And so concerning these two poyntes , because of the first , I may lawfully take my vantage : And though in most places I leaue him vntouched , in other yet , ( except he be vnsensible ) I doe inough to make him feele it . Then because of the second , I geue thee ( Indifferent Reader ) lawfull warning , that of all men that euer hitherto haue wryten , he is the most Bragging , Deceitfull and Impudent .

How true this is , it shall appeere by my profes : And the profes how ready they are , it is euident in this present Treatise , and shall further appeere by an other which is furth cumming . Concerning this which is Printed :

In the first boke therof , I haue brought into a short Table or Sum , ( as it were ) the State of the Question conteined in euery of the foure first Articles : The Art of M. Iewel , in sauing himself from Subscription in euery one : And the Issue of the Controuersy , vpon which a more direct Answer is to be required , and more Iust reply to be inferred . And in perusing of this part , it will be quickly seene , whether I slaunder M. Iewel , in charging him with Shifting , Falsifing , Corrupting , and Desperate handeling of such matters as come against him , Or no.

In the second boke , I come to more particular poyntes , And declare in seuerall Chapters , by most manifest Examples :

That he hath ouercharged his Boke with Common Places , needlesse , but harmelesse .

That he starteth into Digressions , Impure and frutelesse .

That he troubleth Consciencies with other Common places so frutelesse , that they will make them faithlesse .

That he peruerteth D. Hardinges meaning .

That he disgraceth his Authorities .

That he wrangleth with him .

That he dissimbleth or Butteth with him .

That he refelleth one Trueth by an other .

That he reporteth of him very vncourteously ,

By all which Euidences , if it be not sufficiently proued , that he is a man of little Modesty , Truthe and Conscience , I will shortly set furth a thirde boke against him . In which , the abusing of sundry Doctours and wryters Authorities , to the maintenance of his falseheade and Heresy , &c. shal be so plainly exemplified , that ( I trust ) it will be considered as a true and profitable Conclusion : BEWARE OF M. IEWEL .

But now , after all these paines taken , sometimes gladly , sometimes patientlye , but alwayes faithfully and that to this end , that Truthe might be knowen , And falsehead detected , And that the newe Doctrine of the late Gospell might , either best of all be forsaken , or els be better examined : Are there none or very fewe , that will take the paines to reade our Bookes ? Or if there be , that would gladly reade them , or with indifferencye iudge of them , is it not lawfull to bring some in for them ? What haue the Catholikes done of late , so vnnaturally , or vnreasonablye , that from hencefurth they must wryte no more against the Chalenger ? Or feare , that if they doe wryte , the Vates shall be searched which bring in the Bookes , and the Bookes not examined , that bring in the Argumentes ? Is it for our person sake or our cause sake that we are so excluded ? Is the place from whence we wryte , or the matter whyche we wryte , condemned of you .

It is obiected vnto vs , that we are yonge Dyuines . The Obiection were good if we folowed the deuises of our owne heades , and not the lerned Commentaries of most Auncient Fathers . But now the person is young , the Conclusion is old . And againe , the youngest dyuine emong vs that haue wryten , might fiue yeres sense , haue proceded ( without Grace asking ) and haue gone for a Doctour ( if it had so liked him ) in any of this Ages heresies for any exception that woulde haue bene made , against his Age or lerning . Not only as Doctours are made in the Country abrode , where he that can Read best , Or say without Eoke most Or Rowle in Termes most fast , Or Rayle ( in deede ) most loud , is Created a Doctour for his labour : but as Doctors allso are made at these daies in Vniuersities by Disputing , Answering and Grace taking .

But we are not the wisest of all the Catholikes . We may borow then of our own Company , and neuer be in your daunger for lending vs any . And yet that alone which we haue , is not so simple but we are able wel to perceiue , wher the best of your Arguments faileth .

But we are the disconted of Louane . If Louane it selfe be contented with vs , the Testimony of such an Vniuersitie , should be no reproche vnto vs . As again , who can blame any Catholike in all the world , for misliking the ꝓcedings of heresy ?

It wil be said we are fugitiues . We are not of that kinde , of the which it is wrytten , Fugit nemine persequente , Prou. 28 he fleeth when no man pursueth him . Again , we are not fled so far yet , as Geneua is . Nor fled in hart or behauiour from the Catholike Faith of all christendome , Or from one heresy vnto an other .

