before men ere he be justified before god: and so rejoice of his own jolly justification riding upon his horse or mule. He would fain here wrap in his works with his faith both together into one bed to warm and win his justification/ that he might be sewer by both together (for the more the better) to be justified (Sed pallium ambos operire isaiah. xxviij. non potest saith isaiah) but the coverlet is to narrow and to short to cover them both one of them therefore is like to lyebare arse and a cold. For god/ to whom we be married Ose. ij. by faith and mercy is a ioylous god and will not that any of his spouses should lie with Exo. xx & xxxiiij another to divide their faith from him to works to be justified by them/ nor to separate forgiveness of sins from his blood. Is christ divided? And therefore if this iusticiarye by his may well doing before he be justified tower thatamment thereof so proceed toward his intent/ he may be (as the friars and monks were wont to say) in via perditionis/ persectionis I would say/ but unto the very justification shall he never come/ even men of a corrupt mind carried away of diverse lusts/ ever learning and never comen ij. Tim. iij. unto the knowledge of the truth: for such deceivers shall go forth worse and worse till their wickedness be ripe/ leading other into errors/ their selves being blind and far out of the way turned unto vain speech & false doctrine/ willing to be seve doctors & yet understand they not what they say nor of what thigis they make acts articles & institutions. But play on yet again once M Win. ☞ There is ever as much charity tower win. vi article. god as faith▪ and as faith encreaseth so do charity increase. This is truth neither ought it to be impugned Georg joy. if he take faith & charity as Paul taketh them. There must nediss some truth be mixed with lies that he might the slylyer deceive/ and some sugar mingled with his venom that he might the privelier poison. What then Winchester? ☞ To thataiment of justification is required win. seven article. faith and charity. Faith only (saith Christ and Paul) is required to thatainment of the justification which Georg joy. is of God/ neither is charity excluded from faith but from the efficacy effect and office to justify. For to this effect & office is faith alone sufficient effectuously. As from fire or from the son we exclude not heat nor brightness/ but yet have heat and brightness their sundry effects and offices: for the heat warmeth and with his brightness the son shineth and giveth light. charity hath many fair effects and offices attributed only ●. co. xiii unto herself as proper/ and is highly come mended for them/ as is faith extolled of Paul for her offices in the Hebrews. And I dare Hebrr xi say/ charity is content with her own works/ called benign patient etc./ so that she desireth not to put her elder sister faith out of her chief office nor yet to usurp any part thereof/ whose office principal is alone to justify/ but and if Win will defraud faith of her effect and impart it unto charity/ he shall offend both charity and faith. This is certain that if charity had had any such an excellent effect and office as to justify/ Paul would not have omitted it/ but would have given her the glory thereof setting it forth before all saying/ charity justfieth/ charity is i. co. xiii benign/ patient etc. I would Winc. would once show us where he findeth this text in scripture. charity justfieth. It is written in many places faith justfieth/ by faith God Hebr. xi testified our fathers to be justified/ yea and that with out the works of the law. Freely ●●o. iij. doubtless are men justified by grace (saith Paul) Note the translation of this tex te. thorough the ransom and redemption made by the anointed saviour whom god the father hath set forth to be the free merciful gift or seat of mercy thereupon to be appeased thorough faith in his blood/ set forth (I say) to declare himself faithful and true of his promise concerning the forgiveness of sins hitherto committed and passed/ which sinne● god the father had not anon punished but patiently suffered them to declare his long suffering and himself to be true of his promise at this present time when himself would be known and declared faithful and just in that he justifieth who soever believeth and liveth in jesus by faith. Where is then now thy glorious hostinge oh Win? It is plainly excluded & shut out of doors. By what reason? by the reason and virtue of works? N● no/ but by the reason of faith. We conclude therefore (saith Paul) that by faith a man is justified with out the works of the law. ●o here is all gloriation of works blown down laid flat in the dust by the reason and power of faith: for as faith humbleth & giveth all glory to god/ so do works puff up man and ascribe glory