Touching the Iesuites .

I Acknowledge my labour imployed to bring in discredit the Iesuites , whose infections The first part . are well knowne abroade , and are nowe entred to worke treason in the land . Also I graunt the speaches which in al hatred of Popish practises , so directly attempted against the Maiestie of God , and peace of this noble kingdome , I vttered in diuers places of my answere , and are nowe by you not vnfitly gathered together to be seene in one view . And because you charge me with ordinarie rayling , I might fully requite you with placing your ordinarie and extraordinarie railings in one ranke , that you may knowe your owne , and take them home . But I haue no such purpose : and if I had , where you haue gathered my fit wordes against the wicked monkish friers or frierly monkes to fill tenne lynes , I might gather of your reproches more then can come into tenne leaues . Therefore I leaue it to the indifferent reader of your booke to iudge with what minde it is like you accused mee of rayling , that rayle so your selfe , or for want of modestie , you that haue beene so immodest and so bitter , or of absurd assertions , you that haue so many .

Concerning your charge , that I abuse the Iesuites those learned men : I answere , that godlines is true learning , and the only foundation of good life , without the 1. Tim. 4. 7. which , if they had any learning , or haue any shew of good life , the greater is their sinne and hypocrisie , in imploying such giftes of God to so vile a purpose , as the defence of manifest falshoode and superstition . True it is , that the world doth knowe them , and such as they bee : But it is a small thing to be knowen or loued of the worlde : our ioye is , that God doth know his and maynteine 2. Tim. 2. 19. Psal. 9. 4. Ier. 50. 34. their right .

That I call the Iesuites a sect ( which you so finde fault with all ) it is not my doing alone , but many haue done it before me and that learnedly , as shall appeare afterward . But your definition is first to bee noted , as comming somewhat out of place and vntrue . Touching the place I will not contend , the matter cannot be iustified , in that you define Sectaries to be in deede such as cut themselues off in opinion of religion , from the general body of the Catholike Church . For herein , as not remembring your owne arte , you confound heretiques with sectaries , making no distinction , betweene the generall and the speciall : for ( howesoeuer the names are sometimes confounded ) in the receiued distinction of matter , all heretiques are sectaries , but all sectaries are not heretiques : so that being diuers in nature , they cannot haue the same proper definition . Beside your fault of confounding euen in a definition , which should serue to distinction , and to bring cleere knowledge , this also is to bee considered , that of the two , it doeth most fitly agree vnto heretiques , whose sinne & heresie standeth in cutting them selues off from the communion of the Church in opinion and doctrines of faith . Lastly , though one man once diuide him selfe , and so be guiltie in this particular of schisme , yet by the word in common vse , wee call it not a sect , till there bee many drawen away . For if Layolas alone had troden that newe path , and vowed that speciall vowe , for his diuision and superstitious trade , hee alone should not haue bene called a sect . Wherefore your definition hath bewrayed great want of learning .

But to giue you a truer definition , A sect , according to the true etymologie of the word , is a companie of men , that differ from the rest of their religion , eyther in matter of forme of their profession . Seing therefore the Iesuites receiue a peculiar vowe to preache as the Apostles did , euery where , to do it of free cost , to whippe and torment them selues after the example of a sect called by the name of whippers , and Chronica . chronic . fol. 21 5. condemned long agoe : seeing they also as a diuided companie from all others , doe followe the rule of Layolas , it appeareth plainely , the Iesuites are a sect . As for the examples of Elias , Elizeus , Daniel , and Iohn Baptist , they are no lesse wickedly then vnlearnedly alledged , to auow their order . What are you able to bring out of the woord of God , why Elias shoulde after more then 2000. yeeres bee brought in for a patrone of Friers : What was in Elizeus or Daniel , that may liken them to Iesuites : Iohn Baptist that may seeme to make most , maketh nothing at all for you : for it is to be thought hee was Luk. 1. 15. an extraordinarie and perpetual Nazarite , & therefore his calling warranted him for his austere and extraordinarie attire and diet , which restraint or the like , is not nowe laid vpon those that teach in the Churche ; hauing all their seuerall offices expressed Rom. 12. 6. 7 , 8. in the worde of God . Moreouer Iohns preaching in the wildernes of Iudea did not withdrawe him as is imagined , into solitarie and waste mountaines , but the hillie part of Iudea was in comparison of other places , called a wildernesse , being notwithstanding a countrey well inhabited , as appeareth in the booke of Iosua . Thus it Iosh. 1●5 61. is cleere , that neither your definition nor examples can proue the Iesuites to bee no sect. Neuerthelesse , as I haue answered one definition with another : so will I answere your examples farre from the matter , with examples plainelie declaring that which is in question . Saint Paul doth accuse the Corinthes of Schisme , only because they said , I am of Paul : I am of 1. Cor. 1. 10. & 11. 18. Apollos : I am of Cephas : I am of Christ . These did not cut themselues off in opinion of religion , they did not holde a seueral faith to themselues : but for this Schisme hee sharpely rebuked them , saying , Is Christ deuided : Therfore the Iesuites , following in the like , or in more wicked steppes , receiue sentence from Saint Paule , wherein they are accused of Schisme , and condemned as a sect . For do not these votaries of Rome , do not these irregulars say , I am of Austen , I am of Frauncis , I am of Dominick , and these last men , I am of Iesus : Is Iesus then diuided : or not rather you diuided ye Iesuites , being cut off as heretiques from the mysticall body of Christ , and rent as Sectaries in your own bowels : Also the Pharises are an other example to ouerthrowe your definition , & Mat. 23. 2. Actes 26. 5. Ioseph . antiq. Iudaic. 1. lib. 13. pag. 394. proue the Iesuits a sect . For they did not cut off themselues from the religion of the Church , yet for their seuerall order they were a notorious sect .

As I haue plainely shewed , that the Iesuites are a sect , so it is true , that they are a blasphemous sect . For what a blasphemy is it to abuse the most blessed name of Iesus , for a colour to their blasphemous practises , in rooting out the pure and sincere preaching of the Gospell , that afterwarde they may bring in all the execrable superstitions & heresies of Poperie , and after many outrages , establishe againe the intolerable yoke of Antichrist : This also increaseth the offence , that they drawe to themselues alone , the most gracious and comfortable title of our fellowship and vnion in Christ Iesus , which is common to Eph. 3. 6. Eph. 4. 4. all that do beleeue , without any diuision or distinction . Wherefore , howsoeuer the discouerie went neere the heart , and made you complaine , for me to call the Iesuites a blasphemous sect , was neither lewd nor vnlearned . It is one of your nothings to make a shew of something , when you say , they call not themselues Iesuites , but the Societie of Iesus : making a distinction where none is , or if there hee any , it is made against the receiued speach euery where , and against your selfe , who , in calling them so often Iesuites , doe by the practise allowe your selfe the libertie of that speach , which you reprehend in mee . And to discouer your manifest vntrueth in this small matter that can yeelde you n● reward of a lye , I must tell you that Turrian Tur●ianus in Apologetico cap. 1. & cap. 〈◊〉 . an other Layolas calleth his societie by the name of Iesuites , which you denie .

The second note against me , as contumeliously deprauing all religious men , to deface the Iesuites , is an other slaunder : for I honor and pray for all religious men , as many as for true religion are vnited in the body of Christ , which is the Churche . ●p●● , 1. 22. But if you account only the popish Monks and Fryers religious men , and so take the tytle of religion onely to your selues , excluding al others , euen those also that are of your church , as many as are not of some regular order and habit , you haue wel layd downe my meaning : for I holde them all as wicked ministers of Antichrist , and worthy to be seuerely censured , for making the name of religious men proper to themselues , which is common to all Christians euery where . Neither am I herein to bee compared with the olde Heretiques : for they dispraised the good , and I haue spoken against the badde : they did it vntruely , and I in trueth . Therefore it is a manifest misconstruing of my wordes , as deliuered to the dispraise of them , wh●● it was not in my thought to dispraise : as also it wa● a plaine iniurie to match those auncient Monks of the primitiue Church , with the Monks and Fryers of the Popish orders , betweene whom there is so great difference , that the name excepted , there is almost nothing wherein they should bee compared . For the Monks in the primitiue Church , whome Austen and others commend so Aug. dem● . ribus Eccl. Catho . ca. 〈◊〉 Item . de opere . Monach . ca. 14. & 15. highly , were , in life and conuersation holy , painfull and learned , they liued in their houses without any superstitious vowes , as professed students of Diuinitie doe in their Colledges : they laboured with their handes , to releeue them selues and do good to others . Finally their societies were nurceries of good learning and godly life , that from thence the Churches might bee continually Aug. epist. 〈◊〉 Item . ●p. 76. furnished with godly Ministers and Teachers . These being once called to the ministerie of the Church , ceased to bee Monkes and left their monasteries . But the Monkes and Friers in these ages are , as one of your fellowpapistes writeth of Cardinal Wolsey , the dregges of the people , and the reproche of mankinde . And that you may not charge mee againe with these or any other like speaches deliuered against popish Monkes & Friers , I must foretell you , that Austen doth cleere mee in writing as I haue done . For speaking of them , but when their wickednes first began to open it selfe , hee doth crie out against Aug. de opere Monach . cap. 28. them , as against idle , vagrant , prowde , and vncleane Monks ( accompanied since with your beggerly Friers ) such as nowe pester the Cloysters , burden the earth , infect the ayre , and plant detestable superstitions in all places where they finde their kingdome of hypocrits . Bernard , a neerer witnesse of their wickednes , doeth wonderfully thunder De coena Do●. serm. 15. against them , painting out their corruptions with fit words , but with more reproche then I haue vsed , or can with modestie repeate . Wherefore , howsoeuer it might haue bene a fault to speake against auncient Monkes , it is no fault to speake against the bastard Monkes of this late age . But it was your hatred without other cause to compare me with olde heretiques ▪ and your deceite ( as I noted ) notwithstanding so great difference , to match the olde Monkes with your newe Friers . The writings of the Fathers are not herein against me , but their practise for me ▪ For as I prayse the good with them , s● they disprayse the ●adde with me : such as then beganne to declyne , and are nowe degenerated altogether , hauing made vp the measure of iniquitie , that was wanting in their predecessours . Saint Austen also ▪ the lowest that you will or can bryng to prooue any great good in Monkes , in his 137 Epistle , the title whereof is corruptly Aug. epi●t . 137. set downe for the purpose , as he willeth vs not to infame all Mankes for a fewe that be euil , so he willeth vs not to prayse al , for a fewe that be good . But here I must not let you pleade a false title : for if al the wisdome and authoritie of your Censureship should ioyne in the matter , it cannot make this our Austen a Fryer , or so winne seuen or eyght hundred yeeres , to aduaunce the antiquitie of your Fryers . And this also I must remember you of , that when you charge mee as making warre agaynst all the Saintes of God , for speaking against wicked Monkes , you doe therein much more accuse these Saintes and Fathers them selues , who haue done the same before me , hauing lesse occasion , because the disease in their time was not so foule , nor the infections so generall . But presently in the same cause againe , to say I haue a spirit ●arre differing from the Spirit of Christ , is a false and presumptuous sentence , pronounced boldly as from his seate , that doeth search the reynes and know the heart . For Christ called the Scribes and Mat. 12. 34. Pharises a generation of Vipers , and oftentimes repeated these wordes agaynst them , Woe be vnto you yee Scribes , yee Pharises , yee Hypocrites , they were not Mat. 23. 13. worne out termes with him nor slaunderous : as they are not also being vsed against their successours , bee they Monkes or Friers , or any other which haue that leauen . Your selfe also bring the name of Fryer as able to disgrace euen good men , saying in contempt , Fryer Bale and Fryer Luther . Lastly Christes example is alledged for Iesuites , but most blasphemously and against his Maiestie . For though Duk. 9. 58. Christ had not where to laye his head , yet his example agreeth lesse with you in this matter , then the example of Saint Iohn Baptist . For Iohn came neyther eating Mat. 11. 18. nor drinking in such sort , as men doe ordinarily : but Christ came eating and drinking , he frequented publike assemblies , and was sometimes interteined at great feasts . Howe do you then drawe the life of Christ , to vpholde the wicked institution of Iesi●ites : When did he whippe himselfe ; to warrant your practise in so doing ? What worldly blessings giuen him of his Father did he at any time abandon : Howe doth his example recommende voluntarie pouertie to you Iesuites or t● any : except you woulde by vertue of this example , haue all men be of your order , because all should be followers of Christ , and holde it as commaunded , or recommended for an example to be followed of all , whatsoeuer hee hath done before . Thus your readie words haue soone caried you into a manifest errour . For by this your doctrine kings must 〈◊〉 ▪ don their regalities , & after the example of Charles the fift , al Monarches must leaue their scepters , and beta●e them selues to Isag . chron. Abrah. Buchol . a F●yers weede , if they wil be followers of Christ , and ●●e that is recommended vnto 〈◊〉 by his example of voluntarie pouertie . And for an example to touch you neerer , the Pope he must aboue all other , put off Peters cope , and throw away his triple crowne , and become a brother of this your beggerly order .

In the third place you note my endeuour to bring the Iesuites into ●●n●empt by their obs●ure conce●tion from one Layolas a Spanyard , all which I graunt is true . Neuertheles I may not let you passe away with a plaine vntruth . Where doe I 〈◊〉 al my answere cal Lay●las a Souldier ? yet you say I haue done it contumeliously . For the time when Iesuites began , it was hard for any man not of your nourcerie , to set downe the very daye and yeere , when your mother brought foorth those two ●wynnes the Theatines and Iesuites : because their obscure conception and secrete educat●● was such , that for long time there was no difference knowen , and the differences which you make out of Payua dependeth vpon his credit . But for the matter , Payua saith , The Iesuits had their ful creation in the time of Paulus tertius : Kem●●sius saith , they had it not before the time of Paulus quartus . I pray you what authoritie hath Payua against me , that Kemnisius hath not against you : Notwithstanding let the matter be as it is , you can gain nothing by it , for Turrian a father Ies●ite saith , that the Iesuites were confirmed by Torrian in apolog , in 〈…〉 at . Paulus tertius , and by other Popes afterward : ( among whom was Paulus quartus ) which proueth my report sufficiently . In handling this question , you graunt that which I affirmed of the Iesuites , that they were created by the Pope in Martin Luthers time . To your common obiection , that our faith began with Martin Luther , I answere , you may as●el say , the religion of the Iewes , and knowledge of the Lawe , began in Iosias time : and that Hilkia was 2. King . 22. 〈◊〉 2. Chro. 34. 15. their progenitour , because hee founde the booke of the Lawe in the house of God : who notwithstanding found no new thing , but onely the authenticall booke of Moses , whereupon the king and his people , by a diligent reading and regarde thereof , were wonne the rather to a notable reformation . 2. Kin. 23. 〈◊〉 . For our faith is the same that hath bene euermore laid and builded vpon the foundation of the Apostles and Prophets , Christ Eph. 3. 20. Iesus being the chiefe corner stone , which hath also continued from age to age , although sometimes with small shewe to the world , because of many persecutions and Apoc. 12. 6. great falling away , both in life and doctrine . Wherefore it is your euill speach , so basely to speake , and bitterly to deface the religion of Iesus Christ , that hath receiued in the eyes of all the world so great testimonie from God , to proue the worke is his owne worke , and the Gospell his owne euerlasting trueth , the power wherof is stil dedlared from day to daye , in many wonderfull issues for the inlargement of his kingdome , and most of all , by adding to the Gospel dayly such as appertaine to his holy election .

Concerning the praise you giue to Iesuites , as reformers of vice , in my answere I haue prooued that your religion must first be reformed , and your intolerable dispensations and indulgences taken awaye . For so long as these marchandises are to be bought so commonly and for so small a price , sinne must needes abounde , and the complaint of the Lord will bee most iust against you , which was made against the couetous and vncleane priestes in Israel : They eate the sinnes of my people , and lift Hos. 4. 8. vp his minde euery one to their iniquitie . The Iesuites abandoning of all worldly pleasures & possibilities of preferment in the same , so farre forth as none of that societie hath or may take any spirituall or temporall liuings or commodities whatsoeuer , is nothing els but a superstitio●s worship , without commandement ( as hath bene declared ) inuented by themselues : being moreouer against the order of the pr●mitiue Church , and sauouring not a little of Anabaptistrie , in condemning the pr●pertie or priuate po●●ession of earthly bl●ssings . But howsoeuer you sound a trumpet one before another , to shewe the Iesuites contempt of worldly riches , and that they receiue not the preferrements , wherwith mightie Princes haue pressed them , yet , I thinke your meaning is not , ●ut that if the Pope intreat them , they wil be sone intreated .

The humilitie of their spirit was noted in the answere . They can be content in h●pocrisie , to abase themselues , as to the du● , but it is , that afterward they may rule o●●r all estates in the lande , as he did , whose 〈◊〉 was to the Pope , I & my king . So also I proued that the Iesuites come to meet meddle with matters of estate , & offered them 〈◊〉 wrong therin , as shal appeare in a ●●tter place , when you assay to proue the contra●y .

The Censurer in the next place commeth to a discourse of three leaues touching Ignatius Layolas & Martin Luther , but altogether from the purpose : for proofe whereof , let his two arguments be examined , the one for Layolas and the Iesuites , the other against Martin Luther and the professors of the trueth . For the Iesuites he bringeth this reason : Whosoeuer leauing his former calling , shall betake him selfe to a votaries lyfe , and therein winne soules , may be f●ther of a Societie : Layolas did so : therefore Layolas may be father of a Societie . The first proposition is omitted by the Censurer , but without it ●e can proue nothing for the Iesuites . For if any man leauing the fielde , or the like calling , maye not begin a newe order as Layolas did , howe can Layolas & his broode ●ustifie their Societie ? The second proposition , that Layolas , leauing his former calling , proued so good a man and wonne soules , is more then doubtfull . Thus it appeareth , that vpon two former propositions , the one false , the other doubtfull , the Censurer can make no true or cleare conclusion , that the Iesuites haue a good warrant for their newe Apostleship . Against the professors of the Gospell , there is another argument made , but with a● ill arte and successe . For thus the Censurer doth reason : If Luther were a wicked man , & taught many beastly doctrines , the Protestantes may be ashamed of their progenitor : but Luther was such a one : therefore the protestantes may bee ashamed of their father and religion . The first proposition is altogether false : for Luther is not our progenitour , nor the father of our faith . If he had offended , yet the trueth and professors thereof are not guiltie , or thereby iustly touched in credit . The seconde proposition is also false : for howsoeuer false witnesses come in one vpon another to sweare against him , Martin Luthers worthy praise , shall continue in all ages : the Lord hath shewed him a token of Psal. ●5 . 〈◊〉 . good : they that hate him shal see it and bee ashamed . Wherefore these two propositions being false , must needes bring forth a false and s●aunderous conclusion . Thus the Censurer appeareth much more carefull , smothely to deliuer foule reproches , then to bring a good reason for maintenance of his cause . His arguments being thus layde open , it remaineth to consider the particular speaches , whereby he setteth such colours vpon his slaunders deliuered against that holy and learned man Martin Luther and vpon his praises , for Ignatius Layolas .

And first for the life of Ignatius Layolas , I passe it ouer , as a thing from the matter , and hauing in it nothing to bee answered : when it commeth into the Legenda , it may haue some credit in your Church : but as it is nowe reported , I see no honour that commeth to you by the tale , nor harme to vs . But to you this harme maye growe , that hereafter by so slender an example , other Fryers may bee brought in as much to raygne ouer you , as you woulde raygne ouer all the Monkes and Fryers that haue bene before you . 〈◊〉 maruel howe in this storie of Layolas you left out that , which , if it had bene true , would haue made more for you then al his life beside . It is his wonderfull vision when in a traunce he did behold Iesus receiuing him Turrian in Apologetico . pag. 10. and his fellowes into protection . You knowe that without a myracle your newe creatures of the Pope haue neyther lyfe nor soule .

For Martin Luther , what may truely bee sayde f●r his iust honour , that shall appeare afterward : nowe I am to answeare vnto your reproches against him . And first ( howesoeuer you thinke your credit discharged by alledging them ) Hosius , Cochleus , Lindanus & Xaintes haue no voyce where trueth or reason are admitted for witnesses . For in this action they are specially sworne and forsworne agaynst Martin Luther the ruine of their estate , beyng all agreed to lende and borowe lies , and in one tale to conspire the death and detestation of his name . Although the sentence were true , yet woulde you not censure him that should giue sentence against your vnholie father , according to Martin Luthers testimonie ? Why then doe you thinke that we will any more admitte Lindan and his fellowes against Martin Luther , then you will admit him against the Pope ?

