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
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
Iohn saieth in his vision and that all such as are malicious persecuters therof are giltie of the righteous bloude that is shed vpon erth S. Peters shadowe proueth your doctrine but weakly excepte ye can make us beleue that ther be shadowes in heauen Nomore doth S. Pauls napkyn vnlesse ye can proue that he hath not yet left wiping of his nose But where lerne ye to belye the word of god Where finde ye in the scripture that Peters shadowe or Pauls napkyng could heale the sicke doth the text saie so Because the people brought their sicke in to Peters shadow did it therfore heale them Peter confesseth him selfe that it was not his owne power which made the lame man hole S. Luke also reporteth that god wrought no small miracles by the handes of Paul And as Christ our sauioure himselfe witnesseth that it was not his vesture but the womans faith which made her whole though she touched it so saieth S. Marke that the lord wrought with the Apostles and confirmed the word with tokens folowinge Morouer where as S. Paul desired to be lowsed and to be present with Christ what proueth that the praieng to saintes He saied in the same place that it were more nedefull for them to haue him yet lyuing among them Which thinge were not so yf this your article were so necessary as ye make it But Pauls wordes shalbe true still for greate nede haue we of many such as he was yf it were for nothing els but to preach with his mouth as he hath done in his Epistles agaynst youre and all other such false doctrines Standishe Nonne confortatus est principatus eorum Psal cxxxviij Couerdale Like as that scripture maketh no mencion of anie such article as ye ymagen so doth the content of thē Psalme set forth the wonderfull care and prouision that god maketh for us and teacheth us that gods secrete counsails and thoughtes are to hie for oure capacite Standish Hinc Iero. aduersus vigilantium et cet Couerdale S. Ambrose saieth Christ is oure mouth by the which we speake vnto the father Oure eye by the which we se the father oure right hand by the which we offre vnto the father Without whose intercession nether we ner all sayntes haue any thing with god Standish Yf you saie saintes do not heare us et cete Couerdale What knowlege the saintes haue it is trulye aboue my capacite but well I wote that the scripture of the olde testament ascribeth onely vnto god the knowlege of mens hartes Wherof the gospells also beare recorde sufficient and so doth the first of the Actes Now is it manifest likewise that as the praier which commeth from the harte is most acceptable so doth our Sauyoure byd us praye vnto our father in secrete Where as ye bring in the ensample of Abraham and the worke of god shewed vnto him in this life for to serue youre present purpose It proueth that ye are an vnreuerent handler of gods worde for the texte is plaine that god dyd there shewe vnto Abraham being yet in this life the destruction of the Sodomites of his onely accustomate goodnesse and mercy because Abraham was vnder his couenaunt and did faithfully cleue to his promes and because he knew that Abraham wolde cōmaunde his childrē and housholde to kepe the waie of the lorde et ce To affirme your purpose then by this place is euen as much as to go aboute to proue that saintes in heauē haue children yet and housholdes to teach in the waie of the lorde Standish Where as the leest of them qui minor est et cetera Couerdale Like as of a comparatiue degree ye make a superlatiue and wrest the wordes to Abraham that oure Sauioure spake of Iohn the baptist Euen so to the estate that saintes be now in applye ye those wordes which S. Iohn speaketh of the estate that gods electe shall haue at the seconde appearinge of Christ euen whan they shalbe like him whan their bodies shall ryse vncorruptible as his is rysen and whan he shall chaunge their vile body that it maie be like fashioned vnto his glorious body Agayne ye sayde afore that there were no sayntes in heauen afore Christes ascension And now to proue that the leest of the sayntes in heauē is more entyerlye beloued of god then Abraham was in this life ye alledge the wordes that were spoken long afore the death of Christ Qui minor est in regno et cet Remembre your selfe wel what a clarklye parte ye plaie with that text As for sanctorum communionem it is the declaraciō of the holy catholike or vniuersall church of Christ that they are a company or felashippe of all such as be sanctified in Christes bloude and are partakers of his merites and membres one of another But no probacion is it that sayntes in heauen do praye for us yf ye note well the descripcion therof by S. Pauls doctryne Now yf ye will proue youre purpose by the angels offices then must ye proue that sayntes are mynistring spretes sent for their sakes which shal be heyres of saluacion But that will be hard for you to do Nether doth the twentieth chapter of luke helpe your matter anye thinge at al for though ye choppe vp the text at your pleasure with the shortest these are our Sauiours wordes The children of this world do mary and be maried but they that shalbe counted worthy of yonder world and the resurrection from the deed shall nether mary ner be maried for they can die nomore for they are like vnto the angels et cet This answere now of our Sauiour to the Saducees as it confuteth their heresie so doth it proue that the children of god in heauen be like the aungels in life in immortalite and in that they are as fre from the necessite of mariage as the angels be but it proueth not that they are like angels in all thinges for thē shuld they haue no bodies to be raised vp at the generall resurrection Standish But also that their merites do profit us as by example we do reade Gene. xxvj et cetera Couerdale Where as allmightie god saieth vnto Isaac Vnto thy sede will I geue all this land et cet because Abraham was obedient vnto my voyce et cet Vpon this are ye not ashamed to saye that the cause is onely thorow the merites of his father Abraham Now saieth not the text so but thus Vnto the and thy sede will I geue all this lande and wil perfourme mine ooth that I sware to thy father Abraham et cet This scripture then like as it proueth acording to S. Pauls wordes that they which are of faith are blessed with faithfull Abraham so declareth it manifestly that this same blessing commeth of gods promes in and thorow the sede of Abraham and Isaac that is euen thorow Christ But
