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 haue waisted awaie thy lawe This article that Christes death onely 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 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 haue all heauenly and necessary thinges pertaininge to saluacion but in him 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 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 haue 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 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 D. Barnes last will and testament wher vpon he taketh his death is this that ther is no other satisfaction vnto the father but the deeth and passion of Christ onely 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 onely doth satisfye and content the father of heauen 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 vnto 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 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 haue 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 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 where like as he proueth that the saluaciō of all men came onely 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 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 Item ye saie here that euery 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 vnto sinne whan by youre owne confession we escape it by Christ Alas that ye are so blind or that ye shulde buylde vpon 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 haue brought in this texte to proue that euery man must satisfie for the punishment belonging vnto sinne Neuertheles let us se wher vpō the Apostle speaketh and pondre the circumstaunce of his wordes so shall we trye
and acceptable sacrifice to god which is your reasonable seruinge of god And fashion not your selues like vnto this worlde but be chaunged thorow the renewinge of your minde These are S. Pauls wordes which as ye partly hide from the vnlerned so cut ye them very short lest I feare yf we heard out S. Pauls minde we shulde vnderstond him the better S. Pauls doctrine is that we must mortifie oure bodies but to what intent To make any such satisfaction as ye wolde proue Naie so saieth not the texte but to the intent that we maie serue god as we shuld serue him to forsake vanite and to be altred frō an euel minde to a good Euen so like wise saieth the other text which I must English for you in the sixte to the Romaines Like as ye haue in times past geuen ouer youre membres to serue sinne from one wickednesse to another so must ye now geue ouer youre membres to serue righteousnesse that ye maie be holy That ye maie be holy saieth he and speaketh of no such satisfaction as ye inuente Standish Yf I do not thus satisfie then I shall haue the rewarde and paine belonging to sinne et cet Couerdale To the intent that ye maye spie the better in what case ye stand by your awne wordes I praie god ye maie loke to your selfe by times as a Christen man shulde I will make you an argument or two out of the scripture To deliuer from eternall death is to satisfie for the paine due vnto sinne But Christ onely deliuereth frō eternall death Ergo Christ onely satisfieth for the payne due vnto sinne The maior is manifeste by S. Paul whom ye youre selfe alledge saienge The rewarde of sinne is death euen eternall death by youre owne confession The minor is proued by the Prophet and by the Apostle Of these two premisses gather you the conclusion Another argument By what one so euer we are deliuered from the wrath of god both past and for to come by the same is made sufficient satisfactiō for the paine due vnto oure synne But Christ onely deliuereth us from the wrath of god both past and for to come Ergo he onely satisfieth for the paine due vnto our sinne The Maior is manifest for the payne due vnto sinne is the wrath and indignacion of god The Minor is euident by the Apostle first that we are deliuered onely by Christ frō the wrath of god past for he hath made the peace betwene his heauenly father and us and by him is the father reconciled Secondly that we are deliuered by him from the wrath to come it is cleare Rom. v. and j. Tessa j. By these two premisses maie you gather the conclusion Now to youre wordes To satisfie for the payne due vnto sinne is the onely office of Christ But ye take vpon you to satisfie for the payne due vnto sinne Ergo ye take vpon you the office of Christ The Maior is proued by the scriptures alledged afore in the two first argumentes The minor is gathered of your owne playne wordes Of these two foloweth the conclusion Then thus Ye saie that yf ye do not thus satisfie ye shall haue eternall death But so ye