teach or warne me Seing that I was obedient vnto them whan they sayde beleue the gospel why may I not obeie them whan they saye vnto me beleue not Manicheus et cet By the circumstaunce now of S. Augustines wordes it is euident first that he wolde beleue no such doctrine as men brought vp of their owne heades Secondly that he wold beleue no vncertayne doctryne ner that he knewe not to be true Thirdly that the occasion which moued him to beleue the gospell was the whole consent and auctorite of the catholike or vniuersall church Now like as he reporteth not of them that they preached anie other doctryne vnto him saue the gospell so saieth he not that he beleued anye other lernyng saue onely it And in confutinge of Manicheus erroure he bringeth none other doctryne but the scripture as it is manifest in the same fifth chapter of his boke What helpe haue ye now in S. Augustines wordes either to proue praieng to saintes or that a particular church maye by her auctorite make anye article necessary to be beleued excepte it be grounded in scripture Ye meant somwhat whan ye chopped vp S. Augustines wordes of that fashion It is not for naught that ye so haue peruerted his sayeng and reade it otherwise then it standeth in his boke For these are his wordes I shulde not beleue the gospell vnlesse the auctorite of the catholike church dyd moue me Now is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as much to saye as vniuersalis Which worde like as ye leaue out in youre lectiō so folowe ye the mynde of Franciscus Maronis such another holy father as was your inquit quidam who commynge long after S. Augustine dyd gather of these his forsaid wordes that the auctorite of the church is greater then the auctorite of holy scripture where as S. Aug. meant nothinge lesse but teacheth us that who so euer bringeth vp anye opynion or setteth forth anye doctryne we shall receaue none but that which agreeth with the manifest doctryne of the vniuersall church of Christ That is we shall holde us to that doctryne which was taught by the Prophetes by the Apostles and by such other as were true folowers of them in Christes holy congregacion and church Standish Is it not still fundamentum et columna veritatis et cet Couerdale The vniuersall congregacion and multitude of thē that beleue in Christ is still the house of god the church of the liuinge god the piler and stablishment of the trueth For there dwelleth god with his mercy grace trueth forgyuenesse et cet Nether dyd the Apostles contrary to Christes former institucion whan they to set vp his name which then was so sore spurned at dyd baptise in the same yf ye remembre well the prerogatyue of holy baptyme and the presence of the blessed trenyte therin Standishe Paul the vessel of election m. v. hundert yeres and more past desired the Romaynes cap. xv the Collo cap. iiij the Tessa j. Tessa v. to praye for him et cet Couerdale I turned not ouer two leafes of your treatise sens I red these your wordes where ye saie thus How can it be in scripture thou impudent heretike the prayer vnto saintes Lorde Iesu what meane ye man Will ye by scripture proue that thing which as ye your self confesse can not be in scripture Do ye not graūt your selfe that the holy scripture is the very worde of god Wyll ye then by gods holy worde proue that thinge which can not be therin Wyll ye belye the worde of god Saye ye not your selfe in another place afore that it is an abhominable vice to slaundre it To what poynt no to haue ye brought that worshipfull doctrine of your vnholy mother the malignaunt church Which teacheth that we must now praie vnto S. Paul and other sayntes because that he beynge here in this body dyd requyre other men to praye for him and for all saintes Now is his request such that yf we shuld fulfill it yet for him aswell as whan he was lyuyng vpō erth thē shuld we desire god to be good to his holy sayntes that are out of this life And then god saue oure lady helpe S. Paul and conforte swete S. Anthony A mocker are ye with gods holy word and a shameful slaūdrer therof therfore as vnworthy to be answered vnto euery vayne sentence of your vnstable doctryne so leaue I your long disputacion therin Desiringe all Christen readers to note wel what scriptures ye bring forth and to cōpare the same vnto the open texte and then trie which of oure two doctrynes is moost agreable to gods holy worde The doctryne of the Prophetes of Christ oure Sauioure of his holy Apostles and of such as haue and do folowe them in the catholike or vniuersall church and congregacion of god Is his holy worde and scripture which as holy S. Paul darre aduowe is able to instructe us vnto saluacion which is thorow the faith in Christ Iesu et cet Yf youre article therfore of prayenge to sayntes that be out of this life were a thing belonging to saluacion no doubte the same holy scripture of god wold haue taught it The awncient firme stable and true doctryne of Christes catholike or vniuersall church is this that like as Christ Iesus toke vpon him oure flesh and bloude without sinne and deliuered us frō eternall death and hell so is he still oure mercifull and faithfull hie prest in thinges concerning god to make agrement for oure sinnes and able to socoure such as are tempted He is the seate of grace to whom yf we resorte we maie receaue mercy and fynde grace to helpe in tyme of nede he is able also euer to saue them that come vnto god by him and lyueth euer to make intercessiō for us yee and appeareth now for us before the face of god This doctryne is confirmed by those same textes of scripture that ye bring in j. Iohn secundo Iohn xiiij j Timoth. secundo and yet without open scriptures are ye not ashamed to resiste it We are cōmaunded thorow out all holy scripture both of the olde and new Testamēt to praie vnto Allmightie god to call vpon him to make oure peticions vnto him and to aske of him what soeuer we lacke We haue his true and faithfull promes that yf we so do we shall be hearde we shall haue oure request we shall finde that we seke we shall be delyuered et cet We haue ensamples innumerable that all those faithfull people whom the scripture maketh mencion of dyd make their peticions and praier to none other but vnto god whyle they were in this life Let Cornelius whom we spake of afore and the practise of the prymityue church beare recorde Shal we now refuse gods holy cōmaundemēt thinke scorne of his louing promes despise the ensamples of his catholike and vniuersall church and defye gods holy ordinaunce as ye
