A Confutation of Standishs Treatise — Miles Coverdale

A Confutation of Standishs Treatise · Miles Coverdale

Here foloweth the proteſtacion of S. Robert Barnes.

Barnes.

I Am come hither to be burned as an heretike / and you ſhall heare my belefe / wherby ye ſhal perceaue what erroneous opynions I holde.

Standiſhe.

I am ſory to ſe the obſtinate blindneſſe and finall induracion in this his proteſtacion / which wolde clere / iuſtifie / and excuſe himſelf by colour and diſceate.

Couerdale.

Chriſt oure ſauioure makyng mencion of his owne death / afore he was hanged apon the croſſe / ſaide theſe wordes / Matth. xx.Beholde / we go vp to Hieruſalem / and the ſonne of man ſhalbe betraied / condemned / mocked / ſcourged / crucified. et cetera. Whan a true man commeth to be hanged on the galowes / Is it obſtinate blindneſſe and finall induracion for him ſo to ſaie? Peraduenture ye will ſaie vntounto me / Take ye. D. Barnes then for a true man? I anſwere / Ʋerely theſe his wordes proue him no falſe man / for he ſaide that he came to be brent / And ſure I am / that he came not to the fire to be made a biſſhoppe.

Morouer. D. Barnes tolde the people / that they ſhulde heare his beleue / et cet. And ye laie to his charge for his ſo doinge / that he wolde cleare / iuſtifie / and excuſe himſelfe with coloure and diſceate. As though he iuſtified himſelf with colour and diſceate / j. Pet. iij.which (acordinge to. S. Peters doctrine) is ready allwaie to geue anſwere vntounto eueryevery man / that aſketh him a reaſon of the hope which is in him. Was not. D. Barnes inſtantly required to ſhew his faith and to open his minde in ſondrie thinges? Againe / though he or anie man els wolde clere himfelſe from ſuch thinges as are wrongfully laied to his charge / Act. xxiij.xxiiij.xxv.did he euell therin? Yf it be ſo / then did holy. S. Paul leaue us a ſhrewd enſample in the Actes.

Standiſhe.

Which ought to hauehave accuſed / condemned / and utterly forſaken all that he had offended in / ſi nos ipſos iudicaremus / non utique diiudicaremur a domino.j. Cor. xj

Couerdale.

I anſwere / By youre owne wordes / then it foloweth not / that he was bounde to accuſe and cō demne himſelfe of the thinges that he had not offended in. But by youre leue / where as ye bring in this text of. S. Paul (Si nos ipſos et cetera.) ye peruerte it / not alledginge it as it ſtandeth / but thus / Si nos ipſos iudicaremus / non vtique diiudicaremur a Domino. That is to ſaie / Yf we iudged oure ſelues / we ſhulde not be iudged of the lorde. But. S / Pauls wordes are theſe / Quod ſi noſ ipſos diiudicaremus / non vtique iudicaremur. Dum iudicamur autem / a Domino corripimur / ne cum hoc mundo damnemur.Standiſh peruerteth the texte. That is to ſaie / Yf we wolde iudge (or reproue) oure ſelues / we ſhulde not be iudged. But whan we are iudged / we are chaſtened of the lorde / leſt we ſhulde be damned with this worlde. Wherfore the peruerting of this texte now at the firſt bront / cauſeth me the more to ſuſpecte you / and to truſt you the worſe / becauſe the deuell himſelfe is ſcolemaſter to ſuch chopping vp of the texte / As we maie ſe in the goſpell of Mathew and Luke.Math. iiij Luc. iiij. out of the xc. Pſalme. Now go to / Yf I finde anie moo ſuch iugling caſtes with you / ye are like to heare of it / afore I come to the ende of your boke. For weakneſſe and ignoraunce can I well awaie withall (ſo longe as it is not wilfull) but the peruerting or choppinge vp of a text of holy ſcripture / is not to be borne vnrebuked

Standiſhe.

Marke here / how he vſeth Ironia / et cetera.

Couerdale.

Ye confeſſe / that. D. Barnes in his forſaide wordes doth vſe ironia / and yet (contrary to the ſignificacion of the worde) ye are not aſhamed to affirme / that he confeſſed herewithall both hereſie and erroneous opinions.foreign Now is ironia aſmuch to ſaie as a mockage / deriſion / or meaning of another thinge / then is expreſſed in the wordes. Which maner of ſpeakynge is much vſed not onelyonly thorow out the Prophetes in holy ſcripture but alſo among the Heithen Poetes. And the ſame phraſe of ſpeche hauehave we in Engliſche / As / whan a man ſaieth to aſhrewde boie / Come hither good ſir / ye are a vertuous childe in dede / et cete. meaninge nothinge leſſe. For aſmuch then as ye your ſelfe cōfeſſe / that. D. Barnes doth here vſe ironia / it is euidēt / that whan he ſaide theſe wordes (You ſhall perceaue what erroneous opynions I holde) his meaninge was / how that the people ſhulde know / that he helde no erroneous opinions / As it appeareth by theſe his wordes folowinge.

Barnes.

GOd I take to recorde / I neuer (to my knowlege) taught any erroneous doctrine / but onelyonly thoſe thinges which ſcripture led me vntounto.

Standiſhe.

Iuſtly pondre by the Prophet Pſal. cxl. how greuous offence is partinax excuſatio in peccatis / et cet.

Couerdale.

Like as ye can not iuſtly laie anie partinacite to. D. Barnes for thoſe his wordes / Gen. xiiij. Rom. j.ij. Cor. j.ij. Cor. xj. Gal. j. Iudic. xj.ſo proue ye the greuouſneſſe therof full ſlenderly out of the cxl. Pſalme / yf the true readinge of the text be wel and iuſtly pondred. Where as he taketh god to recorde in the trueth of ſo waightye a matter / the ſcripture is full of holy enſamples / that beare him therin. What partinacite is there then in that acte?

He durſt avowe alſo / that (to his knowlege) he neuer taught anie erroneous doctrine / and yet are ye not aſhamed to aſcrybe partinacite vntounto him / and to call him an obſtinate heretike / where as.Who is an heretike. S. Hierome in his fourth boke the xxiiij. chapter vponupon Mathew writeth thus. He is an heretike that vnderunder Chriſtes name teacheth the thinges which are agaynſt Chriſt. Yf. D. Barnes therfore had wittingly and willingy taught anye thing againſt Chriſt / ye might hauehave laied great partinacite to his charge. Trueth it is / that he beinge in ignoraunce / and diſceaued ſomtime by a multitude as you be / did both erre and teach erroneous doctrine for the preferrement of the. B. of Romes vſurped auctorite and other abuſes / acording as many other lerned men moo in the realme hauehave done / (which hauehave ſens both repēted toward god / and alſo receaued the Kynges gracious pardon) many yeares agoo. Againe / yf ye will laie partinacite to his charge becauſe he was ſomtime in ſuch groſſe ignoraunce / Mar. vj.ix. Luc. ij.ix.xviij. Iohn▪ xvj.by the ſame argument might ye condemne Chriſtes diſciples / of whoſe ignoraunce mencion is made in many places of the new Teſtament. I ſaie not this to excuſe ignoraunce / but to reprehende the raſhneſſe of youre iudgment / which preſume to condemne them whō god hath called to repentaunce.

But peraduenture the pertinacite that ye laye to his charge / is becauſe he ſaieth he taught onelyonly thoſe thinges which ſcripture led him vntounto. For that is no ſmall corſie to youre ſore. Ye wolde not hauehave ſcripture taught onelyonly without other doctrines.Deut. xij. Mat. xxviij Gal. j.ij. Iohn. j. Hiere. xv. Matth. v Neuertheles they that louelove gods commaundement / will teach nothinge but his worde onelyonly / for ſo hath he himſelfe geuen cōmiſſion. Of his promiſes is mencion made both in Hieremie and in the goſpell of Matthew. As for enſamples / we hauehave ſufficiēt both of the Prophetes and Apoſtles / which / to die for it / ij. Cor. xiij. Rom. xv.wold teach nothinge but ſcripture. Reade the thirtēth chapter of the ſeconde Epiſtle to the Corinthians / the fiftenth to the Romaines / and the mooſt godly proteſtacion that. S. Peter maketh in his ſeconde Epiſtle.ij. Pet. j. Let us geue place and cōſente to the holy ſcripture (ſaieih. S.De peccatorum meritis et remiſſione cap. xxij. The biſſhoppes of England. Auguſtine) for it can nether diſceaue / ner be diſceaued. The biſſhoppes alſo and clergie of England in the Epiſtle of their boke to the Kynges grace / do affirme / that holy ſcripture alone ſheweth men the right path to come to god / to ſe him / to knowe him / to louelove him / to ſerue him / and ſo to ſerue him / as he mooſt deſireth. Wherfore they are rather obſtinate agaynſt god / which in ſteade of his onelyonly worde / preach and teach other doctrines. But let us heare what. D. Barnes ſaieth more.

Barnes.

And that in my ſermons I neuer mayntayned any erroure / nether moued ner gaue occaſion of anye inſurrection.

Standiſh.

What blyndneſſe wolde he leade us in to? Who hath not heard him preach agaynſt all the ordinaunce of Chriſtes church? et cete.

Couerdale.

As for blindneſſe / ye nede no leader to bring you in to it / oure lorde (whan his will is) bringe you out of it. This man toke god to recorde / that he neuer mainteined anye erroure / Wherby like as he denied not but that he might erre (as he did erre groſly / whan he lyued in the Papiſtry) euen ſo lefte he us an enſample / A good enſample in. D Barnes.to forſake all errours / and to maynteyne none. Call ye this a leadinge in to blyndneſſe? Then farewell all good enſamples of humilite and repentaunce.