prince as my lordes the bisshoppes were wont et cet But yf the kyng will do it by violence they must suffre it but not obeie to it by agrement Item Now is it cleare that we maie not resist this temporall power in no wise by violence et cet but yf anye thing be commaunded us that is against the word of god wherby oure faith is hurt that shuld we not do in any wise but rather suffre persecucion and also death Be these wordes now as much to saye as yf the Kyng commaunde anie thing by tirannie mē shall not suffre him What meane ye so vntruly to reporte of the deed But no maruail whan ye shame not to belie so many textes of gods holy word Touching mens lawes it is manifest that such as are not grounded in gods word do not bind the conscience of man to deadly sinne For yf they be not grounded in gods worde and agreable to the faith therof then are they synfull and naught Who is bound now to obeie sinne But a man maie smel you a farre of whose successours ye be You will not sticke to call it a laufull acte for a prince to condemne gods word and to forbid that thinge which is institute and ordeyned of god Yee yf oure prince wold take such a thing in hand which god forbid he shuld lacke no instigacion of your malignaunt church Nether can I yet coniecture the contrary but that ye are aboute such a tragedy Now go to set your watch men to kepe the sepulchre suffre not Christ to ryse vp in any wyse let not the souldiers lack money the church is riche ynough cast your greate heades together and let Caiphas geue you his most so tel counsaill For whan ye haue done your best and lyed all that euer ye can yet shall god make your policye to serue for the glorye of his trueth Amen Barnes YEe and I saye further yf the kyng shuld commaunde you any thing agaynst gods law yf it be in your power to resist him yet maye you not do it Standish Se here the stedfastnesse et cetera Couerdale This man nether wrote ner sayd that we must obeye an erthly prynce more then allmightie god and yet are ye not ashamed so to reporte of him He saieth that though the Kyng commaunde us anye thing agaynst gods lawe yet maye we not resist him Which saieng ye call an abhominable heresie Thus declare ye your selfe manifestly to be of the nombre of them that teach how that it is lauful for a man to resist his prince Which thing whether it be not both heresie and treason let them iudge that haue auctorite Because Amos the Prophet preached agaynst ydolatry at Bethel that false prest Amasias whom ye speake of told that Kyng that he was a sedicious felow and so found the meanes to get him out of the court Yet played Amasias a more honest parte with Amos then you do for he laied rebellion to his charge that was alyue and your accusacion is agaynst the deed Agayne Amasias being yet a false prest saieth not that it is laufull for a man to resist his prynce and you call it abhominable heresie to teach the contrary Though Peter and Iohn do teach that we must obeye and harken vnto god more then vnto men do they therfore teach that we must resist our prynce Where fynd ye that example in them Peter smote of Malcus eare in dede but litle thanke had he for his laboure Doth he not teach us to endure grefe to suffre wrong and to take it paciently Saieth he not that we are called ther vnto Setteth he not Christ vnto us for an example of suffryng Because our Sauioure wylleth us not to feare them that kyll the body must we therfore resist them Whan a prynce doth persecute us for gods wordes sake in one citie must we resist him and not rather flye in to another Doth he call them blessed that resist and not them rather that suffre for persecucion sake Dyd Christ entre in to his Kyngdome by resisting or by suffryng As for that saieng qui timet hominem et cet I can not find it in the xix of the prouerbes but I fynd ther written that a false witnesse shall not remayne vnpunished and that he which speaketh lies shall not escape Ye call it an abhominable heresie to teach that we ought not to resist our prince though he commaunde us any vnlaufull thing And to proue your purpose ye poynt us to the fifth of Esaye where ther is no such words as ye speake of But these wordes fynd I there Wo vnto them that call good euell et cet As for the ensample of the seuen brethren and their mother it utterly condemneth you for they saie these wordes We are ready rather to suffre then to offende the lawes of god et cete And as they said so they dyd without makyng resistaunce though the Kynges commaundement was vnlaufull What other thing now dyd D. Barnes teach in his fore rehearced wordes but as he had said in his boke afore that yf the Kyng wolde cōmaunde us anie vnlaufull thing we must suffre him though we obeie not to it by agremēt What daunger you be in then for teaching the contrary I will not define I praie god acording to his good pleasure haue mercy vpon you Barnes THen spake he to the shereffe and sayde M. shereffe I requyre you of gods behalfe to haue me commended vnto the kynges grace and to shew him that I require of his grace these requestes first that wher his grace hath now receaued in to his handes all the goodes and substaunce of the abbayes Then the shereffe desyred him to stoppe there He answered M. shereffe I warraunt you that I wil speake no harme for I know it is well done that all such supersticion be taken cleane awaye and the kynges grace hath well done in takyng it awaye But seyng his grace is made a hole kyng and obeyed in his realme as a kyng which nether his father ner graundfather ner his ancestours that raigned before him euer had and that thorow the preaching of us and such other wretches as we are which allwayes haue applied our hole studies and gaue our selues for the setting forth of the same and this is now our reward Well it maketh no matter Now he raigneth I praye god long maye he raigne among you Wold god it might please his grace to bestow the sayd goodes or some of them to the comforte of his poore subiectes which surely haue great nede of them The second that I desire his grace is that he will se that matrymony be had in more reuerence then it is and that men for euery light cause inuented cast not of their wifes and lyue in aduoutry and fornicacion and that these that be not maried shuld not abhominably lyue in whordome folowing the filthy lustes of the flesh The third that the