And so in the honor of God and our lady Ioy. Soli deo honor gloria God geueth not his glory from him Ioy No he parteth it betwene him selfe and our ladye soo Here is a goodly dead dreame out of the popis portews and not one worde of scripture for it but playne ayenst it Saye not the scripturs that there is but onely one mediator betwixt God and man with his praier Iesus christe and that the helpe of God is omnipotent and omnisufficient we be here al members of christs chirche in the ministery of his workis with mutuall teachinge exhortinge helpinge and prainge one forother ergo shal menis workes helpe God to iustifye or shal the departed into heuen do y e same ministery there for vs which thei did here liuing hitherto tēdeth yo r deducciō out of yo r prīcipal purpose Is it not y e diminishīg of gods honor into y e derogatiō of his glory to attribute y e proper helpe and his proper essenciall workes reserued to his godhed ī christes onely humanitie deserued and father them vpō or imparte thē to mā or womā As Gediō dirst not saye My swerde but the swerde of the lorde gote the victorye so neuer bode thei Godion fight for them aftir he was dead Nether doth gods worde bid vs praye to any saynt departed albeit beinge alyue we helpe eche other w t mutual prayers what we do here for other it folowth not the same to be done of vs in heuen or els let Paul preache in heuen make tentes c. If Paul beinge in heuen in spirit had ben or is as profitable with his prechinge or prayers to the congregacion as he was here in bodye soul he wold neuer haue writen these wordes to the Phillipians thus sayenge As for myself to be in heuen with Christe it is miche better and farre more profitable but to tary here still in my fleshe I were more necessary and profitable for you Where ye see Sayntes to be more necessary profitable to their mutall members whē thei we be here togither thē when thei be taken from vs into heuen But this place of scripture you ne your papistis euer espyed ne vnderstode it belyke ne many othermoo lyke places ayenst you what els is mēt by Iacobs vision beholdinge thaungels descendinge and ascendinge by the ledder the lorde of powers onely sittinge vpon the toppe therof then the onely Christis intercession and merits by the ministracion euen of thaungels to be brought vnto vs And albeit abrahams seruant was committed to y e custodie of the aungell yet did he not pray to him in the iourneye but vnto the lord to prosper it and to shewe his mercie to Abraham So that God therfore maketh not his aungels then miche lesse y e soulis departed y e ministers of his power and goodnes ne to be prayd to so to diuyde as ye dreame any of his glory to them Nether promiseth he to vs his help by y e seruice of soulis or spirits to th entent we shuld diuide our praiers faith and confidence betwxt god and thē For it is platos playn philosophy and the popis heresie to go and seke to God by aungels and spirits of the deade and not by christ only them therfore to be worshiped because thei may get vs helpe with God All the promises of God ar in Christ etiam and amen that is to say adsewerdly confirmed fulfilled perfitly wherfore there be none confirmed in mary peter George or nicolas nor ī gedions swerd by their intercession prayers vs to be helpen and therfore we cannot aske helpe of them in any faith or beleif and if we aske it not in faithe of thē neuer let vs hope to obtayne our peticiōs at them Shew me one worde of faithe to praye to sayntes These .iiii. things where in cōsisteth the glory of God we ought only to attribute them holly vnto him and not to imparte ne diuide them to any creature that is to wete adoracion faithful confidence inuocacion and thanks geuinge These be appropried to god only as the scripture testifyeth euerywhere And it is the next synne ayenst the holy gost to attribut the onely helpe of God to any mortal man or creature so to diuide his own glory or any parte ther of frō him Ye haue nether scripture ne example ī al the bible for your prainge to saints but y e playn contrary And ye be commanded to teache nonother doctryne then ye can geue a rekenīg therof out of the scriptures Ye brīge in to confirme y e menis works must be concurrant with gods works in iustificacion for herof yssewth all your deduccion this childish fainge Christs crosse me spede saint Nicolas And God and our ladye help God and S. George helpe who laugheth not at these fonde probacions lorde what shameles shiftis be thei compelled to seke and how blinde be thei that haue hardened their hertis agenst y e veritie Be these your scriptures to proue your parte It is as I euer