Chrysten head and a Christen head to haue AntichristeÌ„ ministers as ye haue studyed longe craftely to bringe it to passe in englond till your tyme daye becomen when ye maye agene ioyne your abolished head to his owne reserued body so craftely kepte of you for the same ende For ye knowe it ful well what muste nedis folowe so longe as the popis chirche stonde and his bodye lyueth amonge you And euen here if ye list take a taste of winchesters wylye witte to bringe home agene his in name and title onely with him and his holy abolished father To abolish a thinge is so to skrape and blott it out into naught that nether sâ—nt ne sauore ne any vestigie stepe or figne remayne therof But whether the popis faith religion with his rites ceremonies tradicioÌ„s be so abolished I reporte me to all y â— realme I bode ye in my former boke seke out y e text wher charite iustifyethe but yet haue ye not found it And therfore ye now fal to your own fonde witte with this foÌ„â— sophisticall argument God iustifieth god is charitie ergo charitie iustifieth I denye your argument for that your termes in the premisses and in the conclusion be not of one lyke significacioÌ„ as ye wel know TheÌ„ ye bid me reade a certain text of Paule agen do as plato was woÌ„t to do saing do it not touch me I haue red it agen here I write it to you againe to see whether ye caÌ„ yet se fele whether it toucheth you let all indiffereÌ„t reders be iuges whether it hit ye not set ye not out in your own colors it were apelles hiÌ„ self had paiÌ„ted you saing he y t wil be iustified by workes not by onely faith in Iesu christ is in the way of perdicion eueÌ„ in a corrupt mind caried away of coÌ„trary lustes and affeccions euer lerning neuer comeÌ„ to the true knowlege For sich deceiuers shal go forth worse and worse til their wykednes be rype leadinge other into errours theirselues beinge blynde and farre out of the waye auerted vnto vayne speche and false doctryne willinge to be sene Doctors and teachers and yet vnderstand thei not what thei say ne of what thing thei make their articles actes and enstruccions paraduenture ye wil say ye make theÌ„ not but I dare saye ye geue euil counsel bothe to the makinge and also to the cruel execucion vpon theÌ„ that will rather obey god then mens tradicions To the atteinment of iustificacion is required faith and charitie This sainge I confuted in my former boke thus Faith only saith christ and Paul is required to thatinment of iustificacion which is of God Nether is charitie diuided froÌ„ fayth but from the efficacie effecte office to iustifye for to this effecte and office is faith onely sufficient effectuously As from fyer or fro the sone we exclude not heat ne brightnes but yet hathe hir heate and brightnes their sondry effectes and offices for the heat warmeth w t hir brightnes she shyneth and geueth lihgt Here may euery reader se how falsely ye report my wordes and how maliciousely ye reporte of me faininge and forminge your owne false foundacion thus ye saye that charitie is ioyned with faith and ye take faith and charitie for .ii sisters but ye make faith the elder sister Hitherto ye say truth of me for in y e natural order of their proper operations faith worketh hir accion in knowledge of god and iustificacion before charitie worketh hirs in louinge god c And ye affirme that in iustification charitie that ye call the yonger sister is not excluded These be your wordes wherin ye saye the same Isay. No ye belye me deadly they be not my wordes as euery reader may see it But they be yours fained false wordes therevpon to deduce your false doctrine folowinge And here thrise ye rather your false inuented saing vpon me which I neuer said ne thought ne wrote them Isaye that chartie is with faith but yet excluded from thefficacy effect and office to iustifie so that she is not coÌ„currant with saith in the accion of iustification as I geue my plaine example but charitie hath a sondry act and operation from faith as to beleue in christ and to loue him be two actes as be to see and to here the sondry offices and actes of two distinct sences albeit thei be both together in one head And Isaye charitie is in the iustified man but not concurraÌ„t into theffect of iusâ—ification as anye cause formall with faith thereof as ye falsely report me Here maist thou see good reader what crafty falshed he vseth to argew ex non concesus of that I neuer graunted it him to make his false parte appere true I wrote more circumspectely addinge a plaine example for I knewe howe sinistrely capciouse this byshop is lest he shulde take