euery man in his callynge to geue no occasion of fallinge vnto eny man to mortifye their erthly membres et cet acording to the wholsome doctrine of the Apostle Call ye this a preaching of a fleshly and carnall libertye Is this a doctrine that maketh men renne at ryote and to do what they list I wondre verely that ye shame not thus to belye the trueth so oft As pertayninge to youre blasphemye whiche saie that it is a damnable iustificacioÌ„ where faith is preached onely to iustifye it is damnably spoken of you yee though an aungell of heauen shuld speake it yf holy S. Paul be true which saieth he ought to be holden accursed that preacheth any other gospell then that he himselfe and the other Apostles had preached Yf ye of a cancred hatred to the trueth haue not wilfully and maliciously taken parte agaynst the holy goost so that ye are but led ignorauntly by a blind multitude to affirme the saide inconuenience I praie god lende you a clearer fight in the Kyngdone of Christ But yf ye be mynded as were the Pharises and maliciously ascribe damnacion to it wherby onely we receaue saluacion as they ascribed vnto the deuell it that was the onely workynge of the holy goost then am I sore afrayed for you and for as many as are of that mynde For yf it be damnable to teach or preach wittingly agaynst the expresse worde of god then verely is this a damnable heresye to affirme that faith onely doth not iustifye seynge that holy scripture so teacheth As Gene. xv Esa liij Abac. ij Mar. xvj Luc. j. viij.xxiiij Iohn v. xvij Acto xiij xvj· Rom. iij. iiij.v.x Gal. ij iij.iiij.v Philip. iij.j. Pet. j. ij Heb. iiij xj Of this faith that scripture speaketh of so plentifully haue I made sufficient mencion in the prologe of that litle boke which I lately put forth in Englische concernynge the true olde faith of Christ Now like as the scriptures afore alledged do testifye for us that we meane no false ner vayne faith euen so is the same article of iustificacion defended and maynteyned by the doctous in many and sondrye places specially by S. Augustine in the ccclij chapter de vera innocentia De verbis Domini sermone .xl. De verbis Apostoli ser xxvij In the boke of the fiftye sermons the xvij sermon In the first boke of the retractes the xxiij chapter In the cv Epistle vnto Sixtus the bisshoppe In the xxv treatise vpon Iohn the sixte chapter In his manualle the xxij and xxiij chapter In the exposicion of the lxvij and of the lxx Psalme In the liij sermon de tempore In the v boke of his homelis the xvij homelye In the boke of the lxxxiij questions the lxvj chapter And in the prologe of the xxxj Psalme I might alledge Cyrillus Ambrose Origen Hilarius Bernarde Athanasius with other moo but what helpeth it Yet shall all the world know that youre heresye is not onely condemned by the open and manifest scripture but also by many of the doctours As for naturall reason it fighteth clerely agaynst you also yf ye pondre well the parable of the mariage in the xxij of Matthew and in the xiiij of luke the parable of the vnthriftie sonne in the xv of Luke the parable also of the detter in the xviij oâ— Matthew and in the seuenth of Luke Where as it was laied to D. Barnes charge how that he shulde teach that god is the authour of synne verely he protested openly at S. Mary spitle the tewesdaye in easter weke that he was neuer of that mynde howbeit he confessed as the trueth is that where as in his boke he had wrytten of predestinacion and fre will ther was occasion taken of him by his writynge that he shulde so meane But verely yf he had in that matter bene as circuÌ„specte as the children of this worlde are wyse in their generacion he might the better haue auoided the capciousnesse of men afore hand Neuertheles it appeareth planely that he mistrusted no such thing and therfore dyd to moch simplicite disceaue him in that behalfe as it doth many moo which are not so wyse as serpentes Nether fynde ye in all his boke these wordes God is the authoure of synne but ye maie fynde these wordes The gouerner of al thinges is most wise moost