do and renne at riote with your doctryne Awaye from us ye wicked the commaundementes of our god will we kepe and not yours Standish Which toke oure synnes on him penam pro peccatis j. Pet. ij et cet Couerdale Ye taught afore wresting many scriptures for your purpose that euery man must satisfie for the punishment belonginge vnto sinne and now ye graunt that Christ toke the paine vpō him therfore As much hold is there at your doctryne as at an elys tale Standish But we haue moo meanes concernyng intercession et cet Couerdale The scripture is manifest that euery one of us in this life is boūd to praie for another and dailie occasions haue we of such peticions and exhortacions as appertayne to oure estate As for praiēg to saintes that be out of this life Ye haue myne answere allready Barnes NOtwithstonding whether they praye for us or no that I referre to god Standish A good Christē man wold haue gone no further then the congregacion of Christes church that is to saie in this region the kinges maiesty with his lerned counsaill Couerdale Like as your vnreuerent handling of the holy scriptures afore rehearced and your wicked doctrine against the same declareth you to be none of Christes church vnlesse ye repent and turne so do ye here exempte youre selfe from that holy congregacion Maruaill not therfore though whan I se you folowe your vnholy mother and not Christes deare spouse I call you now and then her owne whyte sonne In this region of England ye saie the congregaciō of Christes church is the Kynges Maiestie with his lerned counsaill But is this a sufficient diffinicion what a comforte is this now for so many of the Kynges subiectes both lerned and vnlerned to heare that they are not of Christes congregacion Is it a greate consolacion for the foote to be none of the body Ye repute D. Barnes no good Christen man because he wolde not define whether sayntes praie for us or no but referred that vnto god and not to the Kynges maiestie and his lerned counsaill What will ye make of the Kynges grace A prince that had rather haue secrete thinges referred vnto him then vnto god the onely knower of all secretes Or do ye esteme the Kynges lerned counsaill to be such men as will geue iudgment in thinges that be not euident Or thinke ye them to be ignoraunt of the scripture which forbyddeth men to search out or to medle with secrete thinges that god hath not commaunded Barnes ANd yf saintes do praie for you thē I trust within this halfe hour to praie for you M. sheriffe and for euery Christē man liuing in the faith of Christ and dyenge in the same as a saynt Wherfore yf the deed maye praye for the quicke then I will surely praye for you Standishe O damnable presumpcion et cetera Couerdale Because this man trusted thorow the onely mercy of god in Christ to passe from this death vnto life ye note damnable presumpcion arrogaunt presumpcion and presumptuous arrogaūcy in him And because ye maye seme to haue scripture to proue that D. Barnes wolde temerously appoynte and determyne the tyme himselfe for his so sayeng ye bringe in quod pater posuit in sua potestate as right as a rammes horne and as nye to the purpose as Pauls steple and mount Falcon. At the tyme of the ascension of oure sauyoure whan the Apostles were come together they asked him and sayde Lord shalt thou at this tyme set vp the kyngdome of Israel agayne He sayd vnto them It belongeth not vnto you to knowe the tymes and seasons which the father hath kepte in his awne power et cetera A like answere to such another question geueth he in another place and saieth Of that daye and houre knoweth no man no not the angels of heauen but the father onely What maketh this now to proue that he which acordinge to Christes promes trusteth to pas from this death to life doth temerously appoynt and determine the same time daye or season which our Sauyoure there speaketh of Or that he is either presumptuous or arrogaunt which acording to the ensample of holy scripture is certaine and sure that after the destruction of his body he hath an euerlastinge dwelling in heauen Haue ye not now alledged the scripture well to the purpose Ye wold haue men beleue as it appeareth by you doctrine that whan they departe hence they shall go from the hall in to the kytchen or els in to the whole kylle of your purgatory Standish Loke what case he is in that thus ended his life et cet Couerdale To proue here that saintes praie for us in heauen ye make a long disputacion and with the scriptures ye do as ye were wont They haue loue yet ye saie and therfore they praye for us and are our aduocates I answere The same places of scripture that ye bringe in your selfe are moost against you for they declare manifestly that it is the office of Christ to make intercession for us and that he is with the father oure aduocate which opteineth grace for our sinnes The saintes then that be in heauen knowinge this eternall will of god loue us not so that they desyre to be nether can they be against it It is a token that your doctryne hath but a weake foundacion whan ye go aboute to proue it by a dreame yee and that out of such a boke as serueth not for the confirmacion of the doctryne of