AN APOLOGY FOR RELIGION, Or AN ANSWER TO AN UNLEARNED and slanderous Pamphlet entitled: Certain Articles, or forcible Reasons discovering the palpable absurdities, and most notorious errors of the Protestants religion, pretended to be printed at Antwerp 1600.  
By EDWARD BULKLEY Doctor of Divinity.  Proverb. 14. 15. The foolish will believe every thing: but the prudent will consider his ways. Lamenta. 3. 40. Let us search and try our ways and turn again unto the Lord. Chrysost. in Genes. Hom. 5. Quocirca divinae Scripturae vestigia sequamur, neque seramus eos qui temerè quiduis blaterant. i. Let us follow the steps of the holy Scripture, and not endure or abide them that rashly babble every thing. 
AT LONDON, Printed by Felix Kingston for Arthur johnson, and are to be sold at his shop in Paul's Churchyard at the sign of the Flower de-luce and Crown. 1602.   

TO THE RIGHT HONOURABLE SIR THOMAS EGERTON KNIGHT, LORD Keeper of the great Seal of England, Chamberlain of the County Palatine of Chester, and one of her majesties most honourable privy Council, grace and peace be multiplied.  
WHen I consider (Right Honourable) the estate of England in these our days, I cannot better compare it, then with the estate of the kingdom of judah under K. josias, expressed shortly yet effectually by Sophonie the Prophet, who lived and preached in that time. For as then God gave to that people that worthy and godly King, who zealously 
2. King. 23.  rooted out Idolatry, and planted Gods true worship agreeable to his law: so God in great mercy hath given us our most gracious Queen Elizabeth, by whose godly means Idolatry hath been abolished, God's true religion and service restored, his holy word truly and sincerely preached, and peace and tranquillity among us long maintained. And as in those days under King josias, notwithstanding that godly and zealous reformation, there was great wickedness among the people, as the said Sophonias showeth. For there were then which worshipped upon the ruffs of their houses the host of heaven: 
Sopho. 1. 5.  and which worshipped and swore by the true and only God jehova, and by Malcham their Idol: and such as were turned back from after the true God, 
6.  and sought him not, nor inquired after him: and that did wear strange apparel: and others that filled 
8.  their master's houses with robbery and deceit: 
9  and such as were frozen in their dregs, and said in 
12.  their hearts the Lord will neither do good nor evil. And jerusalem was then a filthy and spoiling 
Chap. 3. 1. 2.  city, which heard not God's voice, received not instruction, trusted not in the Lord, and drew not near unto her God, etc. Even so how these sins abound at this time in this land, I think there are but few, but do see: and none that truly feareth God, but doth lament. To omit other sins here mentioned, as then there were which worshipped jehova the only true God, and Malcham their Idol: even so there be now not a few, which to please the Prince and State pretend outwardly to like of religion established, and yet inwardly in their heart's favour Idolatry and wicked worshippings repugnant to the same. And as then many were turned back from after God, and sought him not, nor inquired after him: even so now there are many which be revolted from God's holy worship agreeable to his word, and utterly forsake the holy assemblies where God's word is truly preached, the Sacraments are according to Christ's institution rightly ministered, and Gods holy name faithfully called upon. These with Lot's wife look back unto Sodom: and are with the Israelites in heart turned 
Genes. 19  back into Egypt, desiring rather to eat onions and 
Numb. 14.  garlic there, then to feed upon the heavenly Manna of God's blessed word.  
Of these thus turned back from seeking after God, they be most dangerous, which being deceived themselves, endeavour by all means both by speaking and writing to seduce and deceive others. Such be the Seminary Priests and Jesuits, who although they be at this present time (at leastwise in outward appearance) at deadly feud among themselves, writing most bitterly one against another: yet they all agree in resisting God's truth, seducing the simple, and in labouring most earnestly to set up again their Dagon of the Mass fallen down before the Ark of Christ's Gospel. To this end they write lewd, lying, and slanderous Pamphlets, wherein they traduce the truth, and faithful favourers thereof, deceive the ignorant, and confirm in error their over affectioned favourers, who without trial or examination over rashly receive, and over lightly believe whatsoever is broached by them.  
Of these lying Libels there came one to my hands a year past and more, pretended to be printed at Antwerp 1600. wherein is boldly affirmed, but faintly proved, that we have no faith, nor religion: that of us both the learned, and ignorant of the Greek and Latin tongues be Infidels: that we know not what we believe: that we are bound in conscience both never to ask forgiveness of our sins, and also to avoid all good works: that we make God the author of sin, and worse than the devil. These and such other shameless assertions and false slanders when I read, it came into my heart, that Master Thomas Wright (with whose spirit I had been acquainted) was the venture of this ware. In which opinion I was afterward confirmed, for that both some of his favourers could not deny it, and in a written copy thereof taken in a search in Shropshire and sent unto me, these two letters, T.W. were set in the end of it.  
This lewd Libel although in respect of the matter void both of truth and learning, deformed rather to be despised, then earnestly answered: yet because the author of it, thinketh so highly of himself, and so basely and contemptuously of us, giving out in certain written conferences, which he hath dispersed abroad in this land, and some faithful men have seen, that we be unlearned, and so given to worldly affairs, that we bestow no time, or but little in study: I (although the meanest and unmeetest of many) was moved to write this answer, thereby to confute these calumnies, to clear the truth, to confirm the faithful, and if by God's gracious blessing it might be, to reclaim and reform the ignorant and seduced. Whereof I have the less hope, for that as they imitate those wicked Israelites, which refused to hearken, turned away their shoulder, stopped their 
Zach. 7. 11.  ears that they might not hear, and made their hearts as an Adamant stone, lest they should hear the law and the words which the Lord of hosts sent in his spirit by his Prophets: So they do fully follow the perverse Pagans, which most obstinately refused to read godly books written by Christians, as that ancient eloquent Christian Lactantius, in these eloquent words declareth: Non est apud me dubium, Constantine Imperator 
Lactant. lib. 5. cap. 1.  Maxim, quin hoc opus nostrum, quo singularis ille rerum conditor, & huius immensi operis rector asseritur, si quis attigerit ex istis ineptereligiosis (ut sant nimia superstitione impatientes) insectetur etiam maledictis: ut vix lecto fortasse principio, affligat, proijciat, execretur, seque inexpiabili scelere contaminari atque astringi putet, si haec aut legat patienter aut audiat. One Bee or egg is not liker to another, then to these Pagans be our peevish Papists, in shutting their eyes from reading godly and learned books, tending to the confutation of their errors, and the instruction of them in the truth. Whom yet I am to entreat with Lactantius words immediately following: Ab hoc tamen, si 
Idem ibidem.  fieri potest, humanitatis iure postulamus, ut non prius damnet quam universa cognoverit. Nam si sacrilegis & proditoribus, & veneficis potestas defendendi sui datur, nec praedamnari quenquam incognita causa licet, non iniustè petere videmur, ut si quis erit ille, qui inciderit in haec, si leget, perlegat: si audiet sententiam differat in extremum. This reasonable request I would that I might obtain at our Romish Catholics hands, that they would first read and examine this my answer, before they condemn it. For what is more unjust, then to condemn that which a man doth not know. Howbeit, I doubt least with the same Lactantius I must say: Sed novi hominum pertinaciam, nunquam impetrabimus. Timent enim ne à nobis revicti, 
Ibidem.  manus dare aliquando clamante ipsa veritate cogantur. Obstrepunt igitur & intercidunt ne audiant: & oculos suos opprimunt, ne lumen videant quod offerimus. Even so our untruly termed Catholics do follow this froward perversity of the Pagans, in whom that saying also of the Prophet (as it is alleged by Saint Luke) is verified: The heart of this people is waxed 
Act. 28. 27.  gross or fat, and their ears are dull of hearing, and they have shut their eyes, lest they should see with their eyes, and hear with their ears, and understand with their hearts, and should be converted, and I might heal them. The which is a fearful judgement of God, when men refusing the love of the truth that they might be saved, be given up to a strong delusion to believe lies. 
2. Thess. 2.   
But if these blinded with error and ignorance, for whose sake especially I have written this answer, will not vouchsafe to read it, nor make any use and profit of it: yet if it may somewhat serve to edify the faithful, and confirm the weak, I shall think my labour not altogether lost. The which how small or simple soever it be, yet as I have written it for the good of God's Church: so I have been by your Honour's courtesy encouraged to offer and present it unto your Lordship, as a true testimony of my loving heart and dutiful affection towards your Honour, for your favour showed me. The God of all grace and mercy bless your Lordship and all yours, increase his good graces and gifts in you, and long preserve you to the benefit of this Church and Commonwealth, Amen. Westminster the 7. of May 1602.  
Your Honour's most humble to be commanded, EDWARD BULKLEY.   

AN ANSWER TO AN UNLEARNED, SLANDEROUS, AND LYING PAMPHLET, ENTITLED: Certain articles, or forcible reasons, discovering the palpable absurdities, and most notorious errors of the Protestants Religion, pretended to be printed at Antwerp 1600.  
TO the sayings of the Prophet Esaias, chap. 59 10. and Elizeus 4. King. 6. 20. set in the first front of this peevish Pamphlet, whereby he would insinuate and signify us to be blind: I answer, that if we be blind, which give ourselves daily and diligently, both pastors and people to the reading and hearing of God's holy word, and do endeavour to make that a light unto our 
Psal. 119. 105.  feet, and a lantern unto our paths: in what estate be they, which keep the light of God's word under the bushel of a strange tongue, and read the same both little themselves, and dissuade and withdraw others from it? Aeneas Silvius, who was Pope called Pius Secundus, writeth thus of the Italian Priests in his days, and of the good people in Bohemia: Pudeat Italiae Sacerdotes, quos ne semel 
Commenta. de dictis & factis Alphonsi Reg. lib. 2. 17.  quidem novam legem constat legisse: apud Thaboritas vix mulierculam invenias quae de Novo Testamento & veteri respondere nesciat. i. The priests of Italy may be ashamed, who are known not once to have read the new Testament, seeing with the Thaborites one can hardly find a silly woman which cannot answer out of the old and new Testament. john Gerson Chancellor of the University of Paris, who lived Anno 1415. and was a great dealer in the Council of Constance, writeth thus: Name queem Sacerdotum 
Tom. 1. Serm. coram Alexand. Papa in die Ascensionis.  numero mihi dabis non ignarum legis Christi? Whom among the multitude of Priests canst thou show me, which is not ignorant of Christ's Law? Nicolaus Clemangis a Doctor of Paris, who lived in the same time that Gerson 
Nicol Clemang. de corrupto Ecclesiae statu. fol. 5. b.  did, complaineth in like manner of the gross ignorance of the popish Clergy in these words: Non tamen à studijs aut schola, sed ab aratro etiam & seruilibus artibus ad Parochias regendas, caeteraque beneficia passim proficiscebantur, qui paulo plus Latinae linguae quam Arabicae intelligerent, etc. i. Yet they commonly came to rule parishes and other benefices, not from schools and Universities, but from the plough and servile arts; yea, and such as could not read, and (which is shameful to be spoken) could 〈…〉 discern A from B: And again: Nam quotus quisque hody est 
Ibidem fol. 10. b  ad pontificale culmen evectus, qui sacras vel perfunctoriè literas legerit, audierit, didicerit, imo qui Sacrum codicem nisi tegamento tenui unquam attigerit, cum tamen jure iurando illas in sua institutione se n●sse confirment: i. How many are there now advanced to be Bishops which have but lightly read the holy Scriptures, heard, or learned them: yea, who hath touched the holy Bible, except it be the covering of it? Again: De literis verò & doctrina quid loqui attinet, cum omnes ferè presbyteros sine aliquo captu aut rerum aut vocabulorum 
Ibidem f●l. 13.  morosè syllabatimque vix legere videamus: i. But what should I speak of learning, for that we see in a manner, all Priests can hardly spell and read, being without understanding of the matter or words. I might allege the like complaints of Erasmus and others, but to omit them: if we who with the Council of Toledo condemn ignorance as the mother of all errors; and say with Epiphanius: 
Dist. 38. ex conc. Tole. Contra Ma●ich●●s Haeris. 66. Hier. in Esaiam dist. ●8. si i●●●a. Prou. 2. 4.  Nihil peius imperitia multos excaecavit ignorantia: i. There is nothing worse than ignorance, which hath blinded many: and with S. Hieròme, to be ignorant of the Scriptures, is to be ignorant of Christ: and do with Solomon exhort all men to seek for knowledge as for silver, and for understanding as for treasures: if we (I say) be blind, in what estate are they which hold ignorance to be the mother of devotion, as Doctor Cole at Westminster said, and who to 
In the conference at Westminster in the beginning of her majesties reign.  this day have not published the whole Bible in the English tongue, for the instructing & enlightening of God's people, although they writ eighteen years past, that they had long before that time translated it, and yet to this day they have wanted means to publish it. They have had means 
See the beginning of the Pr●face of the New Testament set out by them. 1582.  since that time to print and publish D. Stapletons' great book, de Principijs doctrinalibus, and many such others on the like sort, but they can or will find no means to publish the blessed Bible and book of God: for it serveth not so well for the defence of their doctrine and doings, as the others do. But to conclude this matter, I also do both pray with the Prophet David, and say; Open our eyes, that we may see the wonders of thy law; and with Saint Paul, The 
Psal. 119. 2. Timoth. 2. 7.  Lord give us understanding in all things, that the eyes of our understanding being lightened, we may know what the hope is of God's calling, and what the riches of his glorious inheritance is in the Saints, etc. and also exhort this man and his fellows to take heed they be not of the number of them, of whom our Saviour Christ said, If ye were blind, 
john. 9 41.  ye should have no sin: but now ye say, we see: therefore your sin remaineth.  

The Pamphlet. The copy of a Letter, written by a Catholic to a worshipful Protestant Gentleman his special friend, concerning certain reasons, why the Protestants Religion is false and absurd.  
Loved and reloving friend, I have received your courteous letter, wherein you greatly wonder, that I wondered so much in our last discourse; that any man in England endued with a good judgement, conjoined with a religious conscience, could either accept, or affect the Protestants new coined Gospel. You request me to set down briefly such reasons as induced me thereunto: the which suit I could not deny: for both religion and affection urged me to satisfy so just a desire. For I must confess, I love you as a man, and as an honest civil Gentleman, and most gladly I would have occasion to love you as a Catholic Gentleman: for it is great pity that such a multitude of detestable errors, and heinous heresies should lodge in so rarely qualified a soul. I have penned them after an unaccustomed manner following the fashion of schools, in most of them after a syllogistical method: to the intent that if you should show them unto your Ministers, which swarm about you, they might not have such free scope and liberty, to range abroad with their idle discourses (as they use to take) veiling their confused conceits with a multitude of affected phrases: thereby more easily to deceive the simple, and loath the learned. Wherefore I beseech you if any such itching spirit shall attempt an answer, to entreat him to perform it briefly, orderly, and seriously. This I request, for that I perceive that Protestants cannot answer with brevity, because their Religion lacketh both certainty and perspicuity: And extreme hard or impossible it is to reply without perplexity, where there is no truth nor verity. And therefore I request you as you love me, to will them to consider well, before they answer ill: and not to reply with rashness, lest they retract with deliberation, to their utter shame and confusion. And that you may perceive how my wonder rather deserved approbation then admiration, and for that order is a favourite of memory: I thought good to reduce all my reasons into two heads; wit and will, knowledge and affection, faith and good life: because the nature of heresy hath ever been such as did not only inveigle the wit with errors, but also seduce the will with occasions of inordmate affections. I say the that no excellent goodwit, linked with a religious conscience, can accept nor affect the Protestants new coined Gospel: for good wits and judgements, assisted with God's grace, may easily conceive the truth, yea by the force of their very natural faculties, they may judge credibly of the truth once proposed; and without great difficulty discern the absurdities of an untrue religion. Virtuous and well inclined affections which are the base of quiet, secure, and religious consciences, abhor and detest such principles as either dishonour God, abase man's nature, occasion sin, favour iniquity, or any sort diminish devotion, or piety: And therefore all the insequent articles shall stand upon these two foundations, to wit, that the Protestants religion debarreth the wit from right understanding the true faith, and the will from following of any virtue or godliness.   

Answer.  
YOu wonder that any man in England endued with a good judgement, conjoined with a religious conscience, can either accept or affect the Protestants new coined gospel. But why do you not show what is the new coined gospel, which the Protestants preach and profess. The Gospel is the good and joyful message of our salvation, through God's mercies purchased unto us by jesus Christ. This Gospel God preached to Adam, that jesus Christ the seed of the woman should break the serpent's 
Genes. 3. 16.  head. This he renewed to Abraham saying, in thy seed shall all the nations of the world be blessed. This Gospel was 
Genes. 22. 18.  preached by all the Prophets, who bear witness unto 
Act. 10. 43.  Christ, that through his name all that believe in him, shall receive forgiveness of sins. Now if you can prove that we preach or maintain any other gospel than this, than you may well call it a new coined gospel: if otherwise, take heed you do not belch out blasphemy, in calling this old and true gospel of jesus Christ, a new coined gospel. And let the Christian reader, which tendereth his own salvation well consider who they be that coin a new, false, and counterfeit gospel. Do not they which teach us to ascend into heaven by the blood of Thomas Becket, coin a 
In the popish Primer printed 1557.  new and false gospel? Tuper Thomae sanguinem etc. which they englished in Queen Mary's days thus: By the blood of Thomas, which he for thee did spend, make us Christ to come, whither Thomas did ascend. Again, jesu bone per Thomae merit unt nostra nobis dimit debita: O good jesus for the merits of Thomas (Becket) forgive us our sins. Do not they, which teach us to seek to be delivered from the fire of hell by the merits and prayers of Saint Nicholas, maintain a new coined gospel? Thus they prayed: Quaesimus ut eius meritis & precibas à gehennae incendijs 
In the same Primer.  liberemur: Grant we beseech thee, that by his merits and prayers we may be delivered from the fire of hell. Do not they which say and believe of an Agnus dei, that is to say, a piece of wax and balm consecrated by the Pope, Tollit & omne malignum, peccatum frangit, ut 
Lib. 1. Caeremo. titul. 7.  Christi sanguis & angit, It taketh away all evil, it breaketh and strangleth sin as doth the blood of Christ: do not they (I say) coin a new, false, and blasphemous Gospel? Yes surely, for to attribute remission of sins, or any part of salvation to the merits of any other, but only of jesus Christ crucified, is to coin a new and false gospel: for it is not that gospel of God, which he promised afore by his Prophets in the holy scriptures, which is concerning his Son jesus Christ, our Lord etc. To conclude this point, I say woe, woe unto them that accept or affect any new coined gospel. And whereas you wonder that men endued with judgement and a religious conscience, could affect or accept the gospel that we preach, which you falsely call a new coined gospel: we may well wonder, that any man that hath any spark of knowledge or conscience should believe these foresaid false gospels. We may also wonder that men endued with reasonable souls and senses, being the handy work of God, should bow down and worship a stone and stock, which hath neither soul nor life; hath eyes and seeth not; ears and heareth not etc. and is the workmanship of man's hands, especially being so plainly and expressly forbidden in God's commandments, 
Psal. 115. & 135.  & infinite places of the scriptures. We may wonder that any man should be so mad, as to worship, and think that which he doth eat, to be his God and maker: which is so absurd, that even Tully not without reason could say, sedecquem tam amentem esse putas, qui illud quo vescitur deum 
Cicero de Natura deorum lib. 2.  credat esse? Dost thou think any man so mad as to believe that to be his God, which he doth eat? yet into this madness, by a spiritual frenzy, be these men fallen. We also may wonder, that they should believe such false fables, and lying miracles, as abound in popery: as for example, (to cast the dung of their abominations upon their faces) That Images did speak, did sweat did roll their eyes, did bleed: that the head of a dog being cut off from the body by thieves, which upon Saint Katherine's day came to rob 
Inter sermones discipuli Serm. de S. Katherinae.  a Priest, who was a devout worshipper of her, did still bark? That the virgin Mary did for many years in a Nunnery keep the keys, and supply the place of one Beatrix, whilst she went away and played the whore. These and many such absurd fables were preached, published, printed, and believed, as may appear by Sermons 
In promptu. discipuli.  discipuli, Antoninus the Archbishop of Florence stories, Mariale, Summa praedicantia, the festival Vitas patrum, and that monstrous book the Legend, written by jacobus 
Supplementuns' Chronicorunt Bergomens.  de Varagine, Archbishop of Genua: Which yet was in so great reputation with them, that it was published in print in the English tongue, when the holy Bible was suppressed, 
lib. 13. fol. 205.  and had this title set before it, The golden Legend: for as gold excelleth all other metals, so this book excelleth all other books: to the which title that worthy and right worshipful Knight Sir Andrew Corbet of blessed memory, did add these words, In lying, and so of a false and blasphemous title, made it a most true title. Yea I have a book in English in Folio, translated out of French, and printed in London in King Henry the 8. days Anno 1521. entitled, The flower of the Commandments, fully freighted with such sottish and worse than old wives fables, which yet in those days were preached and believed. And we may wonder that men of any wisdom; knowledge, or judgement, should be deluded and mocked with such false, feigned relics, as were and are in Popery, as with Saint Peter's finger at Walsingham, as big as if it had been of 
Erasmus in Colloquio. peregri. ergo.  some Giant: and also the virgin Maries milk there, which seemeth by Erasmus to have been the white of an egg and 
Blondus de Rema instaurata lib. 3. propefinem.  chalk mingled together, and a vessel of the same at Rome as writeth Blondus: the blood of Hales, the which was proved and declared at Paul's Cross by the Bishop of Rochester in King Henry the 8. days, to have been clarified 
Holingshead in Henry 8. p. 946. Calvinus admonitione de reliquijs.  honey coloured with saffron. In Geneva there was worshipped for the arm of Saint Anthony, that which afterward was proved to be the pisle of a Stag, for a piece of S. Peter's skull, that which was found to be a pumish stone. But this will not be believed of this writer and of his fellows, because Calvin did write it. But why Calvin should write and publish even in the French tongue in Geneva, such a thing of Geneva, unless it were true, which the Inhabitants thereof might know to be false, I see no reason: it could purchase no credit to him or to his doctrine. But why might not that as well be true, as the things before alleged, or as that which Gregorius Turonensis who lived 
Gregor. Turonens. lib. 9 ca 6.  sundry hundredth years past, writeth that there was found in a box of relics, of a certain Saint, roots of trees, the teeth of a Mole, the bones of Mice, and the claws of Bears, which were worshipped for holy relics. But of these jugglings I will write no more at this present, God may give occasion hereafter more largely to entreat of them. At these things we may wonder, but yet we do not overmuch marvel and wonder at them, for that the spirit of God by Saint Paul hath foreshowed us, that the time would come, when men should turn away their ears from 
2. Timoth. 4. 4.  the truth, and be given to fables: and that the coming of Antichrist should be by the effectual working of Satan, 
2. Thessal. 2. 9  with all power and signs, and lying wonders, and in all deceiveableness of unrighteousness, among them that perish, because they received not the love of the truth that they might be saved, therefore God should send them a strong delusion to believe lies, that all they might be damned which believed not the truth, but had pleasure in unrighteousness. Whereas you request that he that shall answer this your pamphlet, will do it briefly, orderly, and seriously, I will endeavour to do the two last as God shall enable me. But concerning brevity, I will use my liberty, and peradventure more largely lay down your absurdities, than you would be willing I should do. But whereas you say, that you make this request, for that you perceive that the Protestants cannot answer with brevity, because their religion lacketh both certainty and perspicuity: I say that with one breath you do utter two untruths, or to speak plain English, lies. The first that we cannot answer with brevity, which how untrue it is, let it be tried first by the brief and pithy answers of that great learned man Doctor Fulke: who answering many of their books, which yet to this day stand undefended, how briefly and pithily he answered the same, let any man that hath but a grain of indifferent judgement, consider and judge. And particularly I refer them to his answer to Rishtons challenge, and to Allens book of Purgatory, both in one volume: yea many times in his writings he called them from long and impertinent discourses, to short syllogisms, whereunto he could never bring them. How closely that precious jewel and excellent ornament of this Church of England did hold himself to the matter, and how unlike he was to Doctor Harding in his long discourses and digressions, who in his book entitled, A detection of lies, etc. discoursed two hundred and six whole sides of paper, only in preambles and prefaces, before he once stepped into his matter, as Master jewel truly told him; let the upright reader indifferently judge. The like I may say of that worthy 
Preface to the defence of the Apology, edition 2.  man of famous memory, Doctor Whitakers, who how briefly, sound, and learnedly he hath answered Campion, Saunders, Duree, Stapleton, William Reynolds, and Bellarmine, any man that hath an incorrupt eye may see and discern. And if T. W. be the author of this pamphlet (as I nothing doubt but he is) he may remember that one which had conference with him, did write a brief epistle unto him, and did therein set down short syllogisms concerning the controversies of prayer to Saints, and the sacrifice of the Mass, and required to have the like short syllogisms set down of him for the defence of his assertions, and could not receive one, but a long tedious discourse concerning prayer to Saints, which was confuted, and never defended. But whether answers be brief or long, it maketh no matter, so that they be learned, sound and true, to the effectual confuting of the error, and satisfying of the reader. Now as touching certainty which you say, but do not show, that our religion lacketh: I answer and avonch that out Religion is far more certain; consonant, and agreeable to itself, than the doctrine of the Church of Rome is: the which if I do not effectually prove hereafter in place more convenient, I will not require any man (to use your own words) to accept, or affect it. But with what forehead can this man charge our doctrine with want of perspicuity, seeing he cannot be ignorant how obscure, dark, and intricate the popish religion and doctrine is; as may appear by their manifold, both turious questions, and intricate distinctions, which be their chief shifts, to elude the plain truth. And if any would see how dark the doctrine and writings of Papists are, let him look into the Schoolmen, though Aquine, Io. Scotus, Alexander de Hales, Gabriel Biel, and many such other, amongst whom he may find as much certainty, unity, and perspicuity of doctrine, as he may in hell. But how we study for perspicuity, and seek to make all matters plain, both in our preachings, and in our writings, avoiding all curious questions, and intricate and needles distinctions; we appeal to the consciences of all that read, and hear us. As touching your method concerning errors in doctrine, and inordinate affections in manners, if you can prove that our wits be inveigled with them, and our lives stained with these, more than we can prove even your holy Fathers the Popes, forsooth Peter's successors, and Christ's vicar's have been, you shall win the victory, You seem to attribute too much to our very natural faculties, to the judging and discerning of truth proposed, not considering the corruption of our natural faculties by sin, how both the mind is blinded, and the will perverted. Our Saviour Christ saith, The light shineth in darkness, and the darkness 
john 1. 5.  comprehendeth it not: Saint Paul saith, that animalis 
1. Cor. 2. 14.  homo, the natural man perceiveth not the things of the spirit of God, for they are foolishness unto him: neither can he know them: because they are spiritually discerned. But of this I forbear to speak any more, and also will leave the other wait words in your letter, and do come unto your articles of faith.   