said Selden be these popish lawyers good lerned diuyns Had the bishop of rome no beter learned capitains to defend his false religiō it were sone fallen But your puft vp autoritie and arrogant boldenes armed with crueltie be mightier in mischeif then your lerninge ye may now lye as ye liste and wryte what ye will when ye haue banished and condempned all mens bokes and answers agenst you where fynde ye in scripture that S. nicolas praieth for vs or that S. george or Gedion fighteth for vs Be it in case George were the patrone of france and the frenche men shulde call vpon him as effectuousely as the englyshemen in batail shuld not saint George fight againste him selfe And god helpeth by geuinge of helpe and Nicolas by praienge for helpe Ioy. And what then doth our only intercessor christ for al sufficiente In confession wherof we set forth the honour of god Ioye yea ye stele it from him like theues and murtherers Euen as god wolde haue it magnified Ioye unde uersus Yea euen as ye wold haue it honoured and magnified after youre owne wicked inuencion of which deuillyshe deuisers of gods worshyp and glorie after their owne beastely wittes Paule thus saith when thei had knowen that there was god yet did thei not worship him as god but shewed their own vaine curiositie and arrogancie and curiouse vanitie in their owne reasoning for gods gloriouse honour In so miche that thei obscured their owne blynde ignorant hertis and where thei thought them selues to haue done most wysely for gods honor and glorie there thei proued themselues starke foles and fil to wo shipinge and callinge vpon the creaturs in stede of God y e creator of all Agene beholde how greuously Christe stryketh you with the autoritie of Isay for honouringe God with menis precepts and tradicions God tolde Abrahā that his name
pareÌ„thesis although meÌ„ might by grace be without syn it is so rare a byrde as was ne neuer shal be sene but only christ as the scripture Austen affirme it Nowe haue I shewed it to you clerely by scriptures yours as it were the skar and mater of originall syn to be no skar but sinne it self ne to be none so healed a wounde but that we must be regenered of the spirit and taught by the baptisme of water to mortifie that concupiscence that it is in mortifying neuer mortified tyl at the last breath out of our bodies Paul him selfe al faithfull felt this coÌ„cupiscence dwelling in theÌ„ striuing against the renouacion of y e spirit whiles they lyued It is therefore so blody and so skabby a skar in the soule that it is euer in cure in the wouÌ„ded half dead half a liue whoÌ„ the samaritane committed to the inholder luc â–ª x. and not so cleaue a skar as ye go about to cure it by baptism And so maister Ioye to returne to our mater yf ye wolde for policie fle from the worke of loue to the work of faith because ye wolde be assewred ye be no more assewered in respect by your own worke by faith then ye be by charitie but all oure asseweraunce is in gods promise quia deus verax omnis homo mendar No my lorde I fly not froÌ„ the work of loue to the worke of faith as ye do froÌ„ faith to loue thei both flyinge froÌ„ you But I do enbrace them bothe But in the worke of my iustificacion I obserue the order and doctryne of the scripture onely by faith to be iustified and so to procede to y e workes of loue first assewered by my faithe which assewerance loue can not geue me into Christe that he hath forgeuen me my sinnes Nether speke I of any other asseweraÌ„ce by my nowne works as ye wolde falsely impinge it vnto me but onely by the worke of faith into Christe which is not my worke but gods worke and his gift in me But I spake plainly of faith it self which is the very self certitude vndouted adseweraunce ioined to gods infallible promise sealled with his holy sprit my pledge pant and ernest peny geuen me in Christs promyse with which my faith thus sealed I am assewered of my remission and saluacion thorow hope But all our adsewerance say you is in gods promise Ioye But what asewerance haue ye in gods promise except ye beleue it Euen here haue ye condempned your self and of purpose left out faith the assewered certitude of gods promise and not charite ye wil vtter the trwth and bewraye your self vnwares the infallible prouidence of God so bringinge into light by your selues the same thinge ye contende to kouer and to suppresse For this my former boke ayenst you I dare saye ye wold haue punished him y t shuld haue brought it first into the realme and now haue ye made lawes y t none siche bokis be openly redde ne solde in the realme but haue condempned them And yet hathe God so