can not do for it is the onely office of Christ Ergo ye shall haue eternall death Beholde now what a daungerous case ye be in by your awne wordes Alas man that euer ye shulde be so blind as to sit thus in iudgment and to geue sentence agaynst youre owne soule that Christ hath shed his bloude for yf ye cōforme your selfe to be partaker therof Who wolde not note me to be fiue mile fro my right witte yf I shulde make such an argument and saie thus Yf I be not Christ the sonne of god I shall haue eternall death and damnacion But so it is that I am not Christ Ergo et cete Yf I shulde thus beleue and affirme this Maior wolde not ye abhorre me Turne therfore turne for gods sake in to youre owne conscience and rebuke it ernestly betwene god and you for suffring either your hand to write or youre mouth to speake anie such inconuenience Standish And now of this satisfaction finally to conclude yf there were nede of no satisfaction after by repentaunce we be come in to the fauoure agayne with god why then did Christ saie Luke vij to them that loue much many sinnes are forgeuē and to them that loue litle fewer sinnes are forgeuen Couerdale Youre opinion vpon that place of the gospell doth utterly destroie the parable of the lender and two detters yee and Simōs answere which oure sauioure Christ aloweth For Simon saieth that to whom most is forgeuen the same loueth most And againe our sauioure sayeth Vnto whom lesse is forgeuen the same loueth lesse By the which two sentences euery man maie easely perceaue that the text speaketh of no such satisfactiō as ye ymagin But I haue spied you now at the last O very cruell enemies to gods holy worde how falsely haue ye peruerted and turned oure sauiours wordes to mainteine youre heresie withall Can not Christes wordes stand in the gospell for you as he spake them and as the Euangelist wrote thē but ye must teach him how he shulde saie Doth he saie in that place To them that loue much many sinnes are forgeuē and to them that loue litle fewer sinnes are forgeuen Naie verely these are his wordes Many synnes are forgeuen her for she hath loued much But vnto whom lesse is forgeuen the same loueth lesse Will ye still then take vpon you to controlle the holy goost Well beware that this your iugling come not to light Beware I saie that the breth of god blow not downe youre house for a rotten foundacion can not stand long Take hede by times and saie ye be warned Standish This sayenge can not be concernynge culpam et cet Couerdale Oure sauiour speaketh of sinnes and of forgeuing the sinnes And yet are ye not ashamed to affirme that his saieng can not be concerning the faulte but concerning the punishment Can not Christ speake a thinge and meane the same Can he not be true in his wordes O blaphemers of the sonne of god Yee and of that blessed woman Mary Magdalene which must nedes be yet in hir olde faultes and a sinner still yf he meant not as he saide yf his saienge were not concerning the fault whan he spake these wordes Many sinnes are forgeuen her et cet Standishe Wherby we se that post remissam culpam et cetera Couerdale Ye haue here to fore called this satisfactiō the workes of pennaunce and now saie ye but in latyn that there remaineth somtyme a dutye of punishment to be pourged or reconciled with a worthy satisfaction Which yf it be a worke of pennaunce what time can ye assigne me in the which I am not boūd to be exercised in some frute therof
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 must 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 vnto Standishe· What call you this but geuyng occasion of insurrection Couerdale Yf this be insurrection then 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 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 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 vnto you my frendes Be not afrayed of them which kyll the body and afterwarde haue 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 vnto 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 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 onely 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 haue inferred also than an heretike agreeth not with himselfe and haue proued it whan ye haue done as ye do wel fauouredly in that youre treatise where whan ye haue 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 Thus are ye become not onely 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
