And happie is the man whom thou lorde god instructest and teachest him out of thy lawe It is time lorde to laie to thine hand for they haue waisted awaie thy lawe This article that Christes death onely is the satisfaction to the father for all the sinnes of the worlde is plaine manifest and approued thorow out all the holy scripture the whole sentences wherof are here to longe to rehearce but the text is open and euident though somtime it vse one vocable and somtime another For to this article perteine all those scriptures that reporte him to be the pacifier and reconciler of his fathers wrath the clenser the pourger the maker of attonement or agremēt the opteiner of grace the sacrifice and oblacion for oure sinnes et cet The father of heauen himselfe doth testifie that it is his sonne Iesus Christ in whō or by whom he is pleased and content Who taketh awaie the sinne of the worlde but he In whom are we complete and haue all heauenly and necessary thinges pertaininge to saluacion but in him I passe ouer the rehearsall of the scriptures written Esa liij Ose xiij j. Pet. j.ij.j. Iohn j. ij.iij Apoc. j. Heb. j. v.vij.ix.x Tit. ij Col. j.ij.j. Timot. j.ij.j. Corinth j.ij. Cor. v. Rom. iij.v. Whatsoeuer D. Barnes reuoked as ye reporte of him I referre that to you which seme to knowe more therof then I. Yf ye were compelled by force to write reade or saie anie thinge agaynst right and conscience then like as they be to blame that wil feare man more then god in that behalfe so will god certainlie be the visitoure of such extreme handlinge I wolde wisshe with all my hert yf I might laufully so do that the kynges moost roiall persone might se as farre as his hie auctorite extendeth for I feare the comon prouerbe be to true that there runneth by the myll much water which the miller knoweth not of Nether be all then gentle and louing intreaters of the Kynges subiectes that speake to his maiestie faire wordes in his face yee the Kynges grace maie haue Iudas in his realme aswell as Christ had him in his small courte I am sory at my hart rote whan I remembre how oft the Kynges highnesse hath proued his cōclusion true in his time I can saie nomore but referre all secretes to god who I am sure will do as he was wont and bring all falshode to light at the last As for D. Barnes preachinge at the spittle so farre as I can lerne there is nothinge maketh more agaynst you then that same his daies worke For like as he there openly gaue a good ensample of charite and fraternall reconciliacion So is the same a confusion to you and all youre wanton secte which belyenge the trueth blasphemynge the holy gost and slaundrynge them that are the pryce of Christes bloude aswell as you which poyntes smell of grater heresye then ye can proue agaynst D. Barnes in this his protestacion will not repent ner aske open forgeuenesse Which of youre cancred sorte hath yet of his owne fre mynde vncompelled come in to an open audience and played such a parte or desyred reconciliaciō Not one of you all that I knowe of no though the Kyng hath commaunded you in his iniunctious and though some of you hath not bene ashamed to burne gods worde Standishe As it was declared at Pauls crosse et cet Couerdale D. Barnes last will and testament wher vpon he taketh his death is this that ther is no other satisfaction vnto the father but the deeth and passion of Christ onely Therfore though it had bene ten thousand tymes reuoked afore yee and declared neuer so oft at Pauls crosse either in the rehearsall sermon or other wyse Yet shall no mans reuokynge no ner your blastinge and blowing your stampinge and stayringe your stormy tempestes ner wyndes be able to ouerthrow this trueth and testimonye of the holy goost thorow out the scriptures that the death of Iesus Christ onely doth satisfye and content the father of heauen and maketh the attonoment for oure synnes Nether do ye ought but bark agaynst the Moone so longe as ye laboure to mynishe the glory of Christ as though he optayned not grace for all the synne of the worlde Youre opynion and doctryne will not suffre Christ to be a full satisfyer vnto his father for all synnes Ye saye he delyuered us from origenall synne and actuall and yet ye youre selues confesse that ther be also venyall synnes Which yf ye taught not to be washed awae with some other thinges of youre owne chosynge No doubte ye wold confesse that Christ delyuered us from them also aswell as from the other In this youre doctryne ye confesse that thorow Christ we maye auoyde and escape the eternall and seconde death and yet afterward saye ye that our satisfaction doth please and content allmightye god as satisfactory for oure trespace But how