To the other parte of youre cauillacion I anſwere. It wolde be to longe a regiſtre for you to rehearce the names of all thoſe / which neuer heard. D, Barnes preach agaynſt the ordinaunce of Chriſtes church. I alſo am one of them / which hauehave heard him as oft as euer dyd ye / and yet (as I hope to hauehave my parte of gods mercy in Chriſtes bloude) I neuer heard him preach agaynſt any ſuch / ſens he was conuerted firſt from the wicked Papiſtrie. Agaynſt ſome of the ordinaunces or ceremonies vſed in youre church / hauehave I heard him preach oft and many times. As for you ye are none of Chriſtes church / Standiſh wryteth him ſelf to be none of Chriſtes church.by your owne ſaieng. For herafter in youre treatiſe ye cōfeſſe your ſelfe / that the congregacion of Chriſtes church in this region of England / is the Kynges Maieſtye with his lerned counſaill. And truly like as I am ſure that ye are not Kyng of England / ſo do I perceaue by youre wryting / that ye are none of the Kynges lerned counſail / And ſo (by youre owne confeſſion) none of Chriſtes church. The ordinaunce of Chriſtes church is / that eueryevery one (from the prince to the loweſt ſubiecte) ſhall be diligent to wayte vponupon his office / and to do the thinge that god hath called him vntounto. To the ordinaunce of Chriſtes church pertaineth all that is written concerning the dewtie of eueryevery eſtate / and alſo concerning ſuch ordre as is mete to be kepte in the church / acordinge to the doctrine of the Apoſtle .j. Cor. xiiij. j. Cor. xj. Dyd you euer now heare. D. Barnes preach agaynſt any ſuch holy ordinaunce of god or of his church? No verely I ſuppoſe. For then doutleſſe we ſhulde hauehave heard of it in this youre thondringe treatiſe.

Where as. D. Barnes now hath kene erneſte againſt youre wicked church of the Papiſtrie / and preached agaynſt the horrible abuſes therof / cal ye that erroneous railinge and traiterous ſpeaking? By that reaſon were the Prophetes erroneous raylers / which rebuked the abuſes of the Iewes church ſo erneſtly.Eſa. j.lviij.lxvj. Zac. vij Amos. v.viij. Mal. ij Gala. iiij. Collo. ij. Eſa. lviij Matth. vj. j. Cor. vij. Yee and agaynſt the ſuperſticious obſeruynge of faſting dayes / did the Prophetes preach / as dyd alſo the Apoſtle. S. Paul. All theſe and many other moo of gods ſeruauntes did ſpeake agaynſt ſuperſticious obſeruynge of vayne faſtes / and agaynſt the abuſinge of that faſt which god had commaunded. But agaynſt true faſting / wherof mencion is made in many places of holy ſcripture / hauehave not ye yet proued that. D. Barnes dyd euer preach in his ſermons / nether agaynſt ſuch daies as by lauful auctorite are appoynted without ſuperſticion for generall faſtinges.

Yf ye will blame him for preaching againſt the abuſe of prayer / why do ye not alſo blame the Prophet Eſaye / Eſa. j. Matth. vj.xxiij. Iaco. .j iiij.oure ſauyoure Chriſt himſelfe / the Apoſtle. S. Iames / S. Ambroſe / Gregory / Barnard / Chryſoſtome / Hierome. Cirillus / Fulgentius / Origen / et cet. Can ye ſaie now / that ye hauehave iuſtly blamed. D. Barnes in this behalfe? But thankes be vntounto god / agaynſt the right vſe of prayer (wherof mencion is made by oure ſauioure and his Apoſtles thorow out the new Teſtament) hauehave ye not yet proued / that. D. Barnes at any tyme dyd preach / ſens he forſoke the Papiſtrie / nether agaynſt ſuch laufull dayes as by iuſt auctorite are appoynted for generall prayers and thankeſgeuynges to god / and for the accōpliſhinge of other ſpirituall exercyſes grounded vponupon gods worde.

Neuertheles / I maruayll the leſſe that ye blame him vnworthy in this poynte / for ye are not aſhamed alſo to belye him / and to reporte of him / that he denied godly ordinaunce to bynde vntounto deedly ſinne / contrary to. S. Paul Roman. xiij.Godly ordinaunce. which chapter with the contentes therof he defended in his ſermons and writynges very erneſtly / and diligently ſet forth due obedience to the hyer powers / to the great hynderaunce of ypocrites and their wicked church / whoſe ordinaunce he denied utterly to bind vntounto deedly ſynne / becauſe it is not grounded on gods worde. But godly ordenaunce / that is to ſaie / the ordinaunce and inſtitucion of god / dyd not he denie / but that the breakers and offenders therof do committe deedly ſynne. As for mans ordinaunce (not inſtitute of god / ner iuſtly grounded vponupon his worde) what Chriſten man / hauynge witte to diſcerne betwene chalke and cheſe / will ſaie or graunt (excepte it be ſuch wauering redes as feare man more then god) that it byndeth vntounto deedly ſynne / ſeinge it is ſinfull / wicked / and abhominable it ſelfe / Eſa. xxix. Matth. xv.xxiij. Marck vij. Col. ij. Gal. iiij.j. Timo. …iij.inuented by Sathan / and repugnaunt vntounto gods worde? Is not ſuch ſtuffe moſt vehemētly rebuked by gods owne mouth / and alſo by his holy Apoſtle? Are ye not aſhamed then to affirme / that man of his auctorite maie reſtrayne the thinges which are fre by the goſpell? Maye a man binde that god lowſeth / condemne that god ſaueth / or holde him in preſon whom god deliuereth? Is man ſtronger then god / or mans auctorite aboue the auctorite of god? Or be they both alyke?

Where as ye ſaie / that it is the church which hath this auctorite / to reſtrayne the thinges that are fre by the goſpell / I anſwere / The church of Cyriſt is his ſpouſe / and the folde of thoſe ſhepe that harken to his voyce / vntounto his voyce (I ſay) and not vntounto the voyce of ſtraungers. He him ſelfe alſo ſendinge out his Apoſtles / biddeth them teach all that he hath commaunded them / and not to bynde that he hath made fre / nether to make fre that he hath bownd. Agayne / the nature and condicion of an honeſt wife / is / to harken to the wholſome wordes of hir huſbande / to preferre his commaundement / and to ſe tyat his houſholde folkes kepe it. A ſtrompet (in dede) and an harlot / careth not to controlle hir huſbande / to diſobeye him / and to maynteyne euell rule in his houſe agaynſt his minde. That church therfore which taketh vpō her anye ſuch auctorite as is not geuen her by Cyriſt / is not his laufull ſpouſe / nether can ye proue that he hath geuen your church anye power to reſtrayne the thinges which he hath made fre / excepte ye do it with the wordes of. S. Iames that ſaieth / Iaco. iiij.There is one lawgeuer / which is able to deſtroie and to ſaue / Or els with the wordes of. S. Paul that aſketh the Colloſſians this queſtion / Collo. ij.Yf ye be deed with Chriſt from the ordinaunces of the worlde / why are ye holden then with ſuch tradiciōs / as though ye liued after the world? etc.

Standiſhe.

Who hath not heard him preach a carnal libertie with a damnable iuſtificacion of onelyonly faith to iuſtifie? et cete.

Couerdale.

Truly it wolde make youre headeake / to reade all the names of them / that neuer heard. D. Barnes preach anie ſuch vnlauful libertie as you ſpeake of. But firſt I praie you / what carnall or fleſhly lybertye doth he preach / that exhorteth men with well doinge to put to ſilence the ignoraunce of fooliſh men / as fre / j. Pet. ij.and not as hauynge the libertie for a cloke of wickedneſſe? How oft hath he taught this doctryne / as they that hauehave heard him can tell / yf they be not either malicious or els forgetfull? Who can iuſtly denie / but he oft and many times (vponupon due occaſion in his wrytinges and ſermons) did exhorte his hearers / Rom. viij.xiij.that they wolde not lyue after the fleſh / ner accompliſhe the luſtes therof / but to caſt awaie the workes of dackneſſe / to put on the armoure of lighte / to walke honeſtly in the light that god hath geuen them / Rom. xiiij.to folow ſuch thinges as pertaine to peace / and thinges wher by one maye edifye another / to walke eueryevery man in his callynge / j. Cor. vij.x ij. Cor. vj Col. iijto geue no occaſion of fallinge vntounto eny man / to mortifye their erthly membres / et cet. acording to the wholſome doctrine of the Apoſtle? Call ye this a preaching of a fleſhly and carnall libertye? Is this a doctrine that maketh men renne at ryote / and to do what they liſt? I wondre verely / that ye ſhame not thus to belye the trueth ſo oft.

Iuſtificaciō.As pertayninge to youre blaſphemye whiche ſaie / that it is a damnable iuſtificaciō where faith is preached onelyonly to iuſtifye / it is damnably ſpoken of you / yee though an aungell of heauen ſhuld ſpeake it / Gal. j.yf holy. S. Paul be true which ſaieth / he ought to be holden accurſed / that preacheth any other goſpell / then that he himſelfe and the other Apoſtles had preached. Yf ye of a cancred hatred to the trueth / hauehave not wilfully and maliciouſly taken parte agaynſt the holy gooſt / ſo that ye are but led ignorauntly by a blind multitude / to affirme the ſaide inconuenience / I praie god lende you a clearer fight in the Kyngdone of Chriſt. But yf ye be mynded as were the Phariſes / Matth. xij. Nar. iij. Luc. xj.and maliciouſly aſcribe damnacion to it / wherby onelyonly we receaue ſaluacion (as they aſcribed vntounto the deuell / it that was the onelyonly workynge of the holy gooſt) then am I ſore afrayed for you / and for as many as are of that mynde. For yf it be damnable to teach or preach wittingly agaynſt the expreſſe worde of god / then verely is this a damnable hereſye to affirme / that faith onelyonly doth not iuſtifye / ſeynge that holy ſcripture ſo teacheth. As Gene.The ſcriptures. xv. Eſa. liij. Abac. ij. Mar. xvj. Luc. j.viij.xxiiij. Iohn. v.xvij. Acto. xiij. xvj· Rom. iij.iiij.v.x. Gal. ij.iij.iiij.v. Philip. iij.j. Pet. j.ij Heb. iiij.xj. Of this faith that ſcripture ſpeaketh of ſo plentifully / hauehave I made ſufficient mencion in the prologe of that litle boke which I lately put forth in Engliſche / concernynge the true olde faith of Chriſt. Now like as the ſcriptures afore alledged / do teſtifye for us / that we meane no falſe ner vayne faith / euen ſo is the ſame article of iuſtificacion defended and maynteyned by the doctous in many and ſondrye places / ſpecially by. S. Auguſtine in the ccclij. chapter de vera innocentia. De verbis Domini ſermone .xl. De verbis Apoſtoli ſer. xxvij. In the boke of the fiftye ſermons / the xvij. ſermon / In the firſt boke of the retractes the xxiij. chapter / the doctoursIn the cv. Epiſtle vntounto Sixtus the biſſhoppe / In the xxv treatiſe vponupon Iohn the ſixte chapter / In his manualle the xxij and xxiij chapter / In the expoſicion of the lxvij and of the lxx Pſalme / In the liij ſermon de tempore / In the v boke of his homelis the xvij homelye / In the boke of the lxxxiij queſtions the lxvj chapter / And in the prologe of the xxxj Pſalme / I might alledge Cyrillus / Ambroſe / Origen / Hilarius / Bernarde / Athanaſius / with other moo / but what helpeth it? Yet ſhall all the world know / that youre hereſye is not onelyonly condemned by the open and manifeſt ſcripture / but alſo by many of the doctours. As for naturall reaſon / it fighteth clerely agaynſt you alſo / Naturall reaſon.yf ye pondre well the parable of the mariage in the xxij. of Matthew / and in the xiiij. of luke / the parable of the vnthriftie ſonne in the xv. of Luke / the parable alſo of the detter in the xviij. o… Matthew and in the ſeuenth of Luke.