Therefore in alledging Lindan , Cochleus , Hosius and Xaintes , with some others , you commit many faultes without any gayne to your cause . First you abase your selfe more then needeth , in not thinking your owne credit as sufficient with vs to proue any thing against vs , as their credit is . For although these witnesses are dashed in , to make a shewe in the margent , and to deceyue the ignorant readers that knowe neyther their names , nor their weake authoritie : yet the Censurer , if his name were well knowen , hath against vs as much credit in his owne cause , as Lindan hath , or Hosius , albeit hee was your great president in the Councill of Trent . Secondly in citing your owne partiall men , more carryed I thinke , with malice against Luther and these causes , then your self , their sentence can haue no more authoritie , then when a man doth stande out to beare witnesse in his owne cause , or when one thiefe giueth in euidence to acquite an other . Wee goe not about to ouerbeare you in the like causes with the bare authoritie or reportes of Martin Luther , of Iohn Caluin , of Peter Martyr , or other like men : for these are all parties , and the law alloweth no such for sufficient witnesses in their owne causes . Therefore , howe vnequall is your measure , how insufficient is your trial in bringing such testimonies against vs , as your selues would hisse at , if the lyke , or better were brought against you 〈…〉 Lastly , in alleadging such partiall and forsworne witnesses , you bewray an euill cause , that can not otherwise bee maintayned , then by such vnlawfull & insufficient proofes . But ( seeing there can be had nothing from you and your witnesses but slaunders ) let vs examine how small cause you haue , so bitterly to slaunder those that are gone before , and for so wicked purposes , to infect the iudgement of such as shal come after . Entring into the slaunders of Martin Luther , you giue a note , that he was the beginner of the newe Gospel . Doe you not still bewray Campions spirit in charging the religion nowe established in this lande with nouelties , and most scornefully calling the Gospel of Iesus Christ , which we preache , a newe doctrine ? This is not vpon good grounde to speake against a fewe Fryers , but in a blasphemous spirite , to speake against God . But before I answere the particular slaunders layde downe against Martin Luther , I must againe adde that which you haue left out , namely howe Luther was begotten of a deuil . Surely this is Gab. Pr●●eol . as true as the rest , and Proteolus as much to be beleeued as the others . Therefore the same sparke of modestie which made your paper blush to receiue this , as a thing incredible , as offensiue to euery mans eares , and as bewraying your vnsatiable malice , myght also haue refused to tell the other slaunders of lyke bitternesse and no lesse vntrueth . Nowe , that Martin Luther was stroken with a thunderbolt in a medow , though you easily dare report it from an enemie , yet you shall hardly ●●nde a wise man that will beleeue you ▪ the matter being of it selfe so incredible . A thunderbolt woulde haue taken awaye lyfe , or lefte a marke behinde it , for a manifest and sure note of that which otherwise can not bee proued . I will no more beleeue Lindan in this , then in his large and wonderfull tale of a madde dogge pursued with a multitude of armed men , whose venemous teeth Lindan himself escaped , by the helpe Defug . Idol . 144. of Saint Hubert , as they call him , for the which deliuerie he and all his house were afterwarde dedicated to the worshippe of the same Hubert . I will beleeue him no more against Martin Luther , then agaynst our owne countrey men , of whom he writeth that they of the religion in Englande ( whom he calleth Caluinists ) doe worship the image of the deuil . Of like credit is your ●idem . 100. other tale of the deuil , horribly crying out of Martin Luthers mouth , and as much to be beleeued from Cochleus alone , as from him and a thousand such , making no conscience to cast out in their writings so malitious and so intollerable libels . You adde these wordes , that vpon a certaine emulation & contention betweene him and the Fryers of Dominiks order , hee left his religion , cast away his habit , broke his vowes , maried a Nunne , and by litle and litle , began to preache strange newe doctrines , especially tending to all libertie and carnalitie . Howe roundlye are these things written , and howe calme doth the floud of malicious wordes seeme to flowe , partly to disgrace that , that was lawfully done , & partly to charge him with that euill , which he neuer thought ? For when the Lord did open his eyes to see ( as many before haue seene ) the abhominable hypocrisie and superstition of your religion and orders , no otherwise then for hatred thereof , he left his former superstition ( which you call religion : ) he cast away also his superstitious order & the pharisaicall habit thereof : and thinking him selfe no longer tyed to his vnaduised and superstitious vowe , he maried in the Lorde , and all this was lawfull . That by litle and litle he began to preach strange and newe doctrines , especially tending to all libertie and carnalitie , it shal be founde an vntrueth deliuered against the man , and a malice agaynst the doctrine which hee taught : your owne examples shall make the proofe .

First therfore , you charge him to teach , there is no sinne but incredulitie : neither can a man damne himselfe , doe what mischiefe Luth. de captiuit . Babil . Eccles. Tom. 2. Ien. pag. 271. he can , except he will refuse to beleeue . I will not here measure vnto you , as you haue measured vnto me , I wil not disgrace you first , and then examine the matter : for therein you haue offered me great wrong , as shall appeare when I come to answere those places . But I may plainely pronounce , that in this place you doe in wordes and matter report an open vntruth . For Martin Luther hath no such doctrine . First it was farre from him to thinke there was no sinne but incredulitie , and therfore he woulde neuer write so manifest an vntruth . He is vehement in condemning many other sinnes , as ( beside infinite other places ) it appeareth in his expounding the Operationes Luth. in Psal. 15. Tom. 3. xv . Psalme , and more largely in his briefe exposition vpon the tenne commaundementes . This it is that you haue wonderfully peruerted : Martin Luther saith , Incredulitie , Item in breui expos. Decalogi . Tom. 7. ●19 . ( that is , not to beleeue the promise of God ) doth argue the promise of God to be a lying promise , which is a most high sinne of all other . Againe , he doth not saye as you report , a man can not damne him selfe , for that is against all knowledge , either of mans iniquitie , or of Gods iust iudgementes : but he speaketh of the baptised , De Cap●a . Babil . eccles. Vol 2. which beleeue , & of the trueth of Gods promise , who cannot denie himself . Wherin he sheweth that it doth wonderfully comforte a mans soule , and incourage him to the hope of mercie , if hee shall consider the promise of God made towarde him : of which promise Martin Luther saith , it is vnpossible it should lie , being entire and not changed or change able through any of our sinnes . And hereupon he declareth what armour we haue in respect of Gods true promise , & how to answere when sin troubleth the conscience . Afterwarde speaking of the riches of a beleeuer , he concludeth saying , Thus thou seest a Christian man , or one baptised howe rich he is , who though willing , yet cannot lose his saluation through his sinnes howe great soeuer , except hee wil not beleeue : for no sinnes can damne him but incredulitie alone , if faith in the promise of God , made to the baptised , returne and stand , all other vices are swallowed vp in a moment , by the same faith , yea by the trueth of God that can not denie 2. Tim. 2. 13. Tit. 3. 8. him selfe , if thou confesse him and cleaue faithfully to him that promiseth . In which wordes Martin Luther speaketh not of a faith separated from good workes , or accompanyed with sinne onely ; but of that faith which bringeth foorch as fruites and effectes those good workes which God hath prepared , that wee shoulde walke in Ephe. 2. 10. Gal. 5. 6. them . This is the true and comfortable doctrine of Martin Luther , to proue it impossible , that the elect shoulde bee deceiued or fall awaye , or that the multitude of their sinnes , shoulde barre the grace and promyse of God . Wherefore seeing Martin Luther sayth , Incredulitie is the greatest sinne , and you say , he affirmeth there is no sinne but incredulitie : Seeing hee sayeth in respect of Gods promyse all the sinnes of the righteous man without want of faith can not condemne him : and you vtter it most corruptly , as if he saide , a man can not damne himselfe do what sinne he can : Lastly , seeing Martin Luther speaketh of the elect , and you vtter it as spoken of all , euen of the wicked , the godly reader may beholde your malicious and false reportes that haue in this first place , hainously charged Martin Luther with a doctrine , which was neuer in his hearte to embrace , much lesse in his purpose to publish by writing . Yet I confesse this his found doctrine of our certaine saluation , is against your Trent doubtfulnes , in so vndouted a couenaunt , Concil. Triden . de iusti . Cau. ●3 . as is that which the Lorde hath confirmed to his children with an othe that can neuer be repealed .

2 In the second place out of his sermon touching Moses , misreporting the title as I thinke , you cite these wordes . The ten commandements apperteine nothing vnto vs . Wherin you would bring the reader vnto an opinion , that Martin Luther altogether reiecteth the morall lawe of God , Luth. Concione quo modo et quo fructu lib. Mosis● Christ . legendi sint . tom. 3. ●en . setting men free from the obedience or regard thereof . If you could proue but this one article against him , without your furder reproches , it were sufficient to bring his honour to the dust . But I dare auowe in your name , that you are not so ignorant , as not to know his cleare doctrine to the contrarie , both in other bookes , and in that from whence you drewe out these wordes , leauing the sense behinde . I graunt he hath such words , but neuer laid downe so nakedly , or to proue such an error , as your report importeth . For speaking against such as vrged the policie of the Iewes , and layde the yoke of Moses Law vpon christians , he resisted this doctrine , expounding the differences betweene the two couenantes of Gal. 3. 11. 12. & 4. 24. God : one in the ministerie of Moses , which is the perfect obedience af all the Law : the other in the mercie of Christ apprehending righteousnes by faith . The first as he teacheth , apperteyned for a time to the Iewes alone , that seconde afterwarde both to Iewes and Gentiles , as many as beleeue . Wherupon Rom. 2. 16. he proueth at large , that the law doth not apperteyne vnto vs , as it did to the Iewes : the yoke and ceremonies thereof , lie not vpon vs to obserue in such sort as it pressed them . All which doctrine , is as largely taught by the Apostle , proouing Rom. 6. 14. that wee are not vnder the Lawe , but vnder grace : and in another place , that the lawe was giuen because of transgression , Gal. 3. 19. til the seede came which was promised : againe in the same place , the Lawe was our schoolemaster to Christ , that we might be made righteous by faith , but after faith is Ibidem . 24. come , we are no more vnder the schoolemaster . Which places do cleerely shewe , that Moses Lawe apperteineth not to vs , as to the Iewes : wee are not vnder it as they were , the yoke and condemnation thereof doth not binde vs as it did them : which is al that Martin Luther teacheth : distinguishing our time from their time , and our estate vnder Christ and the Gospell , from their condition vnder Moses and the Law , according to that excellent distinction of S. Iohn : The lawe was giuen by Moses Iohn 1. 19. but grace & trueth came by Iesus Christ . Wee are vnder Christ and vnder grace , not vnder Moses and the yoke of his lawe : we haue the trueth and not the multitude of shadowes and ceremonies , that were vnder the Mosaical administration . Now , that Martin Luther did acknowledge the doctrine of the lawe profitable to vs , though the yoke and former mynisterie thereof be taken away , it appeareth by his exposition of the Lawe , and by his wordes out of the same sermon which you alleadge , where he saith , We receiue and acknowledge Luth. in ●●pofit . 〈◊〉 . 7. Moses for a teacher in deede , whence we learne much wholesome doctrine : as a lawegiuer or gouernour we do not acknowledge him . Also afterwarde hauing repeated the commaundementes , he demaundeth , saying , Is it not necessarie for vs to keepe these ? are they Luth. eadem concione . not vniuersally commaunded to all men ? I answere , saieth he , they are to be kept of all and apperteyne vnto all . Thus it is cleere , although M. Luther acknowledgeth not the yoke , the curse , the Mosaicall gouernment , which were proper to the Iewes , and appertayne not vnto vs : yet in other respectes hee is plentifull in shewing the profite and vse thereof to Christians : for it is , as Dauid saith , a lanterne Psal. 119. 105. to our steppes , and a light vnto our path . Therefore you shall doe well to regard your steps , least your selfe seeme to neglect the lawe of loue and trueth as apperteyning nothing to you , if you thus misreport & misconster any mans wholesome doctrine .

3 Your thirde report of Luthers doctrine In praesa . ad ●ou . testam . is , that it is a false opinion , and to be abolished , that there are foure Gospels . Touching this third place , I find the effect of your report els where , for these first and Luth. ena● ▪ rat . in epist. Petri. ●om . 〈◊〉 . witteb . chiefe wordes : but the latter wordes concerning Iohns Gospell , that it is the onely faire , true , and principall gospell , I cannot finde , I thinke there was neuer any such preface written in latin by Luther , as you cite for your defence . You haue in many places vsed the auouch at large , which Lawiers thinke vnlearned in their cases , and oftentimes you cite bookes not to bee gotten , as this preface , and that booke de missa angulari , and laide downe one title for an other , with such like practises , to occupie your answerer more in finding out your places , then in making answere to foure of your bookes . But I thought only to note your practise herein : nowe let vs returne vnto the matter . Martin Luther doeth neyther him selfe exclude Matthewe , Marke , or Luke , from beyng the Gospel , neyther woulde he haue anye man barre the other writings of the Apostles from that title , because all that was written by the foure Euangelists , and what so euer the holy Apostles wrote beside in the newe Testament , all that is one Gospel in substance , though there be foure whose seuerall bookes vsually are called foure seuerall Gospels . Therefore to speake of the foure Euangelists first , in respect that the holy Ghost vsed them as foure pennes , and foure witnesses , all writing the Gospel and storie of the doctrine Act. 1. 2. and deedes of Christ : we may say there are foure Gospels . But in respect they 〈…〉 te in an heauenly harmony , in one Spirite , in one trueth , for one and the same woorke of faith , the Gospell being one and the same in all foure , there are not foure , but one Gospell . As for the rest of the Apostles , what they haue left to the treasure of the Church in the booke of God , that also is the same Gospel , and the Apostle doth call Rom. 2. 16. & . 16. 25. 1. Thess. 1. 5. his doctrine and Epistles by that name : which is to be obserued for auoyding a corrupt iudgement , in thinking lesse authoritie or maiestie of Gospell in the Epistles , then is in the bookes of the foure Euangelists : for in respect that they were sent from the Apostle , to the Churches absent , they are called Epistles : as other mens letters are called in like case : but in respect of the doctrine therein deliuered , it is the same which saint Luke and saint Iohn did write , and beare no lesse honour , howe so euer some custome of speach otherwise doeth hinder a right iudgement in this behalfe .

To this thirde article onely hath the Censurer giuen his Censure , wherein hee hath not so much reproched Luther , as bewrayed some want of exercise or iudgement in the Scriptures . His wordes are that Luther saide this , because the other three Gospels spake too much of good workes : whereby the Censurers opinion is cleere , that Saint Iohn speaketh lesse of good woorkes then the rest . I graunt that Iohn hath a speciall course in describing the diuinitie of Christ , and the loue of God towarde vs : but that hee is inferiour to the rest in teaching good workes . I can not graunt it , neither can the Censurer proue it . But for proofe of that I say , one or two places of many may be sufficient . If loue be the fulfilling of the Lawe , and the newe commaundement , not to loue Iohn 13. 34. one another , as euery man loueth him self , but more perfectly and more aboundantly , as Christ hath loued vs : if to bring foorth much fruite , as branches in the vine , be the Iohn 15. 2. fountaine of euery good work : if to follow the shepheard Christ and to obey his voyce , Iohn 10. 4. be better then al sacrifices : then Iohn doth most mightily teach the true doctrine of good woorkes .

4 The fourth report is , if any woman cannot , or will not proue by order Luth. serm. de matrim. Tom. 5. witteb . pag. 120. a. of 〈◊〉 the insufficiencie of her husband : let her request at his handes a diuorce ; or els by his consent let her lye priuily with his brother or with some other man . Accuse not vs for your fault : but couer it or take the s●●me thereof to your selues . True it is , Luther gaue this euill counsell , but as he answereth for himselfe , hee did it when he was yet among you , teaching shriuing Ibid. pag. 119. b. priestes , what to answere when such doubtes are moued by them that come to shrifte . Also hee sayth it was his aduice , when hee was holden with the feare of Antichrist : but now saith hee ( speaking of the time after his conuersion ) my mind is Ibid. pag. 120. a. to giue other counsel . What holy writings can bee free from your foule reproches , if you will thus racke a peece of sentence against the manifest purpose of the writer ? But it appeareth that you wrote these things by he are saye , or made none account what examination your booke abide , your name being vnknowen .

5 In the fift place you laye downe these woordes against Martin Luther . If the wife will not , let the maide come . Luth. Serm. de matrimonio . Tom 5. witteb . These wordes thus barely set downe , import a wicked opinion and doctrine tending to carnalitie , as if Martin Luther allowed of fornication , sending the vnruly husband to his maide seruant vpon any refusall of the wife . But they were of set purpose and malice tent from the other words and sense of the writer , to make a shewe of that opinion which was neuer in M. Luther reclaymed to the knowledge of the Gospel . For in this place he speaketh of a thirde cause of diuorce , when the woman shall obstinately refuse her husbandes companie : & bringeth in the man often threatning his wife with these wordes , which if they preuayle not , hee maketh his complaynt to the Magistrates , and doeth nothing but after a solemne diuorcing , as was that of Vasthi , and after a solemne espousing , 〈◊〉 〈…〉 & 〈◊〉 . as that of Esther : which example he setteth downe in the same place , and alludeth vnto it by some Dutch phrase , not founding so west in other tongues as the matter will beare being rightly taken . If this opinion of diuorce seeme grosse , as it may , yet your Poperie , whence this proceded , hath somewhat more grosse euen in this poynt . For it permitteth a man if hee Pet. Lomb. Tit. 4. dist. 36 tomb . codem libro , dist. 39 will , to put away his wife , because she was a bondwoman , and he knewe it not before the mariage . The like is alledged out of Austen , to prooue that a man may bee diuorced from his wife for couetousnesse , or such other sinnes , because they are spiritual fornication .

6 The sixt report of Luthers doctrine Luth. lib. de vot. ●uang . is , that Matrimonie is much more excellent then virginitie . Mariage was ordained in Gen. 2. 22. Paradise , mariage increaseth the number of saintes , it is honorable among all men : 〈◊〉 Heb. 13. 4. so much cannot be sayd for virginitie . The comparison I will not stand vpon , they are both good , yet neither good for all : but mariage for him that can not conteyne : and virginitie in some respectes , as the Apostle 1. Cor. 7. 2. 27. Serm. de matrim. pag. 126. 〈…〉 cap. prior . ad Corinth . pag. 16. noteth : which Luther in many places doth like wise acknowledge . The sixt point might seeme to you a beame in his , which to vs woulde not haue bene deemed a mote in your eyes .

7 Your seuently report is , that Christ Luth. lib. de Vot . Monast and Saint Paul dyd not counsaile , but disswade virginitie vnto Christians . It is not hard . I suppose , to drawe out from you the iustification of this doctrine : for you cannot thinke that Christ perswadeth all men to abstayne from marriage : Seeing his wordes are not generally spoken to all whatsoeuer , but to alsuch as can containe ▪ He that can receiue le● him receiue . Which wordes for auoyding of sinne , implie thus Matt. 19. 12. much also , not as counsaile onely , but as a commaundement : he that can not containe let him marrie to auoyd fornication as S. 〈◊〉 . Cor. 7. 9. Paul inforceth . So that all Christians , which haue not that rare gift of continencie for auoyding of sinne , are counsailed to marrie : all that haue the gift , for them it is more profitable many wayes to abstayne . This Luther teacheth out of Christ and Serm. de matrim. 126. Paules doctrine , not to ouerthrowe virginitie , but to condemne your vngodly vowe of chastitie , without due examination , whether you haue the continent gift .

8. The eyght report is lyke the former , Lib. de vot. coniu . et in assert . art. 16. making it as necessarie for euery man to haue a wife , as it is to eat , drinke or sleepe . It is as necessarie for him that hath not the gift to marry for auoiding of sinne , as it is to eate and drinke for auoyding of famine , that is not so dangerous as sinne . When you drewe so deepe as these matters , you were desirous rather to bryng nothing in deede then nothing in shewe .

9. Your last report is , that M. Luther Luth. serm. de Trinit. should make all Christias as holy & as iust , as 〈◊〉 mother of God , & as the Apostles were . These wordes are true in respect of Christ , in whome all the faythfull haue holinesse , and honour equally , notwithstanding there may bee inequallitie in their giftes , and in the measure of their glorie . I will not stande vpon the comparisons of these distinctions seruing litle to edification : He Psal. 84. 11. that is but a doore keeper in the house of God , the new Ierusalem , hath infinite glorie . Apoc. 21. 2. Yet because you make the virgin Marie and Apostles to beare more rule with Christ in heauen , then they dyd while they lyued vpon earth : Martin Luther teacheth vs , there is no such respect of persons with God : but in Christ Iesus whether in heauen Act. 10. 34. or on earth , there is neyther Iewe nor Grecian , bond nor free , neither male nor female , Gal. 3. 28. Col. 3. 11. but we are all one in him . They haue all the same glorious inheritance , as they 2. Pet. 1. 1. had al like precious faith . For the diuersity of measures I haue not bene a companion of your bastarde Denis in his iourney to heauen , to describe the degrees and dignities there , or to determine that , which Christ referred Mat. 20. 23. to the determination of his Father , who shall sit at his right hande in his kingdome , & who at his left . Thus I haue answered these places of M. Luther faithfully & without any of your bitternesse in scoffing and vassting at a vantage of nothing , as if you had thereby gayned the whole cause . By my answere it may appeare , these nyne places contayne no straunge newe doctrine , as you haue reported without that regarde of trueth or modestie which is pretended . But what is that you dare not write , to bryng the mans diuine and cleare doctrine into contempt , with as many as will be caried away with your smooth stile and bold accusations : For , as not contented with these vntrueths , you woulde make the reader beleeue , that you leaue other infinite beastly doctrines of his , inuented by much conference with the deuil , as you auouch the matter out of Lindan . But touching the broken and insufficient credit of this Lindan & other your authors I haue noted somewhat before : and such as your witnesses are , such are their testimonies also : the witnesses not lawfull , and the testimonies not true . For Lindan , that hath here filled one page of your Censure , as a false witnesse , writeth that the deuill Lindan de sugien . idolis cap. 〈◊〉 . hath bene seene talke bodily with Martin Luther , by men of very great credit . The men are not named , nor the matter probable : therefore we may beholde a conspiracie to leaue the matter , and disgrace the man : one beginneth a slaunder , and the rest come in , one after another to iustifie the same vpon that foremans credit . If we had no better testimonies , this practise woulde bee as plentifull and strong for vs as for you : but we haue not so learned Christ , neither Eph. 4. 20. doe we stande in neede of euill euidences to auow a good cause . But in this matter , because you bryng in Luthers wordes against himself , to proue some part of your reporte , let vs see your misconstruing , brought for a defence of your misreport . It is well knowen , M. Luther felt many tentations , and endured great conflictes with the enemie , which are very strange to the most of your religion . Christ hath rendered the reason of your quiet , and godly mens disquiet in this affliction of conscience : when a strong armed man , sayth he , Luk. 11. 18. keepeth his Palace , the things are in peace which he possesseth . As long as Satan had Luther in possession , kept in the chaynes of ignorance and superstition , hee felt not the malice of his spirituall enemie : Satan had no cause to disquiet a superstitious man , whome hee had for the time in quiet holde : but when the Lord opened his eyes to see , and framed his heart to withstande the kingdome of Satan and Antichrist , the the enemie assailed him greuously , as himselfe complaineth in many places . All which conflictes were not as you dreame , in an outward or bodily conference with the deuill : but in those inward battailes , in those spirituall combates betweene the flesh and the spirite , betweene the tentations of Satan and the desires of the Newe men : such as the Apostle noteth in diuers places . Gal. 5. 17. Ephe. 6. 12. Though the Iesuites be not by experience acquainted with this greeuous whippe of God , wherewith he scourgeth many of his deare children , yet by reading they myght haue knowen what it meant . For Christ endured such tentations 〈◊〉 Paul acknowledgeth Matth. 4. 〈◊〉 . 〈…〉 in the flesh giuen him , and the angel of Satan to buffet him . But 2. Cor. 12. 7. to make all thin playne , that Luther was not otherwise tempted , then in the exercise of his conscience , and with these inwarde conflictes of the flesh , fyghting agaynst the Spirit , and againe with the agonies of the spirit , resisting the assaultes of the Deuill , which ( as was noted ) other ●●intes of God haue suffered ; and Christ himselfe , it appeareth by his owne words in the farre places Luth. de missa priuata et Vnct. saccrd . To 〈…〉 7. wittch . pag. 230. cited for your purpose . I see ●yght well ; sayth Luther in Dauid and in the other Prophetes ; 〈…〉 greatly they dyd wraste and gro 〈…〉 in those battayles and the lyke ; agaynst Satan and his horrible assaultes , Christ also him selfe ( thouth without sinne ) what teares , what anguish , and what agonies indured he for vs against Satan ? He doeth infinitely presse our heartes , and ceaseth not , but when hee is beaten backe with the worde of God . Wherefore you doe not onely in this slaunder intollerablie reproche Martin Luther , but you speake euill also of the wayes of GOD , whereby hee worketh in the heartes of his children , true mortification and strength in Iesus Christ , to ouercome such sharpe Luc. 22. 31. and dangerous tentations . The treatise of Luther de missa angulari so often aledged by your felowes , I coulde neuer see , therefore it is as the allegation of his testimonie that is dead , or can not bee founde to giue in euidence face to face : when he is reuiued & commeth forth to beare witnesse , he shall bee ansered . Touching Luthers death slaine ( as you think ) by the deuil , going drunken to bedde ouernyght , you shoulde neuer haue dis 〈…〉ed your owne discretion in reporting so foule a lie from so insufficient witnesses , the contrary being knowen , to Ioh. Sleid. Comment. lib. 16. many yet aliue , & written by men more indifferent , & of better intelligence touching the storie . As Lindan hath thus flaundered his death , so you slaunder his life , saying that almost thirtie yeeres he liued in al sensualitie and pride . If there had beene any materiall argument , or some false witnesse at hande , you would not haue come in your selfe all alone to be sworne vpon this deposition . That which you lay against him of dissention , hath somewhat to be graunted . For ( if you call it dissention ) he did altogether dissent from Papists , being open enemies of the Gospell : but for Occolampadius , Bucer , and others , although in some poynts they disagreed , yet there was among them a singular care of vnitie in the Gospell . Whereupon , beside the entercourse of many louing and godly letters , they set downe articles of agreement , subscribing their names for a testimonie of their loue , as appeareth especially by an acte of concord agreed vpon at Marburge : Actiones de concordia Marpurgae . 3. oct. Anno. 15 〈◊〉 . Item Wittenberge . Anno 1536. and after that by another concluded at Wittenberge . We might farre most iustly require you with this accusation of dissention among your selues , although you are banded together in a consent agaynst the kingdome of Christ : but this is from the question , although you often fall into it .