whether Paul and you agree and whether ye haue iugled with the texte or no. For I feare me we shall fynd that ye haue played another false cast euen with this same poore texte 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 haue 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 euery man must satisfye for the punishment belonginge vnto 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 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 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 And whan we haue 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 haue 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 euery man must satisfye for the punishment belonginge vnto synne By the which youre doctrine like as ye robbe Christ of his worshippe deface the merites and frute of his death and set euery man in Christes rowme Euen so doth your saide article cōdemne euery man For like as Christ onely 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 vnto 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 hath euerlastinge life And what is it els to haue euerlasting life but to escape the eternall and seconde death euen euerlasting damnacion and punishment due vnto 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 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 vnto 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 haue my poore voyce to be called also as he is in dede the onely satisfier for the punishment due vnto synne aswell as he is the satisfier for sinne it selfe As for the wordes of Iohn the baptist they proue euydently that whan men conuerte vnto 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 haue 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 wherof the pennaunce is that is repayringe such thinges as it repenteth us to haue left vndone or to haue committed and this is it that we call satisfaction for sinnes That to bringe forth the worthy frutes of pennaunce is asmuch as to amende wherin so euer we haue 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 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 euery offence sinne Lord god what hold is
And now come ye in with somtime Agayne Ye saide afore that the satisfaction must be acording to the qualite of the offence and now ye saie that the punishment due vnto sinne must be pourged with a worthy satisfactiō Now is it manifest that vnworthinesse is a qualite of euery offence for all faultes are vnworthy thinges wherfore by youre awne confession it foloweth that the paine due vnto the same must be satisfied with an vnworthy satisfaction And verely so I take it for vnworthy is it what so euer a man of his owne braine inuenteth without some sure ground of gods worde Standishe And this is signified by that of the Prophet Ioel et cet Couerdale The wordes of the Prophet though ye choppe them very short are these Now therfore saieth the lorde Be ye turned vnto me in your whole hert in fasting weping and mourning And rent your hertes and not your clothes and be ye turned to the lorde your god for he is gracious and pitefull long suffringe and of great mercy and will be intreated as touchinge sinne et cet Doth this text now signifie that after the fault is forgeuē there remaineth somtyme a duetie of punishment to be pourged with a worthy satisfaction Is this your iudgment in scripture O shameles beliers of the open and manifest text Standish Now yf you saie Esay Cap. liij saieth our sauyoure bare oure sinnes on him et cete Couerdale Of a trueth saieth the Prophet he hath taken awaie oure sorowes and he himselfe hath borne oure paines et cet The correction of oure attonement was laied vpon him et cet These are the wordes of Esaie which as they are manifest and plaine so do not you truly rehearce them as they stand and yet can ye not denie but that yf we conforme oure selues vnto Christ then hath he satisfied for us moost abundauntly To what poynt now haue ye brought your former doctryne of satisfaction Verely euen to this poynt that Christ hath taken awaye their sorowes and paynes yee and borne the correction of their attonement which conforme them selues vnto him For all this your confession yet denie ye the trueth agayne and saye that he deliuered us not from all payne satisfactory Now saieth the Prophet that he toke away our sorowes and paynes What payne satisfactory then is there that he hath not deliuered us from Yf it be oure payne then saieth Esay Christ hath borne it But peraduenture ye do meane some payne of your owne Ye seme to be yet dreaming of your painfull purgatory for yf ye conformed youre selfe to Christ and to his doctryne ye shulde be persuaded and certified in your conscience euen by the same chapter of Esay that Christ hath aswell satisfied his heauenly father for the paine due vnto your sinne as for your sinne itselfe Standishe For yf he had so done we shuld nether mourne et cete Couerdale Ye saie that yf Christ had