God is not the authour of ſynne.Where as it was laied to. D. Barnes charge / how that he ſhulde teach that god is the authour of ſynne / verely he proteſted openly at. S. Mary ſpitle the teweſdaye in eaſter weke / that he was neuer of that mynde / howbeit he confeſſed (as the trueth is) that where as in his boke he had wrytten of predeſtinacion and fre will / ther was occaſion taken of him by his writynge / that he ſhulde ſo meane. But verely yf he had in that matter bene as circūſpecte / as the children of this worlde are wyſe in their generacion / he might the better hauehave auoided the capciouſneſſe of men afore hand. Neuertheles it appeareth planely that he miſtruſted no ſuch thing / and therfore dyd to moch ſimplicite diſceaue him in that behalfe / as it doth many moo / which are not ſo wyſe as ſerpentes. Nether fynde ye in all his boke theſe wordes (God is the authoure of ſynne) but ye maie fynde theſe wordes / The gouerner of al thinges is moſt wiſe / D. Barnes wordes.mooſt rightous / and moſt merciful / and ſo wyſe / that nothinge that he doth / can be amended / ſo righteous / that there can be no ſuſpicion in him of vnrighteouſneſſe / et cet▪ Item All thing that he doth / is well done. Wh…fore yf they that laied that hereſye to. D. Barnes charge / had remembred their owne diſtinction (of malum pene and malum culpe) at the reading of his wordes / aſwell as they can note it in other places / they might eaſely hauehave perceaued his meanynge / and not hauehave miſtaken him.

Ye ſaye alſo. D.Workes. Barnes dyd preach that workes do not profit. Yf ye meane workes inuented by mens owne braynes / not grounded on gods worde / then verely might he well ſaye / that ſuch workes do not profit to ſaluacion.Rom. xiiij. For what ſoeuer is not of faith / is ſinne. But yf ye meane ſuch good workes as are cōprehended in the cōmaundementes of god / Oſie. xijand within the precyncte of his word / then truly ye fayle ſo to reporte of him / for though ſaluacion be gods worke onelyonly yet. D. Barnes in his boke doth not onelyonly condemne the fleſhly and damnable reaſon of them / which ſaye / Yf faith onelyonly iuſtifieth / what nede we to do anye good workes? et cet. But alſo he affirmeth planely / that we muſt nedes do them / and that they which will not do thē becauſe they be iuſtified alonely by faith / are not the children of god ner childrne of iuſtificacion / et ce. For yf they were the very true children of god / they wolde be the gladder to do good workes / et cet.D. Barnes wordes. Therfore (ſaieth he) ſhulde they alſo be moued frely to worke / yf it were for none other purpoſe ner profit / but onelyonly to do the will of their merciful god that hath ſ…ely iuſtified them / and alſo to profit their neghboure / whō they are bounde to ſerue of very true charite. Are theſe wordes now aſmuch to ſaye / as workes do not profit? Lorde god / what meane ye / thus vntruly to reporte of the deed?

I fond obiection againſt the iuſtificacion of faith.Where as ye make this blynde obiection and ſaye / of workes profit not / ſo that faith onelyonly iuſtifieth / and Chriſtes death be ſufficient / then pen̄aunce is voyde and ſuperfluous / I anſwere A goodly conſequent / gathered nether of wittye ſophiſtry / wyſe logyek / ner of good Philoſophy / (excepte it be of Philoſophy vnnatural) no ner of right diuynite. Workes profit not to ſaluation ergo they profit nothing at all / Is this a praty conſequent? Youre conſequent is naught / ſaieth. S.lj. Pet. j. Peter / for by good workes muſt ye make your vocacion certayne and ſure. Alike argumēt might ye make after this maner / and ſaye / Yron is not profitable to chew or to eate / ergo it is nothing worth. were not this a wiſe conſequent? The ſmyth will tell you a better tayle.

Peraduenture ye will excuſe youre ſelfe / and ſaie / This conſequent is not myne / but Barnes wordes. I anſwere. Yes verely / they be your owne wordes / for ye ſaie planely afterward in your treatiſe / Yf Chriſt had deliuered us from all payn ſatiſfactory / et ce.? we ſhuld nether mourne ner be penitent for our offence committed agaynſt god / nether nede we to mortifye our fleſh. This your fleſhly and damnable reaſon / this your hereſye / this foule ſtinckyng opinion / this peſtilent erroure and ſpirituall poyſon / Dyd. Barnes utterly abhorre / and condemned it by. S. Pauls owne wordes / in the xlix leafe of his boke. So that the more I loke vponupon youre wordes / the mote I wonder at your ſhameleſſe ſlaundring of the trueth. But as touchinge this / I ſhall hauehave more occaſion to talke with you afterward.

Now to put you to youre probacion. How are ye able iuſtly to proue / that pennaunce is voyde and ſuperfluous / where faith is preached onelyonly to iuſtifie? the true faith of Chriſt / Gal. v.is it that we ſpeak of. Is it not occupied then / and worketh thorow godly louelove and charite? They then that duely receaue this faith / do not receaue it to lyue worſe or as euell afterward / as they did afore god gaue it them. For though we be ſaued by grace thorow faith / and that not of our ſelues / Ephe. ij.though it be the gift of god (I ſaie) not of workes / Yet are we his workmanſhippe / created in Chriſt Ieſu vntounto good workes / to the which god ordeyned us before / that we ſhulde walke in thē. Nether hath oure ſauioure geuē us anie libertie to receaue it in vayne / ij. Cor. vj. Tit. ij.but teacheth us to forſake al vngodlyneſſe and wordly luſtes / and to lyue diſcretely / iuſtly / and godly in this worlde. Therfore who ſo deſpiſeth to lyue vertuouſly / and to do good workes / j. Teſſa. iiij.deſpiſeth not man / but god. The ſame faith that onelyonly iuſtifieth / ſetteth forth this doctrine / therfore doth it not deſtroye good workes and pennaunce. Take you hede thē and beware what ye ſaie another i… me. I might pointe you alſo to. S.lib. j. cap. v… Ambroſe / who treatinge of the calling of the heithen / and declaringe the true origenal of oure ſaluaciō / alledgeth the place afore rehearced of the ij to the Epheſians / and ſheweth / that faith goeth as it were with childe / beynge repleniſhed with all good thoughtes and dedes / and in due ſeaſon bringeth them forth.De vera et falſa penitē. cap. ij. And. S. Auguſtine ſaieth theſe wordes / Yf faith be the foundaciō of pennaunce / without the which ther is nothing that can be good / then is pennaunce erneſtly to be required / which (as it is euydent) is grounded in faith. For a good tre can not bring forth euell frutes. Matth. xij. Pennaūce therfore which proceadeth not of faith / is not profitable / et ce. Theſe are. S. Auguſtines wordes. Faith then deſtroieth nether pennaunce ner good workes / but is the wombe that beareth them both / and of whom they both proceade.

Touchinge the article of forgeueneſſe / where ye ſaie / that it is contrary to the ordre of oure Sauiours prayer / that we muſt be forgeuen of god afore we can forgeue / are ye not aſhamed thus to proceade forth in blaſphemies agaynſt the manifeſt worde of god / yee and clearly agaynſt your owne wordes? Do ye not cōfeſſe youre ſelfe / that firſt god of his mercy onelyonly geueth us grace / with out which we can do nothinge that is good? Is it not a good thing / j. Iohn. iiijone man to forgeue another? Do ye not graūt alſo / that god firſt loued us / yee euen whan he was not loued of us? Why then ſhame ye not to wryte / that it is agaynſt the ordre of oure lordes prayer / to be forgeuen of god / afore we can forgeue? Is the louelove of oure ſauioure agaynſt the ordre of his prayer? Or dyd he not forgeue us / whan he loued us firſt? Can he louelove / and not forgeue? Thynke ye god to be of the nature of thoſe / which forgeue and louelove not / or that ſhew tokens and countenaūce of louelove in outward appearaunce / and forgeue not in their hertes?

A ſhame is it for you / to take vponupon you the office of a teacher / of a reader / of a preacher / and to handle ſuch a waightie matter as this is / ſo ſlenderly / ſo frowardly / ſo crokedly / ſo farre out of frame / ſo wyde from the ordre of Chriſtes ſincere and true doctrine. Red ye neuer the parable of forgeueneſſe / Math. xviijthat oure ſauioure telleth in the eightenth of Matthew? Which parable like as it ſetteth forth oure dutye / and teacheth us / eueryevery one to forgeue oure brethrens treſpaces from oure hert rotes / proueth it not likewiſe / that the lorde firſt pitieth us / diſchargeth us / and forgeueth us oure greate dette?Gal. v. Is not louelove and gentleneſſe (that one Chriſten man oweth to another) a frute of the holy gooſt? Is it not a worke of faith then and of the holy gooſt (yee a frute of that pennaunce which proceadeth of them both) one man to forgeue another? Doth not our lorde himſelfe ſaye / A new cōmaundement I geue you / to louelove one another / that euē as I hauehave loued you / Iohn. xiijye alſo maie louelove one another? etc. Be ye curteous (ſaieth. S.Ephe. iiij Paul) one to another / mercifull / and forgeue one another / euen as god hath forgeuē you in Chriſt. Item.Col. iij. Now therfore as the electe of god / holy and beloued / put on tender mercy / kindneſſe / humbleneſſe of mynde / mekeneſſe / long ſufferinge / forbearing one another / yf any man hauehave a quarell agaynſt another. Euen as Chriſt hath forgeuen you / ſo do ye alſo.

Be theſe ſcriptures now againſt the ordre of oure lordes praier? The wordes wherof yf we rehearce in ordre as he taught them / Luc. xj. Matth. vj.then (afore we aſke anie peticion) we firſt confeſſe / that almightie god is oure father / and we his children / which we can not be / excepte he hath graunted us forgeueneſſe for Chriſtes ſake. Agayne / ther is no prayer good and acceptable without faith / for / how ſhal they call vponupon him (ſaieth.Rom. x. S. Paul) in whō they hauehave not beleued? They therfore that truly ſaie their Pater noſter / Iob. iij.vj.xj Mar. xvj.are faithfull beleuers / to whom eternall life is promiſed by Chriſtes owne mouth / and hauehave their ſinnes forgeuē them of god.