fayntly bring ye out these wordes We maye O howe loth are ye that Christ shulde haue his due honour Agayne How stand youre wordes now together Yf we escape the eternall and second death by Christ how can we ascribe the pacifieng and contenting of allmightie god to oure owne satisfaction Morouer how doth god accepte oure satisfaction as satisfactory for oure trespace whan no man by youre owne confession can satisfie for the offence Is not trespace and offence all one thinge Ye affirme in youre latyn wordes that a man suffreth not the eternall and second death thorow the sinne of Adam which saienge includeth a very heinous heresie and is openly confuted by the Apostle to the Romaines where like as he proueth that the saluaciō of all men came onely by Christ so affirmeth he also that condemnacion came on all men thorow Adam Standishe No man can I graunt satisfie pro culpa et cetera Couerdale Ye graunt now that no man can satisfie for the offence and yet ye saide afore that oure satisfaction is accepted of god as satisfactory for oure trespace Item ye saie here that euery man must satisfie for the punishment belōginge to sinne and ye graunted afore that thorow Christ we auoyde and escape the eternall and second death loke better on youre boke man for shame Is not the eternall and seconde death euerlasting damnaciō and punishment due for sinne How can we then satisfie for the punishment belonginge vnto sinne whan by youre owne confession we escape it by Christ Alas that ye are so blind or that ye shulde buylde vpon so weake a foundacion Standishe Acordinge to that of S. Paul j. Cor. xj Sinos ipsos iudicaremus et cet Couerdale Remembre youre selfe well and forget not that ye haue brought in this texte to proue that euery man must satisfie for the punishment belonging vnto sinne Neuertheles let us se wher vpō the Apostle speaketh and pondre the circumstaunce of his wordes so shall we trye
stroke to ypocrisye then euer his life coulde haue bene Yf he was falsly accused to the Kynges highnesse and so put to death woo shall come to those accusers yf they repent not by tymes And yf D. Barnes in his hert mouth and dede committed no worse thinge towarde the Kynges highnesse then he committed agaynst god in these his wordes at his death he is like at the later daye to be a iudge ouer them that were cause of his death yf they do not amende Now indifferent reader to the intent that thou mayest the more clearly discerne light frō darknesse and knowe gods true worde from false docrine I shall whan I haue sayde somwhat to Standish preface rehearce vnto the. D. Barnes wordes Secondly though I rehearce not vnto the all Standish wordes lest I shuld make to greate a boke I shall poynte the to the begynning of his sentence requyring the yf thou wilt to reade out the rest thy selfe in his treatise Thirdly though he hath desserued to be roughly handled yet do I purpose by gods onely grace to deale more gently with him beynge alyue then he doth with the deed This interpryse now as I take in hand agaynst Standishe in this behalfe so am I ready to do the same agaynst the greate graundsire and captaine of false teachers I meane greate Goliath of Rome and his weapen-bearer That is agaynst all such as are enemies to Kynge Dauid oure lorde Iesus Christ for whose moost confortable sprete gentle reader I beseche the to praie with me vnto our moost deare father in heauen whose name be praysid whose kyngdome come whose onely wyll be fulfilled now and euer Amen Here Foloweth the Preface of Iohn Standish to the reader Standish TO se the most victoryous and noble Prynce oure soueraigne lorde the kyng labourynge and watchinge contynually wyth all diligent studye to expulse and dryue out I maye saye to pourge and clense this his catholike regyon etce Couerdale Though ye abuse youre termes in reporting that the Kyng goeth about to expell and dryue out his catholike region I will impute those youre wordes to the weaknesse of youre brayne and to the seacenesse of honest eloquence therin But yf the Kynges laboure watching and diligent studye in pourging and clensyng his realme from all heresies and scismes be occasion sufficient as it is in dede to compell euery true subiecte to helpe vnto the same why haue ye then bene so slack therin all this while Youre owne wordes bring yo in to a shrewd suspicion For ye knowe and haue sene with your eyes that the kyng hath these many yeares bene labouring and busie in abolishing out of his realme the vsurped power of the. B. of Rome his manifolde sectes of false religions his worshipping of ymages his disceatfull pardons his ydolatrye and pilgremages etc. Were not all these great heresies and scismes Or