any aduauntage at my wordes And nowe when his owne conscience telleth him that charitie is not concurrante with faithe in the worke of iustificacion contrary to his conclusion then he seketh his shiftes first in the xlvii lefe therto place loue because thei that abide in loue saith he abyde in faith whiche is the lyfe of the iust There he went about to proue charite to geue lyfe which I haue refuted iustly Then in the .lv. lefe he saith scriptur attributeth lyfe to charite but that scripture can he not yet finde And now at last as mistrustiÌ„g al this not to help him he saith That Isaye y e charitie is in iustificacioÌ„ y t I say y e same y t he saith belieth me falsly for I neuer said it as myboke testifieth Another variance betwene you and me is ye say Albeit both sisters faith charitie be in iustificacion yet charitie the yonger sister as ye terme it standeth stil idle and only waiteth vpon hir elder sister I neuer said these wordes as euery man may seeit it in my boke When theirwith wil not serueye then be ye compelled to flye to lyes In dede I call by waye of doctryne faith and charitie two sisters and faith to be the elder because she is the rote of charitie and is first in operation And nowe I wyll compare faithe hope and charitie to .iii. sisters or w t Sophocles to the .iii graces called charites so connexed hand in hande as it were inseperably linked togither ut gratia gratiam pariat uel trahat impugne the similitude if ye caÌ„ê These .iii. graces or giftes put into one soule are not idle giftes of god as ye blaspeme hys giftes but be in their continuall encreace vnto their proper distincte accions and may be well called after their autor or soule wherein they are Entelechia that is a lyuely perpetuall vnwearye workynge substaunce althoughe the body sleapeth which solicite the good tree to bringe forth hir frute in hir tyme. which graces
doctor And as for me I haue not ne desyre I any other waye as euery reader may see it to confute your falsely alledged falselyer expowned autorites then by the circumstance conference of y ◠context by lyke places nether can I ne will I vse any other weapen to confute your false bokis And as for the speche of onely faith iustifieth the scripture hath it not And yet hath it ben spoken by some lerned men to exclude the workes of moses lawe Albeit the scrpture hath it not in the same syllables yet it hath the very self same sence as I shall so manifestly shewe it and proue it that ye shall not be able to auoyde it For christ saith as it is written bothe in Luke and Marke Only beleue and thy doughter is safe nothinge els requiring of the man for the restoring of his daughter but faith onely into him In a nother place he sayde If thou canst beleue I can helpe the all thinges be possible to him that cā beleue here is nothing els required then faithe of the man for driuinge out that euil spirite of his sonne In all other his saluacions and helpe hearing and grauntinge their peticions christ required onely their saith into him as all the story of the gospell testifieth Now commeth Paul as the most faithfull treater and expouner of the lawe and gospel whiche diuideth the hole scriptures and the ministracion of the preachers apostles of christ into y e preaching of y e law and of the gospel And here he proueth the state and cōdiciō of euery man ether to be vnder the lawe or vnder the grace of the gospell wherof he deduceth two maner of rightwysmakinge or rightwysenesses one rightwysnes of the lawe and the tother of the faithe of the gospell excluding with expres wordis mightely and clerely the rightwisnes of the lawe from the iustificacion by faithe as one contrary to the tother affirminge constantly and often That we be siewer and certain man to not be iustifyed by y e workis of the lawe which iustificacion he euery where calleth the rightwisnes of the lawe but by faith And we conclude man to be iustifyed by faith without the workes of the lawe And clerely to exclude al the workis rightwysnes of the lawe that the onely rightwisnes of faith might stand clerely in sight he saith men be iustified frely thorow grace by faith Now ye see That ther be but two thingis in controuersy one contrary to the tother to iustifye that is to saye the workis of the lawe the gifit of faithe But Paul constantly excludeth y e works of the lawe and admitteth and affirmeth onely faith to iustifye For nothing els then faith is annexed and ioyned to this iustificacion wherfore it is must nedis folowe only faith to iustifye in the iustificacion of fayth Also man is not iustified by any thīg els