A confutation of that treatise/ which one John Standish made against the protestation of D. Barnes in the year. M. D. XL.  
Wherein/ the holy scriptures (perverted and wrested in his said treatise) are restored to their own true understanding again by Miles Coverdale.  jacobi iij. 
Nolite gloriari, & mendaces esse adversus veritatem.   

To the Reader. To all them that either read or hear gods holy word/ and give over themselves to live unfannedly according to the same/ do I heartily wish the grace/ peace and mercy of god the father in and thorough our lord and only saviour jesus Christ.  
THe seventh day of Decembre/ was delivered unto me a certain treatise/ composed by one john Standish Fellow of Whittington college in london (so is the title of it) and printed by Robert Redeman/ Anno M. D. XL. iij. Nonas Octobris. At the reading whereof I mourned sore within myself for certain occasions offered unto me in the sand treatise. First that under the Kings privilege any thing should be set forth/ which is either against the word and truth of almighty god/ or against the Kings honour. secondly/ that good/ wholesome/ and Christian words should be calumpniated and reviled. Thirdly/ that the said john Standish pronouncing doctor Barnes to have taught heresy so long/ is not ashamed all this while to have hold his pen/ but now first to write against him/ when he is deed. etc.  
As touching the first/ whether I have cause to mourn or no/ I report me to all true Christian hearts. for (as I am credibly informed/ 
diversity among writers.  and as I partly have seen) there is now a wonderful diversity in writing books and balates in England / one enueyenge against another/ one reviling and reproving another/ one rejoicing at another's fall and adversity. And not only this/ but also at the end of every balate or book in manner (whether it be the better party or worse) is set the Kings privilege. Which as it is against the glory of god that one should revile another/ Is it not even so against the Kings honour (Ye the shame is it of all England) that under his privilege any erroneous/ contentious/ or slanderous book or papyre should be printed? Men wonder in other countries/ that there is so great negligence of this matter/ in a realm where so wise and prudent a counsel is▪ And they that are moved with godly compassion/ do lament England. sorry/ that there is so great dissension in it. 
Trifles are printed with the Kings privilege/ unknowing to him.  sorry/ that blasphemous jesting/ and railing balates or books against the manifest word of god/ should either be suffered or privilegied. sorry/ that god's truth should thus spitefully be entreated of so great a number. Now the reformation of this and all other defaults lieth only in the hand of god/ To whom I refer it/ and to the rightful administration of his holy ordinance and authority in the kings highness. who/ when he knoweth of the said inconvenience (how trifling and railing books and rhymes are printed under his privilege) will no doubt set a redress herein.  
Concerning the second occasion above rehearced Is it not cause enough form and all other Christian/ to be right sorry/ to mourn and lament/ that the words which are good/ wholesome/ and according to the holy scripture and Chrisies faith/ should be either blasphemed or taken to the worst? If the Kings grace/ should put forth an wholesome proclamation/ injunction or commandment (as he doth many) what true subject loving gods holy ordinance and authority in his prince/ would not be grieve to see any man either spytt at those his sovereigns' words/ or to defy them? If we now which are Christian/ have so just occsion (and are bound) to be thus wise minded in this outward regiment/ wherein god hath appointed us to be obedient to the higher powers/ how much more cause have we to water our eyes with sorry hearts/ when the proclamation/ injunction/ 
Good words are blasphemed.  commandment and word of him which is king of all Kings and lord of all lords/ is thus reviled and evil spoken of? That the words of. D. Barnes spoken at the hour of his death/ and here under written/ be good/ wholesome/ according to gods holy scripture/ and not worthy to be evil taken/ It shallbe evidently seen/ when we have laid them to the twych stone/ and tried them by god's word. To the open text whereof if ye take good heed/ ye shall see the perverse doctrine and wicked opinions of Standish clearly confuted. And (no doubt) god will so have it/ because that under the pretence of bearing a zeal toward god's word/ he taketh upon him to be judge and giver of sentence against god's word/ and to condemn it that god's word alloweth.  
And this (as I said) is another cause of the sorriness of my heart/ that he which dare avow another man to be an open heretic/ is not ashamed thus long neither to have written/ ner openly preached against him by name/ but now to start up when he is deed. Is it not a great worship for him to wrestle with a shadow/ and to ●●ll a deed man? Is he not a worthy soldier that all the battle time thrusteth his hand in his bosom/ 
St●ndish 〈◊〉 ●yll a deed man.  and when men are deed/ then draweth out his sword/ and fighteth with them that are slain already? judge ye (gentle readers) if Standish playeth not such a part with D. Barnes/ To whom also he imputeth treason/ and yet proveth never a point thereof against him. Yet were it as charitable a deed to confute all treason and to give us warning of it by name/ as either to establish false doctrine/ or to enueye against good sayings. Ye a Christian and charitable act were it in reproving any traitor/ to tell the Kings subjects in what thing he committed the treason/ that they may beware of the same. But thus doth not Standishe here in this his treatise/ which because it is builded on sand and on a false foundation/ I doubt not/ but with god's word (which is the sword of the spirit/ 
Ephe. vj.  and a weapon mighty/ to overthrow every imagination that exalteth itself against the knowledge of god) To give it a fall/ 
ij. Corin. x.  and with holy scripture to show evidently/ that Standishe hath far overshott himself/ in condemning the sayings which gods word doth not disallow. He that would write against any man/ should level his ordinance against his evil words (if he had spoken or written any) and not against his good words. for god is the author of all good/ which as his holy scripture alloweth/ so will he himself defend the same. He that is therefore an enemy to the thing which is good/ or resisteth it/ is god's adversary/ and withstandeth him. Wherefore let Standish from henceforth and all other beware/ 
Let no man take part against the truth.  that they take no part against god's word/ ner defend any false matter/ lest god be the avenger. for if the lion begin to roar/ he will make all his enemies afraid.  
And if. D. Barnes died a true Christian man/ be ye sure/ his death shallbe a greater stroke to ypocrisye/ then ever his life could have been. If he was falsely accused to the Kings highness/ and so put to death/ woe shall come to those accusers/ if they repent not by times. And if D. Barnes in his heart/ mouth and deed/ committed no worse thing toward the Kings highness/ then he committed against god in these his words at his death/ he is like at the later day to be a judge over them/ that were cause of his death if they do not amend.  
Now (indifferent reader) to the intent that thou mayest the more clearly/ discern light from darkness/ and know gods true word from false doctrine/ I shall (when I have said somewhat to Standish preface) rehearse unto the. D. Barnes words. Secondly though I rehearse not unto the all Standish words (lest I should make to great a book) I shall point the to the beginning of his sentence/ requiring thee (if thou wilt) to read out the rest thyself in his treatise. Thirdly though he hath desserued to be roughly handled/ yet do I purpose (by gods only grace) to deal more gently with him being alive/ than he doth with the deed. This enterprise now as I take in hand against Standishe in this behalf/ so am I ready to do the same against the great grandsire and captain of false teachers/ I mean great Goliath of Rome and his weapen-bearer. That is/ against all such as are enemies to King David our lord jesus Christ/ for whose most comfortable spirit (gentle reader) I beseech the to pray with me unto our most dear father in heaven/ whose name be praysid/ whose kingdom come/ whose only will be fulfilled now and ever Amen.   


Here Followeth the Preface of john Standish to the reader.  Standish. 
TO see the most victorious and noble Prince our sovereign lord the king/ labouring and watching continually with all diligent study/ to expulse and drive out/ I may say/ to purge and cleanse this his catholic region/ etce.  Coverdale 
Though ye abuse your terms in reporting that the King goeth about to expel and drive out his catholic region/ I will impute those your words to the weakness of your brain/ and to the seacenesse of honest eloquence therein. But if the Kings labour/ watching/ and diligent study in purging and cleansing his realm from all heresies and schisms/ be occasion sufficient (as it is in deed) to compel every true subject to help unto the same/ why have ye then been so slack therein all this while? your own words bring you in to a shrewd suspicion. For ye know and have seen with your eyes/ 
Suspicion.  that the king hath these many years been labouring and busy in abolishing out of his realm the usurped power of the. B. of Rome/ his manifold sects of false religions/ his worshipping of images/ his deceitful pardons/ his idolatry and pilgrimages/ etc. Were not all these/ great heresies and schisms? Or can ye excuse yourself of ignorance/ that ye have not seen/ how the King hath laboured in putting down the same? If ye then be a writer against heresies and schisms/ why have ye written against none of these all this while? Thus every man which readeth your words/ may se/ that ye have bewrayed yourself to be a favourer of such things.  Standish. 
Wherefore/ marvel not (gentle reader) etc.  Coverdale. 
Contrary now to your request/ will every man marvel at you/ not only because ye declare yourself to have borne (all this while) no right love toward god's word/ to the salvation of men's souls/ ner to the duty that ye own to your prince/ but also because that now thorough the occasion of a poor man's death/ ye first start up to write/ as though the King had put down no heresies afore. D. Barnes died. Is this the zeal that ye bear toward god's word and toward his people? Such a zeal had they/ of whom the Apostle speaketh to the Galathians/ saying/ 
Gala. ●iij.  They have no good zeal unto you/ but would thrust you out (namely from the truth) that ye might be fervent to them ward. Where as ye writ the day and year of. D. Barnes death/ it increaseth your own confusion/ and shall be a clear testimony against yourself/ for resisting those good words of his protestation/ if ye forsake not your heresy in time. Ye even by your own pen have ye brought it to pass/ that it shall not be forgotten till the worlds end/ what a Christian testament and last will. D. Barnes made at his death/ and how patiently he forsook this life.  Standish. 
FOr in his protestation/ is both contained heresy and treason.  Coverdale. 
For (say ye) in his protestation etc. Is that the cause why ye do enterprise and take in hand to write against it? Then verily declare ye yourself not only to be partial/ but also a favourer of heresy and treason/ knowing so many to have been attainted thereof within these seven years.  Standish. 
albeit/ do not think/ that I write this thorough any malice toward him that is burned etc.  Coverdale. 
He that compareth your words to your deed/ shall soon perceive/ that ye have cast milk in your own face/ and that (for all your holy pretence) some spice of Cainish stomach hath made you now do more/ than all the Kings noble acts in abolishing the said abuses/ could make you do many years afore/ though the same (if ye were a true subject) were by your own confession/ sufficient cause for you so to do. Howbeit it is not I that go about to lay malice to your charge/ your own act is not your best friend/ I pray god your conscience accuse you not thereof.  
But why take ye god to record in a false matter? Do ye not confess yourself/ that the Kings graces labour/ watching and diligent study is the thing that causeth and compelleth you to write against. D. Barnes protestation/ and that thorough the love and fervent zeal ye bear toward god's word and the salvation of men's souls? et cete. And now take ye god to record/ 
Standish is afraid.  that ye do it for fear/ lest the people should be infect 〈◊〉 the multitude of copies of the said protestation. Against the which fear I know none other comfort for you (as long as ye will not hearken unto god's word) but that wisdom it self giveth you in salomon's proverbs. 
Prover. j  Namely/ that the thing which ye fear/ shall come upon you/ and even it that ye are afraid of/ shall fall in suddenly among you. This am I certified of/ not only by the same place of scripture/ but even by this your present act in putting forth your treatise to be printed with and against the said protestation. For if ye fear the great infection of the people thorough the multitude of copies thereof/ why caused ye it to be printed/ or any man else for you? Is the printing of the said protestation the next way to keep copies thereof from the people? Ye may well have wit/ but sure ye lack policy Such a like wise way was taken in England within these few years by certain abbots/ which thinking thereby to uphold their false religions/ 
The enemies 〈…〉 word 〈◊〉 ●gainst themselves.  wrought/ moved/ or else consented to insurrection within diverse parties of the realm/ And yet was the same their wisdom/ a cause that hasted their own destruction. And even so now by your printing of the said protestation/ ye have brought it so to pas/ that the thing which ye feared/ is come to light. Thus can god pull down his enemy's houses with their own hands. Certainly like as I never heard that there was any copy thereof/ till I saw it in your book/ so am I credibly informed/ that it was never in print afore.  
Where as ye say/ that it is an erroneous and traitorous protestation/ it is sooner said/ then proved/ neither maketh it greatly for your honesty/ to know many secret embracers of heresy and treason/ and not to utter them. But ye may twice say it/ afore ye be ones believed/ only they that are of god/ will when they have tried and examined all things/ keep that which is good/ and eschuethe contrary.  Standish. 
But I trust in almighty god/ if it please you to read this little treatise with a loving zeal toward our mother the holy church/ et cetera.  Coverdale. 
Here do ye manifestly declare/ what zeal moved you to write against. D. Barnes protestation/ Namely/ not any just zeal or love toward god's word/ or his people/ but even because/ ye fear/ lest your mother should come to shame/ if the truth were known/ therefore to show your mother a pleasure/ ye thought to do your best in defending her. Nether helpeth it your pretence any thing at all/ though ye call her holy/ 
All is not gold that shineth.  for every such sect as ye be of/ hath a sundry holiness/ which cometh not of the spirit that sanctifieth. Now like as your own act came of that zeal which ye bear toward the church of the wicked/ so would ye have your treatise red with the same zeal/ to the intent that the readers might smell heresy and treason/ where none is/ and be poisoned with such a corrupt judgement/ as ye be of yourself.  
Again/ how are ye (or all men living) able to prove/ that this protestation of. D. Barnes doth smell and savour nothing but heresy and treason? Is it heresy and treason to teach no erroneous doctrine/ to teach only those things that scripture leadeth unto/ to manteyne no error/ to move no insurrection/ to be falsely slandered/ to confute the false opinion of the Anabaptistes/ to detest and abhor all such sects/ 
Standish smelleth here nothing but heresy and treason.  to set forth the glory of god/ obedience to the higher powers/ and the true religion of Christ? Doth it smell and savour nothing but heresy and treason to believe in the holy and blessed trenite/ to believe the incarnation/ passion/ death and resurrection of our lord and saviour jesus Christ? Is it heresy and treason for a sinner to desire god to forgive him/ to trust only in the death of Christ/ to set forth good works/ to believe that there is a holy church/ to believe a life after this/ to speak reverently of saints/ to call our lady a virgin immaculate and undefiled/ to knowledge a Christian believe concerning the body and blood of our lord/ to ascribe unto saints the honour that scripture willeth them to have/ to pray for the King and his counsel/ et cete. Do such things smell and savour nothing but heresy and treason? woe unto them that call good evil/ 
Esa. v.  and evil good darkness light/ and light darkness/ sweet sour/ and sour sweet.  
Though ye do also esteem them to be heretics and traitors/ that take part with. D. Barnes protestation/ yet doth not your estimation or judgement discourage me in this behalf. Nether is it my mind or will to meddle with his offence/ (if he committed any against the King) neither to defend this his protestation with any hand or weapon of man/ but by the scriptures to bear record unto the truth/ and to reprove your perverse and strange doctrine/ which ye do teach against the same.  Standish. 
FOr surely such as do improve them et cete.  Coverdale. 
This your saying proveth not the contrary/ but that seeing ye resist the truth/ I may tell you your faute/ 
ij. Tim. ij.  and inform you better (according to the Apostles doctrine) if god at any time will grant you repentance for to know the truth/ and to turn from the snare of the devil/ et cete. If I can understand/ that thorough this information ye will give place to the open and manifest truth/ godschall have the praise/ and I shall think my labour well bestowed. If the truth can have no place in you by fair means/ but he will still resist it obstinately/ and belie it/ as ye do here in this your treatise/ then verily ye may be sure to be afterward so handled/ as the limits and bounds of gods holy scripture will suffer. I beseech god (according to his good pleasure) that ye may have eyes to see/ ears to hear/ and an heart to understand his holy word/ to consent unto the same/ and in all points to live thereafter. Amen.   

Here followeth the protestation of S. Robert Barnes.  Barnes. 
I Am come hither to be burned as an heretic/ and you shall hear my belief/ whereby ye shall perceive what erroneous opinions I hold.  standish. 
I am sorry to see the obstinate blindness and final induration in this his protestation/ which would clear/ justify/ and excuse himself by colour and deceit.  Coverdale. 
Christ our saviour making mention of his own death/ afore he was hanged upon the cross/ said these words/ 
Matth. xx.  Behold/ we go up to Jerusalem/ and the son of man shallbe betrayed/ condemned/ mocked/ scourged/ crucified. et cetera. When a true man cometh to be hanged on the gallows/ Is it obstinate blindness and final induration for him so to say? Peradventure ye will say unto me/ Take ye. D. Barnes then for a true man? I answer/ Verily these his words prove him no false man/ for he said that he came to be brent/ And sure I am/ that he came not to the fire to be made a bishop.  
moreover. D. Barnes told the people/ that they should hear his believe etc. And ye lay to his charge for his so doing/ that he would clear/ justify/ and excuse himself with colour and deceit. As though he justified himself with colour and deceit/ 
j Pet. iij.  which (according to. S. Peter's doctrine) is ready always to give answer unto every man/ that asketh him a reason of the hope which is in him. Was not. D. Barnes instantly required to show his faith and to open his mind in sundry things? Again/ though he or any man else would clear himfelse from such things as are wrongfully laid to his charge/ 
Act. twenty-three. xxiiij.xxv.  did he evil therein? If it be so/ then did holy. S. Paul leave us a shrewd ensample in the Acts.  standish. 
Which ought to have accused/ condemned/ and utterly forsaken all that he had offended in/ si nos ipsos iudicaremus/ non utique diiudicaremur a domino. 
j Cor. xj   Coverdale. 
I answer/ By your own words/ then it followeth not/ that he was bound to accuse and condemn himself of the things that he had not offended in. But by your leave/ where as ye bring in this text of. S. Paul (Si nos ipsos et cetera.) ye pervert it/ not alleging it as it standeth/ but thus/ Si nos ipsos iudicaremus/ non utique diiudicaremur a Domino. That is to say/ If we judged ourselves/ we should not be judged of the lord. But. S/ Paul's words are these/ Quod si nos ipsos diiudicaremus/ non utique iudicaremur. Dum iudicamur autem/ a Domino corripimur/ ne cum hoc mundo damnemur. 
Standish perverteth the text.  That is to say/ If we would judge (or reprove) ourselves/ we should not be judged. But when we are judged/ we are chastened of the lord/ lest we should be damned with this world. Wherefore the perverting of this text now at the first bront/ causeth me the more to suspect you/ and to trust you the worse/ because the devil himself is schoolmaster to such chopping up of the text/ As we may see in the gospel of Matthew and Luke. 
Math. iiij Luc. iiij. out of the xc. Psalm.  Now go to/ If I find any more such juggling casts with you/ ye are like to hear of it/ afore I come to the end of your book. For weakness and ignorance can I well away withal (so long as it is not wilful) but the perverting or chopping up of a text of holy scripture/ is not to be borne unrebuked  standish. 
Mark here/ how he useth Ironia/ et cetera.  Coverdale. 
Ye confess/ that. D. Barnes in his foresaid words doth use ironia/ and yet (contrary to the signification of the word) ye are not ashamed to affirm/ that he confessed herewithal both heresy and erroneous opinions. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Now is ironia asmuch to say as a mockage/ derision/ or meaning of another thing/ then is expressed in the words. Which manner of speaking is much used not only thorough out the Prophets in holy scripture but also among the heathen poets. And the same phrase of speech have we in Englische/ As/ when a man saith to ashrewde boy/ Come hither good sir/ ye are a virtuous child in deed/ et cete. meaning nothing less. For asmuch then as ye yourself confess/ that. D. Barnes doth here use ironia/ it is evident/ that when he said these words (You shall perceive what erroneous opinions I hold) his meaning was/ how that the people should know/ that he held no erroneous opinions/ As it appeareth by these his words following.  Barnes. 
GOd I take to record/ I never (to my knowledge) taught any erroneous doctrine/ but only those things which scripture led me unto.  standish. 
justly pondre by the Prophet Psal. cxl. how grievous offence is partinax excusatio in peccatis/ et cet.  Coverdale. 
Like as ye can not justly lay any partinacite to. D. Barnes for those his words/ 
Gen. xiv. Rom. j.ij. Cor. j.ij. Cor. xj. Gal. j judic. xj.  so prove ye the grievousness thereof full slenderly out of the cxl. Psalm/ if the true reading of the text be well and justly pondered. Where as he taketh god to record in the truth of so weighty a matter/ the scripture is full of holy ensamples/ that bear him therein. What partinacite is there then in that act?  
He durst avow also/ that (to his knowledge) he never taught any erroneous doctrine/ and yet are ye not ashamed to ascribe partinacite unto him/ and to call him an obstinate heretic/ where as. 
Who is an heretic.  S. Hierome in his fourth book the xxiv. chapter upon Matthew writeth thus. He is an heretic that under Christ's name teacheth the things which are against Christ. if D. Barnes therefore had wittingly and willingy taught any thing against Christ/ ye might have laid great partinacite to his charge. Truth it is/ that he being in ignorance/ and deceived sometime by a multitude as you be/ did both err and teach erroneous doctrine for the preferrment of the. B. of Rome's usurped authority and other abuses/ according as many other learned men more in the realm have done/ (which have since both repent toward god/ and also received the Kings gracious pardon) many years ago. Again/ if ye will lay partinacite to his charge because he was sometime in such gross ignorance/ 
Mar. vj.ix. Luc. ij. ix.xviij. john▪ xuj.  by the same argument might ye condemn Christ's disciples/ of whose ignorance mention is made in many places of the new Testament. I say not this to excuse ignorance/ but to reprehend the rashness of your judgement/ which presume to condemn them whom god hath called to repentance.  
But peradventure the pertinacite that ye lay to his charge/ is because he saith he taught only those things which scripture led him unto. For that is no small corsie to your sore. Ye would not have scripture taught only without other doctrines. 
Deut. xii. Mat. xxviij Gal. j.ij. john. j Heir. xv. Matth. v  Nevertheless they that love gods commandment/ will teach nothing but his word only/ for so hath he himself given commission. Of his promises is mention made both in Hieremie and in the gospel of Matthew. As for ensamples/ we have sufficient both of the Prophets and Apostles/ which/ to die for it/ 
ij. Cor. xiii. Rom. xv.  would teach nothing but scripture. Read the thirteenth chapter of the second Epistle to the Corinthians/ the fifteenth to the Romans/ and the most godly protestation that. S. Peter maketh in his second Epistle. 
ij. Pet. j  Let us give place and consent to the holy scripture (saieih. S. 
De peccatorum meritis et remissione cap. xxij. The bishops of England.  Augustine) for it can neither deceive/ ner be deceived. The bishops also and clergy of England in the Epistle of their book to the Kings grace/ do affirm/ that holy scripture alone showeth men the right path to come to god/ to see him/ to know him/ to love him/ to serve him/ and so to serve him/ as he most desireth. Wherefore they are rather obstinate against god/ which in stead of his only word/ preach and teach other doctrines. But let us hear what. D. Barnes saith more.  Barnes. 
And that in my sermons I never maintained any error/ neither moved ner gave occasion of any insurrection.  Standish. 
What blindness would he lead us in to? Who hath not heard him preach against all the ordinance of Christ's church? et cete.  Coverdale. 
As for blindness/ ye need no leader to bring you in to it/ our lord (when his will is) bring you out of it. This man took god to record/ that he never maintained any error/ Whereby like as he denied not but that he might err (as he did err grossly/ when he lived in the Papistry) even so left he us an ensample/ 
A good ensample in. D Barnes.  to forsake all errors/ and to maintain none. Call ye this a leading in to blindness? Then farewell all good ensamples of humility and repentance.  
To the other part of your cavillation I answer. It would be to long a register for you to rehearse the names of all those/ which never heard. D, Barnes preach against the ordinance of Christ's church. I also am one of them/ which have heard him as oft as ever did ye/ and yet (as I hope to have my part of god's mercy in Christ's blood) I never heard him preach against any such/ since he was converted first from the wicked Papistry. Against some of the ordinances or ceremonies used in your church/ have I heard him preach oft and many times. As for you ye are none of Christ's church/ 
Standish writeth himself to be none of Christ's church.  by your own saying. For hereafter in your treatise ye confess yourself/ that the congregation of Christ's church in this region of England/ is the Kings Majesty with his learned counsel. And truly like as I am sure that ye are not King of England/ so do I perceive by your writing/ that ye are none of the Kings learned counsel/ And so (by your own confession) none of Christ's church. The ordinance of Christ's church is/ that every one (from the prince to the lowest subject) shall be diligent to wait upon his office/ and to do the thing that god hath called him unto. To the ordinance of Christ's church pertaineth all that is written concerning the duty of every estate/ and also concerning such order as is meet to be kept in the church/ according to the doctrine of the Apostle i Cor. xiv. j Cor. xj. Did you ever now hear. D. Barnes preach against any such holy ordinance of god or of his church? No verily I suppose. For then doubtless we should have heard of it in this your thondringe treatise.  
Where as. D. Barnes now hath keen earnest against your wicked church of the Papistry/ and preached against the horrible abuses thereof/ call ye that erroneous railing and traitorous speaking? By that reason were the prophets erroneous railers/ which rebuked the abuses of the jews church so earnestly. 
Esa. j lviij.lxvj. Zac. seven Amos. v.viij. Mal. ij Gala. iiij. Collo. ij. Esa. lviij Matth. vj. j Cor. seven.  Ye and against the superstitious observing of fasting days/ did the Prophets preach/ as did also the Apostle. S. Paul. All these and many other more of gods servants did speak against superstitious observing of vain fasts/ and against the abusing of that fast which god had commanded. But against true fasting/ whereof mention is made in many places of holy scripture/ have not ye yet proved that. D. Barnes did ever preach in his sermons/ neither against such days as by lawful authority are appointed without superstition for general fastings.  
If ye will blame him for preaching against the abuse of prayer/ why do ye not also blame the Prophet Isaiah/ 
Esa. j Matth. vj. twenty-three. jaco. .j iiij.  our saviour Christ himself/ the Apostle. S. james/ S. Ambrose/ Gregory/ Barnard/ chrysostom/ Hierome. Cirillus'/ Fulgentius/ Origen etc. Can ye say now/ that ye have justly blamed. D. Barnes in this behalf? But thanks be unto god/ against the right use of prayer (whereof mention is made by our saviour and his Apostles thorough out the new Testament) have ye not yet proved/ that. D. Barnes at any time did preach/ since he forsook the Papistry/ neither against such lawful days as by just authority are appointed for general prayers and thanksgivings to god/ and for the accomplishing of other spiritual exercises grounded upon god's word.  
Nevertheless/ I marvel the less that ye blame him unworthy in this point/ for ye are not ashamed also to belie him/ and to report of him/ that he denied godly ordinance to bind unto deadly sin/ contrary to. S. Paul Roman. xiii. 
Godly ordinance.  which chapter with the contents thereof he defended in his sermons and writings very earnestly/ and diligently set forth due obedience to the higher powers/ to the great hindrance of hypocrites and their wicked church/ whose ordinance he denied utterly to bind unto deadly sin/ because it is not grounded on god's word. But godly ordinance/ that is to say/ the ordinance and institution of god/ did not he deny/ but that the breakers and offenders thereof do commit deadly sin. As for man's ordinance (not institute of god/ ner justly grounded upon his word) what Christian man/ having wit to discern between chalk and cheese/ will say or grant (except it be such wavering reeds as fear man more than god) that it bindeth unto deadly sin/ seeing it is sinful/ wicked/ and abominable itself/ 
Esa. xxix. Matth. xv. twenty-three. Marck seven. Col. ij. Gal. iiij. j. Timo. ●iij.  invented by Satan/ and repugnant unto god's word? Is not such stuff most vehemently rebuked by gods own mouth/ and also by his holy Apostle? Are ye not ashamed then to affirm/ that man of his authority may restrain the things which are free by the gospel? May a man bind that god looseth/ condemn that god saveth/ or hold him in preson whom god delivereth? Is man stronger than god/ or man's authority above the authority of god? Or be they both alike?  
Where as ye say/ that it is the church which hath this authority/ to restrain the things that are free by the gospel/ I answer/ The church of Cyrist is his spouse/ and the fold of those sheep that hearken to his voice/ unto his voice (I say) and not unto the voice of strangers. He himself also sending out his Apostles/ biddeth them teach all that he hath commanded them/ and not to bind that he hath made free/ neither to make free that he hath bound. Again/ the nature and condition of an honest wife/ is/ to hearken to the wholesome words of her husband/ to prefer his commandment/ and to see tyat his household folks keep it. A strumpet (in deed) and an harlot/ careth not to control her husband/ to disobey him/ and to maintain evil rule in his house against his mind. That church therefore which taketh upon her any such authority as is not given her by Cyrist/ is not his lawful spouse/ neither can ye prove that he hath given your church any power to restrain the things which he hath made free/ except ye do it with the words of. S. james that saith/ 
jaco. iiij.  There is one lawgiver/ which is able to destroy and to save/ Or else with the words of. S. Paul that asketh the Collossians this question/ 
Collo. ij.  If ye be deed with Christ from the ordinances of the world/ why are ye holden then with such traditions/ as though ye lived after the world? etc.  standish. 
Who hath not heard him preach a carnal liberty with a damnable justification of only faith to justify? et cete.  Coverdale. 
Truly it would make your headeake/ to read all the names of them/ that never heard. D. Barnes preach any such unlawful liberty as you speak of. But first I pray you/ what carnal or fleshly liberty doth he preach/ that exhorteth men with well doing to put to silence the ignorance of foolish men/ as free/ 
j Pet. ij.  and not as having the liberty for a cloak of wickedness? How oft hath he taught this doctrine/ as they that have heard him can tell/ if they be not either malicious or else forgetful? Who can justly deny/ but he oft and many times (upon due occasion in his writings and sermons) did exhort his hearer's/ 
Rom. viii. xiii.  that they would not live after the flesh/ ner accomplish the lusts thereof/ but to cast away the works of dacknesse/ to put on the armour of light/ to walk honestly in the light that god hath given them/ 
Rom. xiv.  to follow such things as pertain to peace/ and things where by one may edify another/ to walk every man in his calling/ 
j Cor. seven. x ij. Cor. uj Col. iij  to give no occasion of falling unto any man/ to mortify their earthly members/ et cet. according to the wholesome doctrine of the Apostle? Call ye this a preaching of a fleshly and carnal liberty? Is this a doctrine that maketh men run at riot/ and to do what they list? I wondre verily/ that ye shame not thus to belie the truth so oft.  