deliuered us from all paine satisfactory we shulde nether mourne ner be penitent for oure offence committed against god ner we nede not to mortifie our fleshe O damnable heresie And are ye one of the authours therof Are ye one of the destroiers of pennaunce of conuerting to god and of mortifienge the flesh But as touchinge such another like vngodly consequent I haue talked somwhat with you afore All the worlde therfore shall knowe that ye are the teachers of such pestilēt doctrine and not we Behold now how vnsure ye are of your selfe Ye saie that yf Christ had deliuered us from all paine satisfactory we shulde nether mourne ner be penitent for our sinne ner mortifie oure flesh And yet ye confessed afore that thorow Christ we auoide and escape eternall death which likewise by your owne confession is the paine due vnto sinne How stond your wordes now tegether Where as ye condemne your owne peruerse doctrine by the sixte chapter to the Romaynes it were sufficient to deliuer you from suspicion yf ye did bide therby But that do ye recante and fall to youre vomite againe saienge Standishe But we shulde with their fleshly libertie haue a ioyfull pennaunce full of myrth Couerdale Your doctrine is that yf Christ had taken awaie the paine due vnto your sinne ye shuld not repent for your sinnes but folowe your owne fleshly libertie et ce Wher by ye declare your self to be still of that rotten opinion which ye defended afore Now where as ye reporte of us that oure pennaunce is with a fleshly libertie I answere Euē as by your former wordes ye proue your self to be one of their nombre which saie Let us do euell that good maie come therof Let us continue in sinne that there maie be abundaunce of grace Let us sinne because we are not vnder the lawe but vnder grace Euen so Isaie do ye declare your selfe to be one of them that speake euell of us and reporte us to be the affirmers of youre wicked wordes As though we were they that exhorted men to a fleshly libertye or not to lyue in vertue and good works Now god is the tru iudge who as he abhorreth all liers euen so referre I all vengeaunce to him for it is his office by right But in the meane season till all falshode be discloised oure ernest watching and labourynge for youre saluacion the poore life which we leade in this world and the frutes of oure good wil that grow in youre owne gardens for all youre wedes shall testifie somwhat with us also agaynst your euell tonges And god which is able to restore the blind to their sight shall lende men eyes to se and vnderstonding to discerne whether the doctryne and open worde of god which we teach wold haue men to liue after ther awne lustes Or whether your doctrine which is of mens inuenting be not rather cause of all wickednesse robbing men of their wittes and makynge them to renne at riote from gods word from his ordinaunce from his commaundementes from his promises and from the most vertuous ensamples of gods children Now as touchinge oure pennaunce Ye wold make the worlde beleue that whan we speake therof we meane some moris daunce some such delicate bancketting as is among the vngodly some vnlaufull chambringe some such excesse of eatinge and drynkynge as god amende it is comonly vsed in the world Againe your doctrine is that repentaunce shulde be without ioye And oure beleue is that yf the holy goost and the true faith of Christ go together then like as repentaunce proceadeth of faith so is the ioye of Christen men a frute of the holy goost as the Apostle saieth Thus also to be mery and ioyfull are we taught by the scripture Hiere ix.j. Cor. j.ij. Cor. xj Rom. v.viij. Math. v. Luce. x. Shall we thē be sory because god hath done so much for us For oure sinnes and trespaces we wilbe sory and mourne though whan we fast we rent not oure garmentes ner
vpon him The xviij of Matthew is euidēt hat who so euer conuerteth from his sinne all mightie god will not that he shall perishe Item that like as all true penitent sinners haue their det frely forgeuen them so shall they be partakers of the same forgeuenesse still yf they will hartely do vnto other as they are dealt withall them selues These places of scripture though ye tell not forth the wordes are of your owne alledging and yet are ye not ashamed to write yee euen of penitentes that none of their sinnes shalbe vnpunished Now is it manifest in the said chapter of Ezechiel that like as god will not rewarde their good dedes that forsake him and turne awaye agayne to their vomite of wickednesse So will he not thincke vpon their sinnes that truly conuerte therfrom vnto him Yet call ye them happie that punishe them selues and take vpon them to be satisfactours in that