can ye excuse your selfe of ignoraunce that ye haue not sene how the Kyng hath laboured in putting downe the same Yf ye then be a writer against heresies and scismes why haue ye written agaynst none of these all this while Thus euery man which readeth your wordes maye se that ye haue bewraied your selfe to be a fauourer of such thinges Standish Wherfore maruayll not gentle reader etc. Couerdale Contrary now to your request wil euery man maruail at you not onely because ye declare your selfe to haue borne all this whyle no ryght loue toward gods word to the saluacion of mens soules ner to the dewtye that ye owe to your prynce but also because that now thorow the occasion of a poore mans deeth ye first starte vp to wryte as though the Kyng had put downe no heresies afore D. Barnes dyed Is this the zele that ye bear toward gods word and towarde his people Such a zele had they of whom the Apostle speaketh to the Galathians sayenge They haue no good zele vnto you but wolde thrust you out namely from the trueth that ye might be feruent to them ward Where as ye write the daye and yeare of D. Barnes death it increaseth your owne confusion and shall be a cleare testimonye agaynst youre selfe for resistinge those good wordes of his protestacion yf ye forsake not youre heresye in tyme. Yee euen by youre owne penne haue ye brought it to pas that it shall not be forgotten till the worldes ende what a Christen testament and last will D. Barnes made at his death and how paciently he forsoke this life Standish FOr in his protestacion is both conteyned heresye and treason Couerdale For saie ye in his protestaciō et cet Is that the cause why ye do enterpryse and take in hande to wryte agaynst it Then verely declare ye youre selfe not onely to be parcial but also a fauourer of heresye and treason knowinge so many to haue bene attaynted therof within these seuen yeares Standish ALlbeit do not thynke that I wryte this thorow anye malyce toward him that is burned etc. Couerdale He that compareth youre wordes to your dede shall soone perceaue that ye haue cast milk in youre owne face and that for all youre holy pretence some spice of Cainish stomake hath made you now do more then all the Kynges noble actes in abolishinge the saide abuses coulde make you do many yeares afore though the same yf ye were a true subiecte were by youre owne confession sufficient cause for you so to do Howbeit it is not I that go aboute to laye malice to youre charge youre awne acte is not your best frende I praye god your conscience accuse you not therof But why take ye god to recorde in a false matter Do ye not confesse yourselfe that the Kynges graces laboure watchinge and diligent studie is the thinge that causeth and compelleth you to write against D. Barnes protestacion and that thorow the loue and feruent zele ye beare towarde gods word and the saluacion of mens soules et cete And now take ye god to recorde that ye do it for feare lest the people schulde be infecte 〈◊〉 the multitude of copies of the saide protestacion Against the which feare I knowe none other comforte for you as longe as ye will not harken vnto gods worde but that wisdome it selfe geueth you in Salomons Prouerbes Namely that the thing which ye feare shal come vpon you and euen it that ye are afrayed of shall fall in sodenly amonge you This am I certified of not onely by the same place of scripture but euen by this youre present acte in putting forth youre treatise to be printed with and against the saide protestaciō For yf ye feare the great infection of the people thorow the multitude of copies therof why caused ye it to be printed or any man els for you Is the printing of the saide protestacion the nexte waie to kepe copies therof from the people Ye maie well haue witte but sure ye lacke policie Such a like wise waie was takē in England within these
of S. Marke and ther by shall we se how well these two confessions do agree and how clarkly ye haue ioined them together S. Marke reporteth that the legiō of deuels which had possessed a certaine man and taken his right mynde from him et cet cryed out and saide vnto oure sauioure What haue I to do with the thou sonne of the moost hie god Here is it manifest that the deuell cryeth out of oure sauioure Christ and wolde haue nothinge to do with him Whan dyd D. Barnes crye out of him A greate parte of the world can testifie that he hath cryed out of Antichrist and his chaplens yee and that so lowde that he hath awaked a great nombre with his cryenge Yee but to my purpose will ye saye the deuell also confesseth Christ to be the sonne of god I answere Their confessions be not alike For. D. Barnes doth not onely confesse that