Christes church for though it be red among the stories of other bokes yet dyd not the church receaue it among the Canonical scriptures in S. Hieroms tyme. Nether can ye proue that boke laufull by anye sayeng of Christ for thorow out all the new Testament he maketh mencion of none but of the lawe the Prophetes and the Psalmes and byddeth not search anye other scriptures but such as beare recorde and testimonye of him The xv of Ieremy proueth as doth also the vij the xj the xiiij of his boke that god will not be intreated where his worde is troden vnder foote and where men will nedes spurne agaynst it And verely in all the scripture could ye not haue brought in a more manifest place to cōfute your owne doctrine if it be compared to the xiiij of Ezechiel The xvj of Luke proueth nothing for your purpose in that Abraham praied not to god whan he was desired But like as it proueth that ther is no redempcion in hell ner time of acceptable repentaunce and forgyuenesse after this life So proueth it euidently that we ought to holde us to the onely word and scripture of god and not to loke for other doctrynes visions dreames or reuelacions The place Apoca. vj. proueth that the voyce of Abels bloude and of such as are slayne for the worde of god cryeth vengeaunce from the erth and vnder the altare as S.
A confutacion of that treatise which one John Standish made agaynst the protestacion of D. Barnes in the yeare M. D. XL. Wherin the holy scriptures peruerted and wrested in his sayd treatise are restored to their owne true vnderstonding agayne by Myles Couerdale Iacobi iij. Nolite gloriari mendaces esse aduersus ueritatem To the Reader To all them that either reade or heare gods holy worde and geue ouer them selues to lyue vnfannedly acording to the same do I hartely wysshe the grace peace and mercy of god the father in and thorow oure lorde and onely Sauioure Iesus Christ THe seuenth daye of Decembre was delyuered vnto me a certayne treatyse composed by one Iohn Standish Felow of Whittington college in londoÌ„ so is the tytle of it and prynted by Robert Redeman Anno M. D. XL. iij. Nonas Octobris At the reading wherof I mourned sore within my selfe for certayne occasions offred vnto me in the sande treatyse First that vnder the Kynges priuilege any thing shuld be set forth which is either agaynst the worde and trueth of allmightye god or agaynst the Kynges honoure Secondlye that good wholsome and Christen wordes shulde be calumpniated and reuyled Thirdly that the sayde Iohn Standish pronouncyng Doctoure Barnes to haue taught heresye so longe is not ashamed all this whyle to haue hold his penne but now first to wryte agaynst him whan he is deed et ce As touching the first whether I haue cause to mourne or no I reporte me to all true Christen hertes for as I am credibly enfourmed and as I partly haue sene there is now a wonderful diuersite in writing bokes and balates in England one enueyenge agaynst another one reuylinge and reprouyng another one reioysinge at anothers fall and aduersite And not onely this but also at the ende of euery balate or boke in maner whether it be the better partye or worse is set the Kynges priuilege Which as it is agaynst the glorye of god that one shulde reuyle another Is it not euen so agaynst the Kynges honoure Yee the shame is it of all Englande that vnder his priuilege anye erroneous contentious or slaunderous boke or papyre shulde be prynted Men wonder in other contrees that ther is so greate negligence of this matter in a realme where so wyse and prudent a counsail is â–ª And they that are moued with godly compassioÌ„ do lament Englande sory that ther is so great discencion in it sory that blasphemous ieasting and raylinge balates or bokes agaynst the manifest worde of god shulde either be suffred or priuilegied sory that gods trueth shulde thus spitefully be intreated of so greate a nombre Now the reformacion of this and all other defaultes lyeth onely in the hande of god To whom I referre it and to the rightfull admynistracion of his holy ordinauÌ„ce and auctorite in the kynges hyghnesse who whan he knoweth of the saide inconuenience how tryflinge and raylinge bokes and rymes are prynted vnder his priuilege wyll no doubte set a redresse herein Concernyng the seconde occasion aboue rehearced Is it not cause ynough forme and all other Christen to be right sory to mourne and lamente that the wordes which are good wholsome and acordinge to the holy scripture and Chrisies faith shulde be either blasphemed or taken to the worst Yf the Kynges grace shulde put forthe an wholsome proclamacion iniunction or commaundement as he doth many what true subiecte louynge gods holy ordinaunce and auctorite in his prynce wold not be greue to se anye man either spytt at those his soueraignes wordes or to defye them Yf we now which are Christen haue so iust occsion and are bownde to be thus wise mynded in this outward regiment wherein god hath appoynted us to be obedient to the hyer powers how much more cause haue we to water our eyes with sory hertes whan the proclamacion iniunction coÌ„maundement and worde of him which is kyng of all Kynges and lord of all lordes is thus reuyled and euell spoken of That the wordes of D. Barnes spoken at tbe houre of his death and here vnder written are good wholsome acording to gods holy scripture and not worthy to be euell taken It shalbe euidently sene whan we haue layed theÌ„ to the twych stone and tryed them by gods worde To the open text wherof yf ye take good hede ye shal se the peruerse doctryne and wycked opynions of Standish clerely confuted And no doubte god wyll so haue it because that vnder the pretence of bearing a zeale toward gods worde he taketh apon him to be iudge and geuer of sentence agaynst gods worde and to condemne it that gods worde aloweth And this as I sayde is another cause of the