unto men. If th'effect of christs passion should depend of the condition of our works/ we should never be sewer & certain of our justification/ for all our works are unperfit isaiah lxiij. and fowl as the sick womans clothes. Paul himself did his office so truly that his conscience could not accuse him of any fault/ and yet he said/ Non tamen in hoc justificatus ●. co. iiij sum/ yet for so doing am I not justified. ☞ Every thing is to be called freely win. viii article. done/ whereof the beginning is free and at liberty with out any cause of provocation So is there nothing freely done. For man Georg joy. having his human natural affects/ as love hatred/ fear/ joy/ heaviness/ gladness/ concupiscence/ hunger/ thirst etc. Besides these also having any celestial gifts as faith hope etc./ must nedis be provoked of them to do or to suffer all things. But the liberty of Io. viii Galat. iij. & v. i cor. ix the spirit conceived by faith whereof Christ and Paul speak/ affirming by faith himself to be free and by love to be bondman to all men is of an higher disunite them this popissh lawer or cowrtlye rougher can attain unto. Forhte on Winchester. ☞ Faith must be to me the assewerance Win. ix article. of the promises in god made in christ (if I fulfil the condition) & love must accomplish the condition/ whereupon solowth thatainment of the promise according to Gods truth. Yet dare not he express his condition/ saying Georg joy. plainly. Faith assewereth me of the promise of god (if I fulfil the law) but Win nor none else/ but only christ/ fulfilled the law ergo neither Winch. nor any else/ standing this condition/ shall never be assewered of the promise of God. Paul argeweth another ways excluding the condition that men might be the sewerer and certainer of the promise. For if the promise should stand of an uncertain/ yea impossible condition: who shallbe certain and assewered of the promise? Thus argeweth Paul. By the works of ●io. iiji. the law came not the promise to Abraham or to his seed/ him to be thair of the world but by the rightwisemaking by faith. For if they that will be justified by the works be therefore made thayers/ so is faith and believe in vain and the promise void and frustrate. For the law worketh but wrath/ ergo it worketh no good works to the ataynment of justification. It worketh wrath for that it is impossible to be performed and accomplished of man which is flesh as Paul ●io. viii constantly affirmeth/ and therefore it wrapeth all the workers thereof to be justified thereby/ under the curse. For as many as stand upon the works of the law to this end even for their justification are yoked under execration and tied to the curse Gala. iij. For where i● no law there is no transgression. Wherefore (Paul now concludeth against Win saying) out of faith is the heritage given/ like as out of grace/ that the promise might be the more fernie and sewerer unto all the seed/ not to it that is only out of the law/ but also to it which is out of the faith of Abraham. Paul in spirit did see before this Winchester's condition to frustate the promise and therefore he confuteth it here so clearly. And again unto the Galathens/ If any Gal. iij would object saying/ ergo the law is against the promises. God forbidden saith Paul/ but if there had been a law given which might have given life/ then no doubt justification might have comen by the law. But the scripture concluded all under sin that the promise/ the promise (I say) out of the faith of Jesu christ should be given and not deserved to the believers. Thus ye see how with so many words paul excludeth Win. impossible condition/ to make fast the promise in Christ that our faith might be the sewerer stayed and cleave to it. If only unbelief damneth/ why should not only faith justify? it is a good argument of contrary. But yet because Win windeth in his condition so hard for the atainment of his justification by works. I would fain see some one of his good works so perfect/ pure/ with out any carnal affect annexed/ either of vainglory or of love to himself or for fere of pain not done nor for hope of reward/ or any lucre promotion or to recense a better thing for the doing thereof/ out of so pure an heart that it be not done of any affection to the person/ but only of faith & ●ele for the glory of god & profit of his neighbour or only to mortify his own affects and to set nought by himself/ to abnegate and renounce his estimation and glory/ to be renewed in spirit and to follow christ meekly to death. Paul acknowledgeth himself & come ●o. seven. playveth in his most perfection not to be able to do that good which he would do/ but to do that evil which he would not do. ●e dirst not call in/ this condition to attain his justification thereby/ but constantly affirmed as many as stand upon