then by faith ergo only faith iustifieth man seeth not with any sence els then only with his eyes ergo his eyes onelye see What beast is so brutishe as to denye or cauill agenst these so plaine speaches Of these Paules argumentes christes wordes all the olde holy doctours gathered this ferme conclusiō Only faith iustifieth which you ne anye els can iustly impugne ye haue hitherto therfore shet out al your shaftes at a wronge marke which yet could not see ne euer hit the truth ne vnderstād what Paule meaneth by the contrary position of these his wont words Iustitia fidei iustitia legis iustitia ex fide iustitia ex lege iustitia pro pria iustitia dei w t such like phrases often he saith by faithe man is iustified but neuer by charite ne in any place of the scripture is it writē And yet you of a set proposed malice conceiued agenste the veritie contende thus arrogantly to impugne y e truth and all to shew your wily witte and high lerning in perswading blasphemies to foles leste ye shulde lese the false opinion and vaine estemacion whiche the vnlerned haue conceiued vpon you ye saye some learned men haue so spoken it as onely faith iustifieth And be ye so highly learned in your own conseit y t ye be ashamed or let scorne to speke y e same but thus arrogantly vnlearnedly to impugne such learned mens sainges ye saye they sayd it to exclude Moses lawe And I tel ye that Paul also therfore said it euē to exclude Moses law frō the act of iustificacion And why wil not you say the same also with the same lerned men to exclude the same lawe of Moses ar ye so wyse as to varye and agen say these lerned mē what other law wold ye exclude then moses lawe Be not the .x. preceptis conteined in Moyses lawe which I haue constantly proued by the scriptures bothe here and in my former boke that Paule and Peter vnderstode and proued it playnly euen by the workis of the lawe the .x. commandements whiche ye call the moralls to be excluded from faith in the acte of iustificacion as in nowyse to to be concurrant into that effecte Which ye cannot auoid ne solute w t all the learninge ye haue And for the texte ye bringe in of Paule Neque circumcisio c. maketh directelye againste you as I haue playnely declared it afore And he that hathe not charitie is nothinge And why because he hath not faythe into Christe which is the lyfe of the iuste and rote of charitie Then this is your argument He that hath charitie is somewhat ergo charitie iustifieth your argument is naught Nether yet this God makethe his promise to them y e loue as well as to thē that beleue ergo charitie iustifiethe this is naught also A lyke argumēt God maketh his promise to him that worketh writeth honoureth his parentes is paciente ergo workes writinge c. iustifye these argumentes be worthei the wisedom of him whō god hath blyndned and made folish his wisedom snarled in his owne wily craftines Ioan sayeth he that loueth not god knoweth not god And why because he hath not faithe into christe whereby he shulde know god the father in christ So that without loue I cannot frutefully beleue no not the beleue of knowelege c. ergo loue iustifieth Loue is not the cause of beleif in christ but the beleif into christ is the cause of loue ye must I tel you leaue your iugglynge cast with your truncate absolute beleue and lyke a christen beleuer put to christe in your beleif or elles the deuyll and the turke beleue without loue with the beleife of your knowledge with an historike faith ye say ye cānot beleue frutefully w tout loue I beleue ye wel y t nother w t your loue ne without it cā ye beleue in christ But I and all other faithfull to whome god geueth his gifte of faith in Iesu christ we cā beleue in him
against y e kinges vtter foo the pope whiles you w t mouth pē fight sore for y e pope stand vpō his part in his defēce against vs his enemies whiche haue and shal be the fall of him whom ye sweat so sore to sustain and set vp ye knowe that his and youre iustificacion .xl. yeres agoo stode vp on merits satisfactions by works vpon his penaunce absolucions and receiuing of his inuented sacramentes and euen vpon his false faith antichristen religion and yet it standeth vpon the same feble foundaciō as your selfe may see it in this youre defence of him and his iustificacion declaring your selfe stifly to stande vpon the popes parte whiche sith it be so greate an offence against your prince I meruel it is not espied ne loked vpō It shuld be quickely espied in me or in any other thus openly by bokes as ye do for the popis defence to wryte ayenst the popis enimies and to succoure the