let vs not vsurpe them for oure free choice but geue that belongethe to god to hym selfe and that as is ours to oure selues and make them not oure workes on our parte as ye do so pertelye and distinctlye settinge them checkmate againste gods workes in contention for our part as ye do with Pelagiane enemye to goddes grace and glorye and to myche a frende to your owne blynd nature Repente ye and obserue the trewe Sabbothe which god so ofte in the lawe and prophetes commaunded so religiousely to be kept Euen in restinge and ceassynge from your owne false opinions euyll wyll and worse workes and suffer god to abolysshe all that your owne is and to worke his wyll and workes in you And let vs be so called cooperatores dei as Paul expouneth it of him self vnder correction sayenge not I haue so wrought and laboured in the gospel preching but it is the grace of god in me We shuld be rather sufferers theÌ„ doers or workers w t God suffring hiÌ„ to draw to work to handle vs w t his holye spirite as the sawer drawethe and handleth his sawe and attribute y e worke to the cheif workmaÌ„ not to his sawe For it is god that worketh in vs to wyll to perseuer and to finishe for his own goodnes sake and not for our desertis The firste parte of any good worke is our wyll the othere is enforce and endeuor to prosecute and to finisshe it and here ye see god to be the author of them bothe Thus ye se god to worke all in euery thinge both beginninge middes and ende who be praysed glorified and thanked for euer But you with pelagiane wyll worke with and help him and for the confirmatioÌ„ of this heresye of your fre choice to receiue grace and so to worke your owne worthynes ye bringe in youre autoritie oute of the popes portewes Ora pro nobis sancta dei genitrix c. Praye for vs holy mother of god and yet was she mother but to his manhead that we myght be effectuousely made worthy the promyses of Christe For scripture haue ye none In whiche prayer saye you we acknowledge and truly professe that the promyses of god require in vs a worthines whiche worthines standeth in our fre choice to receiue the promise For the promises be not to all men without condicion absolute Ioye No they be made to them that receaue them by faithe which is the frâ— gift of god and not to them that receiue them by your fre choice And therfore it is asked what and if some of them beleue not gods promises shal their vnbeleif frustrat the promise God forbid sayth Paul for god wil be found true of his promises when al meÌ„ be found liers For as he knoweth to whoÌ„ he maketh his promises so forseeth he who shall by faith onely receaue and cleaue to theÌ„ Then ye wold proue vs to haue goten to vs this worthynes by our free choice in receiuinge the grace and gyft of gods merciable promise by y e sainge of Wysedome God tempted them and found them worthey of him This text sayth that god found them worthy after he had proued their pacience by affâ—yctions but not by their fre choise for receiuynge grace but because him selfe in geuynge them his giftes of faith pacience and other vertewes maketh them worthey And your owne popysshe prayer ora pro nobis c. is directly against you For no man prayeth for that thynge sayth Austen which he hathe or can gette it with his free choice when he lyste and youre selfe alleged AusteÌ„s wordes for y e same saying Iube quod uis modo des quod iubeas lorde coÌ„maunde what thou wylte so thou geuest me grace to performe it Then ye bring in Centurio who ye say because he sayde he was vnworthy that Christe shulde come into his house therfore wolde ye proue vs to be worthy of god wherein me thynkethe ye be besides your selfe and se not what ye saye to proue vs worthy because Centurio sayde he was vnworthye This shoulde proue vs rather to be vnworthye excepte ye wold make vs worthy because we confesse vs with him to be vnworthy and so be we vnworthye in dede or elles our confession is false we makinge oure selues therby lyers and vnworthey Thus maye euery reader see how false doctrine wyll neuer agre with it selfe lyes wyll euer breake forth and apere with y e longe eares of the asse ietting in the lyons skynne presse ye them downe neuer so stiffely At last when ye haue prynted depe and faste this Pelagians heresye of free choyce in your readers hertes then to blere the eyes of some not so symple readers but may perceaue your iuglynge ye wolde seme to them to