justification.  As pertaining to your blasphemy which say/ that it is a damnable justification where faith is preached only to justify/ it is damnably spoken of you/ ye though an angel of heaven should speak it/ 
Gal. j  if holy. S. Paul be true which saith/ he aught to be holden accursed/ that preacheth any other gospel/ then that he himself and the other Apostles had preached. If ye of a cankered hatred to the truth/ have not wilfully and maliciously taken part against the holy ghost/ so that ye are but led ignorantly by a blind multitude/ to affirm the said inconvenience/ I pray god lend you a clearer fight in the Kyngdone of Christ. But if ye be minded as were the Pharisees/ 
Matth. xii. Nar. iij. Luc. xj.  and maliciously ascribe damnation to it/ whereby only we receive salvation (as they ascribed unto the devil/ it that was the only working of the holy ghost) then am I sore afraid for you/ and for as many as are of that mind. For if it be damnable to teach or preach wittingly against the express word of god/ then verily is this a damnable heresy to affirm/ that faith only doth not justify/ saying that holy scripture so teacheth. As Gene. 
The scriptures.  xv. Esa. liij. Abac. ij. Mar. xuj. Luc. j viij.xxiiij. john. v. xvij. Acto. xiii. xuj· Rom. iij. iiij.u.x. Gal. ij. iij.iiij.v. Philip. iij.j. Pet. j ij Heb. iiij. xj. Of this faith that scripture speaketh of so plentifully/ have I made sufficient mention in the prologue of that little book which I lately put forth in Englische/ concerning the true old faith of Christ. Now like as the scriptures afore alleged/ do testify for us/ that we mean no false ner vain faith/ even so is the same article of justification defended and maintained by the doctous in many and sundry places/ specially by. S. Augustine in the ccclij. chapter de vera innocentia. De verbis Domini sermone xl De verbis Apostoli ser. xxvij. In the book of the fifty sermons/ the xvij. sermon/ In the first book of the retractes the twenty-three. chapter/ 
the doctors  In the cv. Epistle unto Sixtus the bishop/ In the xxv treatise upon john the sixth chapter/ In his manual the xxij and twenty-three chapter/ In the exposition of the lxvij and of the lxx Psalm/ In the liij sermon de tempore/ In the v book of his homelis the xvij homely/ In the book of the lxxxiij questions the lxuj chapter/ And in the prologue of the xxxj Psalm/ I might allege Cyrillus/ Ambrose/ Origen/ Hilarius/ bernard/ Athanasius/ with other more/ but what helpeth it? Yet shall all the world know/ that your heresy is not only condemned by the open and manifest scripture/ but also by many of the doctors. As for natural reason/ it fighteth clearly against you also/ 
Natural reason.  if ye pondre well the parable of the marriage in the xxij. of Matthew/ and in the xiv. of luke/ the parable of the unthrifty son in the xv. of Luke/ the parable also of the debtor in the xviij. o● Matthew and in the seventh of Luke.  

God is not the author of sin.  Where as it was laid to. D. Barnes charge/ how that he should teach that god is the author of sin/ verily he protested openly at. S. Marry spittle the tuesday in easter week/ that he was never of that mind/ howbeit he confessed (as the truth is) that where as in his book he had written of predestination and fire will/ there was occasion taken of him by his writing/ that he should so mean. But verily if he had in that matter been as circumspect/ as the children of this world are wise in their generation/ he might the better have avoided the capciousnesse of men afore hand. Nevertheless it appeareth plainly that he mistrusted no such thing/ and therefore did to much simplicity deceive him in that behalf/ as it doth many more/ which are not so wise as serpents. Nether find ye in all his book these words (God is the author of sin) but ye may find these words/ The governor of all things is most wise/ 
D. Barnes words.  most righteous/ and most merciful/ and so wise/ that nothing that he doth/ can be amended/ so righteous/ that there can be no suspicion in him of unrighteousness/ et cet▪ Item All thing that he doth/ is well done. Wherefore if they that laid that heresy to. D. Barnes charge/ had remembered their own distinction (of malum pene and malum culpe) at the reading of his words/ aswell as they can note it in other places/ they might easily have perceived his meaning/ and not have mistaken him.  
Ye say also. D. 
Works.  Barnes did preach that works do not profit. If ye mean works invented by men's own brains/ not grounded on god's word/ then verily might he well say/ that such works do not profit to salvation. 
Rom. xiv.  For what soever is not of faith/ is sin. But if ye mean such good works as are comprehended in the commandments of god/ 
Osie. xii  and within the precinct of his word/ then truly ye fail so to report of him/ for though salvation be gods work only yet. D. Barnes in his book doth not only condemn the fleshly and damnable reason of them/ which say/ If faith only justifieth/ what need we to do any good works? etc. But also he affirmeth plainly/ that we must needs do them/ and that they which will not do them because they be justified alonely by faith/ are not the children of god ner childrne of justification/ et ce. For if they were the very true children of god/ they would be the gladder to do good works etc. 
D. Barnes words.  Therefore (saith he) should they also be moved freely to work/ if it were for none other purpose ner profit/ but only to do the will of their merciful god that hath s●●●ely justified them/ and also to profit their neighbour/ whom they are bound to serve of very true charity. Are these words now asmuch to say/ as works do not profit? Lord god/ what mean ye/ thus untruly to report of the deed?  

I fond objection against the justification of faith.  Where as ye make this blind objection and say/ of works profit not/ so that faith only justifieth/ and Christ's death be sufficient/ then penance is void and superfluous/ I answer A goodly consequent/ gathered neither of witty sophistry/ wise logyek/ ner of good Philosophy/ (except it be of Philosophy unnatural) no ner of right divinity. Works profit not to salvation ergo they profit nothing at all/ Is this a pretty consequent? your consequent is nought/ saith. S. 
lj. Pet. j  Peter/ for by good works must ye make your vocation certain and sure. Alike argument might ye make after this manner/ and say/ Iron is not profitable to chew or to eat/ ergo it is nothing worth. were not this a wise consequent? The smith will tell you a better tail.  
Peradventure ye will excuse yourself/ and say/ This consequent is not mine/ but Barnes words. I answer. Yes verily/ they be your own words/ for ye say plainly afterward in your treatise/ If Christ had delivered us from all pain satisfactory/ etc.? we should neither mourn ner be penitent for our offence committed against god/ neither need we to mortify our flesh. This your fleshly and damnable reason/ this your heresy/ this foul stinking opinion/ this pestilent error and spiritual poison/ Did. Barns utterly abhor/ and condemned it by. S. Paul's own words/ in the xlix leaf of his book. So that the more I look upon your words/ the moat I wonder at your shameless slandering of the truth. But as touching this/ I shall have more occasion to talk with you afterward.  
Now to put you to your probation. How are ye able justly to prove/ that penance is void and superfluous/ where faith is preached only to justify? the true faith of Christ/ 
Gal. v.  is it that we speak of. Is it not occupied then/ and worketh thorough godly love and charity? They than that duly receive this faith/ do not receive it to live worse or as evil afterward/ as they did afore god gave it them. For though we be saved by grace thorough faith/ and that not of ourselves/ 
Ephe. ij.  though it be the gift of god (I say) not of works/ Yet are we his workmanship/ created in Christ jesus unto good works/ to the which god ordained us before/ that we should walk in them. Nether hath our saviour given us any liberty to receive it in vain/ 
ij. Cor. vj. Tit. ij.  but teacheth us to forsake all ungodliness and worldly lusts/ and to live discreetly/ justly/ and godly in this world. Therefore who so despiseth to live virtuously/ and to do good works/ 
j Tessa. iiij.  despiseth not man/ but god. The same faith that only justifieth/ setteth forth this doctrine/ therefore doth it not destroy good works and penance. Take you heed them and beware what ye say another i● me. I might point you also to. S. 
lib. j cap. v●●  Ambrose/ who treating of the calling of the heathen/ and declaring the true origenal of our salvation/ allegeth the place afore rehearsed of the ij to the Ephesians/ and showeth/ that faith goeth as it were with child/ being replenished with all good thoughts and deeds/ and in due season bringeth them forth. 
De vera et falsa peniten. cap. ij.  And. S. Augustine saith these words/ If faith be the foundation of penance/ without the which there is nothing that can be good/ then is penance earnestly to be required/ which (as it is evident) is grounded in faith. For a good tree can not bring forth evil fruits. Matth. xii. Penance therefore which proceedeth not of faith/ is not profitable/ et ce. These are. S. Augustine's words. Faith than destroyeth neither penance ner good works/ but is the womb that beareth them both/ and of whom they both proceed.  
touching the article of forgiveness/ where ye say/ that it is contrary to the order of our saviours prayer/ that we must be forgiven of god afore we can forgive/ are ye not ashamed thus to proceed forth in blasphemies against the manifest word of god/ ye and clearly against your own words? Do ye not confess yourself/ that first god of his mercy only giveth us grace/ with out which we can do nothing that is good? Is it not a good thing/ 
j john. iiij  one man to forgive another? Do ye not grant also/ that god first loved us/ ye even when he was not loved of us? Why then shame ye not to write/ that it is against the order of our lords prayer/ to be forgiven of god/ afore we can forgive? Is the love of our saviour against the order of his prayer? Or did he not forgive us/ when he loved us first? Can he love/ and not forgive? Think ye god to be of the nature of those/ which forgive and love not/ or that show tokens and countenance of love in outward appearance/ and forgive not in their hearts?  
A shame is it for you/ to take upon you the office of a teacher/ of a reader/ of a preacher/ and to handle such a weighty matter as this is/ so slenderly/ so frowardly/ so crookedly/ so far out of frame/ so wide from the order of Christ's sincere and true doctrine. Red ye never the parable of forgiveness/ 
Math. xviij  that our saviour telleth in the eighteenth of Matthew? Which parable like as it setteth forth our duty/ and teacheth us/ every one to forgive our brethren's trespasses from our heart roots/ proveth it not likewise/ that the lord first pitieth us/ dischargeth us/ and forgiveth us our great debt? 
Gal. v.  Is not love and gentleness (that one Christian man oweth to another) a fruit of the holy ghost? Is it not a work of faith then and of the holy ghost (ye a fruit of that penance which proceedeth of them both) one man to forgive another? Doth not our lord himself say/ A new commandment I give you/ to love one another/ that even as I have loved you/ 
john. xiii  ye also may love one another? etc. Be ye courteous (saith. S. 
Ephe. iiij  Paul) one to another/ merciful/ and forgive one another/ even as god hath forgiven you in Christ. Item. 
Col. iij.  Now therefore as the elect of god/ holy and beloved/ put on tender mercy/ kindness/ humbleness of mind/ meekness/ long suffering/ forbearing one another/ if any man have a quarrel against another. Even as Christ hath forgiven you/ so do ye also.  
Be these scriptures now against the order of our lords prayer? The words whereof if we rehearse in order as he taught them/ 
Luc. xj. Matth. vj.  then (afore we ask any petition) we first confess/ that almighty god is our father/ and we his children/ which we can not be/ except he hath granted us forgiveness for Christ's sake. Again/ there is no prayer good and acceptable without faith/ for/ how shall they call upon him (saith. 
Rom. x.  S. Paul) in whom they have not believed? They therefore that truly say their Pater noster/ 
job. iij. vj.xj Mar. xuj.  be faithful believers/ to whom eternal life is promised by Christ's own mouth/ and have their sins forgiven them of god.  
Do ye not consider/ that they to whom our lord taught this prayer/ were his Apostles/ and true Christian men? which like as they themselves first have forgiveness of god (they should never else be Christian men) so use they to forgive other/ 
●ob. xiii. Math. xviij Ephe. v  according to the doctrine of scripture. For the Apostle saith/ Be ye the followers therefore of god/ as dear children/ and walk in love/ even as Christ loved us/ et ce. And what Christian man being in his right wit/ did ever deny/ but that if we (which have forgiveness of god) will not forgive our trespassers/ he shall withdraw his forgiveness from us? But you (not regarding the order that god hath taken in the salvation of his people) turn the root of the tree upward/ draw the thread thorough afore the needle/ set the cart afore the horse. Ye your doctrine will have us to be the fore goers of god/ and not the followers of him/ as scripture biddeth us.  standish. 
A revocation of these was red in octavis pasche/ etc.  Coverdale. 
What revocations ye make in men's names (they being absent) I can not tell. But like as ye come to the sermon to take Christ in his words/ so are ye not to learn to turn the cat in the pan. This may all the world spy here in you/ that as ye are crafty and sotell to bring men to revocations/ so are ye malicious in diffaminge of them.  standish. 
Furthermore/ read his detestable books/ and you shall see what pestilent seed he hath sowid.  Coverdale. 
if D. Barnes books be detestable and to be abhorred/ why do ye bid us read them? Will ye have the kings subjects to read abominable books?  
As for the seed which he did sow/ I can not greatly marvel at you/ that call it a pestilent sede/ for in his book he said these words/ 
D. Barnes words in the xxxiiij leaf of his book.  When I am deed/ the son and the moan/ the stars and the element water and fire/ Ye and also the stones shall defend this cause against them (meaning the cause of god's word against the spiritualty) sooner than the verity should perish/ This is one corn of the seed that. D. Barnes did sow. And verily so far as I can perceive/ this same little praiy seed (verity) will grow and come up. Ye I may tell you/ it will grow in your own gardens/ when ye are most against it. ●or Christ told your predecessors plainly/ 
〈◊〉 nineteen.  that if his disciples would not speak/ the very stones should cry/ according to the prophecy of Abacue. 
〈◊〉. ij.  It is no wonder therefore/ though he call this a pestilent sede. For pestilent is asmuch to say as hurtful or unwholesome/ so that if ye suffer this seed of the verity to grow/ it will hurt your false doctrine/ and the physicians that have seen your water/ say/ that it is unwholesome for your complexion.  Standish. 
And thereby you shall perceive/ how shamefully now he doth lie (like as he hath done ever heretofore)  Coverdale. 
By. D. Barnes books may every man perceive/ that he confesseth the articles of the Christian believe. And if he lied ever here tofore (as you report of him) then said he never truth. Now is it manifest also/ that in his book to the Kings highness/ 
In the iiij leaf.  he confesseth/ that no man in England is except from the subjection of the Kings power/ neither bishop ner other. He confesseth also/ that the Kings prerogative is allowed by god's word. He saith like wise in the next leaf/ 
In the v leaf.  that it is not lawful for the spiritualty to depose a King. Is not this truth? Will ye say then that he hath lied ever here tofore? Let not the King ner his counsel here these your words/ I will advise you. Now like as. D. Barnes spoke truth in these things/ so heard I him say to a sort of malicious enemies of gods word/ even the saying of Christ to the wilful jews. 
john. viii.  Ye are of the father the devil/ and after the lusts of your father will ye do. He was a murderer from the beginning/ and abode not in the truth/ for the truth is not in him. When he speaketh a lie/ he speaketh of his own/ for he is a liar/ and father of the same/ et ce. Ye will grant these words to be true/ I think.  standish. 
Which would have us here to believe contrary to our hearing and saying/ that he never taught ner preached heresy/ ner erroneous opinions.  Coverdale. 
To that doth. D. Barnes say himself/ in his fore-rehearsed words/ that to his knowledge he never taught any erroneous doctrine. Somewhat also have I said unto you already concerning this matter.  standish. 
I pray you/ what was his own revocation/ etc.  Coverdale. 
Ye make answer to your own question your self. Ye say that he utterly there forsook many of his old damnable heresies. If (as you say) he forsook there his old damnable heresies/ then did he there as he did in other his sermons/ even showed himself to abhor the heresies of the papistry/ for those were the old infections that he was tangled withal sometime.  Barnes. 
Although I have been slandered to preach that our lady was but a saffron bag/ which I utterly protest before god/ that I never meant it ner preached it: but all my study and diligence hath been utterly to confound and confute all men of that doctrine/ as are the anabaptists/ which deny that our saviour Christ did take any flesh of the blessed virgin Mary/ which sects I detest and abhor.  Standish. 

A fond consequent.  Here he cleareth himself to be no Anabaptist/ as though there were no heresy but that alone.  Coverdale. 
Ye would be loath yourself/ that other men should so understand your words/ or gather such a consequent of them. If ye were accused to be a privy these/ and came before a multitude to clear yourself from that vice/ would ye men should judge you to be therefore of so fond opinion as to think/ that there were no more vices but theft alone? I doubt not/ but if ye were strately examined/ ye would say/ that there were also the vice of lying/ the vice of malice/ of slandering/ of backbiting/ of frowardness/ of foolishness/ of wilfulness/ et cet.  Standish. 
And yet this opinion/ to say Christ did pass through the virgin's womb as water through a cundeth/ was none of the anabaptists own opinion. It was one of the Manichees error and also Eutices error/ whom some of the Anabaptistes herein did follow.  Coverdale. 
Whose error so ever it was/ I refer that to you/ for your treatise declareth/ that ye be well acquainted with heretics.  standish. 
Therefore. M. Barnes hereby doth not purge himself from the Anabaptistes' heresy concerning the baptism of infants.  Coverdale. 
His disputations had oft times with them/ his continual preaching against them/ his daily words also and conversation was record sufficient/ that he abhorred their error also in that behalf. Why/ would ye have him them to purge himself thereof? Your physic is not good/ to give a man a purgation/ which is not infect with such evil or gross humours/ as require a purgation.  standish. 
Here he saith/ he never gave occasion to insurretion/ But how say you? Did he not offer himself to cast his glove in defence of his errors at Paul's cross?  Coverdale. 
He said at the cross the third sunday in lent/ Here is my glove/ not in defence of any error/ (as ye untruly report) neither with material sword/ buckler or spear to defend any such thing/ but with the sword of god's word to prove/ that god first forgiveth us/ afore we can forgive/ and that they be no breakers of order which set forth gods word and due obedience to their prince/ but they that maintain their own traditions/ burn god's word/ and regard not the Kings injunctions/ et cet.  standish. 
Did he not openly say/ these things (meaning his errors) must be tried by blood?  Coverdale. 
Ye are to blame to be so malapert/ as to enter so presumptuously in to a man's thought/ and so to judge it/ For his very death declareth/ that he meant not to fight/ nor to hurt any man's blood/ neither to set men together by the ears for any article of his believe. But that they which are of the truth/ 
Math. x. xuj  must in the cause thereof suffer their blood to be shed/ and be content to die for the name of Christ/ if they be called there unto.  standish 
What call you this/ but giving occasion of insurrection?  Coverdale. 
If this be insurrection/ 
Acto. xv  then did the Apostles send out two seditious men/ Paul and Barnabas/ for in their Epistle they testify of them/ that they ioperded their lives for the name of our lord jesus Christ. And yet their weapons were not carnal/ as. S. Paul saith. 
ij. Cor. x.  If it be insurrection therefore when a man offereth himself to die in the cause of Christ/ then did he himself preach insurrection when he said/ 
Math. x. xuj Mar. viii.  he that looseth his life for my sake/ shall find it. Whosoever looseth his life for my sake and the gospel/ shall save it. I say unto you my friends. 
Luc. xii  Be not afraid of them which kill the body/ and afterward have no more that they can do. But I will show you whom ye shall fear/ Fear him/ which after he hath killed/ hath power to cast in to hell. Ye I say unto you Fear him. D. Barnes therefore offering himself to die in the cause of Cyrist and his gospel/ shameth you/ and all your affinity (as ye call it) which will not jeopardy to put your little fingers/ where he hath suffered his whole body to be brent for the trial of the truth.  standish. 
He sayeth he never called our lady a saffron bag/ whether the did or no/ I wot not/ but I herd him at Barkyn two year and more before he was burnt in declaring the canticle Magnificat/ slanderously speak of her.  Coverdale. 
Our lady hath but a faint friend of you/ that hearing one slander her in his sermon/ could not find in your heart (by the space of two year and more) to see him openly rebuked for it/ but now like a coward/ to stand up when he is deed/ and to accuse him/ that can not answer for himself. Verily like as he (what so ever he be) that slandereth our lady/ is worthy of open punishment to the ensample of other/ even so seeing that (by your own confession) ye heard him slander her so long afore his death/ and complained not of it/ ye make yourself guilty of the crime/ by the same text that ye allege out of the Romans in the later end of your preface. 
Rom. j  Nether can I believe/ that any of the Kings counsel hearing of any such inconvenience/ and having sufficient proof thereof/ would differre the punishment solonge.  standish. 
Making her no better than another woman▪ et cetera.  Coverdale. 
In deed it was not. D. Barnes ner any other creature that made her better than other women/ but even the holy and blessed trenite/ whose good pleasure it was/ to chose her afore all other/ to be the worthy mother of our saviour jesus Christ in whom all faithful should be blessed. But if ye say that he in his sermons reputed her no better than another woman/ than declare ye yourself to be a very malicious slanderer of the deed/ against whom like as ye prove nothing/ so were not only his sermons gathered at his mouth in writing/ but also the learned men that heard him preach and were then present at Barking/ do testify and report/ that in their life they never heard man speak more reverently of the blessed virgin Mary/ than he did in that place.  Barnes. 
ANd in deed in this place there hath been burnt some of them/ whom I never favoured ner maintained.  standish 
Here he saith/ that he doth detest and abhor some that hath been burned in smithfield/ whereby we man see/ that in all things heretics do not agree among themselves/ et cet.  Coverdale. 
By the same collection should ye have inferred also/ than an heretic agreeth not with himself/ 
An heretic agreeth not with himself.  and have proved it when ye have done/ as ye do well favouredly in that your treatise/ where when ye have said one thing in one place/ ye affirm the contrary in another/ as I shall show more plainly afterward.  Barnes. 
But with all diligence evermore did I study to set forth the glory of god/ the obedience to our sovereign lord the king/ and the true and sincere religion of Christ.  Coverdale. 
Here (gentle readers) note well and forget not/ that to these words of. D. Barnes/ john. Standish saith nothing/ where by it appeareth that he can not deny/ but that. D. Barnes was a diligent setter forth of gods glory/ of due obedience/ and Christ's religion. which three things who so doth/ is in my mind no heinous heretic.  Barnes. 
ANd now hearken to my faith▪ I believe in the holy and blessed trenyte/ that created and made all the world/ and that this blessed trenyte sent down the second person jesus Christ in to the womb of the blessed and most puryst virgin Mary. And here bear me record/ that I do utterly condemn that abominable and detestable opinion of the Anabaptistes/ which say/ that Christ took no flesh of the blessed virgin. For I believe/ that without the consent of man's will or power/ he was conceived by the holy ghost/ and took flesh of her/ and that he suffered hunger/ thirst/ cold and other passions of our body (sin except) according to the saying of. S. Peter/ he was made in all things like to his brethren except sin. And I believe that he lived here among us: and after he had preached and taught his fathers will/ he suffered the most cruel and bitter death for me and all mankind: And I do believe that this his death and passion was the sufficient price and rawnsome for the sin of all the world: And I believe/ that thorough his death/ he overcame the devil/ sin/ death and hell.  Standish. 
This is well said/ but mark the devil and Peter/ the one Matth. xuj. the other Mark v. etc.  Coverdale. 
What/ are ye so forgetful of yourself? Said ye not in your preface/ that the protestation of. D. Barnes doth smell and savour nothing but heresy and treason? And now ye confess/ that in these fore-rehearsed words he said well/ which could not be/ if they smelled either of heresy or treason. 
Standish contrary to himself.  Thus are ye become not only contrary to yourself/ but also a defendor of. D. Barnes protestation/ and approve the same. And in this do ye prove the sentence true that I spoke of afore/ namely that he which is given to false doctrine/ agreeth not with himself/ after the ensample of you/ which teach one thing in one place/ and deny the same in another.  
Where as ye compare the confession of. D. Barnes/ to the confession of the devil/ we will try your doctrine by the text of. S. Mark/ and there by shall we see/ how well these two confessions do agree/ and how clerkly ye have joined them together. S. Mark reporteth/ 
Mar. ●.  that the legion of devils which had possessed a certain man/ and taken his right mind from him/ et cet. cried out and said unto our saviour/ What have I to do with thee/ thou son of the most high god? Here is it manifest/ that the devil crieth out of our saviour Christ/ and would have nothing to do with him. When did. D. Barnes cry out of him? A great part of the world can testify/ that he hath cried out of Antichrist and his chaplains/ ye and that so loud/ that he hath awaked a great number with his crying.  
Ye but to my purpose (will ye say) the devil also confesseth/ Christ to be the son of god. I answer Their confessions be not alike. For. D. Barnes doth not only confess that Christ is the son of god/ but saith also/ I believe/ that he suffered the most cruel and bitter death for me/ et cete. When did the devil believe/ that Christ died for him? Again/ 
The confession of. D. Barnes.  this confession of. D. Barnes condemneth the heresy of the Anabaptistes concerning the incarnation of the lord jesus. When did the devil condemn any such false opinion? Will ye make it not devilish doctrine to be of that sect? Beware what ye say. Are ye not ashamed then to compare these blessed words/ to the confession of the devil/ and yet to write that they be well said?  standish. 
This your confession doth not prove you to be a good Christian man.  Coverdale. 
By your judgement/ to confess the true believe in the blessed trenyte/ to confess the incarnation of Christ/ to abhor the false opinion of the Anabaptistes/ to believe in Christ's death/ resurrection/ et cete. is no proof of a Christian man/ No though Christ himself say/ Who so ever doth knowledge me before men/ him will I knowledge also before my father which is in heaven. And. S. Paul/ 
Math. x. Luc. xii. Roma. x.  To believe with the heart/ justifieth/ and to knowledge with the mouth/ saveth/ for the scripture saith/ Who soever believeth on him/ shall not be confounded.  