sorynesse of my hert that he which darre auowe another man to be an opeÌ„ heretike is not ashamed thus longe nether to haue written ner openly preached agaynst him by name but now to starte vp whan he is deed Is it not a greate worshippe for him to wrestle with a shadow and to â—â—ll a deed man Is he not a worthy souldyer that all the battayll tyme thrusteth his hand in his bosome and whan meÌ„ are deed then draweth out his swerde and fighteth with them that are slayne allreadye Iudge ye gentle readers yf Standish playeth not such a parte with D. Barnes To whom also he imputeth treason and yet proueth neuer a poynte therof agaynst him Yet were it as charitable a dede to confute all treason and to geue us warnynge of it by name as either to establishe false doctryne or to enueye agaynst good sayenges Yee a Christen and charitable acte were it in reprouyng anye traytoure to tell the Kynges subiectes in what thing he committed the treason that they maye beware of the same But thus doth not Standishe here in this his treatise which because it is buylded on sande and on a false foundacioÌ„ I doubte not but with gods worde which is the swerde of the sprete and a weapen mighty to ouerthrow euery ymaginacion that exalteth it selfe agaynst the knowlege of god To geue it a fall and with holy scripture to shewe euydently that Standishe hath farre ouershott himselfe in condemnynge the sayenges which gods word doth not disalowe He that wolde wryte agaynst anye man shulde leuell his ordinaunce agaynst his euell wordes yf he had spoken or written anye and not agaynst his good wordes ffor god is the authoure of all good which as his holy scripture aloweth so will he himselfe defende the same He that is therfore an enemye to the thinge which is good or resisteth it is gods aduersary and withstondeth him Wherfore let Standish froÌ„ hensforth and all other beware that they take no parte agaynst gods worde ner defende any false matter lest god be the auenger ffor yf the lyon begynne to roare he will make all his enemies afrayed And yf D. Barnes dyed a true Christen man be ye sure his death shalbe a greater
euery man in his callynge to geue no occasion of fallinge vnto 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 As pertayninge to youre blasphemye whiche saie that it is a damnable iustificacioÌ„ where faith is preached onely to iustifye it is damnably spoken of you yee though an aungell of heauen shuld speake it 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 haue 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 and maliciously ascribe damnacion to it wherby onely we receaue saluacion as they ascribed vnto the deuell it that was the onely 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 onely doth not iustifye seynge that holy scripture so teacheth As Gene. 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 haue 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 In the cv Epistle vnto Sixtus the bisshoppe In the xxv treatise vpon 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 onely condemned by the open and manifest scripture but also by many of the doctours As for naturall reason it fighteth clerely agaynst you also 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 oâ— Matthew and in the seuenth of Luke 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 circuÌ„specte as the children of this worlde are wyse in their generacion he might the better haue 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 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 â–ª Item All thing that he doth is well done Whâ—â—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 haue perceaued his meanynge and not haue mistaken him Ye saye also D. 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 For what soeuer is not of faith is sinne But yf ye meane such good workes as are coÌ„prehended in the coÌ„maundementes of god and within the precyncte of his word then truly ye fayle so to reporte of him for though saluacion be gods worke onely yet D. Barnes in his boke doth not onely condemne the fleshly and damnable reason of them which saye Yf faith onely 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 theÌ„ 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 Therfore saieth he shulde they also be moued frely to worke yf it were for none other purpose ner profit but onely to do the will of their merciful god that hath sâ—â—â—ely iustified them and also to profit their neghboure whoÌ„ 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 Where as ye make this blynde obiection and saye of workes profit not so that faith onely iustifieth and Christes death be sufficient then penÌ„aunce 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. Peter for by good workes must ye make your vocacion certayne and sure Alike argumeÌ„t 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 vpon youre wordes the mote I wonder at your shamelesse slaundring of the trueth But as touchinge this I shall haue 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 onely to iustifie the true faith of Christ is it that we speak of Is it not occupied then and worketh thorow godly loue 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 though it be the gift of god I saie not of workes Yet are we his workmanshippe created in Christ Iesu vnto 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 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 despiseth not man but god The same faith that onely 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. 