Do ye not conſidre / that they to whō oure lorde taught this praier / were his Apoſtles / and true Chriſten men? which like as they them ſelues firſt hauehave forgeueneſſe of god (they ſhulde neuer els be Chriſten men) ſo vſe they to forgeue other / …ob. xiij. Math. xviij Ephe. vacording to the doctrine of ſcripture. For the Apoſtle ſaieth / Be ye the folowers therfore of god / as deare childrē / and walke in louelove / euē as Chriſt loued us / et ce. And what Chriſten man beyng in his right witte / dyd euer denye / but that yf we (which hauehave forgeueneſſe of god) will not forgeue oure treſpacers / he ſhall withdrawe his forgeueneſſe from us? But you (not regardinge the ordre that god hath taken in the ſaluaciō of his people) turne the roote of the tre vpwarde / draw the threde thorow afore the nedle / ſet the cart afore the horſe. Yee your doctrine will hauehave us to be the fore goers of god / and not the folowers of him / as ſcripture byddeth us.

Standiſhe.

A reuocacion of theſe was red in octauis paſche / et ce.

Couerdale.

What reuocacions ye make in mens names (they beinge abſent) I can not tell. But like as ye come to the ſermon to take Chriſt in his wordes / ſo are ye not to lerne to turne the cat in the pan. This may all the world ſpie here in you / that as ye are craftie and ſotell to bring men to reuocacions / ſo are ye malicious in diffaminge of them.

Standiſhe.

Furthermore / reade his deteſtable bokes / and you ſhal ſe what peſtilent ſede he hath ſowid.

Couerdale.

Yf. D. Barnes bokes be deteſtable and to be abhorred / why do ye bid us reade thē? Will ye hauehave the kynges ſubiectes to read abhominable bokes?

As for the ſede which he dyd ſowe / I can not greatly maruail at you / that cal it a peſtilent ſede / for in his boke he ſaid theſe wordes / D. Barnes words in the xxxiiij leafe of his boke.Whan I am deed / the ſōne and the mone / the ſtarres and the elemēt water and fire / Yee and alſo the ſtones ſhal defende this cauſe againſt them (meaninge the cauſe of gods word againſt the ſpiritualty) ſooner then the veryte ſhulde periſhe / This is one corne of the ſede that. D. Barnes dyd ſowe. And verely ſo farre as I can perceaue / this ſame litle praiy ſede (veryte) will growe and come vp. Yee I maye tel you / it wil grow in youre owne gardēs / whan ye are moſt againſt it. …or Chriſt tolde your predeceſſours planely / … xix.that yf his diſciples wolde not ſpeake / the very ſtones ſhulde crye / acording to the prophecye of Abacue.…. ij. It is no wonder therfore / though he cal this a peſtilēt ſede. For peſtilent is aſmuch to ſaye as hurtfull or vnwholſome / ſo that yf ye ſuffre this ſede of the verite to growe / it will hurt youre falſe doctrine / and the phiſicians that hauehave ſene your water / ſaie / that it is vnwholſome for your complexion.

Standiſh.

And therbye you ſhall perceaue / how ſhamefully now he doth lye (like as he hath done euer heretofore)

Couerdale.

By. D. Barnes bokes maye eueryevery man perceaue / that he confeſſeth the articles of the Chriſten beleue. And yf he lyed euer here tofore (as you reporte of him) then ſayde he neuer trueth. Now is it manifeſt alſo / that in his boke to the Kynges highneſſe / In the iiij leafe.he confeſſeth / that no man in England is excepte from the ſubiectiō of the Kynges power / nether biſſhoppe ner other. He confeſſeth alſo / that the Kynges prerogatyue is alowed by gods worde. He ſaieth like wiſe in the nexte leafe / In the v leafe.that it is not laufull for the ſpiritualtye to depoſe a Kynge. Is not this trueth? Will ye ſaye then that he hath lyed euer here tofore? Let not the Kynge ner his counſaill here theſe your wordes / I will advyſe you. Now like as. D. Barnes ſpake trueth in theſe thinges / ſo heard I him ſaye to a ſorte of malicious enemies of gods worde / euen the ſayenge of Chriſt to the wilful Iewes.Iohn. viij. Ye are of the father the deuell / and after the luſtes of youre father wil ye do. He was a murthurer from the begynnynge / and abode not in the trueth / for the trueth is not in him. Whan he ſpeaketh a lye / he ſpeaketh of his owne / for he is a lyar / and father of the ſame / et ce. Ye will graunt theſe wordes to be true / I thinke.

Standiſhe.

Which wolde hauehave us here to beleue contrary to oure hearinge and ſeynge / that he neuer taught ner preached hereſye / ner erroneous opynions.

Couerdale.

To that doth. D. Barnes ſaie himſelfe / in his fore rehearced wordes / that to his knowlege he neuer taught anye erroneous doctrine. Somwhat alſo hauehave I ſayde vntounto you allready concernynge this matter.

Standiſhe.

I praye you / what was his owne reuocacion / et ce.

Couerdale.

Ye make anſwere to youre owne queſtiō your ſelfe. Ye ſaie that he utterly there forſoke many of his olde damnable hereſies. Yf (as you ſaye) he forſoke there his olde damnable hereſyes / then dyd he there as he dyd in other his ſermons / euen ſhewed himſelfe to abhorre the hereſies of the papiſtrie / for thoſe were the olde infectiōs that he was tangled withall ſomtyme.

Barnes.

ALlthough I hauehave bene ſlaundred to preach that oure lady was but a ſaffron bagg / which I utterly proteſte before god / that I neuer meant it ner preached it: but all my ſtudie and diligence hath bene utterly to confounde and cōfute all men of that doctryne / as are the anabaptiſtes / which denie that oure ſauioure Chriſt did take anie fleſh of the bleſſed virgin Mary / which ſectes I deteſte and abhorre.

Standiſh.

A fond conſequent.Here he cleareth himſelfe to be no Anabaptiſt / as though ther were no hereſie but that alone.

Couerdale.

Ye wolde be lothe youre ſelfe / that other men ſhuld ſo vnderſtōd your wordes / or gather ſuch a conſequēt of thē. Yf ye were accuſed to be a preuy theſe / and came before a multitude to cleare youre ſelfe frō that vice / wold ye mē ſhulde iudge you to be therfore of ſo fond opiniō as to thinke / that ther were no moo vices but theft alone? I doubte not / but yf ye were ſtrately examyned / ye wolde ſaye / that ther were alſo the vice of lienge / the vice of malice / of ſlaūdring / of bacbyting / of frowardneſſe / of fooliſhneſſe / of wilfulneſſe / et cet.

Standiſh.

And yet this opinion / to ſaie Chriſt did paſſe thrugh the virgins wōbe as water thrugh a cundeth / was none of the Anabaptiſtes owne opinion. It was one of the Maniches erroure and alſo Eutices errour / whō ſom of the Anabaptiſtes herin dyd folow.

Couerdale.

Whoſe erroure ſo euer it was / I referre that to you / for youre treatiſe declareth / that ye be wel acquainted with heretikes.

Standiſhe.

Therfore. M. Barnes hereby doth not pourge himſelfe frō the Anabaptiſtes hereſie concerning the baptime of infauntes.

Couerdale.

His diſputaciōs had oft times with thē / his cō tinual preaching againſt thē / his dailie wordes alſo and conuerſaciō was recorde ſufficiēt / that he abhorred their erroure alſo in that behalfe. Why / wolde ye hauehave him thē to pourge himſelfe therof? Youre phiſike is not good / to geue a man a purgacion / which is not infecte with ſuch euell or groſſe humours / as require a purgacion.

Standiſhe.

Here he ſaieth / he neuer gaue occaſion to inſurrecion / But how ſaye you? Dyd he not offre himſelfe to caſt his gloue in defence of his errours at Pauls croſſe?

Couerdale.

He ſayde at the croſſe the thirde ſondaie in lent / Here is my gloue / not in defence of anye erroure / (as ye vntruely reporte) nether with materiall ſwerde / buckler or ſpeare to defende anye ſuch thinge / but with the ſwerde of gods worde to proue / that god firſt forgeueth us / afore we can forgeue / and that they be no breakers of ordre which ſet forth gods worde and due obedience to their prince / but they that mainteine their owne tradicions / burne gods worde / and regarde not the Kynges iniunctions / et cet.

Standiſhe.

Dyd he not openly ſaye / theſe thinges (meanynge his errours) muſt be tryed by bloude?

Couerdale.

Ye are to blame to be ſo malaperte / as to entre ſo preſumptuouſly in to a mans thought / and ſo to iudge it / For his very death declareth / that he meant not to fight / nor to hurt anye mans bloude / nether to ſet men together by the eares for anye article of his beleue. But that they which are of the trueth / Math. x.xvjmuſt in the cauſe therof ſuffre their bloude to be ſhed / and be content to dye for the name of Chriſt / yf they be called ther vntounto.

Standiſhe·

What call you this / but geuyng occaſion of inſurrection?

Couerdale.

Yf this be inſurrection / Acto. xvthen dyd the Apoſtles ſend out two ſedicious men / Paul and Barnabas / for in their Epiſtle they teſtifye of them / that they ioperded their lyues for the name of oure lorde Ieſus Chriſt. And yet their weapōs were not carnall / as. S. Paul ſaieth.ij. Cor. x. Yf it be inſurrection therfore whan a man offreth himſelfe to dye in the cauſe of Chriſt / then dyd he himſelfe preach inſurrection whan he ſayde / Math. x.xvj Mar. viij.he that looſeth his life for my ſake / ſhall fynde it. Whoſoeuer looſeth his life for my ſake and the goſpell / ſhall ſaue it. I ſaie vntounto you my frendes.Luc. xij Be not afrayed of them which kyll the body / and afterwarde hauehave nomore that they can do. But I will ſhew you whom ye ſhall feare / Feare him / which after he hath kylled / hath power to caſt in to hell. Yee I ſaye vntounto you Feare him. D. Barnes therfore offeringe himſelfe to dye in the cauſe of Cyriſt and his goſpell / ſhameth you / and all youre affinite (as ye call it) which will not ioperde to put youre litle fyngre / where he hath ſuffred his whole body to be brent for the triall of the trueth.