rightous and most merciful and so wyse that nothinge that he doth can be amended so righteous that there can be no suspicion in him of vnrighteousnesse et cet â–ª Item All thing that he doth is well done Whâ—â—fore yf they that laied that heresye to D. Barnes charge had remembred their owne distinction of malum pene and malum culpe at the reading of his wordes aswell as they can note it in other places they might easely haue perceaued his meanynge and not haue mistaken him Ye saye also D. Barnes dyd preach that workes do not profit Yf ye meane workes inuented by mens owne braynes not grounded on gods worde then verely might he well saye that such workes do not profit to saluacion For what soeuer is not of faith is sinne But yf ye meane such good workes as are coÌ„prehended in the coÌ„maundementes of god and within the precyncte of his word then truly ye fayle so to reporte of him for though saluacion be gods worke onely yet D. Barnes in his boke doth not onely condemne the fleshly and damnable reason of them which saye Yf faith onely iustifieth what nede we to do anye good workes et cet But also he affirmeth planely that we must nedes do them and that they which will not do theÌ„ because they be iustified alonely by faith are not the children of god ner childrne of iustificacion et ce For yf they were the very true children of god they wolde be the gladder to do good workes et cet Therfore saieth he shulde they also be moued frely to worke yf it were for none other purpose ner profit but onely to do the will of their merciful god that hath sâ—â—â—ely iustified them and also to profit their neghboure whoÌ„ they are bounde to serue of very true charite Are these wordes now asmuch to saye as workes do not profit Lorde god what meane ye thus vntruly to reporte of the deed Where as ye make this blynde obiection and saye of workes profit not so that faith onely iustifieth and Christes death be sufficient then penÌ„aunce is voyde and superfluous I answere A goodly consequent gathered nether of wittye sophistry wyse logyek ner of good Philosophy excepte it be of Philosophy vnnatural no ner of right diuynite Workes profit not to saluation ergo they profit nothing at all Is this a praty consequent Youre consequent is naught saieth S. Peter for by good workes must ye make your vocacion certayne and sure Alike argumeÌ„t might ye make after this maner and saye Yron is not profitable to chew or
to eate ergo it is nothing worth were not this a wise consequent The smyth will tell you a better tayle Peraduenture ye will excuse youre selfe and saie This consequent is not myne but Barnes wordes I answere Yes verely they be your owne wordes for ye saie planely afterward in your treatise Yf Christ had deliuered us from all payn satisfactory et ce we shuld nether mourne ner be penitent for our offence committed agaynst god nether nede we to mortifye our flesh This your fleshly and damnable reason this your heresye this foule stinckyng opinion this pestilent erroure and spirituall poyson Dyd Barnes utterly abhorre and condemned it by S. Pauls owne wordes in the xlix leafe of his boke So that the more I loke vpon youre wordes the mote I wonder at your shamelesse slaundring of the trueth But as touchinge this I shall haue more occasion to talke with you afterward Now to put you to youre probacion How are ye able iustly to proue that pennaunce is voyde and superfluous where faith is preached onely to iustifie the true faith of Christ is it that we speak of Is it not occupied then and worketh thorow godly loue and charite They then that duely receaue this faith do not receaue it to lyue worse or as euell afterward as they did afore god gaue it them For though we be saued by grace thorow faith and that not of our selues though it be the gift of god I saie not of workes Yet are we his workmanshippe created in Christ Iesu vnto good workes to the which god ordeyned us before that we shulde walke in thē Nether hath oure sauioure geuē us anie libertie to receaue it in vayne but teacheth us to forsake al vngodlynesse and