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 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 onely geueth us grace with out which we can do nothinge that is good Is it not a good thing one 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 loue of oure sauioure agaynst the ordre of his prayer Or dyd he not forgeue us whan he loued us first Can he loue and not forgeue Thynke ye god to be of the nature of those which forgeue and loue not or that shew tokens and countenaūce of loue in outward appearaunce and forgeue not in their hertes A shame is it for you to take vpon 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 that oure sauioure telleth in the eightenth of Matthew Which parable like as it setteth forth oure dutye and teacheth us euery 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 Is not loue 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 loue one another that euē as I haue loued you ye also maie loue one another etc. Be ye curteous saieth S. Paul one to another mercifull and forgeue one another euen as god hath forgeuē you in Christ Item 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 haue 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 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 vpon him saieth S. Paul in whō they haue not beleued They therfore that truly saie their Pater noster are faithfull beleuers to whom eternall life is promised by Christes owne mouth and haue 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 haue forgeuenesse of god they shulde neuer els be Christen men so vse they to forgeue other acording to the doctrine of scripture For the Apostle saieth Be ye the folowers therfore of god as deare childrē and walke in loue euē as Christ loued us et ce And what Christen man beyng in his right witte dyd euer denye but that yf we which haue 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 haue 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 theÌ„ Will ye haue 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 Whan I am deed the soÌ„ne and the mone the starres and the elemeÌ„t 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 gardeÌ„s whan ye are most against it â—or Christ tolde your predecessours planely that yf his disciples wolde not speake the very stones shulde crye acording to the prophecye of Abacue It is no wonder therfore though he cal this a pestileÌ„t 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 haue 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 euery 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 he confesseth that no man in England is excepte from the subiectioÌ„ 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 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 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 haue 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 haue I sayde vnto you allready concernynge this matter Standishe I praye you what was his owne reuocacion et ce Couerdale Ye make answere to youre owne questioÌ„ 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 infectioÌ„s that he was tangled withall somtyme Barnes ALlthough I haue 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 coÌ„fute 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 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 vnderstoÌ„d your wordes or gather such a consequeÌ„t of theÌ„ Yf ye were accused to be a preuy these and came before a multitude to cleare youre selfe froÌ„ that vice wold ye meÌ„ shulde iudge you to be therfore of so fond opinioÌ„ 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 slauÌ„dring of bacbyting of frowardnesse of foolishnesse of wilfulnesse et cet Standish And yet this opinion to saie Christ did passe thrugh the virgins woÌ„be as water thrugh a cundeth was none of the Anabaptistes owne opinion It was one of the Maniches erroure and also Eutices errour whoÌ„ 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 froÌ„ the Anabaptistes heresie concerning the baptime of infauntes Couerdale His disputacioÌ„s had oft times with theÌ„ his coÌ„tinual preaching against theÌ„ his dailie wordes also and conuersacioÌ„ was recorde sufficieÌ„t that he abhorred their erroure also in that behalfe Why wolde ye haue him theÌ„ 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
chaunceloure for denyeng of the sacrament and for faulte of a better I was assygned to the examynacion of him in the galery And after longe reasonyng and disputaciō I declared and sayde that the sacrament beyng rightly vsed and accordinge to scripture doth after the word spoken by the prest chaunge the substaunce of the bred and wyne in to the body and bloud of Christ Were not these my wordes sayde he Yee sayde M. pope Thē beare me witnesse said he that I erre not in the sacramēt Standishe Allthoughe you did not denie that sacrament yet haue you et cet Couerdale Ye call it slaunderous raylinge whan a man with gods worde both ernestly rebuke such horryble abuses as Antichrist and his malignaunt church hath brought in among Christen people So lothe are ye to consent vnto gods worde or to vse anie thing according to his holy instituciō What could it then haue helped you yf he had opened his minde farther seing that in his so godly and honest request ye ascribe naughtynesse vnto him He did but shew that he wold haue the sacrament rightly vsed and acording to holy scripture and ye are not content with him Yet well worth the Corinthians for though they were fallen in to abuse aboute this holy misterie and aboute other thinges we read not that they spurned against the holy goost as you do whan they were called to refourmacion Standish Se also I praye you how he saieth et cetera Couerdale Yf you shulde saye that for lack of a better ye dyd write agaynst this protestacion of D. Barnes wolde ye therfore be iudged to thynke that there were not many better lerned men in England to take such a matter in hande then you Barnes THen sayde he haue ye anye thing els to saye There was one then asked him his opynion of prayeng to sayntes Then sayd he Now of saintes you shall heare myne opynion I haue sayd before somwhat I thynke of