blindened and infatuated you in your own false tyranye as to make your self to printe the same boke agene and yet agen to to be openly frely redd w t yours and sold in the realme And for one secret C. by your own blynd procurement are there now openly a M. distributed in y e realme into many haÌ„des that neuer had theÌ„ before And therfore how soeuer ye and yours wyll test at it I wyll retourne to my common collet a prayer in the churche Omnipotens sempiterne deus da nobis fidei spei charitatis augmentuÌ„ ut mereamur assequi quod promiâ—tiâ— fac nos amare quod precipis Now I pray ye returne to it againe and into the popes portewes youre versicles litanies matens euensoÌ„g and misse to that yet prayethe in the same to merit to obtayne remission of sinnes and saluacion by their popish workes pardous and pilgrimages For in deed ye be drouen froÌ„ the scriptures and compelled as euerye man seeth to flye to your popysh portews and missale to begge your false and beggarly autorities to coÌ„firme your doutfull doctryne I dare saye yf ye had knowen the scriptures to haue confirmed it ye wolde neuer haue sought suche shiftes Wherfore the some of our helth beginneth continueth and is accomplysshed by gods mercye Quia neque volentis neque currentissed miserentis dei est so the seweraunce of our helth depeÌ„deth vpon gods promyse I am afrayde lest as ye iugled w t your bare beleife so wolde ye do with gods promise ye shuld haue therfore added to it saying playnely The asseweraunce of our helth dependethe vpon goddes promyse of remission saluacion in Christ apprehended by faythe Mary quod you and that is truthe And here you wyll clappe your handes extoll the strength of treuth Ioye yea and of fayth to As though we pharseis as ye saduces call vs wolt oppresse it The promise of god is all Et ideo ex fide say you Ioye And therefore oute of faithe saith Paule is the heretage geuen Geuen he saith and not deserued vt firma sit promissio that by grace and not by Wynchesters workes it be geuen that ferme and sewer myghte be the promise I think there was neuer haithen gentyle or Iewe that so spightfully and so blasphemously mocketh out gods holy word as here do you of a sette proposed malice sinning agenst the holy goste For here because ye shuld not erre of ignorance god hath suâ—fred you to fall into the place of S. Paul which vtterly conuinceth destroieth all your dampnable doctryne Here Paul setting the lawe against the promise of the gospel as one contrary to the tother in the acte of iustificacion maketh .vii. mighty arguments to proue onely faith w tout the workes of the lawe to iustifye because the rightwysnes of workis and of the lawe cannot stand togither For that as cometh to vs by the promise he saith it cannot come to vs out of the lawe but the heretage cometh to vs by the promise ergo not out of the lawe emonge the whiche arguments this is one If our iustificacion shulde depende of the works of the law no man were sewer of his iustificacion bothe for thimperfeccion of his works also for thimpossibilite of the lawe to be performed of maÌ„ And agen the lawe worketh wrath and maketh sinne the more breeme to abounde Onely that thinge iustifyeth which settleth maketh sewer and fast our consciences out of doute but that is the fre promise of God receiued by our faith not the werkis of the lawe wherfore our faith onely staid vpon gods fre and vndouted promise iustifyeth Then he argueth agen thus Euery fre merciable promise of god in christ to forgeue vs our sinnes is receiued by onely fayth our iustificacion is the free merciful promise of God in Christ wherfore it must
althoughe the gylt of originall sinne be tâ—ken away in baptime yet the skarre of it and as it were the mater of it dothe remayne whiche as it trobleth and letteth manis perfection in vertew and therby is maintained a continuall stryfe debate so is it not to be accompted our syn tyl we conceiue it by enbracinge agre in to sich carnal mocionâ— In this your bare sayings without any scripture be contayned many errours as it must nedis come to theÌ„ y t teache out of their own headis First false it is that baptisme with water taketh away the gylte of any synne For it is God onely yea and that by Chryst onely that taketh a waye the gilte of synne And therfore Paule saith playnly that the original synne whiche entred into y e worlde by only one man Adam is taken awaye he speketh there of y e gylte by y e grace of God euen by that only one man fre gifte geuen vs Iesus Christ and not by any creature ether of water worde or minister as cause withoute which the gilt is not taken awaye For ther Paul