The Pamphlet. The first article concerning knowledge and faith. The Protestants have no faith nor neligion.  
THe Protestants have no faith, no hope, no charitic no repentance, no justification, no Church, no altar, no sacrifice, no Priest, no Religion, no Christ: the reason is; for if they have then the world was without them; for a thousand years (as they themselves must needs confess: vid elicet all the time their Church was eclipsed) and 1500. as we will prove by all records of antiquity, as Histories, Counsels, monuments of ancient Fathers: Whereby it plainly appeaneth, that the synagogue of the jews was more constant in continuance, and more ample for place, than the Church of Christ: For they have had their synagogue visible in di●ers countries, e●en since Christ's death and passion even until his day; which is the very path to lead man into Atheism, as though Christ were not as yet come into the world, 
a Isa. 60. 11.  whose admirable promises, are not accomplisheds 
b Matth. 16. 18.  whose assistance hath failed in preserving his Church, unto the world's end 
c cap. 28. 20.  whose presence 〈◊〉 absent many hundred years, before the final consummation: and consequently they open the gap to all Machivillians; who say that our Saviour was one of the deceivere of the world, promising so much concerning his Church and performing so little.   

Answer.  
LOoking in this first article to have found a syllogism, which this worthy writer useth in some articles following, but here for want of a good medium (as it may seem) to frame one by, hath omitted, I found a false assertion, and a foolish probation. The assertion, that we have no faith. Have we no faith? The Devils have some faith: Saint james saith, The Devils believe and tremble, and have we no faith? we are much beholden unto you for your charitable opinion of us. You are by 
jam. 2. 19  the doctrine of Saint Paul, not to think so evil, but to 
1. Cor. 13. 7.  hope the best of them that profess jesus Christ, and his holy Gospel. But to this your false and slanderous assertion, I will oppose a true affirmation and confession. We believe all that God hath delivered to us by Moses, the 
Faith.  Prophets, and Apostles, in the old and new Testament: yea we believe the contents of the Creeds of the Apostles, Nicene, and Athanasius: and yet have we no faith? We hope 
Hope.  to pass hereafter from death unto life, and to be partakers of that kingdom of glory, which God hath promised, and jesus Christ hath purchased for all those that truly believe in him. We trust that we have charity, and love both towards God and man, although we confess not in such 
Charity.  full and perfect measure as we ought to have: we with Saint john say, He that loveth not his brother abideth in 
1. john 3. 14.  death. We acknowledge repentance to be one of those chief heads wherein the sum of Christianity is comprised. 
Repentance.  Saint Mark setting forth the sum and substance of Christ's doctrine, comprehendeth it in these two, Repent and believe the Gospel: so did Saint Paul, witnessing 
Mark 1. 16. Acts 20. 21.  both to the jews, and to the Grecians the repentance towards God, and faith towards our Lord jesus Christ. We believe to be justified not by our own works of righteousness (which we unprofitable servants, and prodigal children have done) nor by the merits of any Saints in 
justification.  heaven or in earth, but by the mercies of God, purchased 
Luke 17. 10. & 15. 21.  unto us by the blessed and bloody merits of jesus Christ, and applied unto our souls by the hand of faith, by the 
john 3. 36. Rom. 3. 25. & 4. 5.  which Christ doth dwell in our hearts, and is made ours. We believe that we are true members of that holy Catholic 
Ephes 2. 8.  Church, which is Christ's mystical body, and 
Ephes. 3. 17. Church.  whereof he is the head: which is his spouse, and he the bridegroom: which is his flock, and he the shepherd: which is the heavenly Jerusalem the Mother of us all: 
Galath. 4. 26.  finally, which is the number of Gods elect and chosen people, that shall rest with Abraham, Isaac, and jacob, in the Kingdom of Heaven. And we know that we have particular 
Matth. 8. 11.  and visible Churches, wherein God's word is more truly preached, the Sacraments seals of the word, are more purely ministered, and God's name more faithfully invocated and called upon, then in any or all the Romish Synagogues. Indeed we have no Idolatrous altars, to offer either carnal or external sacrifices upon, as though 
Altas.  Christ's sweet smelling sacrifice were not yet offered: but we have Mensam Domini the Lords Table, whereupon we minister the Supper of Christ, which is a holy Sacrament 
1. Cor. 10. 21.  of Christ's body and blood given for us, a memorial of his death and passion, and a pledge of our redemption and salvation purchased thereby. We have that sweet smelling and sufficient sacrifice, which jesus Christ by his 
Sacrifice. Heber. 9 14.  eternal spirit offered without fault unto God, to purge our consciences from dead works to serve the living God. As for the sacrifice of the mass, as being injurious to the said sacrifice of jesus Christ, which he once, for all, and for ever offered upon the Altar of the Cross, we deny, and defy. We have no thaven nor greased priests to offer the said false and forged sacrifice of the Mass: but we have 
Priests.  priests, pastors, or ministers, howsoever we term them, according to the ordinance of Christ, to preach his holy Gospel, and to administer his sacraments to his Church. We have and use that religion which hath the testimony 
Religion. Rom. 3.  of the law & prophets, and wherein the true worship and service of God, according to his will revealed in his holy word is contained: your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and superstition we flee and forsake. Finally, we have that Christ, which came into this world to save sinners, and which is that Lamb 
Christ. 1. Tim. 1. 15. joh. 1. 29.  of God, that taketh away the sin of the world, whom we acknowledge more sound to be our only high prophet, 
Matth. 17. 5.  to instruct us in the will of his father, whose only voice we must hear; our only high priest, with the sacrifice of his body and blood once offered to redeem us, and reconcile us unto God; our only mediator and intercessorto sit for ever at the right hand of God to make intercession for us; and our only high king, to deliver us out of the hands of our enemies, to give laws unto our consciences, and to rule us with the sceptre of his holy word, than the Pope, and all his adherents do. This our true confession whereunto God and our consciences be witnesses, we oppose to your false and slanderous obtrectation and accusation, saying with Saint Paul, We pass very 
1. Cor. 4. 3.  little to be judged of you, or of man's judgement: and with him also exhort you not to judge before the time, until the Lord come, who will lighten things that are hid in darkness, and make the counsels of the hearts manifest, and then shall every man have praise of God. Further I do exhort you that take upon you so severely to censure and judge others, carefully to take heed to yourselves, that you have not a false faith grounded not upon God's promises, contained in his word; but upon man's devices and traditions, which as Epiphanius saith, as worse than no 
Epipha. in Ancorato.  faith. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and that you be not void of true hope, by teaching the doctrine of doubting (whereof I shall speak hereafter) and by fearing to be after death thrown into the fiery torments of purgatory: and that you want not true charity, in judging so falsely and maliciously, and persecuting us so cruelly, as you use to do, when time and power serveth you: and that you have no true repentance, nor remorse of conscience for sin, in persisting so, obstinately in damnable doctrine, and abominable idolatry: and that by leaning to your own righteousness, and the merits of other men, which were sinners themselves, you lose not that true justification which is the righteousness of God, by the faith of jesus Christ unto all and upon all that believe, which is only able to stand and discharge us, before the judgement seat 
Rom. 3. 22.  of jesus Christ, and is the only strong staff to lean upon, to leap over the ditch of damnation, and beware (I say) that you leaning upon the weak reed of your own merits and others, fall not into the midst thereof, from which there is norising: take heed you be not of the malignant Church, which heareth not the voice of Christ, and wherein that man of sin, and son of perdition sitteth and reigneth: and that you have not such Idolatrous altars, as jeneboam had, against which the man of God cried, and upon which the like judgement of God fell, 
1. King. 13. 2.  as hath done upon yours now: And that you have not a false forged sacrifice, which appeaseth not, but daily provoketh God's wrath against you, and that you be not without priests to teach the law of God truly, but have swarms of such priests, as say not where is the Lord, and 
jerem. 2. 8.  know not God, but prophesy in Baal, which have gone 
Malach. 2. 8.  out of the way, and have caused many to fall by the law, etc. Beware that you be not without religion, remembering the saying of Lactantius: Quare non est dubium, quin 
Lactant. de origi. erroris lib. 2. cap. 19  veligio nulla, sit, ubicunque simulachrum est: that is, wherefore there is no doubt, but that there is no religion, wheresoever an Image is. Finally, I say again and again, beware that you forsake not the true Christ, and worship Antichrist, sitting in the western Babylon built upon seven 
August. de civitate dei lib. 18. cap. 2.  hills, which in the days of Saint john reigned over the Kings of the earth: wherefore be not so rash in judging 
Apoc. 17. 9 18.  so hardly and uncharitably of others, but examine and judge yourselves, that you be not judged of the Lord. But I now come to your pithy probation of this your uncharitable 
1. Cor. 11. 31.  and shameless assertion. The reason you say is: For if they have, than the world was without them for a thousand years (as they themselves must needs confess, videl. all the time their Church was eclipsed) and for 1500. as we will prove by the testimony of all records of antiquity, etc. Whereunto I answer, that if we take the world in that sense, which the scripture sometimes doth, for the multitude and society of them, whereof the Devil is prince: which hateth Christ and his true disciples, which 
joh. 14. 30.  is set upon wickedness: for the which our Saviour Christ 
2. Cor. 4. 4.  refused to pray saying, I pray not for the world: and 
joh. 15. 18 19  where of judas (not Iscariot) did say, what is the cause, that 
1. joh. 5. 19  thou wilt show thyself to us, and not unto the world? In 
Ioh 17. 9  this sense I may grant that the world hath not had these 
joh. 14. 22.  gifts of God's grace these thousand years, and put another thousand and more unto them. But if we take the world more generally for this great globe, and all the inhabitants thereof, then prove by the testimony of all antiquity that the doctrine which we teach and profess hath not been these 1500. years in the world, and we will yield, and you shall win the victory. But it is usual with you and your fellows to make great and brave brags to amaze the simple and ignorant; and to bring small and poor proofs (as you do here none at all) to persuade the wise and learned: great bragger's are no great doers. In deed we confess that the Church is well compared by Saint Augustine to the Moon. For as the 
August. in Psal. 10.  Moon receiveth her light from the Sun: so doth the true Church receive her light from jesus Christ the sun of righteousness. And as the Moon is sometimes in the 
Malach. 4. 2.  full, and shineth in full brightness, and sometimes is in the wain, and sometimes is eclipsed, and doth little appear: even so the Church is sometimes in the full, and shineth in full brightness and glory as in the Apostles times, and divers hundredth years after it did: sometimes it is in the wain and eclipsed, as for many hundred years last past it hath been, in which that Apostasy from the faith is come, which Saint Paul by the spirit of God foreshowed, and the event hath proved by Mahometism in the East, 
2. Thes. 2. 3. 1. Tim. 4. 1.  and Papism in the West. During which time although the Church hath been driven into the wilderness, and the 
Apoca. 12.  light of true doctrine (which is the soul of the Church) hath been eclipsed, yet they have never utterly perished. For in all age's God in mercy hath reserved a remnant according to the election of grace, by whom the light of his 
Rom. 11. 5.  truth hath been preserved, and in whom those admirable promises of his mercy have been performed. These have been, not proud Popes treading upon emperors necks, deposing them from their Crowns and Kingdoms, raising bloody battles, and polling and spoiling Christian countries with grievous and horrible exactions and devices, as might be showed: not carnal Cardinal's Princes peers, having 200. and 300. benefices apiece, as Gerson 
Gerson tom. x. de defect. Virorum ecclesiast. Nicol. Clama. de corrupto statu ecclesiae.  and Clamangis Parisian Doctors before named do affirm, not popish blind prelate's, abbots, Monks, priests, etc. wallowing in all worldly wealth, and for the most part in great filthiness of life, as hereafter I will show: but such as the Apostle speaketh of, that have been tried by 
Heber. 11. 36.  mockings and scourgings, yea by bonds & prisonment, which were stoned, hewn asunder, tempted, slain with the sword, wandered up and down in sheepskins, and in goats skins, destituted, afflicted and tormented, whom the world was not worthy of, which wandered in wildernesses and mountains, and dens, and caves of the earth. Such were those good people (in the time of the foresaid apostasy) the Waldenses and Pauperes de Lugduno dispersed in divers countries, as namely Calabria, Savoy, Provence in France, of whom many both long ago in sundry places and divers times were burned, as it is written in the old book called Fasciculus Temporum: and also 
Aetate 6. fol. 84  of late years were most cruelly and unmercifully persecuted in Merindoll, the valley of Angrone, Luserne, and 
See Acts and monuments tom. 2.  Saint Martin: Such were they that were called Begardi, of whom to the number of 114. were burnt at Paris, as the foresaid book Fasciculus Tempo. showeth. Such were 
Ibidem fascicul. temporum.  they that were called Albingenses inhabiting especially about Tholossa in France, of whom by the procurement of that false Friar, and superstitious Hypocrite Dominicus 
Vincent. Bella. Specu. Histor.  an hundredth thousand were destroyed, as writeth Bernardus Lutzenburgus, and an 180. were together burned, 
lib. 29. cap. 103 Anton. hist..  as both Antoninus the Archbishop of Florence writeth, and Bellarmine himself confesseth. Such were they of 
part. 3. titul. 19 cap. 1. §. 4.  whom Albertus Crantius writeth, which in Suevia publicly 
Crant. in Metropo lib. 8. cap. 18 & lib. 10. cap 9  preached, that the Pope, Bishops and prelaces were heretics and Simoniakes; that the begging Friars did pervert the Church with their false preachings, for the which they were persecuted and some burned. Such were they in Bohemia and Moravia in great number, with whom Aeneas Silvius (who was Pope called Pius the second) having had conference, writeth thus of one of them. Finitis sermonibus istis assurrexit unus de primoribus Thaboritarum, & animo satis inflato, quid tu nobis, inquit, apostolicam 
Aeneas Syluins epist. 130. pag. 677.  sedem tot verbis amplificas? Nos Papam & Cardinals anaritiae servos novimus, impatientes, inflatos, tumidos, ventri ac libidini deditos, ministros scelerum, diaboli sacerdotes, & Antichristi praecursores, quorum deus venter est, pecunia caelum. That is, when these speeches were ended, there did rise up one of the chief of the Thaborites, and with an haughty mind said, What dost thou amplify to us in so many words the Apostolical seat? we know that the Pope and the Cardinals be slaves to covetousness, imputient, proud, arrogant, given to the belly, and filthy lust; the ministers of wickedness, the priests of the devil, and the forerunners of Antichrist, whose God is their belly, and whose heaven is money. Such also was Arnoldus Brixianus, persecuted by that proud English Pope Adrian the fourth, anno 1155. john Rochetailada burnt at Avignon by Pope 
Frosard fol. 54.  Clement the sixth 1345. Michael Cesenas burned 1322. john Wickliff, who died 1387. and after his death his body was burnt. Two Franciscan Friars burnt at Avignon by Pope 
Polychron. lib. 6.  Innocent the sixth 1354. Two others burnt at London 1357. William Swinderby burned 1401. William White burnt 1428. 
Polidor Virg. lib. 19  Peter Clarke, and Peter Paine 1433. persecuted and forced to flee into Bohemia. Thomas Rhedonensis burnt at Rome 1430. Mattheus Palmerius burnt at Florence, as witnesseth 
Anton. part. 3. titul. 22. cap. 10.  Sabellicus. Dulcinus of Novaria and Margaret his wife burnt about the year of our Lord 1304. john Hus and Hierome of Prage burnt at Constance 1415. 1416. Hieromus 
Sabel. Enne. 10. lib. 4.  Savonarola burnt at Florence 1499. These and many such other that might be produced with their faithful favourers and followers, were the true Church of God, in whom his merciful promises were performed. These are they that have mourned in Zion, that have lamented and cried for all the abominations that have 
Isa. 61. 3.  been done in jerusalem, or rather in Rome, that were killed 
Ezech 9 5.  for the word of God, and for the testimony which they 
Apoc. 6. 9 19  maintained, and which came out of great tribulation, and have washed their robes in the blood of the Lamb. But 
Apoca 7. 14.  these now have beauty for ashes, the oil of joy for mourning, 
Isa. 61. 3.  the garment of gladness for the spirit of heaviness, and are trees of righteousness, the planting of the Lord, in whom he is glorified, they be now under the altar, and 
Apoc. 6. 9  are in the presence of the throne of God, and serve him day and night in his temple, and he that sitteth on the throne doth dwell among them, neither doth the sun light on them, neither any heat. But this man will say, 
7. 15.  that these were condemned and punished by the Church for heretics. I confess they were so, even as the Prophets of God, Christ our Saviour, and his holy Apostles were before them condemned by the prelate's and priest's of the Church of Israel, which carried the countenance of the Church of God, as much and more rightly than the Pope and his prelate's now do. Neither were these so few in number, but that by confession of some popish writers, the Romish false faith was sometimes in danger to have been subverted by them. Wernerus a Charterhouse Monk of Colen in his foresaid book called Fasciculus temporum 
Fascicu. Temps. aetat. 6. fol. 78.  writeth thus: Fuerunt nihilominus postea quidam subtilissimi haeretici, qui istam haeresim Waldensium defendere conabantur, & plura regna & populos deceperunt: that is, notwithstanding there were afterwards some most subtle heretics, which went about to defend this heresy of the Waldenses, and deceived (or rather truly instructed) many kingdoms and nations. And again, having made mention 
1233.  of certain popish doctors in those days, as Hugo Cardinalis, etc. he hath these words: Quos divina bonitas 
Fol. 80.  misit pro fidei defension, alioquin tota pene fides perijsset propter haereticorum multiplicitatem, & subtilitatem simul & potentiam: that is, whom God sent for the defence of the faith, for otherways it had like wholly to have perished by reason of the multitude, subtlety and power of heretics. It appeareth by the testimony of this popish Monk, that in those days there were very many of them whom he falsely calleth heretics. And whereas these detested the enormities and abominations of the Church of Rome, and maintained the same substantial and fundamental points of doctrine that we do, (as it appeareth by the articles objected unto them that they did) how doth this man say that our religion was not these 1500. years in the world? It was in the world, but hated of the world, which hated Christ: yet was it constantly confessed 
joh. 15. 18. 19  even to death of them whom God the Father hath given to Christ out of the world. Hereby it may sufficiently appear, 
joh. 17. 6. 9  that the Synagogue of the jews hath not been more constant in continuance, nor more ample in place, than the true Church of Christ hath been. In deed it may be, that the Synagogues of the jews have continued in some certain places more constantly, than the true Churches of jesus Christ have done: Yet hereupon it doth not follow, that either Gods admirable promises have not been performed, or that the true Church hath perished. It is not the Synagogue of the jews, but the true Church of God, that is clothed with Christ the sun of righteousness, treadeth under 
Apoca. 12. 1.  her feet earthly things, which be mutable as the moon, and is adorned with the Doctrine of Christ's twelve Apostles, which is forced to flee into the wilderness. chrysostom 
Chrysostom in psal. 114.  saith well: Ecclesia est tabernaculum à deo fixum non ab homine: ab uno loco in alium fugit, sed non à pietate ad impietatem fugit. that is. The Church is the tabernacle which God hath pight and not man, she fleeth from one place to another, but she never fleeth from godliness to impiety and wickedness. As Barrabas found here more favour with the prelate's and priest's of judah and jerusalem, than jesus Christ the son of God did: So the Popes and jews Synagogues have found more favour, and more quietly rested in this wicked world, than the true Church of jesus Christ hath done. As even in Rome the jews, professed and open enemies of our Saviour Christ, have had and yet have their Synagogues, and live (paying their tributes) in as great quietness and safety, as the Courtesans & Whores of Rome do, which pay yearly 
Cornel. Agrip. de Vanitate Scient. cap. 64.  to the Pope twenty thousand ducats. It is written in the pontifical, that at the coronation of the Pope, and in his procession to the Church of Lateran, the jews use to meet him, and making courtesy do offer the law to him, to whom he giveth a gentle answer. But whereas the foresaid Arnoldus Brixianus a great learned man reproved the errors and enormities of the Church of Rome, Adrian the four our 
Platina in Adriano. 4.  proud countryman (who rebuked the Emperor for holding his wrong stirrup) would not go up to the Church of Lateran to be consecrate, until he were driven but of Rome. 
Platina in Honorio. 2.  There was also one Arnulphus in Rome a godly man, whom many of the inhabitants thereof acknowledged for a true disciple of Christ, that was there murdered by the priests for inveighing against their wickedness. Also in a town 
Platina in Paulo. 2.  near Rome called Pole, the lord thereof with many others 
Sabellicus Ennead. 10. lib. 7.  were counted heretics, for saying that none of them which followed Peter were the true vicar's of Christ, but such as followed the poverty of Christ. These Pope Paulus the second persecuted and contumeliously entreated, as Platina and Sabellicus do write. Hereby we see that it is a thing more allowable in Rome, to deny Christ as the jews do, then to meddle with the Pope's triple crown, or to reprove his pride, and enormities.  
This our doctrine of performing Gods admirable promises not in proud Popes, and wicked worldlings, but in the faithful which fear God, tremble at his word, and are for the most part hated and persecuted in the world, doth neither show the path to Atheism, nor open the gap to Machiavellian devices, which by the testimony of some papists themselves are no where sooner learned then in that school, wherein T. W. the author of this slanderous libel, hath been (as I suppose) too much and too long trained. I mean the school of Jesuits, of whom William Watson a popish secular priest in his book of Quodlibets lately published doth thus write; Many Atheal paradoxes be taught in 
Quedlib. 1. art. 9 pag. 21. Ibidem.  the Jesuits conclave, or close conventicles. Aga. Questionless the jesuits want neither art nor evil will, nor yet malicious means to effect it, as having used from the beginning more Machavilian devices, and Atheal practices in secret conference by their inferior agents with schismatics, yea and with our common adversaries, then with catholics. Again: It must needs follow, 
Quodlib 4. art. 4. pag. 112.  that there is not a jesuit in all England this day, but hath a bitter smack of father Parson's impiety, irreligiosity, treachery, treason, & Machiavellian Atheism. Again neither Machivel, nor any that ever yet was in Europe came near 
Quodli. 9 art. 7 pag. 314.  unto the Jesuits for Atheal devices to prevent the stopples of their stratagems, and to further their proceedings. Again: But I call them jesuitical (that is, the faction of 
In the appendix to the Quodli. pag. 346.  the Jesuits) by abbreviation to avoid circumlocution, in one word expressing them to be a factious, seditious, ambitious, avaricious, treacherous, traitorous, Machiavellian, Atheall consort, that abusing the rules of their society, etc. By the judgement of this popish priest, let the good reader consider who they be, that show the path to Atheism, and open the gap to Machiavellian devices.   

The Pamphlet. The learned Protestants are Infidels. 2. Article.  
Whosoever buildeth his faith upon his own private and singular exposition of Scripture, is an Infidel. But all Protestants in England build their faith upon their own private exposition of Scripture: Ergo, all the Protestants of England are Infidels. The Mayor cannot be denied: because faith must be infallible, and impossible to be either erroneous or changeable: but faith which is builded upon private exposition of Scripture, is subject to error and change, and consequently upon better advice and consideration may be altered.  
The minor I prove: for either they build their faith upon their own private opinion, in expounding of Scriptures, the exposition of the Church, the Fathers, or Counsels: but not upon these three: Ergo, upon their own private exposition.  
Some Protestants allow the Fathers, and their expositions, so far forth as they agree with God's word, and no farther: but this is nothing else but to delude the world; for what mean they when they say they will allow them so far forth as they agree with the Scriptures? Mean they perhaps, that if the Fathers bring Scriptures to prove any point of Religion now in controversy, to allow that point as true? If so, why then reject they S. Augustine 
Aug. lib. de cura. again. pro mortui.  and other Fathers, who bring Scripture to prove prayer for the dead? yea and all controversies almost in Religion, the Fathers prove by Scriptures when they dispute upon them. Or perhaps they mean to admit the Fathers, when they allege Scripture, but such as every Protestant shall allow of, so it be conformable to their fancies, and fit their new coined Gospel: and in this sense who seeth not, that every paltry companion will make himself, not only expositor of Christ's word, but also will prefer his exposition before all ancient Fathers, when they dance not after his pipe, and consent not with his heresies.   

