IN your woordes ( E. G. ) to the reader , I vnderstand the disease you propounde to cure , and in the rest following , the causes of the same : the disease is , the euil life , or ( to vse your owne words ) the sorie life of manie , which seeme Zealous professours . The causes are poyson , and the giuers of that poyson . The poyson is , A persuasion that albeit men bee Vsurers , Extortioners , Drunken , Leacherous &c: as that no sparckles of vertue , or grace appeare in them , yet if they at anie time , condemne this euill in them-selues , approue the contrarie godlines , belieue that their sinnes are pardoned in Christ , loue these their teachers , and be beneficiall vnto them , and desire to heare their delectable Sermons , they maie ( though they cease not from their former sinnes ) assure them-selues for all that to bee the deare children of God , sanctified by Christs spirit , and so elect and praedestinate to saluation , as that they cannot possiblie bee damned , what sinne soeuer they commit . The sicknes I acknowledge 〈◊〉 too gréeuous , and this poyson , I confesse , is as infectious as that of the Cockatrice . Who bée these mercilesse murderers , that dare infect the f●●de of Christes flocke , with this mortall poyson ? You say , priuie libertines , & carnall gospellers . A colde answere , in s● hote and necessarie sute , an vnprosperous cure followeth such sleight discouering of causes . But whie doe you not name them vnto vs ? whie are you so darke in so daungerous a matter ? If they bee worthelie suspected as accessaries , that vpon an inquirie of murder , which they sawe , direct the pursuers with doubtful and ambiguous notes to take the murderers : then must I charge you with as great a guiltines , that seeing so many soules poysoned daily with this pestilent doctrine , and knowing ( as you seeme ) the dooers thereof , could finde in your heart , to passe them vnnamed . But let vs see , whom your darke description , well wayed ▪ pointe●h vs vnto . Through the pollicie of Satan ( you saie ) this poyson is profered , by such men , as make a great sh●we of godlines , and yet denay ( as you heare ) the power thereof , and that with most goodlie , and godlie wordes of righteousnes , regeneration , repent●unce , sanctification , mortification , and what not , to seduce the simple soule ? By this , though men of your spirit ( like enough ) perceiue your meaning , yet what is this to those , that knowe you not , and are vnacquainted with your phrases ▪ You giue slender addresse hereby to the simpler sort , that I saie litle of the offence you laie before them , to stumble on , whilest your description giueth no speciall difference , but hath al the notes , pointing out the best sort of preachers . If you aske mee , whether those be the best preachers , that make a great shewe of godlines , and yet denaie the powre thereof . I answere , if you had left this note so to the libertie of mens iudgments , and not restrained them with ( as you heare ) to applie the same to your onelie accusation , and thereby to iudge , I would not , neither coulde I haue occompted this note , in anie wise , appliable to a godlie preacher . But now séeing the note to stand in these wordes ▪ [ This poyson is profered by men that make a great show of godlines ] and the other wordes , [ And y●● denaie ( as you heare , ) the power thereof ] to be but an enfors●● conceipt of your owne peruerse vnderstanding , wee haue good cause to crie out of you , that haue giuen vs no other notes , to know the poisoners by , then such as maie agrée ( especiallie in the iudgement of the vnexercised ) with the truest teachers of the gospell . Againe , in that sentence , and by that clause , is daungerouslie ins●nuated vnto the simple , that euen the preachers of godliest outward shew ( and God onelie iudgeth the heart him-selfe ) with the most graue and godlie tearmes , of regeneration , sanctification , & such others , doo nothing els , but vnder ▪ hand , and priuilie ( as you spake ) sowe those venimous séedes of poisonous doctrine aboue mentioned : which , as it shall appeare ( Christ willing ) to be as false as the Deuill him-selfe , so layeth it open a wide gappe , vnto all Atheisme , on the one side , and on the other side , armeth the Dartes of the persecuting papists , as it were , with wilde fire , against vs . Their father the Deuill , who is a lier from the beginning , hath of late yeares , erected them a newe Forge in the Shop of the blasphemous Jesuites : how heauie a iudgement is comne vpon you , that ( of a christian ) are become a minister of matter vnto that broode , to coyne new reproches , and reuilings , against the christians , and saintes of God ? But saie you in sadnes ( E. G. ) that this abhominable doctrine , by you mentioned , is openlie taughte by men of great godlines in outward appearaunce ? Naie doo you saie , that it is taught generally , or for the most part , in the Church of England ? ( speake plainelie man , and be not cawtelous like the old serpent . ) If here you woulde shrinke , the want of such exceptions in your writing , your quarelling at such pointes of doctrine , as they all dooe holde with swéete consent , the generall accusation of the liues of the gospellers , together with your wilfull departure from our Church , are as a walle behinde you , so as you cannot hide your heade . And if you stande forth , and abide by it , then I aske you , where is your euidence , where be your proofes and witnesses ? Haue you no déede of theirs to shew against them ? Nor none to depose with you , and yet would you bée belieued of your bare worde ? You ( I saie ) a priuate man , accusinge the Church of God in a whole kingdome ? What saide I ( in a kingdome ? ) Naie , throughout Christendome : for in preaching the redemption by Christ , they haue all troden one common path with our ministers , as app●ereth both by their confessions , commentaries and printed sermons . If this sinne be not in time repented , ( E. G. ) thinke not otherwise , but in that great daie , before the iudgement seate of the Lambe , you shall pleade guiltie , holding vp your hand with Satan , th' accuser of Gods children . But you saie , If they shall blame me , because I bring not their meaning in their owne woordes , let them shew their meaning to be otherwise then I haue set it downe , or els all that feare God , and loue goodnes must needes abhorre them &c. Naie , rather it was your part , putting on the person of an accuser , to haue built herein , vpon so sure a ground of profe , as that , either you would haue brought forth their owne wordes or writinges , saying so much expr●s●ie , or ( at least ) such assertions , and sentences , as out of which , you might reasonablie gather it , by necessarie consequence and implication . As for them , if their dailie preaching coulde beate no better vnderstanding into your head , yet their infinite volumes , which euerie where confute this madnes , might haue made you blushe at your rashnes , & haue caused your woordes to sticke fast in your mouth , that they might neuer haue come to light . You in this importunate arrogancie , prouoking them to shewe you another meaning , giue vs plaine enough to vnderstande , that your selfe are altogether vnacquainted with their writinges : which if you bee , what madnes hath possessed you , to condemne the thinges you knowe not ? If it be otherwise , and that you graunt , you are well acquainted with their doctrine , & therefore dooe of knowledge , charge them with this hainous sinne , then can it not be , but that you haue borowed the yron forehead of some Jesuite , which knoweth not howe to blushe , euen in the most desperate insolencie of lying , and forgerie . Now I heare you say , But that men maie be sure I belie them not , but speake that , which is too true of them , it shal be now shewed , how sleightlie they peruert holy scripture , for the proofe of that which is layde to their charge . ] First let vs call to minde , ( E. G. ) the question , wherein lieth the controuersie betwixt vs . This is it , Whether the preachers of the gospell teache , that Vsurers , Extortioners , Couetous men , proude men , Leacherous persons , drunkardes , gluttons , &c. Hauing no sparkles of vertue or grace appearing in them , and continuing without ceassing in the foresayde sinnes , maie notwithstandinge assure them-selues , to be the elect children of God , so as they cannot possibly bee damned what sin soeuer they commit : onlie so , that , they sometime condemne this euill in them selues , approue the contrarie godlines , belieue that their sinnes are pardoned in Christ , loue these their teachers , & desire to heare delectable sermons . This you stiflie auouche , I vtterlie denie it , and put you to the proofe of it : you beginne to prooue it thus : They peruert holie scriptures to that ende , therefore they saie somuch in effect . I deny they peruert holy scriptures to that end . Nowe giue vs your instances . The first place ( which you call poyson ) is this : Paul ( say they ) was a sanctified man , & the childe of God , and yet he fealt no good thing dwelling in his fleshe , but the euill fruites thereoof : yea , he fealt a lawe , or power of sinne in his members , forcing him to doo the euill he would not , and to leaue vndone the good hee woulde , and so leading him captiue to commit sinne .