in a longe contencioÌ„ w t many wordis setteth onely chryst his gift grace his iustificacion and his obedience ayenst the gylte of original synne of that onely one Adam And where ye saye The skarre as it were y e mater yet remaineth ye speke very fondly and grossely yea falsely so to teache and so to diuyde it as thoughe there were in synne a physik and naâ—urall corporal composicion ex materia forma as ye dreame of the simple giftis of faith hope and loue which all your dead dremes ye imagine to stablesh your popish doctryne with the aristotilyk scolemen The scripture austen and ambrose call playnly your skarre as ye terme it euil concupiscence euil lusâ—e and desyer forboden in the laste precept and Paul calleth it the law of sinne the body of synne the body of death and euen syn it self And your owne wordis folowinge say the same in that ye affirme it to trouble and lette manis perfeccion in vertewe c. For that as dothe and worketh siche vngodly impediments so troublinge manis soul hindringe it froÌ„ vertew and fightinge ayenst the holy spirit of god that wold make him perfit must nedis be the mother of synne sinne it self stryuinge agenst the wyl of God Paul speking of this concupiscence whiche ye cal y e skarre saith he had not known it to haue had ben synne had not the lawe sayd Thou shalt not haue siche lust or desire in the. This synne originall although it be not imputed ether to the chosen infants for their eleccion in christ or to the faithful waxen for their faith in Christ yet is it not so roted out of the childerne of Adam but that it lyeth lurkinge in vs as longe as we lyue as doth heat or fier in y e flynt chalke and as venome iÌ„ the serpent and is not sene tyll either water be cast vpon the chalke or the serpent angred For man is pacient enough tyl occasion of wrath be geuen him wel pleased so longe as he hathe his desyre mind fulfiled so of alother sinnes ye say this skarre or rather concupiscence syn as y e scriptur calleth it is not to be accoÌ„pted our syn tyl we coÌ„ceiue it by coÌ„seÌ„t which saing is plain false For whose sin els shuld it be then his in whose soul it lyeth Is not maÌ„ conceiued borne therin and therewith It is saith austen by traduccion drawne out of Adam in a perpetual ysew iÌ„to al his posterite was daugher of y e synne in AdaÌ„ is mother of al the synnes in vs. ye say It is not ours tyl we conceiue it by enbracinge agreinge by consent to our carnal mocioÌ„s And therfore ye say s. Iames saith y t concupisceÌ„ce lo here your self is coÌ„pelled to cal your skarre mater concupiscence which is synne wheÌ„ it conceiueth bringeth forth synne ye vnderstand not what Iames saithe For he presupposeth concupiscence to be iÌ„ man as Dauid and Paul saye from his concepcion as an euil sead or plant ingraffed in to y e nature soul of man as Austen declareth it to bring forth opeÌ„ly euil frut and therfore Iames saith not as ye saye that we coÌ„ceiue it not tyl we enâ—race agre to it by consent But he saith if ye loked a litle before thus Euery man is plukt awaye and as it were with a baight taken holden of his own proper natural concupiscence And thence forth he saith coÌ„cupiscence aftir she hath conceiued by coÌ„sent synne is brought forth into light meaninge sin actuall not original where ye see your skarre or rather concupiscence firste to be conceiued into the soul ere she enbrace by consent any syne actual as is the woman a woman and apte to conceyue before she conceyueth and as is the mother before hir daughter if the daughter be syn nedis must the mother goiÌ„ge grat w t the daughter be sinful TheÌ„ ye compare as wysely Concupiscence to a baron woman without a man so makinge hir man the agrement of his frewil coÌ„senting to the yll mocion of whiche as out of man she conceiueth ye shulde haue loked beter of your baron woman noted wether she coÌ„seÌ„teth not as wel as hir man and so in the woman also to be a mutual consent lust and concupiscence as well to be the mother of syn as hir man to be father therof But concupiscence hir self ere she coÌ„ceiue and consent to commit actual syn is as Paul tell you sin it self euen the daugher as austen saith of sinne ere she be y e mother of actual synne in sighte and ere she conceyue as ye say of hir man And although she concupisence I mean conseÌ„teth not but lyeth secretly in the soul so sone as it is created ioyned to the bodye not yet stering yet is she an hidde venome and preuey heat as it were in the chalke or spark hid vnder the ashes not aperinge vnto y e which hid sinne the prophete loked when he said who vnderstandeth or seeth his synnes and fro my hid