Answer.  
HEre we have a syllogism, to the Mayor or first proposition whereof, I answer, that they which universally in all matters and doctrines of salvation do follow private and false expositions of the Scripture be Infidels: but in some places of Scripture a man may follow a private and false exposition of the Scripture, and believe the same to be true, and yet be no Infidel. Hilary followed a private and false exposition of the place, Come behind me Satan: and Ambrose of Peter's denial of 
Hilarius. in Matth. can. 16. Ambros. in Luc. lib. 10.  Christ, and Hierome in like manner of Peter's dissembling with the jews, Galat. 2. yea, and all the Fathers have in sundry places of Scripture followed private, and untrue expositions, and have believed the same to be true, and yet they were no Infidels. Saint Augustine saith well: Quisquis igitur Scripturas divinas, etc. Whosoever therefore 
August. de doctr. Christ. lib. 1. cap. 36.  doth think himself to understand the holy Scriptures or any part of them; so that by that his understanding, he doth not edify and build this double love of God and of his neighbour, doth not yet understand them. But whosoever doth draw such a sense or exposition from them, as may be profitable to the edifying of this love, and yet doth not deliver that which he whom he readeth shall be proved in that place to havement, is not dangerously or wickedly deceived, neither doth he at all lie. And again, Sed quisquis in Scriptures aliud sentit quam ille qui scripsit, illis 
Ibidem.  non mentientibus fallitur: sed tamen ut dicere coeperam, etc. But whosoever in the Scriptures doth conceive any other sense, than he that did write it did mean, he is deceived although the Scriptures do not lie: yet as I began to say, if he be deceived by that sense which doth edify love and charity, which is the end of the commandment, is so deceived, as if a man missing and leaving his way, yet goeth by the field thither, whither the way doth lead him. Hereby you may perceive that every one which followeth a private or false exposition of some place of the Scripture is not an Infidel.  
But to leave this, and to come to your Minor or second proposition, I avouch the same to be false, and do deny that we build our faith upon private or false expositions of the Scripture. We say with S. Peter, that no prophesy of 
2. Pet. 1. 20.  the Scripture is of any private interpretation. But we are to take that sense which the holy Ghost intendeth and meaneth. And we say, that many things be most plain and evident in the holy Scriptures, so that the simpliest may understand them, and get knowledge and comfort by them. So chrysostom saith: An ista aliquam expositionem desiderant? 
Chrysost. ad Rom. Hom. 19  anon clara sunt, etiam vehementer stupidis: i. Do these need any exposition? are they not clear and manifest, even to those that be very dull. So Saint Augustine 
August. in evang. joannis tract. 50.  saith, Quadam in Scriptures tam manifesta sunt ut potius auditorem quam expositorem desiderent: i. There be some things in the Scriptures so manifest, that they require rather a hearer, than an expounder. So saith justinus Martyr: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
justinus Martyr dialo. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. pag. 68 edit. Robert. Stephan.  Mark and give heed to those things which I shall recite, out of the holy Scriptures, which need not to be expounded, but only to be heard. And whereas we confess that there be some things hard in the Scriptures, we say that the same are to be understanded and expounded by conferring them with other places of the Scriptures. And that no foreign or private exposition is to be brought to them, but that which is gathered out of the Scriptures themselves. So Chrysostom saith: Scriptura seipsam exponit, & lectoremerrare 
Chryso. in Gen. homil. 12.  non sinit: that is, the Scripture expoundeth itself, and suffereth not the reader to err. Again, Semper enim quando quid obscurum loquitur seipsum iterum interpretatur. 
In 2. Cor. homil. 9  Whensoever Paul doth speak any thing obscurely, he doth always expound himself. So saith Saint Augustine, 
August. de doct. Christi. lib. 2. cap. 6.  Magnifice igitur & salubriter, etc. that is, The holy Ghost hath so excellently and wholesomely tempered the holy Scriptures, that with plain places, he doth put away hunger, and with obscure places take away loathsomeness. For there is nothing gathered from those hard places, which is not to be found most plainly uttered in others. So Saint Basil saith: Quae ambigua sunt & tectè dicta esse in quibusdam 
Basil Quaest. comp. explic. quaest. 267.  divinae scripturae locis videntur, ea ab aliis locis manifestis declarantur: that is, What things be doubtful, or seem to be covertly spoken in some places of the holy Scripture, the same are expounded by other plain places. Again: Ecce nunc audi ipsam seipsam declarantem scripturam. Behold 
Idem. Hexam. homil. 4.  now, hear the Scripture expounding itself. So also saith Irenaeus, Ostensiones quae sunt in scriptures non possunt 
Irenaeus lib. 3. cap. 12.  ostendi nisi ex scriptures: that is, The expositions which be in the Scriptures cannot be showed but out of the Scriptures: So Theodoritus saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Theodor diae. log. 1.  Thou needest no strange exposition. For the Evangelist expoundeth himself. So Hilarius 
Hilarius de trinitate lib. 9  saith: Dictorum intelligentia aut ex praepositis aut ex consequentibus expectetur: that is, The understanding of the sayings is to be looked for either of those things which go before, or those that follow after. So Clemens saith: Ex ipsis scripturis sensum capere veritatis oportet. From the 
Distinct. 37. cap. Relatum.  Scriptures themselves we must take the sense and exposition of truth. Finally, so Pope Pius the second: Ab ipsa scripture recipiendus est sensus veritatis: that is, The understanding 
Aeneas Silvius epist. 130.  of the truth is to be received from the Scripture itself. Now how carefully and diligently we endeavour to do this, that is to expound the holy Scriptures truly and sincerely, by the Scriptures themselves, God knoweth, our writings and sermons do show, and the consciences of those that read and hear them can witness with us. And this is also an argument hereof, that you cannot bring forth any places of the Scriptures which we falsely expound, or seek violently and wickedly to wrest from the true and simple sense of the holy Ghost, contained in the holy Scriptures. The which this caviller should have done, and thereby declare how we build our faith upon private and false expositions. But let us see and examine his proof of his Minor, which is, that because we build not our faith upon the exposition of the Church, the Fathers, or Counsels; therefore we build upon our own private expositions. I answer, that although we reverence the judgement of the true Church of God, the holy Fathers and Counsels, yet by this that I have before alleged it plainly appeareth, that we are to fetch the sense and exposition of the Scriptures, not from them, but from the Scriptures themselves. And whereas you by the Church do mean the Romish Church, I will show hereafter that she hath corrupted and falsely expounded the Scriptures. As touching the Doctors, we are not bound unto their expositions, which sometimes be not sound, and sometimes differ among themselves: Yea Cardinal Caietanus plainly 
Card. Caietanus in praefatione in lib. 5. Mosis.  avoucheth this, and doubteth not to bring sometimes senses and expositions to the Scriptures which be not in all the Doctors. His words be these: Nullus itaque detestetur nowm sacrae scripturae sensum; ex hoc quod dissonat à priscis doctoribus. Sed scrutetur perspicacius textum ac contextum scripturae, & siquadrare invenerit, laudet Deum, qui non alligavit expositionem scripturarum sacrarum pristorum doctorum sensibus, etc. that is, Let no man hereupon detest or dislike a new exposition of the holy Scripture, because it dissenteth from the old Doctors. But let him more sharply search the text and Coherence of the Scriptures, and if he find it to agree therewith, let him praise God, who hath not bound the exposition of the holy Scriptures to the senses and expositions of the ancient Doctors. Yea Bishop Fisher a great patron of the Pope's doubteth not to affirm, 
10. Roffens. Assert. Lutheran. artic. 18. fol. 206.  that many things in the Gospel and other Scriptures be now more exactly discussed, and more plainly understood, than they were of old time of the Fathers, and that there be yet many obscure and hard places, which will be much better understood of the posterity: whereby it appeareth that his judgement was, that the exposition of the Scriptures is not to be tied unto the Fathers, and then much less to the Counsels, which do not expound in order the books of the Scriptures (as the Fathers did) but only examined some places, and discussed some Doctrines which were in controversy. Moreover, whereas Saint Augustine in his four books de doctrina christiana entreateth largely of the exposition of the Scriptures, and giveth many good and learned lessons concerning the same, and namely seven rules of Ticonius the Donatist which he commendeth, and calleth them keys to open the Scripture, neither he nor Ticonius do make mention of these rules, which the author of this pamphlet doth here set down, nor refer us unto them. Therefore these be new coined rules of your own, void of the testimony of antiquity. But that the Christian reader may see, who they be that build their faith upon private and false expositions of the Scripture, let us come to the examination of some particular places of the Scripture, and see who they be that follow private and false expositions. The words of our Saviour Christ: drink ye all of 
Matth. 26. 27.  it, they expound that Christ spoke them only to his Apostles, which (as they term them) were priests: and therefore this bindeth priests to drink of the Cup, but not the lay people. So saith john Fisher the Bishop of Rochester: Bibite ex eo omnes. Quae verba proculdubio solis erant dicta 
10. Roffens. Assert. Luther. confut. arti. 16.  sacerdotibus, quibus & potestas tum fuerat collata conficiendi sacramenti, nimirum hijs verbis, hoc facite in meam commemorationem: that is, Drink all of this, which words without all doubt were spoken only to priests, to whom power also was given to make the Sacrament, that is, by these words, do this in remembrance of me. The same in effect 
Hosius de Com. sub viraque specie. & Confess. Petric. cap. 40. & contr. Brentium. lib. 3.  wrote Cardinal Hosius, Doctor Harding, Andradius, Aeneas Silvius, and others. This exposition although peradventure it will not be counted private, for that it is maintained by so many great men, yet it is a very false & absurd exposition, and easily to be discerned by any simple man. For if 
Doct. Hard. in his answer to M. jewel arti. 3 Andrad. ortho. explicat. lib. 7. pag. 606.  these words, Drink ye all of it, were spoken only to priests; then likewise these, Take ye, eat ye, were spoken only to priests. And so by your wise exposition, as none but priests, by these words are bound to drink of the Cup: so none but priests are bound to take and eat the bread, 
Aeneas Silvius epist. 130. pag. 672.  as it was the manner and custom of the common people in Livonia not to receive this Sacrament at all, as Gerson writeth. But if our Saviour Christ did speak the one to all, both priests and people, why not the other? If the one 
Io. Gerson tom. 1. declare. dofect. viro. ceclesiast.  do bind all, why not the other? Moreover Saint Paul delivering to the Corinthians the Supper of our Saviour Christ, according to the institution which he had received of Christ, delivered not only the bread but also the Cup to the whole Church of Corinth, which I suppose you will not say were all priests. This Cup is the new Testament in my blood. As often as ye shall eat this bread, and drink this 
1. Cor. 11. 25. 26 27.  Cup, ye show the Lords death till he come. Wherefore whosoever shall eat this bread, and drink the Cup of the Lord unworthily shall be guilty of the body and blood of the Lord. Paschasius expoundeth these words thus: Bibite ex hoc omnes, hoc est, tam ministri quam reliqui credentes: that is, Drink ye all of this, that is to say, both ministers and the rest that believe. The gloss as it is alleged by Cassander thus. Bibite ex hoc omnes scilicet sine personarum acceptione: that is, Drink ye 
Cassan. de utraque specie.  all of this, that is, all without respect of persons. So doth Chrysostom: Omnibus unum corpus proponitur & poculum unum. One body and one Cup is propounded to all. 
Chrysest. in 2.  So saith Theophilactus: Tremendus calix pari cunctis conditione 
Cor. hom. 18.  
Theoph. in 1.  traditus est. The fearful Cup is in like sort delivered 
Cor. 11.  unto all. Yea this absurd exposition of theirs is contrary to the practice of the Primitive Church, and to all antiquity, as might be showed, and of some Papists is confessed.  
But to proceed and to show how they handle other places, I will join two places together, because they do often allege them together to prove the Pope's supremacy over the whole Church of God dispersed over the whole world. The one Hosea. 1. 11. Then shall the Children of judah, and the Children of Israel be gathered together, and appoint themselves one head. The other place is john 10. 16. There shall be one fold, and one shepherd. These places be alleged by Pope Pius the second, epist. 288. by johannes de 
joan. de Paris. de potest regia. & Papali. cap. 3 D. Hard. confut. Apolog. cap. 3. diuis. 2.  Parisijs, by D. Harding, etc. expounding the same not of Christ, but of the Pope, to be this one head, and one shepherd. The which what a private and false exposition it is, I need not greatly to show, it is so plain and apparent. The first place of Hosea, Saint Hierome expoundeth thus: Haec 
Hieron. in Oseam. cap. 1.  omnia fient, quia magnus est dies seminis Dei, qui interpretatur Christus: i. All these things shall come to pass, because it is the great day of the seed of God, which is expounded (not the Pope) but Christ: so also doth Friar Lira. Congregabuntur, filii judae, id est, Apostoli, etc. There shall assemble 
Nicol. Lira in Oseam. cap. 1.  together the Children of juda, that is to say the Apostles: and the Children of Israel, that is to say, the heathen converted: together, that is to say, in one Church: and shall appoint unto themselves one head, that is to say, one Christ: So doth S. Augustine de civitate Dei lib. 18. cap. 28. Whose words for shortness sake I omit. The other place is so plain, that a Cobbler by hearing or reading of it, may perceive that our Saviour Christ spoke it of himself, and not of the Pope. He saith, I am the good shepherd and know 
joh. the 10. 14.  mine, and am known of mine: I lay down my life for my sheep. Other sheep I have also, which are not of this fold: them also must I bring: and they shall hear my voice: and there shall be one sheepfold, and one shepherd. Therefore doth my father love me, because I lay down my life that I might take it again. Who is so blind as seethe not these words to be spoken of our Saviour Christ himself, and not of the Pope. Yet that doughty or rather doltish Doctor, johannes de Parisijs is not ashamed to say, that it is not to be understood of Christ, but of some other Minister, which should rule in his place. His words be these: Congregabuntur filii juda, & filii 
Vbi supra.  Israel, ut ponant sibi caput unum: & joan. 10. fiet unum ouile, & unus pastor. Quod quidem de Christo intelligi non potest: sed de alio aliquo ministro quipraesit loco eius. i. The Children of juda and the Children of Israel shall be gathered together, and shall appoint themselves one head: and joh. 10. There shall be one fold, and one shepherd, which cannot be understood of Christ, but of some other minister that must rule in his place. Behold the absurdity of this saying and exposition, and let this caviller, who in his questions and challenge so disdainfully despiseth our learning, consider what a blind, ignorant, and unlearned Doctor and writer this was, that so absurdly expoundeth this place, and contrarily to the plain words denieth them to be understood of our Saviour Christ, and blasphemously attributeth that 't unto the Pope, which is only proper and peculiar to jesus Christ. Friar Lira was of better judgement, who 
Nic. Lira in joan. cap. 10.  writeth thus: Fiet unus pastor, id est, Christus: i. There shall be one pastor, that is to say, Christ. I will show another place or two in like manner, expounded for the proof of the same matter. In the book of the ceremonies of the Church of Rome, the which I wish were in English, that our English Catholics might see the goodly ceremonies and orders of that Church, it is thus written: Papa in nocte nativitatis domini benedicit ensem, quem postea donat alicui principi in signum infinitae potentiae pontifici collatae, juxta illud, 
Lib. 1. Carem. ●●ul. 7.  data est mihi omnis potestas in coelo & in terra. Item dominabitur à mari usque ad mare, & à flùmine usque ad terminos orbis terrarum: i. The Pope in the night of the feast of Christ's Nativity, blesseth a sword, for a sign of the infinite power given to him; which he afterward bestoweth upon some Prince, according to that saying: All power is given to me both in heaven and in earth: also, He shall rule from the sea unto the sea, and from the stood unto the ends of the world. Are not these sayings think you finely expounded of the Pope, whereof the one our Saviour Christ himself spoke, and the other the Prophet David prophesied of jesus Christ himself? And the former of these places, Stephen the Archbishop of Patraca applied unto Pope Leo the 10. 
In Concil. Lateran sub Leo. 10. pag. 671.  in the Council of Lateran, in the audience of the Pope himself, who thankfully accepted it, and suffered it to be published, and printed; and so to this day was never by any Papist disliked. By these places any man may discern and judge, whether this Romish prelate be not that man of sin, and son of perdition, an adversary, that exalteth 
2. Thess. 2. 3. 4.  himself against, or above all, that is called God, or that is worshipped, sitting as God in the temple of God, showing himself that he is God (of whom S. Paul before prophesied) in taking these things unto himself, which Gods spirit spoke properly, and peculiarly of jesus Christ? The place of Saint Peter 1. chap. 4. Love or charity covereth the multitude of sins: they expound in this sense, that charity maketh satisfaction for our sins, and covereth and hideth our sins before God. john Fisher the Bishop of Rochester writeth hereof thus: Tertius modus est per vehementis 
Assert. Luther. Confut. cap: 17.  charitatis affectum. Nam vehemens utique charitatis affectus peccatorum etiam expurgat reliquias, quum dicat diws Petrus: Charitas operit multitudinem peccatorum: i. The third means (to purge away sin) is by the affection of vehement charity: for surely the vehement affection of charity, doth also purge out the remnants of sins, for S. Peter saith, Charity hideth the multitude of sinner. That this is a private and false exposition, a simple and mean man may see, especially if he look upon the place, in the Proverbs, chap. 10. 12. from the which Saint Peter doth allege it, and is commonly quoted in the margin. Hatred stirreth up contention: but love or charity covereth all trespasses. Where Solomon showeth, that as envy and hatred moveth men to contention, and to blow abroad the faults of their brethren to their infamy: so love and charity should move us to cover and hide their faults and infirmities, and rather seek to amend them, then to defame them: and therefore these words are not meant of satisfying for our sins, or covering them before God; but of the covering of them before men. And so doth D. Bayne, Bishop of Lichfield in Queen Mary's days, expound them. What 
In Proverb. 10.  should I show how privately or rather falsely they expound the places of Gen. 14. 18. touching Melchesedeck bringing forth bread and wine, and that of Malachi 1. 11. of the incense and pure offering, which in every place shall be offered to God, by which they seek to maintain their Mass, and the false forged sacrifice thereof. I would have passed these places over in silence, but that D. Harding doth so hardly handle us, and so grievously charge us for them, in these words. The Scripture itself ministering evident proof for the oblation of Christ, to his father by the Priests of the new Testament, in the institution of this holy Sacrament, in the figure of Melchisedeck, and in the prophesy of Malachi the Prophet, the authorities of the Fathers needed not to be alleged, were not the same Scriptures by the overthwart and false interpretations of our adversaries, wrested, and turned to a contrary sense, to the heretical seducing of the unlearned. These be Master D. Hardings modest words. Let it therefore be 
In his answer artic. 17.  examined and tried who they be that thus overtwhart these places, and turn them to a contrary sense. As touching the first place out of Genesis, they expound it that Melchisedeck offered bread and wine, for he was the Priest of the most high God, and that was a type and figure of the sacrifice of the new Testament, wherein Christ is offered unto his father, under the form of bread and wine. Pighius Controuers. 5. Hosius Confess. Petriconiensi. cap. 41. Who saith that this is the opinion of all the holy Doctors of the Church, that this bread and wine was offered for a sacrifice to God, and not for a refection to Abraham. But this both exposition and assertion is false: for both Tertullian contra judaeos, and also Epiphanius, Haeres. 55. expound it 
Epiph. Haeres. 55  of his bringing forth of bread and wine to Abraham. Epiphanius saith: Abraham fuit 88 aut 90. plus minos tunc Melchisedec ipsi obuiam venit & proposuit ipsi panem & vinum: i. Abraham was about 88 or 90. years old when Melchesedeck met him, and brought forth bread and wine unto him. So doth josephus expound it: Melchisedec milites 
joseph. antiq. lib. 1. cap. 11.  Abrahami hospitaliter habuit, nihil illis ad victum deesse passus; simul ipsum adhibuit mensae: Melchisedech used hospitality to Abraham's Soldiers and suffered them to want no victuals, and did take Abraham to his Table. That this is the true sense it appeareth by the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which doth never signify to offer and sacrifice, but to bring forth: and the force of truth forceth some of their own side to confess this to be true. Cardinal Caietanus upon this place writeth thus: Nihil cribitur hic de sacrificio 
Caitt. in Gen. cap. 14.  seu oblatione: sed de prolatione seu extractione, quam josephus dicit factam ad refectionem victorum. Quod autem in vulgata editione subditur ut causa oblationis, erat enim sacerdos dei altissimi: in Hebraeo non habetur ut causa, sed ut separata clausula: that is, There is nothing here said of sacrifice or oblation, but of bringing forth, which jesephus saith was done to the refection of them which had gotten the victory. And that which in the vulgar edition is put after as a cause, for he was the priest of the most high God; in the Hebrew is not set as a cause, but as a clause separated from it. Andradius also the jesuit doth herein forsake his friends, and acknowledgeth this to be the true exposition, his words be these: De offerendi autem vocabulo non est Kemnici 
Andrad. defence. fidei Tridert. lib. 4.  quod digladeremur, cum & in correctioribus latinis exemplaribus, & sanctis patribus qui locum hunc Eucharistiae accommoundat extet proferens; atque ego cum illis sentiam qui lassos Abrahae milites, & diuturna pugnafractos Melchisedecom pane vinoque refecisse aiunt: that is, We need not Kemnicus to strive about the word of offering, seeing that both in the best corrected Latin copies, and also in the holy Fathers which apply this place to the Eucharist, it is, proferens brought forth, and I in judgement agree with them, which say that Melchisedech refreshed Abraham's soldiers wearied and fainted with long fight. Their exposition of the other place of Malachi is as absurd, in applying it to the sacrifice of the Mass, which is neither a pure sacrifice, nor is offered in all places. And the Father's Tertullian, Hierome, and others expound it of the spiritual sacrifices of the faithful which they offer in all places to God. Tertullian in three places doth so expound it, whereof I will set down but one: Et in omni loco sacrificium nomini meo offeretur, 
Lib. adverse. ludlow lib. 3. adverse. Marcionem, & lib. 4.  & sacrificium mundum, scilicet simplex oratio de conscientia pura: that is, and in every place a sacrifice shall be offered to my name, and a pure oblation, to wit, simple prayer from a pure conscience. S. Jerome expoundeth it thus: Dicit orationes sanctorum domino offerendas esse, non in una orbis provincia 
Hieron. in Malach. cap. 1.  judaeae, sed in omni loco à. He saith that the prayers of the Saints shall be offered to God not in judea, one only province of the world, but in every place. But I will forbear to write any more, of the perverse exposition of this place, and will refer the reader to that most learned conference, of that excellent ornament of this Church of England Master Doctor Reynoldes, with john Harte, where he shall find 
Cap. 8. pag. 454. 546. 562.  this place fully discussed, and Cardinal Allens reasons, which he braggingly calleth valida & planè bona; that is, strong and very good, fully confuted: Which book I marvel that neither this challenger, nor any other of our Jesuits could as yet find leisure to confute. I might allege many more places most falsely expounded by these Romanistes, but I will forbear them, and will show you one place out of the 26. of jeremy, trimly applied by Bonaventure a Seraphical Doctor, a Bishop, a Cardinal of Rome, and a Saint canonised by Pope Sixtus the fourth, 
De vanitat. Scient. cap. 64. Bonavent. part. 2.  who did as holy an act in Saincting of him, as he did in building nobile admodum Lupanar, a noble stews in Rome, as Agrippa a papist writeth. bonaventure's words be these: Septimo elevatur Corpus Christi ad ostendendam bonitatem 
operum in exposi. missae. fol. 100 G.  Christi. Quae enim maior bonitas quam quod Christus dignatur captiws esse in altari, unde ipse dicit in persona Hieremiae prophetae. Ecce ego in mambus vestris sum, quod bonum & rectum est in oculis vestris facite mihi. Nota quod dum aliquis dux propter suos captiws tenetur non dimittitur nisidet magnam pecuniam. Sic nec nos Christum captiwm dimittere debemus nisi remissionem peccatorum nobis tribuat, & regnum coeleste ab eo accipiamus. Elevat ergo sacerdos Corpus Christi in altari. q. d. Ecce quem totus mundus capere non potest, captiws noster est. Ergo eum non dimittamus nisi quod petimus prius obtineamus: that is, Seventhly the body of Christ is lifted up to show the goodness of Christ: for what greater goodness is there, then that Christ vouchsafeth to be prisoner upon the Altar: whereupon he saith in the person of Hieremie the Prophet, Behold, I am in your hands; that which is good and right in your eyes, do ye unt me. Note that when any captain is kept prisoner for his people, he is held prisoner, and not let go, unless he give a great sum of money. So also we ought not to let Christ our prisoner go, unless he give unto us forgiveness of sins, and that we receive of him the kingdom of Heaven. Therefore the priest doth lift up the body of Christ upon the Altar; as though he should say: behold, he whom the whole world is not able to contain, is our prisoner, therefore let us not let him go, unless we do first obtain of him that which we require. This place I thought good the more largely to lay down, that the reader may see what divine doctrine these Romish Saints have delivered, and how finely they have applied the Scriptures. By this doctrine Christ is prisoner in the Mass, and he must not be let go until he have paid his ransom. And this is substantially proved out of jeremy chap. 26. where jeremy having preached the word of God, and denounced his fearful plagues against juda and jerusalem, the priests and people took him and went about to kill him, to whom jeremy spoke saying: The Lord 
jerem. 26. 11.  hath sent me to prophecy against this House, and against this City all the things that ye have heard, therefore now amend your ways and your works, and hear the voice of the Lord your God, that the Lord may repent him of the plague, that he hath pronounced against you. As for me, behold I am in your hands: do with me as you think good and right. But know ye for certainty that if ye put me to death, ye shall bring innocent blood upon yourselves, and upon this City, and upon the inhabitants thereof: For of a truth the Lord hath sent me unto you, to speak all these words in your cares. Is not this place finely expounded, and applied, and doth it not substantially prove that Christ is in the priests hands at Mass, when he holdeth him over his head, and belike goeth about to kill him as they did Hieremie? In deed by their doctrine they tear him with their teeth, and devour him. Thus we see, how these Romish divines and Saints have handled and expounded the word of God, of whom that may be well said and verified, which Polidore Virgil favourer of the Romish religion writeth of the popish lawyers and canonists. videl. Non secus isti iurisconsulti aliquoties detorquent 
Polido. Virg. de invent. rerum lib. 4. cap. 9  sacras scripturas quo volunt, ac sutores sordidas solent dentibus extendere pelles: that is, See how these lawyers (we may say divines yea and Saints) do sometimes no otherways wrest the holy Scriptures, than cobblers use to stretch out with their teeth their filthy leather or skins. And that also which Theophylactus saith: Ita exponere scripturas, manifestè delirare est: that is, So to expound the Scriptures is to dote or be mad. I might show infinite other places which they have most falsely expounded and applied, yea and also which they have corrupted, mangled, and altered (which I mind hereafter somewhat to do) but this shall suffice at this present to let the reader see, who they be which follow private and false expositions of the Scriptures, and consequently be infidels. And if the author of this pamphlet, or his companions, can charge us with the like, than they may truly say that we have followed private expositions, and be Infidels. But it is the usual manner of these men to make many vehement accusations, and to bring few sound proofs.  
Where you say that we reject Saint Augustine, and other Fathers, who bring Scripture to prove prayer for the dead, I answer, that we refuse not the alleging of Scriptures by any, but upon good and sound reason, which we will be ready to justify and maintain. If you think either Augustine in that book de cura pro mortuis which you quote (which is more full of doubts, then of sound proofs out of the Scripture) or other Fathers have any plain places of Scripture to prove prayer for the dead, you may produce them, urge them, and make syllogisms of them, and we will answer them. But you speak many things generally, and prove few particularly and pithily: For us to prove and examine by the Scriptures, the expositions of the Fathers, is no fault. For if the spirit of God commend that good people of Berea for examining Paul's preaching by the Scriptures, we cannot be worthily blamed for examining the writings and expositions of the 
Act. 17. 11.  Fathers by the Scriptures, as long as it cannot be proved, that we do otherways, then accept the good, and reject the evil. So Saint Augustine speaking of the writings of godly Fathers saith: Hoc genus literarum ab autoritate canonis distinguendum est, etc. This kind of writing is to be distinguished from the authority of the canon of the 
August. epist. 48.  Scriptures. For they be not so read as though a testimony were so alleged out of them, that we may not think or judge otherwise, if they have any where otherways thought then the truth required. For we are of the number of them which do not disdain to accept to ourselves that which was said of the Apostle. If you be otherwise minded God shall reveal the same unto you. The like he writeth in his 111. epistle to Fortunatianus, and in his 112. epist. and in his second book against Cresconius, cap. 31. & 32. which I forbear to allege. To conclude, if you can produce any expositions of the ancient Fathers (whom we reverence, and whose works we read as diligently as you do) which we reject, if we do not show good reason for the same, let us bear the blame, and shame of it. Nevertheless we do not allow every paltry companion (as you term them) either to be an expositor of Christ's word, or to prefer his exposition there of before all ancient fathers. Neither do I know any man so to do: but we allow all men to read and hear Gods holy word, and as they may be much edified and comforted by the things that be plain, so if they understand not some places, we exhort them to do as the noble man the 
Act. 8.  Queen Candaces Treasurer did, to seek to a faithful Philip, 
Hierom. in epitaphio Fabiolae. August. de moribus eccles. Catho. cap. 1.  that is, a godly and learned man, & by him to seek to have them opened and expounded: so did Fabiola & other godly women to Saint Hierome. So Augustine saith: Scripturarum expositio ab iis petenda est qui earum doctores se esse profitentur: that is, The exposition of the Scriptures is to be sought of them, which profess themselves to be doctors and teachers of them. Yet with Saint Paul we say, that as we are not to despise prophesying, that is, the expounding 
1. Thess. 5, 20. 21. 22.  of God's word, so we are not rashly to receive whatsoever is delivered to us, but we are to prove all, and to hold that which is good, and to abstain from all appearance of evil, for the ear trieth the words, as the mouth tasteth meat. 
job. 33. 3. Basil Quaest. compend. explica. Quaest. 279.  So also Saint Basil saith: Quod in edulijs est sensus qualitatis uniuscuiusque edulij, hoc in verbis sanctae scripturae est intellectus. Gula enim, inquit, cibos gustat, mens verba dijudicat: that is, That which in meats is the taste of the quality of every meat, the same is the understanding or mind in the words of the holy Scripture. For the throat, saith he, tasteth the meats, and the mind judgeth the words.  
Now I will retort your argument upon you in this manner, Whosoever buildeth his faith upon private and false expositions of the Scripture is an infidel. The Papists build their faith upon private, and false expositions of the Scripture, as I have showed before, and can prove in many places more: ergo the Papists be infidels. And thus much to your second article of faith.   