Esa. xxviij.  Wherefore/ if men consider your words/ ye bring yourself verily in to a shrewd suspicion/ for ye seem to favour the miscreants and infidels/ even them that believe not the articles of the Christian faith. It seemeth/ that ye believe in some other thing than god/ else would ye make more of the Christian belief/ then ye do.  Standish. 
For the most part of the heretics condemned by scripture and our mother the church/ et cet.  Coverdale. 
Where find ye in the scripture/ that he is condemned/ which believeth in the son of god? all though ye call him and write him heretic ten thousand times? But I see well/ ye lack help. I will tell you where ye shall find a text of scripture for your purpose. S. john. the baptist saith/ He that believeth on the son of god/ hath everlasting life. And Christ our saviour saith a little afore in the same chapter/ God so loved the world/ 
john. iij.  that he gave his only begotten son/ that who so believeth in him/ should not perish/ but have eternal life etc. He that believeth on him/ is not condemned.  
And where as ye say/ that then were condemned by the church/ I answer. If ye mean the church of Christ (which I doubt not to be in Englang/ aswell as in other realms) then blaspheme ye it/ for saying/ that it condemneth them/ whom Christ with his own mouth pronounceth not to be condemned. For Christ's church never condemneth them/ whom he saveth. Ye and in your so reporting/ ye blaspheme the Kings highness/ chief and suppreme head next under god of this said church of England/ without whose authority no execution may lawfully be done within his dominion. Howbeit among the bushes and in a corner without the kings knowledge/ a true man sometime may chance peradventure to be hanged as soon as a thief.  
If ye mean your own mother the church of the froward and multitude of wicked doers/ then verily (like a good child) ye have discloysed and uttered your mother's secrets/ and told us her very nature/ which as she is a very spiritual strumpet and common harlot/ so is she a mother of murder/ a shedder of innocent blood/ and (by your own confession) a condemner of them/ whom Christ dare advowe to be saved.  
What ye mean by the censor of the powers/ a man can not well perceive by your words/ ye speak so confusedly. But if ye mean the sentence/ judgement/ or determination of the higher powers/ then slander ye them (as I said afore) in that ye report/ how they should be the condemners of those/ whom Christ hath not condemned.  
If by the censoure of the powers ye mean your own usurped authority/ or the stolen and untruly gotten authority of your mother the wicked church/ than we believe you. For in her (as the angel saith) is found the blood of the prophets and saints. 
Apoc. xviij.   
If ye mean the fyrepanne that ye cast incense in/ then may we see that your censor is whether than other men's fire/ and therefore the more persons for any man to meddle withal.  
If by the censor of the powers/ ye mean the censor of your excommunication/ then declare ye yourselves to be the cursers of them/ whom god hath blessed/ and so are ye cursed of god/ 
Gen. xii. Sach. ij.  which saith unto Abraham (and in him to every faithful believer) I will curse them that curse the. And he that toucheth you (sayeth the Prophet) toucheth the apple of gods own eye.  Barnes. 
ANd that there is none other satisfaction unto the father/ but this his death and passion only.  Standish. 
Among other this was one of his errors/ that he revoked the last Easter at the Spittle.  Coverdale. 
Here ye take your pastime upon the deed/ and stray abroad allmoost as far as six leaves of your treatise will extend. And now and then because the common people that be unlearned/ should the better understand your words/ ye give them a sentence of latin/ and now and then half a sentence. I could tell wherefore/ if I would.  
Among other (ye say) this was one of his errors. Ye judge it an error to affirm/ 
Standish is full of his latin.  that there is none other satisfaction unto the father/ but the death and passion of Christ only/ and yet (like a learned man/ full sure of yourself) ye confess plainly on the other side of the leaf in your book/ that no man can satisfy for the offence. Upon this ye must give me leave to demand this question of you. If it be erroneous to say/ that Christ is the satisfaction unto the father/ and ye yourself confess/ 
Standishe is contrary to himself.  that no man else doth satisfy for the offence/ To whom then shall we ascribe this honour of satisfienge for our sins? A lass what a gross error be ye in? O blind guides/ what way will ye lead the people of god? Unhappy is the flock/ that is under your keeping. And happy is the man/ whom thou (lord god) instructest/ and teachest him out of thy law. It is time lord to lay to thine hand/ for they have wasted away thy law. 
Psal. xciij Psal. cxviij.   
This article (that Christ's death only is the satisfaction to the father for all the sins of the world) is plain/ manifest/ and approved thorough out all the holy scripture/ the whole sentences whereof are here to long to rehearse/ but the text is open and evident/ though sometime it use one vocable/ and sometime another. For to this article pertain all those scriptures that report him to be the pacifier and reconciler of his father's wrath/ the clenser/ the pourger/ the maker of atonement/ or agreement/ the opteiner of grace/ the sacrifice and oblation for our sins etc. The father of heaven himself doth testify/ that it is his son jesus Christ/ 
Math. iij. xvij. ij. Pet. j john. j  in whom or by whom he is pleased and content. Who taketh away the sin of the world but he? In whom are we complete (and have all heavenly and necessary things pertaining to salvation) but in him? 
Col. ij.  I pass over the rehearsal of the scriptures written Esa. liij. Ose. xiii. j Pet. j.ij.j. john. j ij.iij. Apoc. j Heb. j u.vij.ix.x. Tit. ij. Col. j.ij.j. Timot. j.ij.j. Corinth. j.ij. Cor. v. Rom. iij.u.  
Whatsoever. D. Barnes revoked (as ye report of him) I refer that to you/ which seem to know more thereof than I. If ye were compelled by force to write/ read/ or say any thing against right and conscience/ then like as they be to blame that will fear man more than god in that behalf/ so will god certainly be the visitoure of such extreme handling. I would wish with all my heart (if I might lawfully so do) that the kings most royal person might see as far/ 
The kings grace knoweth not of all the evil that is done in his realm.  as his high authority extendeth/ for I fear the common proverb be to true/ that there runneth by the mill much water/ which the miller knoweth not of. Nether be all then gentle and loving entreaters of the Kings subjects/ that speak to his majesty fair words in his face/ ye the Kings grace may have judas in his realm/ aswell as Christ had him in his small court. I am sorry at my heart rote/ when I remember/ how oft the Kings highness hath proved his conclusion true in his time. I can say no more/ but refer all secrets to god/ who (I am sure) will do as he was wont/ and bring all falsehood to light at the last.  
As for. D. Barnes preaching at the spittle / so far as I can learn/ there is nothing maketh more against you/ than that same his days work. For like as he there openly gave a good ensample of charity and fraternal reconciliation/ 
An ensample of charity.  So is the same a confusion to you and all your wanton sect/ which belyenge the truth/ blaspheming the holy ghost/ and slandering them that are the price of Christ's blood aswell as you (which points smell of grater heresy/ then ye can prove against. D. Barnes in this his protestation) will not repent/ ner ask open forgiveness. Which of your cankered sort hath yet of his own free mind (uncompelled) come in to an open audience/ and played such a part/ or desired reconciliation? Not one of you all/ that I know of/ no though the King hath commanded you in his iniunctious/ and though some of you hath not been ashamed to burn gods word.  standish. 
As it was declared at Paul's cross/ et cet.  Coverdale. 

A man's last will must stand.  D. Barnes last will and testament (where upon he taketh his death) is this/ that there is no other satisfaction unto the father/ but the death and passion of Christ only. Therefore though it had been ten thousand times revoked afore/ ye and declared never so oft at Paul's cross/ either in the rehearsal sermon or other wise/ Yet shall no man's revoking/ no ner your blasting and blowing/ your stamping and stayringe/ your stormy tempests ner winds/ be able to overthrow this truth and testimony of the holy ghost thorough out the scriptures/ that the death of jesus Christ only doth satisfy and content the father of heaven/ 
j joh. j.ij.  and maketh the attonoment for our sins. Nether do ye ought but bark against the Moon/ so long as ye labour to minish the glory of Christ/ as though he obtained not grace for all the sin of the world.  
Your opinion and doctrine will not suffer Christ to be a full satisfyer unto his father for all sins. Ye say he delivered us from origenall sin and actual/ and yet ye yourselves confess/ that there be also venial sins/ Which if ye taught not to be washed awae with some other things of your own choosing/ No doubt ye would confess/ that Christ delivered us from them also/ aswell as from the other.  
In this your doctrine ye confess/ 
diversity.  that thorough Christ we may avoid and escape the eternal and second death/ and yet afterward say ye/ that our satisfaction doth please and content almighty god/ as satisfactory for our trespass.  
But how faintly bring ye out these words (We may) O how loath are ye/ that Christ should have his due honour? Again/ How stand your words now together? If we escape the eternal and second death by Christ/ how can we ascribe the pacifying and contenting of almighty god to our own satisfaction? moreover/ how doth god accept our satisfaction as satisfactory for our trespass/ when no man (by your own confession) can satisfy for the offence? Is not trespass and offence all one thing?  

Heresy.  Ye affirm in your latin words/ that a man suffereth not the eternal and second death thorough the sin of Adam/ which saying includeth a very heinous heresy/ and is openly confuted by the Apostle to the Romans/ 
Roma. v.  where like as he proveth that the salvation of all men came only by Christ/ so affirmeth he also/ that condemnation came on all men thorough Adam.  standish. 
No man can (I grant) satisfy pro culpa/ et cetera.  Coverdale. 

diversity.  Ye grant now/ that no man can satisfy for the offence/ and yet ye said afore/ that our satisfaction is accepted of god as satisfactory for our trespass. 
diversity.  Item/ ye say here/ that every man must satisfy for the punishment belonging to sin/ and ye granted afore/ that thorough Christ we avoid and escape the eternal and second death. look better on your book man for shame. Is not the eternal and second death/ everlasting damnation and punishment due for sin? How can we then satisfy for the punishment belonging unto sin/ when (by your own confession) we escape it by Christ? Alas that ye are so blind/ or that ye should build upon so weak a foundation.  standish. 
according to that of. S. Paul. j Cor. xj. Sinos ipsos iudicaremus/ et cet.  Coverdale. 
Remember yourself well/ and forget not/ that ye have brought in this text/ to prove/ that every man must satisfy for the punishment belonging unto sin. Nevertheless let us see where upon the Apostle speaketh/ and ponder the circumstance of his words/ so shall we try/ whether Paul and you agree/ and whether ye have juggled with the text or no. For I fear me/ we shall find/ that ye have played another false cast/ even with this same poor text. 
j Cor. xj.  The words of the Apostle are these/ If we would judge (or reprove) our selves/ we should not be judged. But while we are judged/ we are chastened of the lord/ lest we should be damned with this world. These are. S. Paul's words.  
Afore in another place of your treatise/ ye bring in this text for another purpose/ namely/ to prove/ that. D. Barnes ought to have accused and condemned himself. And now forgetful what ye said afore/ or else wilful blind (as it seemeth) ye allege the same text/ to prove/ that every man must satisfy for the punishment belonging unto sin. Thus make ye of gods holy scripture/ a shipman's hose/ wresting and wring it to what purpose ye will. Verily such perverting of the scripture can ye not use without your own damnation/ 
ij. Pet. iij.  except ye amend/ if. S. Peter be true.  
The Apostle showing the Corinthians the true institution of our lords holy supper/ and the right use thereof/ concludeth with these words/ saying/ 
The text j Cor. xj.  Let a man examen himself/ and so let him eat of this bred/ and drink of this cup. For he that eateth and drinketh unworthily/ eateth and drinketh his own damnation/ because he discerneth not the lords body from other meats. Therefore are many weak and sick among you/ and many sleep. For if we judged ourselves/ we should not be judged. But while we be judged/ we are chastened of the lord/ lest we should be damned with this world. Wherefore my brethren/ when ye come together to eat/ tarry one for another/ et cet.  
By the circumstance then of this chapter/ it is evident/ that these words of the Apostle extend to the right use of the holy sacrament/ teaching us/ that afore we come to the lords board/ we ought first to judge/ to try/ to prove/ and to examen ourselves/ in what case we stand toward god and our neighbour/ considering/ that it is no childish play/ ner a thing lightly to be regarded/ but a most weighty and earnest matter concerning our salvation/ the glory of god/ and edifying of the world. 
The holy supper of our lord.  And when we have duly and unfeignedly tried ourselves (by comparing our whole conversation both inward and outward to the just commandments of god) and by occasion thereof have heartily knowledged and confessed our sins/ being sorry and penitent for them/ believing steadfastly in the promises of god/ received the absolution of his word/ entered in to true repentance and earnest amendment of our living/ being reconciled and at one with all men/ purposing without fail so to continue till our lives end/ Then to come/ and sup with the lord. This is now the thing that. S. Paul teacheth in this chapter/ and proveth here no such article as ye go about. Therefore do ye wrong to the text/ in wresting it to this sense/ that every man must satisfy for the punishment belonging unto sin. By the which your doctrine/ 
O wicked opinion.  like as ye rob Christ of his worship/ deface the merits and fruit of his death/ and set every man in Christ's room/ Even so doth your said article condemn every man. For like as Christ only satisfied his heavenvly father for our sins/ and for the punishment due to the same/ Even so/ if we should not avoid the eternal pain of hell (which is the second death and reward of sin) till we made satisfaction for it ourselves/ we should continue still in the wrath of god/ and so be damned for ever.  standish. 
And to prove this satisfaction/ the words of I baptist Matth. iij. be very strong/ et cete.  Coverdale. 
Be these words (bring forth the worthy fruits of penance) asmuch to say/ as/ Ye must satisfy for the punishment due unto sin? Prately well expounded of you. O shameless controllers of the holy ghost. Will ye make john the baptist contrary to himself? Doth he not say manifestly in another place/ Who so believeth on the son of god/ 
john. iij.  hath everlasting life? And what is it else to have everlasting life/ but to escape the eternal and second death/ even everlasting damnation and punishment due unto sin? Which (as ye confess yourself) we do avoid thorough Christ. Why do ye then wrest the scripture to your own purpose? But one question will I ask you/ 
Ose. xiii.  who speaketh the words which are written in the Prophet Osee/ saying/ From the hand of death will I deliver them/ from death will I redeem them? O death/ I will be thy death. O hell/ I willbe thy sting? Find me now any creature in heaven or in earth/ that may of himself verify and pronounce these words of Christ's person/ and I shall grant/ that he may make satisfaction for the punishment due unto sin/ which (as this text declareth) is eternal death and hell. Else/ if there be but one jesus/ one saviour/ one destroyer of damnation and hell/ then shall he verily have my poor voice/ to be called also (as he is in deed) the only satisfier for the punishment due unto sin/ aswell as he is the satisfier for sin itself.  
As for the words of john the baptist/ 
The words of john baptist.  they prove evidently/ that when men convert unto god (as those Pharisees pretended to do at the baptism of john) then shall do it unfeignedly/ and not to be hypocrites still/ ner to lean to their old leaven/ but to bring forth the worthy fruits of repentance/ whereof he nameth part in the third of Luke to the people/ and speaketh of no such satisfaction as you feign.  
But Remember/ that ye have named fasting prayer and allmes deeds to be the fruits of penance/ for I fear me/ ye will deny it again anon/ when we come to Cornelius the captain.  standish. 
Fructus ii dignus penitentia/ est opus restaurans ea/ et cet.  Coverdale. 
There are some of you/ that call us English doctors/ for writing so much in English/ as though in the understanding of other tongues we were inferiors to you/ but now ye make us your English interpreters/ for putting us to the pain to English the words/ which ye wrap up in latin from the understanding of the people. For the worthy fruit of penance (say ye) is a work amending those things/ 
Standish.  whereof the penance is/ that is/ repairing such things as it repenteth us to have left undone/ or to have committed / and this is it that we call satisfaction for sins.  

Coverdale.  That to bring forth the worthy fruits of penance/ is asmuch as to amend/ wherein so ever we have thought or done amiss/ I grant/ for the scripture alloweth the same. But where as ye call that the satisfaction to god for sins/ ye speak it not out of the mouth of the lord.  

diversity.  Again. Ye said afore/ that no man can satisfy for the offence/ and now ye call the fruit of penance/ the satisfaction for sins. Is not every offence/ sin? Lord god/ what hold is there in your words? Fie on such doctrine.  standish 
And here let us note/ that it is not all one to bring forth good fruits/ and to bring forth worthy fruits of penance.  Coverdale. 
No? where have ye authority of god's word for you? Be not the good fruits of penance/ worthy fruits? Or be not they good fruits that are worthy? O unworthy teachers. What an unworthy doctrine is this?  Standish. 
For he that doth commit no deadly sins/ et cet.  Coverdale. 
If I should teach any man (when he hath unlawfully bahaved himself) to use unlawful things still/ I am sure/ that like as god's word would therein condemn me/ so would the prudent rulers of the world (according to their duty) look sharply upon me/ and judge me little better than a seditious teacher. If the rulers therefore of the world will wink at such a pestilent doctrine/ and suffer it to be sown among their people/ I beseech god to sand them his discipline/ to their better information/ and so to lighten the eyes of their understanding/ that they may aswell remember what hurt cometh of seditious doctrine/ as many of their subjects (ye they themselves also) have proved it by experience. Well/ yet remember the end.  
Where as ye separate the fruits of innocency/ of goodness/ etc. from the fruits of penance/ where find ye that in holy scripture? For albeit that some man offendeth more than another/ who yet I pray you is not bound to confess himself a sinner/ to declare himself sorry for the unperfectness of his own nature/ to mortify his flesh/ and to live in repentance all the days of his life? Ye be he never so innocent/ just or righteous in the estimation of man? Thus by your slender division ye prove but slenderly/ that the works of Mary Magdalene and David were not fruits of goodness/ but only fruits of penance/ as though penance were not good/ or as though the fruits of penance were not good fruits.  
As for the carnal liberty of man/ it must be all way restrained/ abuse of all things is utterly forbidden/ Yet must the body of man have his worship at his need (at his need I say/ not at his lust) If you now thorough any s●●●e of wisdone/ or chosen spritualtie will teach the contrary/ then is your doctrine condemned by. S. Paul to the Collossians. 
Col. ij.   standish 
Ye and according to the quality of the offence must be the satisfaction. Pro mensura peccati erit plagarum modus. duty. xxv.  Coverdale. 
This text verily as it is slenderly alleged/ so proveth it your purpose but faintly. Moses words which you bring in/ be these/ according to the measure of the offence/ shallbe also the measure of stripes. But let us see the circumstance of the text/ and so shall we try/ whether ye have played a jugglers cast/ or no. And forget not (I pray you) that ye have alleged this text/ to prove/ that the satisfaction must be according to the quality of the offence.  

duty. xxv.  Moses writeth thus/ If there be a matter of plea between any men/ and they come to the law/ then look whom the judges consider to be just/ him shall then declare to be in the right cause/ and him whom they perceive to be ungodly shall they condemn for his ungodliness. But if they see him which hath offended/ to be worthy of stripes/ they shall take him down/ and cause him to be beaten in their presence. according to the measure of the offence/ shallbe also the measure of the stripes/ but so/ that they pass not the number of forty/ et cete.  
This law (as it is evident) was a civil ordinance/ made for the commodity of the people/ and not without mercy. The text also speaketh of no such satisfaction as ye mean. But here (forgetting the rules of your logic) ye would make a quality of a quantity. 
Note well now how the text and Standish agreeth.  For in your article ye speak of a quality/ and the text maketh mention of a quantity number or measure. Again/ this law will/ that the party which is to be beaten/ shall not have above forty stripes. And then (by your doctrine) it must follow/ that though we be compelled to be punished/ and so to make satisfaction for the pain due unto our sins/ yet should each one of us have but forty stripes/ for the text speaketh of no more. May ye not be ashamed then/ thus to mock with the scripture?  standish. 
Not like ner equal in the great offender and the less. unde Apo. xviij. Quantum quis se glorificavit et in delicijs fuit/ tantum illi inferendum est tormentum.  Coverdale. 
Where as the voice from heaven speaketh of the whore of Babylon/ and saith/ 
Apoc. xviij.  Come away from her my people/ that ye be not partakers of her sins/ lest ye receive of her plagues/ et cete. As much as she glorified herself and followed her own lusts/ so much give ye her of punishment and sorrow etc. By the last part of this text would ye prove/ that satisfaction may not be equal in the great offender and the less. Now saith the text/ Asmuch as she glorified herself/ et cete/ so much give ye her of punishment. Here is rather equalite. 
Equalite.   
And where as the text speaketh of the whore of Babylon/ 
The feminine gendre turned to the masculine.  ye say. Quantum quis/ etc. turning not only the feminine gendre to the masculine (which a boy that goeth to the grammar school would not do) but also proving an universal by a particular.  
Again. This text speaketh of her that is damned to hell/ and the article that ye go about to prove/ 
Meet this well.  speaketh of those/ whom ye have affirmed already to make satisfaction unto god for their sins by the fruits of penance/ which by your own judgement are not damned unto hell. Lord god/ when will this blindness have an end?  Standish. 
It is not enough (saith chrysostom) et cet.  Coverdale. 

joh. u.viij.  The doctrine of god is/ that when Christ hath made us whole (for without him is no remission) we shall sin no more/ 
Ephe. iiij.  he that hath stolen/ must steal no more/ he that hath not the gift of chastity/ must for the avoiding of fornication take a lawful wife/ 
j Cor. seven.  for better it is to marry then to burn. On the back side of the book therefore is that doctrine written/ which teacheth/ that when a man hath long lived in whoredom/ he shall then abstain from the lawful use of holy wedlock/ for wedlock is the remedy appointed of god against all bodily fornication and whoredom.  Standish. 
Whereby we may perceive/ et cet.  Coverdale. 
Yes/ there be worthy fruits of repentance to bring forth/ there is a new man to put on/ the tree hath good fruits to bear/ the spouse of Christ (which is every true faithful soul) hath lawful children/ that is/ lawful thoughts/ lawful words/ lawful deeds to bring up and to nourish. Good works must needs follow faith/ but not that we may set any of them in the room of Christ/ ner make them the satisfaction to god for our sins. God hath called us (saith the scripture) unto good words/ to walk in them/ 
Ephe. ij.  but not to make our saviour or satisfaction to god/ of them.  standish. 
Christ Luke. xj. when he had rebuked the Pharisees for their vice/ said/ date elemosinam/ et omnia munda sunt vobis.  Coverdale. 
That text (if it be not ironia) proveth/ that we are bound to do good works/ to the which though god join his loving promise (as he doth commonly thorough out the scripture) yet calleth he not them the satisfaction to him for sins. But like as in the lviij. of Esa. the holy ghost rebuketh the superstition and hypocrisy of the jews/ that had fallen to works of their own inventing/ and than telleth them the true fast and good works which god requireth/ adding a loving promise to the fulfillers thereof/ Even so doth our saviour here in this chapter. For when the Pharisee was so superstitious/ that he marveled why he washed not his hands afore dinner/ then said he unto him/ 
The text Luc. xj.  Now do ye Pharisees make clean the outside of the cup and platter/ but your inward parts are full of robbery and wickedness etc. Nevertheless/ give allmes of that ye have/ and behold/ all things are clean unto you. Lo now/ first he rebuketh their superstition/ secondly/ showeth them what good works he alloweth/ commanding them to do the same/ And thirdly addeth a promise thereto.  standish. 
And the preacher. Eccl. xxj. Fili peccastic etc.  Coverdale. 
Those are not the words of the preacher/ whom the scripture calleth Ecclesiastes/ but they are the words of jesus Syrack/ 
The text Eccl. xxj.  saying/ My son/ hast thou fallen unto sin? Do no more so/ but pray instantly for thy former sins/ that they may be forgiven the. Fly from sins/ even as thou wouldest fly from a non some serpent etc. This text than proveth no more your feigned satisfaction/ then it proveth the jews circumcision. And like as your fond alleging of it/ declareth/ that ye are an hider of the scripture from the unlearned/ so proveth the holy ghost in the text/ that if we have broken the profession of our baptism/ and be fallen unto sin/ we shall do no more so/ but convert and turn unto god/ continuing in the fear of him and in fervent prayer/ to be at the staves end with sin/ and to abhor it all the days of our life.  standish. 
He that thinketh this insufficient/ et cet.  Coverdale. 
suspecting (as it appeareth) that your wresting of the former scriptures will not be taken for a sufficient proof of your feigned satisfaction/ ye bring in ensamples of David/ Moses/ Aaron/ and the children of Israel/ as though their punishment had been their satisfaction. But where find ye that in any of those places of scripture? If ye say/ Why doth god then punish/ after that he hath remitted the fault? I answer/ Like as he is the father of mercy and god of all comfort/ 
Objection. ij. Cor. j Sapi. iij. Prover. iij. Heb. xii.  so doth he correct and chasten his own (ye exerciseth and trieth them as the gold in the fire) partly because he loveth them/ and partly for the ensample of other/ that they may beware of such falls. The same ensamples therefore that ye bring in/ make clearly against you/ and prove manifestly/ that ye are but blind and ignorant of the scriptures. For the Apostle speaking of the same children of Israel/ 
j Cor. x.  and of their punishment/ saith plainly/ that all such happened unto them for ensamples/ but are written to warn us/ that we should not lust after evil things as they lusted/ that we should not be worshippers of images/ that we should not commit whoredom/ that we should not tempt Christ/ ner mumur against him as they did. Shame ye not then so unreverently to handle the holy word of the living god?  standish. 
furthermore Daniel cap. iiij. exhorteth Nabuchodonosor/ et cet.  Coverdale. 
If that text should prove any satisfaction to be done by man to god (as it proveth our duty to our poor neighbours) it should rather maintain a satisfaction for sin/ then for the pain belonging to sin/ for the text speaketh of sins and iniquities/ 
By sin doth Standish understand satisaction for sin.  and maketh mention of no punishment. Have ye no better judgement ner clearer sight in discerning of a text? Ye may be ashamed verily.  
The words of Daniel as they include in them a commandment to do allmes deeds/ and show mercy to the poor (which thing every man is bound to do) so include they in them a loving promise/ to all such as are merciful in distributing to them that lack help. And as it is an eternal worship for them that follow this most wholesome counsel of the Prophet/ so is it a shame and perpetual confusion to all churlish hearts and unkind people (specially to covetous princes/ ruler's/ 
What a charitable heart Daniel bore toward the poor.  and rich men) that will not do their best in providing for the poor/ after the ensample of Daniel/ who (no doubt) seeing so many poor prisoners and helpless people (driven from jewry to Babylon) had a singular respect to their necessity / and therefore spoke to the King in their cause. Which thing would god they that are great with princes or of their counsel/ were as diligent to do/ as they are to make suit in their own private causes. And doubtless they would be the more inclined so to do/ if it were not for you and such other/ which allege not the scripture to such purpose as the holy ghost hath caused it to be written for/ but frowardly wrest it for the maintenance of your own fond opinions.  Standish. 
Look also jonas. iij. what satisfaction the ninivites made/ et cet.  Coverdale. 
The text declareth/ that god first sendeth his word/ which when it is preached (as it was by jonas the Prophet) than the children of salvation believe/ 
The story of jonas.  after the ensample of the ninivites/ and earnestly turn unto god from their old evil way/ and from that time forth give over themselves wholly to all manner of good works. Then god approveth and alloweth their works/ accepteth them/ hath mercy of them/ and poureth not upon them the wrath that he hath threatened to such as will not repent. This is the sum of that whole third chapter of the Prophet jonas. But in all the text is there no mention made of any such satisfaction as you feign.  
Is it not an ungodly thing then/ so to wrist and wring the scripture violently? The everliving and merciful god amend it. 
A thing to be wished.  It were greatly to be wished/ that like as the King of the ninivites receiving god's word/ made a proclamation for all his subjects to fast and pray/ there were even such restraints made likewise in every country/ that noman should wrest the scripture of god/ ner allege any thing there of/ which may not justly be gathered by the words of the holy ghost/ that is/ that no man should bely the text.  Standish. 
This satisfaction Paul speaketh of Rom. xii. Obsecro vos/ et cet.  Coverdale. 
I beseech you brethren (saith the Apostle) for the mercy of god/ that ye will give over your bodies/ 
The text Roma. xii.  to be a living/ holy/ and acceptable sacrifice to god/ which is your reasonable serving of god. And fashion not yourselves like unto this world/ but be changed thorough the renewing of your mind. These are. S. Paul's words/ which as ye partly hide from the unlearned/ so cut ye them very short/ lest (I fear) if we heard out. S. Paul's mind/ we should understand him the better.  
S. Paul's doctrine is/ that we must mortify our bodies/ but to what intent? To make any such satisfaction as ye would prove? Nay/ so saith not the text/ but to the intent that we may serve god/ as we should/ serve him/ to forsake vanity/ and to be altered from an evil mind to a good.  
Even so like wise saith the other text (which I must English for you) in the sixth to the Romans/ 
The text Rom. vj.  Like as ye have in times past given over your members to serve sin from one wickedness to another/ so must ye now give over your members/ to serve righteousness/ that ye may be holy. That ye may be holy (saith he) and speaketh of no such satisfaction as ye invent.  Standish. 
If I do not thus satisfy/ then I shall have the reward and pain belonging to sin/ et cet.  Coverdale. 
To the intent that ye may spy the better in what case ye stand by your own words (I pray god ye may look to yourself by times as a Christian man should) I will make you an argument or two out of the scripture.  
To deliver from eternal death/ is to satisfy for the pain due unto sin. 
Maior. Minor. Conclusio.   
But Christ only delivereth from eternal death.  
Ergo Christ only satisfieth for the pain due unto sin.  
The mayor is manifest by. S. Paul (whom ye yourself allege) saying/ 
Roma. vj.  The reward of sin is death/ even eternal death/ by your own confession. The minor is proved by the Prophet and by the Apostle. 
Ose. xiii. Heb. ij.  Of these two premises gather you the conclusion.  
Another argument.  