mytigate or to qualifie your heresies with a mitigacion and moderation of y e word worthines calling it metenes after goddes acception as ye myghte thus saye with your wont false coloure of correction to your scolers Albeit I haue taught you with your fre choice and working with the same in assentinge to receyue gods promysed mercye and grace and thus on youre parte to obtaine your owne worthines whereby to be iustified yet thys notwithstandinge ye must mitigate the worde worthines and cal it Metenes after gods acceptacion Ioye A worthey couer to Pelagians pot loo Gard. so that al siche may be accompted worthey as conforme themselues to gods pleasure and vse siche giftes of god as wherby god maketh vs worthy both the giftes receiued and other mo Ioye Lorde how this slymei snayle pretenteth hir doutefull slyber waye groped before with hyr leithey hornes for feare of resystence and obstacles Here Pelagian perceiuynge the deseruinge of his worthynes by fre choice to be to grosse to be hyden or colored is compelled now to flye from that speache to a newe fantazyed phrase That we must deserue our worthy makinge of god or our new mitigated Meatnes after his acception by conformynge oure selues to gods pleasure and by vsynge suche giftes of god as wherby god maketh vs worthey both the giftes receiued and other moo Ioye Beholde good reader what sâ—yber shyftes pelagiane is compelled to seke for his merites and free choice in endeuouringe and conforming him self to gods wyll and by his free choice in meriting to vse the giftes of god to make vs worthy and meat for god Before he saide By fre choice we on our parte had gotten deserued this worthines and that there were workes of penaunce called the meritinge and deseruynge to vse the giftes of god Mary as I remember he added by participation So that this is the sence of his prayer nowe to our ladye and not to oure lorde That he might be made worthy on his part and not oâ— goddes parte to be made meate and conformable by his free choice bonde to synne to the fulfyllynge of goddes wyll c. And after all these so intricate speaches he makethe a playne note agaynst
alone saith he whiche for my nown selues sake do away thy sinnes not for thy patched merites It is I saith he y e trode the wyne presse all alone not one to helpe me It is I that wylbe alone and haue no pere ne match c. We esteme not therefore as ye do our iustification so vyle a thing as to be bought and deserued w t our sinful workes But we esteme it so preciouse as to be bought and deserued with the moost precyouse bloude of that innocente lambe our sauyoure Christ. The remission of oure synnes in whiche we affirme our ryghtewysenes to stand is so ryche and of so precyouse a price that it can not be recompensed ne satisfyed with any good dede of ours And therfore coulde it neuer haue ben gotten ne bought onlesse it had ben frely geuen vs. But so came it not to christe For it coste him no small price It coste him his owne most preciouse blode without which so worthey and so ryche a pryce the iustice of god coulde neuer haue ben satisâ—yed ne the redempcioÌ„ paide for vs. These thingis when we teache men then are they monished that as oft as they sinne so oft do they shede that most innocent bloude of christe Also we teche our filthines to be so lothely and stinkinge that it coulde neuer haue ben washed away but with the only fountaine of this most preciouse holy bloud This doctrine who so heare it conceiue they not thinke ye a greater horrour displeasure and feare for their sinnes then if we shulde teache them falsely as ye do their sinnes to be so easely wiped away w t a buzing absolutioÌ„ y â— prestes hand laide vpon their headis with a Lady psalter penaunce or with a wyll worke of oures with an euyll wyll doone as for the choyce of a meat and such lyke yea and yf there be any sparke of gods spirite in theÌ„ home afraid wil they be and tremble beinge once purged any more to walowe them selues wrapped againe in the myer wherby as much as in theÌ„ lyeth they trouble and infect the puritie of this so swete and cleare a fouÌ„taine I haue wasshed my fete saith the faithful soule and shall I defile them againe Nowe is it plaine whether of vs two make the forgeuenes of oure sinnes moste vyle do most sclaunder to the dignitie of oure iustificacion As for your popishe doctryne in this article is but a spightefull mocke and skorne to saye