If you had meant sincerelie , you would haue produced nothing of their owne against them , without notinge their names , or coatinge such places in their writinges , as might witnes your reporte . This by the waie . Nowe to the place , wherby you would gaine your cause , if I should grant vnto you , that this place of Paul is misinter preted by them ( which you shall neuer gaine at my hands ) yet , how can you out of this place make good your accusation against them ? Was it for lack of will , or skill , that you shew not how you gather your conclusion , out of this assertion ? That your will is good , experience teacheth vs : that your skill is not sufficient , argueth more pride . Remember ( E. G. ) that you said not barelie you would shew how , They peruert holie scriptures , But how they peruert them , to proue this , which you lay to their charge ? Now if you shew a hundreth euidences , and yet neuer a one , that specifieth that lande you claime , what iudge will giue sentence on your side ? So , though it were possible for you , to charge the ministers of the gospell , with manie other crimes , and yet faile in the proofe of this one , you haue nowe vndertaken , all this labour in your sorie booke is lost : naie , I would it were so lost , as it might not bee found , to redouble your condemnation . But let vs examine that which you haue left at libertie . If by this place you saide anie thinge at all for your cause , then thus you reason : All that vnderstand this place of Paul , thus dooe it to conclude that which I haue laide to their charge , but the Preachers of the Gospell generally vnderstande it so , therefore they dooe it to that end . But that the first part of your argument hath no truth in it , I would grant your conclusion . For I grant the preachers of the gospell generally , doo interprete that place so , and therefore I rightly pronounced of you , that you accuse not the Church of England onlie , of Libertine preaching , but al others of the gospell likewise , throughout Christendome , with it . But wée will not yet throw awaie your argument , but rather prosecute it to the vt-most , to see if anie pith of reason maie bee found in it . This place of Paul , thus vnderstood , what can it conclude ? Forsooth , that a regenerate man , and elect childe of God , so long as hée beareth flesh and bloud about with him , cannot be frée from all sinne . The reason is , because so notable a vessell as Paul , testifieth so-much of him-selfe . Now sir , is it all one , to saie , the regenerate man is not frée from all sinne , with this , That Drunkards , Gluttons , Leachours , &c. though they continue in their sinnes without ceassinge , maie neuerthelesse assure them-selues to be saued , if they belieue their sinnes are pardoned in Christe , & c ? And doo all that conclude the first point , auouche the latter leasing ? I hope , by this time , your impudencie in this pointe is open . The second instaunce you bring vs is this : But they obiect that Paul witnesseth of him-selfe , that he had a pricke in the fleshe , and that God would not deliuer him from that weakenes . Goe to , if this interpretation of Paules pricke bee not aright , what maketh it for you ? Are you so short witted ( E. G. ) as so soone to forget what so latelie you assumed and tooke vpon you to shew : namely , how they peruert holy scripture to proue that wicked doctrine which you charge them withall ? Els , why doo you not vncouer the danger of this interpretation , and make manifest , how it leadeth to that terrible downefall of pestilent persuasion aforesaid ? All that haue common sense in them , sée that this place , ( noting onlie holie Paul to haue his infirmities ) hatcheth no such monster , as you , in a spirituall drunkennes , haue dreamed of . And thus you go forward to a third instance . It is set downe ( say they ) for a certaine point of doctrine , Gal. 5. 17. that the spirit lusteth against the flesh , and the flesh lusteth against the spirit , so that ye cannot do the things ye would . This , confirming the interpretation of the first place of Paul , setteth the picture of your minde , as it were in a glasse , before mine eies : wherein I see , that some godlie men hauing taken paines with you , to remoue you from your errours , and namely from this , which you hold , That the regenerate man hath full power to abstaine from all sin , and to doo the works of righteousnes , haue in their conference vrged you with these places of Paul , which you resisting , as a man voide of all vnderstanding , can make no difference betwéene light and darknes , life and death , heauen and hell . To the fourth place you bring , They will aske then from whence came that will to doo well , &c. ] Prouing good the former interpretation of the seuenth to the Romans , and affording neuer a word for your monstrous accusation , what should I saie , but that it is truely verified of you , A true witnes deliuereth Prou. 14. 