Maior.  By what one so ever we are delivered from the wrath of god (both past and for to come) by the same is made sufficient satisfaction for the pain due unto our sin.  

Minor.  But Christ only delivereth us from the wrath of god both past and for to come.  

Conclusio.  Ergo he only satisfieth for the pain due unto our sin.  

Rom. ij.  The Mayor is manifest/ for the pain due unto sin is the wrath and indignation of god.  
The Minor is evident by the Apostle/ first that we are delivered only by Christ from the wrath of god past/ 
Ephe. ij Rom. v. Col. j Rom. u.j. Tessa. j  for he hath made the peace between his heavenly father and us/ and by him is the father reconciled. Secondly/ that we are delivered by him from the wrath to come/ it is clear/ Rom. v. and j Tessa. j By these two premises may you gather the conclusion.  

Maior.  Now to your words.  
To satisfy for the pain due unto sin/ is the only office of Christ.  

Mnior.  But ye take upon you to satisfy for the pain due unto sin.  

Conclusio.  Ergo ye take upon you the office of Christ.  
The Mayor is proved by the scriptures alleged afore in the two first arguments.  
The minor is gathered of your own plain words.  
Of these two followeth the conclusion.  
Then thus.  
Ye say/ that if ye do not thus satisfy/ ye shall have eternal death. 
Maior. Minor. Conclusio.   
But so ye can not do/ for it is the only office of Christ/ Ergo ye shall have eternal death.  
Behold now/ what a dangerous case ye be in by your own words. Alas man/ that ever ye should be so blind/ as to sit thus in judgement/ and to give sentence against your own soul/ that Christ hath shed his blood for/ if ye conform yourself to be partaker thereof. Who would not note me to be five mile fro my right wit/ if I should make such an argument/ and say thus/  
If I be not Christ the son of god/ I shall have eternal death and damnation.  
But so it is/ that I am not Christ.  
Ergo/ et cete.  
If I should thus believe/ and affirm this Mayor/ would not ye abhor me? Turn therefore/ turn (for gods sake) in to your own conscience/ and rebuke it earnestly between god and you/ for suffering either your hand to write/ or your mouth to speak any such inconvenience.  Standish. 
And now of this satisfaction finally to conclude/ if there were need of no satisfaction/ after by repentance we be come in to the favour again with god/ why then did Christ say/ Luke. seven. to them that love much many sins are forgiven/ and to them that love little fewer sins are forgiven?  Coverdale. 
Your opinion upon that place of the gospel/ doth utterly destroy the parable of the lender and two debtors/ 
The place Luc. seven.  ye and simon's answer/ which our saviour Christ alloweth. For Simon saith/ that to whom most is forgiven/ the same loveth most. And again/ our saviour sayeth. Unto whom less is forgiven/ the same loveth less/ By the which two sentences every man may easily perceive/ that the text speaketh of no such satisfaction as ye imagine.  
But I have spied you now at the last. O very cruel enemies to gods holy word/ how falsely have ye perverted and turned our saviours words/ to maintain your heresy withal? Can not Christ's words stand in the gospel for you/ as he spoke them/ and as the Evangelist wrote them/ but ye must teach him how he should say? 
Standish maketh a new text.  Doth he say in that place/ To them that love much/ many sins are forgiven/ and to them that love little/ fewer sins are forgiven? Nay verily/ these are his words/ Many sins are forgiven her/ for she hath loved much. But unto whom less is forgiven/ the same loveth less. Will ye still then take upon you to control the holy ghost? Well/ beware/ that this your juggling come not to light. Beware (I say) that the breath of god blow not down your house/ for a rotten foundation can not stand long. Take heed by times/ and say ye be warned.  Standish. 
This saying can not be concerning culpam/ et cet.  Coverdale. 
Our saviour speaketh of sins/ and of forgiving the sins/ And yet are ye not ashamed to affirm/ that his saying can not be concerning the fault but concerning the punishment. 
Standish would make Christ a liar.  Can not Christ speak a thing/ and mean the same? Can he not be true in his words? O blaphemers of the son of god/ Ye and of that blessed woman Mary Magdalene/ which must needs be yet in her old faults and a sinner still/ if he meant not as he said/ if his saying were not concerning the fault/ when he spoke these words/ Many sins are forgiven her/ et cet.  standish. 
Whereby we see/ that post remissam culpam/ et cetera.  Coverdale. 
Ye have here tofore called this satisfaction/ the works of penance/ 
Sometime.  and now say ye (but in latin) that there remaineth sometime a duty of punishment to be purged (or reconciled) with a worthy satisfaction. Which if it be a work of penance/ what time can ye assign me/ in the which I am not bound to be exercised in some fruit thereof? And now come ye in with sometime.  
Again/ Ye said afore/ that the satisfaction must be according to the quality of the offence/ and now ye say/ that the punishment due unto sin must be purged with a worthy satisfaction. 
An unworthy quality.  Now is it manifest/ that unworthiness is a quality of every offence (for all faults are unworthy things) wherefore by your own confession it followeth/ that the pain due unto the same/ must be satisfied with an unworthy satisfaction. And verily so I take it/ for unworthy is it/ what so ever a man of his own brain inventeth without some sure ground of god's word.  standish 
And this is signified by that of the Prophet joel/ et cet.  Coverdale. 
The words of the Prophet (though ye chop them very short) are these/ Now therefore saith the lord/ 
The text. johel. ij.  Be ye turned unto me in your whole heart in fasting/ weeping and mourning. And rend your hearts and not your clothes/ and be ye turned to the lord your god/ for he is gracious and pitiful/ long suffering and of great mercy/ and will be entreated as touching sin/ et cet. Doth this text now signify/ that after the fault is forgiven/ there remaineth sometime a duty of punishment to be purged with a worthy satisfaction? Is this your judgement in scripture? O shameless beliers of the open and manifest text.  Standish. 
Now if you say Esay (Cap. liij) saith/ our saviour bore our sins on him/ et cete.  Coverdale. 
Of a truth (saith the Prophet) he hath taken away our sorrows/ 
The text isaiah. liij.  and he himself hath borne our pains etc. The correction of our atonement was laid upon him etc. These are the words of isaiah/ which as they are manifest and plain/ so do not you truly rehearse them as they stand/ and yet can ye not deny/ but that if we conform ourselves unto Christ/ then hath he satisfied for us most abundantly. To what point now have ye brought your former doctrine of satisfaction? Verily even to this point/ that Christ hath taken away their sorrows and pains (ye and borne the correction of their atonement) which conform themselves unto him.  
For all this your confession/ yet deny ye the truth again/ and say/ that he delivered us not from all pain satisfactory. Now saith the Prophet/ that he took away our sorrows and pains. What pain satisfactory then is there/ that he hath not delivered us from? If it be our pain/ then (saith Esay) Christ hath borne it. But peradventure ye do mean some pain of your own. Ye seem to be yet dreaming of your painful purgatory/ for if ye conformed yourself to Christ and to his doctrine/ ye should be persuaded and certified in your conscience (even by the same chapter of Esay) that Christ hath aswell satisfied his heavenly father for the pain due unto your sin/ as for your sin itself.  standish. 
For if he had so done/ we should neither mourn/ et cete.  Coverdale. 
Ye say/ that if Christ had delivered us from all pain satisfactory/ we should neither mourn ner be penitent for our offence committed against god/ 
An heinous heresy.  ner we need not to mortify our flesh. O damnable heresy. And are ye one of the authors thereof? Are ye one of the destroyers of penance/ of converting to god and of mortifienge the flesh? But as touching such another like ungodly consequent/ I have talked somewhat with you afore. All the world therefore shall know/ that ye are the teachers of such pestilent doctrine/ and not we.  
Behold now how unsure ye are of yourself. Ye say/ that if Christ had delivered us from all pain satisfactory/ we should neither mourn ner be penitent for our sin/ ner mortify our flesh. And yet ye confessed afore/ that thorough Christ we avoid and escape eternal death/ which likewise (by your own confession) is the pain due unto sin. How stand your words now together?  
Where as ye condemn your own perverse doctrine by the sixth chapter to the Romans/ it were sufficient to deliver you from suspicion/ if ye did bide thereby. But that do ye recant/ and fall to your vomit again/ saying/  standish. 
But we should with their fleshly liberty have a joyful penance full of mirth.  Coverdale. 
Your doctrine is/ that if Christ had taken away the pain due unto your sin/ ye should not repent for your sins/ but follow/ your own fleshly liberty/ et ce. Where by ye declare yourself to be still of that rotten opinion/ which ye defended afore.  
Now where as ye report of us/ that our penance is with a fleshly liberty/ I answer/ Even as by your former words ye prove yourself to be one of their number/ which say (Let us do evil/ 
Roma. iij. Rom. vj.  that good may come thereof. Let us continue in sin/ that there may be abundance of grace. Let us sin/ because we are not under the law/ but under grace) Even so isaiah/ do ye declare yourself to be one of them that speak evil of us/ and report us to be the affirmers of your wicked words. As though we were they that exhorted men to a fleshly liberty/ or not to live in virtue and good works. Now god is the true judge/ 
Psal. v. duty. xxxij. Roma. xii.  who as he abhorreth all liars/ even so refer I all vengeance to him/ for it is his office by right. But in the mean season (till all falsehood be discloised) our earnest watching and labouring for your salvation/ the poor life which we lead in this world/ and the fruits of our good will that grow in your own gardens (for all your weeds) shall testify somewhat with us also against your evil tongues. And god which is able to restore the blind to their sight/ shall lend men eyes to see/ and understanding to discern/ whether the doctrine and open word of god which we teach/ would have men to live after their own lusts/ Or whether your doctrine (which is of men's inventing) be not rather cause of all wickedness/ robbing men of their wits/ and making them to run at riot from god's word/ from his ordinance/ from his commandments/ from his promises/ and from the most virtuous ensamples of gods children.  
Now as touching our penance/ Ye would make the world believe/ that when we speak thereof/ we mean some moris dance/ some such delicate bancketting as is among the ungodly/ some unlawful chambringe/ some such excess of eating and drinking/ as (god amend it) is commonly used in the world. Again/ your doctrine is/ that repentance should be without joy. And our believe is/ that if the holy ghost and the true faith of Christ go together/ then like as repentance proceedeth of faith/ 
Gal. v.  so is the joy of Christian men a fruit of the holy ghost/ as the Apostle saith. Thus also to be merry and joyful/ be we taught by the scripture Heir. ix.j. Cor. j.ij. Cor. xj. Rom. u.viij. Math. v. Luce. x. Shall we then be sorry/ because god hath done so much for us? For our sins and trespasses we willbe sorry and mourn/ though when we fast/ 
joel. ij. Esa. lviij. Math. vj. iij. Re. xviij Math. vj. Esa. j Eccl. v.  we rend not our garments/ ner put on sackcloth/ neither disfigure our faces to be seen of men/ though when we pray unto god/ we prick not ourselves with botkens/ ner make to much babbling of words. Such flings/ such morris dauncis/ such wanton gestures/ such light mirth we make not/ for our joy and gladness is inward/ conceived in our breasts/ when we feel the inestimable mercy and love of god therein/ ye even when we are put to trouble and adversity.  
Another joy have we also/ and the same is likewise a fruit of our repentance/ appointed in scripture/ as when we joy with them that joy/ 
Rom. xii.  when we are glad of our neighbours welfare/ glad and cheerful to do him good/ 
ij. Cor. ix. Rom. xii.  glad to give him lodging etc. Wherefore to call such fruits of repentance/ any light or wanton mirth/ ye are to blame/ and of a wanton judgement.  standish. 
As these new fellows would have penance to be/ et cet.  Coverdale. 
To be called new fellows of your mouth/ we do not greatly force. But first where as ye jest upon us for casting our sins and care on Christ/ and for rejoicing that he hath taken them on him/ ye show yourself not only ignorant in this spiritual cause of Christ's faith/ but also blasphemous both against him and his. I pray you/ who hath so broad a back or so meet to bear the sins of penitentes/ as Christ hath? Hath not his heavenly father laid our sins upon him/ as ye yourself have confessed out of isaiah? And doth he not say unto us himself/ 
isaiah. liij. Math. xj.  Come to me all ye that labour and are laden/ and I shall refresh you? Is not he the lamb of god that taketh away the sins of the world? 
joh. j.j. joh. j  And doth not his blood cleanse us from all sin?  
Secondly/ where as ye blame us for casting our care upon Christ/ we do not greatly pass upon it (though we lament your blindness) for we have gods word on our side/ 
Psal. liiij. Matth. vj. Luc. xii.  ye not only his commandment and precept/ but also his promise/ that (so doing) he will nourish us/ and not suffer us to lack. Nevertheless in casting our care upon god/ we rob not our body of his duty/ but set the hands to labour/ the feet to go/ the mouth to speak/ and every member to work in his calling/ 
duty. vj.  lest we tempt god/ contrary to his commandment.  Standish. 
This penance Peter did not take.  Coverdale. 
What/ will ye bely. S. Peter? Did not he cast his sins upon Christ? saith he not plainly/ 
j Pet. ij.  that Christ himself bore our sins on his body upon the tree/ to the intent that we might be delivered from sin/ and live unto righteousness?  
Or did not holy. S. 
j Pet. v.  Peter cast his care upon Christ? Why biddeth he us then to cast all our care upon him/ adding also/ that he careth for us?  
Again/ Doth not. S. 
j Pet. iiij.  Peter also bid us rejoice/ in as much as we are partakers of Christ's passions? etc. Or think ye that he did not as he taught? Was he not one of those disciples/ 
john. xx.  which were glad when they saw/ that their lord was alive? Why are ye not ashamed them/ to bely him? Fie/ fie/ take better heed to your words another time.  standish. 
But his penance was mournful.  Coverdale. 
Though he mourned and wept bitterly/ when he had denied our saviour (as every true penitent doth) yet proveth not this the contrary/ but that in consideration of the goodness of Christ/ he also rejoiced/ as appeareth by his own words afore.  Standish. 
Theirs glad and jocund/ et cetera.  Coverdale. 
So glad are not we in our penance/ but we may find cause enough of soriness/ though we considered nothing else/ save the blind understanding that is in you. Ye say/ that we think justification to be without works of penance. But like as ye are to malapert to enter in to men's thoughts/ So am I glad that ye can not report/ that we should preach/ teach/ talk or write/ that we would have justification to be without works of penance following. 
We have sufficient testimony of this  For our books/ our papyre/ our pens/ our hands/ our whole conversation (though we have our faults aswell as other men) ye and the mouths of them that know us/ can testify/ that we are of a contrary opinion.  Standish. 
If you say/ remission of sin is freely forgiven in baptism/ therefore we need no more penance/ et cet.  Coverdale. 
I wondre in whose name ye make that objection. If ye know any man to affirm/ teach or write/ that we need no more penance/ because sin is freely forgiven in baptism/ he aught to have an open rebuke. Howbeit the same is like unto your own doctrine where ye say/ that if Christ had taken away the pain due unto your sin/ ye should not repent/ but follow your carnal liberty.  

Note this well.  Now to your satisfaction/ ye say here/ that it springeth out of the third kind of penance/ and afore in the eight leaf of your treatise/ to prove it strongly/ ye bring in. S. john. Baptist's words/ which ye join now to the first kind of penance. Is it not now strongly proved? Are ye not very sure now of the doctrine that ye teach?  
Again/ To prove/ that by the second kind of penance godly men are purged from such sins/ without which a man can not here live/ ye allege the first chapter of the first Epistle of John/ who in the same place saith these words/ If we say that we have fellowship with god/ and yet walk in darkness/ we lie/ 
The place j john. j  and do not the truth. But if we walk in light/ even as he is in light/ then have we falashippe together/ and the blood of jesus Christ his son cleanseth us from all sin. This scripture now maketh clearly against you/ and proveth your opinion to be false/ for Christ's blood cleanseth us from all sin (none except) so long as we walk in his light/ and not in darkness. Why ascribe ye then the purgation of men's sins to any kind of penance/ seeing Christ's blood hath and must have the honour thereof?  
Ye allege here sundry places of scripture/ the circumstances whereof doth utterly disaprove your doctrine/ as plainly appeareth to him that conferreth the same to the open words of the text/ which I heartily require all indifferent readers to do.  
The place of Ezechiel is manifest/ 
Ezech. xviij.  that god will no more think upon their sins/ that truly repent and turn from them. The place of Isaiah showeth/ 
isaiah. lv.  that god will have mercy on such penitentes. The place of Hieremy is plain/ that if people convert from their wickedness/ 
Heir. xviij. Sap. xj.  god will no more plague them therefore. The xj. chapter of wisdom declareth evidently/ that the punismentes which happened to the Egipcians/ were sent thorough the indignation of god/ and that the trouble/ nurture/ and correction which the Israelites had/ came of his fatherly mercy. The cxliiij. Psalm witnesseth/ 
Psal. cxliiij.  that the lord is gracious and merciful/ long suffering/ of great goodness/ loving to every man/ et cet/ lifteth up all them that are cast down/ and is nigh to all such as faithfully call upon him. 
Math. xviij  The xviij of Matthew is evident/ hat who so ever converteth from his sin/ all mighty god will not that he shall perish. Item that like as all true penitent sinners have their det freely forgiven them/ so shall they be partakers of the same forgiveness still/ if they will heartily do unto other/ as they are dealt withal themselves. These places of scripture (though ye tell not forth the words) are of your own alleging/ and yet are ye not ashamed to write (ye even of penitentes) that none of their sins shallbe unpunished. Now is it manifest in the said chapter of Ezechiel/ 
Ezech. xviij.  that like as god will not reward their good deeds that forsake him/ and turn away again to their vomit of wickedness/ So will he not think upon their sins that truly convert therefrom unto him. Yet call ye them happy that punish themselves/ and take upon them to be satisfactours in that behalf. As though it were a blessed thing for men to lay crosses upon their own backs. 
iij. reg. xviij. Esa. lviij. isaiah. iij.  Thus by your judgement were Baal's priests happy/ and the hypocrites that the Prophet isaiah speaketh of. O deceitful teachers. Full well might the Prophet say unto god's people of England in this behalf/ O my people/ 
popule mens Oui te beatum dicunt/ et cet.  they that call the happy/ do but deceive thee/ and mar the way that thou shouldest go in.  
Now let us hear more of. D. Barnes words.  Barnes. 
ANd that no work of man did deserve any thing of god/ but only his passion/ as touching our justification.  standish. 
This manner of justification plainly appeareth to be false/ even by that one place (if we had no more) of Cornelius Acto. x. et cet.  Coverdale. 
The words of the text are these/ 
The text Acto. x.  There was at Caesarea a man named Cornelius/ a captain of the Italianish company/ a devout man/ and one that feared god with all his house/ and gave much allmes to the people/ and prayed god alway.  
The text saith in order/ first/ that Cornelius was a devout man and feared god with all his house/ and than speaketh it of his good works/ as allmes/ prayer etc. Whereby it is manifest/ that he himself was first accepted of god and justified/ for (as. S. Peter saith afterward in the same chapter) god hath no respect of persons/ but (in all people) he that feareth him/ and worketh righteousness/ is accepted unto him. And (as the Prophet saith) The strangers/ 
Esa. luj.  gentiles or heathen which cleave unto the lord/ in worshipping him and loving his name/ be accepted unto him/ as his own servants. Again/ The scripture saith/ 
Eccle. ij. Heb. xj. Rom. xiv.  They that fear the lord/ give credence to his word. And without faith it is not possible to please god/ Item/ what so ever is not of faith/ is sin. By this is it manifest/ that those good works of Cornelius were fruits of his faith and of the fear of god/ and he justified afore he did them. Ye confessed also afore/ that fasting/ prayer and allmes deeds/ are the fruits of penance/ then must ye needs grant that the tree was afore them. 
diversity.   
This text than proveth not/ that our justification (deserved only by the death of Christ) is a false justification/ ner that Cornelius works deserved much of almighty god afore he was justified. For (as I shall rehearse afterward) ye confess yourself/ not only that we are justified freely/ 
diversity.  but also that god first giveth us grace/ without which we can do nothing that is good.  Standish. 
As did the work of King Ezechie. iiij. Re. xx. et cet.  Coverdale. 
Your purpose is by the ensample of Ezechias/ to prove/ that our works deserve much of almighty god/ afore we be justified. And that work of Ezechias which ye allege/ was done long after his justification. For the text saith/ that when he lay sore sick/ the Prophet Esay came to him/ and told him the message of god/ 
iiij. Reg. xx.  And that he then made his fervent prayer and wept. After the which god sent him word/ that he had heard his prayer and seen his tears etc. And afore in the same book/ it is evident/ 
iiij. Re. xviij  that the same King Ezechias did the thing that was good in the sight of the lord/ according as his father David had done/ put his trust in the lord god of Israel/ et cet. cleaved unto the lord/ went not out of his paths/ but did according to all the precepts that god had commanded Moses/ and therefore (saith the text) was the lord with him in all that he took in hand.  
Wherefore by the circumstance of the text it is manifest/ that Ezechias was justified afore he lay sick/ and that his prayer was a worthy fruit of his repentance long after he was justified/ and no work that deserved any thing afore his justification. Nether did his prayer ner the work of the ninivites change the sentence of god/ 
Heb. vj. jacob. j  for god is neither changeable ner double in his words. But like as (afore the ninivites believed in him) he first sent his word/ and threatened them/ 
jonas. iij.  that if they would not convert/ their city should be destroyed after forty days/ Even so when Ezechias was fallen in to sin/ 
ij. Par. xxxij.  god threatened him/ that if he would not repent/ he should die. And like as god (when we receive his word earnestly/ believe steadfastly in him/ and bring forth good works) doth accept us/ 
jonas. iij.  as he did the ninivites. Even so though we have fallen from the profession of our faith/ yet if we now do earnestly repent and convert/ he is merciful and true to forgive us our sins/ 
iiij. Reg. xx.  and to grant us our petition after the ensample of. Ezechias. At whom like as all kings and princes may take instruction of good governance/ Even so in him have all other sinners (that have broken their covenant with god) a very notable ensample of true repentance.  
But how rhymeth the ensample either of Ezechias or of the ninivites/ for the probation of your purpose? Did either Ezechias after he was fallen in to sin/ or the ninivites (afore they believed) deserve any thing of god? Or doth any of both these ensamples prove/ that our justification (deserved only by the death of Christ) is a false justification?  
Afore in the tenth leaf of your treatise/ ye allege the ensample of the ninivites/ to prove/ that after the sin is forgiven/ 
diversity.  we must make satisfaction unto god for the pain due there unto. And now bring ye the same in/ to prove/ that our works may deserve much of almighty god/ afore we be justified. If this be not a mocking with gods word/ let them judge that are learned therein.  Standish. 
Scripture is full of such ensamples/ et cete.  Coverdale. 
Scripture is full of ensamples/ bot to bring us unto the faith of Christ/ and also to make us rise up by true repentance/ when we are fallen from the same. But in all the scripture find ye no ensample/ that teacheth you to call our justification (deserved only by the death of Christ) a false justification/ or to affirm/ that we may deserve much of almighty god afore we b●●●●tified. And yet would ye feign prove the same/ ye even by the ensamples of those that were justified afore.  Standish. 
Notwithstanding I am not ignorant of the order of our justification/ et cet.  Coverdale. 
Are ye not ignorant what order god taketh in justifying his people/ and will yet teach the contrary? The more shame for you. Now may every man (that noteth your former doctrine) perceive evidently/ that ye are a wilful teacher against the order/ of our justification. For if god first of his mercy only giveth us grace without which we can do no good thing/ then teach ye contrary to this order/ when ye say/ that men's works deserve much of allmighte god afore then be justified. Thus doth your own doctrine prove you not only to be contrary to yourself/ but also a wilful breaker of godly order.  standish. 
Ille prior dilerit nos. j john. iiij. non dilectus dilerit/ et cet.  Coverdale. 
Here in this place of your treatise ye make along process in latin/ which as it is fond printed/ and patched of you with little morsels of scripture/ so do the same make clearly against your purpose.  