god to be appeced and pleased with your owne friuole synfull satisfaccions and merites that is with dirte and derme But we affirme the offence our synnes to be muche more greuouse theÌ„ w t such maner light trifles I cal theÌ„ no worse to be purged wyped away yea we teache y e offence commytted agaynste the high maiestie of god to be more waightye and therfore so muche the more to be abhorred then wyth these youre easye vaine of noughte worthe satisfactorye merites to be remitted And therfore it to be the only prerogatyue pryce of Christes bloude to satisfy and deserue our remissioÌ„ As for you if rightwisenes faile ye teache it to be restored by your owne satisfactory workes but we affirme it with goddes worde to be muche more preciouse then maye be compared and recompensed with any work at all ours And therfore for the restoringe therof we constantly teache almen to flye onlye to the mercye of god apprehended by onely faythe in Christe Iesu. But I dyd neuer vtter this proposition in these termes to saye that man must merit remission of sinne nor haue not redde it in this forme No. But ye saye it by participation and vnder your forme and colour of youre condicions ye speake it plainly Ye say that by the workes of penaunce men taste and fele Chrystes passion whiche the scripture sayth is tasted by felynge remission of synnes ye say that sinners be called to grace to do the workes of penaunce wherby to recouer remyssyon of theyr sinnes And in your collette ye praye ut mere amur assequi quod promittis That we myghte deserue to obtayne the thynge God promysethe whiche is remyssion of oure synnes And in youre seconde article ye saye They that wyll enioye the remyssyon of theyr synnes muste fulfyll poure condicyon whyche as ye declare it is stuffed ful of your merites and winchesters good workes And all youre argumentes reasons gatheringes and deduccions tende to the same popishe point Without I wold encounter with you in raylynge I haue nothinge to saye here vnto c. I raile not on you I tel you of your false doctrine confutinge it w t gods worde It is you that rayle vpon me and rebuke me mooste impudentlye causeles for writinge the truth and confutynge your popyshe Antichristen doctrine whereby ye seduce the people into errours into theyrs and your dampnation and in many places ye belye me deadely and sclaunder me most haynouslye with heresye and be not able to proue it It is you y t peruert falsefy gods worde to stablish your antichristeÌ„ heresies It is your deuillysh dryft wycked counsel to thrust gods holy eternal worde of saluacion out of that noble realme persecutynge it so cruelly w t swerde and fyer so mercylessely burninge the innocent lambes of christe for professinge Christe and his holye worde Ye can saye nothing against me alledginge the scriptures trulye as I do except ye wyll impugne the veritie as ye do ye haue not yet in al your bokes iustely soluted one texte that I haue brought against you as euery reader maye see it yf he lyst to compare our bokes together I for my selfe boste not my workes to the worlde but do the office of an hand at a crosse to saye this is the right waye c. Except ye do thoffice of a true hand and iuste minister not onelye poyntynge the right waye into whiche y e hande nayled to the crosse neuer entred it selfe ye shall not be so excused with onely pointinge before christes iudgement seat If ye be christes or his apostels successor ye must folow their exaÌ„ples which did not point to other the waye standynge them selues styll lyke idle handes but they wente before their flocke into the right waye bothe in trewe doctrine preachinge and also in example of godly lyuinge And ye must remember y t Chryst commandeth sclaunderouse and false pointinge handis as ye be one into wronge wayes to be cutte of from the body as he did euel eyes whiche be euel bysshops to be castoute of their bysshoprykes Nether do I iuge you otherwyse then god biddith vs iuge the tree by hir frutes and to be ware of you Ye call me a runner about and dare not appere euery where I am so i dede but for no offences committed agenste god and my prince ne agaynste any other whiche is my counforte in an vpright conscience before god and his holy chirche I am by you drouen
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
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
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