The Pamphlet. All Protestants who are ignorant of the Greek and Latin tongues are Infidels. 3. Article.  
Whosoever relieth his faith upon the ministers credit and fidelity, hath no faith at all.  
But all those in England, who are ignorant of the Greek and Hebrew tongues, rely their faith upon the ministers credit. Ergo.  
All those in England who are ignorant of the Greek and Hebrew tongues, have no faith at all.  
The Mayor is manifest: because they themselves confess that every man may err, and doth err; neither have they any warrant why the ministers do not err, since they constantly do defend, that whole general counsels, yea and the universal Catholic Church may err and hath erred.  
The Minor I prove: for all such Protestants ground their faith upon the Bible, translated into English, the which translation they know not whether it be true or false, whether the minister tindal for example erred or no, either upon ignorance as Broughton one of the greatest linguists among the precisians affirmeth in an epistle dedicated to the Lords of the Counsel, or upon malice to induce the people to protestancy, or to cause them to leave the Catholic Religion: as Gregory Martin in his discovery most pregnantly proveth. These errors I say they know not, and consequently cannot discern a true translation from a false, and therefore must needs rely their faith upon the silly ministers faithless fidelity: which convinceth that they have no faith at all.   

Answer.  
I Deny the Minor or second proposition of this Syllogism, and say that we rely not our faith upon the Minister's credit and fidelity, but upon the word of God translated, the which we know to be true and holy, not so much for that it is by public authority, and general assent of men allowed, as for that it containeth most holy doctrine agreeable to true faith, and godly life, whereby any that readeth or heareth it, may behold the Majesty of God's spirit appearing in it. As for example, I believe these sayings to be true: that jesus Christ came into this world to save sinners: that he is the Lamb of God, which taketh away the sins of the world: that 
1. Tim. 1.  the grace of God which offereth salvation to all men hath 
joh. 1.  appeared, and teacheth us, that we deny ungodliness and 
Tit. 2. 11.  worldly lust, and live soberly, righteously, and godly in this present world, etc. not for that this, or that man hath translated them, but because the spirit of God doth bear witness unto my heart, that most holy, pure, and divine doctrine is contained in them. And therefore to say that those which understand not the Hebrew, and Greek tongues, because they use the word of God translated to them into other languages, do rely their faith upon the Minister's credit and fidelity, and have no faith, is most foolish and absurd. And let the Christian reader mark and consider how this sottish reason tendeth to the discrediting not only of us, but also of the most part of all godly and faithful Christians in all ages; yea and to the most of the godly Doctors and Fathers of the Church, who were almost all ignorant of the Hebrew tongue, and some of the Greek also. The holy Scriptures were translated into many tongues, in the which the people of God did read and hear them. As Theodoritus writeth: Hebraici verò libri, non modò in Graecum idioma conversi sunt, sed in Romanam quoque linguam, Aegyptiacam, Persicam, Indicam, Armenicamque, 
Theodor. de curatione Graecarum affectionum lib. 5.  & Scythicam, adeoque Sauromaticam, semelque ut dicam, in linguas omnes, quibus ad hanc diem nationes utantur, that is, The Hebrew books be translated not only into the Greek tongue, but also into the Roman, Egyptian, Persian, Indian, Armenian, and Scythian, and also the Sclavonian tongues, & to say at a word, into all languages which the nations use unto this day. Did the ancient faithful Christians which read and heard the holy Scriptures in these sundry languages, rely their faith upon men that did translate them, or upon the divine doctrine, and precious promises of God contained in them? And let this caviller show sufficient reason, why we are not either to be acquitted with them: or they condemned with us. They could no more judge of the truth of the translations, than our people can: yet they did to their great comfort, and godly instruction and edification read and hear the holy Scriptures, grounding their faith not upon the translators, who might be, and sometimes were evil men; but upon the sound, holy and heavenly doctrine therein contained. Saint Hierome exhorted ladies, and gentlewomen not only to read the Scriptures themselves, but also to 
Hieron. ad Gaudentium de Pacatule Infantulae educat. & ad Letam de institut filiae.  bring up their young daughters when they were but seven years old in that holy exercise. They were not able to judge of the translations otherways, then to discern and perceive that the doctrine by them delivered was pure and holy, agreeable to true faith, and godly life. And even so they that be godly in these days, although they, having not the knowledge of the Hebrew and Greek tongues, cannot judge so exactly of translations, and of the truth of them, as those that understand them can; yet they may discern whether the translations deliver sound and holy doctrine consonant to true faith, good manners, and the general heads and principles of Christianity or not. I need not here ask upon what or whom your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Catholics do rely their faith, when they read either the old vulgar Latin translation, or the Remish English: seeing they can no more, nor better judge of these translations whether they be true or false than we. I do not (I say) ask whereon they rely their faith, for it seemeth that they build not their faith so much upon the written word of God in the Scriptures, as unwritten 
Extravagant. joh. 22. cum inter in glossa. & dist. 96. satis evidenter.  traditions of men, customs of fathers, decrees of counsels, and especially upon the will and pleasure of their great God (as his own friends call him) the Pope of Rome: Whose will is the rule of their faith and life. If he give a dispensation for a man to marry his own sister as Pope Martin the fifth did, it is lawful: if he give a dispensation 
Antoninus Sum. part. 3. titu. 1. cap. 11. 55. quod papa. & summa Angelica, in Papa. fol. 232.  for one to many his sister's daughter (which is as unlawful as the other) as a late Pope gave to the late King Philip of Spain, it is lawful. But yet if any of these counted Catholics will pretend to build their faith upon the Scriptures, and being ignorant of the Hebrew and Greek tongues, readeth either the vulgar Latin or English Remish translation of the new Testament, I would ask how he doth know whether these translations be true or false, or whether he will say that his faith dependeth upon the credit and fidelity of the translator or no? But I know what they will answer, that the Latin vulgar translation is allowed by the Church, that is to say, by the council 
Counc. Trident. Sessi. 4. decretum. 2.  of Trident which representeth the Church, which hath decreed the same to be taken for authentical in readings, disputations, sermons, or expositions, and that no man be bold or presume upon any pretence to reject or refuse it: whereunto first I say, that as this decree doth allow the Latin, so it doth not approve the English. Now how shall an English Catholic, that understandeth not the Latin know whether the same be truly translated out of the Latin or no, or shall his faith here rely upon the credit and fidelity of the translator? I would know what difference there is between such a one reading or hearing that translation, and one of us reading or hearing ours: And why the faith of the one doth more depend upon the credit and fidelity of the translator, than the other. Surely this difference there is, that our translations be true, and agreeable to the original of the Greek, wherein the holy Ghost indicted, and the Apostles did write the new Testament: and their said Remish translation is false differing from the same, in contradictions, additions, and detractions in very many places, as I have showed in a discourse thereof added to the confutation of the ten foolish reasons, which the Remish use in the preface of the Testament by them set forth, which moved them in translating to leave the original fountain of the Greek, and to follow the corrupt stream of the Latin, which hath been extant in print these twelve years, and yet to this day never answered. Now as touching the decree of the council of Trident for the Latin, made by about forty blind Bishops or Bussards, I say, it is a shameful decree, and a fit one for such a council, and such a one as cannot be showed in any of all the counsels, that have been before in the Church of Christ, to authorize a translation so much differing & dissenting from the Hebrew and Greek as it doth, to be authentical, that is, to have authority of itself, and not to be refused in any readings, preachings, etc. The which translation is so corrupt and full of faults, that Isodorus Clarius a Spanish Monk professeth that he found eight thousand faults in it: the which preface of his as they have since suppressed, so it is written that the Spanish inquisitors 
Amand. Polanus in didascalia pag. 49.  plagued him for it. But to admit that this Latin translation is authentical as the Tridentine council hath decreed: I would ask one of these Catholics upon what edition thereof they will rely their faith, whether that which of late years was set out at Rome by Pope Sixtus the fifth, or another two or three years after, by this present Pope Clemens the eight. The which editions do greatly differ in alterations, additions, detractions, contradictions, as Master Thomas james hath very diligently, and largely showed. The former Pope Sixtus the fifth had as he professeth such care to have the Bible uncorruptly set fourth and printed, that he corrected the faults with his own hand, and charged that none should afterwards be printed but according to that copy, Ne minima quidem particula mutata, addita vel detracta, as he in his preface saith, that is, not the least particle changed, added or detracted: yet this Pope Clemens the eight hath, as I have said, made many great alterations, additions, and detractions in the same. Hereof I will allege an example or two for a taste, joshua 11. 19 Sixtus edition hath. Non fuit civitas quae se non traderet filijs Israel praeter 〈◊〉 i. There was not a City which did not yield itself to the children of Israel beside the Hiuite. Clemens thus: Non fuit civitas quae se traderet filijs, etc. There was not a City which did yield itself to the children of Israel, etc. the one negatively, the other affirmatively. Lib. 1. Esdrae. cap. 3. Sixtus saith, Sursum autem adportam equorum adisicaverunt: that is, they built upward to the gate of the horses. Clemens aporta equotum, from the gate of the horses. Lib. Sapienlia, cap. 2. 11. Sixtus hath justitiae justice. Clemens hath iniustit●ae, that is, injustice. 1. Sam. (or as they count. Reg. 4. 7.) Clemens hath taken all these words out of Sixtus exact edition Viu● dominus, quia nisi dominus perousserit eum, aut dies eius vene●ic ut moriatur, aut descendens in praelium perierit, propitius mihi sit dominus, ut non mittam manum meam in Christum domini: that is, as the Lord liveth, that except the Lord si●ite him, or his days come that he die, or going down to the battle he perish, the Lord be so merciful to me, that I will not lay mine hand upon the Lords anointed. The like detractions you may read. 2. Samuel. or 2. Reg. 6. 12. & ibid. 21. & cap. 8. 8. & ibid. vers. 13. and many other places, as the reader may see in the said editions, and in Master james collections, upon which of these so greatly differing will the Catholic rely his faith? And here let him consider whether the Pope may err, or not, for that one of these Popes erred, especially Pope Sixtus, notwithstanding all his great care, and diligence in correcting the Bible with his own hand, it cannot be denied. Such great variety, diversity, and faithless infidelity I am sure that the author of this worthy pamphlet and all his companions cannot show in our translators, which he seeketh so much to discredit. As for Gregory Martin's pregnant proofs in his discovery, they belong ago effectually, and learnedly confuted by D. Fulke; & to this day stand undefended. And therefore until you have answered the same, you may be ashamed to brag of his pregnant proofs, which were so weak, and cavils so great & many, that he rather discovered his own folly; then discredited our translators, What Master Broughton writeth concerning our translation I do not know, neither do I greatly care: yet this I say, although that our translations were made in the fear of God; to profit God's Church and people, according to the measure of the grace of God bestowed upon the labourers in that holy work, & be void of wilful corruptions either for doctrine or manners: yet I do not think them to be void of imperfections, in respect of propriety of words, and phrases, wherein they may be some what reform, and amended. And hard it is to have a translation so exact and perfect, but that some such imperfectness may be in it, which yet be not repugnant either to holy doctrine or good life. And for as much as this man of malice would feign if he could discredit our translations, and cause the Reader to doubt of the truth of them, I will show not only the good Christian, but also the Romish Catholic that hath understanding of the Latin tongue, how he may discern and know the truth and faithfulness of our translations, and so not to rely upon the credit of our Ministers. There is a Latin translation of the old Testament made from the Hebrew very well and learnedly by Sanctos Pagninus an Italian, and a dominic friar, a man excellently learned in the Hebrew tongue (for I will give him and his work their due and deserved praise, and commendation, and not do as this libeller, and his fellows use to do, who of envy and malice, wherewith their hearts be infected and possessed, cannot give a good word to any thing we do, though it be never so good and godly.) This translation he did dedicated to Pope Clemens the seventh: Let the Reader compare our translations especially of the latter editions with the said translation, and see whether in any substantial matter of faith and life, he can find any corruptions and any great and notorious dissensions from the same. And the like I may say of Erasmus translation of the new Testament dedicated to Pope Leo the tenth, and allowed by him. Let I say the Reader compare our translations with these, and although he may find some difference in words and phrases, yet in matters of substance which concern either the doctrine of faith, or precepts of good life, I am sure he shall find a goodly and godly harmony, and agreement to his comfort and contentation. And lastly I will offer to this challenger (who offereth challenge of disputation with us) and to all his partakers, that for one fault of moment or weight, that they shall find in our translations, especially, as I said of the latter editions, wherein they differ from the original fountains of the Hebrew and Greek; I will undertake to find fix, yea ten greater and fouler in that vulgar Latin translation, which the council of Trident hath most absurdly confirmed and made authentical: And therefore let neither the godly Christian Reader, nor the seduced Catholic, be dissuaded from reading of our translations, nor doubt of the truth of them. But this hath been in all ages the drift of the Devil to seek to discredit and diffame those godly men that have laboured in God's vineyard, and have endeavoured to translate his holy word to the comfort and salvation of his elect and chosen people. How Saint Hierome of old and Erasmus of late were used, I have elsewhere showed. So this caviller dealeth now, with that blessed man of God, and constant Martyr of jesus Christ Master tindal, who as he did patiently and constantly bear and abide their furious cruelty, and confirmed the truth of God which he had taught, with the shedding of his blood in flaming fire, so he needeth not my defence. Who was a man of such mortification and godly life, that I have known some of great credit, and authority that knew him, and lived with him at Antwerp, that would say of him, that if a man could be like God, it was tindal. I doubt not but he was endued with much more godliness than a hundredth of your Popes, whom their own friends and favourers call for their horrible wickedness, Monstra & Portenta, Monsters of mankind. But he that justifieth 
Platinae in Benedicto 4. & Christophoro 1. & joan. 13. prou. 17. 15. Psal. 116. Rom. 3.  the wicked, and he that condemneth the innocent even they both are abomination to God. That all men may err we do confess, Omnis homo Mendax: that is, all men be liars: and general counsels which consist of men may err, and have erred we do not doubt. But of this it shall be impertinent to speak at this present. I will only now retort your argument upon you: Whosoever relieth his faith upon man, hath no faith: but all English papists that understand not the Hebrew, Greek and Latin, and read the Remish translation, rely their faith upon man, videl. the translator of that Testament: ergo all such English papists have no faith. The like may be said of them that read the Latin, which rely their faith upon the council of Trent who were men. Again, whosoever relieth his faith upon man, hath no faith: all papists rely their faith upon the Pope, who I trow is a man ergo all papists have no faith. And this shall suffice for answer to your third article.   

The Pamphlet. The Protestants know not what they believe. 4. Article.  
THe Protestants know not what they believe, nor why they believe: that they know not why they believe, I have showed before. For that the ground of their belief is not the authority of Scripture, of counsels, of Doctors, nor of the Church, but their own fancy. And that they know not what they believe is manifest, because they have no rule, whereby to know what is matter of faith, and what is not. Some will limit their belief to their creed, saying, that nothing ought to be believed, which is not in the Apostles creed. But then I would demand of them, whether that we ought to believe that the Scripture is the word of God? that baptism is a Sacrament? that in the Eucharist is the body of Christ by faith? to what article should these be reduced, seeing they are not contained in the creed? or how shall we know infallibly, how these be matters of faith: since they are not contained in the creed? others deny some articles of their creed also: for the Protestants deny three articles of our creed, and the puritans five: The first is the Catholic Church. Credo ecclesiam sanctam Catholicam: I believe the holy Catholic Church, the which in very deed they do not believe: because Catholic is universal, 
Matth. 26. Isa. 60.  and so the Church of Christ which we are bound to believe, must be uninersall for all time comprehending allages, and universal for place, comprehending all nations: but that Church which the Protestants believe, was interrupted all the ages betwixt the Apostles and Luther, which was 1400. years, or in very deed was never seen before Luther's days, therefore that Church they believe, cannot be Catholic. Neither is it universal in place, being contained within the narrow bounds of England, which is accounted but as a corner of the world, for the Lutherans in Germany, the Hugonites in France, and the Guines in Flaunders detest their religion as much as the Catholics; neither will they join issue with them in divers essential points. And therefore the Protestants Church which they believe, can no more be called Catholic or universal, then England the universal world: or Kent the Kingdom of England: or a pruned bough a wheat tree, or a dead finger a man, or a rotten tooth, the whole head. The second article is the communion of Saints, the which they many ways deny. First by not believing that Christ hath instituted seven Sacraments, wherein the Saints of his Church communicate: and specially the true and real presence of our Saviour Christ in the Eucharist, by which all the faithful receivers participating of one 
1. Cor 10. 17.  and the self same body, are made one body, as all the parts of a man's body, are made one living thing by participating one soul. Secondly they deny the communion of the Church militant and triumphant by exclaiming against invocation of 
Gen. 48. v. 16.  Saints, by which holy exercise the blessed Saints in heaven, and 
Apoca. 1. v 4.  we in earth communicate; we by prayer glorifying them, and they by meditation, obtaining our request. Thirdly, they deny the communion of the Church militant, and the souls in purgatory, bereaving them of that Christian charity, which charitable compassion and merciful pity requireth, and by natural affection the members of one body help one another. The third article is remission of sins, for they acknowledge no such effect in the Sacrament of Baptism: but only count it as an external sign, or seal of a prereceived grace or favour of God, by his eternal predestination, against the express word of God: which therefore calleth this Sacrament the laver of regeneration, for that in it the soul dead by sin is newly regenerate 
Ad Tit. 3.  by grace. Moreover they allow not the Sacrament of penance, wherein all actual sins committed after Baptism are canceled: 
joh. 20.  and that which exceedeth all in absurdity, is to deny that our sins are all perfectly forgiven, but only not imputed, and as it were veiled or covered with the passion of Christ: all the botches, and biles the filth and abomination of sin still remaining, and as it were exhaling a most pestiferous sent in the sight of God. For let them shift themselves as they list, and scarf their ●ores according to their fancies, yet no veil, nor mantel can cover their deformity of sin, from the piercing eyes of God's perfect understanding, from which nothing can be concealed. Fourthly, the puritanes in effect deny that Christ is the 
joh. 8. vers. 24.  son of God: for they peremptorily affirm that Christ is God 
joh. 16. ver. 13.  of himself, and not God of God: So that he received not his divinity from his father. The which position flatly taketh away the nature of a son, for the nature of a son is to receive his substance of his Father, and it implieth contradiction: that the son receiveth his person of his Father and not his substance and essence, for the substance of God is essential to every person in trinity. Fiftly, finally they deny the descension of Christ into hell, and desperately defend that he suffered the pains of Hell upon the Cross, whereby they blaspheme most horribly that sacred humanity: as if Christ had despaired of 
Isa. 66. vers. 24.  his salvation, as if God had hated him and he had hated God, 
Mark 9 48.  as if he had been afflicted, and tormented with anguish of mind 
Math. 25. 41.  for his offences: for which he was deprived of the sight of God, and eternally to be deprived: all which horrible punishments are included in the pains of Hell, and whosoever ascribeth them to Christ, blasphemeth more horribly than Arius who denied him to be God, for less absurdity it were to deny him to be God, then to make God the enemy of God.   