j john. iiij Roma. v  Ye grant/ that god first loved us/ afore we loved him. And that Christ died for us/ when we were yet siners/ Which if it be true/ then is it manifest that god first forgave us for Christ's sake. If he first forgave us/ then is your doctrine false/ when ye call it against the order of our saviours prayer/ that we must be forgiven of god afore we can forgive/ And that our justification (deserved only by the death of Christ) is a false justification/ seeing ye confess also/ that the mercy of god goeth both before and behind us/ and that we are freely justified.  
Where as ye grant also that thorough faith we obtain the grace of god/ how agreeth that with your former doctrine against the justification of faith? Ye even the same third chapter to the Romans (that ye here allege) is against you/ 
Roma. iij  for S. Paul's words are these/ The righteousness of god cometh by the faith of jesus Christ/ unto all and upon all them that believe etc. Item. Freely are they justified even by his grace/ thorough the redemption that is in Christ Iesu/ whom god hath set forth to be the merciseate thorough faith in his blood/ et cet.  Barnes. 
FOr I knowledge/ the best work that ever I did/ is unpure and unperfect.  Standish. 
Taking this saying as it is job. xxv. et cet.  Coverdale. 
Take. D. Barnes words none otherwise than he spoke them/ and let them be tried by the same place of scripture that ye allege/ where Baldad the Suhite saith thus/ 
job. xxv  May a man compared to god/ be justified? Or can he that is borne of a woman/ appear clean? Behold/ the moan is not clear/ and the stars are not clean in his sight. How much more man/ which is corruption/ and the son of man/ a worm? And in the ix chapter saith job himself plainly/ God is he/ 
job. ix  whose wrath no man may resist/ and under whom are subdued the proud of the world. Who am I then to answer him/ or to talk with him in my words? Ye and though I have any righteous thing/ I will not answer/ but make mine humble supplication to my judge etc. If equity of judgement be required/ no man dare bear record on my side. If I will justify myself/ mine own mouth shall condemn me. If I will show myself innocent/ he shall declare me to be nought.  
Do not these scriptures prove now/ that in consideration of god's judgement/ all men's works are unpure and unperfect?  Standish. 
unde Esay. lxiiij. omnes nos immundi et qua si pannus menstruate/ but thus to his purpose it can not be taken/ et cet.  Coverdale. 
What mean ye man/ so perversely to handle with the deed?. D. Barnes confessed (as appeareth by his words) that the best works which were done by him upon earth/ in this corrupt body/ were not so purely and perfectly done/ as the equity of god's law requireth/ and therefore (as appeareth afterward) in consideration thereof/ he made his prayer with the Prophet/ 
Psal. cxlij. Psal. cxxix.  saying/ Lord entre not with me in to judgement. If thou lord will strately mark our iniquities/ lord who will abide it? notwithstanding though his words be manifest/ yet ye say/ not only that it can not be taken to his purpose (as Esay wrote in that chapter) but also upon the same ye gather an intent (for ye are good at that/ ye are well skilled in judging mens intentes and thoughts) that he should mean/ all good works are nought/ and that it is sin to obey the voice of god/ which your collection is clean contrary to. D. Barnes words.  
And if we confer them to that place of isaiah whom you allege/ this matter shallbe the more manifest. The words of the Prophet are these/ 
Esa. lxiiij.  All we are become as an unclean man/ and all our rigyteousnesses are as a cloth stained with the flowers of a woman. This text as it maketh clearly for. D. Barnes purpose against yourself/ even so in alleging of it/ have ye minished it/ and left out of it those words that make most against you. But the abbot of lies and father of falsehood (even the devil) taught you that lesson/ as I told you afore out of the fourth of Matthew/ because ye play such another part with a text of. S. Paul. j Cor. xj.  
In your latin ye read the text thus/ All we are unclean/ and as a cloth stained with the flowers of a woman. 
Standish doth minish the text.  So that ye leave out (All our righteousnesses) Now if the text may stand still for you/ as the holy ghost left it/ that all our righteousnesses and best works are unclean and not without some blemish/ then happy will you have little thank/ not only for holding against it/ but also for minishing the text.  
As touching the Germans (to whom ye impute error in this behalf) Their doctrine is/ that when the servants of god have done all that is commanded them/ 
Luc. xvij.  they must knowledge themselves to be unprofitable/ to have occasion continually to cry unto god and to say/ 
Matth. vj. Luc. xj.  O forgive us our trespasses/ to knowledge/ that in their flesh dwelleth no good thing/ ye and to confess/ 
Roma. seven.  that though they delight in the law of god after the inward man/ yet there is another law in their members/ which striveth against the law of their mind/ and taketh them prisoners in the law of sin/ which is in their members/ 
iij. Re. v●ij ij. Par. uj job. seven  That there is no man but he sinneth/ That the whole life upon earth is a very battle/ where the flesh lusteth against the spirit/ and the spirit against the flesh/ so that Christian men can not bring every thing to such a perfection/ 
Gal. v.  as they feign would.  
This is now the doctrine of the germans/ and thus taught also. 
The scripture and S. Austen maintain the Germans doctrine.  S. Augustine writing de verbis domini secundum johannem/ sermo xliij. where he saith these words/ We can not do that we would/ why so? For we would that there were no concupiscences/ but we can not have our will. For whether we will or no/ we have them/ whether we will or no/ they tickle/ they flatre/ they prick/ they vex/ they will up/ they are kept down/ but not yet utterly extinc/ as long as the flesh lusteth against the spirit/ and the spirit against the flesh. The same affirmeth he in the sixteenth sermon de verbis Apostoli. And in the xlix chapter de diffinitionibus orthodox fidei/ he saith after this manner/ And therefore all holy men do truly in pronouncing themselves sinners/ for of a truth they have whereof to complain/ and though not thorough any reproof of conscience/ yet thorough the frailty/ et cet.  
Such doctrine now (though it be approved both by the holy scripture and by. S Augustine) yet because the germans teach it/ it must needs be condemned of you for an error. I wondre ye condemn them not also for holding so little of the pope's church/ of his pardons/ of his purgatory/ for putting down his religions/ his chauntrees/ his soul masses/ and diriges/ his trentals/ 
There germans cleanse their church from the Papistry.  pilgrameges/ stations etc. For ministering the sacraments in their mother tongue/ for setting their priests daily to preach the only word of god/ for bringing in no new customs in to the church/ for avoiding whoredom and secret abomination from among their clergy as well as from other/ for bringing up their youth so well in the doctrine of god/ in the knowledge of tongues/ in other good letters and honest occupations/ for providing so richly for their poor/ needy/ fatherless and aged people/ et cet.  
Now to your ensample of Abraham/ which obeyed the voice of god/ Doth it prove that his obedience was so perfect/ as the equity of god's justice required? Or that his own words were false/ when he said unto god/ 
Gen. xviij  I am but dust and ashes?  Standish. 
Also it is said. job primo/ In omnibus his non peccavit job.  Coverdale. 
The later part of the text (which declareth the whole meaning thereof) leave ye quite out. The words of the scripture are these/ 
The place job. j  In all these did not job sin/ ner spoke any foolish thing against god. 
The place ●o●. ●●  Now is it manifest by the same chapter/ that when the scripture hath told of the great adversity that job had in the loss of his goods and children/ it maketh mention also of his notable patience/ and than concludeth the chapter with those words. The on part whereof like as ye leave out/ and tell the other in latin from the unlearned/ so make ye of a particular an universal/ as-though job might not offend in other things/ though he grudged not here against god. For manifest is it/ that he did afterward curse the day of his birth/ as the third chapter declareth. 
joh. ●ij  Now because job was patient in his first adversity and blasphemed not god/ doth that prove it an error to hold with him when he saith/ If equity of judgement be required/ no man dare bear record on my side? If I will justify myself or show myself innocent/ mine own mouth shall condemn me? 
〈…〉   standish. 
And. S. Peter. ij. Pet. j after he hath recited certain virtues/ et cet.  Coverdale. 
S. Peter afore those words/ speaking of the same virtues/ saith thus/ If these things be present and plentiful in you/ they shall not let you be idle ner unfruitful in the knowledge of our lord jesus Christ. Let one place of scripture now open and expound another.  standish. 
Furthermore a strong argument to prove it/ may be this. Omnis qui in deo manet/ non peccat. j joh. iij. Sed qui manet in charitate/ in deo manet. j joh. iiij/ ergo qui manet in charitate non peccat/ et cet.  Coverdale. 
To your argument I answer/ 
j joh. iij.  Like as it is true when the scripture saith/ they that are borne of god sin not (partly because god hath covered their sin/ and imputeth it not unto them/ and part/ 
Roma. iiij  lie because they are at the staves end with sin/ and delight not in it but keep themselves from sin/ 
Roma. seven Gala. v j joh. j  as. S. john saith in the same fifth chapter) So is it true also/ that if we say we have no sin/ we deceive ourselves/ and the truth is not in us/ as holy. S. john saith. In the declaration of the which words. S. Augustine noteth heresy in the Pelagians and Celestines/ for affirming/ that the righteous have utterly no sin in this life. Take you heed therefore/ that ye smell not of the Pelagians pan/ for it stinketh afar of.  Standish. 
As David speaking in the person of every good man/ said he did/ seruavi mandata tua domine/ Psal. cxviij.  Coverdale. 
He saith also a little after in the same Psalm unto god/ 
The place of the psalm cxviij  I have gone astray like a sheep that is lost/ O seek thou thy servant. The circumstance also declareth/ that it is not only a Psalm of consolation/ of doctrine and of thanksgiving/ but also an earnest prayer of one that is very fervent in gods cause and in the defence of his word. So that like as sometime he mourneth and weepeth to see the acts and statutes of god despised/ Even so complaineth he sore unto god/ of them that manteyne any doctrine contrary to his word. Thus in respect of them he dare boldly say/ that he keepeth gods commandments/ and no men's doctrines/ for he abhorreth all the false learning of hypocrites/ But in consideration of his own infirmity/ he saith to god oft times in this Psalm/ O teach me thy statutes/ give me understanding/ that I may learn thy statutes/ save me/ help me/ deliver me/ et cete. Like as in another Psalm (where he confesseth to have kept the ways of the lord) he saith a little after in the same Psalm/ 
Psal. xvij  O my god/ give thou light unto my darkness.  Standish. 
according to gods saying to Jeroboam. ijj. Reg. xiv.  Coverdale. 
Though god covered David's sins/ and imputed them not unto him/ yet made he his confession unto god (while he was in this body) and said/ If you lord will strately mark iniquities/ 
Psal. cxxix Psal. cxlij  lord who shall abide it? Lord entre not in to judgement with thy servant/ et cet.  Standish. 
And also as it may be proved/ by this that god commandeth us nothing unpossible for us to do.  Coverdale. 
One false opinion would ye prove by another/ and by this present article (like as by the other afore) ye declare yourself to be a very Pelagian/ and partaker of their heresy/ confuted by. S. Augustine/ in the sixteenth chapter of his book de libero arbitrio/ and in more other places.  standish. 
But he saith not only Matth. nineteen. si vis ad vitam/ et cet.  Coverdale. 
Your argument is this. God that commanded us to keep his law/ ergo it is not unpossible for us so to do. 
The place Math. nineteen:  But whether your consequent will be allowed in the chequer or no/ we shall see by our saviours own words. Who when he had said to the young man (if thou wilt entre in to life/ keep the commandments) and told his disciples how hard it is for the covetous to enter in to heaven/ They asked him and said/ Who can then be saved? Then answered he them/ saying/ With men it is unpossible/ but with god are all things possible. Down then goeth the Pelagians heresy/ and little thank are ye like to have/ for holding with it.  
If he ask/ 
Objection.  Why then doth god command us to decline from evil and to do good/ if it be not in our power? To the same objection doth. S. Augustine make a sufficient answer in the second chapter de correptione et gracia/ 
Answer.  and not only refelleth it by. S.P. words (saying/ 
Philip. ij  It is god which worketh in you both the will and the deed) but also putteth us in mind/ 
Rom. viii  that if we be the children of god/ we are led by god's spirit to do good/ that when we have done any good thing/ we may give thanks to him of whom we are led etc. And in another place/ 
De lib. arb. cap. xuj  Therefore doth he command certain things that we can not do/ because we might know what thing we ought to ask of him. The same doctrine teacheth he also in the lxiij sermon de tempore. 
Rom. seven.  This is confirmed by holy scripture/ for by the law cometh the knowledge of sin/ So that even they which are renewed in Christ/ find by the law/ that when they would feign do good/ (for therein is their delight) evil is present with them.  
The words of our saviour (if ye love me/ keep my commandments) prove no more your purpose/ than your wresting of them proveth you to be a true scolar of his. For after those words he himself saith thus/ I am the way/ the truth and life. 
joh. xiv.  No man cometh to the father/ but by me. Nay (saith your doctrine) we may come to god by ourselves/ he commandeth us nothing unpossible for us to do. Now let me ask you this question/ If Christ when he said these words (If ye love me/ keep/ my commandments) did mean/ that it is not unpossible for us so to do/ why then immediately after the same words/ doth he promise us the spirit of comfort? What need have we of him/ if we be not comfortless of ourselves/ or if nothing that he commanded us/ be unpossible for us to do? What need have the whole of a physician? And. S. 
S. Augustine de verbis Apostoli.  Augustine writing against them that extol their own possibility in the second sermon de verbis Apostoli/ saith/ Let us be glad to be healed while we are here in this church/ Let us not make our boast of health being yet sick/ lest by our pride we do nothing else/ but make ourselves incurable.  standish. 
Which to the lovers of them be but light. Math. xj.j. joh. v/ and Deut. thirty.  Coverdale. 
Ergo god commanded us nothing unpossible for us to do? Is that your consequent? Full faintly are ye able to prove it by those three chapters that ye do allege. First/ in the xj of Matth. 
Math. xj  doth our saviour bid all them that are laden/ et cet. to come to him. And yet saith he in another place/ that no man can come unto him/ 
joh. uj  except his father draw him. Where is now our possibility?  
That fifth chapter of. S. 
j joh. v  john's first Epistle showeth/ that they which are borne of god/ do over come the world by the victory of faith. Now like as we begat not ourselves in the kingdom of god/ 
jaco. j  but he himself of his own good will begat us with the word of life/ So is it manifest also that true faith is the only working of god/ 
Ephe. ij  and not ours. Where is then (I say) our possibility? forsoith even fled into the isle of weakness.  
If by the thirtieth chapter of Deuteronomion ye will prove/ that god hath commanded us nothing unpossible for us to do/ because Moses saith/ This precept that I command the this day/ is not above the ner far from thee/ et cete. Then must I require you to take the answer of S. Paul/ who saith/ that it is the righteousness of faith which speaketh those words/ and that the word which Moses there spoke of/ 
Roma. x  is the word of faith/ that Paul himself preached.  
If ye think there to prove your purpose/ because Moses layeth before the people/ life and death/ good and evil/ blessing and cursing/ and biddeth them choose life/ et ce. Then must I desire you/ not only to remember the office of the law/ wherefore it was given/ and where to it serveth/ But also to consider/ that in the beginning of the same thirtieth chapter/ Moses himself saith these words/ 
duty. thirty  The lord thy god shall circumcise thine heart/ and the heart of thy posterity/ that thou mayest love the lord thy god with all thy heart/ and in all thy soul etc. Whereby it is evident/ that except god circumcise our hearts/ we are not able to love him/ ner to keep his commandments/ So that these words of Moses do prove rather impossibility in us. 
Roma. ij  For the circumcision of the heart (saith the Apostle) is the true circumcision/ which is done in the spirit and not in the letter/ whose praise is not of men/ but of god.  
All these three chapters now prove/ that like as to be saved/ to keep gods commandments/ to have circumcised hearts/ and to overcome the world with the lusts thereof/ is the only working of god in us/ 
j Ioh.▪ v  Even so to them that love god are his commandments not grievous (not thorough any possibility of man) but partly because Christ hath taken away the curse of the law and delivered them from the heavy burdens of their souls/ 
Gala. iij Math. xj.  and partly because they delight in gods commandments/ 
Psal. cxviij  and esteem his word sweeter than honey/ as David did. For love maketh all things light.  Standish. 
Therefore I conclude/ in all our working we do not commit sin.  Coverdale. 
Of an evil Mayor and Minor followeth a weak conclusion. Ye have wrung and wrested the scriptures violently/ to make them serve for your purpose/ and now without any scripture make ye your conclusion/ that in all your working ye do not commit sin. To the probation whereof (because ye bring no scripture yourself) I will help you with a text/ where the scripture saith thus There is no righteous man upon earth/ 
Eccle. seven  that doth good/ and sinneth not. If ye be a man (I will not reason much with you of righteousness/ for I am a sinful man myself) then must ye needs grant this scripture to be true. If ye be no man/ then am I sorry that I have disputed with you so long/ for angels have no need of my words/ and as for devils/ they will not be counseled.  Standish. 
No ner our deeds and acts which be good can not be called so/ et cet.  Coverdale. 
Of. D. Barnes secret intent and meaning will not I presume to be judge/ but what may be gathered by the circumstance of his words/ I have reasoned with you already.  
Now because ye can not prove this last part of your conclusion by scripture (namely that your good deeds and acts are not unpure ner unperfect in this life) therefore the Prophet isaiah to recompense you the wrong that ye did him/ in minishing his words afore/ will yet take the pains for you to prove your purpose (though it be little to your mind) When he saith/ All we are become as an unclean man/ 
isaiah. lxiiij  and all our righteousnesses are as a cloth stained with the flowers of a woman. 
Prover. xx  And the wise man saith also? Who may say/ My heart is clean/ I am pure from sin?  Barnes. 
ANd with this he cast abroad his hands/ and desired god to forgive him his trespass.  standish. 
Extra ecclesiam nulla salus/ et cetera.  Coverdale. 
Without the church (ye say) is no salvation/ Now is it manifest/ that beside the church made of lime and stone/ there is also a congregation church and multitude of froward and wicked doers/ which not only gather themselves together like roaring lions/ fat bulls/ wanton calves and cur dogs against Christ (as the xxj Psalm complaineth) but also make laws/ constitutions/ statutes/ ordinances and traditions against gods word/ Whereby it cometh to pass/ that though they boast never so much of god's service/ 
Esa. xxix Math. xv  yet all is to them in vain/ as the Prophet and Christ himself doth testify.  
Another church is there/ which is the holy spouse/ congregation and company of them/ that are of the fellowship and communion of Christ/ 
j joh. j  and walk not in darkness/ but in the truth/ having all their sins cleansed by his blood. 
Acto. ij.  This church continueth in the Apostles doctrine/ runneth not out from the heavenly fellowship of Christ and his members/ distributeth the sacraments duly and truly/ ceaseth not from praying and well doing/ etc. are of one mind and soul/ 
Acto. iiij  be glad to help one another/ as it is manifest in the acts and Epistles of the Apostles. The men of this church pray in all places/ lifting up pure hands etc. 
j Timo. iij Matth. seven Luc. xj. Math. xviij Luc. xxiv  In this church whosoever asketh/ hath/ he that seeketh/ findeth/ and to him that knocketh/ doth god open. In this church is free pardon and remission of sins for all true penitentes. For god will not the death of sinners/ 
john. xx Ezech. xviij Math. xj. john. vj.  but if they convert unto him/ they shall live/ and who so is laden with sin and cometh unto Christ/ findeth rest and ease in his soul/ and shall not be cast out.  
Forasmuch then as ye condemn. D. Barnes thus doing (and judge him to be none of the church/ that desireth god to forgive him his trespass) it is evident/ that in your church there is no forgiveness for poor sinners/ and so is it not the church of Christ. Wherefore/ seeing ye discente from Christ's church/ where the door is ever opened to them that knock/ your own sentence condemneth you/ 
Luc. twenty-three  that ye can trust to have no salvation by gods promise.  
But alas/ what blindness is in you? Though a sinner doth err or hath erred from the right faith and from the true use of the holy sacraments that be in the church of Christ/ and now cometh to repentance/ desiring god to forgive him his trespass/ Is not this a damnable doctrine to teach/ that he can not trust to have salvation by gods promise? No? hath god promised/ that siners which repent/ shall not be saved? The thief that hanged on the right hand of Christ/ hath proved the contrary.  
Again/ If a siner may not trust to have salvation by gods promise/ whereby them may he trust to have it? By himself? by his own works? Or by your merits? Even by your merits (as it appeareth) would ye have him trust to have salvation/ for ye must needs be full of merits/ that in all your working commit no sin/ as ye say yourself.  
moreover/ the tenor of your words separateth the mercy of god from his promise/ as though they concurred not together. But I pray you who can trust to have salvation by gods promise/ and trusteth not in his mercy? When the Apostle saith/ 
Galat.  God gave the inheritance unto Abraham freely by promise/ was it not done by his mercy? And when he saith in the same chapter/ Ye are the heirs of Christ according to the promise/ 
Tit. iij  what meaneth he else but (as he saith to Titus) that the kindness and love of our saviour hath appeared/ not for the deeds of righteousness which we have done/ but according to his mercy hath he saved us? et cet.  
S. james words which ye bring in in latin/ 
jacob. ij.  denieth no forgiveness to them that repent/ but like as he rebuketh them that are but Christian men in word and not in good works and deeds/ so (if partiality be sin) then doth the circumstance of the same text condemn your former conclusion/ that say/ ye sin not in all your works.  standish. 
Look the reward of finalis impenitentia/ et cet.  Coverdale. 
D. Barnes words testify what faith and repentance he had toward god/ and what heart he bore toward the common wealth of all Christendom/ and yet shame ye not to write/ that he died without repentance and in errors/ because he would not deny Christ/ and revoke his word with you.  standish. 
Which died by his words/ without sign or token of salvation.  Coverdale. 
Is it no token ner sign of salvation to believe in the holy and blessed trenite/ the incarnation/ passion death and resurrection of our saviour/ and to knowledge the same before men? Is all this utterly no token of salvation? 
Math. x. Roma. x.  Christ and the Apostle Paul are of another judgement.  standish. 
And so his prayer must needs be void.  Coverdale. 
D. Barnes cast abroad his hands/ and desired god forgiveness/ and yet dare ye affirm/ that his prayer must needs be void. 
Matth. xviij Luc. xxiv joh. xx.  By the which words like as ye deny the article of forgiveness (mentioned in our Crede/ and promised in the scripture to every one that truly repenteth) so declare ye evidently/ that there is little mercy in your mother the church of the wicked/ for in Christ's church if the son ask the father a piece of bred/ he will not give him a stone/ 
Matth. seven  but good things.  Standish. 
Mark how he trusteth with in an hour/ etc.  Coverdale. 
Is it blind arrogauncy/ when a man (refusing all confidence in his own works) trusteth to have eternal life thorough the mercy of god? What blind arrogauncy was in the Apostle/ when he said/ we know certainly/ 
ij. Cor. v.  that if our earthy house of this dwelling were destroyed/ we have a building ordained of god/ an house not made with hands/ but everlasting in heaven? 
joh. v.  Our saviour also giveth this comfort to such as believe in him/ that they shall not come to damnation/ but pass from death unto life? Are ye not a comfortable Physician then to men's consciences/ that shame not to teach other wise than Christ doth? But surely these two places of scripture are not for the stablishing of your soul masses and diriges/ and therefore no marvel that ye teach a contrary doctrine/ For though the name of your purgatory be out of some of your books/ Yet are not all purse pykers come to the pillary.  Barnes. 
FOr although perchance you know nothing by me/ yet do I confess/ that my thoughts and cogitations be innumerable. Wherefore I beseech the entry not in to judgement with me/ according to the saying of the Prophet David/ 
Psal. cxlij.  non in tres in judicium cum servo tuo domine / 
Psal. cxxix  and in another place/ si iniquitates obseruaveris domine/ quis sustinebir? Lord if thou strately mark our iniquity/ who is able to abide thy judgement?  Standish. 
See I pray you/ the devil seduced him so far/ that he would not knowledge any sin/ but only cogitations/ et cet.  Coverdale. 
D. Barnes said not that he had no sin/ but all though (said he) perchance you know nothing by me/ yet I confess/ that my thoughts and cogitations are innumerable. Is this asmuch to say as/ I have no sin but only cogitations and thoughts? Or be not thoughts and cogitations sins great enough? Did he not confess also with the Prophet/ that if god would strately mark his iniquities/ he were not able to abide it? Is iniquity no sin? Not in your judgement (as it appeareth) for ye dare boldly affirm/ that in all your working ye commit no sin.  Standish. 
See how he judged other men perchance to know no sin in him/ et cet.  Coverdale. 
If it be an abominable vice (as it is no doubt) to slander the scripture or to belie it/ then verily are ye infect with abominable vice/ that have misreported it and belied it in so many places of this your treatise. Now if ye be of counsel with so many good men that knew such vices in D. Barnes/ I marvel ye tell us not what those vices are. As for your mother the unholy church/ he called her an harlot many times. And sure I am/ that who so knoweth her thoroughly/ 
Ezech. twenty-three.  and compareth her with her fruits to Oolla and Ooliba/ will judge her to be little better.  Standish. 
judge therefore yourselves what availeth him these his feigned prayers/ et cet.  Coverdale. 
The prayers that. D. Barnes useth here/ be the holy words of gods scripture/ and yet ye call them feigned prayers. Now if the holy ghost which is the author of the scripture/ doth abhor feignedness (as the wise man saith) then verily is it blasphemous to call those feigned prayers/ 
Sapi. j  that he only hath taught.  
Again/ If they be feigned prayers/ why say ye that ye doubt not/ but to another man passing in the faith of Christ/ they should have been acceptable ye and meritorious before god? Can feigned prayers be acceptable to god? Can feigned prayers merit or deserve any thing of god? Or can he that dieth in the faith of Christ/ use feigned prayers at his death? How agreeth faynedesse with the faith of Christ? Full feigned and false is your doctrine/ Our lord root it once out from among his people.  Barnes. 
Wherefore I trust in no good work that ever I did/ but only in the death of jesus Christ.  standish. 
To trust in our works (ut in deum credimus) that they of themselves/ et cet.  Coverdale. 
What an unstable doctrine is this/ that ye bring in among god's people/ and would bear them in hand/ that Christ allowed your saying in the xx. of Matthew? 
Matth. xx  Where as the parable in the same chapter/ and the process of the last part of the nineteen. chapter hard afore it/ do utterly condemn your doctrine. Lord god/ what a derogation unto gods high glory is this/ to teach/ that we may trust in our works/ that we may calenge our inheritance by our working/ that our working may deserve to receive immortality? In the later end of the nineteen. 
Matth. nineteen  chapter of Matthew doth our lord affirm/ that to be saved is a thing unpossible through the power of men/ And in this xx chapter doth his parable testify/ that like as we are first called by him/ receive his promise/ and are set a work by his commandment/ so is not the reward given/ for any deserving/ or pains taking/ but according to his own promise.  
First/ where find ye in any article of the Christian faith (contained within the holy bible) either commandment or promise of god/ or example of any good man/ that we may put any manner of trust in our works? Again/ If our inheritance come by the death of Christ and his promise/ how cometh it by our working? Is our working the death of Christ or his promise? Now if our working may deserve the inheritance of immortality/ 
diversity.  then may we make satisfaction unto god for our offence/ and that ye have denied afore. O how well agree ye with yourself?  Standish. 
And this caused Paul boldly to say two Timo. iiij. Bonum certamen certavi/ et cet.  Coverdale. 
When that holy vessel of god. S. Paul had exhorted Timothy to the fervent executing of his duty in preaching gods word/ and had told him afore of this present perilous time/ that men will not suffer wholesome doctrine/ et cete. 
The place ij. Tim. iiij  He showed him of his own death saienge/ For I am now ready to be offered/ and the time of my departing is at hand. I have fought a good fight/ I have fulfilled the course/ I have kept the faith. From hence forth there is laid up for me a crown of righteousness/ which the lord the righteous judge shall give me in that day/ not only unto me/ but to all them that love his coming.  
What caused Paul now to say these words? Any trust or confidence in his own deserving or works? Nay verily. He confesseth not only that the crown of righteousness is laid up for him/ but also that god shall give it him/ neither sayeth he here/ 
S. Paul condemneth. Standish doctrine.  that it shall be given him for his working sake/ for than were he contrary to his own doctrine/ which utterly condemneth yours/ Roma. iij. Ephe. ij. Philip. iij. ij. Timoth. j Tit. iij Note well the places yourself.  Standish. 
All be it I fear me these his words/ et cete.  Coverdale. 
If when he did any good work/ he caused no trumpets to be blown before him/ ner mombled up long prayers in the corners of streets/ ner disfigured his face to be seen of men when he fasted/ then was there the less hypocrisy in him. It is a proverb as true as old/ A still pater noster is as good as a loud.  Barnes. 
I do not doubt/ but thorough him to inherit the kingdom of heaven.  Standish. 
I beseech god/ this false and erroneous believe contrary almost in every sentence to our mother the holy church/ et cet.  Coverdale. 
Full unholy and ungracious is your mother/ (and ye as unwise to take her part) that calleth it a false and erroneous believe/ when a man doubteth not but to inherit the Kingdom of heaven thorough Christ. If that believe be contrary to your mother/ then is she contrary to it/ and so is she the synagogue of Antichrist. Ye are afraid/ that the innocent lambs of Christ/ should hearken to his voice/ and not to yours/ 
joh. x  but set your heart at rest/ for they will not hearken to the voice of strangers.  Standish. 
Who doth believe by any other means contrary to Christ/ et cet.  Coverdale. 
Yes forsoyth even you/ if ye believe as ye write. For the same pre-eminence that is due to the death of Christ and his promise/ 
Standish words rebuke himself.  give ye to your working in the viniarde/ Ye ye put confidence/ that your working shall deserve immortality/ Remembre your own words well.  Standish. 
But What Christian doth cast of and forsake all duties to our part belonging/ and so temerously/ etc.  Coverdale. 
One duty that belongeth to your part/ is the sincere/ and true teaching of gods holy word/ which duty though ye cast of and forsake/ I will not say all that I might by your own words/ but god amend it/ that is amiss. Again/ this protestation of. D. Barnes testifieth/ that he doth not cast of and forsake all duties to a Christian man belonging/ 
This is no casting away of all honest duties.  for he believeth in the holy trinity/ he extolleth the merits of Christ/ he praiseth our lady/ he abhorreth the Anabaptistes' heresy/ he prayeth for the kings highness/ he exhorteth men to good works/ he beseecheth god to forgive him his trespass. Be these no duties of Christian men? What hath moved you then thus untruly to report of him?  
Where as ye lay presumption to his charge for trusting to inherit the Kingdom of heaven thorough Christ/ I have answered you afore/ where ye imputed like arrogauncy unto him for so doing.  Standish. 
Which go about being blind themselves/ et cet.  Coverdale. 