pope his false doctryne in all that ye may to retaine him or to brynge him the easilier in again at your day so sore lōged for For what els is the pope to be still in englond then his faith his doctrine al his religion there to be mainteined stil depelier autorized fermilier roted then euer it was before For this iustificacion which ye so strongly defend is y e principal foūdation stone of y e rome chirch which so long as it stil remaineth in englōd colour it couer it as ye can the romish foxe is not put out of his hole And he y t mainteneth this his chefe erth castell couert he muste nedes be y e foxes frend Whē d. Butte herd frier forest ī saīg his cōfiteor for his absolution for he had once recāted was comē to ideo p̄cor added ideo beatam Mariam et beatissimum ac sanctissimum patrem franciscum orare pro me By my trowth quod he and this fryer proue not a false herlet let me brent for him and in dede it proued euen so For he fill to his vomit ayen and was brent with the idole of wales And if ye will not turne but still affirme the same popishe iustificaciō y t hathe ben taught these .xl. yeres of the popis disciples and of his apostles standinge still in his faith and defendinge his religion truste you whoso will ye come not into my crede When ye make answer to the bokis agenst your vnaduysed vowes and to the croppe eared foxe handle them craftilier wryte more circumspectely for bewrayinge your selfe Ye bid me go bake fro my bakwared iustificacion c. But I tell you by gods grace I wil neuer go bake from chrstis rightwysmakinge by faith onely in him to the popis and yours antichristen absolucion as ye do openly and so declare yourselfe by your own hand writinge And if I do not ye say I must place your studiouse worke of your lerninge to beleue with y e work of baptisme c. before iustificacion To this ye be answerd oft before except ye take the studiose worke of y e lerninge of your beleif for the spellinge and redinge that childrē lerne ere thei cane their credo which as I haue proued it enioied their iustificacion before their baptisme and lerne their beleif aftirward But take it for the lerninge of y e beleif in Iesu Christe to haue dyed for our sinnes printed in our hertis so be all thus taught of god blessed as hathe the psal Blessed is he whom thou teacheste O lorde out of thy lawe So that god by his spirit in teachinge geueth faith into Chryst and his scoler in lerninge receiueth it at y e same tyme and is belessed in teachinge taught in his blessed iustificacion by the same lerninge And as for the baptisede with water God biddeth and teacheth vs to prepare them before bothe by the lawe and gospell taught them by the lawe to shewe them thir sinnes and by the gospell to conceiue faith into christ for their remission and thus the faithful regenered first of the spirit be often asked whether thei beleue the articles of our faithe recited and if thei saye credo c. then must thei be baptized and not afore aftir your arswarde popis iustificacion plantinge your herbes withe y e rotes vpwarde God iustifyed noman without the gifitis of faith and loue this ye gaunt Ioye Yea and put in hope to Which when man receiuethe he reciueth by them iustificacion No sir not by them but by faith only he receiueth it saith the scripture Ye wold fayne I perceiue by your by worde By them tomble them in both togither as the causes of iustificacion But therfore I denye your by worde By them as by siche causes for only faith hath that office and strength sufficient and is the Cause formall or instrumentall by which only man is iustifyed I wyll disclose your iuglinge By thē in a playne example Albeit a man hathe bothe eyes eares and nose all togither in their places in one head as be faith hope and loue togither in one soul yet it folowth not but is a grosse absurditie to say the man seeth by them or heareth by them but as he seethe and heareth but by one onely sence so is he iustifyed but by one onely gift geuen him for the same office cause For as we geue to euery sence hir distincte seuerall accion so attribute we to euery distincte gifte of faith hope and loue hir proper seuerall operacion distinct accion Faithis proper acion is to iustifye in apprehendinge y e promsed remissiō in christ hope by expectaciō waiteth for the saluacion conceiued knowne and beleued before by faith ▪ Charite loueth the thinge knowne before by faith and waited for by hope Now go to and say on When man receiueth faith and loue he receiueth by them iustificacion wherin I call mans deserte and meryte Ioy you so call it but not the scripture so