After these prayses of 〈◊〉 . Layolas , and many folde slaunders against Martin Luther deliuered in the best maner , without any proofes against the one , or for the other , you leaue the matter for the in different reader to iudge ▪ The iudgement is soone giuen , if your proofes were as manifest as your boldnes in vttering vntrueths .

A most patient mynde can not brooke a libell so seasoned to itching eares . Our corrupt nature is more patient and glad to read a whole booke , written with a pleasing grace of scoffes and tauntes against another , then a lease written sicly to correct and teach our selues : and we are both more skilful to write and more apt to conceiue reprothes , then any doctrine of importance : for the one is home bredde , the other must come downe from aboue . But notwithstanding Iam. 3. 15. all your cunning , if the reader stande vpon proofes ; and not vpon bare speach : if he stand vpon witnesses of credit , and not vpon these false subdrued witnesses , the matter will fall out against Layolas as a superstitious obscure fellow : and for Martin Luther as a m●n that hath written more , then Layolas ( I thinke ) euer read : that hath taught more , then Layolas coulde conceiue : that hath suffered for a good conscience , more then euer did Layolas vnder his voluntarie whippe : who fynally was the meane by the mercie of God to plant more , then all the broode of Layolas shall euer be able to hinder in the grouth , or by their infinite and shamelesse lyes any waies to impeach in worthy estimation .

The Censurer not satisfied with al these vngodly iniuries against Martin Luther , now breaketh out into such wordes of stomacke against M. Caluin , saying that the like life or worse is written of him by a French man that liued with him sometimes of the same religion . You take the best way throughout all your Censures to bring the men still into suspicion and hatred , because you can effect no more against the cause . But for Mast . Caluin , beside so many as yet remaine aliue witnesses of his godly and blamelesse life , his writings shal testifie to all ages hereafter , that the Lorde raised him vp , as a singuler Minister of the Gospel , and indued him with such a spirit of wisedome and learning , as may worthely kindle greater loue to him in godly mens heartes , then is malice against him in your vncharitable spirites . The Lorde is most wise , and testifieth his loue in the dispensation of his singular graces : So great giftes of true zeale , of an vnderstanding heart , of a minde not ouercome with any seruice of the Church , with any labour for the brethren , are reall arguments , that , as the Lorde did sanctifie and defende him against all the malice of his enemies while he liued , even against the fierie dartes of Satan : so now , though the man be layde vp in peace , yet the Lorde will preserue his name in honour vpon the earth : and they that would bring shame vpon him , it shall light vpon them selues , as a iust recompence from him , who euermore preserueth Deut. 32. 10. Zach. 2. 8. his saintes as the apple of his eye . Therefore it was no euill chaunce , but the Lords good will , that hitherto the translation of your libel against him should be suppressed .

I maruaile how you passed by the storie written against M. Bucer , seruing you so wel for this purpose . Seeing you haue left it out , I wil briefly note it for a proofe of my exceptions taken to Lindan , as to a shamelesse lyer against the holy men of God . M. Bucer liued to the great good , and died amongst vs with the great and publique sorow of manie . His life and death is written by M. Carre , a man against whom you can take no iust exception , who hath these wordes of him : He liued so as no man better : Epis. Nichol. Carr●ad Io. Checu 〈…〉 de obitu Buceri . he died so as no man more blessedly ▪ his sickenes was such that no man did set him sorowe : he died so that no man did perceiue his departu●● . Many are 〈◊〉 aliue that will witnesse as much as M. Carre hath written : Yet your great author Lindan is not ashamed to make M. Bucers death as horrible , and as monstro 〈…〉 as may bee suspected , comparing it with Lind. de sugien . idolis . cap. 11. pag. 91. foule wordes and in all horrour to the most shamefull death of 〈…〉 ius that 〈…〉 tique . I appeale to them among you ( if there be any ) which 〈◊〉 the trueth , that they 〈◊〉 reforme them , or giu● 〈◊〉 against such manifest 〈◊〉 〈◊〉 〈◊〉 , 〈…〉 us to God and 〈◊〉 , who ar● into 〈◊〉 of their ma 〈…〉 and 〈…〉 that 〈◊〉 in their 〈…〉 a 〈…〉 tion● haue 〈◊〉 〈…〉 es to thi 〈…〉 Deut. 29. 19.

In the fourth 〈◊〉 I am 〈…〉 〈◊〉 the Iesuites 〈◊〉 ●ited out of th● 〈…〉 is , it shall hereafte● more 〈◊〉 〈◊〉 For if the Censures himselfe , reporting most 〈…〉 , in 〈◊〉 of M. Luther , hath ●ot thought his 〈◊〉 discharged , if hee report the matter as it is in his owne corrupt authors , Hosius , Lyndanus and Cochleus : howe much more haue I discharged my credit , in reporting the Censure of Colen faithfully out of a learned treatise of Don. Gotuisus , alleadged for my warrant : for I pretended not to cite their wordes out of the Censure of Eolen , which I could neuer get , but expressely protested , to take them , out of a treatise concerning this matter , the author whereof is quoted in the most bookes : and hauing performed this touching the sense faithfully ; as may appeare by conference , I 〈◊〉 in no respect h●e charged with ●alsifying , howsoeuer to vndermine the trueth , and discredit the 〈◊〉 thereof , you 〈◊〉 about wordes left out or put in , with ▪ 〈◊〉 any change of matter . But you that challenge me● for additions , why doe you twise adde the worde ( Verie ) to helpe your 〈…〉 l , and once misconster mee , as if I would haue men know I minded to bring 〈…〉 able of myne owne ? This is to ●all 〈◊〉 to a st●●ight account of that I neuer vndertooke : and in nice pointes to take 〈◊〉 of syllables , when you can take no iust vantage of wordes and sentences .

Wherefore to take away from you the only matter of shew in al your Censure , I confesse that I doe not deliuer the scriptures in the number of woordes and syllables , but in the ful weight of true sense and matter . Which practise , beside example of Mat. 4. 4. Gal. 3. 10. &c. the fathers , we● haue also in Christ and his Apostles . This you knowe , and yet of an euill purpose you dissemble the matter , prouing your selfe thereby to be a manifest cauiller , as was declared . Therfore I need not bee ashamed to offer my booke in this point to be censured by you , or examined by any . Neither am I priuie , as the Lorde knoweth , to any purposed falshoode be it neuer so litle , or to any euil practise in allegation of scripture , or other writings of any man . But you , either with shame or without shame , in the next sentence vtter with one breath foure vntruthes . For first we haue not all printes to our selues , as you say , for then you could not so soone haue printed your censure & some other bookes : S●c●●ly , our searchers are not so watchfull , that nothing can passe our handes , as your owne booke wil testifie against it self in this sentence : Thirdly , we can neither saye nor print what we will , but that only , which after view and diligent examination hath , or should haue , ●riu●ledge from her Maiesties lawefull authoritie . Lastly , you would make your reader beleeue , that you were beyond ▪ Sea , when you wrote and sent this shamelesse censure , which now is euidently knowen to be otherwise . Wherin I note the iudgement of God against you , that in o 〈…〉 sentence where you haue falsely charged vs with vttering slaunderous vntrueths , you haue your selfe written these foure manifest lies . Moreouer , that it may appeare , who it is in deede that vttereth many manifest and inexcusable vntrueths , let it ●●e also considered , what you thinke of the preaching of Gods word in England , and what manifest vntrueths you vtter afterward , saying , that what I & my fellowes dare auouche , in our sermons , speaches and discourses ( as you cast them ) we are sure , shall neuer come to the examination . Daily experience giueth sentence against you in this matter , and one of your late bookes , repeating certaine articles corruptly gathered out of Sermons , made in the countrey the last S●mmer . Here also you distou●r C 〈…〉 pions veine , in charging the Magistrates and learned Bishops , as if they were carelesse , what docttrine is deliuered vnto the people . For my selfe , I admitte not your comparison betweene my writings & my preachings , as if I durst bee bolder to faile in a Sermon , then in writing a booke , that may be disclosed . For , to answere also for my godly fellow ministers , we preache as before 1. Tim. 3. 15. & 6. 3. God and Angels : and dare as little in their presence presume to preache otherwyse then his worde giueth commission , as wee dare to write otherwise before men then the trueth can allowe .

Nowe followe the XIII articles of doctrine , wherewith the enemies of the trueth are charged , especially the Iesuites as the chiefe mainteiners thereof . And because you offer your selues to bee holden guiltie of al other doctrines whereof you are accused , if these articles bee proued against you : I woulde haue you stande to your owne condition : for my part ; I accept your conclusion to bee iudged as I haue dealt with the Iesuites , in wel reporting or misreporting their doctrine out of mine authour .

The first article out of the Iesuites I blasphemous doctrine , hath , as ●otuisus reporteth , and as you will not deny : it is Cenl . Col. 54. 89. not sinne whatsoeuer is against the word of God . The report lieth vpon my authour ( as I haue sayde ) yet you charge me with the wordes , as guylefully reported , as peeced and culled out for my purpose . But notwithstanding this charge , you presently acquite both mine authour and me , graunting the wordes to bee most true in their sense . If they be in their sense most true , why do you take any exception to my report , who onely lay them downe to yeelde what sense you can make : Therefore before I wade any further , let me aske you a question or two . If any one of these XIII poyntes of doctrine bee false , why dyd you not playnely denie it ? If they be all true , why dyd you not playnely graunt them ? why dyd you wrangle , making them true and false , fast and loose , perfect and imperfect at your pleasure ? Through all your discourse , doe you not playnely graunt them : and yet to helpe your owne credit , and to purchase agaynst m●e some note of bad dealing , would you not seeme in some fort to denie them ? But as this pretended deniall of those articles was an iniurie to me , so the open mayntenaunce of them agayne was your trustie seruice toward the Iesuites , and the couenant of your right hande . It was also safe dealing to graunt them , because if you woulde deny any one of them in the playne sense , wherein it is aduouched , yet the aduouchment shoulde bee proued agaynst you by your owne recordes . Thus the good reader may see your dealing , that so accuse mee , that so double and redouble the lie vpon mee , for laying downe nothing , but knowne groundes of popish doctrine , which you coulde not denie , and whereof the ▪ Iesuites haue lately vndertaken the principall defence .

To returne to the matter , the ▪ Censure of Colen was made ( as you saye ) agaynst Monhemius Catechisme : & among other poyntes to condemne him for saying that concupiscense , remayning after baptisme , is a damnable mortal sinne , albeit no consent of heart be giuen vnto the same . To auoyde your doubtful speach of damnable mortall sinne , and the distinction of mortal and veniall sinne , you must vnderstande , Monhemius spake not of the sinne vnto death , for the wich wee are taught , that a 1. Ioh. 5. 16. man must not pray . Otherwise vndersta●di●g mortall sinne according to the worde Rom. 6. 23. of God , and not as you doe , without Christ all sinnes are mortall : and ( that one sinne against the holy Ghost excepted ) in Christ Matt. 12. 31. 1. Ioh. 516. Mich. 7. 19. Col. 2. 1● . 〈◊〉 . Iohn 1. 9. all sinnes venial 〈…〉 which true sense , Monhemi●s dyd truely affirme , that concupiscence is a dam●able sinne . But you deny 〈◊〉 definition , to establish your owne : Let us therefore examine the grosse faultes , which these Ie●uites of Colen commit in one definition , notwithstanding they were so many , and ( as you say ) so learned men . They teach , by your report first , that sinne is an action . Whatsoeuer they say , or Thomas of Aquine in this question , you shall finde that iniustice is a sinne , and yet no action : and that it is a sinne as well not to doe the thing commaunded , as to commit the thing which is forbidden , which leauing of good offices vndone , you knowe is called the sinne of omission : and yet no action , as you woulde haue it . For Andradius distinction in this matter , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . beside are and to no purpose . Also in this place , howe childishlie doe you cast in an exception of euill men and such like , that they are agaynst the lawe of God , confounding and huddling in deede : The question is altogether of the corruption , transgression and sinne which man c●mitteth , and you runne to beasts and to the sinne of deuils : where in it is good to note , that as you speake not to the question , so your speach is not true . For euill men as they are the creatures of GOD , are not against the Lawe , but the euill in men : not the deuils , but the corruption and euill in them : not euill lawes , as they commande , but that euil in lawes , as it is either commanded or executed . You must put a difference betweene the creatures and ordinances of God , which are all good as they were created Gen. 1. 3● . and ordeined , and the same as they are nowe by themselues , corrupted and made abominable . To that you say these things are not properly sinnes , for that they are no actions , I answere , If nothing be sin , but that which is an action , what Censure will you giue vpon Gods iudgement against Hely , for not vsing discipline toward 1. Sam. 〈◊〉 . 2● . his sonnes : What sentence will you pronounce for those watchmen , that sound not E●●●h . ●3 . 〈◊〉 . the trumpet , when they see the enemie comming ? Here is no euill action done , but a good action left vndone , & that is a sin , and hath receiued the punishment of sinne .

It followeth in the Iesuites definition . Sinne is an humane or reasonable action . I would not say , sinne is an humane or reasonable , but a beastly or vnreasonable action of a man indued with reason . Yet in the Censurers iudgement , if a madde man or a foole kil a man , it is properly no sinne : but these effects of sinne , these great in●irmities of folly and madnes shall excuse murder , adulteri● and other like enormities . Lastly you say , in the definition of sinne , it must be added , that it is a voluntarie action , & done wittingly . Al these additions are additions in deede , and lay open notable corruptions in your doctrine . For whatsoeuer is not of faith is sinne , be it against thy Rom. 14. 23. will , or with thy will , bee it an action or no action , be it reasonable ( as you speake ) or against reason . If this part of their definition were true , them original sin should he no sin , because you cannot make it an action done willingly or wittingly . Moreouer , touching manslaughter done vnwillingly or vnwittingly , and to one that is not hated , it De●● . 4. 43. may be answered , that hee that hath so killed a man must flee to the citie of refuge : if he be found from the bounds and liberties thereof , then the anenger of bloud may kill him . Also he cannot depart from the Citie of refuge , till the death of the high Priest ; Nomb. 35. 25 whose death seemeth herein in some sort to prefigure the forgiuenes of his sinne , in the death of Christ , the great high Priest . Lastly Howlets booke acknowledgeth a sin of ignorance against Christ the wisedome of the Father : and hee maketh willing sinne and wittingly committed , to come neere the sinne against the holy Ghost . Thus betweene your doctrine and his , it will fall out that some sinnes are no sinnes : and againe , that all sinnes are done wittingly , and therefore are in some sort against the holy Ghost , & not easely remitted . Which doctrine condemneth all veniall sinne , and leaueth no place for indulgences and Pardons : for al sinne is wittingly and willingly done , sayth the Censure : and all such sinnes are against the conscience , and therfore damnable saith Howlets author . This is the harmonie and consent of your doctrine , to mitigate the sorowes of a weake conscience with many discordes placed in an euil concord . As for your example , that Iacob sinned not in lying with Lea , because Gen. 29. 23. he knewe it not , it is to make no sinne of a double sinne : for Iacob sinned in iudgement , not knowing what he did , and so sinned , as vpon the like ignorance for want of regarde , hee might easily haue committed the fowlest incest . Also it cannot bee proued that the bed was altogether vndefiled . To conclude therefore howsoeuer you alledge Austen to approue your definition , it is no way so large as sinne , and therefore a most vnlearned definition . You prouide for some way to escape by these your last woordes : And this is to bee vnderstoode of actual sinne properly , betweene properly and vnproperly , betweene actuall and not actuall , you thinke to finde a defence , because the wordes may be diuersly taken . But if euery thing repugnant to the lawe of God bee sinne in deede , though not actuall , the question is graunted , and nothing left to you , but a warre of woordes against the trueth .

The contrary doctrine followeth : The transgression of the lawe is sinne . Howe 1. Iohn 3. 4. tauntingly & how scornefully , doth the masker play his part : Hee woulde make his reader beleeue I haue made a vowe not to deale plainly in any one thing , and that I can not alleadge one litle sentence without falsifying . I prayse the Lorde it is farre from me to make any such vowe , or to haue any such vngodly purpose , 〈◊〉 〈…〉 approue my conscience euen to my enemies . That you may haue a proofe he●●of , this very place out of S. Ioh. which you so w●der at , shal be a witnes , being in sense truly & fitly aleaged to proue it sin , whatsoeuer is against or beside that law of God ▪ For as si● is the transgression of the law , so again the transgression of the Lawe is sinne : these two are conuerted , as the ●●finition and the thing defined : and as the termes which are mutually verified one of another . To giue you an example whereof , we say , The Gospe● is the power of God to saluation , & againe , The power of God to saluation is the Gospel . As for the 〈◊〉 , let the same Aposties words be ma 〈…〉 , 〈◊〉 the fourth chapter , where he sayth , God is a Iohn 4. 24 . Spirit , yet the woordes lye thus in the Greeke text , a Spirit is God , wherefore let not a transposition seeme 〈◊〉 to you ; when you see it bringeth no 〈◊〉 ▪ but a true sense , ●either accus● 〈…〉 when there is no fraude 〈◊〉 〈◊〉 of trueth . To make some shew● of your fa●●● accusation , you lay downe a fal●● example : for a man 〈◊〉 〈◊〉 〈◊〉 , are not termes generally verified one of another , being one the generall , and conteyning more , the other the speciall , and hauing lesse . If you had brought an example of the like , it would haue followed wel without any shewe of fraude . For , as Euery reasonable creature is a man , so againe Euery man is a reasonable creature . They that are exercised but a litle in the knowledge of these propositions , may easily see your erro●r , or purposed deceit in the example , and your false accusation in the matter . But after a false example , let vs see a false conclusion , you conclude saying : So these words as Saint Iohn 〈…〉eth them Ioh. 3. 4. are most true . Euery sinne is iniquitie or transgression of the lawe , But as I vtter the● , you say they are false , to witte , that euery iniquitie or transgression of the law , be it neuer so litle , or done without either consent or knowledge , or by a mad man or bruite beast , should be properly a mortal sinne ▪ Here you playnely conclude that n●ga●●u●ly , which Saint Iohn him selfe layeth downe affirmatiuely , saying afterwards in the 〈◊〉 Chapt. Euery iniquitie 〈◊〉 . Ioh. 5. 17. or transgression is sinne : if sinne , a mortall sinne , as hath bene proued . Thus the C●●surer hath not added , nor altered alone , but playnely denyed that , to conde 〈…〉 mee , which Saint Iohn hath worde for worde , to iustifie mee . All my places that you so condemne , being written and layde together , haue I thanke God , no cause to make mee blushe , but this alone hath ●ause to moue you to the repentance & re●antation of this speache , so directly contrary to the wordes of the holy Ghost . But the Lorde remooue all blindnesse from our eyes , and ha●dnesse from our heartes , that wee may not struggle agaynst the trueth , and so fall into these grosse denials of the manifest worde of God . You that charge me in this place with transposition , your selfe may be as worthily charged with alteration of the text , putting one verbe for an other , and two wordes for one : both the Greeke and the vulgar translation hath , Euery one that committeth sinne , and you haue agaynst them both , Euery one that sinneth . This you woulde haue made a ●olde part in me ; but I am contented to g●aunt it is neither bouldnesse nor ignorance i● you ▪ 〈◊〉 though the first may stande better ▪ yet your translation is 〈◊〉 〈◊〉 ▪ You 〈◊〉 perhappes to serue the Lorde in your 〈◊〉 ▪ and I : knowe I serue the Lorde , his cause is to be had in high estimation , and the examination thereof must be without such disgracing quarrels , otherwise he will punish euen him , that shall not vse good meanes in the handling of a good cause . But to conclude , you graunt the question , though ( as you say ) it commeth not to be so haynous a blasphemie . For your vsual taunts of confounding and hudling , you may worthily receiue them backe agayne with this va●●tage : that you haue manifestly denyed , that which the Apostle doth manifestly affirme : and so stande vpon a contradiction , not onely agaynst my wordes , but against the holy and perfect word of God .

In the second poynt the Iesui●es doctrine is thus reported : Concupiscence remayning II in the regenerate , although it be Cens . Col. 38. &c. Ca●●sin opere ●atech . 18 4. against the lawe of God , yet is it not sinne properly in it selfe , or of his owne nature . I am charged for mine authour , that these wordes , although it bee agaynst the lawe of God , are not founde in the ●ensure o● Colen ▪ To what purpose 〈◊〉 the ca●ill agaynst these wordes , which if they had not be●e 〈◊〉 ▪ 〈◊〉 neuer 〈…〉 of necessitie 〈…〉 is of con●upiscense against the lawe , and you so take it , and so defend it . Also by your owne graunt , the Iesuites of Colen , expresse those wordes in effect saying : Albeit this concupiscense doe styrre or moue a man sometimes to doe things which are repugnant to the lawe of God : yet if no consent of heart bee yeelded vnto it , it reacheth not to the nature of a mortall sinne , worthy of eternal damnation . That concupiscense which doeth styrre or moue a man to doe thinges against the lawe of GOD , is it not also it selfe agaynst the law : As you thus graunt the words which before were denyed , so vnderhande , or at vnwares you graunt the matter wherwith you are charged . For , saying that concupiscense without consent , reacheth not to the nature of a mortall sinne worthy of eternall damnation , in some sorte you giue vs to vnderstande , that it is neuerthelesse some kind of sinne , which is to graunt the question , or to loade and disguise the sentence with many waste woordes , that you may in so doing hide the errour . Moreouer you and the Iesuites confesse concupiscense to be sinne , by Saint Paules manifest Rom. 7. 7. woordes , who as you graunt , sometimes calleth it sinne . But as you wrangle with mee , so you misconster the Apostle , saying , hee meaneth not that it is a sinne properly , but by a figure . Wherefore his large disputation is shortly to bee layde downe , that thereby it may appeare , howe corruptly you interprete his meaning .