Math. seven.  Those heretics/ of whom Christ biddeth us beware/ be false prophets/ which come in sheeps clothing/ but inward are ravening wolves. Ye shall know them (saith he) by their fruits. Now in describing unto us their fruits/ he showeth us/ that they are such as boast of their works/ and say/ have not we done this? have not we done that? Other blindness speaketh he not of in that chapter. In the fifteenth chapter calleth he those blind leaders of the blind/ which (thorough their own traditions) make the commandment of god to take none effect.  Standish. 
And Paul speaketh of them/ prima Timo. iiij. et cetera.  Coverdale. 
The heretics whom. S. 
j Timo. iiij.  Paul prophesieth of j Timo. iiij. are such as thorough their devilish doctrines/ forbid men to live in holy wedlock/ and command them to abstain from the meats/ which god hath created to be received of Christian men/ with thanksgiving.  
The heretics of whom he speaketh ij. Tim. iij. 
ij. Timo. ●ij.  are such as (among all other vices) are covetous/ boasters/ proud/ cursed speakers/ et cet. false accusers/ riotous/ fierce/ despisers of them that are good/ traitors/ et cet. having a shine of godly living/ but denying the power thereof/ resist the truth/ being men of corrupt minds/ and lewd in things pertaining to the faith/ et cet.  
The heretics that he speaketh of in the xx of the Acts/ 
Acto. xx.  are such grievous wolves as spare not Christ's flock/ and speak perverse doctrine/ to draw disciples after them.  
The heretics whom. S. Peter speaketh of/ 
ij. Pet. iij.  be such mockers as regard not gods promise/ and are not only unlearned/ but also unstable/ and pervert Paul's Epistles/ as they do the other scriptures also to their own damnation.  

jude. j  The heretics whom. S. Jude speaketh of/ be such as (among other errors) are craftily crept in to the church/ and turn the grace of our god unto wantonness/ and deny god the only lord/ and our lord jesus Christ/ Even such dreamers as defile the flesh/ despise ruler's/ et cet. speak evil of the things that they know not/ and in such things as they know to be natural/ do currupte themselves as beasts/ following the way of Cain/ the error of Balaam for lucre's sake/ and the treason of Core/ feeding themselves/ making feasts of other men's kindness/ and having men in great reverence because of advantage/ et cetera.  
Have ye not now well describe the papistry and the unholy pillars of your unholy mother the church of the wicked? If ye had joined the second chapter of. S. Peter's second epistle and the twenty-three of Matthew/ to these places that ye have here alleged/ ye had done us the more pleasure. But we thank you for pointing us to those scriptures/ we know you now better than we did afore.  

Heir. nineteen  Now to Hieremy the Prophet/ Like as in the nineteen chapter god treateneth destruction to Jerusalem and Tophet/ 
Heir. twenty-three  for shedding of innocent blood/ and for their idolatry/ So in the twenty-three chapter threateneth he sore punishment to those Prophets or preachers/ that speak of their own heads and not out of god's word. 
Heir. xxvij  And in the xxvij chapter he counseleth King Sedechias and his people/ to give no credence unto those prophets/ that speak fair words to them and would make them believe/ that there should come no such plague as god hath threatened.  
As for the thirteenth chapter of Ezechiel which ye allege/ 
Ezech. xiii  I will heartily desire all Christian readers/ not only to compare it to the twenty-three of Hieremy/ but also with due reverence (for so must gods word be entreated) to way and ponder well every sentence thereof. And so doing I doubt not/ but the holy ghost shall minister such bright spectacles to their sight/ that they shall clearly discern and see/ who be schismatics/ who be false Prophets/ and who be true. For I can wish no man so good a glass to look in/ as the scripture.  Barnes. 
TAke me not here/ that I speak against good works. For they are to be done: and surely they that do them not/ shall never come to the kingdom of god/ We must do them/ because they are commanded us of god to show and set forth our profession/ not to deserve or merit/ for that is only the death of Christ.  standish. 
It is commonly said/ No venom or poison is worse/ et cet.  Coverdale. 

D. Barnes set forth good works.  Doth not he set forth good works/ that praiseth them/ teacheth men to do them/ and threateneth damnation to them that do them not? Here ye can not deny (by your own confession) but that he praiseth good works/ and yet ye have reported of him/ that he cast of and forsook all duties to our part belonging. Is it not our duty to praise good works?  standish. 
But mark/ it is nought that he speaketh afterward/ et cet.  Coverdale. 
Is it nought and erroneous to say that we must do good works/ because god hath commanded them? 
Eccl. xxix.  The wise man saith/ Take the poor unto the for the commandments sake etc. Is it not gods commandment to do good unto the poor?  
moreover/ where find you in all holy scripture that god hath commanded us to do good works to the intent that we should merit or deserve/ and not to show and set forth our profession? Must we not let our light so shine before men/ 
Matth. v  that they may see our good works/ and glorify our father which is in heaven? Hath not our saviour chosen and ordained us to go and bring forth fruit/ 
joh. xv.  etc. Were we not made heirs of eternal salvation and baptized/ 
Roma. uj Roma. seven  to the intent that we should now malke in a new life? Are we not deed from the curse of the law/ and married unto Christ/ to the intent that we should now bring forth fruit unto god? 
Ephe. ij  Hath not god ordained us to walk in good works? Are we not chosen of god to show now his wonderful works/ which hath called us out of darkness in to his marvelous light? Must we not lead an honest conversation in the world/ 
j Pet. ij.  that they which backbite us as evil doers/ may see our good works and praise god?  
Now to do good deeds/ to bring forth good fruits/ to walk in a new life/ to show gods wonderful works/ to lead an honest conversation in the world/ what is it else/ but to show and set forth our profession/ the life that we have promised and taken us to at the font stone/ even the holy covenant and appointment that we have made with the eternal god? Do ye not consider also/ 
j Pet. iij.  that the scripture appointing married women their estate and duty/ willeth them to be of so honest conversation/ that even they which as yet will not believe gods word/ may without the word be won by their godly living? And not only this/ 
j Timo. ij.  but so to array themselves in comely apparel with shamefastness and discrete bahaveour (without excess) as it becometh women that profess godliness thorough good works? What can be more plainly spoken/ then this? How earnest is the scripture likewise in moving and commanding (us specially that take in hand to instruct and teach other) above all things/ 
j Pet. v Timo. ij.  to show example of good works in the doctrine of god/ et cet. that such as resist his truth/ may be ashamed of their part/ having nothing in us to report amiss? And immediately after in the same chapter/ how diligent is the Apostle in requiring Titus/ to exhort servants to the doing of their duty to their master's/ and to show all faithfulness? But for what intent? to merit or deserve immortal●●●▪ Nay/ to the intent that in all things they may do worship to the doctrine of god our saviour/ that the name of god and his doctrine be not evil spoken of. 
j Timo. uj  Thus would he have Timothy also to teach and exhort/ and than saith he these words/ If any man teach otherwise/ and agreeth not unto the wholesome words of our lord jesus Christ/ and to the doctrine of godliness/ he is puffed up/ and knoweth nothing/ et cet.  
Read ye the text forth/ and remember yourself well/ considre in what case ye are/ and how wide your doctrine disagreeth from the wholesome word of god. If I should say ye were puffed up/ ignorant/ a waist brain/ et cete. of a corrupt mind/ or rob of the truth/ ye would happy be angry. Yet be content to let Paul speak to you/ for though he rail not/ yet shall ye not find him a flatrer.  Standish. 
Which thing being true (as the church confesseth/ et cete.  Coverdale. 
The church of the wicked granteth many more things than it shall ever be able to prove/ except it be with violence and shedding o●●nnocēt blood/ which is in very deed a fierce/ sore and strong way of probation. Nether be they heretics that deny this your doctrine/ for I have proved unto you by open scriptures/ that your doctrine is false.  Standish. 
Be not our own good works meritorious to ourselves?  Coverdale. 
Yes pard/ for the prophet saith/ 
isaiah. lxiiij.  All our righteousnesses are as the cloth of a menstruous woman.  Standish. 
Whether shall we rather believe. S. Hierome/ et cete.  Coverdale. 
If we receive the witness of men/ 
j joh. v.  the witness of god is greater/ for this is the witness of god/ which he hath testified of his son/ et cete. Even that god hath given us everlasting life/ and this life is in his son. S. Augustine saith also/  
All my hope is in the death of my lord/ his death is my merit/ my refuge/ my salvation/ my life/ and my resurrection.  standish. 
Which for their detestable opinions deserved justly to be burnt as heretics.  Coverdale. 
If they were not burnt heretics in deed/ no force. And if they were just deservers/ it is a token that they meddled the more with righteousness/ for no man can justly err/ ner justly commit treason.  standish. 
What a detestable heresy is it to say/ the cause that we be commanded to do good works/ is to set forth our profession?  Coverdale. 
Is not our profession the promise and covenant that we have made with god/ to seek his glory and our neighbours profit/ even to love him with all our heart/ with all our souls/ and with all our strength/ and our neighbour as our selves/ In the which two points hangeth all the law and the Prophets? Are not we bound then (by gods commandment) to set forth the glory of god/ our neighbours profit/ and love to them both? Remember what places of scripture I have pointed you to afore/ concerning this matter.  Standish. 
Before whom should we set it forth? before god? he knowoth our profession before.  Coverdale. 
What then? 
Acto. xxliij  Study alway to have a clear conscience toward god and men/ after the Apostles ensample.  Standish. 
Before man? So we may have good works as the Pharisees had/ et cet.  Coverdale. 
Though Pharisees do their works to be seen of men/ 
Matth. uj  will you therefore (being a preacher) not give good ensample to other/ 
j Pet. v.  ner let your light so shine before men/ that they seeing your good works/ may give the glory unto god? What? 
Matth. v  are ye so far from the knowledge of this gear/ and yet a preacher/ a reader/ and a post of the church? Who would think/ that you (which are so well acquainted with him that can compare the dear blood of Christ to the stinking blood of a swine) should be so far from the understanding of such things? O wicked hogs/ whom Satan hath possessed of that sort. Is the worthy prince of our redemption come to that worship among you? No marvel that ye are so blinded in your understanding/ for there was never enemy of Christ's blood/ that had yet any clear judgement in his word/ till he earnestly repented/ and gave himself wholly to the study and life that it teacheth.  Barnes. 
I Believe that there is a holy church/ and a company of all them that do profess Christ.  Standish. 
Allbe it that every true Christian ought thus to believe/ et cet.  Coverdale. 
Ye say/ that every true Christian ought thus to believe/ and yet ye call the same belief erroneous and damnable. Is the Christian believe erroneous and damnable? Or is it erroneous and damnable to believe/ as every Christian man ought to believe? Thus are ye not only contrary to yourself/ but judge Christian men also to be heretics.  standish. 

diversity.  For you judge (as appeareth by your preaching) et cet.  Coverdale. 
D. Barnes words are plain enough. He goeth no farther than the article of your crede/ if ye be a Christian man. What will ye more? Do these his words judge any good man to be none of Christ's church? Or be they good men/ that profess not Christ?  Standish. 
For it can not be/ but either your sect or the other be the malignant church.  Coverdale. 
But so it is that ye which are of another sect/ 
To make up the argument.  blaspheme Christ's blood/ Ergo ye are of the malignant church.  Standish. 
Two contraries can not stand both in one.  Coverdale. 
It is not reason that they should/ and yet can ye bring it so to pas/ for ye can prately well grant to a thing in one place/ and deny the same in another/ as I told you oft afore.  Standish. 
Hinc jacobi. iij. Nunquid fons de eodem foramine/ et cet.  Coverdale. 
It followeth a little after (even in the same place) if any man be wise and endued with learning among you/ 
jacob. iij.  let him show the works of his good conversation/ in the meekness that is coupled with fear. Which text doth utterly confute your former doctrine/ that will not have us do good works/ to set forth our profession.  Standish. 
unde two Corinth. vj. Que societas luci ad tenebras? et cet.  Coverdale. 
It followeth immediately in the text/ 
ij. Cor. vj.  What part hath the believer with the infidel? How accordeth the temple of god with images? Now might I ask this question also of you/ How do these places of scripture (that ye have now alleged) agree to the confutation of. D. Barnes words/ which saith/ I do believe/ that there is a holy church and a company of all them that do profess Christ?  standish. 
Whereby ye prove yourself both an heretic and a traitor.  Coverdale. 
Do ye lay heresy and treason to him/ for believing that there is a holy church/ and a company of all them/ that do profess Christ? saith he here any thing else? And do ye not confess your self/ that every Christian man must thus believe/ if he will be saved?  Standish. 
Making by your devilish doctrine not only us to be the malignant church.  Coverdale. 
To believe that article of the Crede which. D. Barnes here affirmeth/ is no doctrine to make you of the malignant church/ but your blaspheming of Christ's dear blood/ your defacing of his glory/ your wresting/ perverting and belying of his holy word/ and disagreeing from the wholesome doctrine thereof/ maketh you ye may know what/ by. S. Paul's words i Timo. vj.  
Ye play here with. D. Barnes (though he be deed from this body) as the false Prophet Sedechias did with Michee/ Who when he had exhorted the king not to break gods commandment/ this Sedechias stepped forth (among four hundred of his sect) and smote Michee upon the cheek/ and said/ What/ hath the spirit of the lord forsaken me/ and spoken unto thee? 
ij. Par. xv●ij  Even thus do ye with the deed/ whom though ye may not hurt with your fist/ yet do ye your worst with your tongue against him. notwithstanding ye shall be of the malignant church still for all your facing and bragging (ye though ye had ten thousand times four hundred false Prophets of your side) solonge as ye resist the manifest truth of god.  Standish. 
But also our head the Kings graces majesty and his honourable counsel.  Coverdale. 
I dare say/ that the Kings highness and his noble counsel doth judge no malignity to be imputed unto them/ when any subject believeth that there is a holy church/ for they know/ that it is an article necessary to be believed of all Christian men. 
A pike thank.  Wherefore this cavillation declareth you plainly to be but a pike thank in this behalf. Well yet remember the end of Sedechias/ the story is written for your warning. And verily like as mine humble expectation in the Kings highness doth persuade me/ so heard I a very famous and prudent counsellor of his (who yet is alive) say within these few years/ that of all princes living his grace is the greatest enemy to flatterers/ when he once hath thoroughly spied them.  
The King also hath received his high and suppreme office of god/ to defend the word/ the faith/ the congregation and church of god within his dominion/ and is no maintainer of any such malignant church/ If your doctrine come to light/ it will doubtless declare the same.  Standish. 
By whose laws you be now justly condemned to be burnt.  Coverdale. 
By what law he was condemned/ I wot not/ no more than I can tell what point of treason was laid unto him. But sure I am/ that like as the civil laws of every realm (except the prince grant his pardon) condemn such as are accused by the mouths of many witnesses/ so do false witnesses oft times bring to death/ even innocent persons/ as ye see by the story of Naboth/ of Susanna/ 
iij. Reg. xxj Danie. xiii. Acto. vj. Matth. xxuj  of holy. S. Steven in the acts and of our saviour Christ/ Ye clean contrary to the judges mind. Nevertheless though Cain slay Abel in the bushes/ yet will murder come out at the last.  Standish. 
But now to speak of this part of your belief/ et cete.  Coverdale. 
What is the holy church and company of them that profess Christ/ 
The holy church.  but that true and faithful church which is ruled by the holy ghost according to gods promise? even the congregation of the elect and chosen children of god? What else can ye justly gather of. D. Barnes words/ but he confesseth the same/ when he saith/ I believe that there is a holy church? et cete.  Standish. 
For this is the company that profess Christ with their mouth/ et cet.  Coverdale. 
So they do also with other good fruits aswell as with their mouth. Now if this company of Christ's church do profess Christ with their mouth/ then have they some injunction of god so to do/ for without his commandment/ will they do nothing/ ner consent to that/ 
Profession set forth with the mouth.  which they know not to be his will. And thus have ye proved yourself at the last/ that it is not erroneous to say/ how that god hath commanded us to do good works for the setting forth of our profession. Had it not been more worship to you/ for to have granted the same at the first/ then now with shame to affirm it that ye denied afore?  Barnes. 
ANd that all that have suffered and confessed his name/ be saints/ and that all they do praise and laud god in heaven/ more than I or any man's tongue can express.  standish. 
As you do take it/ this is also erroneous/ etc.  Coverdale. 
What so ever the cause were that he was put to death for (whereof I am ignorant) it is no evil token of a Christian man/ at the very point of his death (among other articles of the creed) to confess/ that such a holy church there is/ which professeth the name of Christ/ and is content to laud and praise it/ and to live and die in his cause. Nether is it erroneous thus to say. Of arrogauncye that ye lay to. D. Barnes charge/ I have talked with you afore.  
touching martyrs/ Like as we have cause sufficient to praise god daily for his word ministered unto us by those martyrs that ye here have named/ and for all such as be true followers of them/ So have we no little occasion to lament and be sorry/ that any man betaking himself to godliness/ and making a covenant with god to live unfeignedly after his word/ 
God warneth us by other men's fall.  should not profess the same in true fidelity and good works/ Our lord be praised yet/ which thorough the fall of other men/ hath warned us to beware of unthankfulness. For when they that pretend to be setters up of godliness/ are either hypocrites to god/ untrue in the affairs of their prince/ maynteynours' of pride/ of ydillnesse/ of swearing/ of excess/ and of adultery in themselves or in their household servants/ God's good word must were the papyre / and be jack out of service from other men. Now god show the right.  Barnes. 
ANd that always I have spoken reverently of saints/ and praised them/ as much as scripture willed me to do.  standish. 
Here he plainly showeth himself to be an heretic/ et cet.  Coverdale. 
I am sure that Christ's church hath made no such ordinance/ neither given any sentence or judgement/ that men shall not speak reverently of saints/ neither that men shall praise them otherwise/ then scripture teacheth. How showeth he himself them to be an heretic in this behalf/ that followeth the example of Christ's church/ and not of your unholy synagogue? What maketh your definition of heresy/ to prove/ that he is an heretic/ 
The definition of heresy.  which not only speaketh reverently of saints/ but also praiseth them according to the rule of scripture? Verily your definition cometh out at an importunity. Ye might also have diffyned it thus/ and have said/ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deducitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉/ j volo. decerno. That is to say/ I will so have it/ I am at a full point. For truly I see little in your writing but wilfulness/ and obstinate resisting of the manifest truth. Well/ god is able to bridle you.  Standish. 
Also in this his saying that he will do nothing but that scripture biddeth him/ he plainly goeth against scripture/ et cet.  Coverdale. 
Is he not a worthy Apostle/ legate/ or messenger/ that having commission of his prince what to say in his message/ will speak things of his own head/ or more than his master commandeth him? Forsoith he declare manifestly whose Apostle ye be. But now let us see how the scriptute will maintain this spiritual treason (even treason verily/ and no better) against the King of all Kings and lord of all lords.  

joh. xx.  Christ our saviour saith unto his Apostles these words/ As my living father sent me/ so send I you. How did his father send him? My doctrine (saith he) is not mine own/ 
john. seven. Mat. xxviij  but my fathers that hath sent me. Therefore (saith he) go ye your way/ and teach all nations/ and baptize them/ et cet. and teach them to keep all things what so ever I have commanded you. 
j Cor. iiij  Ought not stewards to be faithful ministers of their master's goods/ to pay every man good money as they be commanded/ and not to give false coin in stead of silver and gold? Must we not continue in the doctrine of Christ/ 
ij. joh. j j Pet. iiij.  and speak that thing which is agreeable to god's word? Your doctrine would have us to run at riot/ and not to keep us with in the bounds that god hath appointed us?  Standish. 
So that here he proveth himself to have another property of an heretic/ which is to go about with the word of god/ to destroy the word of god/ et cete.  Coverdale. 
Like as ye prove not here with what text of scripture. D. Barnes should go about to destroy the scripture/ so declare ye manifestly by this your opinion and wresting of the text/ to be one yourself/ that with the word of god/ goeth about to destroy the word of god. Now to your three places that ye bring out of god's word.  
Where find ye in the fifteenth chapter of the acts/ 
Acto. xv.  that we must obey more than holy scriptuture biddeth us? First. S. Peter confesseth there in that counsel/ that it is a tempting of god to lay any yoke of the ceremonies of Moses law upon the necks of Christ's disciples/ or to trouble the weak consciences of those which lately we returned and converted to the faith/ And afore in the same place he confesseth/ that god appointed and ordained him to preach the word of the gospel/ and maketh mention of none other doctrine. Again/ 
Acto. xv. Galat. ij.  like as by the comen consent of the Apostles in the same counsel ye see/ that they would not be brought in to subjection/ 
Acto. xv. Gala. ij.  ner give place to those false brethren that would have brought in ceremonies of the law/ to bind men's consciences withal/ So would they not that the brethren which were turned to Christ/ should abuse their liberty in him/ but abstain from certain meats for offending of the weak/ 
Roma. xiv j Cor. viii.  which thing also. S. Paul requireth earnestly in his Epistles.  
In the xuj chapter of the Acts Paul and Silas preach the word of the lord/ and when Paul saw that to circumcise Timothye was a thing which might be done for the time/ and was not required of the jews as a thing necessary/ he was content/ Whereby it is manifest/ that like as in things indifferent they had alway respect to the time in forbearing weak conscientes for a while/ so preached they none other doctrine but gods only word.  
In the second chapter of the second Epistle to the Thessalonians. S. Paul (when he hath told them of the great departing from the faith) doth give thanks to god for calling them to his truth of the gospel/ in the which he requireth them to stand steadfast/ and to keep such ordinances as he and the other Apostles had taught than either by mouth or by epistle.  

Acto. xv.  Now let me demand of you this question/ In the xv. of the Acts when Peter preacheth the word of the gospel/ and forbiddeth the binding of weak consciences with superstitious things/ and consenteth (with the other Apostles) to have such a charitable respect to the time/ Is that as much as to will/ that men shall obey more than is grounded in scripture?  
In the xuj. of the Acts/ 
Acto. xv●.  when Paul and Silas preach the word of the lord/ and deal gently with the consciences of the weak according to the time/ will they that men shall obey more than holy scripture teacheth them?  
ij. Tessa. ij. When. S. Paul requireth them to stand steadfast in the truth of the gospel/ 
ij. Tessa. ij.  and to keep such ordinances as he and the other Apostles had taught than either by mouth or in their Epistles/ willeth he them to obey more than is contained in holy scripture?  
Thus is it evident where about ye go/ namely/ even by your false alleging of such places of gods word/ to destroy the word of god. This is verily (as ye say yourself) the property of an heretic/ and this property learn ye of the father of all heresy/ even father Satan/ Who by (angelis suis mandavit/ et cete.) would prove/ 
Matth. iiij  that a man may tempt his lord god.  
But like as Satan/ wresting that place of scripture which made most against him/ was commanded by our saviour to avoid/ so be ye sure/ that your false doctrine can not stand. Dawlbe your wall and spare not/ 
Ezech. xiii  for Ezechiel telleth you plainly/ that god will send such a shower of rain among all lying/ prophets/ as shall overthrow it. Your labour is but lost/ so long as ye dawlbe your wall with untempered mortar.  Standish. 
Also where he saith that he hath ever spoken reverently of saints/ et cet.  Coverdale. 
Ye granted afore/ his words to be true when he said/ that all such as for confessing Christ's name and for his sake do suffer death/ are saints in heaven. This reverent talking and praising of saints did ye allow afore/ 
diversity.  And now contrary to your own words ye say/ that ye wot not whether he ever spoke reverently of them or no/ Yet confess ye that ye have heard him forty times. Who will now trust you/ that are so double in your words?  Barnes. 
ANd that our lady (I say) she was a virgin immaculate and undefiled/ and that she is the most purest virgin that ever god created/ and a vessel elect of god/ of whom jesus Christ should be borne.  Standish. 
Here yet ignorantly/ et cete. he goeth further than the scripture speaketh/ et cet.  Coverdale. 
Be these his words out of the bounds of scripture/ or not according to the scripture? Read them over again.  standish. 
He would never willingly grant any thing but that is in scripture.  Coverdale. 
Then like as ye prove him to have been a true messenger of god in granting to the holy scripture (which by your own confession is gods very word) so declare ye/ 
What a report Standish giveth of. D. Barnes.  that if he revoked any thing that is in it/ or granted aught contrary unto it/ It was done against his will. Have ye not now a great cause to make such tryumphinge of revocations in your sermons?  Standish. 
Albeit here with the church he doth profess/ that our lady did continue a virgin still/ et cete.  Coverdale. 
Doth not the scripture affirm this doctrine/ that the mother of our saviour is the purest virgin that ever god created? Will not the Prophecies of Christ's birth/ the performance of the same/ and the practices of the holy ghost in Christ's blessed mother/ allow this doctrine? 
isaiah. seven Matth. j Luc. ij  Have ye noted the work of god in her no better? If she had any need of you/ ye show her but a faint friendship/ in reporting that her most pure virginity hath none other ground but the authority of your church. Verily such your doting doctrine will make both you and your church be less set by.  Standish. 
Deus. n. tantam eam fecit/ inquit quidam/ etc.  Coverdale. 
Is not your doctrine now well sealed with butter? When ye have presumed to control gods word/ and to call the blessed mother of Christ with other names then the holy ghost giveth her/ Now to ratify and confirm your false matter/ ye bring in an heretic to help you. Can not Christ's worthy mother keep still the gracious names that the holy trenite hath given her/ but she must now have a sort of heretical ruffians/ to become new godfathers unto her? Call her (as gods word teacheth you) full of grace/ blessed/ immaculate virgin/ et cete. Pray to god that ye may follow the foot steps of her constant faith/ her fervent charity and godly love/ her most meek and humble behaviour/ her unfeigned truth/ et ce. And when ye talk in matters of Christ's religion/ bring forth plain and manifest words of his scripture/ and no Romish heretic/ ner a text out of frame/ to prove your purpose withal.  Barnes. 
THen said. M. Sheriff: You have said well of her before. And he being afraid that. M. Sheriff had been or should be aggrieved with any thing that he should say/ said: M. Sheriff/ If I speak any thing that you will me not/ do no more but beckon me with your hand/ and I will strait way hold my peace. For I will not be dishobedient in any thing/ but will obey.  standish. 
Now as he feigneth he would give no slander or offence/ Sed sero sapiunt Phriges.  Coverdale. 
At this point ye are with. D. Barnes/ that (though he be out of this life) yet what so ever he said in this protestation/ or did at the time thereof/ ye judge him to the worst/ and slander him/ But your own proverb that ye bring in/ 
Serve veni●  doth admonish you/ that it is to late/ for though ye belie him and slander him never so much/ it can not hurt him.  standish. 
Now he saith he is afraid to displease (irep● daverunt timore ubi non erat timor) et cete.  Coverdale. 
Like as ye refer to him the words which are not his own/ so report ye of him/ that he was afraid where no fear was. But was there no fear at the fire side? 
Standish is a manly man  The manhood of our saviour Christ feared death/ and so did that holy King Ezechias. As for you/ ye must needs be of some bold and stout kind/ that can kill a deed man.  
But how serveth those words of the Psalm to this your purpose? 
Standish perverteth the words 〈◊〉 the xiii Psalm.  The holy ghost speaketh of such wicked workers as eat up gods people like bred/ call not upon god/ be afraid to see god stand on righteous men's side/ and mock poor men for putting their trust in god. How maketh this scripture now to prove/ that there is no fear/ where a man saith death present before his eyes? O wicked mockers with gods holy word.  Standish. 
Now see I pray you how obedient he saith he will be/ which before time was ever dishobedient/ et cete.  Coverdale. 