wordly lustes and to lyue discretely iustly and godly in this worlde Therfore who so despiseth to lyue vertuously and to do good workes despiseth not man but god The same faith that onely iustifieth setteth forth this doctrine therfore doth it not destroye good workes and pennaunce Take you hede thē and beware what ye saie another i◠me I might pointe you also to S. Ambrose who treatinge of the calling of the heithen and declaringe the true origenal of oure saluaciō alledgeth the place afore rehearced of the ij to the Ephesians and sheweth that faith goeth as it were with childe beynge replenished with all good thoughtes and dedes and in due season bringeth them forth And. S. Augustine saieth these wordes Yf faith be the foundaciō of pennaunce without the which ther is nothing that can be good then is pennaunce ernestly to be required which as it is euydent is grounded in faith For a good tre can not bring forth euell frutes Matth. xij Pennaūce therfore which proceadeth not of faith is not profitable et ce These are S. Augustines wordes Faith then destroieth nether pennaunce ner good workes but is the wombe that beareth them both and of whom they both proceade Touchinge the article of forgeuenesse where ye saie that it is contrary to the ordre of oure Sauiours prayer that we must be forgeuen of god afore we can forgeue are ye not ashamed thus to proceade forth in blasphemies agaynst the manifest worde of god yee and clearly agaynst your owne wordes Do ye not cōfesse youre selfe that first god of his mercy onely geueth us grace with out which we can do nothinge that is good Is it not a good thing one man to forgeue another Do ye not graūt also that god first loued us yee euen whan he was not loued of us Why then shame ye not to wryte that it is agaynst the ordre of oure lordes prayer to be forgeuen of god afore we can forgeue Is the loue of oure sauioure agaynst the ordre of his prayer Or dyd he not forgeue us whan he loued us first Can he loue and not forgeue Thynke ye god to be of the nature of those which forgeue and loue not or that shew tokens and countenaūce of loue in outward appearaunce and forgeue not in their hertes A shame is it for you to take vpon you the office of a teacher of a reader of a preacher and to handle such a waightie matter as this is so slenderly so frowardly so crokedly so farre out of frame so wyde from the ordre of Christes sincere and true doctrine Red ye neuer the parable of forgeuenesse that oure sauioure telleth in the eightenth of Matthew Which parable like as it setteth forth oure dutye and teacheth us euery one to forgeue oure brethrens trespaces from oure hert rotes proueth it not likewise that the lorde first pitieth us dischargeth us and forgeueth us oure greate dette Is not loue and gentlenesse that one Christen man oweth to another a frute of the holy goost Is it not a worke of faith then and of the holy goost yee a frute of that pennaunce which proceadeth of them both one man to forgeue another Doth not our lorde himselfe saye A new cōmaundement I geue you to loue one another that euē as I haue loued you ye also maie loue one another etc. Be ye curteous saieth S. Paul one to another mercifull and forgeue one another euen as god hath forgeuē you in Christ Item Now therfore as the electe of god holy and beloued put on tender mercy kindnesse humblenesse of mynde mekenesse long sufferinge forbearing one another yf any man haue a quarell agaynst another Euen as Christ hath forgeuen you so do ye also Be these scriptures now against the ordre of oure lordes praier The wordes wherof yf we rehearce in ordre as he taught them then afore we aske anie peticion we first confesse that almightie god is oure father and we his children which we can not be excepte he hath graunted us forgeuenesse for Christes sake Agayne ther is no prayer good and acceptable without faith for how shal they call vpon him saieth S. Paul in whō they haue not beleued They therfore that truly saie their Pater noster are faithfull beleuers to whom eternall life is promised by Christes