The Apostle hauing declared , that the Lawe doth thorow our corruption worke in vs the lustes & passions of sinne , to meete with a doubt that might bee made against the law as if it were sinne , because through our rebellion it stirreth vs vp thereunto : answereth , saying , The Lawe is holy , and wee solde vnder sinne : the Law spirituall Rom. 7. 12. 14. and we carnall . In which answere , it is diligently to be considered by the waye , that were it not holy , and the commaundement holy and iust , and good , euen the Lawe should seeme to bee sinne , for occasion of sinne that commeth thereby through our corruption . But this occasion is not giuen by the Lawe , but altogether taken by our corruption rebelling against the commandement . So the Lawe being of it selfe holy altogether and giuen against sinne , is not to be charged with our rebellion , which is sinfull of it selfe , and prouoked by such restraint . If the Lawe , which hath in it nosinne nor shadowe of sinne , come notwithstanding to the question of sinne , for the fruite of our corrupt 〈…〉re prouoked and discouered thereby : what shall wee saye of concupiscence that is it selfe vncleane , and of it selfe maketh sinne exceedingly Ibidem . 1● . sinfull : S. Paul following the question , doth open the nature of concupiscence in his owne person , comparing his estate before the knowledge of the tenth commandement with his state afterwarde . Vpon Ibidem vers. 7. & cap. 3. 20. which comparison hee declareth , that hee knewe not sinne , 〈◊〉 hee knewe the Lawe that saith , Thou shalt not couet . He knewe other sinnes before by the Lawe and light of nature , but he knewe not concupiscence to be sinne . So the very Gentiles in their Plato deleg ▪ lib. 6. Item lib. 8. contra adul . libro 9. contra homicidi● . Leges XII . tab. Lawes condemned adulterie , murder and other like sinnes : but the iustice of God condem●ing concupiscence , the Gentiles could not see , the Philosophers could not finde it , neither will the Papistes acknowledge it , although they knowe with the Apostle the Lawe which saith , Thou shalt not couer . Therefore the Apostle hath set before vs by his owne example , what wee may learne by that tenth commandement , which sheweth most cleerely that the Lord our God is a spirituall Lawgiuer , binding our spirites , our very thoughtes , & least desires Mat. 5. 22. ●8 . to the obedience of his most holy most pure , & most perfect Law ▪ If any of these bee beside the Law , it is against the holines , wherein we were created , & which is required of vs by the Lawe , and so plainely and properly a sinne , howsoeuer the Iesuites distinguishe betweene sinne properly so called , & not properly called sinne . Euery sinne is sinne , & these sinnes which by the Iesuites doctrine are so called , figuratiuely ( except we finde mercie ) they will bring no figuratiue condemnation , in that day when the secretes of all heartes shall be layde open , and wee called to giue an account of euery idle worde . Matt. 12. 36.

Your similitude of the Latine tongue taken out of Austen , is doubtfull , for the tongue is the instrument of speache , August . de nup. et concup . lib. 1. cap. 23. and not such a cause . The naturall knowledge of the latin speach , or the knowledge thereof by arte , is the cause . If the tongue were the proper cause , whosoeuer had a tongue should speake latin , because where the cause is , the effect followeth . By which reason your owne woordes againe make concupiscense to bee sinne , saying it is the affect of originall s 〈…〉 ▪ because such as : the proper cause is 〈…〉 is also : the proper effect : the ●ause ▪ sinne and sinneful , the effect also sinne and sinful . But you that make many demaundes to me , let me aske you what you meant to bring in the example of Christ who is called sinne in th●● ▪ chapter and ●ep●stle to the Cor●th . 2. Cor. 5. 21. forwhich you falsely quote the 8. ●o the R●man ▪ 〈◊〉 you make the example like ? Shall 〈◊〉 exp●●●de the former speach of Saint Paul , calling concupiscense sinne : Surely hereby you proue , that Paul calling concupiscense ▪ sinne ▪ meant notwithstanding that it was altogether no sinne : for Christ is altogether no sinne . Againe , howe vnlike are these examples , Christ is called sinne , because hee was a sacrifice for sinne , that is , to take away sinne : concupiscense is called sinne , because it is the effect & fruite of originall sinne , not taking it away , but increasing it continually ? If you made conscience of your speach , you would neuer miscon●●er the plaine wo●rdes of the Apostles , & bring nothing for your defence , but such impertinent similitudes . For I appeale to your conscience , may you not as fitly by these similitudes proue , that the Apostle calleth fornication sinne by a figure , or any other sinne neuer so great ? Saint Auste●● place , making it no sinne in the 〈…〉 rate without con●●t , is expounded by himselfe afterwarde , saying , Concupiscence is not so forgiuen in Baptisme that it is not sinne , but that it is not imputed Aug. lib. 1. de nup. et con●upi●●i●entia . cap. ●3 . & 25. as sinne . For a clearer proofe hereof , in another booke hee saith plainely it is 〈◊〉 . For when Iulian obiected that con●●piscence is wort●y praise , because it is a punishment of sinne : Austen tooke that away by an example of the wicked deuils , wh● though they , in respect of Gods hande do● iustly punish , yet themselues are vniust and sinfull , whereupon this similitude fol 〈…〉eth , to proue concupiscence sinne , euen when there is no consent : As the blyndnesse Aug. contra Iul. lib. 5. cap. 3. pag. ●30 . Paris . of the heart ( which God remoueth , who alone doth illuminate ) is both sinne , whereby we beleeue not in God , and the punishment of sinne , whereby a proude heart is punished with worthie punishment , & the cause of sinne , when any euill is committed , by the error of a blind heart : so the concupiscense of the flesh , agaynst which the good spirit ●usteth , is both sinne because there is in it a disobedience against the regiment of the minde , and a punishment of sin , because it is rendred to the merites of the disobedient , & the cause of sin , through the defect of that that consenteth , or the con●agion of that that springeth . You were deceiued in citing Austen twise , as hauing written but one booke De Nup. et Clem. Alexan . 〈◊〉 . lib. Paedago . cap. 6. Idem adhor . ad gentes . pag. 38. Concup . Clement hath no such place : but against you hee hath these woordes in the booke of his exhortation to the Gēti●●s speaking of the seuenth commandement among others : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Thou shalt not lust , for by concupiscense alone thou hast committed adulterie . Which sentence sheweth what a sinne bare concupiscense is , that alone without consent commeth so neere a degree Amb. lib. 1. devoe . Gent. cap. 5. of actuall adulterie . You were also deceiued in quoting Ambrose , for he hath no such place where you cite him . Nazianzen I thinke , hath no such oration as you dreame of : such is your cause , and such are your testimonies . Wherefore it is false , that all those good fathers are partakers with the Iesuites , of that doctrine which blasphemously maketh the breach of the tenth commandement no sinne . And because you so often presse the worde blasphemie , so seldome vsed by me , you must vnderstande , that such doctrines , especially now after so great reuelation of the trueth , are the doctrines of deuils , blasphemo●s against God and his holy woorde , which teacheth the contrary , as hath and shall bee further declared .

But nowe followeth the place of Gotuisus , brought to proue the contrary doctrine : Whosoeuer shall see a woman to lust after her , hee hath already committed 〈◊〉 5. 28. adulterie with her in his heart . The Censurer in this place to note my ignoraunce , bewrayeth his owne , confounding & hudling the first & last part of the proposition , which in Scholes are called subiectu , and praedicatum . For the question sta 〈…〉 th in the former place , where Christ vset● a word of concupiscence , affirming , that 〈◊〉 a man see a woman to lust , or in concupis●en●e to desyre her , where the force of sinne worketh in the first degree , it is with content of heart , brought to a further degree , and becommeth actuall adulterie before God , though it bee not actuall before men . Therefore if I had ( as you mi●con●●er , ) alleaged this place of Matthewe altogether in respect of the effect , and as it is a breach of the seuenth commandement , it had not made against the doctrine of concupiscense without consent . But I cite it for the former part of the proposition , which sufficiently proueth bare concupiscense to bee sinne . For if the consent of the heart make concupiscense to be adulterie , them must concupiscense it selfe be also sinne : because otherwise the consent of the heart cannot make any lawful desire to be adulterie : but Matt. 12. 3● . the fruite and the tree must be of the same nature . Saint Iames doeth moreouer proue this : who wil not that a man should Iames. 1. 14. say , God tempteth him , and so charge the Lord with sinne : but he turneth vpon man the whole worke and al the blame of sinne , from the first sinne of tempting , to the ripe & ful birth thereof . The Apostles wordes in this place are full to make this proofe , calling it a mans owne lust , or lusting : adding moreouer that a man is tempted therwith , drawen away , and as with a baite intited : which thinges can not bee in bare concupis●ense , except it were sinne , and a sinful cause of sinne , from the which Iames doth carefully quite the Lorde . Also this concupifcense , because it hath ●entation , violence and a baite to sinne , before c●nsent of heart be giuen , and before the secret adulterie of the heart be committed , it cannot be of faith : and therefore the Apostle giueth sentence that it is sin : for whatsoeuer is not of faith is sinne , be it before or after the consent of Rom. 14. 23. heart . Therefore out of these woordes of Christ , it is truely proued , by the nature and effect of concupiscense , that it is sinne of it selfe , seeing presently with consent it is made a sinne in so high a degree as is adulterie . Also herein , my alleadging of Scripture is founde to be according to the matter and argument , without any error of doctrine , alteration of sense , or appiying it otherwise , then it may be truely and profitably applied : wherefore you gaue to much libertie to your penne , in charging mee with common misalleadging of Scripture . But seeing you graunt that this second point of doctrine is also mainteined by the Iesuites , euen in such sort as they are charged , all men may see , It is hard to say whether you are more ready to defend their doctrine , or to take a pretensed aduantage of quarell against my wordes .

In the thirde place , the Iesuites are charged to say , The first motions of lust are III without hurt of sinne . This third doctrine Cens . col. ●ol . 54. ●9 . is graunted by the Censurer as most true and playne : but yet I must not go without ●ome accustamed taunt . Hee chargeth mee that by clipping their wordes , I make euery thing to seeme a Paradox . This is only says to accuse , without any shew of proofe . For what ▪ ●●nefit was there to mee in leauing out these wordes : If they come of naturall in 〈…〉 onely , without any cause giuen by vs ? or what gayne you by adding them , seeing they are superfluous : For I pray you , are not all the first motions of lust meerely natural , & euermore of some Mar. 7. 1● . ●1. Iames. 1. 14. cause giuen by ▪ vs , and dwelling within vs , namely the corruption of old Adam : what shiftes are they then which you vse to helpe a weake cause ? If to defende this addition of waste wordes , you shall obiect the temptations of Satan offered without any cause giuen by vs : I answere you cannot properly call them motions of lust , being but outwarde prouocations to lust and sinne , wherewith many times a mortified man is not prouoked to lusting & sinning : by which neuerthelesse , Satan woulde moue , but is resisted by faith , he entreth not in to worke those motions of lust which do affect vs , and whereof our question is moued . Your comparison bet 〈…〉 e these first motions of lust and the pulse , making the one to be no more sinne then the other , is without iudgement . For you can not conclude from that part of our natural soule , wherby we haue life and sense only , to that part wherein our reason and affections are placed , because the former is not in the same sort corrupted as the second : neyther doeth sinne so woorke in naturall life and sense , as it doeth in the heart by the corruptions and guiltinesse of the soule . The necessarie actions of life , as ▪ eating , drinking , sleepe , breath , also the ●●cessarie actions of sense , as smelling , seeing , hearing , feeling and the rest , they are of themselues al free from sinne , remaining as they were in man before his fall . But euery imagination and cogitation of ma●s heart is euill Gen. 6. 5. & 8. 21. euermore , as God testified to No● : much more the lusts and desires thereof , Wherefore to compare the lustes of sinne ▪ to the pu●se which is meerely naturall and without sinne , was to bring the simple into a dangerous opinion that the one is as lawfull as the other . For a cleere example of this difference , it may be 〈◊〉 that Christ had the working of the pulse , and other naturall opera 〈…〉 of life and ●ense , but hee was far euen from the least concupiscense , I thinke in your owne iudgement . Therefore this your example of the pulse to defende the first motions of lust , is neyther in substance nor in shewe to any purpose . Moreouer you make the first motions of lust no sinne , because it lyeth not in our power to prohibite them : by which reason you defende sinne by the necessitie thereof . But seeing this necessitie commeth of our selues by our corruption and custome of sinne , how can it be any excuse or defence for the trespasse : what wil you say to originall sinne , shall it be no sinne because it lyeth not in vs to resist it , no more then we can resist our owne conception , and is lesse in our power to resist then the pulse : Like to the former comparison of the pulse is that which followeth , making the first motions of lust to be no more sinne in vs , than they are in beastes . But this comparison proueth no more the● the other : for as there is no law giuen to prohibit the pulse : so there is no lawe to restraine these motions in beastes : but man is tyed to a lawe for euery action last or first , great or small , as is proued by the great commandement : Thou shalt loue the Lorde thy God with Deut. 6. 5. Mat. 22. 37. all thy heart , and with all thy soule , and with all thy strength , and with all thy mynde . So that what lust or thought soeuer swarueth from this entire and absolute loue of God , it is against this his commandement , and therefore a sinne against his most soueraigne and most glorious Maiestie , to whome wee owe all the seruice and holinesse of all the heart , of all the mynde , and of al our powers whatsoeuer . Therefore to say wee must not or can not pull in the raynes of our first lustes , or that they are as lawfull in vs . as the pulse , or as they are in bruite beastes : is indeede to reache a beastly libertie and to laye open the way to all vncleannesse without controulement . Yf all your readers did knowe howe little proofe is made by similitudes , they would all see the insufficiencie of your defence , that so often vse them , and so vnfitly , in place of playne and sure arguments .

Now for the tenth commaundement alledged as a contrary doctrine , that Censurer Exod. 20. 17. sayth it is not any way repugnant to that the Iesuits teach . For proofe whereof as the Papistes make of the tenth commaundement two commaundementes , so this fellowe maketh of two seuerall breaches of two diuers commaundementes , but one sinne , and that agaynst the seuenth commaundement onely . But there can not be a commaundement , agaynst the which there is no sinne . Therfore ( as it was declared in the former article ) there is a sinneful desire first , which is concupiscense agaynst the tenth , the assent whereunto maketh it adulterie , which is a sinne of another degree , Matt. 5. 2● . and agaynst the seuenth commaundement . So the Censurer must by duetie receyue home agayne his owne ●aunt of hudling and confounding : for confounding the sinnes of two diuers commandements . Furdermore the Censurer , being ca●ied awaye into errour by the olde translation against the trueth , and other faithfull translations , woulde proue that the lawe is in our power to doe it , and that therefore these first motions of luste are not forbidden by the tenth commaundement , because it is not in our power to resist them . That his argument may appeare , I will set it downe to be more easily discouered . Whatsoeuer is commaunded , that is not aboue vs , but in our power : to resist the first motions of lust , is not in our power : therefore to resist the first motions of lust is not commaunded . The first proposition is false , and ( as I said ) a false translation brought to proue it . For Moses saith , The Lawe is not hidden from vs , and the Deut. 30. 11. Censurer saith , It is not aboue vs : Moses sheweth , that it is reuealed , the Censurer would proue that it is in our power . Moses speaketh chiefly of the Gospell , and the Censurer referreth it altogether vnto the tenne commandements . But that the place , is both to be translated so , as I haue saide , and to bee applied to the reuelation of the Gospell , it is euidently declared by the plaine text , and by the application thereof in the epistle to the Romanes . Thus the Rom. 10 6. first proposition is false , and drawen both against the wordes of the text , and farre from the sense thereof opened by the Apostle . The seconde proposition is false also : for neither is it true , that all these first motions are altogether out of our power , for the gift of continencie and mortification Rom. 6. 2 , 4 , 14. 〈◊〉 . 7. 4. doth more and more subdue them : neither doth it followe , that wee are not subiect to the Lawe for such offences as wee can not resist , the fault being ours through corruption , why wee can not resist them . Shall not a wholesome lawe made for drunkardes , stand in force a 〈…〉 hath so accustomed 〈◊〉 selfe to the 〈◊〉 , that now it is v 〈…〉 for him to 〈◊〉 Shall we iustifie our euill though 〈…〉 ●ause it is not in our 〈◊〉 to 〈…〉 2. Cor. 3. 5. good thought : 〈…〉 for t iustifie the 〈◊〉 and 〈◊〉 , you must condemne these opinions . 〈◊〉 ▪ 〈◊〉 you and your fellowes bring th●●● false & daungerous propositions to 〈◊〉 〈◊〉 ●●clusions , and venture thus vpon so 〈…〉 〈…〉 pretations , it wil be easie for you , both to write at will , and to dispute at ●arge . ●ustens opinion against lust , euen before the consent , appeareth by the places Aug. contr● Iul. lib. 5. cap. 3. & lib. 1. de nup ▪ & concup . cap. 25. alledged before , and in many other places : therefore his owne answere serueth to ex●ounde this place . I doubt not but Au●●●n which forb●●deth the disease of lusting , will much more forbidde the consent and following of such sinfull steppes . In these questions of concupiscence & the first motions of lust , a little feeling of a good conscience would cut off all this contention of speach . For if they that teache otherwise , woulde looke into the Law , Thou shalt not couet , Exod. 20. 17. with such eyes as Saint Paul did , and Rom. 7. 7. would also consider the corruption , the force and fruites of originall sinne , and m 〈…〉 ouer regarde the power of Gods en●●●● Mat. 5. 19. Iam. 1. 10. ●nd perfect iustice which is iustly prouoked with the least offence , because hee made vs in the greatest perfection , they would then speake no more in defence of the vncleane concupiscence of an vncleane heart : but would with . Saint Paul confesse , 〈◊〉 the Lawe , Thou shalt not couet , ●●od . ●0 . 17. ●o● . 7. 7. teacheth ●s to knowe sinne , not onely that gr●sse sinne knowen and punished among in●●●els , but somewhat more , that flesh and blood cannot acknowledge , euen that all concupiscence & all vncleane lust is sinne , because God is a spirituall Lawegiuer , who hindeth our sp〈…〉it , and bringeth all our desires into obedience , restraining the least motions of vncleane concupiscence Rom. 7. 14. ●o● . 〈◊〉 . 26. by this holy and streight commandement , Thou shalt not couet .

In the fourth place it commeth to bee IIII examined , how litle authoritie the Iesuites giue to the worde of God , and howe much they attribute to vnwritten beleefe . They are charged to saye , The holy scripture is Cens . Col. 〈◊〉 . a doctrine vnperfect , maimed , lame , not conteining all things necessary to fayth and saluation , Wherein you censure mee as being to shameles in setting forth these for the Iesuites wordes . Howsoeuer Gotuisus report or misreport the Iesuites , if I report him faithfully , it is no shame to me : but to you it is some blame , still to charge me with that is none of mine . As for the question , you handle it subtillie , reporting not your owne iudgement , but with some corruption what Monhemius saith , and againe what the Iesuites answere , whereas you are in the name of the Iesuites , eyther to graunt that the scripture is perfect , and conteyneth all thinges necessarie to saluation , which is contrary to the Councill of Trent : or els plainely and without Se●● . 4. De 〈…〉 de Can. scriptur . perhappes to set downe the thinges that are to be beleeued of necessitie , and yet not comprehended in the scripture , which is clearely to graunt that which before you denied : for the scripture is maymed and wanteth , if any substantial doctrine of faith belonging to a Christian man , bee left out . There followe twelue particular pointes , which you make of one sort to be beleeued , and affirme them , but with perhappes , to be deduced out of scripture : of the which seuen are , not by perhappes , but vndoubtedly conteyned in the word : as that there are two natures and willes in Christ : that Rom. 1. 3. 4. Mat 26. 39. Ioh. 15. 25. the holy Ghost proceedeth from the father and the sonne without generation . Thirdly ( which you vtter in woordes that are obscure and vnsound ) that the worde did take the nature of man to be one person & not the Iohn 1. 14. Gen. 17. 12. Rom. 4. 11. Apo● . 1. 10. person : Fourthly , that infantes are to be bap●●sed : Fifthly , the change of the Sabaoth : So also we receiue the foure Gospels , and the epistse to the Romanes , as approoued out of the worde , by the inscription there expressing the names of the writers thereof . For your darke wordes out of Thomas , Howe the father vegate the sonne , I wishe cleare and perfect woordes in so high a mysterie . We beleeue by testimonie of the worde , that Iesus Christ is Iohn 1. 1. the onely be gotten sonne of the Father , and God aboue all to bee praysed for euer . Rom. 9. 5. That I may refraine other speath , I pray you examine your heart before the Lorde , you that dare teach that these most high mysteries of God the Sonne and God the holy Ghost , are not reuealed in the scriptures , so farre as they concerne our faith , but stande vpon the warraunt of mens traditions . The rest of these twelue points , as they are not euidently conteyned in the woorde , so a Christian is not absolutely bounde to beleeue them : as that the common Creede ( the articles whereof notwithstanding we beleeue as grounded vpon the Apostolicall doctrine ) was made by the Apostles : the celebration of Easter day vpon a Sunday : the perpetuall virgiuitie of the blessed Virgin . The Epistle to the Laodiceans , although many make mention of it , Paul maketh none : so that eyther you ignorantly passed ouer the Greeke , or wilfully addicted your selfe to the olde translation , being in this place playnely corrupted . For by the originall , Paul speaketh of an epistle from Laodicea , and not written to the Laodicenses , as you vntruely affirme . Nowe what haue you Col. 4. 16. gayned by all or any one of these twelue notes , seeing they are al eyther proued by the Scriptures & then no warrant for your traditions & vnwritten ve 〈…〉 not necessary points of our faith , and therfore not of like authoritie to the holy writings of the Apostles and Prophetes ? After this sort you may easily publish A briefe Censure , confounding and hudlyng together without distinction , matters of our ●eleefe , with things which we are not bound to beleeue : and articles playnely conteyned in Scripture , with points that are not there at all .