behalfe As though it were a blessed thinge for men to laie crosses vpon their owne backes Thus by your iudgment were Baals prestes happie and the ypocrites that the Prophet Esaie speaketh of O disceatfull teachers Full well might the Prophet saie vnto gods people of England in this behalfe O my people they that call the happie do but disceaue the and marre the waie that thou shuldest go in Now let us heare more of D. Barnes wordes Barnes ANd that no worke of man dyd deserue any thing of god but onely his passion as touching our iustificacion Standishe This maner of iustificacion planely appeareth to be false euen by that one place yf we had no mo of Cornelius Acto x. et cet Couerdale The wordes of the text are these There was at Cesarea a man named Cornelius a captayne of the Italianish company a deuoute man and one that feared god with all his house and gaue much allmes to the people and praied god alwaie The text saieth in ordre first that Cornelius was a deuoute man and feared god with all his house and then speaketh it of his good workes as allmes praier et cet Wherby it is manifest that he himself was first accepted of god and iustified for as S. Peter saieth afterward in the same chapter god hath no respecte of personnes but in all people he that feareth him and worketh righteousnesse is accepted vnto him And as the Prophet saieth The straungers gentiles or Heithen which cleue vnto the lorde in worshippinge him and louing his name are accepted vnto him as his owne seruauntes Againe The scripture saieth They that feare the lord geue credence to his worde And without faith it is not possible to please god Item what so euer is not of faith is sinne By this is it manifest that those good workes of Cornelius were frutes of his faith and of the feare of god and he iustified afore he dyd them Ye confessed also afore that fastinge prayer and allmes dedes are the frutes of pennaunce then must ye nedes graunt that the tre was afore them This text then proueth not that oure iustificacion deserued onely by the death of Christ is a false iustificacion ner that Cornelius workes deserued much of allmightie god afore he was iustified For as I shall rehearce afterwarde ye confesse your selfe not onely that we are iustified frely but also that god first geueth us grace without which we can do nothing that is good Standish As did the worke of Kyng Ezechie iiij Re. xx et cet Couerdale Your purpose is by the ensample of Ezechias to proue that oure workes deserue much of allmightie god afore we be iustified And that worke of Ezechias which ye alledge was done long after his iustificaciō For the texte saieth that whan he laie sore sicke the Prophet Esay came to him and tolde him the message of god And that he thē made his feruēt praier and wepte After the which god sent him word that he had heard his praier and sene his teares et cet And afore in the same boke it is euident that the same Kyng Ezechias dyd the thing that was good in the sight of the lorde acording as his father Dauid had done put his trust in the lorde god of Israel et cet cleued vnto the lord went not out of his pathes but dyd acording to all the preceptes that god had commaunded Moses and therfore saieth the texte was the lorde with him in all that he toke in hand Wherfore by the circumstaunce of the text it is manifest that Ezechias was iustified afore he laie sicke and that his praier was a worthy frute of his repētaunce long after he was iustified and no worke that deserued anye thing afore his iustificacion Nether dyd his praier ner the work of the Niniuites chaunge the sentence of god for god is nether chaungeable ner double in his wordes But like as afore the Niniuites beleued in him he first sent his word and thretened them that yf they wold not conuerte their citie shulde be destroyed after fortye daies Euen so whan Ezechias was fallen in to sinne god threatened him that yf he wold not repent he shuld dye And like as god whan we receaue his worde ernestly beleue stedfastly in him and bring forth good workes doth accepte us as he dyd the Niniuites Euen so though we haue fallen from the professiō of our faith yet yf we now do ernestly repent and conuerte he is mercifull and true to forgeue us oure sinnes and to graunt us oure peticion after the ensample of Ezechias At whom like as all kynges and princes maie take instructiō of good gouernaunce Euen so in him haue all other sinners that haue broken their couenaunt with god a very notable ensample of true repentaunce But how rimeth the ensample ether of Ezechias or of the Niniuites for the probacion of youre purpose Dyd either Ezechias after he was fallen in to sinne or the Niniuites