Christ is the sonne of god but saieth also I beleue that he suffred the moost cruell and bitter death for me et cete Whan dyd the deuell beleue that Christ dyed for him Agayne this confession of D. Barnes condemneth the heresye of the Anabaptistes concernyng the incarnacion of the lord Iesus Whan dyd the deuell condemne anye such false opinion Will ye make it not deuelish doctryne to be of that secte Beware what ye saye Are ye not ashamed then to compare these blessed wordes to the confession of the deuell and yet to wryte that they be well sayde Standishe This youre confession doth not proue you to be a good Christen man Couerdale By youre iudgment to confesse the true beleue in the blessed trenyte to confesse the incarnacion of Christ to abhorre the false opinion of the Anabaptistes to beleue in Christes death resurrection et cete is no profe of a Christen man No though Christ himselfe saie Who so euer doth knowlege me before men him will I knowlege also before my father which is in heauen And. S. Paul To beleue with the hert iustifieth and to knowlege with the mouth saueth for the scripture saieth Who soeuer beleueth on him shall not be confounded Wherfore yf men considre your wordes ye bring youre selfe verely in to a shrewd suspicion for ye seme to fauoure the miscreauntes and infidels euen them that beleue not the articles of the Christen faith It semeth that ye beleue in some other thinge then god els wolde ye make more of the Christen belefe then ye do Standish For the most parte of the heretikes condemned by scripture and oure mother the church et cet Couerdale Where fynde ye in the scripture that he is condemned which beleueth in the sonne of god all though ye call him and wryte him heretike ten thousand times But I se well ye lack helpe I will tell you where ye shall fynde a text of scripture for your purpose S. Iohn the baptist saieth He that beleueth on the sonn of god hath euerlastinge life And Christ oure sauioure saieth a litle afore in the same chapter God so loued the world that he gaue his onely begotten sonne that who so beleueth in him shulde not perishe but haue eternall life et cet He that beleueth on him is not condemned And where as ye saie that then were condemned by the church I answere Yf ye meane the church of Christ which I doubte not to be in Englang aswell as in other realmes then blaspheme ye it for saienge that it condemneth them whom Christ with his owne mouth pronounceth not to be condemned For Christes church neuer condemneth them whom he saueth Yee and in youre so reportinge ye blaspheme the Kynges highnesse chefe and suppreme head nexte vnder god of this saide church of England without whose auctorite no execucion maie laufully be done within his dominion Howbeit amonge the busshes and in a corner without the kynges knowlege a true man somtime maie chaunce peraduenture to be hanged as soone as a thefe Yf ye meane youre owne mother the church of the froward and multitude of wicked doers then verely like a good childe ye haue discloysed and uttered youre mothers secretes and tolde us hir very nature which as she is a very spirituall strompet and comon harlot so is she a mother of murther a shedder of innocēt bloud and by your owne confession a condemner of them whom Christ darre advowe to be saued What ye meane by the censoure of the powers a man can not well perceaue by youre wordes ye speake so confusedly But yf ye meane the sentence iudgment or determinacion of the hyer powers then slaundre ye them as I saide afore in that ye reporte how they shulde be the condemners of those whom Christ hath not condemned Yf by the cēsoure of the powers ye meane your owne vsurped auctorite or the stollen and vntruely gotten auctorite of youre mother the wicked church then we beleue you For in her as the aungell saieth is founde the bloude of the prophetes and sayntes Yf ye meane the fyrepanne that ye cast incense in then maye we se that youre censoure is wheter then other mens fyre and therfore the more persons for anie man to medle withall Yf by the censoure of the powers ye meane the censoure of youre excomunicacion then declare ye youre selues to be the cursers of them whom god hath blessed and so are ye cursed of god which saieth vnto Abraham and in him to euery faithfull beleuer I will curse them that curse the. And he that toucheth you sayeth the Prophet toucheth the apple of gods owne eye Barnes ANd that there is none other satisfaction vnto the father but this his death and passion onely Standish Amonge other this was one of his errours that he reuoked the last Easter at the Spittle Couerdale Here ye take youre pastyme vpon the deed and straye abrode allmoost as