Answer.  
IN this fourth article the syllogism promised is not performed. But in steed thereof, here is an accusation that we know not what we believe, nor why we believe. Your proof before I have examined, and what we believe I have declared, whereof the rule is not our own fancy as you say, and show not, as the rule of your faith and life is the Pope's folly, as hath been in part showed. You say we have no rule, whereby to know what is the matter of faith. We have the word of God contained in the canonical Scriptures of the old and new Testament, and is that no rule? I pray you what doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signify but a rule? and why be the Scriptures called canonical, but because they be the rule of our faith and life? Thomas Aquinas saith: Doctrina enim Apostolorum & prophetarum dicitur canonica, quia est regula intellectus 
Thom. Aquinas in 1. Tim. 6.  nostri: that is, The Doctrine of the Apostles and Prophets is called canonical because they be the rule of our understanding. David when he said; Thy word is a light 
Psal. 119. 105.  unto my feet; and a lantern unto my paths: what did he but make that same, the rule, direction, and guide of his faith and life? when Moses said: Now therefore hearken O 
Deut. 4. 1.  Israel unto the ordinances and to the laws which I teach you to do, that ye may live and go in, and possess the land, which 
2  the Lord God of your Fathers giveth you: ye shall put nothing to the word, which I command you; neither shall take aught therefrom, that ye may keep the commandments of the Lord your God which I command you: what did he but make God's word declared to him, and written by him, the rule of their faith and life? When God said to josua: Let not this 
josu. 1. 8.  book of the law depart out of thy mouth, but meditate therein day and night, that thou mayst observe and do according to all that is written therein: for then shalt thou make thy way prosperous; and then shalt thou have good success: What did he but make his written word the rule of his faith, and whole life? When Abraham said to the rich man condemned in Hell: They have Moses and the Prophets let them hear them, what did he but show that the writings of Moses & the Prophets 
Luk. 16. 29.  were the only rule which his brethren should follow to avoid damnation, and consequently to attain eternal salvation? Chrysostom saith: Ne igitur multorum opiniones habeamus, sed resipsas inquiramus. Quomodo autem non absurdum 
Chrysost. in 2. Col. hom. 13.  propter pecunias aliis non credere, sed & ipsas numerare & supputare; pro rebus autem amplioribus aliorum sententiam sequi simpliciter, praesertim cum habeamus omnem exactissimam trutinam & gnomonem ac regulam divinarum inquam legum assertionem. Ideo obsecro & oro vos omnes, ut relinquatis quidnam huic vel illi videatur: deque hijs à scripturis haec omnia inquirite etc. i. Let us not seek the opinions of many men, but let us search the things themselves: for how is it not absurd not to believe men concerning money but that we will count it; & for matters of greater weight to follow simply the mind and opinion of others, especially seeing we have the most exact balance, square & rule, the doctrine of God's laws? Therefore I request and beseech you all to leave and forsake what seemeth good to this or that man, & of these matters search ye all these things, by the Scriptures. The same Chrysostom 
Idem in Genes. homil. 58.  hath these words: Vides in quantum absurditatem incidunt qui divinae scripturae canonem sequi nolunt, sed suis cogitationibus permittunt omnia. i. Thou seest into how great absurdity they do fall which follow not the rule of the divine Scriptures, but permit all things to their own fancies and devices. And again: Satis sufficere credimus quicquid secundum 
Idem hom. de Adam & Heva.  praedictas regulas. Apostolica scripta nos docuerunt, ut prorsus non opinemur catholicum quod apparuerit praefixis sententijs contrarium: that is, we believe that that is sufficient enough whatsoever according to the foresaid rules, 
Then is not the doctrine of the Church of Rome Catholic. Beda 8. quest. 1. Nec sufficere.  the writings of the Apostles have taught us, so that we do not at all judge that to be Catholic which shall appear to be contrary to the foresaid rules. Beda hath an excellent saying hereof, which is recorded in Gratians decrees. Nobis sacris literis unica est credendi pariter & vivendiregula praescripta: that is, The only rule both of faith, and also of life is prescribed unto us in the holy Scriptures. This rule we have, and will you say this is no rule? If you have a better rule let us know it. And whereas you would have the counsels, doctors, and Church the rule of our faith and life, bring such like plain places out of the Scriptures and doctors, for the proof of it, and then we will yield unto you. As touching the Apostles creed, we acknowledge it to be a briefe abridgement of the especial and principal points of Christian faith and doctrine, yet there be some truths, which are not particularly expressed in the same. But whereas you say, or rather falsely slander, that the Protestants deny three articles of our creed, and the Puritans five, I say that you affirm much, and prove little. But first you might well enough have forborn this distinction of protestants & puritanes; for although some have differed in some outward matters concerning ceremonies & external orders in the Church; yet these all greatly agree and consent in all points of the doctrine of faith, and Articles of Christian Religion: Neither do I know any that so well deserve this name of Puritans as you, who glory that you after baptism be pure from all sin; and for actual sins after committed, can make so full satisfaction to God for them, that he can request no more of you, as hereafter I will show: and therefore it be you that may well be called Puritans, of whom that saying of Solomon may be well verified; There is a generation that are pure in their own conceit, and yet are not 
Prou. 30.  washed from their filthiness.  
But let us come to the examination of your proof of this your absurd and slanderous assertion. The first you say is the Catholic Church, Credo: Ecclesiam sanctam Catholicam: Do we deny this Article? Why do we then not only print it and rehearse it in our Creed, but also expound it in our preachings and catechizing? I have said before that which may seem sufficient concerning this matter, and article: yet the better to satisfy the Christian Reader, and to stop the mouth of this malicious accuser, I say again that by the holy Catholic Church mentioned in the Creed, is meant the company of all Gods elect and faithful people, whom he calleth, justifieth, and sanctifieth to be vessels of his mercy, and heirs of his kingdom of glory, which is the body of Christ, and he the head; the spouse of Christ, and he the bridegroom; the house of Christ, and he the foundation; the flock of Christ, and he the shepherd. And this Church we confess to be Catholic, that is to say universal, both in respect of time, for that it consisteth of all them that are written in the book of life, which have been from the beginning of the world, and shall be to the end thereof: and also of place, for that it is not now contained in any one country, but as S. Peter saith: In every nation he that feareth God, and worketh righteousness, is accepted with him, and is a true 
Act. 10. 35.  member of this Catholic Church. That this is the holy Catholic Church which we confess & believe, whereof the profane wicked hypocrites, and reprobates be no part; besides that which I have said before, I will further prove it by the holy Scriptures, and ancient Fathers. Saint Paul saith, Let us follow the truth in love, and in all things grow up 
Ephes. 4 15.  unto him which is the head, that is Christ, by whom all the body being coupled and knit together by every joint, for the furniture thereof (according to the effectual power, which is in the measure of every part) receiveth increase of the body, unto the edifying of itself in love. Again, Christ loved the Church 
Chap. 5. 25.  and gave himself for it, that he might sanctify it, and cleanse it by the washing of water through the word, that he might make it to himself a glorious Church, not having spot or wrinkle, or any such thing: but that it should be holy and without blame. These things belong only to the elect people of God, who shall reign with him in his eternal kingdom of glory. For they only be the body of Christ knit together in him, sanctified here, to be without spot or blemish hereafter. The Apostle to the Hebrues saith: Whose house we are, if we hold fast that confidence, and that rejoicing of hope unto the 
Heb. 3. 6.  end. Where he showeth that they belong to the house of God, which is the Church of the living God, the pillar and 
1. Timoth. 3. 15.  stay of truth, which unto the end hold fast their confident faith, and hope of God's glory, whereof they rejoice, which belongeth only to the faithful and chosen children of God. This is that Church whereof he speaketh after: But ye are come unto the mount Zion, and to the city of the living God; the celestial jerusalem, and to the company of innumerable 
Heb. 12. 22.  Angels, and to the assembly and congregation of the first borne, which are written in heaven, and to God the judge of all, and to the spirits of just and perfect men. To whom can these things pertain, but only to the jerusalem which is above 
Galat. 4.  the mother of us all, which is the holy Catholic Church that we believe.  
Hereunto I will add a few sayings of the Fathers to them which I have before alleged. Saint Augustine saith: Corpus huius capitis Ecclesia est, non quae hoc loco est, sed quae 
August. in Psal. 81.  hoc loco & per totum orbem terrarum: nec illa quae hoc tempore, sed ab ipso Abel usque ad eos qui nascituri sunt usque in finem, & credituri in Christum, totus populus sanctorum ad unam civitatem pertinentium, quae civitas corpus est Christi, cui caputest Christus: that is, The body of this head is the Church, not which is in this place only, but that which is in this place, and through the whole world: neither that Church which is at this time, but that of them, which from Abel shall be borne unto the end, and shall believe in Christ, even the whole company of Saints pertaining to one city, which city is the body of Christ, whereof Christ is the head. And in another place: Ille caput est, nos membra sumus: tota ecclesia quae ubique diffusa est, corpus ipsius est, cuius 
Idem in Psal. 62.  est ipse caput. Non solum autem fideles qui modo sunt; sed & qui fuerunt ante nos, & qui post nos futuri sunt usque in finem seculi, omnes ad corpus eius pertinent, cuius corporis ipse caput est, qui ascendit in coelum: He is the head, we are his members: the whole Church which is dispersed every where is his body, whereof he is the head. And not only the faithful which be now, but also they which have been before us, and which shall be after us unto the end of the world, all pertain to his body: of which body, he which hath ascended into heaven is the head. Again, Caelestis Jerusalem 
Idem de Catech. tud. cap. 20.  cives sunt omnes sanctificati homines qui fuet unt, & qui sunt, & qui futuri sunt: that is, All sanctified men, which have been, which are, and which shall be citizens of the heavenly jerusalem. Cyprian saith: Ecclesia nunquam à Christo discedit, & ijsunt ecclesia, qui in domo Dei permanent: 
Cyprian. lib. 1. epist. 3.  that is, The Church never departeth from Christ, and they be the Church which continue in the house of God: Again, Adulterari non potest sponsa Christi: incorrupta est & 
Idem de unitate ecclesiae.  pudica: unam domum novit, unius cubiculi sanctitatem casto pudore custodit. Haec nos Deo servat, haec filios regno quos generavit assignat: that is, The spouse cannot be defiled: she is uncorrupt and chaste, she knoweth one house, and keepeth with chaste shamefastness the holiness of one chamber, she keepeth us to God, she assigneth the children whom she hath borne unto his kingdom. Saint Hierome saith: Ipsa ecclesia quae est Sanctorum omnium congregatio pro aeterna sibi 
Hieron. in job cap. 28.  in Domino stabilitate, columna & fundamentum dicitur veritatis: The Church which is the congregation of all Saints by reason of her eternal steadfastness in God, is called the pillar and ground of truth. chrysostom saith: Ecclesia est 
Chrysost. in Psal. Hom. 114.  tabernaculum à Deo fixum, non ab homine: ab uno loco in alium fugit, sednon à pietate ad impietatem fugit: that is, The Church is the tabernacle which God hath pight, and not man, she flieth from one place to another, but she never flieth from godliness to impiety and wickedness. Ambrose: Apostolus omnem ecclesiam dicens, summatim totum comprebendit quod 
Ambros. in Ephes. cap. 1.  in coelo est & interra: that is, The Apostle meaning all the Church, briefly comprehendeth the whole which is both in heaven and in earth. Bernard saith: Electi Dei sunt ecclesia Dei: The elect of God be the Church of God. So saith 
Bern. in Cant. serm. 78.  Clemens Alexandrinus, as I have before alleged: Non nunc 
Clem. Alexand. Sirom. lib. 7. pag. 35.  locum, sed electorum congregationem appello ecclesiam: I call not now the place the Church, but the congregation of the elect. Yea Friar Lyra saith: Ex quo patet quod ecclesia non consistat in hominibus ratione potestatis vel dignitatis ecclesiasticae 
Lyra in Mat. 16.  vel secularis, quia multi principes & summi pontifices & alij inferiores inventi sunt apostatasse à fide: propter quod ecclesia consistit in illis personis in quibus est notitia vera & confessio fides & veritatis: that is, Whereby it appeareth that the Church consisteth not in men, in respect of their ecclesiastical or secular power or dignity: for many Princes and Popes, and others of lower degree have been found 
Pope's Apostates.  to have been Apostates, and to have fallen away from the faith. Wherefore the Church consisteth in those persons in whom is true knowledge, and the confession of faith and truth. This is that holy Catholic Church, which we in the Creed confess, and believe, even the whole number of them whom God hath elected and chosen to eternal life, whom God hath, had in all ages, and of all nations: of which Church every true and faithful man and woman, must believe himself to be a true and lively member, whereof he may be assured, if he find and feel that God hath lightened his mind with the knowledge of his truth, hath wrought in his heart an unfeigned faith to trust in his mercies, and to believe that his sins be forgiven him for Christ's names sake: and that God hath sanctified his soul and body to hate sin, and to have a care and conscience to serve him in true holiness and righteousness all the days of his life. This being our confession and belief, with what conscience and truth can this man say, that the Church which the Protestants believe hath been interrupted all the ages betwixt the Apostles and Luther, and in very deed was never seen before Luther's days: or that we imagine the same to be comprehended within the narrow bounds of England? I can say no more, but that a false witness shall not be unpunished, and he that speaketh 
Proverb. 19 5.  lies shall not escape. But now let us see what this man and his fellows hold, believe, and call the Catholic Church, forsooth the company of all them that receive and profess the religion and doctrine of the Church of Rome, and submit themselves to be ruled and governed by the Bishop and Pope of Rome. They that do not this, be Heretics, Schismatics, out of Noah's Ark, and out of the Catholic Church. And hereupon it followeth, that the Christians in Graecia, Muscovia, Armenia, Aethiopia, etc. where Christianity hath continued unto this day, and among whom no doubt but some have been of Gods elect and chosen people, yet be they no Catholics, nor of the Catholic Church, nor in the state of salnation: And why? because they neither have been nor be subject to the Pope of Rome. For so it is with many words solemnly defined and determined by that holy and virtuous Pope Boniface the 8. Subesse Romano pontifici, omni humanae creaturae declaramus, dicimus, & dofinimus, & pronuntiamus, omnino esse de necessitate 
Extra. de maior. & obedien. unam sanctam.  salutis: that is, We declare; say, define and pronounce, that it is altogether of necessity of salvation to be subject to the Pope of Rome. Where the Gloss helpeth out the matter with these words: Quie quid saluatur est sub summo pontifice: Whatsoever is saved is under the Pope. 
Gloss. ibidem.  And on the other side, All they that profess the religion of Rome, and submit themselves to the Bishop thereof be Catholics, and the Catholic Church how profane, wicked or ungodly soever they be.  
Pope john the 8. the whore, john the 12. or as some reckon him, the 13. who was an adulterer, and of two Cardinals, did cut out the tongue of the one, & the hand of the other, and at dice-play would call upon the devil, and made the palace of Lateran a stews of strumpets, as Luithprandus Ticinensis writeth Sylvester the second a conjuror, who gave himself to the Devil to be made Pope, 
Luitherand. lib. 6. cap. 7.  Gregory the 7. a conjuror and monster, Boniface the 7. who rob Saint Peter's Church, and put out the eyes of 
Platina in sylvest 2.  john a Cardinal, Boniface the 8. who entered into his popedom like a fox, reigned like a wolf, and died like a dog, Alexander the sixth, & julius the second, and all they whom 
Idem.  Platina calleth monstra & portenta, monsters and wonders 
Platina.  for their wickedness, were not only Catholics, but also heads of this Catholic Church. And he that married (as I said before) his own sister, and Ferdinando a king Naples, who married his Aunt, & king Philip of Spain that married his Niece, because they did these things by the dispensations 
Phil. Comineus.  and allowing of holy Popes of Rome, were Catholics, and good sons of the Catholic Church. Now whether of these doctrines concerning this article of our faith, I believe the holy Catholic Church, be the sounder & truer, let the Christian reader uprightly judge. I doubt not but 
Matth. 11.  wisdom shall be justified of her children.  
And whereas you would make men believe, that the Church whereof we are, is contained within the narrow bounds of England, and that the Lutherans in Germany, the Hugonotes in France, and the Guines in Flanders (as you term them) will not join issue with us in divers essential points of religion, you do to the offending of God, & deceiving of your ignorant reader, utter two notorious untruths. For we (as I have said before) confess ourselves to be members of that holy Catholic Church, which hath been in all ages, and is dispersed over the world, and we have communion and fellowship with all them in all nations, that fear God and obey his truth, especially in the fundamental doctrines of religion and salvation. But how do you truly confess the Church to be Catholic, that is, universal, comprehending all nations, in restraining it to the religion and subjection of the Pope of Rome, and so consequently to a small part of Europe; unless you will now of late add the West Indians, where the Spaniards have committed more horrible murders, than they have madagood proselytes. And what an absurd speech is this, that you call the Church of Rome the Catholic Church, as if a man should call the Church of Corinth or Ephesus the Catholic Church, which if they were holy, are but members of the Catholic Church. This is therefore that which you untruly attribute to us, to call England the universal world: or Kent the kingdom of England, etc. But the Church of Rome now committing fornication with stocks and stones, is so far from being the Catholic Church, that it is no true member thereof, as M. Doctor Raynolds hath learnedly proved. And that 
In his Theses.  these whom you contemptuously call Lutherans, Hugonotes, and Guines, do dissent from us in essential points of religion, you may easily affirm, but shall never be able to prove. Some indeed in Germany, whom you call Lutherans, do dissent from us in one point concerning the Sacrament of Christ's body and blood: howbeit you cannot be ignorant, but that many Churches and countries in Germany join with us in that matter. And let the reader read and examine the confessions of faith set out by the Churches in France, and in the low countries, & they shall see both how great their agreement in doctrine is with us, and also what a shameless slander this is, which this author hath according to his accustomed manner avouched, but not proved. And moreover I will offer this issue to this man, who thinketh so highly of himself, that whereas he shall prove that there is dissension among us in one essential point of religion and doctrine; I will prove that there is in three at the least among them. And this much for this article.  
The second article of the communion of Saints you say we many ways deny. First, by not believing that Christ hath institnted seven Sacraments, wherein the Saints of his Church communicate. But why do not you bring some plain proof that our Saviour Christ instituted these seven Sacraments? seeing you say that the denying of the is the denial of this article of our faith. Saint Paul going about to terrify the Christians of Corinth from going to idolatrous feasts, by the example of God's fearful judgements and plagues poured upon the Israelites for the like sins: to prevent an objection which the Christians of Corinth might have made, that the Israelits were not the Children of God so much as they, and had not such Sacraments of Baptism and of Christ's supper, as they had; and therefore God would not deal so hardly with them as he did with the Israelites: to take away, I say this objection, he showeth that they were God's people, as well as the Christians of Corinth were, and had the same sacraments in substance that we have. For the fathers were under that cloud, and all passed through the sea, and were all baptised by Moses in that cloud, and in that sea, and did all eat the same spiritual 
1. Cor. 10. 1.  meat, and did all drink the same spiritual drink: for they drank of the spiritual rock that followed them: & the rock was Christ. Where Saint Paul making mention of the Sacraments, which are tokens of God's grace, and marks of his people, nameth but these two, Baptism and Christ's supper. Saint Augustine also writing of the Sacraments whereby Christ hath tied his people together, maketh mention but of the same two, in these words: Primum itaque tenere volo quodest huius disputationis caput, dominum nostrum jesum Christum, sicut ipse in evangelio loquitur, Levi 
August. ad lanuar. Epist. 108.  iugo suo nos subdidisse, & sarcinae levi, unde sacramentis numero paucissimis, observatione facillimis, significatione praestantissimis societatem novi populi colligavit, sicut est baptismus Trinitatis nomine consacratus, communicatio corporis & sanguinis ipsius, & si quid aliud is scriptures canonicis commendatur, etc. 1. First therefore, I would have thee hold that which is the head of this disputation, that our Lord jesus Christ hath, as he speaketh in the Gospel, put us under his easy yoke and light burden, whereupon he hath bound together the society and communion of his people by Sacraments in number fewest, in observation easiest, in signification most excellent, as is baptism consecrated in the name of the Trinity the communion of his body & blood, & if there be any thing else commended in the canonical scriptures. The like he writeth in his 3. book de doctr. Christiana cap. 9 by the which it appeareth, that he thought these two Sacraments to be sufficient for faithful Christians to communicate in: And if he had acknowledged any more, it is marvel, that writing of purpose of them, he did not name them: Yet S. Augustine did not deny this article of the communion of Saints. Bessarion, a Cardinal of Rome, & a learned man, dissenteth from you, & saith: 
Bessar. de Sacram. Eucharistia.  Haec duo sola sacramenta in evangelio manifestè tradita legimus: i. We read that these only 2. sacraments are plainly delivered to us in the Gospel: yet did he not deny this article of faith. Your own doctor Alexander de Hales flatly affirmeth that neither Christ, nor his Apostles did institute & ordain the Sacrament of Confirmation, but that it was afterward ordained 
Alexand. de Halis par. quaest. 24. men. 1.  in the Council called Meldense: yet he denied not this Article. And therefore you overshot yourself in saying, that they which believe not that Christ did institute 7. sacraments, deny this article of faith, The communion of Saints. But to proceed with you concerning the true & real presence of Christ in the Eucharist, we deny the same, not to the faith of the godly & worthy receiver, but to the mouth & teeth of the car nal eater. We believe and say that Christ's body & blood, in as much as they were offered upon the cross for our redemption, are the spiritual food of our souls, without which we can neither live unto God here, nor live with God here after: & that the same is offered to us partly in the promises of the Gospel, & partly in the sacraments of Baptism & Christ's supper: and is in both apprehended of us by faith, without which neither the word nor Sacraments can profit us. But here I must put you in mind, that you corruptly allege a place of Saint Paul 1. Cor. 10. 17. foisting in this word, Body for Bread, S. Paul's words bethus': We that are many are one bread, and one body, because we are partakers of one bread.  
This shifting of the words of the holy Ghost is too usual with your companions. Bunderius a Louvain friar alleging the words of Saint Paul in the next chapter, verse 27. Quicunque manducaverit panem hunc, etc. He that eateth 
Compend. concept. titul. 21. act.  this bread, etc. putteth out the word panem, and foisteth in the word carnem, flesh, alleging it thus, Qui manducat carnem, & bibit calicem Domini indignè, etc. He that eateth the flesh, & drinketh the cup of the Lord unworthily, etc. D. Harding in his Confutation of the Apology entreating 
Confut. Apolo. cap. 16. diuis. 1.  of Purgatory, alleging the words of S. Paul, 2. Cor. 7. 1. to prove satisfaction for sins, by that feigned fire, putteth out Sanctification, and in place thereof putteth Satisfaction, alleging it thus: making perfect satisfaction in the fear of God. Cardinal Hosius changeth the words of Saint Paul, alleging them thus: Neque ferre possunt ut per verbum Dei 
Confess. Petri. 10 cap. 13.  signo crucis ulla creatura sanctificetur, that is, They cannot abide that any creature should be sanctified by the word of God and sign of the cross. He putteth out prayer, and putteth in the sign of the Cross as a more holy thing. The foresaid Bunderius doth most shamefully allege a place of the Apostle in this sort: Nam si cinis vitulae conspersus 
Ibid. titul. 30. arti. 5.  populum sanctificavit atque mundavit: quantò magis aqua sale conspersa divinis precibus sacrata populum sanctificat atque mundat: that is, If the ashes of an heifer sprinkled have sanctified and cleansed the people, how much more shall water sprinkled with salt, being hallowed with divine prayers, sanctify and cleanse the people, etc. The words of the Apostle be these: If the blood of bulls & goats, and the ashes of an heifer, sprinkling them that are unclean, sanctifieth as touching the purifying of the flesh, how much more shall the blood of Christ, which through the eternal spirit offered himself without fault to God, purge your conscience from dead works, to serve the living God. Is not this horrible handling of God's word, & blasphemous attributing that to their salt water, which is proper & peculiar to the blood of Christ? I could show in like manner, how they have clipped the coin of God's word, in leaving out words of purpose, which serve not their turn, but I will omit them: only this I say, that if they which counterfeit & clip the king's coin deserve hanging, what do they deserve, that counterfeit & clip the word of the eternal God king of all Kings? but corrupt doctrine cannot be maintained without corruption of God's word. But to return to S. Paul's place: he there dissuadeth the Christians of Corinth from going to Idolatrous feasts, by a reason taken from the Supper of our Saviour Christ, showing that as the faithful by eating that bread which there is broken, & drinking that Cup, are made partakers of Christ jesus: so they that did eat those feasts ordained to the honouring of Idols, were partakers of Idolatry there committed, or rather of the Devil that was there served. And as the faithful by being partakers of that bread have communion together, and be made one body, to wit, the mystical body of Christ: so they that receive those Idol banquets, have communion together, and show themselves to be of one body, videl. of the Devil. Now as there needed no transubstantiation for the one, no more there doth for the other. Also this bread which S. Paul calleth the communion of the body of Christ is broken; yet I trust they will not say, that Christ's body is broken, although Pope Nicholas caused that excellent man Berengarius so to confess. But 
De consecra distinst. 2. Ego Berenga.  of the gross and absurd doctrine of transubstantiation I will speak no more at this present. You say moreover that we deny the communion of the Church militant, and triumphant, by exclaiming against invocation of Saints, by which holy exercise those blessed Saints in heaven, and we in earth communicate, we by prayer glorifying them, and they by meditation (I think it should be mediation) obtaining our requests. Hereunto I answer, first that this invocation of Saints is unlawful, and cannot be proved by the holy Scriptures. And this offer I do make you, that if you can bring one plain place out of all the holy Scriptures, wherein it was ever commanded, or of any faithful man or woman used, I will yield unto you not only in this, but also in all matters of Religion. You quote in your margin Genes. 48. 16. and Apoca. 1. 4. which make as much for proving invocation of Saints, as Tityre tu patule doth. The words of the place of Genesis be these: The Angel which hath delivered me from all evil bless the children, and let my name be called or named upon them, and the name of my father's Abraham and Isaac, that they may grow as fish into a multitude in the midst of the earth. Out of this place the Papists take two arguments to prove prayer to Angels and to Saints. The first out of these words, The Angel which hath delivered me, etc. the other out of those, let my name be called upon them, etc. But yet let the reader note this, that of the Papists some do find the one saying, and some the other so weak, that some allege the one, and some the other, and I have not read any one, that doth use them both. T. W. in a discourse of this matter alleged the former words of the Angel: and Ecchius the latter. To the which I will briefly answer: By the Angel is meant jesus Christ the Angel of the covenant, as Malachi calleth him, and the Angel of the great counsel of God. So doth Aloisius Lipomanus that great Catholic Bishop of Verona both out of Cyrillus, and of himself expound it in these words: Cyrillus, jacob pueris benedicens deum & patrem & 
Cyrillus. Alois. Lipoma catenae in Genes. 48.  nutrientemse, & Angelum liberantem nominat, illum nempe Angelum, qui Angelus magni consilij ab Esaia dicitur, quia omnis benedictio, omnis gratia non aliter quam à deo per jesum Christum in homines descendit. Considerandum quòd dictio hagoel vel redimens vel qui redimit propriè reddi potest, quo loquendi modo clarissimè filius dei mundi generalis redemptor denotatur. Et si diligenter adverteris, tacitè propheta domini sanctissimam invocat trinitatem, patrem scilicet, & spiritum S. sub nomine dei bis repetiti, unigenitum verò dei filium sub nomine Angel: Angelum verò intelligit redemptorem, verbum divinum, salvatorem nostrum, vel auxilij dispensationis divinae ministrum, ipse, inquam, ille benedicat pueris istis: That is, Cyrill. jacob blessing thy children doth name God both the father which did nourish him, and the Angel which did deliver him, to wit, that Angel, whom Esay calleth the Angel of great counsel, because all blessing and all grace descendeth no other ways from God upon men, but by jesus Christ. We must consider that the word Hagoel may be translated either redeeming or he that redeemeth, by which phrase of speech the son of God the general redeemer of the world, is most manifestly signified: and if thou diligently mark, thou mayst perceive, that the prophet in secret sort calleth upon the most holy Trinity, to wit, the father and the holy Ghost, under the name of God twice repeated, and the only begotten son of God, under the name of the Angel. For by the Angel he understandeth the redeemer, the word of God, our Saviour or the minister of God's help and dispensation; even he, I say, bless these children. Hitherto Lipomanus. who with that ancient Father Cyrill truly understand by this Angel jesus Christ, and not any other ministering spirit, or created Angel. And therefore this place proveth the invocation of Christ, but not of other Angels. By the other words, Let my name be called upon them, etc. jacob meant nothing else, but that Manasses and Ephraim joseph's sons should be counted amongst his sons, to make up the twelve tribes of Israel. And even so Friar Lyra doth truly expound it in these words: Inuocetur super eos nomen meum, quia vocati sunt filii adoptivi jacob, & facti sunt capita 
Lyra in 48. cap. Genes.  duarum tribuum, sicut alij filii jacob: that is, Let my name be called upon them, because they were called the adopt sons of jacob, and were made the heads of two tribes, as were his other sons. This phrase of speech is so used in other places of Scripture as Isa. 4. 1. In that day seven women shall lay hold of one man, saying, we will eat our own bread, and we will wear our own garments: only let thy name be called upon us, and take away our reproach. Whereby is meant, that he should be their husband, and they counted and called his wives. The like phrase is 2. Sam. 12. 28. Hierem. 7. 10. etc. And therefore that this exposition of this place, whereby they go about to prove invocation of Saints, is a private and false exposition, any man may easily perceive; And this is the more evident, for that some great papists are forced to confess that invocation of Saints is not commended nor commanded in all the Scriptures. There is one Francis Hamilton a Scot, a papist, and fugitive prior of S. james at Herbipolis in Germany, who in a discourse concerning invocation of Saints writeth thus: Porro lihic concedimus, disertis scripturarum verbis ipsam (invocationem sanctorum) non commendari. Quibus enim? cuius authoris? cuius libri? cuius instrumenti? Novi an veteris? 
Francist. Hamiltonius de junocat. Sancto. demonstrat. priore in appendice pag. 37. 81.  commendantur Sancti, commendatur oratio, quam pro nobis ad deum faciunt: ut ipsos invocemus, atque ut pro nobis orent, rogemus nullo loco commendatur. Vbi consulatur, locus demonstrari non potest. Sed neque conveniebat, ut aut commendaretur aut consuleretur, nascentis maxime ecclesiae exordijs: ne plures sibi deos more gentium fingere aut constituere existimarentur christiani, quando etiam in suspicionem Idololatriae venerunt, dum sub specie panis & vini verum deum colerent. 83. praecepta ne est? Non est praecepta, etc. that is, Moreover we do here willingly grant, that invocation of Saints is not commended to us by express words of the Scriptures. For by what words? of what authors? of what book? of which testament? the new or the old? Saints are commended, prayer which they make to God for us is commended: but that we should call upon them, and that we should entreat them to pray for us, is in no place commended. No place can be showed, where it is counseled. Neither was it convenient that it should be either commended or counseled, especially in the beginning of the Church arising, lest christians should be thought to make unto themselves after the manner of the gentiles more Gods: seeing they were suspected of Idolatry for worshipping the true God under the form of bread and wine. 83. Is it commanded? It is not commanded. Hitherto the words of this Papist Hamilton, by which it appeareth that invocation of Saints is not commanded nor counseled in the Scriptures, and therefore they do wrest them, and bring a private and false exposition to them, which seek to prove it by them. You quote also in the margin Apoc. 1. 4. where at a man might well wonder, that you would quote a place so impertinent for this purpose, but that it is ever usual amongst you and your fellows in such sort to abuse the word of God. The words of Saint john be these: john to the seven Churches which are in Asia, Grace be with you and peace from him, which is, and which was, and which is to come, and from the seven spirits which are before his throne, and from jesus Christ, etc. What meaneth this man to allege this for invocation of Saints? will he by these seven spirits understand the Saints? either he knoweth little, or he cannot be ignorant that this is expounded of the holy Ghost, who although he be in person one, yet by the communication of his virtue, and demonstration of his divine works in those seven Churches, doth so perfectly show himself, as though there were so many spirits, every one working in his peculiar Church. Ambrose set out by Doctor Tunstall Bishop of Duresme writeth upon these words thus. Hic tota trinitas demonstratur: that is, here the whole Trinity is showed: and a little after: Per septem autem spiritus, spiritus sanctus eò quod sit septiformis intelligitur: that is, By the seven spirits the holy Ghost is understood, because he worketh seven manner of ways. And hard it were, or rather absurd, to pray for grace and peace from Saints, and that before jesus Christ: But upon this I will not stand; only the reader may consider how barren this cause is, which hath no plainer proofs, and driveth this man to such private and false exposition of God's word. Now whereas you say that by prayer you glorify the Saints in heaven: I say, that by prayer we do glorify God: Call upon me in the day of trouble, and I will deliver thee, and thou shalt glorify 
Psal. 50. 15.  me. But that by prayer we should glorify Saints, I do not find in all the holy Scriptures. If this man can, why doth he not show it? I find that God will not give his glory to any other, and that the Saints with David say: Not 
Isa. 42. 8. Psal. 115. 1.  unto us, O Lord, not unto us, but unto thy name give the glory, for thy loving mercy and thy truth's sake. And that the Angel would not be worshipped or glorified, but said unto john 
Apoc. 19 10. 21. 8.  worship God. As touching the Saints mediation, when jesus Christ shall cease to be our mediator, and to sit at the right hand of God to make intercession for us, than we will seek to your mediation of Saints. In the mean time take you heed, that in attributing that to the Saints, which is proper and peculiar to the son of God, yea which he hath bought with his blood, you do not deny the Lord which hath bought us, and that you do not horribly dishonour those Saints, and make Idols of them. Furthermore you say that we deny the communion of the Church militant, and the souls in purgatory, etc. Whereunto I answer, that when you shall plainly and pithily prove this your feigned fire of purgatory (which the Greek Church always hath denied) than we will yield unto you, and grant ourselves to be to blame, in not helping these silly souls with dirges, masses, etc. out of the pains of this forged fire. You quote in your margin for proof thereof, 1. Cor. 3. v. 15. & 15. v. 29. Alas poor purgatory, that hath no better proofs. The words of S. Paul in the first place be these: If a man's work burn, he shall lose, but he shall be saved himself: nevertheless yet as it were by fire. Here is mention of fire, and therefore it must needs be the fire of purgatory: for such is the great judgement of these worthy writers, that if they read in the Scriptures or Fathers this word fire, it is none other but the fire of purgatory: if sacrifice, it is the sacrifice of the Mass: if confession, it can be nothing but auricular confession to the priest: if tradition, it is unwritten verities or vanities. But touching these places of S. Paul, because the author of this Pamphlet doth not allege them, but barely quote them, I will but briefly touch them. To the first I say, that S. Paul there speaketh not of all men, but only of teachers and preachers, which be builders of God's house and Church, which even Bellarmine confesseth. Secondly, he speaketh not of all their works, but only 
Tom. 1. contr. 6. de purgat. lib. 1. cap. 4.  of their doctrine whereby they build the Church of God. Thirdly, he speaketh not of the purging of works or persons, but of the probation of doctrines. Fourthly, the works are said to be proved, and not the persons. Lastly, if this place should be understood of purgatory, than every man should be thrown into it, for it is said the fire shall try every man's work of what sort it is: but this is contrary to the doctrine of the papists, who will not have all men come into purgatory. These things plainly show that this place cannot be understood of purgatory: Saint Augustine in many places doth understand it of the afflictions and troubles sustained in this life, and not of the pains of Purgatory after this life, Enchir. ad Laurentium cap. 68 the civit. Dei lib. 21 cap. 26. de side & operibus cap. 16. in Psal. 80. But S. Paul speaketh of trial of doctrine, showing that as the fire trieth metals, so the light of God's truth trieth doctrines: and as gold and silver abide in the fire, and hay and stubble be consumed: so true, sound, and holy doctrines abide the light and trial of God's word; when either untrue doctrines or vain speculations perish and be consumed. So doth S. Ambrose expound it: Mala doctrina in 
Ambros. in 1. Cor. 3.  igne omnibus apparebit, nunc enim quosdam fallit: that is, Evil doctrine shall appear unto all in the fire, for now it deceiveth some. Again, Mala enim & adultera doctrina idcirco in ligno, foeno, & stipula significata est, ut ostenderetur ignis esse esca: that is, Evil and counterfeit doctrine is therefore signified by wood, hay, and stubble, that it might be showed, that it is but meat to be consumed of fire. And again, Ignis ergo hic Christi sermo est: & bonus ignis, etc. 
Idem in Psal. 118. in haec verba, ignitum eloquium 〈◊〉.  This fire is the word of Christ, and it is a good fire, which warmeth, but burneth not but only sins. By this fire that gold of the Apostle laid upon the good foundation is tried. By this fire that silver of manners or works is proved. By this fire those precious stones are lightened: but the hay and stubble is consumed. Therefore this fire cleanseth the soul, and consumeth error. Hitherto S. Ambrose: whereby we may see that neither S. Augustine, nor S. Ambrose expound this place of Purgatory, much less the Greek Fathers, who never acknowledged it. Therefore to expound it of Purgatory, as the Papists do, whether it be not a private & false exposition, let the godly reader uprightly judge.  
The words of the other place here quoted are these: Else what shall they do, which are baptised for the dead: if the dead rise not at all, why are they then baptised for dead? To pick Purgatory pickpurse out of this place passeth my skill. Here is mention made of baptism for the dead: but neither of Purgatory, nor of prayer for the dead. I am not ignorant that there be sundry expositions of this place: yet I do not remember that ever I read it expounded of Purgatory, or applied unto it. And therefore I will write no more at this present of it, but will expect a syllogism to be made of it for the proofs of Purgatory, and then I shall further consider what to say unto it. We do believe that they only be members of that body whereof Christ jesus is the head, which be either triumphing with him in heaven: or be fight for him against Satan, sin, and the world here upon earth. Saint Paul saith, that Christ came to 
Coloss. 12. 0.  make peace by the blood of his cross, and to reconcile the things which are in earth, and the things which are in heaven. That is to say, his whole universal Church, whereof part was already in heaven, and part remained behind upon the earth. They therefore that be in Purgatory, be no members of his body, nor are to be delivered by him: but being the Pope's creatures, are either by him (who can at his pleasure empty and scour Purgatory) to be delivered, or else still in that feigned fire to be tormented. Neither hath true Christian charity so much, as the cursed covetousness of Priests, been the bellows to blow that forged fire for the heating of their kitchens.  
Now that I have answered your reasonless reasons of our denying this article of Christian faith, the communion of Saints, I will briefly show what is our belief of it. We believe that all the Saints of God, and members of the holy Catholic Church have communion and fellowship with jesus Christ, and are partakers of all his benefits. Of this communion Christ speaketh: I am the vine, ye are the branches: he that abideth in me, and I in him, the same bringeth 
joh. 15. 5.  forth much fruit. Of this speaketh S. Paul: God is faithful, by whom ye are called unto the fellowship of his son jesus 
1. Cor. 1. 9  Christ our Lord. This communion or fellowship is wrought by faith, by the which Christ dwelleth in the hearts of all his elect and faithful people, and by which we be graffed 
Ephes. 3. 17.  into him to receive all grace and goodness from him as the branch doth from the vine or stock. And we believe that all the faithful and godly be knit together in love, as the Apostle speaketh, whereby they are to communicate those 
Coloss. 2. 2.  graces and gifts, which God hath bestowed upon them, to the edifying and helping of others, in such sort as God hath appointed. Yea we believe that all the faithful have communion and fellowship together in that they have all one heavenly father, one jesus Christ their redeemer and mediator, one holy Ghost their sanctifier, are justified by one faith common to all the elect, dedicated to God by one baptism, called by one Gospel to be partakers of one kingdom of glory. This is the sum of our belief concerning this article, wherein we would know what fault you can find. But your communion and union consisteth in being under one Pope of Rome, under whose obedience whosoever is not, you think he cannot be saved, as is before showed; neither will you have communion with him: And therefore whereas Christianity hath continued (as I said before) in Greece, Russia, Aethiopia, Armenia, and other countries, amongst whom no doubt but God hath had, and now hath his elect and chosen people, yet you have no communion or fellowship with them, because they be not under your own Pope. And much less have you communion with the Saints in heaven, because you have not the faith of Gods elect. For did the faithful patriarchs, Prophets, Apostles and others believe to be 
Ti●●● 1. 1.  delivered from the fire of hell by the merits of Nicholas, or to ascend into heaven by the blood of Thomas Becket? Nay jesus Christ is the only mercy seat, into the which the two Cherubinis did look, that is, as I take it, both the faithful before his coming in the flesh, and they that be after do look only upon Christ, in him only to seek and find mercy.  
Now let us see the third article of our Creed, which you say we deny, which is Remission of sins. Here I beseech the Christian reader to consider who they be that deny this article, containing a principal point of Christian religion and salvation, whether we or this accuser with his partners. We believe, that whereas we be children of wrath, unprofitable servants, and prodigal children, that have sinned against heaven and our heavenly father, and are so deeply indebted to God, that we be never able to make payment, for the which he might justly throw us into the dungeon of damnation for ever: we I say believe that he hath given his only begotten son, that whosoever believeth in him, should not perish, but have everlasting 
joh. 3. 16.  life, by whom we have redemption through his 
Ephes. 1. 7.  blood, even the forgiveness of sins, according to his rich 
Coloss. 2. 14.  grace, and that our sins are forgiven us for his name's 
1. joh. 2. 12.  sake. And we believe that God of his great mercy in jesus Christ doth forgive us not only our sins, but also the punishment due unto them, and which we have deserved by them, accepting us for vessels of his mercy, and heirs of his glory. Now this accuser of us, and his companions do first believe, that they do make satisfaction to God's justice for their sins: which is a flat denial of the forgiveness of our sins. For whereas our sins be called debts, and satisfaction is a payment; it followeth, that if we do make satisfaction for them, than we neither need, nor can have forgiveness of them. For our satisfaction, and God's forgiveness cannot stand together. For even as if I owe a man a hundredth pounds, and I pay him, he doth not forgive it; and if he forgive it, I do not pay it: So if we by satisfaction make payment to God for our sins, than he doth not forgive them; if he forgive them, than we do not make satisfaction for them.  
Now let us see, what is the doctrine of these men concerning this their satisfaction, whereby they make payment themselves to God for their debts. Bishop Fisher, whom I suppose the Pope hath sainted for standing so stiffly in his cause, writeth hereof thus: Thirdly, some there 
john Fisher in Psal. 1. poenitens.  be, which by grace in this life have so punished themselves for their offences, that they have made a sufficient recompense for them. Again: So doth hearty weeping for sin, expel sin, and is a sufficient and just recompense 
Ibidem.  for it. And again: But whereas any creature have made due satisfaction in this life, he never after shall suffer more 
In Psal. 2. penitent.  pain, and also is clean out of debt, and nothing after that shall ever be claimed of him. Again, They be called recti cord, that have made satisfaction so plentifully, that God 
Ibidem.  can ask no more of them. And in his Latin book against Luther he hath these words: Secundo supponimus, quod quanquam nemo sit cui non cumulatius praemium in coelis Deus largiatur, 
Idem in confur. assert. Luther, articulo 17.  quam hic in terris ipse meruit, innumeri tamen sunt, qui longè graviores aerumnas pertulerunt quam adsuorum suffecissent delictorum expiationem: that is, Secondly, we make this supposition, that although there is none, to whom God doth not give a greater reward in heaven, than he hath merited and deserved: yet there be many which have suffered far more grievous griefs and punishments, than would have sufficed to the expiation and purging away of their sins. This is their doctrine, and is this to believe the forgiveness of sins? or is it not rather to deny 
2. Pet. 2.  the Lord jesus that hath bought us? For I may say with S. Paul, that if righteousness come by the law (or by 
Galat. 2.  our satisfaction) than Christ died in vain. And with what face can these men accuse us of denying this article, The forgiveness of sins, themselves teaching such blasphemous doctrine, so manifestly opposite and contrary unto it? Again, they deny the forgiveness of the punishment due for sin, saying, that Christ hath delivered us à culpa from the fault or offence, but not à poena from the punishment; or at leastwise he hath delivered us from eternal punishment, but not from temporal, which must be sustained in Purgatory, whereby our sins or souls must be purged, and God's justice satisfied. And yet the Pope's Pardons, Masses and Dirges may discharge and deliver from it. Wherein first, what do they but extenuate, and greatly diminish the virtue and power of Christ's death? For if our Saviour Christ have not delivered us from the punishment due to our sins, what great good hath he done us? And if he have discharged us from eternal punishment in hell, but not from the temporal in Purgatory, then is he not a full and perfect Saviour, but an half Saviour. Have you the testimony of all Antiquity for this doctrine? Tertullian saith, Exempto scilicet reatu, eximitur & poena: that is, The guiltiness of sin being taken away, the 
Tertull. lib. de baptismo.  punishment is also taken away. And chrysostom saith: Vbi enim gratia, ibi & venia: ubi verò venia, illic nulla erit 
Chrysost. ad Rom. Homil. 8.  poena: that is, Where grace is, there is forgiveness: & where forgiveness is, there shall be no punishment. S. Augustine saith, Ablato ergo peccato, auferetur & poena peccati: The sin 
August. de vera relig. cap. 13.  being taken away, the punishment of sin shall also be taken away. By this let it be discerned who they be that deny this article of the forgiveness of sin. Moreover, let the Christian reader consider how they attribute first that to their Purgatory, which is proper to the blood of Christ, which, as S. john saith, cleanseth us from all sin: and secondly, 
1. joh. 1.  more to their Dirges, Masses, Pardons, and such paltries, than they do to the death and passion of jesus Christ. For they may deliver from the pains of Purgatory, but Christ's death doth not. O coelum non sudas, o terra, non tremes? etc.  
But now let us come to your proof of this your accusation of our denying of this article. Your first reason is, that we acknowledge no such effect in the Sacrament of Baptism, etc. We acknowledge that baptism is a Sacrament of the forgiveness of our sins, by the death and passion of our Saviour jesus Christ, whereby our faith is confirmed, and we assured, that as water washeth away the filth of the body, so all the filth and guiltiness of our sins is so purged in the blood of Christ, that we be accepted for just and righteous before God. But we do not acknowledge that Baptism, or any other Sacrament, do confer grace of themselves, or have grace included in them as in a vessel: but we affirm that they be seals of God's promises, and instruments whereby God worketh in his elect and chosen people those graces, which he hath in his word promised, and jesus Christ hath purchased for them. But all that be outwardly baptised, be not inwardly cleansed, as Simon Magus, who being baptised, was yet still in the 
Act. 8.  gall of bitterness, and in the bond of iniquity. For the spirit of God worketh by them in whom, when, and how much it pleaseth him. Neither do we believe that Baptism serveth only for the remission of sins committed before it, as you say here, but that the use and benefit of it, pertaineth to our whole life, continually to assure us, and confirm our faith in the forgiveness of all our sins by jesus Christ. And whereas you say, that this our doctrine is contrary to the express word of God, which calleth this Sacrament the laver of regeneration, for that in it the soul dead by sin is newly regenerate by grace: I answer that Baptism is so far from being in this place of S. Paul expressed, that it is not mentioned, neither necessarily to be understanded. Saint Paul's sweet words be these: When the bountifulness and love of God our Saviour towards man appeared, not by the works of righteousness, which we had 
Tit. 3. 4.  done, but according to his mercy he saved us, by the washing of the new birth, and renewing of the holy Ghost, which he shed on us abundantly through jesus Christ our Saviour. Where is baptism here mentioned? or expressed to be the laver of regeneration? Saint Paul doth here attribute this washing, whereby we be regenerate and renewed, to the holy Ghost, alluding as it were to the words of God, by the Prophet Ezechiel: Then will I power clean water upon you, 
Ezech. 36. 25.  and ye shall be clean: yea from all your filthiness, and from all your Idols will I cleanse you. By this clean water is understood the spirit of God, as it is expounded in the two next verses following. I confess that Baptism is a Sacrament and pledge unto us of this washing and cleansing of the holy Ghost, to whom this washing is to be attributed, and not to baptism, as though it were included in it, or affixed to it: for (as I said) many be outwardly baptised, which be not inwardly cleansed, but only the faithful children of God, in whom God's spirit inwardly worketh that, which by the word of God is promised, and in baptism sealed and confirmed. And therefore this laver is the spirit of God, by whom we be regenerated and renewed. Saint Augustine saith well: Ea demum miserabilis est servitus signa prorebus accipere, & supra creaturam corpoream oculum 
August. lib. 3. de doctr. Christ. cap. 5.  mentis ad hauriendum aeternum lumen levare non posse: that is, This is miserable servitude to take the signs for the things signified, and not to be able to lift up the eye of the mind above the corporeal creature to receive eternal light.  
Your second proof is, that we allow not the sacrament Penance, wherein all actual sins committed after Baptism are canceled. Your popish penance consisting in shriving to a Priest, receiving absolution from him, & doing some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, will worshippings appointed by him, we allow not: but true repentance, which consisteth in unfeigned sorrow for sin, earnest confession with remorse of conscience both to God and man offended, and a true reformation and amendment of life we allow and commend, and do judge that we can do nothing acceptable to God, which proceedeth not from this true repentance.  
The third thing whereby you would prove that we deny this article of remission of sins, which you say exceedeth all in absurdity, is that we deny that our sins are perfectly forgiven, but only not imputed, & as it were veiled or covered with the passion of Christ, etc. Whereunto I answer, that you here bring an absurd distinction. For what difference is there between forgiving, not imputing, and covering and hiding of sin? Surely it seemeth that David could find no such odds betwixt them as you dream of, whose words be these: Blessed is he whose wickedness is forgiven, and whose sin is covered. Blessed is the man, unto whom 
Psal. 32. 1.  the Lord imputeth not iniquity, and in whose spirit there is no guile. Doth not David here take these all for one, & attribute blessedness alike to every one of them? When S. Paul saith God was in Christ, and reconciled the world to himself, not imputing 
2. Cor. 5. 19  their sins unto them: what doth he mean by not imputing of sin, but forgiving of sin? Primasius expoundeth it 
Primasius in illum locum.  thus: Non reputans illis delicta ipsorum: hoc est, indulgens per solam fidem, quae gratis donata est: i. Not imputing to them their sins: that is to say, pardoning them by only faith, which is freely given. And whereas you so much extenuate, Not imputing, and make it not so much as Forgiving; chrysostom a man of greater judgement than you, affirmeth the contrary, and maketh not imputing greater than 
Chrysostom. in 2. Corinth. hom. 11  forgiving, in these words: Attamen cum tanta sint nostra peccata, non solum non exposcit poenam, sed & conciliatus est: non solùm dimisit, sed neque imputavit, etc. that is, But whereas our sins be so great, he doth not only not require punishment, but also is reconciled with us: and not only hath forgiven, but hath not so much as imputed our sins to us. Bernard thinketh not basely of not imputing as you do, his sweet words be these: Sufficit mihi ad omnem justitiam solum habere propitium cui soli peccavi: Omne quod mihi ipse non 
Bernard. in Cant. serm. 23.  imputare decreverit, sic est quasinon fuerit. Non peccare, Dei justitia est: hominis justitia indulgentia Dei: that is, It is sufficient for me unto all righteousness, to have him merciful, against whom only I have sinned: whatsoever he hath determined not to impute unto me, is so as though it had never been. Not to sin is the justice of God: man's justice is God's mercy. Bernard here saith, that the not imputing of our sins unto us, is as much as though they had never been committed: And will you say that notwithstanding the not imputing of them, yet their botches, biles, filth and abomination remain still, exhaling a most pestiferous sent in the sight of God? Is not the sweet smelling sacrifice of jesus Christ able so to perfume them and us, that we and all our actions may be sweet and acceptable 
Ephes. 5. 2.  in the sight of God? And if the rob which the Father put upon his prodigal son could so hide all his 
Luk. 15.  rags, that he was dear in his father's eyes; cannot the rob of Christ's righteousness so cover and hide all our rags, yea our botches, and biles, that we may be dear and precious in the sight of God our heavenly and most merciful father? And if those that had the marriage garment 
Matth. 22. 12.  upon them, were admitted to the marriage, without regard what the said garment covered: shall not we having the marriage garment of Christ's righteousness, be acpted to the marriage of the Lamb, notwithstanding all the botches and biles which it covereth? Yet we do not say that we can cover or hide all our sins from the piercing eyes of God: but this we say, that even God himself doth hide them with this rob of Christ's righteousness, and looking on us in the face of jesus Christ his Son, doth accept us his members, for such as jesus Christ himself is. And do you not think that that which God hideth is well hid, and shall never come to light? David saith of God, Thou hast forgiven the iniquity of thy people, and covered 
Psal. 85. 2.  all their sins. Doth not David here take forgiveness and hiding both for one? And therefore this your distinction betwixt perfect forgiving, and not imputing & covering, is as substantial a one, as that is of your blind and barbarous schoolman  Richardus de Sancto Victore: Christus potuit 
Ri. de S. Victore de potestate ligandi & scluendi par. 1. cap. 14  dimittere peccata: nos verò non possumus dimittere peccata, sed tantum remittere. As great difference as there is betwixt dimittere and remittere, so much there is betwixt forgiving, not imputing, and covering of sin. This is (as Erasmus saith) Frigidissimis distinctionibus omnia confundere: that is, with frivolous distinctions to confound all 
Erasmus in vita Hieronymi.  things. And this much for this Article of the Creed, which you do as foolishly prove, as you falsely affirm that we deny it.  
Now I come to the fourth Article that you say the Puritans in effect deny, which is no less, than Christ to be the Son of God. But who be these Puritans that be thus grievously charged? what are their names? why be not their books named, and sayings produced? These things ought to have been done, if you had been disposed rather ratiocinari quam calumniari: that is, to reason, then 
Pag. 50.  to rail and slander.  
But to this your malicious and false accusation I will first oppose the true confession of faith concerning this article, whereunto all the reformed Churches whereof I have either heard or read do assent and agree. We believe and 
Ex Gall. confession.  acknowledge one only God, who is one only and simple essence, spiritual, eternal, invisible, immutable, infinite, incomprehensible, almighty, most wise, good, just, and merciful; and that in that one and simple divine essence, there be three persons subsisting, the Father, the Son and the holy Ghost. The Father the first cause in order, and the beginning of all things; the Son his wisdom and everlasting word: the holy Ghost his true power and efficacy. The Son begotten of the Father from everlasting: the holy Ghost from everlasting proceeding from the Father and the Son: which three persons are not confounded, but distinct; and yet not divided, but coëssentiall, coëternall, and coëquall. If you mislike any thing in this confession confute it: if you know any of us that maintain any divers doctrine dissenting from this, name them, produce their sayings, and quote the places. But you say that these (whom you term puritanes) peremptorily affirm, that Christ is God of himself, and not God of God: So that he receiveth not his divinity from his father. I answer, that if we consider of Christ absolutely in respect of the essence, he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God of himself, to whom all things do agree which are spoken of the divine essence by itself: but if we consider of him in respect of his person, he is not of himself, but son of the father, yet coëternall and coëssentiall. So saith Saint Augustine, Christus ad se deus 
August. hom. de temper. 38.  dicitur, ad patrem filius dicitur: that is, Christ in respect of himself is called God, and in respect of the Father is called son. Saint Basil saith that it was an undoubted principle of divinity in all ages: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
Lib. 1. contra. Eunomium.  that is, The godhead to be begotten neither of it himself, nor of any other, but to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unbegotten. And that Christ is God of himself I prove it thus: He that is jehova, is God of himself: Christ is jehova: ergo Christ is God of himself. The first proposition cannot be denied: for God is called jehova, because he hath his being of himself, and all others have their being of him: And that Christ is jehova, I think you will not deny, and if you do, it may easily be proved. For he that appeared to Esaias the Prophet cap. 6. and is there called jehova vers. 3. is said of Saint john to be Christ in these words. These things said Esaias, when he saw his glory and spoke of him. That which 
joh. 12. 41.  Esaias. cap. 18. 13. 14. speaketh of jehova; Saint Paul Rom. 9 33. expoundeth of Christ. The Angel that appeared to Moses in the bush is called jehova: but Christ who is called the Angel of the covenant, and the Angel of the 
Exod. 3. 2. 7.  great counsel, was that Angel, ergo Christ is I●houa: And so consequently is God of himself. And therefore Epiphanius 
Epipha. hares. 69.  (whom I trust you will not term a Puritan) calleth Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God of himself. The Fathers of the Nicene council in calling Christ God of God, did thereby signify that he is coëssentiall, and of the same substance with the Father, and not as you falsely affirm that he received his divinity of his Father, which is in effect to make Christ no God. For it is proper to God to be of himself. The deity is the divine essence, which is one and singular, and the same wholly in the Father, in the son, and in the holy Ghost. And so we acknowledge a Trinity of persons, and a unity of essence, that is one only God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Saint Basil etc. it is manifest that the names of Father 
Lib. 2. contra. Eunomium.  and son do not signify the essence, but the proprieties of the persons. So Damascene saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that is, The deity signifieth the nature 
De orthodox fide lib. 3. cap. 11.  (or essence) the word Father, the person. And the essence is wholly in the Father, wholly in the son, and wholly in the holy Ghost, as even your great Master of the sentences Peter Lombard confesseth; so that the Father is God of himself, the Son God of himself, the holy 
Peter Lumb. lib. 1. dist. 5. cap. 1.  Ghost God of himself: and yet not three Gods, but one true and immortal God. And therefore with Athanasius we worship a unity in Trinity, and Trinity in unity.  
The fifth article, which you say those whom you disdainfully call Puritans do deny, is the descension of Christ into Hell. Can you show and name any such puritanes which omit this article either in rehearsing it, or in expounding it, as you have done the second commandment of God? I am sure you cannot. Why do you then say that they deny it? forsooth because they receive not your exposition of it, to wit, that Christ descended in soul to Hell, and was there as long as his body was in the grave, and there harrowed Hell, and delivered thence 
Catechis. Trident pag. 69. In Act. 2.  the patriarchs, and all just men there holden in bondage unto his death, as your Rhemists write. And do all that receive not this exposition deny this article? Then did your own Doctor Durand deny this article, who held and published in writing that Christ's soul did not in 
Durand. in 3. A 22. q. 3.  respect of the substance and essence thereof, but by effect, efficacy and operation descend into Hell. Then did john 
Io. Picus Apel. quaest. 1. in Tho. Aqui. 3. quaest. 52.  Picus that learned Earl of Mirandula, and Cardinal Caietane, (whom the Pope sent into Germany to suppress Luther) deny this article, who concur and agree with Durand: yea I might say that then either Saint Cyprian or Ruffin denied this article, who expoundeth it of Christ's burial. But you say that these nameless Puritans defend that Christ suffered the pains of Hell upon the cross, whereby they blaspheme most horribly that sacred humanity, as if Christ had despaired of his salvation, as if God had hated him, and he had hated God, etc. I answer that this doctrine of Christ's suffering the pains of Hell upon the cross, is not so desperate, as your collections thereof are false, and blasphemous. What desperateness or absurdity is this, that Christ our Saviour, not in respect of himself, but in that he became our surety, and took upon him our debts, and bore our sins in his body upon the wood as Saint Peter saith, did bear and endure in his humanity 
1. Pet. 2.  the wrath of God, and the pains and torments which our sins had deserved, to deliver us from the wrath of God which we by our sins had provoked, and from the said pains and torments which we had merited. We are not to think, that Christ did suffer only an external and corponral death, for than he had showed greater weakness, than many mere natural men have done, who with great courage and cheerfulness have gone unto death: but Christ our Saviour was in such an Agony, that his sweat was like drops of blood trickling down 
Luk. 22. 44. vers. 43.  to the ground, so that an Angel appeared from heaven 
Math. 27. 46. 32.  comforting him: He cried, and said, My God, my God, why hast thou forsaken me. Whereby it doth evidently appear that he suffered not only an outward death of the body, but did in his soul wrestle with the pains of Hell, and bear the burden of God's wrath, dew to our sins, to deliver us from the same, and to purchase the love and mercy of God unto us. And when the prophet saith of him: He hath borne our infirmities, and carried our sorrows: 
Isa. 53. 4. 5. 6.  he was wounded for our transgressions, he was broken for our iniquities: the chastisement of our peace was laid upon him, and with his stripes we are healed. All we like sheep have gone astray: we have turned every one to his own way, and the Lord hath laid upon him the iniquity of us all. Did not our Saviour Christ herein suffer the punishment which was due to our sins? Saint Paul saith, that Christ hath redeemed us from the curse of the law being made a curse for us: for 
Galath. 3. 13.  it is written, Cursed is every one that hangeth on the tree, yet jesus Christ was never accursed of his Father; but he bore in his body and soul, the curse that was due to our sins, to deliver us from the curse of God, and to purchase to us the blessing of God. But these men (who otherways are so full of curious distinctions) do herein err, because they do not with Saint Augustine put a difference between that which appertained to Christ's own person, 
August. in psal. 21. etc.  and that which he suffered in the person and place of us, the which if this writer or rather slanderer had done, he might have abstained from these his blasphemous collections of his own, and not our assertions: As if Christ had despaired of his Salvation, or God had hated him, etc. Whereunto I answer, that Christ was far from such despair, which properly is a sin in the reprobate, and not a punishment of God's justice. And we hold that our Saviour Christ suffered in our person, and for us those torments, which are righteous punishments of God's justice against sin, and not such as properly be sins in the devils, and in wicked and reprobate men, as are despair and hatred of God. And therefore we confess with our mouths, and believe with our hearts, that Christ was never hated of his Father, but always the dearly beloved Son of God, in whom he was always well pleased. But he hated sin, the which as man had committed, so in man's nature God's justice was to be satisfied. The which for that corrupt and sinful man was not able to perform, the Son of God as I said, became our surety, took upon him our nature, and in the same hath suffered upon the cross, the punishment of God's anger due to our sins, and thereby hath satisfied God's justice, pacified his anger, and purchased his love and mercy to all those that truly believe in him. And so Christ was tormented with anguish of mind, not for his sins, as you falsely gather, but for our sins, which he bore in his body and soul upon the cross: and God was not enemy to God, but enemy to our sins, which were imputed to Christ, that his satisfaction and righteousness might be imputed unto us. To conclude, we believe that Christ suffered upon the cross those punishments of sin which proceed from God's justice, and be no sins, which in some sense may be called the pains of hell, because that as Christ by his Deity overcame them, and it was impossible for him to be held and overcome of them: so the devil and the reprobate shall eternally endure them. And this is no desperate doctrine, but a most comfortable doctrine to assure us, that in Christ God's justice is satisfied, our sins are discharged, hell is conquered, and we from it be delivered. So that we may with the Apostle say, O death where is thy sting? O hell where is thy victory? 
1. Cor. 15. 35.    