Standiſhe.

He ſayeth he neuer called oure lady a ſaffron bagg / whether the dyd or no / I wote not / but I herd him at Barkyn two yeare and more before he was burnt in declaring the canticle Magnificat / ſlaunderouſly ſpeake of her.

Couerdale.

Oure lady hath but a faynt frende of you / that hearinge one ſlaundre her in his ſermon / coulde not fynde in youre hart (by the ſpace of two yeare and more) to ſe him openly rebuked for it / but now like a cowarde / to ſtand vp whan he is deed / and to accuſe him / that can not anſwere for himſelfe. Verely like as he (what ſo euer he be) that ſlaundreth oure lady / is worthy of open puniſhment to the enſample of other / euen ſo ſeing that (by youre owne confeſſion) ye heard him ſlaundre her ſo lōg afore his death / and complained not of it / ye make youre ſelfe giltye of the crime / by the ſame texte that ye alledge out of the Romaynes in the later ende of youre preface.Rom. j. Nether can I beleue / that anie of the Kynges counſaill hearing of anie ſuch inconuenience / and hauinge ſufficient profe therof / wolde differre the puniſhment ſolonge.

Standiſhe.

Makynge her no better then another woman▪ et cetera.

Couerdale.

In dede it was not. D. Barnes ner anie other creature that made her better then other women / but euen the holy and bleſſed trenite / whoſe good pleaſure it was / to choſe her afore all other / to be the worthie mother of oure ſauioure Ieſus Chriſt in whom all faithfull ſhulde be bleſſed. But yf ye ſaye that he in his ſermons reputed her no better then another woman / then declare ye youre ſelfe to be a very malicious ſlaunderer of the deed / agaynſt whom like as ye proue nothinge / ſo were not onelyonly his ſermons gathered at his mouth in wrytinge / but alſo the lerned mē that heard him preach and were then preſent at Barkyng / do teſtifie and reporte / that in their life they neuer heard man ſpeake more reuerently of the bleſſed virgyn Mary / then he dyd in that place.

Barnes.

ANd in dede in this place there hath bene burnt ſome of them / whom I neuer fauoured ner mainteyned.

Standiſhe·

Here he ſaieth / that he doth deteſte and abhorre ſome that hath bene burnyd in Smythfelde / wherby we man ſe / that in all thinges heretikes do not agree among them ſelues / et cet.

Couerdale.

By the ſame collectiō ſhulde ye hauehave inferred alſo / than an heretike agreeth not with himſelfe / An heretike agreeth not with himſelfe.and hauehave proued it whan ye hauehave done / as ye do wel fauouredly in that youre treatiſe / where whan ye hauehave ſaid one thing in one place / ye affirme the cōtrary in another / as I ſhall ſhew more planely afterward.

Barnes.

BVt with all diligence euermore dyd I ſtudye to ſet forth the glory of god / the obedience to oure ſoueraigne lorde the kynge / and the true and ſyncere relygion of Chriſt.

Couerdale.

Here (gentle readers) note well and forget not / that to theſe wordes of. D. Barnes / Iohn. Standiſh ſaieth nothinge / wher by it appeareth that he can not denie / but that. D. Barnes was a diligent ſetter forth of gods glory / of due obedience / and Chriſtes religion. which thre thinges who ſo doth / is in my mynde no heynous heretike.

Barnes.

ANd now harken to my faith▪ I beleue in the holy and bleſſed trenyte / that created and made all the world / and that this bleſſed trenyte ſent downe the ſeconde perſon Ieſus Chriſt in to the wombe of the bleſſed and moſt puryſt virgin Mary. And here beare me recorde / that I do utterly cōdemne that abhominable and deteſtable opynion of the Anabaptiſtes / which ſaye / that Chriſt toke no fleſh of the bleſſed virgin. For I beleue / that without the cōſent of mans will or power / he was conceaued by the holy gooſt / and toke fleſh of her / and that he ſuffred honger / thirſt / colde and other paſſions of oure body (ſynne excepte) acordinge to the ſayenge of. S. Peter / he was made in all thinges like to his brethren excepte ſynne. And I beleue that he lyued here amonge us: and after he had preached and taught his fathers will / he ſuffred the moſt cruell and bytter death for me and all mankynde: And I do beleue that this his death and paſſion was the ſufficient pryce and rawnſome for the ſynne of all the worlde: And I beleue / that thorow his death / he ouercame the deuell / ſynne / death and hell.

Standiſh.

This is well ſaide / but marke the deuel and Peter / the one Matth. xvj. the other Marke v. et ce.

Couerdale.

What / are ye ſo forgetfull of your ſelfe? Saide ye not in your preface / that the proteſtacion of. D. Barnes doth ſmell and ſauoure nothinge but hereſie and treaſon? And now ye cōfeſſe / that in theſe fore rehearced wordes he ſaide well / which coulde not be / yf they ſmelled either of hereſie or treaſon.Standiſh contrary to himſelfe. Thus are ye become not onelyonly contrary to youre ſelfe / but alſo a defendoure of. D. Barnes proteſtacion / and approue the ſame. And in this do ye proue the ſentence true that I ſpake of afore / namely that he which is geuen to falſe doctrine / agreeth not with himſelfe / after the enſample of you / which teach one thinge in one place / and denie the ſame in another.

Where as ye compare the confeſſion of. D. Barnes / to the confeſſion of the deuell / we will trye youre doctryne by the texte of. S. Marke / and ther by ſhall we ſe / how well theſe two confeſſions do agree / and how clarkly ye hauehave ioined them together. S. Marke reporteth / Mar▪ … ▪that the legiō of deuels which had poſſeſſed a certaine man / and taken his right mynde from him / et cet. cryed out and ſaide vntounto oure ſauioure / What hauehave I to do with the / thou ſonne of the mooſt hie god? Here is it manifeſt / that the deuell cryeth out of oure ſauioure Chriſt / and wolde hauehave nothinge to do with him. Whan dyd. D. Barnes crye out of him? A greate parte of the world can teſtifie / that he hath cryed out of Antichriſt and his chaplens / yee and that ſo lowde / that he hath awaked a great nombre with his cryenge.

Yee but to my purpoſe (will ye ſaye) the deuell alſo confeſſeth / Chriſt to be the ſonne of god. I anſwere Their confeſſions be not alike. For. D. Barnes doth not onelyonly confeſſe that Chriſt is the ſonne of god / but ſaieth alſo / I beleue / that he ſuffred the mooſt cruell and bitter death for me / et cete. Whan dyd the deuell beleue / that Chriſt dyed for him? Agayne / The cōfeſſion of. D. Barnes▪this confeſſion of. D. Barnes condemneth the hereſye of the Anabaptiſtes concernyng the incarnacion of the lord Ieſus. Whan dyd the deuell condemne anye ſuch falſe opinion? Will ye make it not deueliſh doctryne to be of that ſecte? Beware what ye ſaye. Are ye not aſhamed then to compare theſe bleſſed wordes / to the confeſſion of the deuell / and yet to wryte that they be well ſayde?

Standiſhe.

This youre confeſſion doth not proue you to be a good Chriſten man.

Couerdale.

By youre iudgment / to confeſſe the true beleue in the bleſſed trenyte / to confeſſe the incarnacion of Chriſt / to abhorre the falſe opinion of the Anabaptiſtes / to beleue in Chriſtes death / reſurrection / et cete. is no profe of a Chriſten man / No though Chriſt himſelfe ſaie / Who ſo euer doth knowlege me before men / him will I knowlege alſo before my father which is in heauen. And. S. Paul / Math. x. Luc. xij. Roma. x.To beleue with the hert / iuſtifieth / and to knowlege with the mouth / ſaueth / for the ſcripture ſaieth / Who ſoeuer beleueth on him / ſhall not be confounded.

Eſa. xxviij.Wherfore / yf men conſidre your wordes / ye bring youre ſelfe verely in to a ſhrewd ſuſpicion / for ye ſeme to fauoure the miſcreauntes and infidels / euen them that beleue not the articles of the Chriſten faith. It ſemeth / that ye beleue in ſome other thinge then god / els wolde ye make more of the Chriſten belefe / then ye do.

Standiſh.

For the moſt parte of the heretikes condemned by ſcripture and oure mother the church / et cet.

Couerdale.

Where fynde ye in the ſcripture / that he is condemned / which beleueth in the ſonne of god? all though ye call him and wryte him heretike ten thouſand times? But I ſe well / ye lack helpe. I will tell you where ye ſhall fynde a text of ſcripture for your purpoſe. S. Iohn. the baptiſt ſaieth / He that beleueth on the ſonn of god / hath euerlaſtinge life. And Chriſt oure ſauioure ſaieth a litle afore in the ſame chapter / God ſo loued the world / Iohn. iij.that he gaue his onelyonly begotten ſonne / that who ſo beleueth in him / ſhulde not periſhe / but hauehave eternall life / et cet. He that beleueth on him / is not condemned.

And where as ye ſaie / that then were condemned by the church / I anſwere. Yf ye meane the church of Chriſt (which I doubte not to be in Englang / aſwell as in other realmes) then blaſpheme ye it / for ſaienge / that it condemneth them / whom Chriſt with his owne mouth pronounceth not to be condemned. For Chriſtes church neuer condemneth them / whom he ſaueth. Yee and in youre ſo reportinge / ye blaſpheme the Kynges highneſſe / chefe and ſuppreme head nexte vnderunder god of this ſaide church of England / without whoſe auctorite no execucion maie laufully be done within his dominion. Howbeit amonge the buſſhes and in a corner without the kynges knowlege / a true man ſomtime maie chaunce peraduenture to be hanged as ſoone as a thefe.

Yf ye meane youre owne mother the church of the froward and multitude of wicked doers / then verely (like a good childe) ye hauehave diſcloyſed and uttered youre mothers ſecretes / and tolde us hir very nature / which as ſhe is a very ſpirituall ſtrompet and comon harlot / ſo is ſhe a mother of murther / a ſhedder of innocēt bloud / and (by your owne confeſſion) a condemner of them / whom Chriſt darre advowe to be ſaued.

What ye meane by the cenſoure of the powers / a man can not well perceaue by youre wordes / ye ſpeake ſo confuſedly. But yf ye meane the ſentence / iudgment / or determinacion of the hyer powers / then ſlaundre ye them (as I ſaide afore) in that ye reporte / how they ſhulde be the condemners of thoſe / whom Chriſt hath not condemned.