owne mouth and haue their sinnes forgeuē them of god Do ye not considre that they to whō oure lorde taught this praier were his Apostles and true Christen men which like as they them selues first haue forgeuenesse of god they shulde neuer els be Christen men so vse they to forgeue other acording to the doctrine of scripture For the Apostle saieth Be ye the folowers therfore of god as deare childrē and walke in loue euē as Christ loued us et ce And what Christen man beyng in his right witte dyd euer denye but that yf we which haue forgeuenesse of god will not forgeue oure trespacers he shall withdrawe his forgeuenesse from us But you not regardinge the ordre that god hath taken in the saluaciō of his people turne the roote of the tre vpwarde draw the threde thorow afore the nedle set the cart
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
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
no maruaill that ye teach a contrary doctrine For though the name of your purgatory be out of some of your bokes Yet are not all purse pykers come to the pillary Barnes FOr allthough perchaunce you knowe nothinge by me yet do I confesse that my thoughtes and cogitaciōs be in̄umerable Wherfore I beseche the entre not in to iudgment with me acording to the sayeng of the Prophet Dauid non in tres in iudicium cum seruo tuo domine and in another place si iniquitates obseruaueris domine quis sustinebir Lord yf thou strately marke our iniquyte who is able to abyde thy iudgment Standish Se I praye you the deuell seduced him so farre that he wold not knowlege any synne but onely cogitacions et cet Couerdale D. Barnes saide not that he had no sinne but all though saide he perchaunce you knowe nothinge by me yet I confesse that my thoughtes and cogitacions are in̄umerable Is this asmuch to saie as I haue no sinne but onely cogitacions and thoughtes Or be not thoughtes and cogitacions sinnes greate ynough Dyd he not cōfesse also with the Prophet that yf god wold strately marke his iniquities he were not able to abyde it Is iniquitie no sinne Not in your iudgment as it appeareth for ye darre boldly affirme that in all your workyng ye committe no sinne Standish Se how he iudged other men perchaunce to knowe no sinne in him et cet Couerdale Yf it be an abhominable vice as it is no doubte to slaundre the scripture or to belye it then verely are ye infecte with abhominable vice that haue misreported it and belied it in so many places of this youre treatise Now yf ye be of counsaill with so many good men that knew such vices in D. Barnes I maruaill ye tell us not what those vyces are As for your mother the vnholy church he called her an harlot many tymes And sure I am that who so knoweth her thorowly and cōpareth her with her frutes to Oolla and Ooliba wil iudge her to be litle better Standish Iudge therfore your selues what auaileth him these his fained praiers et cet Couerdale The praiers that D. Barnes vseth here are the holy wordes of gods scripture and yet ye call thē fayned prayers Now yf the holy goost which is the authoure of the scripture doth abhorre faynednesse as the wise man saieth then verely is it blasphemous to cal those fained praiers that he onely hath taught Againe Yf they be fained praiers why saie ye that ye doubte not but to another man passing in the faith of Christ they shuld haue bene acceptable yee and meritoryous before god Can fained praiers be acceptable to god Can fayned prayers merite or deserue any thing of god Or can he that dyeth in the fayth of Christ vse fayned prayers at his death How agreeth faynedesse with the faith of Christ Full fained and false is your doctrine Oure lord roote it ones out frō among his people Barnes WHerfore I trust in no good worke that euer I dyd but onely in the death of Iesus Christ Standishe To trust in our workes ut in deum credimus that they of them selues et cet Couerdale What an vnstable doctryne is this that ye bring in among gods people and wold bear them in hand that Christ alowed your saieng in the xx of Matthew Where as the parable in the same