The place foloweth , alleadged to ouerthrow the former doctrine of the Iesuites . All the Scripture is giuen by inspiration of 〈◊〉 ▪ Ti● . 3. 1● . God , and is profitable to teache , to confute , to correct & to instruct in iustice , that the man of GOD may be perfect , and throughly instructed to euery good work . Here the Censurer hath brought his cole to set his markes vpon my translation , which is neuerthelesse so faithfull , that no one of the fiue words by him so marked , as wickedly added , can wel be wanting without some iniury to the text , or to the propertie of our language in expressing the same . In translating , the propertie of euery tongue is to be obserued : for as tongues differ in language , so they differ in their peculiar forme & order of words . That which may be well vnderstoode in one tongue , must needes be supplied in an other . And to translate word for worde , is to haue the wordes English or Frenche , when yet the phrase shall remaine Greeke or Hebrewe , and be as litle vnderstoode . Yet this is that obscure and fruitelesse translation which the Censurer exacteth at my hand . But let vs see how iustly . All scripture is not so plaine as All the scripture : and the Censurer aften saith , the scripture . The verbe is must be supplied , whether you regard the English tongue or L●gicke : for the copulatiue coniunction following in the Greeke , doth make the whole proposition compound and not simple . Otherwise what sense or sentence ▪ were it to say : all scripture giuen by inspiration of God , & profitable to teach , &c. The addition of this verbe was so necessarie , that the vulgar translation addeth it in the seconde place , but by no better reason , then why it should be added in both . The first ( and ) was childishly and vnlearnedly noted as superfluous , being expressed in the Greeke text ▪ and corruptly left out by the olde translation , which deceiued you . The wordes and throughly were added , the one to ioyne the sentence , and the other to expresse the force of the compound word which Paule vseth ▪ signifying throughly or perfectly perfect . In this signification is the compound vse● in many other places also . Thus you see I 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Actes 21. 5. Matt. 21. Psal. 8. 3. 1. Thes. 3. 1● . misuse not the Scriptures in this place , for my translation is sufficiently approoued , and some faultes be wraied in the old translation , and ignorance in your Censure . Neuerthelesse ▪ I must remember you , that it was your ouersight to leaue out the note of a third ( and ) which might aswell haue bene set vpon your score with the rest , and raised the number vp to site . Also you that so exact a strayght translation of worde for word , why did you not Censure me for adding v. wordes at one clap in this sentence to expresse one Greeke worde : Paul hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is word for worde , Godinspired : I haue to expresse it vsed v. wordes , giuen by inspiration of God . But your Censurers eye may without blame passe ouer the sight of such small matters . I craue pardon of my Reader , that I haue bene drawen on into so trifeling poyntes . But he hath beene exercised in sifting and shifting to finde somwhat , that may serue his turne , and yet greatly misseth of his purpose : if he were so searched , perhaps hee would not easely answere it . Now against my translation he vseth words , that should be by a new worde called raileciue speache in me , saying , If I had vsed such audacitie in translating Acsopes fables , it woulde haue bene tollerable , but in translating the Scripture it is impious . Surely if the Censurer had bene well censured , and exercised in translating Acsopes fables , when 〈◊〉 went to the Grammer schoole , hee woulde haue bene better acquainted with Greeks phrases , and the translation of the new Testament . But it may be , he hateth the kingdome and skill of Grammarians . Thus much to answere my translation which you haue so vnlearnedly marked , and so vniustly condemned . Now it foloweth to consider what you bring agaynst the alleadging of that place to reproue the Iesuites doctrine , and your vnwritten verities .

Your first reason , that this place is not full ynough to proue the sufficiencie of the Scripture , for which it is alleaged , standeth vpon and word in the text , where the Apostle saith , the Scripture is profitable , and hath not the worde sufficient . But you say these are two diuers thinges , to bee sufficient for a purpose , and to be profitable for it , as may appeare in meate which is profitable for our lyfe , yet wee cannot saye it is sufficient , because it alone , without naturall heate , clothes and other meanes sufficeth not . Whereupon you leaue the reader to conclude that this place is too slender for my purpose . The force of which your reason is of the difference of these two words , affirming that profitable , is not so much as sufficient . Whereunto I answere , that as sometimes it is true which you affirme , and as it appeareth in your example : so of the other part it is true , that many times a thing may be saide profitable for a purpose , where profitable shal import sufficient and not barely profitable : as for example , when some reason is adioyned why it shoulde be profitable and nothing else applyed or seruing to that effect . For proofe hereof when the Apostle writeth that Godlines is profitable to all things hauing the promises of 〈◊〉 . Tim. 4. 8. this life & of the life to come : it can not be denyed , but by profitable here , he meaneth it is sufficient for all things : that is for the obteyning of all good thinges : which sense of this worde is prooued by that which followeth of the effect , hauing the promises of both lyues . For if godlinesse bryng all good things of this lyfe and of the lyfe to come , it must needes folowe that the Apostle saying , it is profitable to all things , vnderstoode it was so fully sufficient , that hee which hath it , needeth not the supplie of any thing else . For like reason in this place , I say , the Apostle speaking of the Scripture , as profitable for doctrine for confutation , for correction and reformation , by profitable , vnderstandeth sufficient . If your example were of the like , it woulde proue the same . If as meate and drinke are profitable to nourish , so they were profitable also to cloth , to giue rest and to make a man perfectly healthie and strong to euery good action : I woulde also conclude vpon such causes that it were both profitable and sufficient to mayntaine life . But you stande in neede of an other Censurer , to Censure your comparisons and examples so often brought in , easily to dereyue the reader , that doth not see howe vnequallie they are yoked , as like thinges to make like proofe , being in deede vnlike and of vnlike effectes . To returne vnto the text , the sufficiencie of scripture is moreouer prooued by the wordes which got before and followe . Before the Apostle had sayde that all the Scripture is inspired of God : whereupon he inferreth , and is profitable to teach for doctrine and confutation : as if he had sayde , it is profitable to teache the trueth and reproue errour . The strength of which reason lyeth in this , that the light of knowledge which sometime was in man by his creation , is damped and gone out : so that nowe wee haue no meanes ( except God by his holy Spirite doeth inspire vs ) to discerne betweene trueth and vntrueth , or betweene good and euill . Nowe this heauenvly knowledge , which ( as Saint Peter sayeth ) was vttered by the holy men of 2. Pet. 1. 21. God , inspired with the holy Ghost , is recorded in the bookes of holie Scripture . Whereupon it foloweth that these bookes of the holy worde , and no other , being the authenticall words of the heauenly knowledge , which God inspired the holy Prophets and Apostles withall , are so sayde to be profitable to teache the trueth , as it noteth this to bee proper to the holy Scripture , and not to agree to any other whatsoeuer . Therefore if these bee the writings which contayne the wisedome , wherewith God hath inspired his holy men , for such vse of the Church , as is here spoken of , it must needes followe , the knowledge which God hath reuealed , being sufficient for vs , that these holy Scriptures conteining the same knowledge , is lykewise sufficient . Whereby it appeareth that this cause here noted , ( to witte of inspiration from God ) being the proper cause of the holy Scriptures , and not common to any other writings whatsoeuer , doeth implie the effect also folowing in this place , of teaching , disprouing and making perfecte the man of God , to be likewise proper vnto them : and ( which I vndertoke to proue ) profitable in this place to signifie as much as sufficient .

To this I adde an other reason out of the wordes which followe : wherein because not some things onely which may in parte make a man perfect , are attributed to the scriptures , and some other thinges left to bee supplied by other meanes : but all things whatsoeuer may bee needefull for vs , are sayde to be perfected by the Scriptures , it must needes follow , that the scripture alone is sufficient . For that which is profitable to al the partes , which may be required to perfection , cannot be but sufficient for the perfection of the whole : but that the Scripture is profitable in such maner , the Apostle doth fully declare , both in rehearsing all the particular partes which are necessarie , and adding also after generally , that the man of God may be perfect . To this purpose the Apostle hath so set his wordes , as hee could not more effectually by any other speach . For he teacheth , that it is profitable to make perfect , which yet is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . made more full by the compound worde adioined , the grace and force of which composition ( as was noted before ) is to note perfection added to perfection , and to signifie throughly , or perfectly perfect , and that , as hee addeth , for all good workes . This is yet made more full and more waightie by that hee speaketh not here of the common perfection of all men , but of the perfection of the man of God , that is of the Minister . If the scripture conteine knowledge to make the Minister throughly perfect , for euery part of his office , both in doctrine soundly to teach the trueth , and to confute and remoue error : and in life to reforme and correct that which is amisse , and to instruct in that which is righteous and holy , how much more is it sufficient for the common knowledge of other men , in whom like perfection of vnderstanding is not so much required .

To these two reasons , because the question is of importance , I will yet adde one other out of the verse next going before . There the Apostle vseth an argument to perswade Timothy to abide in the doctrine of the holy Scriptures , for proofe of which argument , this seuenteenth verse is immediatly adioyned . His argument is taken from the effect of these holy writings , wherein Timothie had been brought vp from a child . Which effect is this , that through faith in 2. Tim. 〈◊〉 . 〈◊〉 . Christ Iesus they are of abilitie or of power , or of sufficiencie to make him wise to saluation . For the Apostle sayeth expressely , that the Scriptures are able , or of power , or sufficiencie ( for all these speaches I take to bee of one signification ) whereunto : to make him wise : how farre : euen to saluation , that is to teache him all wisedome needeful to saluation . Whereupon , as I sayd , the Apostle immediatly bringeth in this sentence , that All the Scripture is giuen by inspiration of God , and is profitable for doctrine , &c. Which must either be sayde to bee impertinent to the former matter of the power or sufficiencie of the Scripture to saluation ( which I thinke no man of any reason will affirme ) or els it must be confessed , that the Apostle added it for greater plainnes , or for an other proofe . For whether of both it be brought in , it is absurde to bring the lesse to set out , or proue the more . And seeing the Apostle had spoken in the former verse of the sufficiencie of Scripture , to saye nowe it bringeth but some profite to that purpose , were to saye lesse then he had said before . Wherefore he saying it is profitable , setteth it out as alone and sufficiently profitable , being inspired of God , and sanctified by his promise and ordinance , to make perfect the man of God to al heauenly wisedome . Finally , the Apostle hauing put into Tiniothies hande al compleat , necessarie and sufficient furniture , speaketh neuer a whit of your churchreuealed verities , but onely of the scripture inspired of God . Therefore either he teacheth and concludeth insufficiently : or els the Scripture is sufficiently , wholly , powerfully , and in trueth onely profitable .

For your second reason , I denie that the newe Testament is therefore super fluous , because the olde was sufficient . For this bountifull addition , or accesse of scripture by the Newe Testament , is not to impeach the perfection and profitable sufficiencie , or sufficient profitablenes of the olde Testament , seeing the Fathers were aswell saued , as we are now vnder the Gospell , but for a more full , euident , and cleare reue●ation of that , which though to saluation it was sufficient before , yet could not shewe the infinite riches of Gods goodnesse toward vs , so plainely & so fully as these doe . Iob had sufficient in his greatest want , and no superfluitie in his greatest aboundance , A morning light is sufficient for a man to doe his worke by , yet the brightnesse of the sunne is not therefore needelesse and superfluous : for it serueth to giue a clearer , a more certaine and more comfortable direction then the other . For your by matter , that the wordes omnis and tota , differ in Greeke and Latine , for proofe wherof you appeale to all Logicioners , I dare warrant you they will all condemne your opinion . For omnis homo signifieth euery man , but omnis populus ( which is the Vulgar translation ) doth not signifie euery people : Luk 2● . 3● . neyther can you translate the woordes of Saint Luke concerning the taxing that euery earth , or euery worlde should bee taxed : Luke 2. 1. in which places the Euangelist vseth the same worde , the vse wherof in the greeke you did not vnderstand . Therefore if you can salue this matter of manifest errour , I will acknowledge my selfe to deale deceitfully as you charge me . An other point followeth like the rest already answered . But the Censurer thus repeateth . Saint Paul must vnderstand part of the scripture and not the whole , because all was not then written : also nowe wee can not take the Apostles wordes as vttered of all , because much scripture is now wanting as he doth imagine . Should these be your plaine arguments if you could obteine disputation : Should this be the shorter waye ? I know not your name , but know I pray you and teach your fellowes to knowe , that the scripture hath bene in all ages sufficient for the time wherein it was written : of all that which hath by seuerall encreases bene written , nothing was at any time superfluous : and whatsoeuer hath bene written and not come to our handes , nothing for all that is now missing , that is necessary vnto saluation . He that hath not giuen vs the bookes of Nathan , Gad , Achia the Shilonite , and 1. Chro. 29. 29. 2. Chro. 9. 29. 1. Reg. 4. 31. Iehdo ( if they wrote any other then partes of the two bookes of Samuel after his death , & of the first booke of the Kings ) also he that hath not giuen vs the rest of Salomons Prouerbes , ( to passe by your ouersight concerning the epistle to the Laodiceans , already noted ) therefore gaue them not , because he knewe them not necessarie or expedient for the posteritie . Iohn proueth Lolu● . 21. 25. this in the conclusion of his Gospell , and Christ teacheth that they which had Moses and the Prophets , euen then had Luke 15. 20. sufficient without miracles and traditions . And you haue no sound opinion of the wisdome and mercie of God , if you thinke his maiestie to leaue any age , since he chose a peculiar people , voide of scripture , profitable and sufficient to the saluation of his Church . Thus the reader may see that I neither wrest the former place agaynst my selfe , neither can you doe it , that would so faine .

In the fifth article the Iesuites are reported to say , The want of holy scriptures V must be supplied by peecing it out Cens . Col. 220. by traditions . For the report of this doctrine , the Censurer bestoweth more of his vndeserued tauntes . If the Censure of Colen hath no such wordes , Gotuisus failed in citing their booke , but failed not in charging them with their owne doctrine , which all Iesuites and Papistes so vpholde as Peters chaire , both to mainteine their false doctrines , and to vnderset their Antichristian tyraunie . But although you would for the time dissemble the matter , traditions are not of so smal force , as to peece out the want of scripture . For , except the President of the Trent council haue a forge to coyne lies , traditions are a liuing Gospel : and hee vttereth it as a question that can not be denied . Hosius lib. 4. de . trad. ●ol. 388. This is most true ( saith Hosius ) that if traditions be reiected , the very Gospell also seemeth to be reiected : for what els are traditions , then a certaine liuing Gospell ? In deede traditions make a quicke court at the Vaticane . Thus by your doctors opinion it is most true , the traditions are made not a supplie to any wants in the Gospel , but an other liuing Gospel , after a sort to giue life to that which in the true Gospell seemeth to be dead . And may not a man without a lie call this doctrine vlasphemous : My vttering of the Commandement in the singular number is without addition or alteration of sense . For Moses in the same Chapter , speaking of the same lawe and to the same men , doth change the plurall number into the singular . The selfe same Lawe also is recited in the singular number in the twelfth chapter of Deuteronomie , & by Salomon , in the thirtieth chapter of his Deut. 12. 32. Prouerbes : and euermore that which is P●o. 30. 6. said to al is also said to euery one , and truly taken as vttered to euery one . Surely I cannot guesse what you unagined at this change of the Lawgiuers wordes , without change of the sense , being done by the example of the same Lawgiuer in another place , and without any breach of his Lawe : and wherupon your vttermost malice could inferre none absurditie in sense , none iniurie to the scripture , nor aduantage to my cause , but a stinging guesse insinuating some cause mouing mee to this change , which whether you concealed as forbearing me , or ashamed on your own behalfe to bewraye , the indifferent reader iudgeth . Againe , what made you adde so haynous a slaunder , as if all thinges were lawfull for me : and to charge me , as blaming the Apostles and Euangelistes for adding the Gospel ? Take heede you allowe not your selfe such scope in these suggestions manifestly agaynst the trueth and your owne conscience , for you knowe what that sentence implieth , Blessed is he that condemneth Rom. 14. 22. not himselfe in that thing which hee alloweth . The Lorde that addeth grace to grace , and light to light , he also hath added to the lawe , the fulnesse and satisfaction Rom. 10. 4. 1. Tim. 3. 16. thereof in Christ Iesus , which is published in his most holy and most perfect Gospell . To expounde Moses wordes , forbidding Deut. 4. 2. to adde or take away from the Lawe as spoken of the things he deliuered by word of mouth , and not of the lawe written , 〈◊〉 is a doubtfull speaking , and may beare a harder conclusion , then I will charge you with . His commandement respected the law eyther pronounced or written by him , 〈◊〉 afterwarde to bee preached and written by the holy Prophets and Apostles in the spirite of God . I dare appeale to your conscience , though it be deliuered from your pen , you do not thinke in your heart , that I woulde haue no scriptures beleeued , besides that which Moses set downe . Wherfore your proofe needed not in this matter . To conclude , it is a great iniquirie to adde traditions , or your unwritten ve 〈…〉 to the written worde of God , whereunto no man may adde , because nothing is wanting : from which no man can take , because nothing is superfluous : but to him that Apoc. 22. 18. addeth , shal the curses written in the booke be added for euer .

In the sixth place the Iesuites wordes VI Cens . Col. 117. are thus reported : The holy Scripture is a nose of waxe . At the true report of this blasphemous doctrine , you fall into a storme , perswading that I haue therein sinned agaynst God and abused the Iesuices , with other most bitter woordes : as if I tooke the way to ouermatch both learning and trueth . But howe wrongfully all these woordes are cast out against me , your owne wordes beare witnesse : for presently after the sentence of condemnation , you repeale it and acquite me of the fault : graunting , that as a nose of waxe , may bee formed what way and to what forme one list , so naughtie men may wrest the Scriptures . Notwithstanding , because you presse the wordes against me , let them be examined . First to proue that the Iesuites haue them more plainely then you will acknowledge , I appeale from your Censure , to Andradius playne confession . Hee ( as you knowe ) defended the Iesuites in these poyntes agaynst Kemnitius , which you defende against mee : and hath lent you no small furniture for this seruice . This Andradius ( as hauing more learning , and in his kinde more true dealing then you ) in handling this article , doth not at all cry out as you doe , but acknowledgeth and defendeth the matter without such needelesse scoffes . And for the words he confesseth saying : The fathers of Colen I graunt , do say , in the place which Kemnitius Paiuas Andrad . orth. expl. lib. 2. pag. 104. citeth , that the holy Scripture is as a nose of waxe . The worde ( as ) may indifferently bee put in , or left out , and the sense all one , as shall be proued . Buclet vs leaue the wordes and followe the matter . Seeing it is now cleere that the I●suites say , the Scriptures are as a nose of waxe , what shall we say ? Is this the Censur●es Censure , or the Iesuices doctrine'● may the worde of God , may the word of power , the vnchangeable word of God , may it ( I say ) be compared to pliant , changeable & melting waxe : Is it in the worde so to receiue diuers & contrary fenses , as the waxe receiueth in trueth , and not by misconstering or mistaking of the eyes ; contrary formes , or printes from contrary seales ? shall Iesuites mainteine this directly or indirectly in a kingdome , where the Gospel is preached ? I appeale herein to the conscience of all that loue the trueth : though a naughtie Iesuite for flatterie of the Pope , or other Heretike to deceyue people , may wrest and peruert the scripture , yet Saint Peter teacheth , it shall be to his owne destruction , 2. Pet. 3. 16. and the Scripture notwithstanding shall remaine perfect and vndefiled . For the worde doeth not worke it selfe , ●asely to receiue and : holde euery forme as waxe d●●th ▪ but the trueth of the whole Scripture mainteineth the trueth of euery branch , it taket● away th●●●ampe , an● r●sisteth the print of any f●rged 〈…〉 ent interpretation . Euery sentence in the word of God , is as the arme of a mightie Oke that cannot be broken off , but if you bowe it by force , the bowing will appeare , and the more you force it to come about to your ●ent , the inightier it is to recouer itselfe and returne aganie to his owne course and grouth , and that with ●●rill to him , that offered such violence ▪ I coulde not passe from this place easely , because this blasphemous doctrine doeth in the Church of Rome ( I mea●e the Popish Church , for 〈…〉 wise I doubt not but God hath his Church in Rome , as he had in Englande , when all Englande seemed to bee Rome ) because I say this intollerable abasing and abusing the power and all sufficiencie of the holy Scripture , doeth in the Popish Church , mainteyne the my●●erie of vngodlynesse : it stoppeth vp the fountaine Iere. 2. 1● . of liuing waters , and prepareth ●isternes and di●ches in place thereof : it chaungeth the milke and water of life mentioned in Esai . 55. 1. Esay , into the cuppe of fornications described Reue. 17 4. in the Reuelation : finally the traditions of man must ouerrule the trueth of God . But let vs see what followeth . The Censurer graunteth mee and I graunt him agayne , that the wordes are spoken in a similitude , and I alleadged them in no other sense : yet hee woulde inforce it vpon me , and vpon his reader to beleeue , that I shoulde absurdely make the Iesuites say , the Scripture is a nose of waxe , without regard of semblance . But he cannot so much as make my wordes a nose of waxe , to receiue this his counterfeited stampe & false interpretation . And for his obiection , it is waste , saying : Although Christ be likened to a Serpent , yet he is no Serpent , and to a ●●uetous man , yet he is none . For who doeth at all affirme that which hee doeth con●u●e so carefully ? And touching the first obiection , which is like the seconde , where is it sayde that Christ is lyke a Serpent ? True it is , the lifting vp of the brasen Serpent in the wildernesse , is compared to the ●omb . 21. 9. 〈◊〉 . 3. 14. lifting vp of the sonne of man : which will not warrant the woordes of your Censure . It is moreouer one thing to ●ompare that speciall sacrament and signe of the brasen Serpent to Christ , and to compare Christ to a serpent generally . Thus you haue picked out an example , that in shewe seeme●h to make for you , but is 〈◊〉 deede against you : as I may also say of the second , touching that coue●ous man ▪ But howe many examp●●s are against you in this matter ? Christ is likened to a vine , and we may say Christ is a vine : he is likened to a shepeheard , Iohn 15. 1. Iohn 10. 11. & he is a shepheard : God is likened to a consuming fier , and ●her●upon it is written , Heb. 12. ●9 . Deut. 4. 24. God is a consuming 〈◊〉 ▪ 〈◊〉 against your example , Christ is likened to the brasen serpen● , and we may say he is that brasent serpent lifted vp from the earth at his passion , to drawe all to him selfe . But that Iohn 3. 1● you may not haue h●te the va●●age of t●e letters , nowe I haue giuen you your libertie to say what you can , I wil not yeeld that the word ( as ) is left out ▪ in the C●len Censure . For Payua , as loth as you to grant the trueth , doeth yet at last report the wordes altogether as I do● , adding the like out of Pighius , your doctors word●s are : when the fathers of Colen , considered that there Payuas Andrad . orth. explic. lib. 〈◊〉 pag. 107. were many ▪ places in the holy Scriptures , whose true sense doth not easely app●are , but that euery man may at his pleasure drawe them into var●able & diu●●s senses , in a most apt similitude they called it a nose of wax . And Pighius . The leaden rule of the Lesbian building . By these two places Payuas Andradius hath brought you into some worthy suspition of charging me for my autor without cause in ●ther places as well as in this . But now wherin haue I abused the Iesuites learned or vnlear●ed ▪ What haue I here sayde , that one of your doctors doeth not ●●owe ▪ what haue I done to ouermatch a trueth , in defending the vnchangeable trueth of the scriptures against your doctrine , teaching that here●iques may command and 〈◊〉 the word of truth , as wax is commanded and framed to what forme they list . Now● commeth somewhat to make sport , if the granitie of the matter did not require feare and reuerence . The Censurer supposeth me , to haue had but one Bible , & that of the old translation onely , which hath , The Lawe of the Lorde is immaculata vndefiled , or as hee Psal. 19. 7. translateth vnspotted , voide of filth and dishouestie . Whereupon the matter is debated at large , what that latine worde immaculata doth signifie beyonde sea ( where the Censurer woulde dissemblingly seeme t● be ) and what it should signifie here in England . A solemne preparation to make shew of a ●●●torie ▪ which the Censurer will haue ouer his owne imagination . I shal be conuinced for false translation of that I translated not , and for ill handling that I touched not . I may as well be censured for the translation of Staphylus , or Lindan●●launders , as for the translation of the word immaculata . The original hath , the Lawe of the Lord is perfect , and the best translations haue so translated it . Your olde translation doth g● alone : the Lxx. followe the rest . Wherefore this place out of Dauid doth shewe that the scripture is perfect , and mainteineth her perfection against all corruptions , as a right line sheweth it self , and bewrayeth that which is crooked . Thus you see I translate not your olde translation in this place with fraude or without ●●aude . Somewhat you imagined in a ●●eame , & tolde it before you were awake .