afore they beleued deserue any thinge of god Or doth anie of both these ensamples proue that oure iustificacion deserued onely by the death of Christ is a false iustificacion Afore in the tenth leafe of your treatise ye alledge the ensample of the Niniuites to proue that after the sinne is forgeuen we must make satisfaction vnto god for the paine due ther vnto And now bring ye the same in to proue that our workes maie deserue much of allmightie god afore we be iustified Yf this be not a mockyng with gods worde let them iudge that are lerned therin Standish Scripture is full of such ensamples et cete Couerdale Scripture is full of ensamples bot to bring us vnto the faith of Christ and also to make us ryse vp by true repentaunce whan we are fallen from the same But in all the scripture finde ye no ensample that teacheth you to call oure iustificaciō deserued onely by the death of Christ a false iustificacion or to affirme that
haue reasoned with you allready Now because ye can not proue this last parte of youre conclusiō by scripture namely that your good dedes and actes are not vnpure ner vnperfecte in this life therfore the Prophet Esaie to recompence you the wrong that ye dyd him in minishing his wordes afore will yet take the paines for you to proue your purpose though it be litle to your minde Whan he saieth All we are become as an vncleane man and all oure righteousnesses are as a clothe stained with the floures of a woman And the wise man saieth also Who maie saie My hert is cleane I am pure from sinne Barnes ANd with this he cast abrode his handes and desyred god to forgeue him his trespas Standishe Extra ecclesiam nulla salus et cetera Couerdale Without the church ye saie is no saluacion Now is it manifest that beside the church made of lime and stone ther is also a congregacion church and multitude of frowarde and wicked doers which not onely gather them selues together like roaringe lyons fatt bulles wanton calues and curre dogges agaynst Christ as the xxj Psalme complaineth but also make lawes cōstitucions statutes ordinaunces and tradicions agaynst gods worde Wherby it commeth to pas that though they boast neuer so much of gods seruice yet all is to them in vaine as the Prophet and Christ himselfe doth testifie Another church is there which is the holy spouse congregacion and company of them that are of the felashippe and communion of Christ and walke not in darknes but in the trueth hauing al their sinnes clensed by his bloude This church continueth in the Apostles doctryne renneth not out from the heauenly felashippe of Christ and his membres distributeth the sacramentes duely and truly ceasseth not frō praieng and well doinge et ce are of one minde and soule are glad to helpe one another as it is manifest in the actes and Epistles of the Apostles The men of this church praie in all places liftinge vp pure handes et cet In this church whosoeuer asketh hath he that seketh findeth and to him that knocketh doth god open In this church is fre pardon and remission of sinnes for all true penitentes For god will not the death of sinners but yf they cōuerte vnto him they shall liue and who so is laden with sinne and commeth vnto Christ findeth rest and ease in his soule and shall not be cast out Forasmuch then as ye condemne D. Barnes thus doinge and iudge him to be none of the church that desireth god to forgeue him his trespace it is euident that in your church ther is no forgeuenes for poore sinners and so is it not the church of Christ Wherfore seinge ye discente frō Christes church where the dore is euer opened to them that knocke youre owne sentence condēneth you that ye can trust to haue no saluaciō by gods promes But alas what blindnesse is in you Though a sinner doth erre or hath erred from the right faith and from the true vse of the holy sacramentes that be in the church of Christ and now commeth to repentaunce desiringe god to forgeue him his trespace Is not this a damnable doctrine to teach that he can not trust to haue saluaciō by gods promes No hath god promised that sin̄ers which repēt shal not be saued The thefe that hanged on the right hand of Christ hath proued the cōtrary Agayne Yf a sin̄er maie not trust to haue saluacion by gods promes wherby thē maie he trust to haue it By himselfe by his owne workes Or by youre merites Euen by your merites as it apeareth wolde ye haue him trust to haue saluacion for ye must nedes be full of merites that in all your workyng committe no sinne as ye saye your selfe Morouer the tenoure of your wordes separateth the mercy of god from his promes as though they cōcurred not together But I pray you who can trust to haue saluacion by gods