chapter and the processe of the last parte of the xix chapter hard afore it do utterly cōdemne your doctrine Lord god what a derogacion vnto gods hye glory is this to teach that we maye trust in oure workes that we maie calenge our inheritaunce by our workyng that our workyng maie deserue to receaue immortalite In the later ende of the xix chapter of Matthew doth our lorde affirme that to be saued is a thing vnpossible through the power of men And in this xx chapter doth his parable testifie that like as we are first called by him receaue his promes and are set a worke by his comaundemēt so is not the rewarde geuen for anie deseruing or paynes takynge but acording to his awne promes First where finde ye in anie article of the Christen faith conteined within the holy bible ether commaundement or promes of god or example of anie good man that we maie put anie maner of trust in our workes Againe Yf oure enheritaunce come by the death of Christ and his promes how commeth it by our workyng Is our workynge the death of Christ or his promes Now yf our workyng maie deserue the inheritaunce of immortalite then maie we make satisfaction vnto god for oure offence and that ye haue denyed afore O how well agree ye with youre selfe Standish And this caused Paul boldly to saie .ij. Timo. iiij Bonum certamen certaui et cet Couerdale Whan that holy vessell of god S. Paul had exhorted Timothy to the feruent executing of his dutie in preaching gods worde and had tolde him afore of this present perlous time that men will not suffre wholsome doctrine et cete He shewed him of his owne death saiēge For I am now ready to be offred and the tyme of my departing is at hande I haue foughten a good fighte I haue fulfilled the course I haue kepte the faith From hence forth ther is layed vp for me a crowne of righteousnesse which the lord the righteous iudge shall geue me in that daie not onely vnto me but to all them that loue his commynge What caused Paul now to saie these wordes Any trust or confidence in his owne deseruyng or workes Naye verely He confesseth not onely that the crowne of righteousnesse is laied vp for him but also that god shall geue it him nether sayeth he here that it shall be geuen him for his workyng sake for then were he contrary to his owne doctrine which utterly condemneth yours Roma iij. Ephe. ij Philip. iij. ij Timoth. j. Tit. iij Note well the places your selfe Standish All be it I feare me these his wordes et cete Couerdale Yf whan he dyd anie good worke he caused no trompettes to be blowne before him ner mombled vp longe praiers in the corners of stretes ner disfigured his face to be sene of men whan he fasted then was there the lesse ypocrisie in him It is a prouerbe as true as olde A still pater noster is as good as a lowde Barnes I do not doubte but thorow him to inheret the kyngdome of heauen Standish I beseche god this false and erroneous beleue contrary allmost in euery sentence to our mother the holy church et cet Couerdale Full vnholy and vngracious is your mother and ye as vnwise to take hir parte that calleth it a false and erroneous beleue whan a man doubteth not but to inheret the Kyngdome of heauen thorow Christ Yf that beleue be contrary to your mother then is she contrary to it and so is she the sinagoge of Antichrist
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
that choked it vp Wherfore seynge thou art compased aboute with so great a nombre of witnesses that is to saye with the ensamples of so many godly and holy meÌ„ which not onely dyd chose rather to suffre aduersite with the people of god then to enioye the pleasures of synne for a season but also eschued false doctryne and brought forth allwaye good workes in their liuinge folowe thou the same trade folowe thou them I saye as thou seist they folowed Christ and no farther And as touchinge anye maner of doctryne beleue no man without gods worde acording as S. Hierome counceleth the. In Epistolam ad Gal. ca. v. For certaine it is that like as many tymes thou shalt spie euen great faultes in the conuersacioÌ„ of gods electe so readest thou of very few teachers sens the Apostles tyme which haue not erred and that grossely in sondry thinges Wherfore whom so euer thou hearest teach preach or wryte or whose bokes so euer thou readest trye them by gods worde whether they be agreable ther to or no. Whan thou knowest them I saye and art certayne and sure by Christes doctryne that they are false sedicious or abhominable then hold them accursed avoyde them utterly eschue them in anye wise and geue ouer thy selfe to the wholsome hearing and readinge of the scripture But so that thou be sober and discrete in the knowlege and vse therof And that in confessing the true faith and beleue of Christ thy hart mouth and dede go together and that thou coÌ„sent to none opinion contrary to the same That god maye haue the prayse and thy neghboure be edified in all thy conuersacion So doyng thou shalt not onely stoppe the mouth of euell speakers but also allure and prouoke other men to be frutefully geueÌ„ to faith and good workes and to helpe with such their vnfained faith and godly liuinge that the tabernacle of god maye be set vp againe The grace of our lorde Iesus Christ be with us all Amen Iacobi iij. Yf ye haue a bytter Zele and there be contencions in youre hartes make no boast nether be lyars agaynst the trueth Diuersyte amonge wryters Tryfles are prynted with the Kynges priuilege vnknowing to him Good wordes are blasphemed Stâ—ndish 〈◊〉 â—yll a deed man Ephe. vj. ij Corin. x. Let no man take parte agaynst the trueth Suspicion Gala. â—iij Standish is afrayed Prouer. j. The enemies 〈…〉 worde 〈◊〉 â—gainst them selues All is not gold that shyneth Standish smelleth here nothinge but heresy and treason Esa v. ij Tim. ij Matth. xx j. Pet. iij. Act. xxiij xxiiij.xxv j. Cor. xj Standish peruerteth the texte Math. iiij Luc. iiij out of the xc Psalme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. xiiij Rom. j.ij. Cor. j.ij. Cor. xj Gal. j. Iudic. xj Who is an heretike Mar. vj.ix. Luc. ij ix.xviij Iohn â–ª xvj Deut. xij Mat. xxviij Gal. j.ij. Iohn j. Hiere xv Matth. v ij Cor. xiij Rom. xv ij Pet. j. De peccatorum meritis et remissione cap. xxij The bisshoppes of England A good ensample in D Barnes Standish wryteth him self to be none of Christes church Esa j. lviij.lxvj Zac. vij Amos. v.viij. Mal. ij Gala. iiij Collo ij Esa lviij Matth. vj. j. Cor. vij Esa j. Matth. vj. xxiij Iaco. .j iiij Godly ordinaunce Esa xxix Matth. xv xxiij Marck vij Col. ij Gal. iiij j Timo. â—iij Iaco. iiij Collo ij j. Pet. ij Rom. viij xiij Rom. xiiij j. Cor. vij x ij Cor. vj Col. iij IustificacioÌ„ Gal. j. Matth. xij Nar. iij. Luc. xj The scriptures the doctours Naturall reason God is not the authour of synne D. Barnes wordes Workes Rom. xiiij Osie xij D. Barnes wordes I fond obiection against the iustificacion of faith lj Pet. j. Gal. v. Ephe. ij ij Cor. vj. Tit. ij j. Tessa iiij lib. j. cap. vâ—â— De vera et falsa peniteÌ„ cap. ij j. Iohn iiij Math. xviij Gal. v. Iohn xiij Ephe. iiij Col. iij. Luc. xj Matth. vj. Rom. x. Iob. iij. vj.xj Mar. xvj â—ob xiij Math. xviij Ephe. v D. Barnes words in the xxxiiij leafe of his boke 〈◊〉 xix 〈◊〉 ij In the iiij leafe In the v leafe Iohn viij A fond consequent Math. x. xvj Acto xv ij Cor. x. Math. x. xvj Mar. viij Luc. xij Rom. j. An heretike agreeth not with himselfe Standish contrary to himselfe Mar â–ª â— â–ª The coÌ„fession of D. Barnes â–ª Math. x. Luc. xij Roma x. Esa xxviij Iohn iij. Apoc. xviij Gen. xij Sach ij Standish is full of his latyn Standishe is contrary to himselfe Psal xciij Psal cxviij Math. iij. xvij ij Pet. j Iohn j. Col. ij The kynges grace knoweth not of all the euell that is done in his realme An ensample of charite A mans last will must stande j. Ioh. j.ij. Diuersite Heresie Roma v. Diuersite Diuersite j. Cor. xj ij Pet. iij. The texte j. Cor. xj The holy supper of oure lorde O wicked opynion Iohn iij. Ose xiij The wordes of Iohn baptist Standish Couerdale Diuersite Col. ij Deute xxv Note well now how the text and Standish agreeth Apoc. xviij Equalite The femynine gendre