the works of the law to fulfil them/ thereby to be justified/ are yoked unto the curse of the law saying/ Cursed is every man that abideth not in althingis written in the book of the law to perform them. I wonder therefore that Win dare stand upon his condition to be fulfilled to attain any part of his justification thereby. Dare he claim (think ye) any part of his justification for burning of Doctor Garnis and his fellows for preaching against these wikekly armed articles? Tell us Win didst thou burn them so cruelly of love and not of haatred or envy? trwely love burneth noman for preaching the truth/ charity envieth not &c. Abi igitur post christum satana/ Math: xvi. Come back devil after christ/ thou art sclaun derous to his cross/ for being married to thy noun wit/ thou savourst not the heavenly and godly justification/ but such one as natural reason persuadeth among men/ even one good turn for another to be done/ and so to deserve thy justification. But be it in case/ that Win. thus condicioninge with God hath in his own opinion done some good deed whereby he dare claim his justification/ yet shall not that same deed serve him to that einment of that effect. For were it never so good/ yet doth his false opinion in his deed make it damnable. But let us speak of a good deed absolutely/ excluded from all carnal affects (if any man may do such one) this deed is not hour deed/ but the deed of god working it in us/ for what deed soever proceedeth out of our corrupt nature is nought. It is god saith Paul that worketh Phil. ij in you according to his good mind both to will well/ & also to perform your work. Nether are we apt and able to think so miche ij. co. iij as a good thought out of our own selves/ but all our ableness cometh from God. And I say saith/ lord s●t peace among us/ I say xxvi. for it is thou that workest and finisshest all thing is in us both our thought is & de●des. And therefore well said Austen. God crowneth in us his own deedis & not owrs. Condition not therefore (Win) with god for your deedis/ which (as all men see them) are but ●a lice/ mischief/ envy/ rancour/ bitterness/ blood thirsting/ pride/ cruel tyranny/ blasphemies/ persecution of christis innocent lombes and of his word/ deceitfully flattering your prince/ evil counsel giving to provoke the wrath of god upon you all/ and upon that noble realm/ sowing most pesti lent heresies yea and that wittingly which is the sin against the holygoste/ which when all sins (be they right grievous) shall be forgiven/ yet shall this your ungodly i,piety be never forgiven. ☞ You say that faith is thassewrance of Win. ix article. the promise of forgiveness of sins If faith be that same certitude & assewered Georg joy. persuasion as Paul saith/ asseweringe you of your justification/ why then add you your uncertain condition wavering upon your sinful works which as they be unstable unperfit and sin so can they never make you a quiet and tranquil conscience/ nor certify you of your justification/ God so saying/ Thou labourest in the multitude of thy noun Isa. lv● ways and yet thoughtest thou them never enough. Add no condition on your behalf therefore (oh Win) into your own condemp nation. Christ never taught you to believe upon a condition/ but said simply and plainly/ Believe and thou art saved. Add not Proue● thirty. to god's word/ lest ye be condemned far a liar. Winch. told Martin Bucere that he and his would not receive the doctors as Win would/ I could bring Austen Hierom Origene and many other autentyk writers against himself/ but let us see whether he will believe this one doctor saint Ambrose/ thus writing upon the first pistle to the Corinth's saying. This thing is constituted of god that whoso believe in christ he is saved/ with out any work/ only by faith/ freely receiving the remission of his sins. What can be spo ken more plainly? Now make an end win. and conclude your arrogant articles. ☞ A man being in deadly sin/ may have Win. ● article. grace to do the works of penance whereby he may attain to his justification. And I say the contrary. That a man being Georg joy. in deadly sin may have no grace to do the works of penance/ as I fear me it will be verified of Win. himself. But the lord convert him once so that all men may see his open fruits of repentance for his grievous persecution of Christ's membres and hear him openly with tears recanting his false doctrine whereby he hath seduced many a simple soul. This is lo/ his doctrine/ A man must do the works of penance before he be justified and so by such works merit and deserve his justification and forgiveness of sins. Here thou seest (christian reader) that such a man hath no need of Christ's death/ but for such men (saith paul) christ is dead Gala. ij in vain. Thus ye see the conclusion of his articles to