Yf by the cēſoure of the powers ye meane your owne vſurped auctorite / or the ſtollen and vntruely gotten auctorite of youre mother the wicked church / then we beleue you. For in her (as the aungell ſaieth) is founde the bloude of the prophetes and ſayntes.Apoc. xviij.

Yf ye meane the fyrepanne that ye caſt incenſe in / then maye we ſe that youre cenſoure is wheter then other mens fyre / and therfore the more perſons for anie man to medle withall.

Yf by the cenſoure of the powers / ye meane the cenſoure of youre excomunicacion / then declare ye youre ſelues to be the curſers of them / whom god hath bleſſed / and ſo are ye curſed of god / Gen. xij. Sach. ij.which ſaieth vntounto Abraham (and in him to eueryevery faithfull beleuer) I will curſe them that curſe the. And he that toucheth you (ſayeth the Prophet) toucheth the apple of gods owne eye.

Barnes.

ANd that there is none other ſatiſfaction vntounto the father / but this his death and paſſion onelyonly.

Standiſh.

Amonge other this was one of his errours / that he reuoked the laſt Eaſter at the Spittle.

Couerdale.

Here ye take youre paſtyme vponupon the deed / and ſtraye abrode allmooſt as farre as ſixe leafes of youre treatiſe will extende. And now and then becauſe the comon people that be vnlerned / ſhulde the better vnderſtonde youre wordes / ye geue them a ſentence of latyn / and now and then halfe a ſentence. I coulde tell wherfore / yf I wolde.

Amonge other (ye ſaye) this was one of his errours. Ye iudge it an erroure to affirme / Standiſh is full of his latyn.that ther is none other ſatiſfaction vntounto the father / but the death and paſſion of Chriſt onelyonly / and yet (like a lerned man / full ſure of youre ſelfe) ye confeſſe planely on the other ſide of the leafe in youre boke / that no man can ſatiſfie for the offence. VponUpon this ye muſt geue me leue to demaunde this queſtion of you. Yf it be erroneous to ſaie / that Chriſt is the ſatiſfaction vntounto the father / and ye youre ſelfe confeſſe / Standiſhe is contrary to himſelfe.that no man els doth ſatiſfie for the offence / To whom then ſhall we aſcribe this honoure of ſatiſfienge for oure ſinnes? A laſſe what a groſſe erroure be ye in? O blinde gydes / what waie will ye leade the people of god? Vnhappie is the flock / that is vnderunder your keping. And happie is the man / whom thou (lorde god) inſtructeſt / and teacheſt him out of thy lawe. It is time lorde to laie to thine hand / for they hauehave waiſted awaie thy lawe.Pſal. xciij Pſal. cxviij.

This article (that Chriſtes death onelyonly is the ſatiſfaction to the father for all the ſinnes of the worlde) is plaine / manifeſt / and approued thorow out all the holy ſcripture / the whole ſentences wherof are here to longe to rehearce / but the text is open and euident / though ſomtime it vſe one vocable / and ſomtime another. For to this article perteine all thoſe ſcriptures that reporte him to be the pacifier and reconciler of his fathers wrath / the clenſer / the pourger / the maker of attonement / or agremēt / the opteiner of grace / the ſacrifice and oblacion for oure ſinnes / et cet. The father of heauen himſelfe doth teſtifie / that it is his ſonne Ieſus Chriſt / Math. iij.xvij. ij. Pet. j Iohn. j.in whō or by whom he is pleaſed and content. Who taketh awaie the ſinne of the worlde but he? In whom are we complete (and hauehave all heauenly and neceſſary thinges pertaininge to ſaluacion) but in him?Col. ij. I paſſe ouer the rehearſall of the ſcriptures written Eſa. liij. Oſe. xiij. j. Pet. j.ij.j. Iohn. j.ij.iij. Apoc. j. Heb. j.v.vij.ix.x. Tit. ij. Col. j.ij.j. Timot. j.ij.j. Corinth. j.ij. Cor. v. Rom. iij.v.

Whatſoeuer. D. Barnes reuoked (as ye reporte of him) I referre that to you / which ſeme to knowe more therof then I. Yf ye were compelled by force to write / reade / or ſaie anie thinge agaynſt right and conſcience / then like as they be to blame that wil feare man more then god in that behalfe / ſo will god certainlie be the viſitoure of ſuch extreme handlinge. I wolde wiſſhe with all my hert (yf I might laufully ſo do) that the kynges mooſt roiall perſone might ſe as farre / The kynges grace knoweth not of all the euell that is done in his realme.as his hie auctorite extendeth / for I feare the comon prouerbe be to true / that there runneth by the myll much water / which the miller knoweth not of. Nether be all then gentle and louing intreaters of the Kynges ſubiectes / that ſpeake to his maieſtie faire wordes in his face / yee the Kynges grace maie hauehave Iudas in his realme / aſwell as Chriſt had him in his ſmall courte. I am ſory at my hart rote / whan I remembre / how oft the Kynges highneſſe hath proued his cōcluſion true in his time. I can ſaie nomore / but referre all ſecretes to god / who (I am ſure) will do as he was wont / and bring all falſhode to light at the laſt.

As for. D. Barnes preachinge at the ſpittle / ſo farre as I can lerne / there is nothinge maketh more agaynſt you / then that ſame his daies worke. For like as he there openly gaue a good enſample of charite and fraternall reconciliacion / An enſample of charite.So is the ſame a confuſion to you and all youre wanton ſecte / which belyenge the trueth / blaſphemynge the holy goſt / and ſlaundrynge them that are the pryce of Chriſtes bloude aſwell as you (which poyntes ſmell of grater hereſye / then ye can proue agaynſt. D. Barnes in this his proteſtacion) will not repent / ner aſke open forgeueneſſe. Which of youre cancred ſorte hath yet of his owne fre mynde (vncompelled) come in to an open audience / and played ſuch a parte / or deſyred reconciliaciō? Not one of you all / that I knowe of / no though the Kyng hath commaunded you in his iniunctious / and though ſome of you hath not bene aſhamed to burne gods worde.

Standiſhe.

As it was declared at Pauls croſſe / et cet.

Couerdale.

A mans laſt will muſt ſtande.D. Barnes laſt will and teſtament (wher vponupon he taketh his death) is this / that ther is no other ſatiſfaction vntounto the father / but the deeth and paſſion of Chriſt onelyonly. Therfore though it had bene ten thouſand tymes reuoked afore / yee and declared neuer ſo oft at Pauls croſſe / either in the rehearſall ſermon or other wyſe / Yet ſhall no mans reuokynge / no ner your blaſtinge and blowing / your ſtampinge and ſtayringe / your ſtormy tempeſtes ner wyndes / be able to ouerthrow this trueth and teſtimonye of the holy gooſt thorow out the ſcriptures / that the death of Ieſus Chriſt onelyonly doth ſatiſfye and content the father of heauen / j. Ioh. j.ij.and maketh the attonoment for oure ſynnes. Nether do ye ought but bark agaynſt the Moone / ſo longe as ye laboure to myniſhe the glory of Chriſt / as though he optayned not grace for all the ſynne of the worlde.

Youre opynion and doctryne will not ſuffre Chriſt to be a full ſatiſfyer vntounto his father for all ſynnes. Ye ſaye he delyuered us from origenall ſynne and actuall / and yet ye youre ſelues confeſſe / that ther be alſo venyall ſynnes / Which yf ye taught not to be waſhed awae with ſome other thinges of youre owne choſynge / No doubte ye wold confeſſe / that Chriſt delyuered us from them alſo / aſwell as from the other.

In this youre doctryne ye confeſſe / Diuerſite.that thorow Chriſt we maye auoyde and eſcape the eternall and ſeconde death / and yet afterward ſaye ye / that our ſatiſfaction doth pleaſe and content allmightye god / as ſatiſfactory for oure treſpace.

But how fayntly bring ye out theſe wordes (We maye) O howe loth are ye / that Chriſt ſhulde hauehave his due honour? Agayne / How ſtand youre wordes now together? Yf we eſcape the eternall and ſecond death by Chriſt / how can we aſcribe the pacifieng and contenting of allmightie god to oure owne ſatiſfaction? Morouer / how doth god accepte oure ſatiſfaction as ſatiſfactory for oure treſpace / whan no man (by youre owne confeſſion) can ſatiſfie for the offence? Is not treſpace and offence all one thinge?

Hereſie.Ye affirme in youre latyn wordes / that a man ſuffreth not the eternall and ſecond death thorow the ſinne of Adam / which ſaienge includeth a very heinous hereſie / and is openly confuted by the Apoſtle to the Romaines / Roma. v.where like as he proueth that the ſaluaciō of all men came onelyonly by Chriſt / ſo affirmeth he alſo / that condemnacion came on all men thorow Adam.

Standiſhe.

No man can (I graunt) ſatiſfie pro culpa / et cetera.

Couerdale.

Diuerſite.Ye graunt now / that no man can ſatiſfie for the offence / and yet ye ſaide afore / that oure ſatiſfaction is accepted of god as ſatiſfactory for oure treſpace.Diuerſite. Item / ye ſaie here / that eueryevery man muſt ſatiſfie for the puniſhment belōginge to ſinne / and ye graunted afore / that thorow Chriſt we auoyde and eſcape the eternall and ſecond death. loke better on youre boke man for ſhame. Is not the eternall and ſeconde death / euerlaſting damnaciō and puniſhment due for ſinne? How can we then ſatiſfie for the puniſhment belonginge vntounto ſinne / whan (by youre owne confeſſion) we eſcape it by Chriſt? Alas that ye are ſo blind / or that ye ſhulde buylde vponupon ſo weake a foundacion.

Standiſhe.

Acordinge to that of. S. Paul. j. Cor. xj. Sinos ipſos iudicaremus / et cet.

Couerdale.

Remembre youre ſelfe well / and forget not / that ye hauehave brought in this texte / to proue / that eueryevery man muſt ſatiſfie for the puniſhment belonging vntounto ſinne. Neuertheles let us ſe wher vpō the Apoſtle ſpeaketh / and pondre the circumſtaunce of his wordes / ſo ſhall we trye / whether Paul and you agree / and whether ye hauehave iugled with the texte or no. For I feare me / we ſhall fynd / that ye hauehave played another falſe caſt / euen with this ſame poore texte.j. Cor. xj. The wordes of the Apoſtle are theſe / Yf we wolde iudge (or reproue) oure ſelues / we ſhulde not be iudged. But whyle we are iudged / we are chaſtened of the lorde / leſt we ſhulde be damned with this worlde. Theſe are. S. Pauls wordes.