turned to the masculyne Mete this well Ioh. v.viij. Ephe. iiij j. Cor. vij Ephe. ij The texte Luc. xj The texte Eccl. xxj Obiection ij Cor. j. Sapi. iij. Prouer. iij. Heb. xij j. Cor. x. By sinÌ„e doth Standish vnderstond satisactioÌ„ for synne What a charitable hert Daniel bare toward the poore The storie of Ionas A thinge to be wisshed The text Roma xij The text Rom. vj. Maior Minor Conclusio Roma vj. Ose xiij Heb. ij Maior Minor Conclusio Rom. ij Ephe. ij Rom. v. Col. j. Rom. v.j. Tessa j. Maior Mnior Conclusio Maior Minor Conclusio The place Luc. vij Standish maketh a new texte Standish wold make Christ a liar Somtyme An vnworthy qualite The text Iohel ij The text Esaie liij An heynous heresie Roma iij. Rom. vj. Psal v. Deute xxxij Roma xij Gal. v. Ioel. ij Esa lviij Math. vj. iij Re. xviij Math. vj. Esa j. Eccl. v. Rom. xij ij Cor. ix Rom. xij Esaie liij Math. xj Ioh. j.j. Ioh. j. Psal liiij Matth. vj. Luc. xij Deute vj. j. Pet. ij j. Pet. v. j. Pet. iiij Iohn xx We haue sufficient testimonie of this Note this well The place j. Iohn j. Ezech. xviij Esaie lv Hiere xviij Sap. xj Psal cxliiij Math. xviij Ezech. xviij iij. reg xviij Esa lviij Esaie iij. popule mens Oui te beatuÌ„ dicunt et cet The text Acto x. Esa lvj Eccle. ij Heb. xj Rom. xiiij Diuersite Diuersite iiij Reg. xx iiij Re. xviij Heb. vj. Iacob j. Ionas iij. ij Par. xxxij Ionas iij. iiij Reg. xx Diuersite j. Iohn iiij Roma v Roma iij Iob. xxv Iob. ix Psal cxlij Psal cxxix Esa lxiiij Standish doth mynish the text Luc. xvij Matth. vj. Luc. xj Roma vij iij. Re. vâ—ij ij Par. vj Iob. vij Gal. v. The scripture and. S. Austen mainteine the Germaines doctrine Ther Germaynes clense their church from
we maye deserue much of allmightie god afore we bâ—â—â—â—tified And yet wold ye faine proue the same yee euen by the ensamples of those that were iustified afore Standish Notwithstanding I am not ignoraunt of the ordre of oure iustificacion et cet Couerdale Are ye not ignoraunt what ordre god taketh in iustifieng his people and will yet teach the contrary The more shame for you Now maie euery man that noteth your former doctrine perceaue euidently that ye are a wilfull teacher agaynst the ordre of oure iustificacioÌ„ For yf god first of his mercy onely geueth us grace without which we can do no good thing then teach ye contrary to this ordre whan ye saie that mens workes deserue much of allmighte god afore then be iustified Thus doth your awne doctrine proue you not onely to be contrary to your selfe but also a wilfull breaker of godly ordre Standishe Ille prior dilerit nos j. Iohn iiij non dilectus dilerit et cet Couerdale Here in this place of your treatise ye make aloÌ„g processe in latyn which as it is foÌ„dly printed and patched of you with litle morsels of scripture so do the same make clearly against your purpose Ye graunt that god first loued us afore we loued him And that Christ died for us whan we were yet sinÌ„ers Which yf it be true then is it manifest that god first forgaue us for Christes sake Yf he first forgaue us then is your doctrine false whan ye call it against the ordre of our sauiours praier that we must be forgeuen of god afore we can forgeue And that oure iustificacion deserued onely by the death of Christ is a false iustificacion seing ye confesse also that the mercy of god goeth both before and behinde us and that we are frely iustified Where as ye graunt also that thorow faith we opteine the grace of god how agreeth that with your former doctryne agaynst the iustificacion of faith Yee euen the same third chapter to the Romaines that ye here alledge is against you for S. Pauls wordes are these The righteousnesse of god commeth by the faith of Iesus Christ vnto all and vpon all them that beleue et cet Item Frely are they iustified euen by his grace thorow the redempcion that is in Christ Iesu whom god hath set forth to be the merciseate thorow faith in his bloude et cet Barnes FOr I knowlege the best worke that euer I did is vnpure and vnperfecte Standish Takyng this saieng as it is Iob. xxv et cet Couerdale Take