The Pamphlet. The Protestants have no mean to determine controversies, and abolish heresies. 5. Article.  
AS the Protestants neither know what they believe, nor why they believe: so have they no means in their Church to settle them in unity of belief; nor to determine controversies, nor to abolish heresies, as hath the Catholic Church: for our Saviour Christ by his divine providence did foresee, that heresies were to arise in his Church, as his Apostle S. Paul doth warn us: the which as plagues were to infect his flock, and therefore he not only forewarned us of them, but also gave us means how to prevent and extinguish them. He willed us to hear his Church; if we would not be accounted as Etlmicks and Publicans. He ordained Pastors and Doctors, lest we should be carried away with every blast of vain doctrine. He promised to the Church the assistance of the holy Ghost, in such sort as they which would not hear her, would not hear him. The Catholics therefore believing certainly that the Church cannot err: that the general Counsels cannot deliver false doctrine: that the Pastors and ancient Fathers with joint consent cannot teach untruths, when heresies spring up, presently with the voice of the Church pluck them up even by the roots, and so ever hath practised: and after this manner hath overthrown all encounters, false opinions, and errors, which the devil by his ministers ever planted, or established in the world, and so they have been freed from all brawls, and quarrels, in matters of religion. But the Protestants admitting the sole Scripture, as umpire and judge in matters of controversies; & allowing no infallible interpreter thereof, but remitting all to every man's private spirit & singular exposition, cannot possibly without error wind themselves out of the labyrinth of so many controversies, wherewith they are now inveigled, and intricated. And the irreconcilable jars betwixt them and the Puritans in essential points of faith, give sufficient testimony, that they will never have an end, or can have an end, holding those grounds of opinion, which they obstinately defend. And finally, they have no argument to prove, that they have the true Church, true religion, true faith, which all heretakes which ever were, will not bring to condemn the Church as well as they. For example, they allege Scriptures, so did the Arrians: they contemn Counsels, the Arrians did not regard them: they challenge to themselves the true interpretation, the same did all heretics to this day. And to conclude, they call themselves, the little flock of Christ, to whom God hath revealed his truth, and illuminated them from above, all which the Donatists with as good reason, and better arguments did arrogate unto themselves. The same I say of Pelagians, Nestorians, Eutychians, with all the rabble of other damned heretics. And to conclude these articles of faith, I say that if the principles of the Protestants religion be true, S. Paul himself exhorteth us to infidelity, which I prove thus:  
Whosoever exhorteth us to doubt of that which we are bound to believe by faith, exhorteth to infidelity. But S. Paul doth exhort us to doubt of our salvation, which we are bound to believe by faith, according to the Protestants religion: Ergo, S. Paul exhorteth us to infidelity.  
The Mayor is plain: for to doubt of matters in faith is manifest infidelity, because whosoever doubteth, whether God hath revealed that which indeed he hath revealed, being sufficiently proposed, as revealed: virtually doubteth whether God saith truth or lieth.  
The Minor is proved by the testimony of S. Paul: Cum timore & tremore salutem vestram operamini: With fears and trembling work your salvation. All fear whether it be filial fear or servile fear, includeth doubt, the one of sin, the other of punishment.   