In the seuenth article the Iesui●es VII are reported thus to teach : The reading of the holy Scripture , is not only not profitable , Cen. Col. fol. 11● . but many wayes very hurtfull to the Church . Here the ●ensurer would seeme to denie the doctrine , that in so doing hee may both somewhat couer the absu●di●ie , and accuse me for my author , as ●●stepor●ing the same . Yet after a storme of needelesse wordes , hee doth in effect graunt the matter . But his maner is for some aduantage to report their doctrines otherwise then they are caught or brought into question . For the Papistes doe restraine the common people from reading the Scriptures , vsing many reasons to proue them hurtful . Besides other your bookes to this purpose , there is ▪ one w●●thie of remembrance Standishes booke entituled , Adiscourse whether it be expedient that the scriptu●● should be in English . written to the Parliament in Queene Maries time , where fiftie reasons , such as they be , are brought , not ●nely to keepe the people from the Scriptures , but for a more sure waye , to keepe the Scriptures from them , not suffering the translation thereof in the English tongue . Wherupon the question wee haue in hand is this : whether the reading of Scriptures be hurtful , and therefore to bee forbidden . Nowe the Censurer saith the rash and vnconsiderate reading is forbidden , which is from the matter . We doe not ioine issue in this , whether the people shoulde rashly reade them , or without consideration : but whether you may make men beleeue that the reading of holy scriptures is hurtfull , and therefore to be res●r●yned . There is no doubt but you holde both , and teach both carefully , 〈◊〉 appeareth by a late Iesnites booke written of this matter : yet in disputation you woulde Iacobus Ledesima de diuin. scrip . quauis ling. non Legend 〈…〉 . seeme onely to forbid the cash and unadui●ed reading , whereof we make no question . But your reason is to be layde downe : Whatsoeuer may hurt , though it be in no fault , yet it is to be restrayned : the worde of God hath done such hurt : therefore it is to be restrayned . So you may aswell take away the foode of the body , that body and soule may perish together , because men may surfeit by good meates , and fall into drunkennes by wholsome wine . Here let me for the scriptures fitly plead against you , your owne rule pleaded in an other place for Philosophie . It is say you , a grosse ignorance , for an abuse that may be , to● 〈◊〉 demne the things which bee excellent giftes of God , and sparks of his most high and infinite wisdom . If this he true ; the● is it a blasphemie for an abuse not at all growing by the worde , yet to forbid●● 〈◊〉 vse thereof ▪ and to keepe it in an vnknown tongue , in a barbarous translation , 〈◊〉 condemne , not sparkes of Gods most hig● and infinite wisedome , but to conde 〈…〉 euen that high and infinite wisdome it selfe , by making such restraintes and taking such sure wayes to debarre the children of God , from the most necessary euidences of their heauenly inheritance . But in this question Psal 18. 8 , 10. &c. & 119. 129. agayne , Payua doth deale more plainely to the purpose then the Censurer , who borowing of Payua this place also , yet leaueth out all that , which maketh not to his purpose , of couering and shielding the Iesuites from the trueth that fighteth against them . For Andradius plainely confesseth , that this is the first argument of the Iesuites , why the Scriptures should not be read , because ( as the Iesuites teach ) they Paiuas Andrad . lib 2. orthodox . expl. pag. 117. haue giuen occasion to all heresies . A very strange assertion : but howsoeuer vnlearned and vnstable men deale , yet the Scripture giueth no occasion of heresie , much lesse of all heresies , as these fellowes doe thus openly maintaine . Therefore the Iesuites , in teaching that such harme commeth by reading the word of God , accuse the scriptures as hurtful many wayes , and not profitable , which is asmuch as they are charged withall in the 7. place . The Censurer commonly faileth in leauing the question , and prouing that which is not called into doubt : as in this place bee proueth that the worde is without all fault , when men misconster it , or founde heresies vpon the misunderstanding of it . This was not in question : yet it is wel prooued 〈◊〉 fitly to ouerthrowe the former doctrine of Iesuites : for , if the scripture be in no fault , testraine not the Scripture , but reforme the wrangling and peruerting wit : if it be in no fault , it is neither the occasion of all heresies , nor a nose of waxe . Your example of Christ is easely & truely returned against you . For as Christ is a ruine to none , but Psal. 11 〈…〉 . 1. Pet. 2. 7. 2. Cor. 2. 〈◊〉 . to those that receiue him not , and to those that beleeue not in him : so the Scripturè hurteth not , but those that despise the reading , the hearing and the practise thereof .

The contrary doctrine to alleaged ●ut of Matthew ; Yee erre , , not knowing the Mat. 22. 29. Scriptures , nor the power of God . The Censurer woulde 〈…〉 we the application of this place by two circumstances , one to proue the word 〈…〉 articular : the ●ther because ( as he sayth ) Christ spake not to the ignorant people , but 〈…〉 〈◊〉 . Touching the first 〈◊〉 , although the Cen 〈…〉 doth wel lay 〈…〉 the particular application of Christ , 〈◊〉 spect of the present matters and hearers , yet it will bee founde more then audaritie for any man , so to restraine the doctrines of Christ deliuered in particular , that they must reach no further then the present circumstances of the matter , and of those disciples or aduersaries to whome hee spaket for this is nothing els ; but to make Christ a Prophet for a time , & not a Prophet for euer . Also by that interpretation his wondeful workes , & most heauenly doctrines , shall bee made to vs nothing els , but a bare and naked storie , to tell vs what Christ taught others , and not what he hath taught vs : and to declare what hee reprehended in them , not what he reprehendeth in vs . But the Censurer will answer● , hee mindeth not to 〈◊〉 other doctrines to the particular circumstances . And why not any other sentence aswell as this to the Sadduces ? for nothing can be more generall then errour , nothing more vniuersall then the ignorance of Scriptures ; which is I thinke , in the Censurers iudgement the fountaine of all errour . How commeth it then that he will stop so generalle streame , restrayning that to a fewe , which apper●●●neth to all : And for the Sadduces ; they did not only erre in the doctrine of the resurrection , but were otherwise enemies , & ignorant of Christ , not knowing the Scriptures , Mat. 16. 6. Actes 5. 7. nor the power of God to saluation in him . Wherfore Christ noted vpon one particular occasion , the fountaine of al their blindnesse and infidelitie , as well as the cause of their ignorance , touching the resurrection , & their foolish doubt of the seuen brethren . Thus , notwithstanding the Censurers iudgement , it is plaine , that the doctrine of this place hath aswel a general vse as a particular : & that Christ noted the fountaine of all ignorance , & not the ignorance of Sadduces touching resurrection alone .

To your seconde point , that Christ spake not this to the people , but to the learned Sadduces , first I answere , If the learned erre , not knowing the scriptures : the vnlearned are in more danger of errour through the same want . Secondly , if the want were not noted in all , the supplie shoulde not be made and commanded to all : but all , euen the people are commaunded to search the Scriptures , therefore Iohn 5. 3● . not to search them , or to bee ignoraunt of them , is a fault in al , be they learned or vnlearned . Your argument that Christ shoulde speake onely to the Sadduces , and of the resurrection because it is added , you know not the power of God , is alreadie answered : for it is a generall fault , aswell to bee ignorant of the power of God , as not to knowe the Scriptures . Therefore as the ignorance of the one is condemned in all , so is the ignorance of the other , and the remedie for both is found in the exercise and search of the holy scriptures . Your similitude of woordes spoken as by my Lorde Chauncellor to the doctors of the Arches , is vnlearned , for with an example of speach concerning a speciall matter , you would ouerthrow that which was spoken by Christ , of a generall cause . But let your example stande : As the studie of the ciuill lawe is proper to all Lawyers : and therefore their lawe bookes to bee read and studied of all Lawyers : so the studie of the spirituall and heauenly Lawe , is the profession of all christians , Actes . 17. 1● . and therefore the bookes of that law to be read and studied by all professors of the same , because to erre , not knowing the Scriptures , is a thing common to all men , as was declared . An example of the lyke had bene nothing for your purpose : as if my Lorde Chauncellor should say to some Iesuites , Yee runne into daunger of treason , not knowing the Law against al those that withdrawe the Queenes subiects from their naturall obedience to her Maiestie : this should be a note not only to those Iesuites , but to al whatsoeuer they be , Iesuites , or Seminaries or massepriestes , or what persons soeuer , that they must eyther knowe and keepe the lawe , or incurre the punishment therein expressed agaynst the offenders . Vse good wordes of your countreymen : clowne them not , for though they bee simple , and not trayned in the studie of good letters , yet they haue soules to bee fed with the woord : and ( howsoeuer you Hosius de aut . scrip . lib. 3. pag. 253. Iac. Noguer . de eccle. Christi lib. 1. pag 69. Mat. 22. 29. prayse the Colliers fayth , and would put it in execution ) they are to take heede they find not Christs word verefied against them aswell as against the Sadduces . Ye erre , not knowing the Scriptures nor the power of God .

In the eyght article the Iesuites are VIII reported to say , That the righteous man liueth by fayth , he hath it not in Christ but Cens Col. 118. by his owne workes . First in this question I am charged with vntrueth , for the Iesuites haue no such thing , as the Censurer affirmeth . For answere in this behalfe , I referre you to my author , whose wordes being truely reported , the charge you laye vpon mee is causelesse , and must returne . But what is this , stil to denie the articles , to mayntaine quarell : and yet to auowe the doctrine to defende the Iesuites : Your owne wordes teache that a mans workes are meritorious in Christ , and meanes to make him righteous with the seconde righteousnesse , as you call it : which is playnely to graunt the doctrine denyed before . For although you vse the name of Christ in this question , yet the Apostle concludeth , that you impute your saluation not to Christ , but to your owne workes . I testifie , sayeth the Apostle , ( speaking of them that dyd not exclude Christ ) that if yee bee circumcised , Christ doeth nothing profit you : Gal. 5. 2. teaching thereby , that whosoeuer will in any part bee righteous in them selues , can haue no righteousnesse in Iesus Christ . Therefore there was no cause of your impudent lyes .

You come next to the place auouched for confutation of this errour : If righteousnesse Rom. 11. 6. come by our workes , it is not nowe grace . This sentence you truely conster as alledged by mee to prooue that no man : 〈◊〉 can bee ryghteous in this life : which you say is both from the purpose and false . But if the woordes be ful of proofe , to shewe there is no righteousnesse in mans woorkes , if it be the manifest doctrine of the Apostle , what coulde more fitly conuince the blasphemie , derogating from the righteousnesse which is by Christ , and arrogating to our owne workes , then that place which sheweth , there is no righteousnesse in our workes , but in Christ alone , which is imputed to vs by grace onely : Nowe let vs see how false it is . This you woulde proue by a distinction of a double righteousnesse , the first of being called from infidelitie to gayth in Christ , which you say is onely of Gods mercie , and nor by any merit of our workes : the seconde righteousnesse is of such workes as proceede from men after the former calling , if they remayne in grace . But if this reede whereupon you leane , be broken , you must needes confesse the former proofe against you to be both pertinent and true . For this Gen. 27. 38. Heb. 12. 16. Act. 4. 12. purpose it is to be considered , that as there was but one blessing shewed to Isaac , so there is but one onely righteousnes , which is not founde in any person or subiect , but in our Sauiour Christ Iesus alone . This righteousnesse is accounted and imputed 1. Cor. 1. 30 , Phil. 3. 9. to all those that beleeue as their owne . In which imputation it is needefull to consider the proportion betweene that redeemer , & his redeemed , for it giueth great light to this questi● . As in Christ there was found no cause of death at al , & yet hee died onely Iohn 19. 4. 1. Cor. 15. 3. Rom. 5. 6. by imputation of our sin : so in vs there is found no cause of life at al , & yet we shal liue onely by imputation of his righteousnes . The like proportion is betweene the couenant in the law and the couenant of faith in Christ : for as the law admitteth no transgression , if a man will liue by it : so Christ admitteth Psal. 14. 1. Rom. 3. 10. Gal. 3. 22. Deut. 27. 26. Gal. 3. 10. Gal. 5. 3. no satisfaction or merit to ioyne 〈◊〉 his perfect merits , if any man will liue by him : that the whole woorke of our saluation may be of the grace of God in Christ Iesus the au●thour and fynisher of our fayth . Heb. 12. 2. But to proue this righteousnesse one , there is a place to the Romanes in the which the righteousnesse wherby God saueth the beleeuers , is called the righ●eousnes of Rom. 1. 17. God : and said to be that which is reuealed in the Gospell . This is the righteousnesse of faith , as the Apostle proueth out of the Prophet , witnessing that the righteous man Gal. 3. 11. Habac. 2. 4. liueth by faith which place proueth there is but one righteousnesse of men , not onely because the Apostle speaketh of it as one : but in naming it expressely the righteousnesse of God , and giuing to this faith both righteousnesse and life . For if the righteousnesse of faith , be the righteousnesse of God , that is , such as God accompteth for righteousnesse , which may also stand before him , and make vs holy in his sight , what second righteousnesse can there be , or what can it doe before God , that is not already accomplished by that first righteousnesse ▪ Moreouer if this righteousnesse bee that which the Gospell teacheth , and not the Gospell only , but , as the same Apostle writeth afterward , which is testified by the law and the Prophets , whence haue you brought Rom. 3. 2● . vs a second righteousnesse , that neither the Lawe , nor the Prophets , nor the Gospell , haue reueiled vnto vs : The vanitie of this your deuise may further appeare , if we consider the iustice of God , which can not allowe for righteous any thing , but that which is absolutely perfect and holy in all respects , Mat. 5. 〈◊〉 . Iac. 2. 10. as the Lawe is most perfect & most holy . Wherfore both the satisfaction for ●ur sinne committed , must be such as m●y fully endure whatsoeuer the Lawe hath threatened for sin , and the obedience so exact and precise as it faile not in any poynt . But this righteousnesse is but one , and is in none but in our sauiour Christ ( none other being able to make that ful satisfaction Act. 4. 12. Matt. 26. 39. Heb. 5. 9. for sinne , nor perfectly to keepe the Lawe but he alone ) therefore there can ●ee but one righteousnesse , which is in Christ Iesus , & accompted vnto those which beleeue in him according to the Gospell . The holy Apostles teach that after men be conuerted from infidelitie to faith , they stande righteous and liue in the sight of God , not by meanes of their woorkes , but by this faith whereby they beleeued . Abrahams example maketh this good , who after he was called from idolatrie to the seruice of God , is said to haue beleeued , and that his faith was reckoned to him for righteousnesse : not his workes first or last , least hee might haue Gen. 15. 6. Rom. 4. 3. Gal. 3. 6. wherein to reioyce and not in God . The Apostle to the Galathians , maketh this euident . We knowing , saith he , that a man is not iustified by the works of the Law , but by the faith of Iesus Christ , we also haue Gal. 2. 16. beleeued in Iesus Christ , that we may bee iustified by the faith of Christ , and not by workes of the Law , because by the works of the Lawe no flesh shal be iustified . In which words the Apostle plainely maketh saluation an effect of faith , and not of any workes , which we do after wee haue beleeued . Our sauiour Christ confirmeth this in diuers places , as in Ioh: He that beleeueth Ioh. 5. 24 . in him that hath sent me , hath euerlasting life , & shal not come into condemnation , but is already passed from death to life : & , He that beleeueth in the sonne , hath life euerlasting . Idem . 3. 36. An other place to the Galathians , maketh all this yet more manifest : where the Apostle speaking of himselfe long after his conuersion saith , That I nowe liue , I liue by the faith of him that loued me , and Gal. 2. 2● . gaue him selfe for me . By these proofes it is euident , that there is but one onely righteousnesse , for which men are accompted righteous before him , which is the righteousnes of faith . To this may be added , that the only righteousnes of God is that , which giueth all the glorie of our saluation to God only in Christ Iesus , and shutteth out 1. Cor. 1. 31. 2. Cor. 10. 17 all vaunting and boasting of man : but the second righteousnes , which you imagine , doth not so , but Ieaueth somewhat for man to glory of : therefore it is no righteousnes Iere. 9. 23. Rom. 4. 2. taught by the Apostle . Lastly , this also is against your second righteousnes , that our workes done by faith , yet are not perfect , ●●a . 64. 6. Luk. 17. 10. Phil. 3. 8. and therefore cannot make vs righteous before God . These reasons may suffice in this great question of our saluation , briefly to conuince the blasphemie of your deuise inuented of Satan , to deceiue those that seeking saluation more or lesse by their owne workes , faile of that righteousnesse Rom. 10. 3. which is by faith onely in GOD through Christ Iesus our Lorde . Nowe seeing the folly of this absurd distinction of a first and of a second righteousnesse is euidently conuicted , it is also worthy of consideration how this Censurer , that taketh vpon him so iustly to deuide and giue euery thing his owne , doeth here notwithstanding huddle and confound righteousnesse with regeneration , and iustification with sanctification . For that which hee calleth the second righteousnesse , is that which the Scripture calleth Eph. 4. 24. & 5. 9. Gal. 5. 22. the New man , the fruits of the Spirit or regeneration . Furder also where he saith , The first righteousnesse is of Gods mercie only , and no way of our workes , or by any merit of the same , it is to be noted that hee is constrayned to acknowledge a righte●usnesse by faith onely , without any de●●●● of workes : whereupon it ●hould be obserued that the Censure● him selfe seemeth t● be ashamed of the merit of congruence , as the Schoolemen terme it , while he so ●●atly & fully affirmeth our calling to bee onely of Gods grace without any merit of ours .

Now to returne to his Censure againe , Thom. Aq ▪ prim . secu● ▪ quaest. 114. art. 2. Rom. 11. 6. he addeth in the end a Censure vpon the allegation of the text vouched out of the Romanes , for the disproofe of the former blasphemous opinion . This he blameth as impertinent and vntrue : impertinent , because ( in his construction ) it is against the righteousnesse of good workes before our calling : and not generally against the righteousnesse of all good workes : wherein hee seemeth not to haue regarded the reason of the Apostle , which is taken from the nature of grace and workes so contrarie , that the one can neuer nor in any wise stande with the other . Therefore the argument is strong to proue that our saluation cannot ●e both deserued , and also freely giuen . N●●ther doth this argument holde in election onely , but whatsoeuer is of grace , as ●●●●tion , iustification , sanctification , glory , all these are in no 〈◊〉 , or part , of works . Thus the place is so forcible to the purpose it was alledged for , that the Censurer is not able ●o escape the sentence therof . He complaineth lastly of wordes added , which are but to cleare the sense , and taken out of the second to the Galathians : where to like effect the Apostle faith , If righteousnesse be Gal. 2. 21. by the lawe , Christ dyed without cause . Thus , hauing satisfied all the Censurers pretensed doubtes , and conuicted him of errour , in the blasphemous doctrine of a second righteousnesse , I may worthely leaue the Iesuice to his voluntary Whip , for reformation of his iudgement : otherwise if he wil not learne to giue al the honour and causes of saluation to God in Christ , but Rom. 10. 3. will , in establishing his owne righteousnesse , abandon the righteousnesse of God by fayth , which must stand altogether of it selfe , then in so teaching he wil drawe vpon Phil. 3. 9. Rom. 3. 22. him selfe other Whippes euen Scorpi●ns whose sting abide for euer . For auoyding hereof I pray God ( if it may make for his glory ) that you Iesuites may receiue the loue of the trueth , & that you maye seeke & 〈◊〉 . Thes. 2. 12. finde saluation in the merites of Christ alone to life euerlasting .

The ninth report of ●esui●e● doctrine IX is : Men doe surely hope that euerlasting C●●s . Col. fol. 10● . life shal be giuen them , but they doe not beleeue it : now hope often faileth , ●●herwise it were no hope . This 〈…〉 cle 〈◊〉 co●fessed without any co●●radiction , that the wicked seruant may be iudged by his owne Luk. 19. 〈◊〉 . mouth . But the ●●uching of the places for ●ontrarie d●●trine , is ●ensured for vnlearned huddling ▪ vp and confounding hope and faith as one thing : which note of the Censure , I may truely say , came from no deepe knowledge . A litle iudgement might haue serued your Censureship to discerne ▪ that the two places were not alledged to proue or disproue any thing of faith ( the ful certein●ie wherof is proued against you by the certein●i● of hope ) but to ouerthrowe that which the Iesuites say in the latter parte of the sentence , against which these places serue plainely and expressely . For what may more cleare●y proue against the Iesuites doctrine , that hope neuer faileth , then the Apostles wordes , calling 〈◊〉 The Heb. 6. 19. ancre of the soule . Where by he n●●eth our f●eedo●e from danger in all stormes of ●entations , ●idding out the time of this life wi 〈…〉 any 〈◊〉 o● feare , and without any 〈…〉 touching 〈◊〉 〈…〉 heauen . To shewe the force of this assurance , the Apostle vseth very significatiue words , calling it a sure and stable ancre : and yet to make it so full that no feare or doubt may remayne , he addeth that it entreth into the inwarde of the Vaile , whereunto Christ is entred , meaning thereby the heauens . Which importeth as much as if hee shoulde say , we that haue cast this Ancre aboue in heauen , are so much more safe , then they whose Ancre is cast downe into the Sea , as the holde wee haue taken in heauen by the Ancre of hope , is surer . Yea , the very Rockes shal sooner faile , than our hold , settling vpon the strength & truth of gods promise , which are al Yea & Amen in Christ 2. Cor. 1. 20. Iesus . This our shoote Ancre of hope , hath taken holde of the mercy seate of God , and of the throne of grace , which except some Heb. 4. 16. storme be able to remoue , wee are in most ioyfull and stedfast safetie .