calleth it onely the vsinge of the benefits offred of faith and loue Lorde what a confuse perplexe blyndnes is there in these latet wordes wherin I cal mans deserte and merits in vsinge c. wherin ye saye In which wherin mean ye In faith or in loue or the receiuinge by them iustificacion or in the iustification it selfe Me thinke ye wolde the man to merit in the receiuinge by them iustyfycacyon but as no man receiueth by them but onelye by faithe iustificacion so can no man merit by or in suche a false receiuing your receite by them is false and vngodly as I haue proued it ergo the meritinge therin is as false and vayne here wold ye buyld your merits vpō a false grounde and cleue them to the vsinge of crystes benefitis as before but that false foundacion withe the reste of your popish tymbringe ye se I haue clerely ouerthrone and subuerted it I meruel ye haue so sone forgoten yourself saying
loue not beinge so concurrant into the act of beleif in christ as to say with loue I beleue in christ as well as with faith As to saye in a like speach I am not iustified without my .v. senses and yet do thei not iustifye me ye speke in a lyke fallacie as the man told the boter wyfe y t she made hir boter with her eares It is truth quod she I made it not with out them but hadde them when I made it Your self lo now be ye come to daley with sich idle ridels For no iust argumeÌ„tes can ye make for your loue to iustifie Ye shulde impugne this sayeng That without faith and beleif in christ iustifienge I cannot loue christ And then let vs see what ye can bringe in for the yonger sister to helpe hir elder in iustificacion or theffect to helpe hir cause to worke ye argue as the creues goeth lyke y e peruerse gardiner of whom speaketh Alexander Macedo turninge the toppes oâ— your herbes into y e ground and the rotes vpwarde from theffecte to the cause from the toppe to the roote all backewarke and arsewarde But ye now preasse vpon me to shew ye scriptures in this forme of sillables charite iustifieth and yet ye haue no scripture so framed for faith as to saye faith iustifieth No but I haue scriptures to shew ye That christ faide often and to manye Thy faith hath saued y e Paul oftener saith that man by faith is iustified and what differeÌ„ce is betwixt these two sentences To him that beleueth in him that iustifieth the vngodlye his faith is rekened to hym for rightwisenes faith iustifieth what differenc make ye betwixt these two sentences By faith man is iustified and his faithe iustifieth hym And now shewe me as mich for your charite where ye haue but once this sentence By charite man is iustifyed and I wil graunte it you that charitie iustifieth but as I know ye shall neuer shew it nether in seÌ„ce nor sillables so shal I neuer to you grauÌ„t it But to aunswer you according to your folyshenes and to stoppe your mouthe who begin to appose me as children were wont eche other in their primers to aske where fynde ye me two deus withoute a meus This miche I say I find in Paul deus iustificat and then in Ioan deus est charitas and so I fynde charitas iustificat And is this all the scripture ye can fynde for loue to iustifye Then I se well ye haue not forgotten all youre boyes plaies nor yâ—t all youre bragginge sophistrye I am content to be called fole of you so worldly a wise but yet Paule telleth me agen That the folyshnes of this worlde is wisedom before god and the wise of this worlde be very foles before god But at leste wyse ye shulde haue rememberd the wysemans counsel biddiÌ„ge you Not to answer the fole accordig to his folishnes lest ye be made a folâ— your self In good faith I thought not of siche childish fashions and Plays when I saide Where fynde ye that charite iustifyeth but ment it simply and playnly askinge it you to shewe me the place in scripture which perchaunce meself had neuer sene ne hered of before but now ye knit vp your syllogisme thus sayng Deus iustificat deus est charitas ergo charitas iustificat For quicquid predicatur de subiecto predicatur de predicato And so if deus predicatur de iustificare to say Deus iustificat and then charitas predicatur de deo deus est charitas the scripture y â— faith deus iustificat saith also charitas iustificat And thus I geue ye wordes for words who deserue none other For els I know y t charitas que de deo predicatur est iucreata and so differeth it a charitate qua iustificamur Mary sir I thanke you with all my harte for thus haue ye soluted your own false argument as the sophisters solute such false sillogismes sainge non tenet syllogismus ubi ter mini non supponunt omnino