And ye must vnderstonde / that we some tyme dispute forwarde / from the cause to the effecte and some tyme backwarde from the effecte to the cause / and must beware that we be not therwith begyled / we saye somer is come and therfore all is grene / and dispute forwarde. For somer is the cause of the grenesse. We saye the trees be grene / and therfore somer is come / and dispute backwarde from the effecte to the cause / For the grenetrees make not somer / but maketh somer knowen. So we dispute backwarde / the man doeth good dedes and profitable vn to his neyboure / he must therfore loue god: he loueth god / he must therfore haue a true fayth and se mercye.

And yet my workes make not my loue ner my loue my fayth ner my fayth Gods mercye: But contrary / Gods mercye maketh my fayth and my fayth my loue and my loue my workes. And if the pope coude se mercy and worke of loue to his neyboure and not sell his workes to god for heuen after Master Mores doctrine / we neded not so sotle disputynge of fayth.

And when Master More allegeth Paul to the Corinthians / to proue that fayth maye be wyth out loue / he proueth nothynge / but iugleth only. He sayth it is euident by the wordes of Paul / that a man maye haue a fayth to doo miracles wyth out loue and maye geue all his good in almes with out loue / and geue his body to burne for the name of Christe / and all with out charite. Well I wyll not stycke wyth him: he maye so doo wyth out charite and wyth out fayth therto. Then a man maye haue fayth wyth out fayth. Ye verely because there be many differences of fayth / as I haue sayde /