promes and trusteth not in his mercy Whan the Apostle saieth God gaue the enheritaunce vnto Abraham frely by promes was it not done by his mercy And whan he saieth in the same chapter Ye are the heires of Christ acording to the promes what meaneth he els but as he saieth to Titus that the kindnesse and loue of oure sauioure hath appeared not for the dedes of righteousnesse which we haue done but acordinge to his mercy hath he saued us et cet S. Iames wordes which ye bring in in latyn denieth no forgeuenesse to them that repent but like as he rebuketh them that are but Christen men in worde and not in good workes and dedes so yf parcialite be sinne then doth the circūstaunce of the same text cōdemne your former conclusion that saie ye sinne not in all your workes Standishe Loke the reward of finalis impenitētia et cet Couerdale D. Barnes words testifie what faith and repētaunce he had toward god and what hert he bare toward the comon welth of all Christendome and yet shame ye not to wryte that he dyed without repentaunce and in errours because he wold not denie Christ and reuoke his worde with you Standishe Which died by his wordes without signe or token of saluacion Couerdale Is it no token ner signe of saluacion to beleue in the holy and blessed trenite the incarnacion passion death and resurrectiō of our sauioure and to knowlege the same before men Is all this utterly no token of saluacion Christ and the Apostle Paul are of another iudgment Standishe And so his praier must nedes be voyde Couerdale D. Barnes cast abrode his handes and desired god forgeuenes and yet darre ye affirme that his praier must nedes be voide By the which wordes like as ye denie the article of forgeuenesse mencioned in our Crede and promised in the scripture to euery one that truly repenteth so declare ye euidently that ther is litle mercy in your mother the church of the wicked for in Christes church yf the sonne aske the father a pece of bred he will not geue him a stone but good thinges Standish Marke how he trusteth with in an houre et ce Couerdale Is it blinde arrogauncy whan a man refusing all confidence in his owne workes trusteth to haue eternall life thorow the mercy of god What blynd arrogauncy was in the Apostle whan he saide we knowe certainlie that yf oure earthy house of this dwelling were destroyed we haue a building ordeined of god an house not made with handes but euerlasting in heauen Oure sauioure also geueth this comforte to such as beleue in him that they shall not come to damnacion but passe from death vnto life Are ye not a comfortable Phisician then to mens consciences that shame not to teach other wise then Christ doth But surely these two places of scripture are not for the stablishinge of your soule masses and diriges and therfore
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
why bring ye in this or any other place of the olde Testament to proue that the merites of sayntes in heauen do profit us seyng ye saye your selfe that afore Christes ascension ther were none in heauen and seing also that those vertues of Abraham and Dauid were thinges practised here and not in heauen God is my recorde I wonder greatly what ye meane thus to daly with his worde Touchinge merites I haue answered you allreadie but. S. Paul answereth you better and saieth that god geuing us his deare sonne hath geuen us all thinges with him and that in him dwelleth al fulnesse so that we are cōplete in him Sure I am also that no true seruaunt of god wil be otherwise minded then was holy Iohn baptist which saide that out of Christes fulnesse all we receaue grace et cet and that grace and trueth cōmeth by Iesus Christ Yf the merites then that ye speake of be anye parte of grace and trueth then must ye nedes graunt that we receaue them onely of him But surely ye haue some vngracious and false matter in hand Standish He speaketh nothinge of oure workes after our iustificacion but onely of workes before faith which in dede are not meritorius et cetera Couerdale Afore to proue by Cornelius workes that our iustificacion deserued onely by the death of Christ is a false iustificacion Ye saye that his good workes before he was iustified somthing deserued that he shuld be called in to the congregacion of our sauioure and so through gods mercy his workes dyd deserue much of allmightie god These are your awne wordes And now cleane contrary to the same ye graunte that workes before faith are not meritorious Thus by youre awne wordes condemne ye youre awne doctryne But though euery good worke done in true faith after gods commaundement shalbe rewarded and hath his promes annexed vnto it as yf I be mercifull vnto my neghboure god hath