them how that I beleue they are in heauē and with god and that they are worthy of all the honour that scripture willeth them to haue But I saye through out al scripture we are not commaunded to pray to any sayntes therfore I can not ner will not preach to you that sayntes ought to be praied vnto For then shuld I preach you a doctryne of myne owne head Standish Ther is an olde heresie that saieth sayntes be not yet in heauen et cet Couerdale Is this your next waye to confute him that saieth we are not cōmaunded in scripture to praie to anye saintes Ye brawll with the deed man that saieth nothinge against you in this article of saintes being in heauen Standishe How can it be in scripture thou impudent heretike the prayer vnto saintes Couerdale Be good to the poore man and take not the matter so whote He goeth not aboute to proue that your prayeng to sayntes is grounded in scripture Standish As for in the tyme of the olde lawe et cet Couerdale The doctrine of god is that Christ is the lambe which hath bene slayne sens the begynnyng of the worlde that is euen he whose power and deliueraunce hath clensed and saued all thē that euer put their trust in him Christ Iesus yesterdaie and todaie and the same contynueth for euer Standish Therfore concerning praieng to saintes et cet Couerdale Must we beleue the testimony of men without it be grounded on gods worde Are ye become such an Apostle Because the church and congregacion of Christ must discerne iudge trie and examen all maner of doctryne and so to eschue the euell and kepe the good hath it therfore auctorite to make anye new article or to receaue a doctryne contrary to gods worde Because Christ hath promised his holy sprete of trueth to be allwaye in his faithfull congregacion shall they therfore make ordeyne set vp or beleue ought that is contrary to his owne teachinge Standish Doest thou set nomore by the auctorite of it then so in asmuch as S. Augustyne sayde Non crederem Euangelio nisi crederim Ecclesie et cet Couerdale Euen as ye peruerte the wordes of holy scripture so do ye with S. Augustine As ye choppe and chaunge with it so do ye with him And as ye alledge the scripture for another purpose then the plaine circumstaunce of the text meaneth so do ye here with this holy doctoure For youre purpose is with S. Augustines wordes to proue that youre church by her auctorite may make new articles and that we are bounde to beleue as she beleueth though the same be not grounded in scripture But yf men diligently marke S. Augustynes sayeng the occasion of his wryting and the circumstaunce therof it shall be euydent that ye are as like him in vnderstondinge as the moone is like a grene chese S. Augustyne perceauynge the greate hurte that was growyng thorow the doctryne of wicked Manicheus toke in hande to confute him and his secte his errours were so noisome and deuelish For he had not onely fayned a new gospell of his owne and named himselfe Christes Apostle but also mainteined the heresie which the Anabaptistes lately helde that the sonne of god toke not the nature of man of the blessed virgin and denied rulers to beare office denied mariage denied certayne kyndes of meates to be of god or to be graunted vnto Christen men Taught also that some mens soules dye with the bodyes despysed the exterior worde of god and mynistracion therof and sought other visions without it And many other fond and wicked opynions had he vnknowne to the holy church and flock of Christ Now for the refelling of such pestilent doctryne S. Augustine among other thinges wrote one speciall boke agaynst a certayne Epistle of the Manichees which was called Epistola fundamenti and whan he had shewed the occasions which moued him to abyde still within the vnyte of Christes catholike church then in the fifth chapter he shewed the cause that moued him rather to geue credence vnto Christes gospell then to Manicheus where among other he saieth these wordes Nostis n. me statuisse nihil avobis prolatū temere credere et cet For ye knowe saieth he that I am determined to geue no haistie credence to anye thing that ye speake of your awne heades I demaunde therfore Who is that Manicheus Ye answere An Apostle of Christ I beleue it not Now what canst thou saye or do thou shalt not opteine for thou dyddest promes knowlege of the trueth and now thou wilt compell me to beleue the thinge that I knowe not Peraduenture thou wilt reade me the gospell and therby wilt thou assaie to affirme the parson̄e of Manicheus Yf I shulde fynde anye man then which as yet beleueth not the gospel what shuldest thou do to him that sayeth vnto the I beleue not As for me I shulde not beleue the gospell vnlesse the auctorite of the catholike church dyd moue
wherof he mainteined the prerogatyue of prynces against the tiran̄ie and vsurped power ye wote of whom I saye nomore but yf ye be at that poynt and may so frely write what ye wil I cōmitte my part of the playe to god Who as I doubte not wil defend the king in his right so am I sure that though ye be now in your ruffe he is not yet hard aslepe Where as ye saie that at D. Barnes death there were thre sortes of men and that the first sorte which by your reporte wer moost contrary to him wolde geue him no answere at his honest request Ye declare planely that either they had nothing to saie agaynst him or els litle charite seing that acording to S. P. wordes which ye alledge they found not thē selues greued to se the weake offended yf it were as you saie Nether proueth it thē to leane stedfastly vnto the piler of trueth to loue gods lawe to haue true quyetnesse in their conscience or to be endewed with feruent charite that folow not the same law of loue in the tyme of nede How do those places of scripture then that ye bring in alowe their acte Let all indifferent readers iudge how the cxviij Psalme the third of the first