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
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
owne words Who whan he had said to the yong man yf thou wilt entre in to life kepe the commaundementes and tolde his disciples how hard it is for the couetous to entre in to heauen They asked him and said Who can thē be saued Then answered he them saieng With men it is vnpossible but with god are all thinges possible Downe then goeth the Pelagians heresie and litle thanke are ye like to haue for holdinge with it Yf he aske Why then doth god cōmaunde us to decline from euell and to do good yf it be not in our power To the same obiectiō doth S. Augustine make a sufficiēt answere in the secōde chapter de correptione et gracia and not onely refelleth it by S.P. words saiēg It is god which worketh in you both the wil and the dede but also putteth us in minde that yf we be the children of god we are led by gods sprete to do good that whan we haue done anie good thinge we maie geue thankes to him of whom we are led et cet And in another place Therfore doth he commaunde certaine thinges that we can not do because we might knowe what thinge we ought to aske of him The same doctrine teacheth he also in the lxiij sermō de tempore This is confirmed by holy scripture for by the lawe commeth the knowlege of sinne So that euen they which are renewed in Christ fynd by the lawe that whan they wold faine do good for therin is their delite euell is present with them The wordes of oure Sauioure yf ye loue me kepe my commaundementes proue nomore your purpose then your wresting of them proueth you to be a true scolar of his For after those wordes he himself saieth thus I am the waie the trueth and life No man commeth to the father but by me Naie saieth your doctrine we maie come to god by oure selues he commaundeth us nothing vnpossible for us to do Now let me aske you this question Yf Christ whan he saide these wordes Yf ye loue me kepe my commaundementes did meane that it is not vnpossible for us so to do why then immediatly after the same wordes doth he promes us the sprete of conforte What nede haue we of him yf we be not comfortles of oure selues or yf nothing that he commaunded us be vnpossible for us to do What nede haue the whole of a phisician And. S. Augustine writing agaynst them that extolle their owne possibilite in the seconde sermon de uerbis Apostoli saieth Let us be glad to be healed whyle we are here in this church Let us not make oure boast of health beinge yet sicke lest by oure pride we do nothing els but make oure selues incurable Standishe Which to the louers of thē be but light Math. xj.j. Ioh. v and Deut. xxx Couerdale Ergo god cōmaunded us nothinge vnpossible for us to do Is that your consequent Full faintly are ye able to proue it by those thre chapters that ye do alledge First in the xj of Matth. doth our Sauioure bid all them that are laden et cet to come to him And yet saieth he in another place that no man can come vnto him excepte his father draw him Where is now oure possibilite That fifth chapter of S. Iohns first Epistle sheweth that they which are borne of god do ouer come the worlde by the victory of faith Now like as we begat not our selues in the Kyndome of god but he himselfe of his owne good will begat us with the worde of life So is it manifest also that true faith is the onely workyng of god and not oures Where is then I saie our possibilite forsoith euen fled into the yle of weaknesse Yf by the thirtieth chapter of Deuteronomiō ye will proue that god hath commaunded us nothing vnpossible for us to do because Moses saieth This precepte that I commaunde the this daie is not aboue the ner farre from the et cete Then must I require you to take the answere of S. Paul who saieth that it is the righteousnesse of faith which speaketh those wordes and that the worde which Moses there spake of is the worde of faith that Paul himself preached Yf ye thinke there to proue your purpose because Moses laieth before the people life and death good and euel blessinge and cursinge and biddeth them chose life et ce Then must I desire you not onely to remembre the office of the lawe wherfore it was geuen and wher to it serueth But also to considre that in the begynnyng of the same thirtieth chapter Moses himself saieth these wordes The lorde thy god shall circumcise thine hert and the hert of thy posterite that thou mayest loue the lorde thy god with all thy hert and in all thy soule et cet Wherby it is euident that excepte god circūcise our hertes we are not able to loue him ner to kepe his cōmaundementes So that these wordes of Moses do proue rather impossibilite in us For the circūcision of the hert saieth the Apostle is the true circumcision which is done in the sprete and not in the lettre whose prayse is not of men but of god All these thre chapters now proue that like as to be saued to kepe gods cōmaundementes to haue circūcised hartes and to ouercome the world with the lustes therof is the onely workyng of god in us Euen so to them that loue god are his cōmaundementes not greuous not thorow anye possibilite of man but partly because Christ hath takē awaie the curse of the lawe and deliuered thē frō the heuy burthens of their soules and partly because they delite in gods cōmaundementes and esteme his word sweter then hony as Dauid did For loue maketh all thinges light Standish Therfore I conclude in all our workynge we do not cōmitte sinne Couerdale Of an euell Maior and Minor foloweth a weake conclusiō Ye haue wrung and wrested the scriptures violently to make them serue for your purpose and now without anie scripture make ye youre conclusion that in all youre workyng ye do not committe sinne To the probacion wherof because ye bring no scripture your selfe I will helpe you with a text where the scripture saieth thus There is no righteous man vpon erth that doth good and sinneth not Yf ye be a man I wil not reason much with you of righteousnesse for I am a sinfull man miselfe then must ye nedes graunt this scripture to be true Yf ye be no man then am I sory that I haue disputed with you so long for angels haue no nede of my wordes and as for deuels they will not be counsailed Standish No ner our dedes and actes which be good can not be called so et cet Couerdale Of. D. Barnes secrete intent and meaning will not I presume to be iudge but what maye be gathered by the circumstaunce of his wordes I