25. soules , but a deceiuer forgeth lies . The fift obiection , wherein you saie [ They make the inuer man , and the spirit of Christ all one ] as it maketh neither too nor fro , for your cause , so is it a bastard ( perhaps ) of your own begetting : the Preachers of the Gospell teach it not . This man is desperately bent to slaunder , that forgeth false obiections to féed the fire of his quarrell ? If anie your friends ( E. G. ) think it not likely that you forged it , because you made it no more pregnant for the proofe of your cause , let them know , that as this argument hath not vertue enough to cleare you of iust suspition , though you be suffered to enforce it as far as you can , so contrariwise it being exactly weighed in the vnpartiall balance , of vpright and circumspect iudgement , dooth not onlie point in secret , to the forgery , but as in certaine cyphres also , vncouer the cause , and ( as it were ) the cogitation of your hart therin . For whilest it proueth nothing your accusation , but is onlie vsed by you , as a plaine song , for your furious penne to descant vpon , what els appeareth it , but some new affected standing , wherein you would set to sale other farre fetcht wares of your pelagian heresie ? All which stuffe ( the Lord willing ) shal be sorted out , and examined hereafter , in his fitter place . Your sixt instance , of there peruerting scriptures , to teach that wicked doctrine you accuse them of , is this : That they saie , the holie Ghost meaneth him onlie , to be the seruant of sin , and of the deuill , who willingly with delight , committeth sin , not misliking , nor striuing against it . If ( I saie ) this interpretation were not aright , yet it saith neuer a word , ne giueth one backe , nor winke , to witnesse against the teachers thereof , the intoilerable accusation which you , as one that cannot blush , haue laide against them . Therefore take vnto you this saying of wise Salomon , as a glasse wherein to sée your selfe , if possibly anie prick of remorse maie pearse into you : Foolishnes is ioy to him Prou. 15. 21. that is destitute of vnderstanding , but a man of vnderstanding walketh vprightly . And a litle before : The mind of the prudent seeketh Verse . 14. knowledge , but the mouth of fooles is fedde with foolishnes . What I can saie , to warrant their assertion , you shal heare anon , after I haue once throughly shewed , how honest a man you are of your word . Yet or I passe , let it be noted in this place , that of these six witnesses , which you haue ( indéede ) not orderlie produced , but forcibly haled into the Court , to testifie for you , not one of them would doo you that fauour , as to giue you a good countenance , but presentlie turned their backes , so soone as the matter was but repeated , and in a deepe silence departed . Wherefore now at length , being somewhat spent of witnesses , and hardly distressed in your cause , you set forth your selfe , to entertaine your iudges , partly with the odious repetition of your vnproued slaunder , and partly with a new craft of subtile insinuation , as though our Ministers indéed by an argument of comparison , did driue at some such conclusion as you haue enforced vpon them . For answere whereunto , I must tell you , first , that whilest you procéed thus , you betraie the verie issue of your cause into my hands . For whereas in the beginning , you knew that our Preachers saide not that in expresse words , which you accuse them of , and yet charged them still to teach no other thing in effect , you grew on then to this point , that you would proue it , by shewing how they peruert the holie scriptures to that end . Hereupon wée haue ioyned our issue , hitherto your proofes haue failed , and now you fall a shifting , as though you would alter your issue . So that A wauering minded man is vnconstant in all his waies . But I am content to make no gain of this vantage , my cause is full so good , as that I doubt not to ouerthrow you , although I yeld you all those liberties & helpes , that may any way ( lawfully ) be vsed of you in this case . Now let vs hear you . These men ( you say ) do hold , That the spirit is in their belieuers , though they bee wholy possessed of pride , couetousnesse . &c. because wee see