to Timothe or the eight to the Romaynes agreeth with their purpose In describing the secōde sorte of people that were at D. Barnes death ye faile also First in reporting of thē that they euer be and shal be as apte to receaue the euel preaching as the good Secondly that they are cōtent in these matters to go whither they be led Thirdly that they are cōtent to beleue what they be taught Fourthly that they know not whan they be in the right waye ner whan they be forth of it Now saieth our sauyoure in the same text which ye your self do alledge that they beleue in him Then like as they harkē to his voice and not to the voice of straunges so folow they him and are led of his holy sprete And not onely proue all doctrines whether they be of god but also kepe that which is good for they knowe Christes voice and not the voice of straūgers Morouer yf that third sorte of people did fauour no worse opinions and were no fuller of fleshly and carnall sensualite then this present protestacion of D. Barnes teacheth them that text dilexerunt magis tenebras et cet maye rather be verified of you and your sorte then of thē Barnes BVt they that haue bene the occasion of it I praye god forgeue them as I wold be forgeuen my self And. D. Stephin Byschopp of wynchester that now is yf he haue sought or wrought this my death ether by word or dede I pray god forgyue him as hartely as frely as charitably and without fayning as euer Christ forgaue thē that put him to death Standishe Se now whether this be fayned charite or nor et cetera Couerdale It is no poynt of fained charite a man to forgeue them that offend against him and to praie for them that persecute him As it is manifest by our sauiours doctryne and example also at his death Ye take vpon you here the office of a iudge afore ye be called ther to yee euen gods onely office in iudging mens hertes take ye vpon you As who saie he goeth aboute to ouerthrow and cast downe a man that agreeth not with him in his doctryne As touching any contencious maner betwene my lord of winchester and. D. Barnes though you and I both as I suppose be ignoraunt what direction the Kynges highnesse dyd take therin Yet seyng the one was reconciled to the other openly at the Spittle ye shulde now not take the matter so whote But a pyke thanke will ye be still What mynde hath he to be reuenged that first asketh a man forgeuenesse and than praieth god to forgeue him as Christ forgaue his death yf he be giltie Agayne Will the. B. of winchestre iudge him selfe to be either sediciously or disdainfully named or without reuerence whan he is called a bisshoppe I darre saye he will not Why plaie ye Philippe flatrers part thē as though the name of a bisshoppe were not a reuerent name Barnes ANd yf any of the counsaill or any other haue sought or wrought it thorow malice or ignoraunce I praye god forgyue them their ignoraunce and illumynate their eyes that they maye se and aske mercy for it Standish O what ignoraunce et cetera Couerdale This praier is nether malicious against gods word ner preiudicial to any man and yf they that suffred D. Barnes to liue so long were to blame for their so doing then make ye your selfe giltye of the same fault that haue played the coward all that whyle and not helped him to his death Barnes I Besech you all to pray for the kynges grace as I haue done euer sens I was in preson and do now that god maie geue him prosperite and that he maie lōg raigne amōg you ād after him that goodly prynce Edward may so raigne that he maye fynishe those thinges that his father hath begon I haue bene reported a preacher of sedicion and disobediēce to the kynges maiestie but here I saye to you that you all are bound by the cōmaundement of god to obeye youre prince with all humilite and with all your hert yee not so much as in a looke to shew yourselues disobedient vnto him and that not onely for feare of the swerd but also for conscience sake before god Standish Thou hast bene truly reported a sedicious preacher et cetera Couerdale Will ye then winke at sediciō so long and not be an accuser therof where as by your awne confession ye haue heard him preach so oft Ye and knowing his boke to haue bene so long prynted But how vntruly ye belye him it shall be euydent to all the worlde that will reade his boke Ye reporte of him that he shuld saye in his boke prynted ten yeares agoo that yf the Kyng wold by tiranny take the new Testament from his subiectes they shuld not suffre him Now is it manifest that like as he saieth here in this parte of his protestacion so saieth he also in his boke and bringeth in the same xiij chapter to the Romaynes that ye alledge and addeth morouer these wordes In no wise be it right or wrong maiest thou make any resistaunce with swerde or with hand et cet Itē Yf the Kyng forbyd the new Testament et cete men shall first make faithfull praiers to god and humble supplicacion to the Kyng that his grace wold release that commaundement Yf he wil not do it they shall kepe their testament with all other ordinaunce of Christ and let the Kyng exercise his tiranny yf they can not flie and in no wise vnder paine of damnacion shall they resiste him by violence but suffre paciently et ce Nor they shal not go aboute to depose their