promised to haue mercy on me agayne shall that rewarde be geuen for my workes sake and not rather because of his owne promes and blessing in Iesu Christ Is not all oure sufficiency of god Can we thinke a good thought of our selues Is it not god which worketh in us both the will and the dede Whan god rewardeth any good worke doth he not crowne his owne giftes in us Stoppe your mouth then and knowlege your selfe to be in gods daunger and in his dett Why boast ye of your merites agaynst the doctryne of gods worde Why graunt ye not with S. Luke whom ye alledge your selfe that whan ye haue done all such thinges as are commaunded you ye are an vnprofitable seruaunt And with S. Paul that the paynes taken in this life are not worthy of the glory for to come Do ye not saye your selfe also these wordes We must think and surely beleue that all cōmeth of Christes liberalite which frely did cal us and loue us before we loued him What practise then of anye wordly prynce can proue this trueth to be false Your owne wordes and sentences destroye your doctryne of merites Folowe S. Augustines counsaill thē and boast not of mens merites but let the grace of god which raigneth thorow Iesus Christ haue all the preemynence And yf ye haue any workes folowinge the fre and liberall vocation of god thē graunt with Chrisostome that they are his rewarde and youre dewtie and that the giftes of god are his owne benignite grace and greatnesse of his owne liberalite Barnes WEl haue ye yet any thing more to saye then called he M. Shyreffe and sayd haue you any articles against me for the which I am condemned And the sheriffe answered no. Then said he Is there here any man els that knoweth wherfore I die or that by my preaching hath taken any erroure let them now speake and I will make them answere And no man answered Then sayd he well I am condemned by the lawe to die and as I vnderstōd by an acte of perliamēt but wherfore I cā not tel but belike for heresy for we are like to be burnt Standish Articles agaynst the What articles dyddest thou reuoke at the spyttle et cet Couerdale A very spittle fashion is it no doubte to aske questions of the deed And I suppose verely that excepte it be a cōiurer a iugler or a worker with spretes there is none that vseth it Touchinge articles at the spittle I am certaine D. Barnes dyd not affirme there that faith doth not iustifie or that Christes death was not the sufficient satisfaction for our synnes Now where as he was enioyned to affirme that though Christ be oure onely mediatour sauyour iustifier and onely satisfaction vnto god for the sinnes of them that beleue in him Yet yf we loose this grace thorow sinne then must we rise agayne by true pennaunce et cet Yf for this article I saye ye will gather that he shulde reuoke then do ye interprete his wordes contrary to his owne declaracion that he made of them in the same sermon In so much that the sondaye after at Pauls crosse as I vnderstond D. Wilson could laye no greater thing to his charge then that he had expounded pennaunce after his wont maner by the office of the law and the gospell Now like as afore in your wordes ye compare this his confession to the cōfession of the deuel so by this and such other your tawntes ye wold make the world beleue that he reuoked al trueth at the spittle felde and that he had all his life tyme taught an vngodly and carnall libertye the contrary wherof is euident not onely by this present protestaciō but also by his wryting and preaching afore Namely that to the true beleue and consent of the hert are necessarilie required good Christen frutes in euery man and womans conuersacion acording to the same Wherfore this his confessiō so long as he mainteined no damnable errour contrary vnto it which in all your babling boke ye haue not proued nether shalbe able to do was a sufficient euidence at his latter ende that he dyed a true Christen man Nether can ye iustly condemne him that maketh no worse confession on his death bedde Agayne S. Iohn saieth Euery sprete which confesseth that Iesus Christ is come in the flesh is of god Wherfore ye are to rashe in iudgment to affirme that he was iustly condemned for heresie seinge that he nether helde any doctryne ner manteined by euell conuersacion eny thing out of which ye can truly deduce that euer he denied the true faith of god or any one of the benefites or offices of Iesus Christ As for the articles that were laied against him in Cambrige aboue xij yeares agoo verely like as in repetinge of thē ye accuse your church to pretende an outward forgyuenesse and yet to kepe hatred stil many yeares So appeare ye to fauour them that accused him of the saide articles in som