pro eodem But yet here me thinketh ye haue forgotten youre sophistrye and knowe not whiche is subiectum copula and praedicatum in propositione Ye saye that in thys youre fyrste proposicyon Deus iustificat deus praedicatur de iustificare where ye shewe youre selfe not to knowe whyche is subiectum and praedicatum ne copula For copula nusquam incidit in subiectum uel praedicatum Ye saye deus predicatur loke beter of your maior and how your argument shuld staÌ„d in y e third figure if deus were predicatum in y e maior and subiectum in y e minor Ye be so hyghe in diuinite that ye haue forgoten your logik and sophistry But ye saye thei be but wordis for wordis ye geue me In dede wordis be taken for deceights without any trwthe as ye vse youre vayne wordis in all your bokis all verite set a parte But in erneste let these your trifles skoffes passe froÌ„ so graue a cause And shew vs in seÌ„ce seriously as I haue shewed you of faith iustifyinge albe it not in forme of syllables where it standeth iÌ„ scripture Charite iustifiethe For I nowmber not your syllables but I seke out of you the very trwe sence onely from which ye now slip lyke y e slyper ele and the deffe aspe into a nother tale sayinge thus Now where as ye say y t if the forgeuenes of oure sinnes and oure suluacion shulde depende of the condicioÌ„ of our workes we shuld neuer be sewer and certain of one iustificacion for al oure workes be vnperfit and foule Thus I aunswere you That what sewernes ye wolde haue I cannot tell but of this am I sewer that god hath thus ordeined that baptisme is necessarye to attaine saluacion and yet all children be not sewer to be baptized And this do scripture tell me assewerdlye that a man must perseuer in good doinge to th ende or els he shall not be saued And that he that standeth in vertu may fal and be cast out In all these your assewranees haue ye not one worde ne mencion of faith into god and Christe nor yet of his most adsewered promised forgeuenes apprehdesd by faith euen the very vndoubted certitude it self Wherby men may see howe faithles vnsewere is your doutfull waueringe popish doctrine which al these your assewerances the turke and iew may haue without faith iustifieng ye say ye cannot tel what sewrance I wold haue wherin ye say not tru For how oft haue I laid before you the assewred promises in Christe holden by faith agenste your waueringe workis And yet I tell ye agen That if the kinges maiestye wolde promyse you before all his nobles another bishopryke nowe perchance voide and therto put his owne seall and wrytinge to confirme his promise wold ye not reken your self sewer therof Miche more then If god y â— verite promise me forgeuenes iÌ„ christ
to wrap your workes to iustify And purposely I asked you whether fayth wente before workes euen to souke oute of your owne wordes the same truthe whiche ye impugned euen onelye fayth to iustifye which ye haue now graunted aunswering faith to haue the fyrste place Of whiche graunte let this be the principle The remissioÌ„ of our sins requireth faith iÌ„ christ in the first place Then thus who so beleueth his sinnes forgeueÌ„ in christ the same is iustified this man so beleueth ergo he is iustified he is iustifyed by no nother of your condicioÌ„s then by faithe ergo fayth onelye iustifyeth The maior is the scripture in an C. places That who so beleue in christe hath lyfe euerlastynge the minor is euident in euery beleuer in Christ. Also whersoeuer is fayth and beleif into christ to haue suffered for hir synnes there is remyssion of synnes here is faythe fyrste of all into Chryste wherefore here is remismission by youre owne graunte by only faith whyche is your fyrste condycyon For as thou beleueste accordynge to my promyse sayth chryste so commeth it to the but thou beleuest in me to haue suffred for thy synnes as I haue euer promysed ergo it muste nedes so come vnto the thus beleuinge Nowe if ye geue vs forth â—ny mo of youre condycyons after thys faythe iustyfyenge whyche is your firste condicion so come they al to late to iustyfy for the faythfull is nowe alredy iustified by onelye faith ere your other condicioÌ„s caÌ„ be made redy or fulfylled Then ye aske me a question wakyng because I sayd ye dreamed an externe knowledge In dede I then dreamed ye weÌ„t aboute such a thinge And now I haue my dreme for that ye say faith is knoweÌ„ by fayth And then ye coupled youre newe found faith as I said to an externe knoweledge of your outwarde condicioÌ„ so y t now by your owne wise deductioÌ„ we be comeÌ„ into this youre fynne narowe issew Faith is knoweÌ„ by faith