that choked it vp Wherfore seynge thou art compased aboute with so great a nombre of witnesses that is to saye with the ensamples of so many godly and holy meÌ„ which not onely dyd chose rather to suffre aduersite with the people of god then to enioye the pleasures of synne for a season but also eschued false doctryne and brought forth allwaye good workes in their liuinge folowe thou the same trade folowe thou them I saye as thou seist they folowed Christ and no farther And as touchinge anye maner of doctryne beleue no man without gods worde acording as S. Hierome counceleth the. In Epistolam ad Gal. ca. v. For certaine it is that like as many tymes thou shalt spie euen great faultes in the conuersacioÌ„ of gods electe so readest thou of very few teachers sens the Apostles tyme which haue not erred and that grossely in sondry thinges Wherfore whom so euer thou hearest teach preach or wryte or whose bokes so euer thou readest trye them by gods worde whether they be agreable ther to or no. Whan thou knowest them I saye and art certayne and sure by Christes doctryne that they are false sedicious or abhominable then hold them accursed avoyde them utterly eschue them in anye wise and geue ouer thy selfe to the wholsome hearing and readinge of the scripture But so that thou be sober and discrete in the knowlege and vse therof And that in confessing the true faith and beleue of Christ thy hart mouth and dede go together and that thou coÌ„sent to none opinion contrary to the same That god maye haue the prayse and thy neghboure be edified in all thy conuersacion So doyng thou shalt not onely stoppe the mouth of euell speakers but also allure and prouoke other men to be frutefully geueÌ„ to faith and good workes and to helpe with such their vnfained faith and godly liuinge that the tabernacle of god maye be set vp againe The grace of our lorde Iesus Christ be with us all Amen Iacobi iij. Yf ye haue a bytter Zele and there be contencions in youre hartes make no boast nether be lyars agaynst the trueth Diuersyte amonge wryters Tryfles are prynted with the Kynges priuilege vnknowing to him Good wordes are blasphemed Stâ—ndish 〈◊〉 â—yll a deed man Ephe. vj. ij Corin. x. Let no man take parte agaynst the trueth Suspicion Gala. â—iij Standish is afrayed Prouer. j. The enemies 〈…〉 worde 〈◊〉 â—gainst them selues All is not gold that shyneth Standish smelleth here nothinge but heresy and treason Esa v. ij Tim. ij Matth. xx j. Pet. iij. Act. xxiij xxiiij.xxv j. Cor. xj Standish peruerteth the texte Math. iiij Luc. iiij out of the xc Psalme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. xiiij Rom. j.ij. Cor. j.ij. Cor. xj Gal. j. Iudic. xj Who is an heretike Mar. vj.ix. Luc. ij ix.xviij Iohn â–ª xvj Deut. xij Mat. xxviij Gal. j.ij. Iohn j. Hiere xv Matth. v ij Cor. xiij Rom. xv ij Pet. j. De peccatorum meritis et remissione cap. xxij The bisshoppes of England A good ensample in D Barnes Standish wryteth him self to be none of Christes church Esa j. lviij.lxvj Zac. vij Amos. v.viij. Mal. ij Gala. iiij Collo ij Esa lviij Matth. vj. j. Cor. vij Esa j. Matth. vj. xxiij Iaco. .j iiij Godly ordinaunce Esa xxix Matth. xv xxiij Marck vij Col. ij Gal. iiij j Timo. â—iij Iaco. iiij Collo ij j. Pet. ij Rom. viij xiij Rom. xiiij j. Cor. vij x ij Cor. vj Col. iij IustificacioÌ„ Gal. j. Matth. xij Nar. iij. Luc. xj The scriptures the doctours Naturall reason God is not the authour of synne D. Barnes wordes Workes Rom. xiiij Osie xij D. Barnes wordes I fond obiection against the iustificacion of faith lj Pet. j. Gal. v. Ephe. ij ij Cor. vj. Tit. ij j. Tessa iiij lib. j. cap. vâ—â— De vera et falsa peniteÌ„ cap. ij j. Iohn iiij Math. xviij Gal. v. Iohn xiij Ephe. iiij Col. iij. Luc. xj Matth. vj. Rom. x. Iob. iij. vj.xj Mar. xvj â—ob xiij Math. xviij Ephe. v D. Barnes words in the xxxiiij leafe of his boke 〈◊〉 xix 〈◊〉 ij In the iiij leafe In the v leafe Iohn viij A fond consequent Math. x. xvj Acto xv ij Cor. x. Math. x. xvj Mar. viij Luc. xij Rom. j. An heretike agreeth not with himselfe Standish contrary to himselfe Mar â–ª â— â–ª The coÌ„fession of D. Barnes â–ª Math. x. Luc. xij Roma x. Esa xxviij Iohn iij. Apoc. xviij Gen. xij Sach ij Standish is full of his latyn Standishe is contrary to himselfe Psal xciij Psal cxviij Math. iij. xvij ij Pet. j Iohn j. Col. ij The kynges grace knoweth not of all the euell that is done in his realme An ensample of charite A mans last will must stande j. Ioh. j.ij. Diuersite Heresie Roma v. Diuersite Diuersite j. Cor. xj ij Pet. iij. The texte j. Cor. xj The holy supper of oure lorde O wicked opynion Iohn iij. Ose xiij The wordes of Iohn baptist Standish Couerdale Diuersite Col. ij Deute xxv Note well now how the text and Standish agreeth Apoc. xviij Equalite The femynine gendre turned to the masculyne Mete this well Ioh. v.viij. Ephe. iiij j. Cor. vij Ephe. ij The texte Luc. xj The texte Eccl. xxj Obiection ij Cor. j. Sapi. iij. Prouer. iij. Heb. xij j. Cor. x. By sinÌ„e doth Standish vnderstond satisactioÌ„ for synne What a charitable hert Daniel bare toward the poore The storie of Ionas A thinge to be wisshed The text Roma xij The text Rom. vj. Maior Minor Conclusio Roma vj. Ose xiij Heb. ij Maior Minor Conclusio Rom. ij Ephe. ij Rom. v. Col. j. Rom. v.j. Tessa j. Maior Mnior Conclusio Maior Minor Conclusio The place Luc. vij Standish maketh a new texte Standish wold make Christ a liar Somtyme An vnworthy qualite The text Iohel ij The text Esaie liij An heynous heresie Roma iij. Rom. vj. Psal v. Deute xxxij Roma xij Gal. v. Ioel. ij Esa lviij Math. vj. iij Re. xviij Math. vj. Esa j. Eccl. v. Rom. xij ij Cor. ix Rom. xij Esaie liij Math. xj Ioh. j.j. Ioh. j. Psal liiij Matth. vj. Luc. xij Deute vj. j. Pet. ij j. Pet. v. j. Pet. iiij Iohn xx We haue sufficient testimonie of this Note this well The place j. Iohn j. Ezech. xviij Esaie lv Hiere xviij Sap. xj Psal cxliiij Math. xviij Ezech. xviij iij. reg xviij Esa lviij Esaie iij. popule mens Oui te beatuÌ„ dicunt et cet The text Acto x. Esa lvj Eccle. ij Heb. xj Rom. xiiij Diuersite Diuersite iiij Reg. xx iiij Re. xviij Heb. vj. Iacob j. Ionas iij. ij Par. xxxij Ionas iij. iiij Reg. xx Diuersite j. Iohn iiij Roma v Roma iij Iob. xxv Iob. ix Psal cxlij Psal cxxix Esa lxiiij Standish doth mynish the text Luc. xvij Matth. vj. Luc. xj Roma vij iij. Re. vâ—ij ij Par. vj Iob. vij Gal. v. The scripture and. S. Austen mainteine the Germaines doctrine Ther Germaynes clense their church from