Answer.  
AS it is false that we neither know what we believe, nor why we believe (as hath been before sufficiently showed) so is it no less false, which is here boldly affirmed, but faintly proved: That we have no means in our Church to settle us in unity of belief, to determine controversies, and to abolish heresies. We have the word of God, which we acknowledge to be the only touchstone of truth, concerning religion and salvation: We have learned, and godly Bishops and Pastors to teach the truth of God's word, to confute both by preaching and writing errors and heresies: And we have Synods, although not general, yet provincial, wherein controversies may be decided, and heresies condemned, as heretofore the truth hath been maintained, and heresies confuted; and confounded in some provincial Counsels, as that called Gangrense, and some other African Counsels, as well as they have been in some general. I would fain know of you, what other and better means, the Church of God had for the space of three hundred years after Christ's in carnation then these, to determine controversies, and abolish heresies. General Counsels they had not before Constantine's time, which therefore your fellow Papist Fighius counteth to 
Pigh. 6. de cecles. Hierarch. cap. 1.  have been an invention of his: but your great Rabbin Rob. Bellarmine therein controlleth him, and saith it is false. 
Rellarm. tom. 1. contro. 4. lib. 2. cap. 13.  So well these men be settled in unity of belief. And to your great Master of Rome (whom you now would make the Oracle of the world) there was before that time but 
Aeneas Silvius epist. 28. pag. 802.  small respect and regard had, as your own Pope Pius 2. in these words confesseth: Ante Concilium Nicenum sibi quisque vivebat, & ad Romanam Ecclesiam parvus habebatur respectus: i. Before the Council of Nice, every one lived to himself, and there was small regard had to the Church of Rome. Show us therefore what means the Churches of God then had for maintenance of unity of faith, which we want?  
You say that Christ willed us to hear his Church, if we would not be accounted for Ethnics and Publicans. The 
Matth. 18. 17. Bellarm. contro 1. lib. 3. cap. 5.  which place your said Rob. Bellarmine Reader full wisely allegeth to prove the Pope and his Council to be the supreme judge of controversies. As though our Saviour Christ there spoke of deciding of controversies in doctrine, or of expounding the Scriptures; or by the Church meant the Pope and his Council, and that every man against whom his brother trespasseth, must go to the Pope and his Council to make his complaint. These be vanities and follies, which nullo impellente ruunt, and need no confutation. You further allege out of joh. 14. 17. that Christ promised unto the Church the assistance of the holy Ghost: where, by the Church you mean the Pope and his Council, as your Master Bellarmine hath taught you, who writeth us: Sed hîc in genere dicimus, judicem veri sensus Scripturae & omnium controversiarum, esse ecclesiam, id 
Idem ibid. cap. 3.  est Pontificem cum concilio, in quo omnes Catholici] conveniunt: that is, We generally say, that the Church is the judge of the true sense of the Scripture, and of all controversies, that is to say, The Pope with the Council, wherein all Catholics do assemble (or rather dissemble together). But our Saviour Christ made this promise to his disciples, saying: I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever, even the 
●h. 14. 16. 17.  spirit of truth, whom the world cannot receive, because it seeth him not, neither knoweth him; but ye know him: for he dwelleth with you, and shall be in you. This promise pertaineth not to all the successors of the Apostles, but to all them that truly fear God, and believe and obey the holy doctrine which Christ delivered to his Disciples, and which they preached: the which when you shall sound prove, that your Popes & Counsels do, than we will grant that this promise of Christ belongeth to them. In the mean time we will follow Chrysostom's good counsel: Si videris aliquem evangelica 
Chrysost. Hom. de Sancto & adorando spiritu.  repetentem, profecto spiritum sanctum habet. Venidt enins spiritus sanctus ut recordari vos faciat eorum, quae docui. Si quis igitur corum, qui dicuntur habere spiritum sanctum dicat aliquid a scipso, & non ex Euangeliji, non crodite, meam doctrinam sequimini: that is, If thou see any man speaking out of the Gospel, surely he hath the holy Ghost. For the holy Ghost shall come to put you in remembrance of those things which I have taught you. If therefore any of them, which are said to have the holy Ghost, do speak any thing of himself, and not out of the Gospels, believe him not, but follow my doctrine. Whereas you say, that you believe certainly that the Church cannot err, that the general Counsels cannot deliver false doctrine etc. I answer, that you foolishly beg that which is in question. For as we acknowledge Counsels assembled of godly, learned, and modest men, which simply seek the glory of God, and the profit of his Church, are good means to suppress errors and heresies, and to abolish abuses and enormities; so to affirm that general Counsels cannot err, or deliver false doctrine, is most false & absurd, as by many both reasons and examples might be proved. But for shortness sake I will touch but a few examples.  
The council of four hundred Priests of Israel erred, 
1. King. 22. 6.  and Santan was a false spirit in the mouth of them all to the 
22.  destruction of Achab that cursed king of Israel. The council 
Matth. 26. 3. 65 66.  of the Priests of juda erred in condemning jesus Christ to death. The Council of the high Priest and other 
Act. 4. 5. 18.  Priests, Rulers, Elders, and Scribes erred in forbidding Christ's disciples to speak or teach in the name of jesus. The council of Neocaesarea erred in judging hardly & falsely of second marriages, which Gods word alloweth. Rom. 
Concil. Neoca. sar. Can. 7.  7. 3. 1. Cor. 7. 39 the words of the Council be these: Presbyterum convivio secundarum nuptiarum, interest non debere, maxim cum praecipiatur secundis nuptijs poenitentiam tribuere: that is, A priest ought not to be present at the feast of second marriages, especially because he is commanded to appoint penance to second marriages. This Council although it were provincial, was confirmed by Pope Leo 
Distinst. cap. 20 de libellis.  the fourth, as appear by Gratian, and the Papists hold, that provincial counsels confirmed by the Pope cannot err. The Council of Ariminum, wherein were assembled 
Sozom. lib. 4. cap. 17.  above four hundred Bishops, horribly erred, in maintaining the blasphemous doctrine of Arius. The like did the Counsels of Milan, Seleucia, and of Tyrus. The second Council of Ephesus erred, and maintained the false doctrine of Eutyches. These Counsels the Papists confess to have erred, and why? because they were not allowed and confirmed by the Bishop of Rome. A simple and shameless shift: as though the Bishop of Rome had in those days power either to call, or confirm Counsels any more than the other patriarchs had. In that second Council of Nice (most unlike unto the first) not only the wicked worshipping of Images was allowed, and the Scriptures for the confirmation thereof most shamefully abused and detorted, as appeareth by the said corrupt council, and Calvin and Mart. Chemnicius have largely showed: but also in the 
Calvin. Instit. lib. 1. cap. 11. § 14.  same was decreed, that the Angels have bodies, and that the soul of man is corporal, and therefore they may be 
Mart. Chemni. exam. Concil. Trident. part. 4 de imagine, Action. 5.  painted; the which he foul errors. If you will not allow the worshipping of Images to be an error, than you cannot say but that the Council of Constantinople under Leo the Emperor, where were present 338. Bishops, and another of Frankford under Charles the Great, in which the worshipping of images was condemned, did err. Some of these Counsels erred: To omit for brevity sake many other Counsels, a Council at Rome under Stephanus the sixth, or as some reckon, seventh, condemned 
Platina in Stepha. 6.  Pope Formosus and his doings. Another Council at Ravenna under Pope john the tenth, restored Formosus, and condemned Stephen and the acts of his Council. I 
Platina in joan. 10.  hope you will not, or cannot say, but that one of these Counsels erred. Another Council at Rome under Pope Nicholas the second, caused that excellent learned and godly man Berengarius to recant, and to confess that the very true body of Christ is indeed handled, and broken 
DeConse. Inst. 2. Ego Bereng. Sess. 13.  by the priests hands, and torn with the teeth of faithful people: The which is a gross, false, and blasphemous doctrine. The Council of Constance erred most wickedly in taking away the cup of the Lord from the lay people, contrary to the word of God, and the testimony of all antiquity. And that their last Council of Trident hath foully erred, and confirmed false doctrine, repugnant to the truth of God's word, and the Canons of ancient Counsels, both these excellent learned men Martinus Chemnicius and Innocentius Gentilletus have showed: and we do, and will prove to the consciences of all those, whom the God of this world hath not blinded. I am not ignorant what colours that jesuit Bellarmine seeketh to cast upon the foresaid errors of these Counsels, and such others, and what simple shifts he seeketh to elude and avoid them, the which I will not stand here to answer, but I will refer the reader to the answers of Lamb. Danaeus, and to that excellent man of blessed memory D. Whitakers, where he may find the weakness and nakedness of Bellarmine's said shifts plainly discovered, and the same fully confuted, the which I think will stand (as other of his works have done) long undefended.  
Whereas you note in your margin the ancient Counsels of Nice, Constantinople, Ephesus, and Chalcedon, wherein old heretics were confuted and condemned: and thereby claim them to appertain to your Church. I answer, that as it is most certain, that those Counsels were not called, not governed and directed by the Bishops of Rome, as now by usurpation they are; so you shall never prove, that those godly and learned fathers agreed with you in many great and principal points of Christian doctrine. It were easy to show that sundry things were condemned by them, which be received and used by you: And therefore you vainly brag of their names, whose doctrine and proceedings you have forsaken: neither have you so much by disputation in Counsels, as by cruel persecution through fire and faggot suppressed such as in all ages have complained of your idolatry and abominations, as plainly appeareth by histories.  
As it is true that we admit the holy Scripture, or rather the holy Ghost, speaking in the Scripture, to be the supreme umpire and judge in matters of controversies, and acknowledge him to be the only infallible interpreter of his own words; so is it false, that we admit no other judge, but remit all to every man's private spirit, and singular exposition. We say, that as the holy Ghost in the Scriptures is the high infallible judge and interpreter of the Scriptures: so we acknowledge inferior judges and interpreters both private and public. Every man is a private judge to discern and judge of the doctrine which he heareth or readeth in the Scriptures. So Saint Paul saith: I speak as unto wise men, judge ye what I say. Let the Prophet! speak two or three, and let the other judge. Despise not prophesying. 
1. Cor. 10. 15.  Try all things, and keep that which is good. Abstain from all 
Ibid. 14. 29.  appearance of evil. Beloved, believe not every spirit, but try the 
1. Thess. 5. 20.  spirits whether they are of God. The spiritual man judgeth all 
1. joh. 4. 1.  things. Good Christians ought to have their wits exercised 
1. Cor. 2. 15.  to discern both good and evil. The true sheep of Christ 
Heb. 5. 14.  hear and know his voice, and they will not follow a 
john 10. 5.  stranger, but they fly from him; for they know not the voice of strangers, whereby our Saviour Christ showeth, that those which be his sheep, and be truly gathered into his fold, can judge and discern between his voice sounding in the Scriptures, and the voice of strangers, delivering a strange doctrine differing and dissenting from the same, such as is the false doctrine of the Church of Rome. We also admit public judges of controversies, both severally, as learned Bishops, pastors, and doctors; who may give their sentences and judgements in matters in question: and conjunctly, when they be assembled in Synods and Counsels to examine questions of greater difficulty, and to decide the same. How beit their judgements be not infallible (for all men be liars, and subject to ignorance and error) neither have they any absolute power and authority 
Psal. 116.  to judge after their own spirit or mind, but according to the canonical Scriptures: from the which if they be found to decline and serve, their judgements are not to be followed. But your meaning is, that the Pope with his Council is the supreme umpire and judge in matters of controversy, and the infallible interpreter thereof. How they have most falsely interpreted the Scriptures, I have in some part showed before: and that he who is a party, and whom a great part of Christendom doth accuse to be Antichrist, and guilty of most grievous crimes, as of impiety, idolatry, tyranny over the Church, sacrilege, treason, etc. should be judge in this his own cause, is against all 
Vide Brutum Fulmen.  law and reason. It is written in your own Canon law, Si Papa cum aliquo causam habet, non debet ipse esse judex. i. If the Pope have matter with any other, he ought not himself to be judge. And again, Quando Papa est in statu, qui plerisque est offendiculo, & scandalizat Ecclesiam, not est corrigibilis, tunc 
Distinct. 40. Si Papa in gloss.  non potest esse judex, quia videtur male sentire de fide. i. When the Pope is in that state, that he is an offence to many, and scandalizeth the Church, and is incorrigible; then he cannot be judge, because he seemeth to be of an evil faith. And even so not only we do, but also many of his own favourers have justly accused the Pope to be.  
You vainly and falsely exaggerate controversies and irreconcilable jars (as you term them) among us in essential points of faith. But why do you not particularly express some of those essential points of faith? Surely because you cannot. I confess there hath been in our Church some controversy concerning external ceremonies, and form of government, as there hath been heretofore between good men; as between Peter and Paul: between Paul and Barnabas: between Anicetus' Bishop of Rome 
Galat. 2.  and Polycarpus: between chrysostom and Epiphanius; and many others: who all were godly men, agreeing in unity of faith, and knowledge of the Son of God. But you that are so eager in traducing our jars, cannot see your own manifold and unreconcilable jars and controversies among yourselves. As between your Schoolmen, namely, your Thomists and Scotists, differing in sundry matters of moment, as not only Erasmus hath declared, but also john Bishop of Rochester hath affirmed. Also between 
Assert. Luth. art. 36. pag. 339  your Dominican and Franciscan Friars, about the conception of the virgin Mary, debated not only by words, but also by blows, which controversy was never yet decided, but in the Council of Basil, which the Papists count a schismatical Council, and in the same was the false doctrine approved, to wit, that the Virgin Mary was conceived without sin. You cannot see your jars between your great Master of Sentences Peter Lombard (who justled Saint Paul out of the schools) and your Sorbonist Doctors of Paris, which found and condemned 26. errors in him: nor the jars between Ambrose Catharinus Archbishop of Minorien, and Dominicus de Soto confesson to Charles the fifth, concerning assurance of God's grace, predestination, original sin, freewll, and induration of a sinner, as in their bitter books one against another about these matters appeareth: nor the jars between the said Catharinus and Cardinal Caietane, whom Catharinus chargeth with 200. errors, of which he writeth thus: Quae ut non solum evidenter falsa meritò culpari possent, verum etiam ut Christianae religioni perniciosa, etc. Which may be worthily reproved not only as evidently false, but also as pernicious to Christian religion. I might mention many more jars among the Papists, and namely between the secular Priests and jesuits, as appeareth by their bitter books one against another, and particularly that of William Watson a secular Priest lately published in print against the jesuits, which this camlling exclamor cannot espy, who can see a moat in our eyes, but cannot behold great beams in their own: but for shortness sake I omit them at this present, only the learned may see how that great Rabbi Rob. Bellarmine jarreth with all other his pew-fellows, and in very many essential points of doctrine dissenteth from them, and controlleth them. Whereof also johannes Pappus hath made a large collection.  
Whereas you say that we have no argument to prove, that we have the true Church, true religion, and true faith, but such as all heretics have ever used: I answer, that we have that argument & proof for these things, which although Heretics have falsely pretended, as popish heretics now do, yet the godly learned Fathers have sincerely used. And that is the holy word of God, the only touchstone of truth and pillar of the Church: for as the Church in one respect, is the pillar of truth as Saint Paul saith: so in another, 
2. Tim. 3. 15.  the truth is the pillar and prop of the Church, as Chrysostom saith: For by what means else have the godly 
Chrysost. in illum locum homil. 11.  and learned Fathers in all ages confuted heresies, and proved the Church, but by the Scriptures? by them out 
Matth. 4. 4. 7. 10.  Saviour Christ foiled the Devil, and put him to flight. By them he answered the pharisees. By them he confuted 
Matth. 19 4.  the Sadduces. By them he proved himself to be the promised 
ibid. 22. 29.  
Luk. 24. 27. 32. 44. 46.  Messias, and Saviour of the world. By them Saint Paul confirmed the Gospel which he preached: By them 
Rom. 1. 2. & 3. 21. & 4. 3.  he persuaded the jews those things which concerned Christ jesus, both out of the Law of Moses, and out of the 
Act. 21. 23. ibid. 18. 2. 8.  Prophets. By them Apollos confuted the jews, with great vehemency, showing by the Scriptures that jesus was the Christ. By them the godly and learned Fathers confuted and confounded the Arians and other Heretics, whom you here name, as by their books and particular sayings it evidently appeareth. Athanasius speaking of the godly decrees of the Council of Nice, against the Arians writeth 
Athanas. de decretis Nicen. Syned pag. 528.  thus: Atque harum rerum non aliunde nos quam ex scriptutis persuasionem habemus: that is, We be persuaded of these things, by no other means but by the Scriptures. Epiphanius saith: In Scriptures sanctis Trinitas nobis annuntiatur ac 
Epiph. contra Pneumatomachos haeres. 74.  creditur citra curiositatem, etc. The Trinity is in the holy Scriptures preached unto us, and without curiosity believed. And that by them all doctrines are to be confirmed, and all errors and heresies to be confuted, they plainly and plentifully show. Tertullian saith, that if Heretics be brought to examine and try their questions only by the Scriptures they cannot stand. Epiphanius saith: that we 
Tertull. lib. de resurree. carnia.  are not to discuss questions, by our own wits and reasons, Sedex scripturarum consequentia. By the consequence 
Epiph. contra Paulum Samosa. haeres. 66.  of the Scriptures. Saint Basil saith: Let us stand to the arbitrement of the Scripture inspired of God, and with whom be found doctrines agreeable to those divine 
Basil. epist. 80.  words, let the truth be judged to be with them. Constantine said unto the Bishops in the Nicene Council. The evangelical and Apostolical books, and the oracles of the 
Theod. lib. 1. cap. 7. fol. 284.  Prophets do plainly instruct us of God, wherefore laying away all enmity and discord, let us take the explication or resolution of the questions in controversy out of those sayings inspired of God. So saith Saint Augustine: Verum nos sacris literis accommodemus auditum, etc. that is, 
August. in Evang joan. tract. 60.  Let us hearken unto the holy Scriptures, and according to them let us by the help of God dissolve this question. And again. Non secundum opinionem, etc. We must consider of this 
August. de cura pro mortuis cap. 2.  matter not according to the common opinion, but according to the holy Scriptures of our religion. And of the church he saith thus: Sed utrum ipsi ecclesiam teneant, non nisi divinarum Scripturarum canonicis libris ostendant: that is, But whether 
De unitate ecclesiae. cap. 16.  they have the Church, let them show by no other means, but by the Canonical books of the divine Scriptures. Chrysostom saith that we cannot know, which 
Chrysostom in Math. homil. 44.  is the true Church of Christ, Nisi tantummodo per Scripturas: that is, but only by the Scriptures. Therefore by the Scriptures prove your doctrine, and show your Church. But you say the Arians and other Heretics alleged the Scriptures: whereunto I add, that so did the Devil also, 
Math. 4.  but 〈◊〉 in such sort as you and your fellows do, in mangling them, and falsely expounding and applying them, as I have in some part before showed. I am content to join this issue with you, that they which be proved, to deprave, detort, mangle, and falsely expound and apply the scriptures, be heretics, and to be condemned with these old heretics whom you here name, To whom whether you or we be more like, let the upright Reader indifferently judge. The Arians seeing that they could have nothing out of the Scriptures fled (as Athanasius saith) unto the Fathers, and even so do you. The Arians used subtle distinctions 
Athanas. tom. 2  to elude and shift off the truth, and so do you. They denied the person of Christ: and you deny the office of Christ, in not acknowledging him to be our only Prophet and teacher, whose only voice we must hear and obey: nor the only King and head of his Church, nor our only high Priest with the sweet smelling sacrifice of himself once for ever offered, to redeem and reconcile us to God, nor our only mediator to make intercession for us. The Arians did cruelly persecute the true Christians, and so do Papists, when power is in their hand to do it. The Arrians when they could not prevail against that excellent man Athanasius, fell to rail upon him, and to 
Ruffin. lib. 1. cap. 17.  slander him, accusing him of adultery, murder, and sorcery: and even so do you deal now with such as for their 
Socrates lib. 1. cap. 27.  godliness and learning may well be compared with Athanasius, I mean especially Calvin, whom the Author of that unlearned libel and beastly book entitled, A quartron of reasons of Catholic religion, etc. is not ashamed 
5. Reason pa. 30  to call a sear backed priest for Sodomy. O thou shameless man, or rather monster! art thou not ashamed to slander and bely such a man? of whom they that knew him, did truly write of him, ipsa à quo potuit virtutem discere virtus, 
Theo. Beza.  that even virtue itself might (as it were) have learned virtue of him. How dost thou know that Calvin was such a man? I assure myself that thou didst never see him nor know him: yea, I nothing doubt but that thou wast scarcely borne when he died. And how dost thou know that he was subject to such a filthy sin? where was he ever accused or convicted of such a matter? In that City adulteries be punished by death, and would Sodomy have been winked at in the Preacher? And if it were not known there, how dost thou know it? But I will not insist any longer in confuting this shameless slander. For most true it is which Tully saith: Nun ut ignis in aquam coniectus continuò restinguitur & refrigeratur, sic referuens falsum crimen in purissimam 
Cicero pro Roscio Com.  castissimamque vitam collatum statim concidit & extinguitur? that is, As fire being cast into water is strait ways quenched: so a fervent false crime and slander being cast into a most pure and chaste life (such as Caluines was) forthwith falleth down and is extinguished. And even so let this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. slanderer, and Bolsec the Apostata, and all other rail and slander what they can, yet Caluines memory with God and all good men will be blessed for ever. And this railer herein showeth himself like not only to the Arians, but also to that ancient enemy to Christianity Porphyrius, who, as Eusebius saith, going about to reprehend and find fault with the Scriptures and Preachers of the Word, not being able to reprove their doctrine: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that is, wanting reasons, he fell a railing and slandering 
Euseb. Eccles. Histor. lib. 6. cap. 19  the Preachers.  
But to return to my matter, let the reader also with indifferency consider who be like to the Donatists, Pelagians, Nestorians, and Eutychians, we or the Papists. The Donatists affirmed the Church to have perished from the rest of the world, and to have remained only with them in Africa: Do not the Papists in like manner affirm only them to be the Church of God, which in a part of Europe be under the obedience of the Bishop of Rome, unless now they will add the West Indians, of whom as the Spaniards have murdered many millions: so peradventure a few be either persuaded or coacted to profess Popery, and submit themselves to the Pope of Rome. But the Christian Churches in Grecia, Aethiopia, Armenia, Muscovia and other countries, they acknowledge not for the Church of God: because they do not subject themselves unto the Church of Rome: we acknowledge all them to be of the Church of God, which in all the world hold the truth in the chief and fundamental points of Christian religion. The Pelagians held, first, that the grace of God, whereby we be delivered, is given according to our merits. Secondly, that the law of God may be fulfilled of us. Thirdly, that we have free will: the Papists herein be so like to them, that as they maintain in effect the same matters, so for the defence of them they allege the same places of Scriptures now, as the Pelagians of old time did, as appeareth by the writings of S. Augustine, and S. Hierome against them. Nestorius' did (as Theodoretus writeth of him) trouble and entangle the simple and plain doctrine 
Theodores lib. 4. Haret. Fabul.  of Christian faith with Greekish Sophistications. How the Papists have herein joined with him, and by their curious Questions, and vain Sophistications, have troubled and perverted the pure, simple, and plain faith of Christ, by their Schoolmen it doth evidently appear. Entyches confounded the two natures in Christ, and the properties peculiar to them: So do the Papists, in making the body of jesus Christ to be at one instant in heaven and earth, and infinite places of the earth, which is only proper unto the Deity. This shall suffice to show that the Papists be liker to these old heretics than we are, whose doctrine we abhor, and be far further from it, than they be. Yea I may not only truly say, but can also plainly prove Popery to be an hodge-podge of old heresies long ago condemned in the Church of God. The which as I did once in public place show, so I may (if it be the will of God) hereafter more plainly and plentifully prove.  