be/ That he may do well before he be justified. But (as I said before) it behowuethe a learned divine to conclude what ought to be done/ and what god willeth to be believed by his manifest word/ and not what Winch. may do by his own blind reasoning with out gods word. He may do well by the gift of god (saith he) which is faith/ ergo his faith goth before his well doing and his justification/ and his good works must be thrust betwixt both (if thee▪ place be not to narrow for them) so that he having his faith & his good works/ is not as yet justified neither by his faith nor by his good works/ for they must serve him but toward the atainment to his justification. Paul and Christ/ joined faith and justification ever inseparably together: but this scismatyk iewisshe Hieroboam▪ devilish divider of all christian unite will thrust his good works betwixt them/ not suffering faith to cleaveto immediately herown object/ even the mercy of god promising remission of sins in Christ's death. He would thrust in here the works of penance before justification/ which thing how foolish it is ye shall see. first/ ye know that penance must go before her works as is the tree before her fruits. Penance is a turning to god/ whereby Penanc● of the sincere fear of god a man humbled acknowledgeth his sin/ and ●o all his whole life he maketh new. Who turneth to god/ but he first believe and knoweth god for Christ's sake to be so merciful unto him that at his turning to him he receiveth him & forgiveth him his sins? which faith & knowledge what else is it then his justification/ god the father so affirming it in his prophet isaiah saying. In the knowledge of him/ this cap. liij. even my servant shall justify many. Here ye see that this knowledge and faith justfieth before the works of penance are done. For God is known in christ ere we turn to him of the which turning to god there follow the fruits of repentance in doing them all our life long/ as to fear god/ to humble our self/ to confess our sins to him and to renew our lives mortifying continually our flesh. Now let us see the order of our justification before god according to the scriptures. first (saith Paul) we are chosen of God in Ephe. i Election vocation Faith. christ before the foundation of the world was laid/ And when we be borne anew of the spirit we are called to receive faith joan. i and i joan. v. which gift of faith certifieth us of our election/ giving us the knowledge Knowledge. of god the father in/ and by Christ. Which knowledge/ as nothing can be said briefly ere so is there nothing more excellent/ sweeter/ more full and perfect/ wholesomer/ more comfort justification. table and joyous. For when I know god the father in criste/ by the holygost/ I know these three persons to be the only one God/ the most high goodness/ having his be●●ge of himself & all other creatures to have their being life and moving of him/ even that o●e alone my very living God for me and for all sufficient/ merciful/ benign/ loving/ almighty to me/ my deliverer defender and keeper/ long suffering/ just true/ my present saviour and forgiver of my sins/ giving me freely for Christ's sake eternal life and beatitude. In this knowledge of my celestial father am I firmly persuaded/ christ jesus his only so●ne both god & man to be sent for my sake into this world to be that anointed Messiah king & priest/ to be my governor/ deliverer/ avenger/ defender/ my head/ redeemer by his passion/ mediator/ my cleansed sacrifice once for me and for all faithful for ever offered up on the cross/ my only intercessor now into heaven ascended/ my holiness/ mine expiation/ my rightwiseness/ health/ way/ life/ and satisfaction satisfying● my father's justice for my sins never to be imputed to me for my only faith's sake daily justifying & absolving me/ continually re justification. ●●●ing me with his holy spirit/ anointing me with the grace of the holygost: so that nows I by his mercy & grace being in christ Good works his ele●t might walk daily i● good works pleasing my celestial father. ●nto this knowledge and bel●if he calleth all his choose: Ro. vi●● and i Psam. xviij. for whom he hath foreseen predestined & chosen/ them hath he called by his word & creation of this world unto this faith & knowledge / ●● whom he thus called/ the same hath he justified/ and whom he hath justified them ●ath he glorified. Thus we elect called and renated of the spirit know the father in christ and we know christ by the father which knowledge and faith draweth us to love god and to keep his precepts gladly. Thus to ●o. xvij know the father in christ and christ in him is life eternal. Out of this plenteous knowledge justifying us as I say saith springeth repentance for here the sinner prayeth god to convert him saying with jeremy/ lord convert me and I