farre as sixe leafes of youre treatise will extende And now and then because the comon people that be vnlerned shulde the better vnderstonde youre wordes ye geue them a sentence of latyn and now and then halfe a sentence I coulde tell wherfore yf I wolde Amonge other ye saye this was one of his errours Ye iudge it an erroure to affirme that ther is none other satisfaction vnto the father but the death and passion of Christ onely and yet like a lerned man full sure of youre selfe ye confesse planely on the other side of the leafe in youre boke that no man can satisfie for the offence Vpon this ye must geue me leue to demaunde this question of you Yf it be erroneous to saie that Christ is the satisfaction vnto the father and ye youre selfe confesse that no man els doth satisfie for the offence To whom then shall we ascribe this honoure of satisfienge for oure sinnes A lasse what a grosse erroure be ye in O blinde gydes what waie will ye leade the people of god Vnhappie is the flock that is vnder your keping
glorifye our father which is in heauen Hath not our Sauioure chosen and ordeyned us to go and bringe forth frute et cet Were we not made heyres of eternall saluacion and baptised to the intent that we shulde now malke in a new life Are we not deed from the curse of the lawe and maried vnto Christ to the intent that we shulde now bringe forth frute vnto god Hath not god ordeined us to walke in good workes Are we not chosen of god to shew now his wonderful workes which hath called us out of darknesse in to his maruelous light Must we not lead an honest conuersacion in the world that they which bacbyte us as euell doers maye se our good workes and prayse god Now to do good dedes to bring forth good frutes to walke in a new life to shew gods wonderfull workes to lead an honest conuersacion in the world what is it els but to shew and set forth our profession the life that we haue promised and taken us to at the font stone euen the holy couenaunt and appoyntment that we haue made with the eternall god Do ye not considre also that the scripture appoynting maried women their estate and dewtye willeth them to be of so honest conuersacion that euen they which as yet will not beleue gods worde maye without the worde be won by theyr godly liuinge And not onely this but so to araye them selues in comly apparel with shamefastnesse and discrete bahaueour without excesse as it becommeth wemen that professe godlynesse thorow good workes What can be more planely spokeÌ„ then this How ernest is the scripture likewise in mouinge and commaunding us specially that take in hande to instructe and teach other aboue all thinges to shew example of good workes in the doctrine of god et cet that such as resiste his trueth maie be ashamed of their parte hauinge nothinge in us to reporte amysse And immediatly after in the same chapter how diligeÌ„t is the Apostle in requiring Titus to exhorte seruauntes to the doing of their dewtie to their masters and to shewe all faithfulnesse But for what intent to merite or deserue immortalâ—â—â— â–ª Naye to the intent that in all thinges they maie do worshippe to the doctrine of god oure Sauioure that the name of god and his doctrine be not euell spokeÌ„ of Thus wolde he haue Timothy also to teach and exhorte and then saieth he these wordes Yf any man teach otherwise and agreeth not vnto the wholsome wordes of oure lord Iesus Christ and to the doctryne of godlinesse he is puft vp and knoweth nothinge et cet Reade ye the text forth and remembre your selfe well considre in what case ye are and how wyde your doctryne disagreeth from the wholsome word of god Yf I shuld saye ye were puft vp ignoraunt a waist brayne et cete of a corrupte mynde or robbed of the trueth ye wolde happlie be angrie Yet be coÌ„tent to let Paul speake to you for though he rayle not yet shall ye not find him a flatrer Standish Which thing beynge true as the church confesseth et cete Couerdale The church of the wicked graunteth many moo thinges then it shall euer be able to proue excepte it be with violence and shedding oâ—â—nnoceÌ„t bloud which is in very dede a fearce sore and strong waye of probacion Nether be they heretikes that denye this your doctryne for I haue proued vnto you by open scriptures that your doctryne is false Standish Be not oure owne good workes meritorious to ourselues Couerdale Yes parde for the prophet saieth All our righteousnesses are as the cloth of a menstruous woman Standish Whether shall we rather beleue S. Hierome et cete Couerdale Yf we receaue the witnesse of men the witnesse of god is greater for this is the witnesse of god which he hath testified of his sonne et cete Euen that god hath