Afore in another place of youre treatiſe / ye bring in this texte for another purpoſe / namely / to proue / that. D. Barnes ought to hauehave accuſed and condemned himſelfe. And now forgetfull what ye ſayd afore / or els wilfull blind (as it ſemeth) ye alledge the ſame text / to proue / that eueryevery man muſt ſatiſfye for the puniſhment belonginge vntounto ſinne. Thus make ye of gods holy ſcripture / a ſhipmans hoſe / wreſting and wringing it to what purpoſe ye will. Verely ſuch peruerting of the ſcripture can ye not vſe without your awne damnacion / ij. Pet. iij.excepte ye amende / yf. S. Peter be true.

The Apoſtle ſhewing the Corinthians the true inſtitucion of oure lordes holy ſupper / and the right vſe therof / cōcludeth with theſe wordes / ſayenge / The texte j. Cor. xj.Let a man examen himſelfe / and ſo let him eate of this bred / and drinke of this cuppe. For he that eateth and drinketh vnworthely / eateth and drinketh his owne damnacion / becauſe he diſcerneth not the lordes body from other meates. Therfore are many weake and ſick amonge you / and many ſlepe. For yf we iudged oure ſelues / we ſhulde not be iudged. But whyle we be iudged / we are chaſtened of the lord / leſt we ſhuld be damned with this worlde. Wherfore my brethren / whan ye come together to eate / tary one for another / et cet.

By the circumſtaunce then of this chapter / it is euident / that theſe wordes of the Apoſtle extende to the right vſe of the holy ſacrament / teachinge us / that afore we come to the lordes boorde / we ought firſt to iudge / to trie / to proue / and to examen oure ſelues / in what caſe we ſtonde towarde god and oure neghboure / conſideringe / that it is no childiſh playe / ner a thing lightly to be regarded / but a moſt waightie and erneſt matter concernynge oure ſaluacion / the glory of god / and edifienge of the worlde.The holy ſupper of oure lorde. And whan we hauehave duely and vnfaynedly tryed oure ſelues (by cōparinge oure whole conuerſacion both inward and outward to the iuſt commaundementes of god) and by occaſion therof hauehave hartely knowleged and confeſſed oure ſynnes / beynge ſory and penitent for them / beleuynge ſtedfaſtly in the promiſes of god / receaued the abſolucion of his worde / entred in to true repentaunce and erneſt amendment of oure liuinge / beinge reconciled and at one with all men / purpoſinge without fayle ſo to contynue till oure lyfes ende / Then to come / and ſuppe with the lorde. This is now the thing that. S. Paul teacheth in this chapter / and proueth here no ſuch article as ye go aboute. Therfore do ye wrong to the texte / in wreſtinge it to this ſenſe / that eueryevery man muſt ſatiſfye for the puniſhment belonginge vntounto ſynne. By the which youre doctrine / O wicked opynion.like as ye robbe Chriſt of his worſhippe / deface the merites and frute of his death / and ſet eueryevery man in Chriſtes rowme / Euen ſo doth your ſaide article cōdemne eueryevery man. For like as Chriſt onelyonly ſatiſfied his heauēly father for oure ſinnes / and for the puniſhmēt due to the ſame / Euen ſo / yf we ſhulde not auoide the eternall paine of hel (which is the ſecond death and rewarde of ſin̄e) till we made ſatiſfactiō for it oure ſelues / we ſhulde contynue ſtill in the wrath of god / and ſo be damned for euer.

Standiſhe.

And to proue this ſatiſfaction / the wordes of I baptiſt Matth. iij. be very ſtronge / et cete.

Couerdale.

Be theſe wordes (bringe forth the worthy frutes of pennaūce) aſmuch to ſay / as / Ye muſt ſatiſfye for the puniſhment due vntounto ſynne? Prately well expounded of you. O ſhameleſſe controllers of the holy gooſt. Will ye make Iohn the baptiſt contrary to himſelfe? Doth he not ſaie manifeſtly in another place / Who ſo beleueth on the ſonne of god / Iohn. iij.hath euerlaſtinge life? And what is it els to hauehave euerlaſting life / but to eſcape the eternall and ſeconde death / euen euerlaſting damnacion and puniſhment due vntounto ſynne? Which (as ye confeſſe youre ſelfe) we do auoyde thorow Chriſt. Why do ye then wreſt the ſcripture to your awne purpoſe? But one queſtion will I aſke you / Oſe. xiij.who ſpeaketh the wordes which are written in the Prophet Oſee / ſaienge / From the hand of death will I deliuer them / from death will I redeme them? O death / I will be thy death. O hell / I wilbe thy ſtinge? Finde me now anie creature in heauen or in erth / that maie of himſelfe verefie and pronounce theſe wordes of Chriſtes perſonne / and I ſhall graunt / that he maie make ſatiſfaction for the puniſhment due vntounto ſinne / which (as this text declareth) is eternall death and hell. Els / yf there be but one Ieſus / one ſauyoure / one deſtroyer of damnacion and hell / then ſhall he verely hauehave my poore voyce / to be called alſo (as he is in dede) the onelyonly ſatiſfier for the puniſhment due vntounto ſynne / aſwell as he is the ſatiſfier for ſinne it ſelfe.

As for the wordes of Iohn the baptiſt / The wordes of Iohn baptiſt.they proue euydently / that whan men conuerte vntounto god (as thoſe Phariſes pretended to do at the baptime of Iohn) then ſhall do it vnfainedly / and not to be ypocrites ſtill / ner to leane to their olde leuē / but to bringe forth the worthy frutes of repentaunce / wherof he nameth parte in the thirde of Luke to the people / and ſpeaketh of no ſuch ſatiſfactiō as you fayne.

But Remembre / that ye hauehave named faſting prayer and allmes dedes to be the frutes of pennaunce / for I feare me / ye will denye it agayne anone / whan we come to Cornelius the captaine.

Standiſhe.

Fructus .ii. dignus penitentia / eſt opus reſtaurans ea / et cet.

Couerdale.

There are ſome of you / that call us Engliſh doctours / for writinge ſo much in Engliſh / as though in the vnderſtondinge of other tonges we were inferiours to you / but now ye make us youre Engliſh interpreters / for putting us to the payne to Engliſh the wordes / which ye wrappe vp in latyn from the vnderſtondinge of the people. For the worthy frute of pennaunce (ſaie ye) is a worke amendinge thoſe thinges / Standiſh.wherof the pennaunce is / that is / repayringe ſuch thinges as it repenteth us to hauehave left vndone / or to hauehave committed / and this is it that we call ſatiſfaction for ſinnes.

Couerdale.That to bringe forth the worthy frutes of pennaunce / is aſmuch as to amende / wherin ſo euer we hauehave thought or done amiſſe / I graunt / for the ſcripture aloweth the ſame. But where as ye call that the ſatiſfaction to god for ſinnes / ye ſpeake it not out of the mouth of the lorde.

Diuerſite.Againe. Ye ſaide afore / that no man can ſatiſfie for the offence / and now ye call the frute of pennaunce / the ſatiſfactiō for ſinnes. Is not eueryevery offence / ſinne? Lord god / what hold is there in youre wordes? Fie on ſuch doctrine.

Standiſhe

And here let us note / that it is not all one to bringe forth good frutes / and to bring forth worthy frutes of pennaunce.

Couerdale.

No? where hauehave ye auctorite of gods word for you? Be not the good frutes of pen̄aunce / worthy frutes? Or be not they good frutes that are worthy? O vnworthy teachers. What an vnworthy doctrine is this?

Standiſh.

For he that doth committe no deedly ſynnes / et cet.

Couerdale.

Yf I ſhulde teach anie man (whan he hath vnlaufully bahaued him ſelfe) to vſe vnlaufull thinges ſtill / I am ſure / that like as gods word wolde therin condēne me / ſo wolde the prudent rulers of the worlde (acordinge to their dewtie) loke ſharply vpō me / and iudge me litle better then a ſedicious teacher. Yf the rulers therfore of the worlde will winck at ſuch a peſtilent doctryne / and ſuffre it to be ſowne among their people / I beſeche god to ſēd them his diſcipline / to their better enfourmacion / and ſo to lighten the eies of their vnderſtonding / that they maie aſwell remembre what hurt commeth of ſedicious doctrine / as many of their ſubiectes (yee they them ſelues alſo) hauehave proued it by experience. Well / yet remembre the ende.

Where as ye ſeparate the frutes of innocēcy / of goodneſſe / et ce. frō the frutes of pen̄aunce / where finde ye that in holy ſcripture? For albeit that ſome man offendeth more then another / who yet I praie you is not bound to confeſſe himſelfe a ſynner / to declare himſelfe ſory for the vnperfectneſſe of his owne nature / to mortifie his fleſh / and to liue in repentaunce all the daies of his life? Yee be he neuer ſo innocent / iuſt or righteous in the eſtimaciō of man? Thus by your ſlendre diuiſion ye proue but ſlenderly / that the workes of Mary Magdalene and Dauid were not frutes of goodneſſe / but onelyonly frutes of pennaunce / as though pen̄aunce were not good / or as though the frutes of pennaunce were not good frutes.

As for the carnall libertie of man / it muſt be all waie reſtrained / abuſe of all thinges is utterly forbidden / Yet muſt the body of man hauehave his worſhippe at his nede (at his nede I ſaye / not at his luſt) Yf you now thorow anye ſ…e of wiſdone / or choſen ſpritualtie will teach the contrary / then is youre doctrine condemned by. S. Paul to the Colloſſians.Col. ij.

Standiſhe·

Yee and acordinge to the qualite of the offence muſt be the ſatiſfaction. Pro menſura peccati erit plagarum modus. Deute. xxv.

Couerdale.

This text verely as it is ſlenderly alledged / ſo proueth it youre purpoſe but faintly. Moſes wordes which you bringe in / are theſe / Acordinge to the meaſure of the offence / ſhalbe alſo the meaſure of ſtripes. But let us ſe the circumſtaunce of the texte / and ſo ſhall we trye / whether ye hauehave played a iuglers caſt / or no. And forget not (I praie you) that ye hauehave alledged this texte / to proue / that the ſatiſfaction muſt be acording to the qualite of the offence.

Deute. xxv.Moſes wryteth thus / Yf there be a matter of plee betwene anie men / and they come to the law / then loke whom the iudges conſidre to be iuſt / him ſhall then declare to be in the right cauſe / and him whom they perceaue to be vngodly ſhall they condemne for his vngodlyneſſe. But yf they ſe him which hath offended / to be worthy of ſtripes / they ſhall take him downe / and cauſe him to be beaten in their preſence. Acordinge to the meaſure of the offence / ſhalbe alſo the meaſure of the ſtrypes / but ſo / that they paſſe not the nombre of fortie / et cete.