sinnes clense me And shreud and vnserchable is manes herte said Iere. wherof Ioan said If we shulde saye that we haue not sin in vs we deceiue our selues y e truth is not iÌ„ vs. And therfore said Dauyd Blessed is he to whom god imputeth not his sinne he saith not blessed is he that hath no synne but he that hath synne is not imputed ne rekened to him for his faith Paul commaunded the Roma that synne reigned not ne shuld haue dominion ouer them so that thei obeied not it by hir concupiscence But to be clene without concupiscence he could not so be him selfe as ye se in the .vii. cha complaining of it saieng I am solde a bonde man vnder sinne to do y t euil which I wold not do c And as for your
nedes be receiued by faith onely For our iustificacion were promised in vayne if we our selues might deserue it by works For not by the works of the lawe saith Paul cometh the promise to Abraham or to his seade him to be the ayer of the world but by the rightwysenes of faith For if they that wyl be iustified by the workes of the law be therefore made the heyres so is faythe and beleife in vayne and the promise voyde and frustrate For the lawe worketh wrathe and where as is no lawe there is no transgression Wherefore out of faith is y e heretage geuen as out of grace that the promyse shuld be the more ferme sewer vnto all the seade not to it onelye that is oute of the lawe as be the Iewes but also to it that is oute of the faythe of Abraham euen to the gentyles whyche Abraham is the father of vs all yf we resemble him in lyke fayth Into this playne peese when this bysshoppe hadde broughte hym selfe so wrapped and masshed as it were in a nette so accombred that he coulde in no wyse wynde oute hym selfe then beginneth he to mocke to rayle and to ieste vppon Paules wordes with Ideo ex fide saye you and these wordes hath the scripture saye you ut firma sit promissio saye you And ye saduces tell vs phariseis we wolde oppresse the trueth The promyse of God is all saye you And ye Saduces wolde extolle the strengthe of the trueth Ioye It is Paule the vessell of God that saythe all these wordes and not we And why shulde not we Christianes extol gods trueth and defende it agaynste you popishe Pelagians and with the scriptures confirme it agaynste you Antichristes Be ye angrye that we extoll honour and prayse trewe faythe ioyned to gods promyses agaynste you rancke phariseis peruerse popyshe pelagians Be ye not contente that we take gods parte to defende his honoure and magnifye his glorye agaynste your deuyllyshe doctrine oh antichristen papistes And nowe ye wyl percase bring in Melancthons correlatiues of faith and promise And that y e cause why we be iustifyed by charite saith he is because the promise cannot be receyued but by faith It is not Melanch that sayth the promyse of god in christ is not receiued but by faith onely It is Paul it is Christ that say it For what auaileth a promise and no man beleue it Be not faith and gods promises correlatiues in the faithfull beleuers to whom god maketh his promises CaÌ„ ye separate the faith of the iuste from gods promises or his promises froÌ„ their faith Can ye confute Melan. doctrine in so teaching ye scorne his lerning and iest vpoÌ„ his doctrine of all the learned men this daye whiche write in Germany And why verely because with their pennes and by goddes worde they haue geuen your gostly father of rome his deadly heade wounde ye may mocke Melanchton and scornefullye skof and ieste of the lerned Germaines as ye do but confute their doctrine iustly ye cannot ne attaine to their knowledge and learninge ne come nighe their cleare iudgement But it is the propertye of all arrogante papistes to contempne and mocke them whose bokes they be not able to beare after them And thus they reason Seing our saluacion dependeth vpon gods promise and a promyse cannot he apprehended but by faith onely we must nedes saye onely faith iustifieth And to make the matter playne they bringe in a similitude If one man promyse another xx.li how can he to whoÌ„ the promyse is made apprehende the promyse but onely by beleuynge him that promyseth And this is the newe scole of germany where sophistrye is not banysshed but hath a newe garmente and is clothed with pretence of simplicite For in this teachinge is a maruelous apperaunce of plainnes and thorowly coÌ„sidered it containeth a mere deceyte And note well reader that thou maiest perceaue this iuglynge sophistrye where it deceaueth the. It is not denied but onely faith apprehendeth the promyse therin is no controuersy If ye this graunt what deceitful sophistrye what iuglinge call ye it man