geuen us euerlasting life and this life is in his sonne S. Augustine saieth also All my hope is in the death of my lord his death is my meryte my refuge my saluacion my life and my resurrection Standishe Which for their detestable opynions deserued iustly to be burnte as heretikes Couerdale Yf they were not burnte heretikes in dede no force And yf they were iust deseruers it is a tokeÌ„ that they medled the more with righteousnesse for no man can iustly erre ner iustly coÌ„mitte treason Standishe What a detestable heresie is it to saie the cause that we be commaunded to do good workes is to set forth oure profession Couerdale Is not oure profession the promes and couenaunt that we haue made with god to seke his glory and oure neghbours profet euen to loue him with all oure herte with all our soules and with all oure strength and oure neghbour as oure selues In the which two pointes hangeth all the lawe and the Prophetes Are not we bound then by gods commaundement to set forth the glory of god oure neghbours profit and loue to them both Remembre what places of scripture I haue pointed you to afore concernyng this matter Standish Before whom shulde we set it forth before god he knowoth oure profession before Couerdale What then Studye allwaye to haue a cleare conscience toward god and men after the Apostles ensample Standish Before man So we maie haue good workes as the pharises had et cet Couerdale Though Pharises do their workes to be sene of men will you therfore beyng a preacher not geue good ensample to other ner let your light so shyne before men that they seinge your good workes maie geue the glory vnto god What are ye so farre from the knowlege of this geer and yet a preacher a reader and a post of the church Who wolde thinke that you which are so well aquaynted with him that can compare the deare bloud of Christ to the stinckynge bloud of a swyne shuld be so farre from the vnderstondinge of such thinges O wicked hogges whom Sathan hath possessed of that sort Is the worthy prynce of oure redempcion come to that worshippe amonge you No maruaill that ye are so blinded in your vnderstondinge for ther was neuer enemie of Christes bloud that had yet anye cleare iudgment in his worde till he ernestly repented and gaue him selfe wholy to the studye and life that it teacheth Barnes I Beleue that ther is a holy church and a company of all them that do professe Christ Standish Allbe it that euery true Christian ought thus to beleue et cet Couerdale Ye saye that euery true Christian ought thus to beleue and yet ye call the same belefe erroneous and damnable Is the Christen beleue erroneous and damnable Or is it erroneous and damnable to beleue as euery Christen man ought to beleue Thus are ye not onely contrary to youre selfe but iudge Christen men also to be heretikes Standishe For you iudge as appeareth by your preaching et cet
do and renne at riote with your doctryne Awaye from us ye wicked the commaundementes of our god will we kepe and not yours Standish Which toke oure synnes on him penam pro peccatis j. Pet. ij et cet Couerdale Ye taught afore wresting many scriptures for your purpose that euery man must satisfie for the punishment belonginge vnto sinne and now ye graunt that Christ toke the paine vpō him therfore As much hold is there at your doctryne as at an elys tale Standish But we haue moo meanes concernyng intercession et cet Couerdale The scripture is manifest that euery one of us in this life is boūd to praie for another and dailie occasions haue we of such peticions and exhortacions as appertayne to oure estate As for praiēg to saintes that be out of this life Ye haue myne answere allready Barnes NOtwithstonding whether they praye for us or no that I referre to god Standish A good Christē man wold haue gone no further then the congregacion of Christes church that is to saie in this region the kinges maiesty with his lerned counsaill Couerdale Like as your vnreuerent handling of the holy scriptures afore rehearced and your wicked doctrine against the same declareth you to be none of Christes church vnlesse ye repent and turne so do ye here exempte youre selfe from that holy congregacion Maruaill not therfore though whan I se you folowe your vnholy mother and not Christes deare spouse I call you now and then her owne whyte sonne In this region of England ye saie the congregaciō of Christes church is the Kynges Maiestie with his lerned counsaill But is this a sufficient diffinicion what a comforte is this now for so many of the Kynges subiectes both lerned and vnlerned to heare that they are not of Christes congregacion Is it a greate consolacion for the foote to be none of the body Ye