An ensample of obedience in. D. Barnes.  Ye say much and prove little touching this man/ whose present protestation (and his book written afore) declareth plainly his obedience toward his prince/ whose wholesome commandment if he have at any time disobeyed (contrary to this his doctrine and example) I am the more sorry. But yet have ye not proved it to be so.  
touching bishops (which are to be esteemed according to their estate) I wot not what dishobedience ye have to prove against him. Such bishops as labour in the word of god and in the doctrine thereof/ 
j Timo. ●  are to be counted worthy of double honour/ therefore in harkening unto such/ he did well/ and if he despised such/ 
Matth. x  he despised Christ. But if he followed. S. john's bidding/ 
ij. john. j  and did not receive such false Apostles as bring not the doctrine of Christ/ then can ye not justly blame him.  Barnes. 
AFter this/ there was one that asked him what he said of the sacrament of the altar. Then said he unto. M. Pope which was there present: M. Pope/ ye know and M. Rich if ye be alive/ that there was one accused before my lord chancellor for denying of the sacrament: and for fault of a better/ I was assigned to the examination of him in the gallery. And after long reasoning and disputation I declared and said/ that the sacrament being rightly used and according to scripture/ doth after the word spoken by the priest/ change the substance of the bred and wine in to the body and blood of Christ. Were not these my words? (said he) Ye said. M. pope. Then bear me witness (said he) that I err not in the sacrament.  standish. 
although you did not deny that sacrament/ yet have you/ et cet.  Coverdale. 
Ye call it slanderous railing/ when a man with gods word both earnestly rebuke such horrible abuses/ as Antichrist and his malignant church hath brought in among Christian people/ So loath are ye to consent unto god's word/ or to use any thing according to his holy institution. What could it then have helped you/ if he had opened his mind farther/ seeing that in his so godly and honest request/ ye ascribe naughtiness unto him? 
Standish would not have the sacrament used according to the holy scripture.  He did but show that he would have the sacrament rightly used and according to holy scripture/ and ye are not content with him. Yet well worth the Corinthians/ for though they were fallen in to abuse about this holy mystery/ and about other things/ we read not that they spurned against the holy ghost (as you do) when they were called to reformation.  Standish. 
See also I pray you/ how he saith/ et cetera.  Coverdale. 
If you should say/ that for lack of a better/ ye did write against this protestation of. D. Barnes/ would ye therefore be judged to think/ that there were not many better learned men in England to take such a matter in hand/ then you?  Barnes. 
THen said he: have ye any thing else to say? There was one than asked him his opinion of praying to saints. Then said he: Now of saints you shall hear mine opinion. I have said before somewhat (I think) of them/ how that I believe they are in heaven and with god/ and that they are worthy of all the honour that scripture willeth them to have. But I say through out all scripture we are not commanded to pray to any saints: therefore I can not ner will not preach to you/ that saints ought to be prayed unto. For than should I preach you a doctrine of mine own head.  Standish. 
There is an old heresy that saith/ saints be not yet in heaven/ et cet.  Coverdale. 
Is this your next way to confute him that saith/ we are not commanded in scripture to pray to any saints? Ye brawll with the deed man/ that saith nothing against you/ in this article of saints being in heaven.  standish. 
How can it be in scripture (thou impudent heretic) the prayer unto saints?  Coverdale. 
Be good to the poor man/ and take not the matter so hot. He goeth not about to prove/ that your praying to saints is grounded in scripture.  Standish. 
As for in the time of the old law/ et cet.  Coverdale. 
The doctrine of god is/ 
Apoc. xiii  that Christ is the lamb which hath been slain since the beginning of the world/ that is/ even he/ whose power and deliverance hath cleansed and saved all them/ that ever put their trust in him. Christ jesus yesterday and todaie/ and the same continueth for ever. 
Heb. xiii.   Standish. 
Therefore concerning praying to saints/ et cet.  Coverdale. 
Must we believe the testimony of men/ without it be grounded on god's word? Are ye become such an Apostle? 
j Cor. xiv. j joh. iiij j Tessa. v  Because the church and congregation of Christ must discern/ judge/ try and examen all manner of doctrine (and so to eschew the evil/ and keep the good) hath it therefore authority to make any new article or to receive a doctrine contrary to god's word? 
joh. xiv and xuj.  Because Christ hath promised his holy spirit of truth to be alway in his faithful congregation/ shall they therefore make/ ordain/ set up/ or believe aught that is contrary to his own teaching?  Standish. 
Dost thou set no more by the authority of it then so/ in asmuch as. S. Augustyne said/ Non crederem evangelio nisi crederim Ecclesie? et cet.  Coverdale. 
Even as ye pervert the words of holy scripture/ 
Standish perverteth S. Augustine's words.  so do ye with. S. Augustine/ As ye chop and change with it/ so do ye with him. And as ye allege the scripture for another purpose then the plain circumstance of the text meaneth/ so do ye here with this holy doctor. For your purpose is with. S. Augustine's words to prove/ that your church by her authority/ may make new articles/ and that we are bound to believe as she believeth/ though the same be not grounded in scripture. But if men diligently mark. S. augustine's saying/ the occasion of his writing/ and the circumstance thereof/ it shall be evident/ that ye are as like him in understanding/ as the moon is like a green cheese.  
S. Augustyne perceiving the great hurt that was growing thorough the doctrine of wicked Manicheus/ took in hand to confute him and his sect/ 
The sect of the Manichees.  his errors were so noisome and devilish. For he had not only feigned a new gospel of his own/ and named himself Christ's Apostle/ but also maintained the heresy (which the Anabaptistes lately held) that the son of god took not the nature of man of the blessed virgin/ and denied rulers to bear office/ denied marriage/ denied certain kinds of meats to be of god/ or to be granted unto Christian men/ Taught also that some men's souls die with the bodies/ despised the exterior word of god and ministration thereof / and sought other visions without it/ And many other fond and wicked opinions had he/ unknown to the holy church and flock of Christ. 
Contra Epistolam Manichei/ quam vocant fundamenti.   
Now for the refelling of such pestilent doctrine. S. Augustine (among other things) wrote one special book against a certain Epistle of the Manichees/ which was called Epistola fundamenti/ and when he had showed the occasions which moved him to abide still within the unity of Christ's catholic church/ then in the fifth chapter he showed the cause/ that moved him/ rather to give credence unto Christ's gospel/ then to Manicheus/ where among other he saith these words/ Nostis. n. me statuisse/ nihil avobis prolatum temere credere etc. 
S. Augustine's words.  For ye know (saith he) that I am determined to give no hasty credence to any thing that ye speak of your own heads. I demand therefore/ Who is that Manicheus? Ye answer/ An Apostle of Christ. I believe it not. Now what canst thou say/ or do/ thou shalt not obtain/ for thou didst promise knowledge of the truth/ and now thou wilt compel me to believe the thing that I know not. 
Ego vero evangelio non crederem/ nisi me catholic Ecclesie commoveret auctoritas.  Peradventure thou wilt read me the gospel/ and thereby wilt thou assay to affirm the parsone of Manicheus. If I should find any man then/ which as yet believeth not the gospel/ what shouldest thou do to him that sayeth unto thee/ I believe not? As for me/ I should not believe the gospel/ unless the authority of the catholic church did move (teach or warn) me. Seeing that I was obedient unto them when they said/ believe the gospel/ why may I not obey them when they say unto me/ believe not Manicheus? et cet.  

The doctrine of. S. Augustine.  By the circumstance now of. S. Augustine's words/ it is evident/ first/ that he would believe no such doctrine as men brought up of their own heads. Secondly/ that he would believe no uncertain doctrine/ ner that he knew not to be true. Thirdly/ that the occasion which moved him to believe the gospel/ was the whole consent/ and authority of the catholic or universal church. Now like as he reporteth not of them/ that they preached any other doctrine unto him save the gospel/ so saith he not/ that he believed any other learning/ save only it. And in confuting of Manicheus error/ he bringeth none other doctrine but the scripture/ as it is manifest in the same fifth chapter of his book.  
What help have ye now in. S. Augustine's words/ either to prove praying to saints/ or that a particular church may by her authority make any article necessary to be believed/ 
Standish choppeth up S. Augustine's words.  except it be grounded in scripture? Ye meant somewhat/ when ye chopped up. S. Augustine's words of that fashion. It is not for nought that ye so have perverted his saying/ and read it otherwise then it standeth in his book. For these are his words/ I should not believe the gospel/ unless the authority of the catholic church did move me. Now is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as much to say as universalis. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Which word like as ye leave out in your lection/ 
Franciscus▪ Maronis.  so follow ye the mind of Franciscus Maronis (such another holy father as was your inquit quidam) who coming long after. S. Augustine/ did gather of these his foresaid words/ that the authority of the church is greater than the authority of holy scripture/ where as. S. Aug. meant nothing less/ but teacheth us/ that who so ever bringeth up any opinion/ or setteth forth any doctrine/ we shall receive none/ but that which agreeth with the manifest doctrine of the universal church of Christ/ That is/ we shall hold us to that doctrine/ which was taught by the prophets/ by the Apostles/ and by such other as were true followers of them in Christ's holy congregation and church.  Standish. 
Is it not still fundamentum et columna veritatis? et cet.  Coverdale. 
The universal congregation and multitude of them that believe in Christ/ is still the house of god/ 
j Timo. iij.  the church of the living god/ the pillar/ and establishment of the truth/ For there dwelleth god/ with his mercy/ grace/ truth/ forgiveness etc. Nether did the Apostles contrary to Christ's former institution/ when they/ to set up his name (which then was so sore spurned at) did baptize in the same/ if ye remember well the prerogative of holy baptism/ and the presence of the blessed trenyte therein.  standish. 
Paul the vessel of election m. v. hundert years and more past/ desired the Romans. cap. xv. the Collo. cap. iiij. the Tessa. j Tessa. v. to pray for him/ et cet.  Coverdale. 
I turned not over two leaves of your treatise/ sens I red these your words where ye say thus/ How can it be in scripture/ thou impudent heretic/ the prayer unto saints?  
Lord jesus/ what mean ye man? Will ye by scripture prove that thing/ 
Standish will prove by scripture/ the thing that can not be therein.  which (as ye yourself confess) can not be in scripture? Do ye not grant yourself/ that the holy scripture is the very word of god? Will ye then by gods holy word prove that thing which can not be therein? Will ye belie the word of god? say ye not yourself in another place afore/ that it is an abominable vice to slander it? To what point no to have ye brought that worshipful doctrine of your unholy mother the malignant church? Which teacheth/ that we must now pray unto. S. Paul and other saints/ because that he being here in this body did require other men to pray for him and for all saints. Now is his request such/ that if we should fulfil it yet for him (aswell as when he was living upon earth) then should we desire god to be good to his holy saints that are out of this life. And then god save our lady/ help. S. Paul/ and comfort sweet. S. Anthony.  
A mocker are ye with gods holy word/ and a shameful slaundrer thereof/ 
Vain words require no answer/ but reproof.  therefore as unworthy to be answered unto every vain sentence of your unstable doctrine/ so leave I your long disputation therein/ desiring all Christian readers to note well what scriptures ye bring forth/ and to compare the same unto the open text/ and then try/ which of our two doctrines is most agreeable to gods holy word.  
The doctrine of the Prophets/ of Christ our saviour/ of his holy Apostles/ and of such as have and do follow them in the catholic or universal church and congregation of god/ Is his holy word and scripture/ which (as holy. S. 
ij. Timo. iij Holy scripture is suffici●  Paul dare avow) is able to instruct us unto salvation/ which is thorough the faith in Christ Iesu etc. If your article therefore of praying to saints that be out of this life/ were a thing belonging to salvation/ no doubt the same holy scripture of god would have taught it.  
The ancient/ firm/ stable/ and true doctrine of Christ's catholic or universal church/ is this/ that like as Christ jesus took upon him our flesh and blood (without sin) and delivered us from eternal death and hell/ 
Christ is our high priest. Heb. jj.  so is he still our merciful and faithful hie priest in things concerning god/ to make agreement for our sins/ and able to succour such as are tempted/ He is the seat of grace / 
Heb. v. The seat of grace Heb. seven. Heb. ix.  to whom if we resort/ we may receive mercy and find grace to help in time of need/ he is able also ever to save them that come unto god by him/ and liveth ever to make intercession for us/ ye and appeareth now for us before the face of god.  
This doctrine is confirmed by those same texts of scripture that ye bring in/ j john. secundo john. xiv. j Timoth. secundo/ and yet without open scriptures are ye not ashamed to resist it.  

Math. seven. Luc. xj. Psal. xlix. Heir. xxix.  We are commanded thorough out all holy scripture (both of the old and new Testament) to pray unto almighty god/ to call upon him/ to make our petitions unto him/ and to ask of him what soever we lack.  

Psal. xc. and cxliiij. Math. seven john. xuj isaiah. thirty.  We have his true and faithful promise/ that if we so do/ we shall be heard/ we shall have our request/ we shall find that we seek/ we shall be delivered/ et cet.  
We have ensamples innumerable/ that all those faithful people whom the scripture maketh mention of/ did make their petitions and prayer/ to none other but unto god/ while they were in this life. 
Acto. x and xii  Let Cornelius (whom we spoke of afore) and the practice of the primitive church bear record.  
Shall we now refuse gods holy commandment/ think scorn of his loving promise/ despise the ensamples of his catholic and universal church/ and defy gods holy ordinance (as ye do) and run at riot with your doctrine? Away from us ye wicked/ the commandments of our god will we keep/ and not yours. 
Psal. cxviij.   Standish. 
Which took our sins on him (penam pro peccatis) j Pet. ij. et cet.  Coverdale. 
Ye taught afore (wresting many scriptures for your purpose) that every man must satisfy for the punishment belonging unto sin/ 
diversity in Stan●is● doctrine.  and now ye grant/ that Christ took the pain upon him therefore. As much hold is there at your doctrine/ as at an elies tale.  Standish. 
But we have more means concerning intercession/ et cet.  Coverdale. 
The scripture is manifest/ that every one of us in this life is bound to pray for another/ and daily occasions have we of such petitions and exhortations as appertain to our estate. As for praying to saints that be out of this life/ Ye have mine answer already.  Barnes. 
notwithstanding whether they pray for us or no/ that I refer to god.  Standish. 
A good Christian man would have gone no further/ then the congregation of Christ's church/ that is to say/ in this region the kings majesty with his learned counsel.  Coverdale. 
Like as your unreverent handling of the holy scriptures afore rehearced/ and your wicked doctrine against the same/ 
Standish. excludeth himself.  declareth you to be none of Christ's church (unless ye repent/ and turn) so do ye here exempt yourself from that holy congregation. marvel not therefore/ though (when I see you follow your unholy mother and not Christ's dear spouse) I call you now and then her own white son.  
In this region of England (ye say) the congregation of Christ's church is the Kings Majesty with his learned counsel. But is this a sufficient definition? what a comfort is this now for so many of the Kings subjects (both learned and unlearned) to hear/ that they are not of Christ's congregation? Is it a great consolation for the foot/ to be none of the body?  
Ye repute. D. Barnes no good Christian man/ because he would not define whether saints pray for us or no/ but referred that unto god/ and not to the Kings majesty and his learned counsel. What will ye make of the Kings grace? A prince that had rather have secret things referred unto him/ then unto god the only knower of all secrets? Or do ye esteem the Kings learned counsel to be such men/ as will give judgement in things that be not evident? Or think ye them to be ignorant of the scripture/ 
Prover. xxv Eccl. iij.  which forbiddeth men to search out or to meddle with secret things/ that god hath not commanded?  Barnes. 
ANd if saints do pray for you/ then I trust within this half hour/ to pray for you. M. sheriff/ and for every Christian man living in the faith of Christ/ and dying in the same as a saint. Wherefore if the deed may pray for the quick/ then I will surely pray for you.  standish. 
O damnable presumption/ et cetera.  Coverdale. 
Because this man trusted thorough the only mercy of god in Christ/ to pass from this death unto life/ ye note damnable presumption/ arrogant presumption/ and presumptuous arrogauncy in him. And because ye may seem to have scripture to prove/ that. D. Barnes would temerously appoint and determine the time himself/ for his so saying/ ye bring in (quod pater posuit in sua potestate) as right as a rams horn/ and as nigh to the purpose/ as Paul's steeple and mount Falcon. 
Acto. j  At the time of the ascension of our saviour/ when the Apostles were come together/ they asked him and said/ Lord/ shalt thou at this time set up the kingdom of Israel again? He said unto them/ It belongeth not unto you to know the times and seasons which the father hath kept in his own power/ et cetera. A like answer to such another question/ 
Mar. xiii Mat. xxiv  giveth he in another place/ and saith/ Of that day and hour knoweth no man/ no not the angels of heaven/ but the father only.  

〈◊〉. v.  What maketh this now to prove/ that he which (according to Christ's promise) trusteth to pass from this death to life/ doth temerously appoint and determine the same time/ day or season which our saviour there speaketh of? Or that he is either presumptuous or arrogant/ which (according to the ensample of holy scripture) is certain and sure/ that after the destruction of his body he hath an everlasting dwelling in heaven? 
ij. Cor. v  Have ye not now alleged the scripture well to the purpose? Ye would have men believe (as it appeareth by you doctrine) that when they depart hence/ they shall go from the hall in to the kitchen/ or else in to the whole kill of your purgatory.  Standish. 
Look what case he is in/ that thus ended his life/ et cet.  Coverdale. 
To prove here that saints pray for us in heaven/ ye make a long disputation/ and with the scriptures ye do as ye were wont. They have love yet (ye say) and therefore they pray for us/ and are our advocates. I answer/ The same places of scripture that ye bring in yourself/ are most against you/ for they declare manifestly/ that it is the office of Christ to make intercession for us/ 
Heb. seven j john. ij  and that he is (with the father) our advocate/ which opteineth grace for our sins. The saints then that be in heaven knowing this eternal will of god/ love us not so/ that they desire to be (neither can they be) against it. 
ij. Mac. xv The dream of judas Machabeus   
It is a token/ that your doctrine hath but a weak foundation/ when ye go about to prove it by a dream/ ye and that out of such a book as serveth not for the confirmation of the doctrine of Christ's church/ 
Prologue. in libros Salomonis.  for though it be red among the stories of other books/ yet did not the church receive it among the Canonical scriptures in. S. Hieroms' time.  
Nether can ye prove that book lawful by any saying of Christ/ 
Luc. xxiv  for thorough out all the new Testament he maketh mention of none but of the law/ the Prophets and the Psalms/ 
john. v  and biddeth not search any other scriptures but such as bear record and testimony of him.  
The xv of jeremy proveth (as doth also the seven/ the xj/ the xiv of his book) that god will not be entreated where his word is trodden under foot/ and where men will needs spurn against it. And verily in all the scripture could ye not have brought in a more manifest place to confute your own doctrine/ if it be compared to the xiv. of Ezechiel.  
The xuj. of Luke/ proveth nothing for your purpose/ in that Abraham prayed not to god when he was desired. But like as it proveth that there is no redemption in hell/ ner time of acceptable repentance and forgiveness after this life/ So proveth it evidently/ that we ought to hold us to the only word and scripture of god/ and not to look for other doctrines/ visions/ dreams/ or revelations.  

Gene. iiij  The place Apoca. vj. proveth that the voice of Abel's blood and of such as are slain for the word of god/ crieth vengeance from the earth (and under the altar/ as. S. john saith in his vision) and that all such as are malicious persecutors thereof/ 
Matth. twenty-three  be guilty of the righteous blood that is shed upon earth.  

Acto. v.  S. Peter's shadow proveth your doctrine but weakly/ 
Acto. nineteen.  except ye can make us believe that there be shadows in heaven. no more doth. S. Paul's napkin/ unless ye can prove/ that he hath not yet left wiping of his nose.  
But where learn ye to belie the word of god? Where find ye in the scripture/ that Peter's shadow or Paul's napkin could heal the sick? doth the text say so? Because the people brought their sick in to Peter's shadow/ 
Acto. v.  did it therefore heal them? Peter confesseth himself/ 
Acto. iij.  that it was not his own power which made the lame man hole. S. Luke also reporteth/ that god wrought no small miracles by the hands of Paul. 
Acto. nineteen.  And as Christ our saviour himself witnesseth/ that it was not his vesture/ 
Matth. ix  but the woman's faith which made her whole (though she touched it) so saith. S. Mark/ 
Mar. xuj.  that the lord wrought with the Apostles/ and confirmed the word with tokens following.  
moreover where as. S. Paul desired to be loosed/ and to be present with Christ/ 
Philip. j  what proveth that the praying to saints? He said in the same place/ that it were more needful for them to have him yet living among them/ Which thing were not so/ if this your article were so necessary as ye make it. But Paul's words shallbe true still/ for great need have we of many such as he was/ if it were for nothing else/ but to preach with his mouth (as he hath done in his Epistles/ against your and all other such false doctrines.  standish. 
Nun confortatus est principatus eorum? Psal. cxxxviij.  Coverdale. 
Like as that scripture maketh no mention of any such article as ye imagine/ 
The Psalm cxxxviij.  so doth the content of them Psalm set forth the wonderful care and provision that god maketh for us/ and teacheth us that gods secret counsels and thoughts are too high for our capacity.  Standish. 
Hinc jero. adversus vigilantium/ et cet.  Coverdale. 

C. de Isaac.  S. Ambrose saith/ Christ is our mouth/ by the which we speak unto the father/ Our eye/ by the which we see the father/ our right hand/ by the which we offer unto the father. Without whose intercession/ neither we ner all saints have any thing with god.  Standish. 
If you say/ saints do not hear us/ et cete.  Coverdale. 