shall be converted/ for thou lord art my God/ wherefore as soon jerem. ●●●●. as thou shalt convert me I shall repent me and anon as thou makest me to know my sins I shall smite my hand upon my hip. Now tell us/ Win./ who is the author of repentance▪ or is repentance before faith justifying or no▪ There is no man having this knowledge and faith in God thorough christ but he will anon with the publicate fall downe smiting his hand upon his breast saying lord have mercy upon me a sinner. In this knowledge we see our sins buried in Christ's wowndes/ & no more in the stonney tables for anger cast of that most mild More says against the ground altobroken. We fel● them by our faith forgiven in christs death & ourselves justified by his resurrection/ our hearts set at peace and rest with god in christ dead for our sins and risen again for our justification. Which merciable goodness whoso beholdeth in christ crucified/ he can not but of love unto god in christ lament & be heavy in heart that ever he should commit such grievous sins which could not be forgiven without the bloodshedding of that most innocent and immaculate lamb suffering for his enemies/ which love as it is unspeakable/ so is it incomparable. A man (saith Paul) Ro. v. will shante die willingly when he must nedis and justly die/ but perchance will put himself in peril of death for his goods to be saved/ or the mother to save her child etc. But god/ he commendeth his love towered us/ in that when we were sinners christ would die for us/ much more therefore now we being justified in his blood/ shallbe preserved by him from wrath. What faithful heart touched with this incomparable love out of faith & knowledge/ is not humbled with fear and confession of his sins to god/ & is not heavy and repentant detesting his sins saying? Shall I any more commit that thing which hath brought this my so loving a saviour to so shameful and painful a passion? This is our faith which cleaneth te the most certain promise of god/ and not to Win. wavering ●o. iiij. unstable condition. This is our faith and substantial certitude the most f●rme per suasion/ without any wavering/ of the merciable free fogevenes and gracious absoluci on of our sins by the promise of our father celestial in Christ's blood: and hath her own proper correllative the promise of god ever correspondent/ and not winchester's know league of the fulfulfilling of his condition. This is the form of our justification by faith only which attributeth all glory to god as did Abraham and his children and as many as have unfeignedly received Christ's gospel. But let win▪ work on still his wicked works unto that tainment of his pharisaical justification before men until the axe now bend unto his rotis/ he be suddenly smytendowne of god. For Passur must be turned (as Ier● Ier●. xx my saith) into Pavor/ his arrogant upclimbing and extolling of himself above god must have a shameful sudden fearful fall. These arrrogant articles/ may be well called the false articles of Winchester's false faith/ and not of Christ's faith. For Christ confirmed his articles evermore with the law & phetes/ but Winch. bringeth not one word of god for him to prove his. Wherefore let them be his own articles armed with his own proud authority. For we may not believe him thus exalting himself above christ● which ever alleged the scriptures for his doctrine to be confirmed/ we may not believe my lord Vicar general for his high lordly supcilious pharisaical lookis. Wherefore if this Gardener will seem to be learned let him answer now with god's word and not dispute with poor men in his fetters and presons with his finnisshe threatis fiery fagettes presoning and persecuting the poor innocont membres of christ for well-doing/ purely freely and faithfully preaching gods word/ casting of his blodhowndes into every city and town to hunt out the christian simple silly flock● of christ/ as he of late made William Castelyn governor of the merchant adventerers at Antwerp/ chiefly to h●●te out such as purely and freely writes and set forth books unto the glory of god edifying of Christ's church and to warn men of Win. false doctrine. For this Gouerne● of other men/ which could never well govern himself/ is more meat to row in a galley or to hold the plough them to govern so worshiple and honest a company. But the lord●is a live and heareth of these more jerem. xlviij. abites pride & blood thirsting/ he seeth their secret wicked counsels and heareth their boasting proud cracks/ their supercilious arrogancy is well known unto me saith the lord: but yet for all their lucifery●e pride promoting and extolling themselves and one an other to serve their traitourouse turns and mutual mischief/ yet shall they never bring about their wicked enforcements. For it is God that deposeth such