for these be your words The fulfilling of y e coÌ„dicioÌ„ requireth first knowledge your coÌ„dicion ye say is faith the fulfilling of faithe is to beleue in christ Then is this y e playne sence To beleue in christ faith into hiÌ„ is first required theÌ„ ye adde which knowlege we haue by faith Now is this yo r saieÌ„g resolue it iÌ„to plain speche The remission of our sinnes by chrystes passion hath first faith into christe This beleife into christe diminisheth not the forgeuenes of our sinnes Then ye say they that wil enioye their forgeuenes muste beleue in christe To beleue in chryst requireth faith which faith is knoweÌ„ by faith And thus by derkening the trwe iustificacion with your vayne termes haue ye brought vs in two faithes one to be knowne by the tothere Nowe yf it shulde be asked wherby knowe you your first faith Ye must seke vs out a nother former faith therby to know it and so be we lyke to fall into infinite faythes And here let vs sette togither all your skatered sayinges folowinge towchinge this knowlege of faithe by your firste faith First ye saye by faith is all our certaine knowlege of gods wyl and pleasure And here it wold be knowen by whiche faith ye meane is al this knowlege by your former faith or by your latter sayth For ye said faith is knoweÌ„ by faith And theÌ„ ye say That Barnes you came to this that we must haue â—aith first of al to know what we shuld beleue And here ye iugled ageyn w t hiÌ„ in dede whiche I espiyd before in your two faithes by one to know the tother For I sawe it before howe priuely ye went about to bringe vs into the popes faith your popisshe beleue to be extolled aboue christis faith For the thinge that we shulde beleue is the word of god in the old new testament perfitly conteined vnto the which word redde or herde of siche as god hath ordeined to be saued faith is geuen to beleue it and to know god the father in christe to cleaue to it and lyue therafter But you and youre holy father anticryst of Rome haue dreamed decreed vs another former faith which ye here cal your faith firste of all to knowe whether the bible and the holy scriptures writen by the holy goste and withe the finger of god spoken out of goddis mouthe be the worde of god or noo as thoughe ye wolde w t the serpente the deuil deceiuinge Eue call it into doute whether we must shuld beleue the holy scriptures or no except ye had so admited it so to make the holy gost and the spirit of trewth euen god him selfe a lyer and to doute whether our faith geuen vs of god fully and fermely perswading vs theÌ„ to be gods very word be the trew crysten faith or no And thus bringe ye the vnlerned simple all that yet beleue in your popishe doctryne into doute of all y â— is writen in the holy byble as whether God created heuen and erthe and cryste be the sonne of god made man borne of the virgin and haue redemed vs w t his death and resurrection c. Into this dampnable doute when ye haue by your deuillyshe doctrine brought your disciples then to be delyuered theroute ye haue vsurped an autoritie aboue ouer gods worde by bringinge in this your former faithe to knowe what we muste beleue which your first faithe is ioyned and stayed vpon youre fathers holy decrees as ye well wete it No man so hardly to beleue or to receiue the scriptures as gods worde onlesse he with y e court church I shuld say of Rome had graunted admitted permitted and delyuered them to vs as to be the catholike scripture No ne any man so hardy otherwise to vnderstaÌ„d or beleue theÌ„ then as this antichriste of Rome and you his bysshoppes by your falsely vsurped power haue falsely expouned and interpreted theÌ„ So that this your first faith of al as ye cal it is plainly placed vpon correlatiue to the popes holy decrees And you folowiÌ„g your holy fathers steppes by your tirannous coÌ„pulsioÌ„ w t fier vsurping the same auctorite aboue god ouer his word compell vs yet so to beleue it as ye falsely expowne it in this your deuellishe derke declaracion in your other false bokis whose arrogant exaltacion aboue god his holy word Daniell Paul so lyuely describe and at laste afirme you to be slayne withe y e same breath of gods mouth whose course ye coÌ„tende so mightely this daye to stoppe and to suppresse And euen this is your popishe drift with your derke termed effect condicion and dowblinge with our onely simple plain faith to place the popis faith firste of all therby to knowe chrystis faithe euen anticryst euer contrarye to Chryste to his faithe and to his word to bringe vs in to the knowlege of chryste and beleife of his gospell which is