repute D. Barnes no good Christen man because he wolde not define whether sayntes praie for us or no but referred that vnto god and not to the Kynges maiestie and his lerned counsaill What will ye make of the Kynges grace A prince that had rather haue secrete thinges referred vnto him then vnto god the onely knower of all secretes Or do ye esteme the Kynges lerned counsaill to be such men as will geue iudgment in thinges that be not euident Or thinke ye them to be ignoraunt of the scripture which forbyddeth men to search out or to medle with secrete thinges that god hath not commaunded Barnes ANd yf saintes do praie for you thē I trust within this halfe hour to praie for you M. sheriffe and for euery Christē man liuing in the faith of Christ and dyenge in the same as a saynt Wherfore yf the deed maye praye for the quicke then I will surely praye for you Standishe O damnable presumpcion et cetera Couerdale Because this man trusted thorow the onely mercy of god in Christ to passe from this death vnto life ye note damnable presumpcion arrogaunt presumpcion and presumptuous arrogaūcy in him And because ye maye seme to haue scripture to proue that D. Barnes wolde temerously appoynte and determyne the tyme himselfe for his so sayeng ye bringe in quod pater posuit in sua potestate as right as a rammes horne and as nye to the purpose as Pauls steple and mount Falcon. At the tyme of the ascension of oure sauyoure whan the Apostles were come together they asked him and sayde Lord shalt thou at this tyme set vp the kyngdome of Israel agayne He sayd vnto them It belongeth not vnto you to knowe the tymes and seasons which the father hath kepte in his awne power et cetera A like answere to such another question geueth he in another place and saieth Of that daye and houre knoweth no man no not the angels of heauen but the father onely What maketh this now to proue that he which acordinge to Christes promes trusteth to pas from this death to life doth temerously appoynt and determine the same time daye or season which our Sauyoure there speaketh of Or that he is either presumptuous or arrogaunt which acording to the ensample of holy scripture is certaine and sure that after the destruction of his body he hath an euerlastinge dwelling in heauen Haue ye not now alledged the scripture well to the purpose Ye wold haue men beleue as it appeareth by you doctrine that whan they departe hence they shall go from the hall in to the kytchen or els in to the whole kylle of your purgatory Standish Loke what case he is in that thus ended his life et cet Couerdale To proue here that saintes praie for us in heauen ye make a long disputacion and with the scriptures ye do as ye were wont They haue loue yet ye saie and therfore they praye for us and are our aduocates I answere The same places of scripture that ye bringe in your selfe are moost against you for they declare manifestly that it is the office of Christ to make intercession for us and that he is with the father oure aduocate which opteineth grace for our sinnes The saintes then that be in heauen knowinge this eternall will of god loue us not so that they desyre to be nether can they be against it It is a token that your doctryne hath but a weake foundacion whan ye go aboute to proue it by a dreame yee and that out of such a boke as serueth not for the confirmacion of the doctryne of Christes church for though it be red among the stories of other bokes yet dyd not the church receaue it among the Canonical scriptures in S. Hieroms tyme. Nether can ye proue that boke laufull by anye sayeng of Christ for thorow out all the new Testament he maketh mencion of none but of the lawe the Prophetes and the Psalmes and byddeth not search anye other scriptures but such as beare recorde and testimonye of him The xv of Ieremy proueth as doth also the vij the xj the xiiij of his boke that god will not be intreated where his worde is troden vnder foote and where men will nedes spurne agaynst it And verely in all the scripture could ye not haue brought in a more manifest place to cōfute your owne doctrine if it be compared to the xiiij of Ezechiel The xvj of Luke proueth nothing for your purpose in that Abraham praied not to god whan he was desired But like as it proueth that ther is no redempcion in hell ner time of acceptable repentaunce and forgyuenesse after this life So proueth it euidently that we ought to holde us to the onely word and scripture of god and not to loke for other doctrynes visions dreames or reuelacions The place Apoca. vj. proueth that the voyce of Abels bloude and of such as are slayne for the worde of god cryeth vengeaunce from the erth and vnder the altare as S.