And further it wil be obiected , we liue in disorder . In dede we liue not vnder an hedor warden , depriued of our Collegies , without any our fault against the Statutes : neither are there here such Offices , Charges , Romes , or Places Vacant , by taking of which the persons which in England fulfilled the like very worshipfully and vertuouslye , might declare how they be able to rule them selues , and also to kepe other in Order : yet we liue vnder the Rule of the holy Commaundementes of God , and the approued Canons of the Catholike Church , And the lawdable Customes or policies of the places where we remaine .

And further yet , we shall be saide to wryte for corrupte and priuate gaine .

But we are not ( we trust ) so il frynded that we neede it , or so il disposed that we minde it . Againe , they which haue forsaken great and sure liuinges in England , of one , two , or three hundred pound yerely , they thought not ( I beleue ) to set vp a shoppe beyond sea , and by making of new bokes , and selling them for x. pence , or xij . pence a peece to reare vp both Priuate and Corrupt gaine vnto themselues .

To be short , we shal be accompted vnnaturall , whether for sauing our head , when a blow is comming at it ? Or , for leauing our Commodities vtterly ? Or chainging of the lesse for the Greater ? Or for Louing and Fearing of God more then Man ? Some are so kind to their Country that rather then abide the lack of it , they care not how farre they goe from God . And there haue ben in times past some so faithfull to their Princes , that ( whether in Sport or Ernest ) they haue said it , he is not worthy of the fauoure of his Prince , that would sticke to go to Hell for his Prince . But he beleued , perchaunse there was no Hell at all . And so night venter boldlye , where ( by his iudgment ) there was no daunger . Otherwise if he had so much light of Eaithe , as to confesse an Hel , and yet so great blindnesse of Affection , as to loue any Creature so much , that he would cast away his owne soule for euer the ꝓpprely was vnnaturall , and his saying is Intolerable .

As for vs , God be mercifull , and geaue vs the Grace to loue him best , nay to loue him without comparison . And after him to loue them best , which come nighest vnto him , either by Image of Vertue , or Similitude of Power and Office , euery one yet in his degree and place .

But all these Obiections ( I suppose ) are Personal , and may be made either of Idle heades for their fantasy , or by Aduersaries , for some Anger , Or of Gentlemen merchantes for their pleasure , or of men right worshipfull , vpon sad reporte made vnto them . But yet , what is any of these vnto the question : whether in the six hundred yeares after Christ , there wer any Sole Receauing or Receiuing vnder both kinds : And so furth in any other of the Challengers Articles ? nothing at all vndoubtedly . For be they true , be they false , ( because we wil not spend much time about it , ) they concerne priuate mennes Conditions , and not the Catholike Religion . And they are ( as it were ) a spotted Cote vpon a Reasonable mannes backe , but they proue not , that he hath no Reason at all which weareth the Cote . Wherfore it becometh not vs , so basely to thinke of their iudgements that consider of our Bokes , that because of the Authors small fauor , the boke it selfe should be out of fauor , or because the person is Condemned , that immediatly the Boke is answered .

Some cause therfore vndoubtedly there is , in the Bokes themselues , for which they are misliked ? But what is that ? Is it for the Vntruthes sake which are conteined in them ? Is it for the Wreasting and Racking of the Scriptures ? Is it for misalleging , Iewel in his Preface to the Reader . misconstrueing , corrupting , or altering the holy Fathers &c. These thinges in deede are directly obiected , to D. Harding , by M. Iewel but ( I trow ) the Serche is not therefore apoynted , that no Answer should come in against them . Yet except this only be the cause , wherfore els is the bringing in of them so daungerous ?

Is there any thing in them , against the Obedience and Fidelitie due to a Soueraigne ? Is there any one blast in them against the Gouernment of women ? Do they moue the Commons to take weapons against the Nobilitie ? Or doe they instruct the Nobilitie how to let the Commons of their libertie ? In one word to speake it , doe we meddle with the proper maters of Weastminster Ilaule , Parleament house or Cyuile Policie , and not only intreat of Articles proponed in Scholes , meete for Conuocations , and Generall to all Christendome ? Take ( for example ) any one , what so euer you wil , of the Articles proponed by M. Iewel . He denyeth : we affirme . He contrarieth vs : we againe resist him . Before any man encountred with hym , he Raigned in peace and was Magnified . It was thought , no man was euer hable to matche him , and therefore for very despair of any succour , many submitted them selues vnto him . But nowe , sense there haue ben found , which haue met with him , it is perceaued that he had no certaine victorye . And if it seemed so before , yet nowe the battle beginning a freshe , there is sturred vp a closer attention in euery mannes minde , to marke how truely it is fought .