mighty ●uke i mischievous from their seats and exalteth the humble/ It is the lord that skaterethe their wicked counsels and trappeth them in their own pride and bloody cogitations. But let all christian Kings and Princes beware how they geum their sword into such popish prelate's hands lest the innocent blood be required of god at their handis/ to whom be praise for ever Amen. Trwthe it is/ that he which knoweth neither the father nor christ shall never believe Christ to be an hole perfect and sufficient saviour & forgiver of sins/ but he shall wind in this crooked condition of Winc. and divide his justification part (if he geum not all) to works/ & part to god/ as did the jews and now the Turks and such like heathen miscreaunts which never knew god the father in/ and by Christ. Yea they shall devise and imagine in their own opinions (for true faith have they none) such works for gods honour as themselves think to make most for a great kings honour/ as to be accompanied with many men and fetched in with many torches and candles at none day to him/ which is the very light itself/ These blind worshippers will make god an image thereby to worship him/ which idollatrye the second commandment utterly for biddeth. They will worship him with gold/ pearl/ precious stone's velvet cloth of gold etc. They sense sing and ring him in with bells as they were wont to do the bishops. They pipe him up with organs/ & all the costly pleasant extern rites and ceremonies as sencing processions that can be devised for to please great men▪ they use the same to worship god with all/ when christ said God my father is a spirit and in spirit and joan. iiij. truth will he be worshipped. Yea these worldly wicked blind Bishops are so far cast away and for their wickedness turned up of god into theirowne hearts lusts/ & into a reprobate dampened mind that they know not god fro man mortal. Oh good god what mind may this be. Verily Paul expresseth ●om. i. it and the cause why god worthily thus casteche them up/ saying. Whatsoever men ought to know of god/ the same hath god showed them/ as his almighty power & godhead: yea and that by the creation and creatures of the world if they would diligently & humbly look upon and expend them/ so that they be without excuse of any ignorance. But when God had given winch. this knowledge of him/ then yet he worshipped nor glorified him not as god/ but as he would worship any other worldly prince with owtward● rites and ceremonies/ neither doth he give him thanks/ but showeth his own vain curiosity and curious vainite in his own reasoning and disputing for gods most glorious honour/ insomuch that he hath now blindened his own ignorant heart/ and wherein he thought to have done most wisely for gods worship and glory/ there doth he most folislye and cruelly/ shewing himself a very fool (as Paul saith) turning up the worship of god incorruptible thorough his own imaginations to worship him after his own fond devices. And for this cause hath God thus cast him up thorough his own hearts lustis into almaver prodigious and beas●lye filthiness receiving into himself the worthy reward of his own error. And forbecause (saith Paul) he doth set at nought so present knowledge of god now opened unto him and to all other that will embrace Christ and his word/ therefore doth God turn him up into this detestable opinion of his own false justification ● into so lothelye and abominable reprobate bloody mind/ that in presoninge/ persecuting/ faget●ing/ burning and staying the true professors and preachers of gods holy Io. xvi. word/ he shall (as Christ saith) seem to himself and such like to do god high worship and by the fulfilling of such wicked works even his own condition/ to attain to his own justification before the devil the prince of this world/ his antichristen Pope of Rome/ Cardinal's/ priests etc./ whose vicar general worthily and justly he yet playeth up and down. And all this (saith Christ) shall this vicar general do to you because he know the neither my father nor ●ne. This is that reprobate mind into which this Gardener is now turned up of god which dampened mind he declareth saying. Woe be to them that say that thing to be Isay. v. evil which they know to be good/ and that to be good which they know to be evil. The Lord preserve his church from such a vicar general. Christ keep every Diocese from scythe a Bishop. The holy Ghost teach all christian Princes to beware of such a cownseller. So be it. ☞ Alexander Macedonis' sentence is this saying. I must needs haate that Gardener & herb seller which plucketh up his herbs by the roots. The axe therefore is bent to his root saith john Bapt. He is cut-down and cast into the fire/ except he repent. Printed at weasel in Cliefe land the year of our Lord M. D. xliij. in the month of june.