iij. Re. viii j Para. uj Luc. v. uj xj. xuj Math. ix. xii Mar. ij Matth. uj  What knowledge the saints have/ it is truly above my capacity/ but well I wot/ that the scripture of the old testament ascribeth only unto god the knowledge of men's hearts. Whereof the gospels also bear record sufficient/ and so doth the first of the Acts. Now is it manifest likewise/ that as the prayer which cometh from the heart/ is most acceptable/ so doth our saviour bid us pray unto our father in secret.  
Where as ye bring in the ensample of Abraham and the work of god showed unto him in this life for to serve your present purpose/ It proveth/ that ye are an unreverent handler of god's word/ for the text is plain/ that god did there show unto Abraham (being yet in this life) the destruction of the Sodomites/ of his only accustomate goodness and mercy/ 
Gene. xviij  because Abraham was under his covenant and did faithfully cleave to his promise/ and because he knew that Abraham would command his children and household/ to keep the way of the lord/ et ce. To affirm your purpose then by this place/ is even as much as to go about to prove/ that saints in heaven have children yet and households to teach in the way of the lord.  Standish. 
Where as the least of them (qui minor est) et cetera.  Coverdale. 
Like as of a comparative degree ye make a superlative/ 
Luce. seven  and wrest the words to Abraham that our saviour spoke of john the baptist/ Even so to the estate that saints be now in/ apply ye those words/ which. S. 
j john. iij  john speaketh of the estate that gods elect shall have at the second appearing of Christ/ even when they shallbe like him/ 
j Cor. xv  when their bodies shall rise uncorruptible as his is risen/ 
Philip. iij  and when he shall change their vile body/ that it may be like fashioned unto his glorious body.  
Again/ ye said afore/ that there were no saints in heaven afore Christ's ascension. And now to prove that the least of the saints in heaven is more entyerlye beloved of god/ then Abraham was in this life/ ye allege the words that were spoken long afore the death of Christ. Qui minor est in regno etc. Remember yourself well/ what a clarklye part ye play with that text.  
As for sanctorum communionem/ it is the declaration of the holy catholic or universal church of Christ/ that they are a company or fellowship of all such as be sanctified in Christ's blood/ and are partakers of his merits/ and members one of another/ But no probation is it/ that saints in heaven do pray for us/ if ye note well the description thereof/ 
j Cor. xii.  by. S. Paul's doctrine.  
Now if ye will prove your purpose by the angels offices/ then must ye prove that saints are ministering sprites/ sent for their sakes which shall be heirs of salvation. 
Heb. j  But that will be hard for you to do. Nether doth the twentieth chapter of luke help your matter any thing at all/ for (though ye chop up the text at your pleasure with the shortest) these are our saviours words/ 
Luc. xx  The children of this world do marry and be married/ but they that shallbe counted worthy of yonder world and the resurrection from the deed/ shall neither mary ner be married/ for they can die no more/ for they are like unto the angels etc. This answer now of our Saviour to the Saducees/ as it confuteth their heresy/ so doth it prove/ that the children of god in heaven be like the angels/ in life/ in immortality/ and in that they are as free from the necessity of marriage/ as the angels be/ but it proveth not that they are like angels in all things/ for them should they have no bodies to be raised up/ at the general resurrection.  Standish. 
But also that their merits do profit us/ as by example we do read Gene. xxuj. et cetera.  Coverdale. 
Where as almighty god saith unto Isaac (Unto thy seed will I give all this land/ et cet.) because Abraham was obedient unto my voice/ 
Gen. xxuj  etc. Upon this are ye not ashamed to say/ that the cause is only thorough the merits of his father Abraham. Now saith not the text so/ but thus/ Unto the and thy seed will I give all this land/ and will perform mine oath that I swore to thy father Abraham etc. This scripture then like as it proveth (according to. S. 
Galat. iij.  Paul's words) that they which are of faith are blessed with faithful Abraham/ so declareth it manifestly/ that this same blessing cometh of gods promise in and thorough the seed of Abraham and Isaac/ that is/ even thorough Christ.  
But why bring ye in this or any other place of the old Testament to prove/ that the merits of saints in heaven do profit us/ seeing ye say yourself/ that afore Christ's ascension there were none in heaven/ and seeing also that those virtues of Abraham and David were things practised here and not in heaven? God is my record/ I wonder greatly what ye mean/ thus to daily with his word.  
touching merits I have answered you already/ but. S. Paul answereth you better/ and saith/ 
Rom. viii  that god (giving us his dear son) hath given us all things with him/ and that in him dwelleth all fullness/ so that we are complete in him. Sure I am also/ 
Col. j ij  that no true servant of god will be otherwise minded then was holy john baptist which said/ that out of Christ's fullness all we receive grace/ 
john. j  et cet. and that grace and truth cometh by jesus Christ. If the merits then that ye speak of/ be any part of grace and truth/ then must ye needs grant that we receive them only of him. But surely ye have some ungracious and false matter in hand.  Standish. 
He speaketh nothing of our works after our justification/ but only of works before faith/ which in deed are not meritorius/ et cetera.  Coverdale. 
Afore (to prove by Cornelius works that our justification deserved only by the death of Christ/ 
diversity in Standish doctrine.  is a false justification) Ye say/ that his good works before he was justified/ something deserved that he should be called in to the congregation of our saviour/ and so through god's mercy his works did deserve much of almighty god. These are your own words. And now clean contrary to the same/ ye grant/ that works before faith are not meritorious. Thus by your own words condemn ye your own doctrine.  
But though every good work done in true faith after god's commandment/ shallbe rewarded/ and hath his promise annexed unto it (as if I be merciful unto my neighbour/ 
Matth. v xviij. Gala. iij.  god hath promised to have mercy on me again) shall that reward be given for my works sake/ and not rather because of his own promise and blessing in jesus Christ? Is not all our sufficiency of god? 
ij. Cor. iij Philip. ij  Can we think a good thought of ourselves? Is it not god/ which worketh in us both the will and the deed? When god rewardeth any good work/ 
August.  doth he not crown his own gifts in us? Stop your mouth then/ and knowledge yourself to be in god's danger and in his debt. 
Rom. iij. Ephe. ij  Why boast ye of your merits/ against the doctrine of god's word? Why grant ye not with. S. Luke (whom ye allege yourself) that when ye have done all such things as are commanded you/ 
Luc. xvij  ye are an unprofitable servant? And with. S. Paul/ 
Rom. viii  that the pains taken in this life/ are not worthy of the glory for to come? Do ye not say your self also these words/ We must think and surely believe/ that all cometh of Christ's liberality/ which freely did call us/ and love us before we loved him? What practise then of any worldly prince/ can prove this truth to be false? Your own words and sentences/ destroy your doctrine of merits. Follow. S. Augustine's counsel then/ 
De predest sane.  and boast not of men's merits/ but let the grace of god which reigneth thorough jesus Christ/ have all the pre-eminence. And if ye have any works following the fire and liberal vocation of god/ them grant with chrysostom/ that they are his reward and your duty/ and that the gifts of god are his own benignity/ grace/ and greatness of his own liberality.  Barnes. 
Well/ have ye yet any thing more to say? then called he. M. sheriff/ and said/ have you any articles against me/ for the which I am condemned? And the sheriff answered/ no. Then said he/ Is there here any man else that knoweth wherefore I die/ or that by my preaching hath taken any error? let them now speak and I will make them answer. And no man answered. Then said he/ well I am condemned by the law to die/ and as I understand by an act of perliament/ but wherefore I can not tell/ but belike for heresy/ for we are like to be burnt  Standish. 
Articles against thee? What articles didst thou revoke at the spittle? et cet.  Coverdale. 
A very spittle fashion is it (no doubt) to ask questions of the deed. And I suppose verily/ that (except it be a conjuror/ a juggler/ or a worker with sprites) there is none that useth it.  
touching articles at the spittle/ I am certain/ D. Barnes did not affirm there that faith doth not justify/ or that Christ's death was not the sufficient satisfaction for our sins. Now where as he was enjoined to affirm/ that though Christ be our only mediator/ saviour/ justifier and only satisfaction unto god for the sins of them that believe in him/ Yet if we lose this grace thorough sin/ then must we rise again by true penance etc. If for this article (I say) ye will gather that he should revoke/ then do ye interpret his words contrary to his own declaration that he made of them in the same sermon. In so much that the sunday after at Paul's cross (as I understand). D. Wilson could lay no greater thing to his charge/ then that he had expounded penance after his wont manner by the office of the law and the gospel.  
Now like as afore in your words ye compare this his confession to the confession of the devil/ so by this and such other your tawntes/ ye would make the world believe/ that he revoked all truth at the spittle field/ and that he had all his life time taught an ungodly and carnal liberty/ the contrary whereof is evident not only by this present protestation/ but also by his writing and preaching afore/ Namely/ that to the true believe and consent of the heart are necessarily required good Christian fruits in every man and woman's conversation according to the same. Wherefore this his confession so long as he maintained no damnable error contrary unto it (which in all your babbling book ye have not proved/ neither shallbe able to do) was a sufficient evidence at his latter end/ that he died a true Christian man. Nether can ye justly condemn him/ 
j john. iiij.  that maketh no worse confession on his death bed. Again. S. john saith/ Every spirit which confesseth that jesus Christ is come in the flesh/ is of god. Wherefore ye are to rash in judgement/ to affirm that he was justly condemned for heresy/ seeing that he neither held any doctrine ner manteined by evil conversation/ enything/ out of which ye can truly/ deduce/ that ever he denied the true faith of god/ or any one of the benefits or offices of jesus Christ.  
As for the articles that were laid against him in Cambrige above xii years ago/ verily like as in repeating of them ye accuse your church to pretend an outward forgiveness/ and yet to keep hatred still many years/ So appear ye to favour them that accused him of the said articles/ in some whereof he maintained the prerogative of princes against the tiranie and usurped power ye wot of whom. I say no more/ but if ye be at that point/ and may so freely write what ye will/ I commit my part of the play to god. Who (as I doubt not) will defend the king in his right/ so am I sure/ that though ye be now in your ruff/ he is not yet hard asleep. Where as ye say/ that at. D. Barnes death there were three sorts of men/ and that the first sort which (by your report) were most contrary to him/ would give him no answer at his honest request/ Ye declare plainly that/ either they had nothing to say against him/ or else little charity/ seeing that (according to. S. P. 
ij. Cor. xj.  words which ye allege) they found not themselves grieved to see the weak offended/ if it were as you say. Nether proveth it them to lean steadfastly unto the pillar of truth/ to love gods law/ to have true quietness in their conscience/ or to be endued with fervent charity/ that follow not the same law of love in the time of need. How do those places of scripture then that ye bring in/ allow their act? Let all indifferent readers judge/ how the cxviij Psalm/ the third of the first to Timothe/ or the eight to the Romans agreeth with their purpose.  
In describing the second sort of people that were at. D. Barnes death/ ye fail also. First/ in reporting of them/ that they ever be and shall be as apt to receive the evil preaching as the good. Secondly/ that they are content in these matters to go whither they be led. Thirdly/ that they are content to believe what they be taught. Fourthly/ that they know not when they be in the right way/ ner when they be forth of it. 
Matth. xviij  Now saith our saviour (in the same text which ye yourself do allege) that they believe in him. Then like as they hearken to his voice/ 
john. x Roma. viii j joh. iiij j Tessa. v john. x  and not to the voice of straunges/ so follow they him/ and are led of his holy spirit/ And not only prove all doctrines (whether they be of god) but also keep that which is good/ for they know Christ's voice/ and not the voice of strangers.  
moreover/ if that third sort of people/ did favour no worse opinions/ and were no fuller of fleshly and carnal sensualite/ then this present protestation of. D. Barnes teacheth them/ that text (dilexerunt magis tenebras/ 
john. iij  et cet.) may rather be verified of you and your sort/ then of them.  Barnes. 
But they that have been the occasion of it/ I pray god forgive them/ as I would be forgiven myself. And. D. Stephin. Byschopp of winchester that now is/ if he have sought or wrought this my death either by word or deed/ I pray god forgive him/ as heartily/ as freely/ as charitably/ and without feigning/ as ever Christ forgave them that put him to death.  standish. 
See now whether this be feigned charity/ or nor/ et cetera.  Coverdale. 
It is no point of feigned charity/ a man to forgive them that offend against him/ 
Matth. v Luc. twenty-three  and to pray for them that persecute him/ As it is manifest by our saviours doctrine/ and example also at his death.  
Ye take upon you here the office of a judge afore ye be called there to/ ye even gods only office (in judging men's hearts) take ye upon you. As who say/ he goeth about to overthrow and cast down a man/ that agreeth not with him in his doctrine. As touching any contentious manner between my lord of winchester and D. Barnes/ though you and I both (as I suppose) be ignorant/ what direction the Kings highness did take therein/ Yet seeing the one was reconciled to the other openly at the Spittle/ ye should now not take the matter so hot.  
But a pike thank will ye be still. What mind hath he to be revenged/ that first asketh a man forgiveness/ and than prayeth god to forgive him (as Christ forgave his death) if he be guilty? Again/ Will the. B. of winchester judge himself to be either seditiously or disdainfully named/ or without reverence/ when he is called a bishop? I dare say/ he will not. Why play ye Philippe flatrers part them/ as though the name of a bishop were not a reverent name?  Barnes. 
ANd if any of the counsel or any other have sought or wrought it thorough malice or ignorance/ I pray god forgive them their ignorance and illuminate their eyes/ that they may see/ and ask mercy for it.  Standish. 
O what ignorance? et cetera.  Coverdale. 
This prayer is neither malicious against god's word/ ner prejudicial to any man/ and if they that suffered. D. Barnes to live so long/ were to blame for their so doing/ then make ye yourself guilty of the same fault/ that have played the coward all that while/ and not helped him to his death.  Barnes. 
I Beseech you all to pray for the kings grace/ as I have done ever since I was in preson and do now/ that god may give him prosperity/ and that he may long reign among you/ and after him that goodly prince Edward may so reign/ that he may finish those things that his father hath begun. I have been reported a preacher of sedition and disobedience to the kings majesty/ but here I say to you/ that you all are bound by the commandment of god to obey your prince with all humility and with all your heart/ ye not so much as in a look to show yourselves disobedient unto him/ and that not only for fear of the sword/ but also for conscience sake before god.  Standish. 
Thou hast been truly reported a seditious preacher/ et cetera.  Coverdale. 
Will ye then wink at sedition so long/ and not be an accuser thereof/ where as (by your own confession) ye have heard him preach so oft? Ye and knowing his book to have been so long printed? But how untruly ye belie him/ it shall be evident to all the world/ that will read his book. Ye report of him/ that he should say in his book (printed ten years ago) that if the King would by tyranny take the new Testament from his subjects/ they should not suffer him. Now is it manifest that like as he saith here in this part of his protestation/ so saith he also in his book/ and bringeth in the same xiii chapter to the Romans that ye allege/ 
In the cxiij leaf.  and addeth moreover these words/ In no wise (be it right or wrong) mayest thou make any resistance with sword or with hand etc. Iten/ If the King forbid the new Testament/ et cete. men shall first make faithful prayers to god/ and humble supplication to the King/ 
D. Barnes words in the cxv leaf of his book.  that his grace would release that commandment. If he will not do it/ they shall keep their testament with all other ordinance of Christ/ and let the King exercise his tyranny (if they can not fly) and in no wise under pain of damnation shall they resist him by violence/ but suffer patiently/ et ce. Nor they shall not go about to depose their prince/ as my lords the bishops were wont/ 
In the cxuj leaf.  etc. But if the king will do it by violence/ they must suffer it/ but not obey to it by agreement. Item/ Now is it clear/ that we may not resist this temporal power (in no wise) by violence/ et cet. 
In the cxviij leaf.  but if any thing be commanded us that is against the word of god whereby our faith is hurt/ that should we not do in any wise/ but rather suffer persecution and also death.  
Be these words now as much to say/ as if the King command any thing by tyranny men shall not suffer him? What mean ye/ so untruly to report of the deed? But no marvel/ when ye shame not to bely so many texts of gods holy word.  
Touching men's laws/ it is manifest/ that such as are not grounded in god's word/ do not bind the conscience of man to deadly sin. For if they be not grounded in god's word/ and agreeable to the faith thereof/ then are they sinful and nought. Who is bound now to obey sin? But a man may smell you a far of/ whose successors ye be. You will not stick to call it a lawful act for a prince/ to condemn gods word/ and to forbid that thing which is institute and ordained of god/ Ye if our prince would take such a thing in hand (which god forbidden) he should lack no instigation of your malignant church. Nether can I yet conjecture the contrary/ but that ye are about such a tragedy. Now go to/ set your watch men to keep the sepulchre/ suffer not Christ to rise up in any wise/ let not the soldiers lack money (the church is rich enough) cast your great heads together/ and let Caiphas give you his most so tell counsel/ For when ye have done your best/ and lied all that ever ye can/ yet shall god make your policy to serve for the glory of his truth/ Amen.  Barnes. 
ye and I say further/ if the king should command you any thing against god's law/ if it be in your power to resist him/ yet may you not do it.  Standish. 
See here the steadfastness/ et cetera.  Coverdale. 
This man neither wrote ner said/ that we must obey an earthly prince/ more then almighty god/ and yet are ye not ashamed so to report of him. He saith/ that though the King command us any thing against god's law/ yet may we not resist him/ Which saying ye call an abominable heresy. Thus declare ye yourself manifestly/ to be of the number of them that teach/ how that it is lawful for a man to resist his prince. Which thing whether it be not both heresy and treason/ let them judge that have authority.  

Amos. seven  Because Amos the Prophet preached against idolatry at Bethel/ that false priest Amasias (whom ye speak of) told that King/ that he was a seditious fellow/ and so found the means to get him out of the court. Yet played Amasias a more honest part with Amos/ then you do/ for he laid rebellion to his charge that was alive/ and your accusation is against the deed. Again/ Amasias' (being yet a false priest) saith not/ that it is lawful for a man to resist his prince/ and you call it abominable heresy to teach the contrary.  
Though Peter and john do teach/ that we must obey and hearken unto god more than unto men/ do they therefore teach/ that we must resist our prince? Where find ye that example in them Peter smote of Malcus' ear in deed/ but little thank had he for his labour. Doth he not teach us to endure grief/ to suffer wrong/ and to take it patiently? saith he not/ 
j Pet. ij.  that we are called there unto? Setteth he not Christ unto us for an example of suffering?  
Because our saviour willeth us not to fear them that kill the body/ 
Matth. x  must we therefore resist them? When a prince doth persecute us for gods words sake in one city/ must we resist him/ and not rather fly in to another? 
Matth. v  Doth he call them blessed that resist/ and not them rather that suffer for persecution sake? 
Luc. xxiv.  Did Christ entre in to his Kingdom by resisting/ or by suffering?  
As for that saying (qui timet hominem etc. I can not find it in the nineteen of the proverbs/ but I find there written/ 
Prover. nineteen  that a false witness shall not remain unpunished/ and that he which speaketh lies/ shall not escape.  
Ye call it an abominable heresy to teach/ that we ought not to resist our prince/ though he command us any unlawful thing. And to prove your purpose/ ye point us to the fifth of Isaiah/ where there is no such words as ye speak of. But these words find I there/ 
Isaiah. v  woe unto them that call good evil/ et cet.  
As for the ensample of the seven brethren and their mother/ it utterly condemneth you/ for they say these words/ 
They say not/ we are ready to resist.  We are ready rather to suffer/ then to offend the laws of god/ et cete. And as they said/ so they did/ without making resistance/ though the Kings commandment was unlawful. What other thing now did. D. Barnes teach in his fore-rehearsed words/ but (as he had said in his book afore) that if the King would command us any unlawful thing/ we must suffer him/ though we obey not to it by agreement? What danger you be in then for teaching the contrary/ I will not define. I pray god (according to his good pleasure) have mercy upon you.  Barnes. 
THen spoke he to the sheriff and said/ M. sheriff/ I require you of god's behalf/ to have me commended unto the kings grace/ and to show him/ that I require of his grace these requests/ first/ that where his grace hath now received in to his hands all the goods and substance of the abbeys. Then the sheriff desired him to stop there. He answered/ M. sheriff I warrant you/ that I will speak no harm/ for I know it is well done/ that all such superstition be taken clean away/ and the kings grace hath well done in taking it away. But seeing his grace is made a hole king/ and obeyed in his realm as a king (which neither his father ner grandfather ner his ancestors that reigned before him/ ever had) and that thorough the preaching of us and such other wretches as we are/ which always have applied our hole studies / and gave ourselves for the setting forth of the same/ and this is now our reward. Well/ it maketh no matter. Now he reigneth/ I pray god long may he reign among you. Would god it might please his grace/ to bestow the said goods or some of them to the comfort of his poor subjects/ which surely have great need of them.  
The second that I desire his grace/ is/ that he will see that matrimony be had in more reverence than it is/ and that men (for every light cause invented) cast not of their wives/ and live in adultery and fornication/ and that these that be not married/ should not abominably live in whoredom/ following the filthy lusts of the flesh.  
The third/ that the abominable swearers may be punished and strately looked upon. For surely the vengeance of god will come on them for their mischievous oaths. Then desired he. M. Pope which was present/ to have him commended to. M. Edgar/ and to desire him for the dear blood of jesus Christ/ that he would leave that abominable swearing that he useth. For surely except he forsake it/ he will come to some mischievous end. The fourth/ that his grace will set forth Christ's true religion. And that seeing he hath begun/ he go forward/ and make an end/ for many things have been done/ but yet much more is to do. And that it would please his grace to look on god's word himself. For it hath been obscured with many traditions invented of our own brains. Now (said he) how many petitions have I spoken of? And the people said: four. Well/ (said he) even these four be sufficient/ which I desire you/ that the kings grace may be certified of them. And say/ that I most humbly desire him/ to look earnestly upon them.  Standish. 
It was high time to look/ et cet.  Coverdale. 

Dani. liij  The prophet Daniel (I trust) was no arrogant wretch/ though he desired his prince to make some provision for the poor/ 
j Timo. uj  no more than was holy. S. Paul/ which taught Timothy to change the rich men of this world with the same lesson. All they also that were true messengers of god/ laboured to have adultery/ fornication/ whoredom/ and abominable swearing expelled from among Christian men/ as all the whole scripture testifieth. Nether did. D. Barnes in these his words require any other thing. His words are plain enough/ and yet (as your manner is in your treatise) ye imagine an intent and mind clean contrary to the same. Ye grant that he spoke earnestly for the poor and for the commons/ and yet call ye him an arrogant wretch/ and (for his good will) report of him/ that he desired to have a great stroke in every matter of weight/ et cetera.  
D. Barnes said not that he and his fellows did reform those things that were amiss (for he knew that/ to be gods office and the Kings) and yet surmise ye the same untruly upon him. But he saith that thorough the preaching of gods word in the ministration of him and such other/ the Kings grace is now more obeyed than/ ever he was before. And I pray you/ is it not so? Or was it not gods holy word/ that got the King his own again? May he thank any papistical doctrine therefore? No verily.  
Concerning. M. Edgar/ if. D. Barnes had not had a right good opinion in him/ no doubt he would not have sent him that commendation with such an honest request. But because he took him (as he might right well/ I trust) for a gentle man that would suffer a Christian exhortation/ as they will that pertain unto Christ/ therefore was he the bolder of him. As for that swearing/ I think verily it cometh rather of a custom (which yet might well be left) then of any set purpose. Nether was. D. Barnes act here against the process required in the xviij of Matthew/ though he had not spoken with him afore/ seeing he might not now come at him.  Barnes. 
ANd that his grace take good heed/ that he be not deceived with false preachers and teachers and evil counsel. For Christ saith/ that such false Prophets shall come in lambs skins.  Standish. 
O how great thank be you worthy/ et cetera.  Coverdale. 
Ye should have proved these words to smell nothing but heresy and treason (as ye say in your preface) because they have the sweet odour of the gospel/ 
Math. seven xuj. xxiv.  where our saviour biddeth us beware of false Prophets/ and of the leaven of Pharisees/ and telleth us/ that many such shall arise/ and deceive many (ye even thorough sweet preachings and flattering words/ saith the Apostle) and because the scripture biddeth us beware of such merchants/ 
Nom. xuj. Mar. xii. Luc. xx.  as going in long garments/ et cete. devour wedows houses under the pretence of long prayers.  
This man called not the Kings most honorable council evil/ and yet (even like a pike thank still) ye surmise it upon him. If a friend of the Kings should say unto him/ I beseech your grace / take good heed whom ye receive in to your privy chamber/ Doth he therefore call his chamberlains evil? Or doth he therefore prefer his own wit above the discrete wisdom of the Kings noble counsel?  
Holy. S. 
ij. Pet. j  Peter (as long as he was in this body) thought it meet/ to put Christian men in remembrance of their duty/ ye though they were of ripe knowledge themselves/ and established in the truth. And yet you call it obstinate pride/ treason/ blindness/ and rash foolishness so to do. Such is your judgement. Ye even when the party doth most humbly desire his prince/ to whom he speaketh.  Barnes. 
THen desired he all men to forgive him/ and that if he had said any evil at any time unadvised/ whereby he had offended any man/ or given any occasion of evil/ that they would forgive it him/ and amend that evil they took of him.  Standish. 
Mark how he doth continue one manner of man/ et cetera.  Coverdale. 
Steadfastness in the way of god's truth is to be commended. And an evident token is it/ that he is of the same doctrine/ which wittingly teacheth no evil/ reconcileth himself unto all men/ is sorry if he have offended any man (or given any evil occasion) and giveth other men at their death/ an ensample of true repentance.  Barnes. 
ANd that they would bear him witness/ that he detested and abhorred all evil opinions and doctrines against the word of god/ and that he died in the faith of jesus Christ and the sacraments of the church/ by whom he doubted not to saved.  standish. 
I know that no good man/ et cetera.  Coverdale. 
Then it appeareth/ that if he had not detested and abhorred all evil and erroneous opinions/ but had loved your strange doctrines (which are against god's word) and so died out of Christ's faith/ ye would have been a record and witness to him/ rather than fail.  Barnes. 
ANd with this he desired them all to pray for him/ and than he turned him about/ and put of his clothes/ making him ready to the fire/ and most patiently took his death/ yielding his soul into the hands of almighty god.  Standish. 
By this it doth appear/ that the first writer of these his words was very charitable/ et cete.  Coverdale. 
What so ever he was that first wrote these his words/ verily I can not tell/ neither did I ever read them or hear them/ till I saw them in your treatise. And though it may be suspected that this is not the truest copy/ because it cometh out of your hands/ Yet truly a right charitable deed was it to write his words/ and to certify us of them/ for else (by your present practice) we may conjecture/ that ye would have discanted of his death/ as of one whom ye had overcome with your doctrine. Now also that ye can stop the truth no farther/ ye would bear us in hand/ that it is the writers judgement only/ which ascribeth unto him/ that he patiently took his death/ as though there were none else that herd him and saw him die/ but the writer alone.  Coverdale. 
Allbe it I will judge only of the outward behaviour.  Coverdale. 

john. seven  judge not after the outward appearance (saith our saviour) but give a righteous judgement.  
Yet do ye not as ye say/ for in many places of your treatise ye judge the man's mind and intent ye contrary to his words.  standish. 
Taking occasion by his erroneous words/ to judge he died an obstinate heretic.  Coverdale. 
Ye can not deny/ but that after the open confession of his faith/ and his humble requests unto the Kings grace/ he than reconciled himself to all men/ and at the last when he had desired them to pray for him/ took his death patiently/ and yielded up his soul in to the hands of almighty god. For all this ye do not only call his words erroneous/ but also give sentence/ that he died an obstinate heretic.  Standish. 
And as for the inward secrets/ whether he be condemned or saved/ whether he yielded up his soul in to the hands of almighty god/ or no etc. I remit that to the secret counsel of the blessed trenite.  Coverdale. 
A wonderful thing is it/ that ye are so unstable in your words. Do ye not take upon you afore/ to judge/ that he died an obstinate heretic? And now ye can not tell whether he be saved or condemned/ whether he yielded up his soul in to the hands of almighty god/ or no. But can an obstinate heretic yield up his soul/ when he is deed all ready? Can an obstinate heretic be saved? Behold now/ to what worship ye bring your doctrine at the last.  Standish. 
Unto whom be laud/ honour/ and glory for evermore. Amen.  Coverdale. 
Amen. Even to that same blessed trenyte (father/ son/ and holy ghost) be honour and glory now and evermore. Amen.  
The Apostle describing the office and duty of a ministre or preacher of god's word/ 
ij. Timo. ij.  willeth him (among all other qualities) to show himself such a laudable workman/ as need not be ashamed/ handling the word of truth justly. Wherefore/ seeing ye have so unreverently handled gods holy word/ perverted it/ wrested it and belied it so oft and many times in your treatise/ marvel not at this mine invective against your false doctrine. As for simple ignorance/ and such frayll weakness as accompanieth the nature of man (whether he will or no) it may be suffered and borne. But wilful spurning at gods holy word/ froward and false belying thereof/ must needs be rebuked/ and improved. Your zeal (for all your holy pretence) is to suppress gods truth to maintain that doctrine which the catholic or universal church of christ never received/ and to defend the church malignant in her wickedness. This is manifest by your present practice. But god almighty which soweth the seed of his holy word/ and daily increaseth it in the hearts of his faithful/ shall (though no man else will) maintain and defend it himself. We also (whom god will not to be idle) shall do our best/ and be carrying stones to the making up of the wall which ye have broken down/ To the intent that Christ our saviour may have his own glory (which ye have rob him of) our prince his honour/ and our neighbour his duty.    

To all true Christian readers.  
Faint not thou in faith (dear reader) neither wax cold in love and charity/ though the enemies of gods word be gathered together and grown in to such swarms. Be thou strong in the lord/ and in the power of his might. And let it not discourage thee/ that the said word is so little in the estimation of the world/ so greatly despised/ so sore persecuted/ so wickedly perverted/ wrested and belied/ so unthankfully received/ so shamefully denied/ and so slothfully followed.  
Arm thyself therefore with the comfortable ensamples of the scripture/ And as touching those jolly Nimrottes that persecute gods word/ hunting it out of every corner/ whetting their swords and bending their bows against it/ Be thou sure/ that the god of our father's Abraham/ Isaac and jacob shall do with them as he ever was wont to do with tyrants in times past. Thou seist thorough out the stories of the holy bible/ how that like as he turneth some of their hearts from cruelty to meekness/ Even so with death/ with fire/ with water/ and with such other his plagues destroyeth he them that will needs despise his warning/ Ye breaketh their bows in pieces/ and killeth them with there own swords. As for jamnes and jambres those wicked sorcerers and covetous chaplains that teach contrary to god's word/ and dissuade the great men of the world from it/ Their own wresting and belying of it must needs confounded them/ For though there be many that resist the truth/ yet when it is uttered and cometh to light/ their madness (as. S. Paul saith) shall be manifest unto all men. And as Moses rod devoured their rods in the Kings presence/ So likewise the same places of scripture that they allege for their wicked purpose/ shall destroy their false doctrine in the face of the world. Ye even as little honesty as the papistry hath gotten by wresting of (Tu es Petrus et cet.) so small profit are they like to have for belying of other texts. Nether is it to be feared/ but god will do for one part of his word asmuch as for another/ when he saith his time.  
Concerning those belly beasts/ that (for no commandment ner promise of god/ for no example/ warning ner exhortation) will be counseled/ but still blaspheme his holy word thorough their ungodly conversation/ let not that withdraw the from the way of righteousness. Love not thou Christ the worse/ though judas be a traitor. Set not thou the less by his wholesome doctrine/ though dogs turn to their vomit/ and though swine wallow in their stinking mire again.  
I know (gentle reader) that to all true Christian hearts/ it is a great tentation/ to see gods holy word either persecuted/ belied/ or unthankfully received. But first remember thyself well by the practise of all stories/ when was it without persecution? When was there not one tyrant or other/ that exercised all his power/ strength/ wit/ and counsel against it? When were the children of Israel without some bloody Edomites/ Egyptians Assyrians/ babylonians/ Philistines/ or other?  
Secondly/ When was not gods word belied/ perverted or evil spoken of by one false Prophet or other? Were there not heretics and flatringe chaplains in all ages/ that withdrew men from the truth/ and misreported the strait ways of the lord? Thirdly/ when were there not some multitudes/ that pretending a love toward Christ's word/ did but follow him for their own bellies sake? when was the seed of Christ's word sown/ but some part of it fell upon the stony ground where it withered/ and among the thorns that choked it up?  
Wherefore saying thou art compassed about with so great a number of witnesses/ 
Heb. xii  that is to say/ with the ensamples of so many godly and holy men/ which not only did chose rather to suffer adversity with the people of god then to enjoy the pleasures of sin for a season/ but also eschewed false doctrine and brought forth alway good works in their living/ follow thou the same trade/ follow thou them (I say) as thou seist they followed Christ/ and no farther. And as touching any manner of doctrine/ believe no man without gods word/ according as. S. Hierome counseleth the. In Epistolam ad Gal. ca v. For certain it is/ that like as many times thou shalt spy even great faults in the conversation of gods elect/ so readest thou of very few teachers since the Apostles time/ which have not erred (and that grossly) in sundry things.  
Wherefore whom so ever thou hearest teach/ preach or write/ or whose books so ever thou readest/ try them by god's word/ whether they be agreeable there to or no. When thou knowest them (I say) and art certain and sure by Christ's doctrine/ that they are false/ seditious or abominable/ then hold them accursed/ avoid them utterly/ eschew them in any wise/ and give over thy self to the wholesome hearing and reading of the scripture. But so/ that thou be sober and discrete in the knowledge and use thereof/ And that in confessing the true faith and believe of Christ/ thy heart mouth and deed go together/ and that thou consent to none opinion contrary to the same/ That god may have the praise/ and thy neighbour be edified in all thy conversation. So doing/ thou shalt not only stop the mouth of evil speakers/ but also allure and provoke other men to be fruitfully given to faith and good works/ and to help (with such their unfeigned faith and godly living) that the tabernacle of god may be set up again. The grace of our lord jesus Christ be with us all. Amen.  jacobi. iij. If ye have a bitter Zele/ and there be contentions in your hearts/ make no boast/ neither be liars against the truth.