This lawe (as it is euident) was a ciuile ordinaunce / made for the commodite of the people / and not without mercy. The text alſo ſpeaketh of no ſuch ſatiſfaction as ye meane. But here (forgettinge the rules of youre logick) ye wolde make a qualite of a quantite.Note well now how the text and Standiſh agreeth. For in your article ye ſpeake of a qualite / and the texte maketh mencion of a quantite nombre or meaſure. Agayne / this lawe will / that the partie which is to be beaten / ſhal not hauehave aboue fortie ſtripes. And then (by youre doctrine) it muſt folowe / that though we be compelled to be puniſhed / and ſo to make ſatiſfaction for the paine due vntounto oure ſynnes / yet ſhulde ech one of us hauehave but fortie ſtripes / for the text ſpeaketh of no moo. Maie ye not be aſhamed then / thus to mock with the ſcripture?

Standiſhe.

Not like ner equall in the great offender and the leſſe. Vnde Apo. xviij. Quantum quis ſe glorificauit et in delicijs fuit / tantum illi inferendum eſt tormentum.

Couerdale.

Where as the voice from heauen ſpeaketh of the whore of Babilon / and ſaieth / Apoc. xviij.Come awaie from her my people / that ye be not partakers of her ſynnes / leſt ye receaue of her plages / et cete. As much as ſhe glorified herſelfe and folowed her awne luſtes / ſo much geue ye her of puniſhment and ſorowe / et cet. By the laſt parte of this texte wolde ye proue / that ſatiſfactiō maie not be equall in the greate offender and the leſſe. Now ſaieth the texte / Aſmuch as ſhe glorified hir ſelf / et cete / ſo much geue ye her of puniſhment. Here is rather equalite.Equalite.

And where as the texte ſpeaketh of the whore of Babilon / The femynine gendre turned to the maſculyne.ye ſaie. Quantum quis / et ce. turninge not onelyonly the femynine gendre to the maſculyne (which a boie that goeth to the grammer ſcoole wolde not do) but alſo prouinge an vniuerſall by a perticular.

Agayne. This texte ſpeaketh of her that is damned to hell / and the article that ye go aboute to proue / Mete this well.ſpeaketh of thoſe / whom ye hauehave affirmed allready to make ſatiſfaction vntounto god for their ſynnes by the frutes of pennaunce / which by youre owne iudgment are not damned vntounto hell. Lord god / whan will this blindneſſe hauehave an ende?

Standiſh.

It is not ynough (ſaieth Chriſoſtome) et cet.

Couerdale.

Ioh. v.viij.The doctrine of god is / that whan Chriſt hath made us whole (for without him is no remiſſion) we ſhall ſinne nomore / Ephe. iiij.he that hath ſtollen / muſt ſteale nomore / he that hath not the gift of chaſtite / muſt for the auoiding of fornicacion take a laufull wife / j. Cor. vij.for better it is to mary then to burne. On the back ſyde of the boke therfore is that doctryne writtē / which teacheth / that whan a man hath lōg lyued in whordome / he ſhall than abſtaine from the laufull vſe of holy wedloke / for wedloke is the remedy appointed of god againſt all bodely fornicacion and whordome.

Standiſh.

Wherby we maie perceaue / et cet.

Couerdale.

Yes / there be worthy frutes of repentaunce to bring forth / there is a new man to put on / the tre hath good frutes to beare / the ſpouſe of Chriſt (which is eueryevery true faithfull ſoule) hath laufull children / that is / laufull thoughtes / laufull wordes / laufull dedes to bring vp and to noriſhe. Good workes muſt nedes folowe faith / but not that we maye ſet anye of them in the rowme of Chriſt / ner make them the ſatifactiō to god for our ſynnes. God hath called us (ſaieth the ſcripture) vntounto good wordes / to walke in them /Ephe. ij. but not to make our ſauioure or ſatiſfaction to god / of them.

Standiſhe.

Chriſt Luke. xj. whan he had rebuked the Phariſes for their vyce / ſayde / date elemoſinam / et omnia munda ſunt vobis.

Couerdale.

That texte (yf it be not ironia) proueth / that we are bound to do good workes / to the which though god ioyne his louing promes (as he doth comonly thorow out the ſcripture) yet calleth he not them the ſatiſfaction to him for ſinnes. But like as in the lviij. of Eſa. the holy gooſt rebuketh the ſuperſticion and ypocriſie of the Iewes / that had fallen to workes of their owne inuentynge / and then telleth them the true faſt and good workes which god requireth / addynge a louinge promes to the fulfillers therof / Euen ſo doth oure ſauioure here in this chapter. For whan the Phariſe was ſo ſuperſticious / that he maruayled why he waſſhed not his handes afore dyner / then ſayde he vntounto him / The texte Luc. xj.Now do ye Phariſes make cleane the outſyde of the cuppe and platter / but your inward partes are full of robbery and wickedneſſe / et cet. Neuertheles / geue allmes of that ye hauehave / and behold / all thinges are cleane vntounto you. Lo now / firſt he rebuketh their ſuperſticion / ſecondly / ſheweth them what good workes he aloweth / cōmaunding thē to do the ſame / And thirdly addeth a promes therto.

Standiſhe.

And the preacher. Eccl. xxj. Fili peccaſtic et ce.

Couerdale.

Thoſe are not the wordes of the preacher / whō the ſcripture calleth Eccleſiaſtes / but they are the wordes of Ieſus Syrack / The texte Eccl. xxj.ſaienge / My ſonne / haſt thou fallen vntounto ſynne? Do nomore ſo / but praie inſtantly for thy former ſynnes / that they maie be forgeuē the. Flie from ſinnes / euē as thou woldeſt flie from a non ſome ſerpent / et cet. This text then proueth nomore your fained ſatiſfactiō / then it proueth the Iewes circumciſion. And like as your fond alledging of it / declareth / that ye are an hider of the ſcripture from the vnlerned / ſo proueth the holy gooſt in the texte / that yf we hauehave broken the profeſſion of our baptime / and be fallē vntounto ſinne / we ſhall do nomore ſo / but cōuerte and turne vntounto god / cōtinuing in the feare of him and in feruent praier / to be at the ſtaues end with ſin̄e / and to abhorre it all the daies of our life.

Standiſhe.

He that thinketh this inſufficient / et cet.

Couerdale.

Suſpectinge (as it apeareth) that your wreſting of the former ſcriptures will not be taken for a ſufficient profe of youre fained ſatiſfaction / ye bringe in enſamples of Dauid / Moſes / Aaron / and the children of Iſrael / as though their puniſhment had bene their ſatiſfaction. But where finde ye that in anie of thoſe places of ſcripture? Yf ye ſaie / Why doth god thē puniſhe / after that he hath remitted the fault? I anſwere / Like as he is the father of mercy and god of all comforte / Obiection. ij. Cor. j. Sapi. iij. Prouer. iij. Heb. xij.ſo doth he correcte and chaſten his owne (yee exerciſeth and trieth them as the gold in the fire) partly becauſe he loueth thē / and partly for the enſample of other / that they maie beware of ſuch falles. The ſame enſamples therfore that ye bring in / make clerely againſt you / and proue manifeſtly / that ye are but blinde and ignoraunt of the ſcriptures. For the Apoſtle ſpeakynge of the ſame children of Iſrael / j. Cor. x.and of their puniſhment / ſaieth planely / that all ſuch happened vntounto them for enſamples / but are written to warne us / that we ſhulde not luſt after euell thinges as they luſted / that we ſhulde not be worſhippers of ymages / that we ſhulde not committe whordome / that we ſhulde not tēpte Chriſt / ner murmour againſt him as they dyd. Shame ye not then ſo vnreuerently to handle the holy worde of the liuinge god?

Standiſhe.

Forthermore Daniel cap. iiij. exhorteth Nabuchodonoſor / et cet.

Couerdale.

Yf that texte ſhulde proue anie ſatiſfaction to be done by man to god (as it proueth oure dewtie to oure poore neghbours) it ſhuld rather mainteine a ſatiſfaction for ſinne / then for the paine belonging to ſinne / for the texte ſpeaketh of ſinnes and iniquities / By ſin̄e doth Standiſh vnderſtond ſatiſactiō for ſynne.and maketh mencion of no puniſhmēt. HaueHave ye no better iudgmēt ner clearer ſight in diſcerning of a texte? Ye maie be aſhamed verely.

The wordes of Daniel as they include in them a commaundement to do allmes dedes / and ſhew mercy to the poore (which thing eueryevery man is bound to do) ſo include they in them a louyng promes / to all ſuch as are mercifull in diſtributing to them that lack helpe. And as it is an eternall worſhippe for them that folowe this moſt wholſome counſaill of the Prophet / ſo is it a ſhame and perpetuall confuſion to all churliſh hartes and vnkynde people (ſpecially to couetous princes / rulers / What a charitable hert Daniel bare toward the poore.and riche men) that will not do their beſt in prouidinge for the poore / after the enſample of Daniel / who (no doubte) ſeinge ſo many poore preſoners and helpleſſe people (driuen frō Iewry to Babilon) had a ſingular reſpecte to their neceſſite / and therfore ſpake to the Kyng in their cauſe. Which thing wold god they that are great with princes or of their counſaill / were as diligēt to do / as they are to make ſute in their owne priuate cauſes. And doutleſſe they wolde be the more enclined ſo to do / yf it were not for you and ſuch other / which alledge not the ſcripture to ſuch purpoſe as the holy gooſt hath cauſed it to be written for / but frowardly wreſt it for the mayntenaunce of your owne fond opinions.

Standiſh.

Loke alſo Ionas. iij. what ſatiſfaction the Niniuites made / et cet.

Couerdale.

The texte declareth / that god firſt ſendeth his word / which whan it is preached (as it was by Ionas the Prophet) then the children of ſaluacion beleue / The ſtorie of Ionas.after the enſample of the Niniuites / and erneſtly turne vntounto god from their olde euell waye / and from that tyme forth geue ouer them ſelues wholy to all maner of good workes. Then god approueth and aloweth their workes / accepteth them / hath mercy of them / and poureth not vponupon them the wrathe that he hath threatened to ſuch as will not repent. This is the ſumme of that whole thirde chapter of the Prophet Ionas. But in all the texte is ther no mencion made of anie ſuch ſatiſfaction as you fayne.

A Confutation of Standishs Treatise, Confutation · Protestation (1 of 3)

Here foloweth the proteſtacion of S. Robert Barnes.