to apprehende gods promise by his faith only God promiseth me remission in christes death affirminge him to be iustified and to haue lyfe eternall that beleueth in hym and by faith apprehendeth this promyse of god Call ye this iuglynge sophistry and mere deceite to beleue gods promyse Here lo reader maist thou see whother this popish byshop is caried of his arrogante affectes so blasphemousely to raile of onely faythe apprehending gods true promises He graunteth him selfe onely faithe to apprehende gods promise and yet he impugneth onely faith to iustifye to make god false of his promise as though Christe neuer sayde As thou beleuest so come it to the. Now let vs see how ye can wynde your selfe oute of the bryars But marke well this when god iustifieth man god ministreth mercy to vs whiche was the thinge god promised to geue vs as zachary ê“phecied God to geue him selfe to vs who â—s all mercy whervpon is grounded our saluacion In this prophecy of zachary it is playne that God of his merciable goodnes and not of any mannes desertes had made a promise to AbrahaÌ„ and to our fathers to sende vs that blessed seade Christe oure sauyoure which promise who so beleued had remission of their synnes Of mercye was the promyse made and the thing promised was remyssion of synnes in Christ. And who so beleued the promyse was iustified wherefore onelye faith iustifieth now what can ye iugle or discant vpon this Sing on a goddes name Wherin we must considre distinctly and apart the promise of god and the thinge promised which is mercy I thought as mich ye wold iugle w t mercy which in zachary is taken as euery maÌ„ may se by the conference of the text for the fre merciable fauour goodnes wherof without any merits of man god was moued thorough Christe to promyse and now ye wold make it the thinge promysed wyth whiche alteringe yet am I concente yf ye take mercye as the scripture oft taketh it in other places for the forgeuenes of sinnes in christe to the beleuers But yet go to procede iÌ„ your wycked porpose tyll ye haue haltred your selfe againe As â—n their example for I dare make no newe when one frende promiseth another xâ— li. the promyse is the bonde the thinge promysed is the xx.li In whiche example though I graunt that I apprehende my frendes promyse with beleuing hym yet I apprehende not that is contayned in my frendes promise with beleuinge hym For I apprehend that with my handes if it be paid me And so althoughe we apprehende gods promyse with our beleâ—f yet the eâ—hibicioÌ„ of the mercy of god whiche is the thinge comprehended in goddes promyse we apprehende that with al sich partes of vs of bodye and soule as be conforted and healed by that mercy Be not here ioly
iuglynge castes with apprehending with handes and with al partes of body and soule and apprehendinge with faith nowe the exhibition of the mercye and then the thinge promised and the promise to â—e apprehended who se not laughâ— not at this antichristen apprehender and holy holder of so siyber an ele by the taile Because I receiue my frendes promised money with my hand and his promise w t beleuynge therfore I must receyue my forgeuenes in Christe with a nother instrument and mean then with my faith For I must receiue my ê“mised forgeuenes with faith only and yet the exhibicioÌ„ therof saith he I muste receyue with all the partes of body and soule now go to and tell vs your wyse reason and whether faith in receyuinge the promised forgeuenes receiueth not al so therwith your exhibicion that is in englishe the geuinge or gifte As in the workinge of Christis miracles the promise of helthe in body soul was receiued by faith in the vnderstandinge lightened by god but y e helth was receiued in al the partes healed of body and soul. But if by faith onely the healed persone had not first receyued his promised helthe it had neuer comen into his bodye nor soule wherfore by faith onely is the helth promysed of body and soule receiued and thus be ye confuted confounded with your owne exaÌ„ple contrary to your former apprehending Now say on yet agen Now if ye wyll yet wrangle and saye that the promise of god is mercye and god wyll surely fulfyll his promise so as the apprehender of the promise apprehend also mercy I wyl not vary with you For oure lady said Suscepit Israel pucrum suuÌ„ recordatus misericordie sue God hath takeÌ„ to him Israel his seruaunte remembrynge his mercye that is accordinge to his merciful promise which the next verse declareth Sicut locutus est c. yet ye shal note here a distinction in degree of mercye betwene y e mercy in y e merciful promise when our lady saith