The like is promised by the other place out of the fifth to the Romanes : for , if hope maketh not ashamed , and shame commeth Rom. 5. 5. when a man faileth of that be hoped for : then hope can not faile . The Apostle maketh this more strong by that which foiloweth as a reason , The loue of God is aboundanly shead out into our hearts by the holy Ghost which is giuen vnto vs . By which reason it appeareth , except the holy Ghost hath giuen vs a wrong testimonie of the loue of God , the hope which we haue conceiued thereby cannot deceiue vs . Thus you see these places so truely and fitly alledged , that al your falsely named learning will not be able truely to answere the allegation of them , which notwithstanding it pleaseth you to call vnlearned . But let vs see what you call learning : forsooth the doctrine of Iesuites , touching the doubtfulnes and feare which is in hope , that is true , learned and cleare . This is ( as the prophet complaineth ) to call good badde , and Esa. 5. 20. sweete sower : whereunto you know what belongeth .

For aunswere to these two places of hope , the Iesuite● doctrine is declared at large , the effect of all standing in two pointes : the first concerning faith , the other of hope . Of faith they teach , that no man may beleeue that he in particular shal be saued without a particular reuelation from God . A faithlesse doctrine of faith : and therefore not to bee lightly passed ouer . You seeme to proue it by reasons , one drawen from that obiect of faith , which is the word written , or tradition , whereof neither as you say , doeth testifie mens saluation in particular : the seconde taken from the vncertaintie of the things beleeued : which ( as the Censurer supposeth ) doe depende vpon such conditions as possibly may not be perfourmed . Both these great points , for want of scripture he setteth foorth by examples , as minding rather to perswade then to proue . The first is of the answerer : the seconde of the possibilitie to be damned , as did fall out in Iudas , and may fall out ( a more Mat. 27. 5. Act. 1. 18. fearefull case then I woulde put of him . had bee not put it of him selfe ) in the Censurer him selfe . Nowe let vs consider , what great learning the Iesuices haue in this their opinion of faith , as the Censure● doth report them . To iudge , that without particular reuelation by name , no man can be sure of his saluation , is expressely against that the woorde of God ●eacheth in this great question . Therefore , howe lerane● soeuer the Iesuites make them selues , yet in deede as the Apostle speaketh of the wise 1. Cor. 1. 20. Gentiles , they become starke fooles , not knowing true wisedome out of the worde , but bastard wisedome by their foolish distinctions . The Censurers worde of Tradition must bee reserued for a fitter place . Touching the promise of the Gospell , it is Mar. 16. 1● . Iohn 3. 16. general : whosoeuer beleeueth shall be saued : & the Censurer confesseth it . This generall promise hath place , and is certainely verefied in euery particular that beleeueth . Euery sensible man without further learning may easely iudge in this doctrine : whatsoeuer is true in the general , must needes be true in euery particular . Nowe , if it be vndoubtedly true , that euery beleeuer shal be saued , it must needes bee also , that Simeon and Lazarus beleeuing in Christ shal be saued . Therefore what needeth any speciall reuelation in the worde , for that which is sufficiently comprehended vnder the generall : what neede is there by name to saye from man to man by name , Lazarus shal be saued , & Citus shal be saued , and 〈…〉 we shall be saued , and so infinitely ? Or shall we say that God in respect of persons doth particularly assure some of their certaine saluation , leauing all the rest to be tossed and caried vp and downe with feare and hope , as a ship in the sea caried hither and thither with contrary winds ? Moreouer the very place Luke 10. 20. cited by the Censurer as a particular reuelation , was not particular , but generall to all the disciples , that beleeued by vertue of a more generall couenant made to all that beleeue whatsoeuer . For , to examine that place neerer , all the disciples and all the Apostles , had not their names written in the booke of life : for Iudas was excepted . And here by the waye , the Censurers ouersight Iohn 13. 18. Psal. 108. 8. must bee noted , that draweth the place of Luke as speciall and particular to the Apostles , being spoken of the seuentie disciples . He wanted special knowledge herein , when hee so boldly made it an argument Luke 10. 17. of the Apostles speciall reuelation .

Of the most certayne and sure foundations of our particular fayth and hope , the Apostle writeth in the eight to the Romanes , Rom. 8. 35. saying that nothing was able to take from him the loue which God beareth to him in Christ Iesus , which hee setteth out by naming such things as are most like and mightie to strike a feare and doubt into his heart , as oppression , anguish , persecution , famine , nakednesse , and finally death it selfe : nay he addeth agayne , that neyther lyfe nor death , nor Angels , nor things present , nor thinges to come , nor height nor depth : that is , what so euer is in heauen aboue , or in the earth beneath , or in the par●● vnder the earth , finally that no creature is able to separate him from the loue of God , that is in Christ Iesus . But in mayntenance of these errours you are wont to say , this was a speciall p●etogatiue of the Apostle , which is easely taken away by that S. Peter writeth to this purpose : that the Saints had obtayned lyke precious fayth with him : which was true not in the degree , but in the kind and substance of faith : which shoulde wholly differ , if the Apostles 2. Pet. 1. 1. had a faith of their particular saluation , and we not . Agayne the certaintie of fayth appeareth by these reasons which the Apostle alleadgeth : Who shall 〈◊〉 the chosen of Rom. 8. 33. God ? It is God that iustifieth , who shall condemne ? It is Christ that hath died , nay rather who is raysed vp againe ; who is also at the ryght hande of God ; who maketh into cession for vs . These reasons of a most sure faith and hope that wauereth Iam. 1. 6. not , are of no particular reuelation , but of the generall doctrine of the Gospel , and of the common saluation , as Iude calleth it , Iude. vers. 3. which of right apper 〈…〉 to euery beleeuer , aswel as to Peter or to Paul .

The Consurers set onne reason is , that the faithfull may fallaway from the fayth and from saluation : where as the things beleeued remaine most certayne . The ground of this reason is to be denie● , for it is most vntrue , that any man who hath had fayth , can euer afterward finally fallaway . This may bee prooued by euident testimonies of the scripture , beside those alleadged aboue : as that which Christ teacheth of the beleeuer , in the eyght chapter of Iohn , He shall neuer see death : in the fourth , But the water Iohn 8. 51. Idem 4. 14. that I shall giue him , shall be in him a spring of waters , flowing vp to euerlasting life : in the tenth . The father is greater Iohn 10. 29. then all , and none is able to take them out of the fathers hand : Againe of the faithfull it is true , which the Apostle vniteth , that God hath iustified and glorified them . So Rom. 8. certayne it is , as if it were already euery way perfourmed . But it were long to repeate any ino●e . Notwithstanding there are places that mention a fayth , which seemed for a time to be faythfull , but 〈◊〉 as the fig tree was full of leaues , but without Mar. 11. 13. fruite . As for the examples of Iudan who hath falne , and of your selfe , who ( 〈◊〉 saye ) may likewise cast your selfe away , if you list : I can saye of Iudas hee neuer beleeued , because he was the childe of distruction . Psal. 108. 8. Iohn 17. 12. Act. 1. 18. For your selfe , if you haue bene alwaies of that minde you were of when you wrote this , you neuer had any true faith , and therfore coulde neuer yet fall awaye from it . What God may vouchsafe you hereafter I knowe not , but leaue it to his wisedome to dispose of his owne as it shal please him : but if euer he vouchsafe you this gift , I am sure the gates of hell shall neuer preuaile against Mart. 16. 18. you .

Your seconde poynt is of hope , which in your doctrine hath two respectes , one of Gods mercie , and in that regard it is full of confidence : the other in respect of Gods iustice , which hath feare and doubt annexed with it . The places alledged before of hope , you expaunde for the confidence thereof : which is true , if you stayed there , not adding other respects to roote out that which you woulde seeme to plant : for you shoulde haue made hopes● firme and sure , that it can not be deceiued . But , as being of an other iudgement , you say that hope respecteth also the iustice of God , and the feareful effectes of his feueritie , which you quote out of the Scriptures : concernyng which effectes I will not dispute with you . Onely in alleadging the last , I note your wantes , that without all regarde or any warrant of the text , dare say , that those reprobates Mat. 7. 22. shall come confidently in the last day hoping to be saued . For besides that it is vnpossible that their conscience can haue any sparke of confidence or hope of saluation ; there is not any mention of such confident hope in the text , eyther expresly or by implication . If they had some hope , then also they must haue some faith , for they goe together hande in hande . Although I thus linke them together , yet I do not confound Gen. 15. 6. Rom. 4. 3. Galat. 5. 5. Tit. 2. 13. them : but acknowledge this difference , that as faith is a full persuasion of the promise : so hope is a patient expectation and looking for , of the things which are beleeued . It is you therfore , that in deede huddle and confounde hope and a vaine perswasion as one thing : where as hope is no lesse sure then fayth , being grounded vpon the same foundation of the worde , and hath the same fulnes of persuasion . But this is ignorance Heb. 6. 11. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and confusion , which who so discrieth , may well marueyle . what cause you or your friendes finde to hoast of your learning or order for disputation . Such confusion must be in Babell , which leauing with you : I saye further , that hope neuer respecteth Gods iustice , nor any thing else , but the things that are beleeued : which are the most sweete and pretious promises of his life , Luk. 12. 32. Heb. 6. 12. Item . 11. 〈◊〉 . kingdome , and glorie . Therfore what causes shoulde hope haue to feare : True it is that neither fayth nor hope is so perfect in vs , but that in these respects you name , we often feare : but this feare is no woorke of hope , no more then doubt is a woorke of fayth . For to say that hope feareth in some respects , is as much as to say , faith in some respectes doubteth and is no faith . We doe both doubt and feare , such are our infirmities : but that we doubt , it is not of fayth , but of vnbeliefe : neyther doe we feare , as you speake of feare , by any effect of hope , but by the contrary worke of desperation . But after so many and sufficient reasons Iam. 1. 6 , 7 , 8 Mar. 19. 23. 24. out of the worde to prooue this question of importance , the woordes of the Censurer offer one not to be neglected . He affirmeth that hope in respect of the goodnesse of God is full of confidence and assurance . Therefore although he will needes against reason make confidence fearefull , yet shall he neuer cast any shadowe of feare vpon assurance , especially vpon a full assurance such as he confesseth . Nowe for the places 1. Pet. 1. 17. Phil. 2. 12. you alleadge , they concerne not this feare nowe in question , but expresse a godly care to liue woorthie our calling , which is not against the confidence of hope , but a remedie agaynst presumption and securitie . The place which you alleadge out of the preacher , sheweth you to be a great clarke , Eccles. 9. 3. able to reade and cite a place , though you come not neere the matter by many degrees . The wise man there disputeth of that a man may gather by prosperitie and aduersitie , and not what he knoweth by the worde of God . For neyther can aduersitie nor prosperitie shewe the loue or hatred of God toward vs : it was the deceitfull counsell of Iobs frendes , to drawe him into these argumentes of Gods purpose . But Iob by fayth coulde confesse agaynst all calamities and extremities , saying , though he kill mee , yet will I beleeue in him still . Iob. 13. 15. Thus the learned diuinitie of the Iesuites , may appeare to them that will beholde it . Howe dyd you forgette the two milstones you are wont to alledge for teachers in this matter . When a man you saye , doeth bebolde that he standeth vpon , it maketh him holde : but looking vnto that ouer his head he is in feare . Wo be vnto them that teach such offensiue and erroneous doctrines , deceitfully confirming them with similitudes and distinctions so farre from the trueth , and yet easie to be imbraced , and deceiue the ignorant . It were better for them that a milstone were hanged about their necke , & they throwne into the bottome of the sea , then thus to infeeble the faith and hope of Gods children , by their faithles and fearefull doctrines . Yet the Censurer and his fellowes ( if you will beleeue him ) reconcile all Scriptures together , maynteyning confidence and feare in Christian hope , whereas we are sayde to confounde and huddle vp matters : but hereto I answere , let him that offendeth herein , be● both offend to which himselfe , and not reconciled to God , till he repent .

In the tenth article the Iesuites are X reported to ●ayr , The Scripture in deede neuer teacheth the inuocation of Saintes , Cons. Col. 〈…〉 . yet we must beleeue , receyue and holde it . Here you Censure both the alleadging of the Iesuites opinion , and the text auouched to disproue the same . You saye it is false : that they graunt , the inuocation of Saintes is no where taught in the Scriptures . Neuerthelesse you graunt afterwarde that Monhemius charging them so , and therfore gathering that it ought not to be beleeued , they make this answere , that many things are to be beleeued , which are not expressely set downe in the Scripture . To which purpose you your selfe adde afterwarde , that the inuocation of Saintes is deduced out of many and euident places of Scripture : whereby it appeareth , that you all confesse , that the Scriptures expressely teach it not . Nowe , that praying to Saintes is by necessary consequence to be gathered out of many euident places of the Scriptures , and to be proued by generall Councils , Fathers , and the vniuersall practise of all Christen dome from the beginning , though you boldly affirme it , yet you vouch not any one place of scripture , nor any one proofe of so many : If you haue so good bookes to shewe , it standeth vpon your credit to bryng them to lyght . For where as your idolatrous praying to saints Rom. 10. 14. is detestable in euery sort , both for the sinne it selfe , and because you commende it without any likely colour of excuse : if you bee not able to answere to so grieuous a crime as you are charged with herein , ( being in deede high treason against the heauenly Maiestie of the eternall God ) yet you may alledge somewhat by waye of excuse , to finde some fauour , if so great authoritie , as you pretende , haue carryed you awaye like simple people to ryse vp and rebell agaynst the Lorde . You sende vs to your Catholike bookes touching this question , which we haue seene and read , but fynde not any warrant , which may iustifie your doctrine .

Hauing hoasted of much & perfourmed nothing , in your second Censure , of the place alledged agaynst Saintes inuocation , you blame me for auouching but that one text of scripture for the disproofe : yet your selfe haue brought none for your necessary defence . To ouerthrowe the place , you bring two answeres , but tel vs to which of them you will stand . The first is grounded in Limbo patrum , that is to say , hath no grounde at al , as there was neuer any such Limbus , but framed & setled in your imagination . The seconde , which you seeme to relie more vpon , is in effect this assertion : not to knowe is not to allowe . This if I might graunt you , it doeth not take away the force of the place . Out of the which , allowing you your owne sense , I reason thus : Because GOD onely is here declared to be of fatherly loue toward vs , who also is readie to pardon vs , when Isa. 63. 16. Abraham by your sense , would not knowe vs but condenme vs : therefore it is both wisedome and duetie to praie to God , and the contrary both vanitie & sinne . But because you require other reasons and places for this purpose , take these of a number . It is not lawfull to giue the worship of God to any other , according as it is written . Thou shalt worship the Lord thy God & Deut. 6. 13. & 10. Mat. 4. 10. Esa. 42 8. Iohn 16. 24. him only shalt thou serue . I wil not giue my glory to any other , nor my praise to idols . But prayer is a speciall honor and seruice that God requireth of vs , as it is said in the fiftieth Psalme . Call vpon me in the day Psal. 50. 16. of trouble , and I wil deliuer thee , and thou shalt glorifie me . Whatsoeuer you shall aske the father in my name , he will graunt Iohn 15. 15. it vnto you . Againe , a man cannot praye to any but to those in whom he doth beleeue . Rom. 10. How shall they call vpon him in whom they haue not beleeued ? But it is Rom. 10. 14. not lawfull to beleeue in any but in God alone : which is proued by the former places , faith being a principall part of Gods seruice : Therefore it is not lawfull to pray to saintes or to any creature whatsoeuer . I might here shewe all promises made to prayer : all precepts and examples of prayer in all the whole bodie of the Scriptures to be onely of prayer to God : and no one precept , promise , or approued example of prayer to any saint liuing or dead , or to any other creature . But this place being cleare and mightie against you : I will conclude with the Prophet Ionas , They which obserue lying vanities , let them forsake the Ionah . 2. 8. goodnes shewed vnto them : but with the voyce of thankesgiuing will I sacrifice vnto the Lorde , I will pay that which I haue vowed , all maner of saluation is of the Lorde .

In the eleuenth the Iesuites are charged XI to teach that Christ neuer sayd to the lay men , Doe this in remembrance of mee . Cens . Col. fol. 302. Seeing you pretend , that notwithstanding you expound Do this , of the Ministers only , yet you meane not so , but that the people are also commaunded to communicate at the Lordes Supper as well as they . I can the more easely leaue you to followe your owne sense : for the doctrine against lay mens consecration or ministration , is not in controuersie , but it is ( except you faile ) holden on both , that none but called Ministers should minister the sacraments . But if , as you haue alreadie committed the greatest sacriledge and churchrobbery that may bee in taking away from the people the Cup of the newe Testament , and the Communion of the pretious bloud of our Luke 22. 20. 2. Cor. 10. 16. Sauiour Christ : so nowe by this exposition , you would leaue the people at libertie , to chuse whether they will be partakers of this bodie too , or no , that you may driue them altogether from the table of the Lorde , the sacriledge shal be so made the more intollerable . If the Commaundement , Doe this Luke 22. 19. 〈◊〉 . Cor. 11. 24 in remembrance of me , binde not the people to come to the Lords table , howe shall the other wordes , Take ye , Eate ye , bynde them ? What moued you here to cite your Clement , Ambrose , & Cyprian with others I knowe not , except it were some meriment , to ioyne with your similitude of singing : for in good earnest you minde not by those places without matter in them , to proue that the wordes of Christ , Doe this in remembrance of me , were onely saide to the Ministers touching Consecration , and not to the people also for their participation .

In the twelfth Article the Iesuites are reported to say , Traditions are of equall XII authoritie with the worde of God : Cens . Col. Col. 2 30. wee must beleeue them though they bee manifestly against the Scripture . Here the reporte and the texte vouched to disproue their doctrine are both censured . The first for adding , we must beleeue them , though they be manifestly against the Scripture , & for reporting the rest so generally and confusedly . Touching the latter point , if my report of your doctrine be in these wordes : Traditions are of equall authoritie with the worde of God , meaning it of some only ( for who would thinke it of all , you hauing so many and so feeble ? ) why doe you charge mee ; as generally and confusedly saying , al traditions are equal with the scriptures ? Was it I pray you , to deserue your owne note of a sounde lye for a parting blowe ? which false mis 〈…〉 you haue doubled to make it the sounder . For aunswere to the former poyut , I doe not onely auow that I haue faythfully reported my authors wordes ( which is alwayes my iust defence against your vniust flaunder , laying them vpon me ▪ but I say further , that their practise compared with their wordes will ●ustifie the report as truely layde downe against them . For proofe whereof not to goe further , the Censurer rehearseth amongest these traditions , which the Popish Church charge our faith withall , the number of the bookes of Scripture , & the Lent fast . Of al other traditions these two are taken out to stande for their owne credit and for the credit of the rest : let vs therefore see what treasons there are against God in these your traditions . First the Apocrypha bookes are not in the auncient Canon or language of Canaan : the Esd. lib. 3. cap. 3. ver. 1. & 5. ver. vlt. & lib. 4. cap. 1. ver. 2. Tob. 12. 15. Iudit . cap. 9. 2. Mac. 2. & 14. 4. Concil. Trident sess. 4. decret. de Canon . script . fathers haue disauowed them , they are euidently repugnant to the doctrine of the holy scriptures , and dis 〈…〉 eeing among them selues . Yet your Trent conspirarie doeth adde them to the number of the Canonical bookes , and bolde all men accursed , that holde them not for canonicall scriptures . Therefore this your tradition is manifestly against the word of God . Further also , what is more manifest against the woorde of God then the doctrine of deuils ? The Lent fast , as you commaunde to keepe it , for conscience sake , forbidding meates created 1. Tim. 4. 1. of God to bee taken with thankesgiuing , is plainly called a doctrine of deuils . Furthermore your opinion is playnely deliuered to be with this distinction : Ecclesiasticall traditions are of no greater authoritie then the writings and other decrees of the Church : and Apostles traditions are of no lesse authoritie then if they had bene written by them , or then are the other thinges which they wrote : This is confusedly taught and needeth yet more plainenesse : for not all orders deliuered by the Apostles , are to bee kept perpetually and vnchangeably , of like authoritie with the doctrine of the Gospell , which they preached . The Apostolique doctrine is perpetuall , subiect to no varietie of persons , of times or places : but some traditions , that is , some orders are altered , as that in the acts , where they commaunde to absteine from strangled and from blood : for it appeareth Act. 15. 29. that the Apostles commanded not this for a perpetuall order , alwayes inuiolably to be obserued , but onely for a time to auoids offences : which cause ceasing , the order or tradition was no longer in force . Againe , some orders might be set downe by them for comlinesse , which yet were not to be beleeued as necessary partes of saluation , nor yet to remayne for euer in that forme or kynde : and therefore can not be matched with the Apostolique doctrine of fayth , which is euer al one , and which whosoeuer beleeueth not , cannot bee saued , Nowe 1. Pet. 4. 17. touching your pretensed Apostolicall traditions , I vtterly denie that there are any such , beside those which are euidently shewed , or by iust consequence fitly gathered out of the written worde . For what so euer is necessary to saluation , is in this sort to be Luke 16. 29. Eph. 〈◊〉 . 20. 2. Tim. 3. 15. proued by the holy Scriptures . Therefore your Censureshippe dyd well to adde , If they be certaynly descended from Christ and his Apostles . But how can this I pray you be certaynely knowen , but by the holy writings : can any other custome or testimonie assure your consciences what came vndoubtedly from Christ , or what from his Apostles : Is there any one of your traditions that you can vouch to descend from so sufficient authors , otherwise then by report of insufficient witnesses : What is it then for you to boast of inuincible arguments to proue diuers doctrines not written , but left by woorde of mouth onely , whereas you bryng nothing but counterfeyt Couneils , erring Fathers , fabulous stories , and Apocrypha scriptures . This is right the bragging Apostle , and a shewe of the vaine chalenger . Yf a man coulde be feared with the guilte of your armour , or with your plume of feathers , you woulde bee a worthie champion , wounding more with a vayne feare ; then with the force of your shrinking arme . In this encounter of al your profes , you haue sorted out two : the first is out of that excellent chapter to the Thessalonians , conteining a prophecie 2. Thes. 2. 15. and reuelation of Antichrist . For an answere to which place it is first to be vnderstoode , that the worde Tradition in the Apostles speach , commeth as it doth in Latin , of a verbe to deliuer , so that whatsoeuer the Apostle deliuered to the Churches , those were the traditions hee lefte with them . Therefore I denie that Paule doth in any place by tradition signifie any vnwritten veritie , but that as in other places , he vnderstandeth the doctrine of the Gospel , which in the sundrye partes thereof he deliuered . This appeareth apparauntly by the place so cited for your purpose , without regarde of any more then the worde Tradition . For in the verses nexte before , the Apostle maketh mention of the Thessalonians faith to the trueth , saying , God hath called you 2. Thes. 2. 13. 14. thereunto by our Gospell , to obteyne the glory of our Lorde Iesus Christ : and therupon inferreth this conclusion : now therefore brethren stand fast , & holde the tradition which you haue learned , eyther by worde or by our epistle . Whereby it plainly appeareth , that the traditions or thinges deliuered by him , partly by word , and partly by writing , were the diuers partes of the Gospell which hee had taught them . Wherefore the written woorde affordeth you no proofe for vnwritten verities . The seconde is of doctrines , which you say , wee holde not by record of writing , but by word of mouth from Christ and his Apostles : as for example , baptisme of infants , celebration of Sunday , the number of the bookes of scripture , & the fast of Lent . If this be not hudling and confounding of things together of vnlike sort , I knowe not what may be called confusion . For what order is it ( to repeate vpon the Censurers occasion the which was noted in the fourth article ) to match the baptisme of children with the fast of Lent : The one being by plaine argument gathered out of the worde , as namely out of the wordes of the conenant , I will bee thy God and the God of thy seede , and Gen. 17. 7. thy children after thee for euer . This couenaunt dyd appertayne to both a like , to Abraham and his seede : whereunto the seale and practise was adioyned in circumcising infantes of eyght dayes , as well as Abraham Ibidem . 17. 10. of great age , and that by expresse commaundement of God . Thus the doctrine is so prooued out of the written worde , as that no doubt remayneth . Nowe circumcision was the sacrament or seale of that Rom. 4. 11. righteousnesse which is by fayth , as Saint Paul teacheth : wherein it is equall our baptisme . But this is your great learning ; when you are not able for your ignorance , to prooue a doctrine out of the written worde , to say , we haue it by tradition , and by worde of mouth from the Apostles . Now your Lent fast as you vse it , hath not onely no grounde out of the worde , but is agaynst the worde as I prooued before . If this bee your methode and discretion , I maruell not if good order be huddling and confounding in your accompt . For the number of the bookes , and for the Lordes day , I myght likewise make proofe out of the worde : so that if you can bring vs nothing by worde of mouth from the Apostles , but your Lent fast , your letters of credence will not serue you to be deleeued .