D. Barnes wordes none otherwise then he spake them and let them be tried by the same place of scripture that ye alledge where Baldad the Suhite saieth thus Maie a man compared to god be iustified Or can he that is borne of a woman apeare cleane Beholde the mone is not cleare and the starres are not cleane in his sight How much more man which is corrupcion and the sonÌ„e of man a worme And in the ix chapter saieth Iob himselfe planely God is he whose wrathe no man maie resiste and vnder whom are subdued the proude of the worlde Who am I then to answere him or to talke with him in my wordes Yee and though I haue anie righteous thing I will not answere but make mine humble supplicacioÌ„ to my iudge et cet Yf equite of iudgmeÌ„t be required no man darre beare recorde on my side Yf I will iustifie miselfe myne owne mouth shall condemne me Yf I will shew my selfe innocent he shall declare me to be naught Do not these scriptures proue now that in coÌ„sideracion of gods iudgment all mens workes are vnpure and vnperfecte Standish Vnde Esay lxiiij omnes nos immundi et qua si pannus menstruate but thus to his purpos it can not be taken et cet Couerdale What meane ye man so peruersly to handle with the deed D. Barnes confessed as appeareth by his wordes that the best workes which were done by him vpoÌ„ erth in this corrupte body were not so purely and perfectly done as the equite of gods lawe requireth and therfore as appeareth afterward in coÌ„sideracioÌ„ therof he made his praier with the Prophet saieng Lord entre not with me in to iudgment Yf thou lord wilt strately marke our iniquities lord who will abyde it Notwithstonding though his wordes be manifest yet ye saie not onely that it can not be taken to his purpose as Esay wrote in that chapter but also vpon the same ye gather an intent for ye are good at that ye are well skylled in iudging mens intentes and thoughtes that he shuld meane all good workes are naught and that it is sinne to obeye the voyce of god which your collectioÌ„ is clene contrary to D. Barnes wordes And yf we conferre them to that place of Esaie whom you alledge this matter shalbe the more manifest The wordes of the Prophet are these All we are become as an vncleane man and all oure rigyteousnesses are as a clothe stayned with the floures of a woman This text as it maketh clerely for D. Barnes purpose against youre selfe euen so in alledging of it haue ye minished it and left out of it those wordes that make moost agaynst you But the abbot of lies and father of falshode euen the deuell taught you that lesson as I told you afore out of the fourth of Mathew because ye plaie such another parte with a text of S. Paul j. Cor. xj In your latyn ye reade the text thus All we are vncleane and as a cloth stained with the floures of a woman So that ye leaue out All oure righteousnesses Now yf the text maie stand still for you as the holy goost left it that all oure righteousnesses and best workes are vncleane and not without some blemishe then happlie will you haue litle thanke not onely for holding agaynst it but also for minishing the text As touching the Germaines to whom ye impute erroure in this behalfe Their doctrine is that whan the seruauÌ„tes of god haue done all that is commaunded them they must knowlege themselues to be vnprofitable to haue occasion continually to crie vnto god and to saie O forgeue us oure trespaces to knowlege that in their flesh dwelleth no good thing ye and to confesse that though they delite in the lawe of god after the inwarde man yet ther is another lawe in their membres which striueth against the lawe of their minde and taketh them presoners in the lawe of sinne which is in their membres That ther is no man but he sinneth That the whole life vpon erth is a very battaill where the flesh lusteth agaynst the sprete and the sprete against the flesh so that Christen men can not bring euery thinge to such a perfection as they faine wolde This is now the doctrine of the Germaynes and thus taught also S. Augustine writyng de verbis domini secundum Iohannem sermo