recordatê° misericordie sue y e very receiuing of Israel to his seruice which god deth in y e iustificacion of man For theÌ„ he taketh Israel the beleuer that seeth god to his seruaunt which is a further mercy Ioye Are not all mercyes and forgeuenes a lyke nyghe to y e beleuer Paule sayth nygh vnto the is the worde of faithe euen in thy mouth and herte And the very mercye promised So as Israel appreheÌ„deth the merciful promyse by faith But being taken to seruice receiueth the further mercye promised in receiuinge a newe hert a newe spirit which god createth in man with the gifte of charitie and resuscitateth in man lyfe Ioye But tell vs ere ye wynde your selfe any farther into this youre laborouse labyrinth and mysty maze whether when Israell receiued hys mercifull promyse by faythe he was not euen then taken to seruice and receiued a newe herte and new spirit and was euen then ere charitie wroughte resuscited to lyfe yf ye say no. So make ye Israels faith receiuinge the mercyful promyse no lyuely fayth no faith purginge the herte no true faith but a deade faith of no efficacye ne power If ye saye yea so is all youre confuse bablynge fonde vayne lyes But say on Wherefore we maye not properlye saye we apprehende iustificacion by faâ—the whiche is the exhibition of mercye But how happenethe it nowe y t to iustificacion ye geue this new name of exhibition of mercie and cal it not by her wont and playne name as the forgeuenes of synne the absoluinge from synne or your effecte of christis passion or remission as ye were wont to cal it Trwly ther lurketh some deceit in this your new fouÌ„d word Exhibicion but say on agen Which is thexhibicioÌ„ of mercy promised by God to iustify man onlesse we wold call the promise of God and thexhibicion of y â— thynge promised all one Ioye when God of his mercie promiseth me remissioÌ„ of my sinnes euen then I hearing it receiue it by faith onely am I not nowe in that same receiuinge ther of iustifiyed Christ the write affirmeth it as thou beleueste my promise so is it to the. And what then prate ye and bable ye all in vayne of your distincte exhibicion and of so many receytes c. but saye on yet more And here in is the sophistrye of this newe scole slythely to passouer and iugle as this man speketh of vnder the borde Here hast thou good reader a longe coÌ„fuse talke of this bish which as it is all out of his owne brayne dreamed withoute anye scripture so hathe it nether head ne tayle but full of croked cauillacions and diuersely diuised distinccions al to forme and to fashion vnto him selfe some slyber shyftes that y e simple readers might not espye him to be confounded and confuted but that he wold haue euer somewhat to saye for him selfe agenst the plaine veritie whiche saith God hathe of his mercye promysed vs in Christ oure free forgeuenes whiche promysed forgeuenes we by faith only in Christe receyue and in so receiuinge it we be iustifyed This olde breife and playne speche of the scriptures he calleth the new scole and sophistry of y e germans But loke thou vpon these his new rehersed receits one of the merciful promyse by faith an other receite of the further mercye promysed and a nother receite of a newe hert c. and a receite of y e thing promysed and of the exhibition therof and thou shalte see another maner straunge termed nouities bothe of scole papistry and sophistrye yea and euen confuse perplexitie and perplex confusion it selfe in all this said peese and in that as foloweth For here y u haste a promise and the thinge promysed a promyse without the thinge receiued bothe dystincte Here haste thou the exhition of the thinge promised a receiuinge of the mercifull promyse by faith another receauing of the further mercy and another receit of a newe hert And al these must be thinges distinct and yet all knitte together in one bonde one promyse is apprehended by faith the thynge promysed must be receaued with body and soule handes and fete c. Then hath this multiplier made vs a promised mercy an exhibited mercy by exhibicion a mercye receiued one with faith and another with haÌ„des and partes of oure bodye a mere mercye a further mercye and I wene a mercye furthest of all that shall neuer come nigh him Anon he teacheth of a mercy receiued by faith but the exhibitioÌ„ therof with another instrument Then he minceth mercye diuided into degrees betwixt the further mercy in the promise the nierer mercy in the receiuing So as mercy promysed and mercy exhibited and mercy receiued and mercye fled so farre from hym shulde not be all one And here hath this myghty multiplier of mercye created vs two newe hertes one created