The seconde Censure is that the place alleadged by me to confuce the aucthoritie of traditions , should be impertinent . This the Censurer woulde shewe by three differences betweene it and this purpose . First , of the diuers cause of those traditions , which our Sauiour Christ inueyeth against , whereof they had beene authors to them selues , and of these which he affirmeth to descende from Christ and his Apostles . But as in deede the difference woulde be great if this were true , so being false and vntrue as it is , it can make no difference at all . Theirs were in deede such as they affirme , and though you deny it , so are yours also . For which of all your traditions came eyther from Christ or from his Apostles ? when you proue them from either of them , your difference shall be allowed . Secondly , you say Christ reprehendeth not al obseruation of mens traditions , but the naughtie obseruing of them : which was , as you affirme , in that the Pharises esteemed them more then Gods word , & brake it for the keeping of them , which you condemne . This also , if it were true , were a sufficient difference : but it is vntrue that our Sauiour Christ reproued onely the esteeming of them more then Gods commaundementes . It can not bee denied , but he reprooued this in them in the same chapter before : but in the woordes alleadged , You worshippe mee in vaine , Matt. 15. 9. Mat. 7. 7. teaching doctrines that are but traditions of men , ( which are no wordes of comparison ) our Sauiour simplie rebuketh them for esteeming the keeping of mens traditions to be any seruice of GOD : to which ●ude the sentence had bene first vttered by Esay . 29. 1● . the Prophet . The thirde note is double , first that these traditions were idle & foolish : of which sort are yours , and whatsoeuer the idle brayne of man deuiseth to serue ●od withall : the second that some of them were impious , direct contrary to the word of God , such as were certayne corrupt expositions of the lawe : where you are as like to them , as the sonne may be to the father . For neuer were there more false gloses vpon the word of God violently thrust , and by litle and litle secretly conueyed into the Church , peruerting the true meaning of the Scriptures , and corrupting the simple worshippe of GOD , then haue beene brought in by your Rabbines , that haue obtayned the highest seates , and the most honourable names , more then euer did any among the Iewes . You speake of the Talmud as dyd bastarde Denis of the orders in heauen : but this florish of your skill in those bookes because it hurteth not the cause , let it serue you and your frendes , for as much credit as it may .

Lastly the Iesuites are reported to teach that we must worship the image of Christ , XIII with like honour that wee doe the holy Cens . Col. 66. bookes of the Gospell . In this article the doctrine is graunted without any word of contradiction : your Censure onely toucheth ● . Cor. 6. 15. the second to the Corinthes the sixt chapter , as not alledged to the purpose . In deede if you list not to vnderstand to what end it is vouched , you may well complaine against the alledging thereof as from the matter . You take it as brought to proue , that we may worship the image of Christ with greater honour , then the bookes of the Gospell : but you mistake the matter , and wilfully ( as it shoulde seeme ) to haue some what against the cause , for how could you think , that he which detesteth al idols , would alledge a place to prooue that the image of Christ is worthy honour more then Gospels : Or howe may not any ma● note you of open contradiction against the word of God , that being deuoutly madde vpon idols , would for their loue prophane the temple of God , and therefore dare to say there is more agreement betweene them ( which yet the Apostle maketh most contrarie ) then there is betweene the place of Saint Paul , & the matter which the same place doth fitly disprooue : But if you li●● to vnderstand , the place serueth to prooue that no image at all is to be worshipped , for which the wordes are so pertinent and is strong , as all the wisedome of your Censureship and of the rest , will neuer bee able to answere them . Therefore you lost your labour in framing arguments , to prooue why the material booke of Gospels should be no lesse worshipped then the image of Christ : for neither of bath are to bee worshipped , nor any other creatures whatsoeuer , according to that which was before alledged to this purpose : Thou shalt worship Mat. 4. 10. Exod. 10. 5. the Lord thy God , and him only shalt thou serue . You can not escape , for saying you giue no diuine honour vnto them , for this bowing downe before them ( which is one of the least deuotions you vse ) is chalenged as diuine honour , and expressely forbidden in any respect of religion or deuotion Exod. 20. 5. Leuit. ●6 . 1. Deut. 11. 16. to images , or any other creature , as hath beene often declared . But here saying the honour done to the image of Christ and to the letter of the Bible is not done to them selues , you dissemble your owne idolatrous doctrine , which alloweth the same honour to the image , that is due to the paterne , and namely the same most honourable and diuine worship of Latria to the Crucifix , which is due to the Lord Iesus Christ himself . Your bookes that teach Pai 〈…〉 lib. 9. orthodox , expl. pag. 705. Saunders de ●yp . honore 〈◊〉 adorat . imag. this , are many and not vnknowen . So in other questions it appeareth that either you are ashamed of your owne doctrine , or els you will not defende it in such sort as you teach it , least the vantage should be euen in your own opinion , too open and too great against you . Also it commeth to bee noted howe you huddle the karuer of an image that is cursed , with a printer : and an image that is an abhomination , with the holy Bible : as if it were all one to make an image of God , and print the worde of God . Secondly ( being herein contrarie to your self , ) you vndertake to proue that creatures may be worshipped , and , as if the matter were out of doubt , you demand what we will say to the worship done vnto the Arke , vnto the Cherubins , vnto the Serpent of brasse . For some shewe of proofe you alledge the fiue & twentieth of Exodus , & the 45. Psal , Exod. 25. 20. Psal. 99. 5. mistaken by you for the 99. In the place of Exodus there is no woorde leading vs to worshippe , but onely a commandement of making the Arke , and the Cherubin of such fashion as is there prescribed . If wee condemned all vse of grauing or painting , this myght haue serued your turne : but speaking only against your worshipping of creatures , it maketh nothing against vs , or to iustifie your idolatrie . The place of Dauid doth not shewe what we must worship , but where we must worshippe , euen at the footestoole of the Lorde with all humilitie , being there prostrate vpon the ground , and humbled before him . The other two places of Numb . the 21. and Iohn 3. are brought Num. 21. 9. Iohn . 3. 14. by you to proue the worshippe of the brasen serpent . In which places there is no such matter , but a commandement as before , to make it & set it vpon a perch , that it might bee the better seene : with a promise that they which had beene slung with firie serpentes , if they looked vpon the brasen serpent , should receiue their health . Now , except to looke vpon a thing be to worship it , here is no place at all to prooue that you saye . If you had cited the place out of the kinges , there is a cleare testimonie , that the brasen Serpent was worshipped : but it made not for your purpose , seeing good Ezechias in the same place did therefore breake it downe because it was worshipped . 2. Kin. 18. 4. Thus you may see what we haue to say out of the worde against your false suggestions , and against your mistaking and misconstruing the Scriptures . But this place and that of Iohn were answered in the sixt Article . The second to the Philippians sheweth a great iudgement and skill in you : it is there written thus of Christ : God hath exalted him , and giuen Phil. 2 9 , 10. him a name which is aboue euery name , that at the name of Iesus euery knee should bow , of things in heauen , of things on the earth , and things vnder the earth . Hereupon you gather , first that the name of Iesus is to be worshipped , so as at the hearing of it , we should bow our knees . Now , if this bowing be due to the sound of a name , which is but a creature , then in your iudgement some creature is to bee worshipped : and so consequently such as your Censureship shall appoint . But as when you spake of the Cherubines , you were not vnder the winges of the Cherubines : nor being before the Arke , receiued any Oracle : so now though you speake of the Lorde Iesus , exalted to the right hand of his Father , yet you are neuer a whit neerer drawen vnto him , nor vnderstand what his glorie meaneth . The name of Iesus is here no creature to feede the eare , as an image feedeth the eye ( which Lind. de fug . idol . pag. 121 is your distinction borowed with the rest our of Lindane ) but it signifieth the soueraigne power and authoritie which Christ Mat. 28. 18. Iohn 17. 2. hath receiued ouer all creatures both in heauen and in earth , as appeareth in the same place , where it is saide that God hath giuen him a name aboue euery name : and Phil. 9. 10 , 11. in the eleuenth where hee speaketh of confessing Iesus Christ to be the Lorde . The ●owing of the knee , is not that which these words in their proper signification declare : for how should it agree to Angels and other creatures , which haue no knee● as men haue : but obedience and subiection is figuratiuely noted by this outward signe of obedience vsed among men . The meaning therefore of the Apostle is to shewe that our Sauiour Christ , when he had humbled , and as it were emp●●ed him selfe for our sakes , and became as nothing , that was all , was afterward exalted euen as hee was man aboue all creatures , hauing soueraigne power and authoritie giuen him ouer all , so that all creatures are made subiect to his commaundement . This being the meaning of the Apostle ( that I may not returne home your wilfull and malitious termes ) I leaue to shewe what good grace you had in alleadging this text for your purpose . But , the Lord reforme it , thus you are constrained ignorantly , or wilfully to straine and constraine the holy Scriptures , when you haue once set down a resolution to maintaine errour . Neuerthelesse as I noted , the Scripture is not commaunded or made to serue for euery frame , as a leaden rule : it is not pliable to serue euery purpose , as a nose of war● , but freeth it selfe from all in●uries , and con●●●ueth the same course to condemne all errour , and iustifie the trueth for euer . As for Austens place , your notes dece●●ed you , for he is farre from allowing idol or Aug. lib. 3. 〈◊〉 T●● . 〈◊〉 . 9. & 10. image worship : neyther can you finde any such speache to mainteine your idol●●rie as is all●aged . Austen hath some such words Aug. lib. 3. de doctr. christia . cap. 8. & 9. as you a●●eadge , but in an other booke and to another purpose : for after a disputation against images and idols , hee speaketh of the signes and sac 〈…〉 s of the Church , which represent the Lord vnto vs , not as images , but as signes & seales ordeyned of God to informe & strengthen our vnderstanding in the faith . Further you giue a Censure vpon this , that I call the image of Christ an Idol . I knowe in it selfe it is a creature , and an idol is nothing in the worlde : 1. Cor. 8. 4. but as the image imagined of God is an idol , and the worshippers thereof idolaters , which is prooued by the first to the Romanes , Rom. 1. 23. so the Image of Christ worshipped by you is an idol of yours , and you are idolaters for woorshipping of it . As for the curse of Ladie Irenes Councill wherewith you threaten me , because it fleeth away like Concil ▪ Nicon . 2. Pro. 6. 2. . a birde , I feare it not . But I heartily wish you to feare his curse , who hath threatned idolaters with that lake , that burneth as you Apoc. 21. 8. know , from which your ●uilet of Image and Idol , & of Dulia worship & Latria worship wil not be able to deliuer you , but a true repentance onely , & conuersion from the worshippe of idols to the seruice of the true and 1. Thess. 〈◊〉 . 9. liuing God , which ( notwithstanding all your tauntes and want of your promised Christian charitie ) the Lorde vouchsafe to worke in you by his powerfull worde and mightie spirit . I can not altogether content my selfe , thus to haue fully answered the chiefe matter of this article , but , you drawing me on with your tauntes , I must answere to them also . For the difference of an Image and an Idol you knowe my answere , and I acknowledge not your difference . Couching your honours done to the creature and creator , I doe not maliciously confound them : but you do vnlearnedly make a distinction in wordes , when in deede there is none . When wee teach that al your worshippes are idolatrous , we offer you no wrong , neither do we therin blind our hearers , or charge you with doctrines which are not your own . For if any worship be greater then other , that you giue to the Thom. Aquin. tert. parte summae . ouaest . 25. Saunderus de typic . hon. et ador. imag. Payua orthodox . expl. lib. 9. pag. 706. crosse and image of Christ : & you can not denie this , being your playne doctrine , ( as I haue declared ) by Thomas , by Saunders , & by Andradius so expressed , as we can not more expresse it against you . Therefore we doe not mainteine matter of rayling against the true Catholike Church , which hath alwayes more detested all Idola●●●e , Exod. 20. 4. 1. Iohn 5. 21. then your Church doeth or can defende it . For your repeated words , God forgiue you I must conster them in the best part : but comming in the middest of other scosses , they giue me occasion to note , that many offend in the vttering of them against God , whose name they take in vaine , and against their neighbour , whome they curse and tant with wordes that import a charitable prayer : which is to be reformed in our speach , least such sinnefull vse of good wordes , increase the note of euill maners .

All these XIII articles are graunted , yet your Censureshippe doeth couer the graunt most carefully , as one that knowes well what shame it is , playnely and openly to graunt so foule absurdities . You might haue prouided better for your owne credit , and agaynst mine , if you had directly denied but one of them , to proue at the least one slaunderous false report : for this alone woulde haue preuailed more against mee , then all your naked vauntes and vndeserued sentences of disgrace . But no one being denyed , what cause had you as fearing no examination of your booke , and without all regarde of trueth to saye : Thus I haue answered briefely your slaunderous false reportes of the Iefuites doctrine ? In place of an answerer you haue only shewed your self a cauiller , & passing by the matter , you haue prop●unded to your selfe newe propositions from the purpose , such as you might more easily confute than those wherewith you are charged . Therefore it appeareth , notwithstanding your Censure , that I haue with seemely and fitte wordes charged the Iesuites , that they teach blasphemies against God and his worde , that they are the Popes procters in that seruice , and bewraye the spirit of Antichrist . Let the record of your false sentence , charging mee with a lying spirit of Antichrist , with an ignorant and rayling spirit , remayne with the placing of your name for mine , til you haue otherwise proued , that my speaches against the vncleane doctrine and rebellious practises of your Iesuites , are vntrue or rayling . And because so cleare places in 2. The. 2. 3. 4. Iren. lib. 5. cap. 20. 5. Aretas Andreas apud Aretam pag. 955. 956. the worde of God , with the interpretation of the name and nomber of 666. agreed of by auncient fathers , and founde to accorde with the Latin and Hebrewe wordes , doe make Antichrist to sit at Rome , in the citie buylded vpon seuen hilles , if they make it Apo● . 13. 18. to be a Latin and Romish Church , let the record stande agaynst the Pope that he is Antichrist , and against al other his instruments , for that they haue the spirite of Antichrist full of all corruption . Wheras you charge me that my zeale ouerranne my witte , in reporting the former doctrines as blasphemous , it is to speake without proofe , and to slaunder without controlement . For I must agayne saye , that all your ignoraunt euill zeale , and al your witte knoweth not howe to denye any one of these XIII . articles , except you will willingly & wittingly runne into a curse of the Trent Councill . Therefore your bitter taunt was without cause in respect hereof , as also in respect of that that followeth about a masse booke . For in my conscience I am not priui● , that I did at any tune crye out , or at all vtter these wordes . A bla●phemie , findyng the blessed virgin named mother of God . Wherefore vntil you bring better proofe of it , my religious deniall shal more then weigh downe your hateful affirmation , & conuince you of breaking that nienth commandement , by raysing ●●ch infamous reproches in print agaynst your neighbour , eyther vpon light report of an enemie , o● vpon your owne imagination . I am not in this sort ouergreedie of your discredit , to whom in that generall loue I owe to all men , I wish in the Lorde the riches and honour of true godlinesse , praying that you may receiue the loue of 2. Thes. 2. 10. the trueth , and bee blessed as I woulde bee blessed . But this your cause of teaching errour , and labouring to roote out the gospell , must more and more bee brought into discredit , eyther to drawe you to a loue of that trueth , or to make you ashamed of such lies . If I did in deede any way hurt my cause , you loue it not so well as to admonish mee thereof : but I trust , that Lord would prouide me more faythful remembrancers . For your next wordes of reproche , that wee seeme to haue made a compact betweene vs euery man to lye his part , howe vntrue are they , and howe full of reproch ? To lye is a fowle sinne : but to lye with consent and conspiracie that the lye may haue the more force and greater credit , it is double iniquitie , and furder from vs by the grace of God , then from any of you . If the force of trueth ouerbeare you not , without Gods extraordinary iudgement , I looke not to see you ouerborne . This thirtieth leafe of your booke will afford a scantlin of your brotherly loue , if any man will take the measure . Notwithstanding in the ende you please mee so well , that I must thanke you for your helping hande in a good woorke . And although you tell the tale so , that I may seeme to haue a fellowshippe in the offence , yet being free , I subscribe to your good a 〈…〉 tisement against imprinting lying 〈◊〉 , as that from Rome . For it is so great a sinne , to imprint lyes and r●●ore for ●●●thy lucr● , and euery where ●o empty mens purses and ●●ll their heades with ●ables , that for such an inquitie , euery such Printer 〈…〉 ueth to carye a print of his vngod〈…〉 coueto●snesse , 〈◊〉 dishonour offered to 〈◊〉 so excellent and so profitable 〈◊〉 . Touching the purpose of him , that to perswade the all●wance , was like to aff 〈…〉 the 〈…〉 er 〈◊〉 he were a Papi●● , such as is 〈◊〉 like 〈◊〉 tell what is done at Rome , hee had a 〈…〉 d to sinne hi 〈…〉 of purpose ; that he 〈…〉 ht laye it 〈…〉 : If it were ▪ 〈◊〉 you 〈◊〉 , 〈◊〉 〈◊〉 woulde so 〈…〉 e that Pope , ( which cannot be gathered by any word in all the 〈◊〉 ) it was in him a greater sinne . For without lying newes , there is true matter ●●ough ag 〈…〉 Pope and against Rome . But if a former copie imprinted at Strasbrough gaue it credit here , it was a lesse offence , yet a great ouersight . Now what vantage doe you take by that vayne and lying Pamphlet : will you haue all the faithfull charged with the fault of one or two Printers : and for a fault so ordinary in all other like cities ? your marginall notes are like the wordes of a craftie seller , that promiseth more then the buyer can find . For your margent in a disgrasing note , promiseth to lay open lying for the game : and you haue chosen two places to proue it against me . For the first of Cardinall Pooles purpose , to reforme some grosse things at Popery , and Steuen Gardiners answere , I appeale to many which are witnesses to me of this known and vndoubted reporte . To proue the second lye , you doe openlye peruert and falsifie my plaine wordes and meaning . For in my answere I say , Papists yeelde in nothing , and proue it to be so . Neuertheles , I giue a note that our bastarde Papists in Englande neyther true to vs , nor faithfull to their owne side , ( as since , Howlets authour complayneth ) woulde seeme to b 〈…〉 ashamed of images , pardons , pray 〈…〉 ints , and seruice in an vnknowen tongue : saying they verily hold them as wicked things : Which I spake to note their hypocrisie . But you , to shew a lie for the game , lay downe my words as if I had not said they would seeme ashamed but as if I had directly affirmed that they confesse the same thinges to bee wicked ▪ Which if I had saide of some , it had beene no lye : but I spake onely of their dissi 〈…〉 lation . Therefore what is it for you to say , our resolution appeareth , which we haue made to auonch any thing , bee it neuer so false , to blushe at nothing bee it neuer so shamefull , and to inuent whatsoeuer may serue for your purpose to intertaine and 〈◊〉 the people ? In this short conclusion without all cause , you haue crowded vp together many great wordes of reproche , against the greatest , and against the least of them that loue the Gospell . But I haue proued , who they bee that 〈◊〉 the people with such lles and intising erroutd . The Lord hath in such sort put the feare of his name , and the loue of his truth into one heates , that we are free from charging out aduersaries vntruely , hauing a strong 〈…〉 way to worke by , then to take away 〈◊〉 by euil , and one lie with another . God hath giuen vs the light to chase away your darkenesse , and the trueth of his Gospell to confute ●phe . 5. 13. your errours with al your popish traditions , Iewish ceremonies , and damnable superstitions whatsoeuer .

Now followe the other three partes dispatched for haste or want of matter , al three in as litle roome , as halfe the first : wherein your order againe may be noted , that haue filled twenty leaues of your booke to Censure one leafe handled by the way in mine : and againe haue made shew of answere to fiftie leaues of mine with ten of yours . If you had kept on your proportion , of twentie for one , your Censures would haue staied a longer time , & made a larger volume .