fier may bee raked vnder the ashes , and the sap may be in the root of the tree , and yet appeare not . Which men ? where be they ? when heard you it ( E. G ? ) ( lying is no lawfull helpe , I can not graunt it you . ) Or if you heard it not , perhaps you might reade it , tel vs , what writers do so apply that similitude ? for this he bringeth not a sillable to satisfie vs . O beastlie impudencie . O Babilonish pride . O palpable impietie . But I will stay my selfe in exclaming , though this man hath neither stop nor stay in lying . But do you perswade your selfe ( E. G. ) there are anie so seruilely addicted to your heresie , as that they shoulde easely brooke this lothsomnesse , of your lying and forgerie ? for my part , though I know ( as experience of all ages hath confirmed vnto vs ) that there is no heresie so foule or vgglie , but it shal finde too manie fitte subiects to receiue ▪ it ( such is the iust iudgement of God , vpon those that rest not them selues in his trueth ) yet am I in very good hope , Rom. 1. 24. 26. 2. Thes. 2. 11. that this grosse impudencie , and apparant sinne of slander , which thus raigneth in you , throughout all your writing , will giue as cleare light as the sunne , vnto the consciences of all those that haue anie feeling , not onelie that your accusation is without proofe , but also that your opinion , of the full power , of the regenerate man , ouer al his waies , to absteine from euil , and keepe the commandements is , ( besides the falshood of it ) a verie monster , fearefull and venomous , not to be approached of anie , that would auoide the poysoning of their soules . But of this more fully in his place . Meane time , let euerie faithful brother know this , that the ministers of the Churches , professing the gospel , generallie throughout Christendom ( I speake not of anie limbes of the diuel in corners ) do vse this similitude , of fire raked vnder the ashes , and sap in the rootes of the trees , onely in the case of some afflicted conscience , and not otherwise . As for example : there be manie deare children of God , that either immediatlie vpon their new begetting to the faith , or shortly after , in the growing vp of the same ( God in his wisedom so seeing it good for them ) are , not so daungerously , as grieuously ( for the time ) assailed of Sathan , with diuers stormes of doubtfulnesse , dreades , and discomfortes , and amongst the rest , with the terrour of the remembrance of some speciall time , wherein the fruites of their faith appeared not : with which terrour , so soone as euer he hath dumpped them , he slacketh no time ( presentlie to waielaie them with this two-fold snare : to wit , either that their faith ( which before they had stoode vpon ) was no true faith , but a counterfeit ( saith he ) because it was not fruitfull by workes , or els though it were at first a true faith , yet now , they had lost it , by their owne negligence : by one of which hookes it commeth often to passe , that the humbled soule is hurried ( as it were ) to the gates of hell , before it obtaine deliuerance . In which case , when the minister of Christes glad tidinges , finding anie , shall say to him : this argument that Sathan opposeth you withall is sophisticall and false , and he doth it , but in the rage of his malice , to drowne you in doubtfulnesse and despaire . For , the intermitting of good workes , doth not necessarilie conclude a voidnes of faith , no more then you can truelie say , of fire vnder the ashes , or of a tree whose sappe ( as in winter ) is withdrawne to the rootes , either that the one is quite put out , or the other vtterlie deade . By this similitude ( I say ) if the minister of the gospel shall detect the fraud of the diuel , and reach a hand for the distressed soule , to bee lifted out of the mire by : what doth he worthie blame therein ? or not warrantable by the eternall word of trueth ? Thus let the faithfull reader in this place , obserue , that this shamelesse mouth , hath brought nothing by this place , but one vnaltouchable slaunder to maintaine another . After this , he retnrneth to his issue againe , as though he would shew how our preachers peruert the holie scriptures for the end aforesaid : though with no better successe then before . Thus he setteth downe the places : Christes sheepe Io. 10. 28. ( say they ) can neuer perish , neither can any man plucke them out of his hands : for whom he loueth , he loueth Io. 13. 1. Philip. 1. 6. to the end , and in whomsoeuer he hath begon this good worke of regeneration , in them he will performe Rom. 11. 2● . it : for the gifts and callings of God are without repentance .