At Paul's Cross Anno 1590.  Now this worthy writer, or rather lewd libeler will prove, and that by a syllogism, out of the principles of our religion, that S. Paul exhorteth us to infidelity: This subtle syllogism is thus framed:  
Whosoever exhorteth us to doubt of that which we are bound to believe by faith, exhorteth to infidelity.  
But Saint Paul doth exhort us to doubt of our salvation (which we are bound to believe by faith, according to the Protestants religion) Ergo: Saint Paul exhorteth us to infidelity.  
As the assumption or second proposition of this syllogism, as it now standeth is false: so by a small alteration, both it, and all the rest may be very true, that is, by putting out the name of S. Paul, and putting Papists in place thereof, in this sort.  
Whosoever exhorteth us to doubt of that which we are bound to believe by faith, exhorteth us to infidelity.  
The Papists exhort, or at leastwise teach us, to doubt of our salvation: Ergo, the Papists exhort us to infidelity.  
The first proposition of this syllogism is affirmed by 
Sess. 6. pag. 29.  this writer to be plain. The second is the doctrine of the Papists concluded and determined in that Tridentine Conventicle, where it is said, that they which be truly justified, cannot without all doubt account themselves to be justified. And again, that no man can know by certainty of faith, which is not subject to error and falsehood, that he hath obtained the grace of God. And again, Siquis 
Ibid. Can. 73.  dixerit, omni homini, etc. If any shall say, that it is necessary for every man to the obtaining of remission of sins, to believe certainly and without doubt of their own infirmity and indisposition, that their sins be forgiven them, be he accursed. But more plainly and pregnantly do the Doctors of Louvain lay down this doctrine of doubting: Fides, qua quis firmiter credit, & certò statuit, per Christum sibi remissa 
In articul adverse. Luther. artic. 9  esse peccata, seque possessurum vitam aeternam, nullum habet in Scriptures testimonium, imo eisdem adversatur: that is, The faith whereby a man doth firmly believe, and is certainly assured that his sins by Christ be forgiven him, and that he shall possess eternal life, hath no testimony in the Scripture, yea is contrary unto them. Hereupon I conclude by this writers own reason, that the Papists in maintaining this doctrine of doubting, teach infidelity. But whereas these Lovainian Doctors say, that this doctrine of the certainty of forgiveness of our sins by Christ, and of our possession of eternal life is not testified in the Scriptures, but contrary to them: how false this is, I refer it to be tried by these places here following. They that trust in the Lord, shall be as mount Zion, which cannot be moved, but remaineth for ever. Being justified by faith, we have 
Psal. 125. 1. Rom. 5. 1. 2.  peace towards God through our Lord jesus Christ, by whom also through faith, we have had this access unto his grace, wherein we stand, and rejoice under the hope of the glory of God. Ye have not received the spirit of bondage to fear again: but ye 
Rom. 8. 15.  have received the spirit of adoption, whereby we cry, Abba, Father. The same spirit beareth witness with our spirit, that we are the children of God. Who shall lay any thing to the charge of 
Ibid. vers. 33.  Gods chosen? it is Christ that justifieth: Who shall condemn? etc. Who shall separate us from the love of Christ? shall tribulation, or anguish, or persecution, or famine, or nakedness, or peril, 
Vers. 35.  or sword, etc. I am persuaded that neither death, nor life, nor 
Vers. 38.  Angels, nor principalities, nor powers, nor things present, nor things to come neither height, nor depth, nor any other creature shall be able to separate us from the love of God, which is in Christ jesus our Lord. It is God which stablisheth us with you in Christ, and hath anointed us, who hath also sealed us, and 
2. Cor. 1. 21.  hath given the earnest of the spirit in our hearts. In whom also ye have trusted, after that ye heard the word of truth, even the 
Ephes. 1. 13.  Gospel of your salvation, wherein also after ye believed, ye were sealed with the holy spirit of promise, which is the earnest of our inheritance, etc. Let us therefore go with confidence or boldness 
Hebr. 4. 16.  unto the throne of grace, that we may receive mercy, and find grace to help in time of need. So God, willing more abundantly to show unto the heirs of promise the stableness of his 
Chap. 6. 17.  counsel, bound himself by an oath, that by two immutable things, wherein it is impossible that God should lie, we might have strong consolation, which have our refuge to lay hold upon that hope that is set before us, which hope we have, as an ancre of the soul, both sure and steadfast, and it entereth into that which is within the vail, etc. Let us draw near with a true heart in assurance of 
Chap. 10. 22.  faith, our hearts being pure from an evil conscience, and washed in our bodies with pure water, let us keep the profession of our hope without wavering (for he is faithful that promised.) Therefore by faith, that by grace the promise might be sure to all the 
Rom. 4. 16.  seed. And he not weak in the faith considered not his own 
Vers. 19  body, which was now dead, being almost an hundred years old; neither the deadness of Sara's womb: neither did he doubt of the promise of God through unbelief, but was strengthened in the faith, and gave glory to God, being fully assured that he which had promised, was able to do it, and therefore it was imputed to him for righteousness.  
Hereunto I will add to the confuting of this doctrine of doubting, two or three sayings of the Fathers. chrysostom saith: Spes humana subinde intercidit, & sperantem pudore afficit: Nostra verò eiusmodi non est, sed firma & immobilis 
Chrysost. ad Rom. Homil. 9  perdurat, etc. that is, The hope that is had in man sundry times falleth away, and shameth him that hopeth: but our hope is not such, but abideth firm and unmovable. Augustine saith: Gaudium ergo nostrum, fratres, nondum est in●e, sed iam in spe. Spes autem nostra tam certa est, quasi iam 
August praefat. in Psal. 123.  res perfecta sit: 1. Our joy O brethren is not as yet in possession, but in hope. And our hope is so certain, as though the thing were already done. Bernard saith: Ergo, aut dixi, fides ambiguum non habet: aut si habet fides non est, sed opinio: 
Bernard. lib. 5. de considera.  Faith hath no doubting: or if it have, it is not faith, but an opinion. Hereby the indifferent reader may see, both how false this desperate doctrine of doubting is (against the which Ambrosus Catherinus an Archbishop & a great doer in the Council of Trent did earnestly write) and also that the Papists by this principle of their doctrine teach infidelity. And withal let him consider whether is a more true, godly, and comfortable doctrine, to believe by faith our salvation, or to be uncertain and to doubt thereof, as they teach.  
But now let us see how S. Paul exhorteth us (as this man saith) to doubt of our salvation. He saith: Cum timore & tremore salutem vestram operamini: which is thus translated, With fear and trembling work your salvation. This text was alleged by hearsay, and not by sight. For this worthy writer, who so highly thinketh of himself, and so greatly disdaineth others, quoteth in the margin 1. Cor. 2. whereas it is not in that chapter, nor in all that Epistle, but it is Philip. 2. 12. But the fault hereof will be laid upon the Printer. Yet that the Printer should so much err, and set 1. Cor. 2. for Philip. 2. it is not likely. And that this error is not of the Printer, but of this man's fine memory, it may hereby appear, that it is not in the vulgar edition, which they both do, and are bound to follow, cum timore, but cum metu. Hereby the reader may see, with what care these men allege the Scriptures, not looking upon the words, nor considering the simple sense and meaning, but snatching at the words, and wresting them contrary to the purpose and meaning of the Apostle. Whose intent is not to teach the Philippians, that they be saved by their works, which 
Rom. 3. 28. & 4. 2. 5. Galat. 2. 16  is contrary to his doctrine, in many other places; but to dissuade them from careless security, and to exhort them 
Ephes. 2. 8. 9 2. Timoth. 1. 9  to walk in good works, and to run on the race of their 
Tit. 3. 4.  life in the fear of God, until they come to attain that salvation, which God hath promised, and jesus Christ for us hath purchased. Saint Paul to the Ephesians doth as it were to the explication of this place, make-declaration both of the true doctrine of salvation, and of the way whereby we are to walk unto it. By grace ye are saved through faith, and that not of yourselves, it is the gift of God; not of works, lest any man should boast himself. For we are his 
Ephes. 2. 8.  workmanship created in Christ jesus unto good works, which God hath ordained, that we should walk in them. Thus good works, and holy obedience of life, which cannot be joined with careless security, but do flow from the fear of God, are not causes to merit and deserve salvation, which jesus Christ by his blood shedding hath purchased for us, but always to walk unto it, without the which we shall never see God, as the Apostle saith. 
Heb. 12. 14.    

The Pamphlet. Articles concerning good life and piety.  
The Protestants are bound in conscience never to ask God forgiveness of their sins.  
Whosoever is assured by faith that his sins are forgiven him, sinneth most grievously in ask God pardon for them: but all true Protestants are assured by faith, that their sins are forgiven them. Ergo.  
All true Protestants sin grievously in ask pardon of God for them.  
The Mayor is evident: for who but an Infidel or a mad man, would demand of God the creation of the world, which he is assured by faith that God hath already created? or Christ's incarnation, which already is performed? or the institution of Sacraments, which already is effected? In like manner, who but an Infidel or a mad man will demand pardon of his sins, which he believeth already by faith that God hath forgiven? for it is a sign that he doubteth of that which he is bound by faith to believe, which doubting faith is infidelity.  
Moreover, what soever we demand, that we hope to obtain: but no man hopeth to obtain that he already possesseth, as no man will demand of God his own soul, or body, because already he possesseth them.  
The Minor is undoubted, because this is that lively faith, whereby the Protestants are justified: by this they apprehend Christ, by this they apply his merits and passion unto them, and without this no man can attain unto salvation. Hereupon I will infer, that no Protestant can with a safe conscience say the Lords Prayer, because he cannot pray as he ought without true faith, and call God his father; and if he have true faith, he cannot without note of infidelity utter this petition, Forgive us our sins: for that most assuredly he believeth and protesteth in the first ingress of that prayer, that he is the Son of God, and consequently believeth by faith that his sins are forgiven him.   

Answer.  
TO the first proposition of this subtle syllogism, I answer, that the assurance by faith, which Gods elect have of the forgiveness of their sins, doth well stand with the ask of forgiveness of them. For we are to ask forgiveness of our sins, because God doth command it, and require it of us. Moreover, it is our duty to ask forgiveness of them: for otherwise we cannot be assured by faith that they be forgiven us: for by ask pardon of them, we do make confession of them, and do acknowledge our own guiltiness, the which if we should refuse to do, we can have no assurance of the remission of them. For Solomon saith, He that hideth his sins shall not prosper: but he that confesseth them and forsaketh them, shall 
Prou. 28. 13.  have mercy. And S. john saith, If we confess our sins, God is faithful and just to forgive us our sins, and to clouse us from 
1. joh. 1. 9  all unrighteousness. Moreover, we ask forgiveness of our sins, to confirm our faith, and to increase the assurance we have of the forgiveness of them, and that we may more and more have the feeling of the forgiveness of them increased in our hearts. For we do not mean that any man hath any such firm assurance of faith, but that the same is mixed with weakness, and many times shaken with temptations, against the which we must strive and pray, and say both with him in the Gospel, Lord I believe, Lord help my unbelief: and with the Apostles, Lord increase our faith. 
Mark. 9 24.  Our faith is but as a grain of Mustard seed, which must 
Luk. 17. 5.  grow and increase. Saint Paul saith, that by the Gospel the righteousness of God is revealed from faith to faith. Upon 
Rom. 1. 17.  which words Clement Alexandrinus writeth thus: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Clemens Alex. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The Apostle seemeth to declare a double faith: but rather one faith, which receiveth increase and perfection. And therefore in praying for the forgiveness of sins, we pray that our faith of the forginenes of them may be more and more confirmed, and our assurance thereof increased in us. Lastly, seeing we daily sin, both in doing that which God forbiddeth, and omitting that which he commandeth, why ought we not daily to ask forgiveness of them? And in praying for the remission of our sins, we desire all those things which be effects and fruits thereof, as Sanctification and eternal life, etc. And yet we must pray in a true persuasion of faith of God's mercy towards us to the forgiveness of our sins not only passed, but also future and to come. And so our praying for the forgiveness of them, is a craving of the continuance of God's mercy, to the continual pardoning of them, which we continually commit.  
Now whereas he saith, the Mayor is evident, and none but an Infidel or mad man would demand of God, the creation of the world, which he is assured by faith that God hath already created? etc. I answer, that none that is well in his wits would make such a foolish and absurd comparison, as is between the ask of God the creation of the world, the incarnation of Christ, etc. and the remission of our sins. For those are neither commanded, nor at all to be asked: and will this man say, that forgiveness of sins is not at all of any to be prayed for? Of those things we need not further to be confirmed, but of the forgiveness of our sins, our faith had need to be strengthened, and the feeling thereof in our consciences to be increased. Moreover (as I said before) for as much as we daily sin and offend God, we ought daily to crave God's mercy in pardoning our sins. What likeness hath prayer for the creation of the world, or for the incarnation of Christ, etc. herewith? And whereas this man thinketh it so absurd a thing to pray to God to forgive us our sins, because we believe the forgiveness of them, I would ask of him, whether S. Paul praying both in the beginning, and in the end of his Epistles, for God's grace to the faithful, did not assuredly believe, that they were even then, and before those his prayers endued with God's grace? No doubt but he did believe that they were endued with it, for else he would not have acknowledged the effectual faith, the diligent love, and patient hope of the Thessalonians, and that they 
1. Thes. 1. 3.  were elected of God. Which gifts of God's spirit could not be in them, without the grace of God. Now by this man's divinity what a madness was it, for him to pray for grace unto them, whom he did believe to be endued with God's grace already? And where as Saint john saith, These things have I written unto you that believe in the name 
1. joh. 5. 13.  of the son of God, that ye may know that ye have eternal life, and that ye may believe in the name of the son of God. By this man's deep doctrine, it might seem madness for Saint john to write unto them that did believe in the name of the son of God, that they should believe in the name of the Son of God. But it seemed not so to S. john, who writeth to them that as they had blessedly begun to believe in the name of the Son of God, so they might still continue, grow, and increase in the same faith. Moreover also I would ask of this man and his fellows, whether they praying do believe the forgiveness of their sins? if they do not, then are they Infidels, and deny the article of the creed, I believe the forgiveness of sins, which before he falsely objected to us. If they do believe the forgiveness of their sins, why do they then (by this man's doctrine) pray for it? If he say, that he believeth that there is in generality, a forgiveness of sins, but particularly he is not assured by faith, of the forgiveness of his own sins; then what doth his faith differ from the devils faith? who believeth and trembleth, as Saint james saith: and what is this his doubting, but (as he himself here saith) flat infidelity? 
jame. 1.  And no marvel though these men feel in their hearts no assurance of faith, for that they ground it not upon the unmovable rock of God's promise, but upon the unsure sand of their own works and satisfactions, by the which indeed neither can their faith be assured, nor their consciences quieted. The which false doctrine, while they believe, I would know how they can ask forgiveness of their sins? for whosoever maketh satisfaction to God for them, needeth not to ask forgiveness of them. But the Papists maintain that they make full satisfaction to God for them (as I have before showed) therefore I may much more justly say, than he doth here, that it is madness to ask forgiveness of them. For what man not being mad, owing a sum of money, and paying it, will desire the same to be forgiven him? Concerning your scoffing in the proof of your Minor or second proposition, we indeed believe 
Rom. 3. 18. Ephes. 3. 17.  that we are justified by faith without the works of the law, and that Christ dwelleth in our hearts by faith, and that by this hand of a true and unfeigned faith in jesus Christ, we apply the plaster of his precious blood shed for our sins, to cure all the sorances and sores of our souls. And take you heed, that you trusting in your own works and merits, in your Masses, agnus this, holy water, pardons, and manifold other such paltries, fall not into the ditch of damnation. And this shall suffice for this article, which is so absurd that it deserveth not so much.   

The Pamphlet. The Protestants are bound in conscience to avoid all good works. 2. Article.  
EVery man is bound upon pain of eternal damnation to avoid all deadly sins. But fasting, praying, alms deeds, and all good works, according to the 
a Luther in assert. artic. 31. 32. & 36. Calvin. lib. 3. institu. cap. 12. §. 4. & cap. 14 §. 4. 19 Melan. in Loc. tit. de peccato.  Protestants religion, are deadly sins: Ergo, according to the Protestants religion all men are bound upon pain of eternal damnation, to avoid fasting praying, alms deeds and all good works. The Mayor is manifest: for the wages of deadly sin is death, 
a Rom. 6. 24.  Stipendium peccatimors. The Minor is evident: for according to the Protestants religion and common exposition of this text of Scripture: 
b Isa. 64. 6.  Factisumus ut immundi omnes nos, & tanquam pannus menstruatae omnes justitiae nostrae: We are made all as unclean, and all our justices are as stained cloth. That is to say, the best works we can do are infected with deadly sin, and consequently deserve eternal damnation, and therefore to be avoided.   

Answer  
AS Hannibal said of Phormio, that he had heard 
Cicer. lib. 2. de oratore.  many doting fools, but he never heard any that so much doted as did Phormio: so may I say, that I have heard and read many foolish disputers, but any that did so foolishly disoute and reason as this man doth, I never heard nor read. For what man in his wits will reason thus: that because the corruptions of men do creep into these works of fasting, praying, and alms giving, therefore the works themselves be deadly sins? Our doctrine is, first, that these works and such other, being done by unfaithful hypocrites and wicked men be turned into sin, as David saith: for they be so corrupted and defiled with 
Psal. 109. 7.  their infidelity and wickedness, that they be but splendida peccata: that is, glittering sins before God, as Saint Augustine termeth them. For even as most pure water flowing through a filthy sink or privy, is made foul, filthy, and stinking: even so these works, prayer, fasting, etc. which be good works commanded of God, flowing from their faithless and wicked hearts and bodies be so defiled, that they be but filthy sins in the sight of God.  
Solomon saith: the sacrifice of the wicked is abomination to the Lord: but the prayer of the righteous is acceptable 
Pro. 15. 8.  to him. God saith by the Prophet Esay: Bring no 
Esa. 1. 13.  more oblations in vain: incense is an abomination unto me: I cannot suffer your new moons, nor Sabbaths, nor solemn days (it is iniquity) nor solemn assemblies. My soul hateth your new moons, & your appointed feasts, 
Ibid. cap. 66. 3.  etc. He that killeth a bullock, is as if he slew a man: he that sacrificeth a sheep, as if he cut off a dogs neck, etc. These sayings show that even the sacrifices commanded in the law of God, were wicked and abominable, when they were offered of wicked and profane persons void of true faith and repentance. So it is in the prophet Haggai: Thus saith the Lord of Hosts, Ask now the priests concerning the law. If one bear holy flesh in the skirt of 
Hagg. 2. 12.  his garment, and with his skirt do touch the bread, or the pottage, or the wine, or ale, or any meat, shall it be holy? And the priests answered and said no. Then said Haggai, if a polluted person touch any of these things, shall it be unclean? and the priests answered and said, it shall be unclean. Then answered Haggai and said, so is this people, and so is this nation before me, saith the Lord: and so are all the works of their hands, and that which they offer here is unclean. Agreeable to this is that which Saint Paul saith: Unto the pure are all things pure, but unto them that are defiled, and unbelieving is nothing pure, 
Tit. 1. 15.  but even their minds and consciences are defiled. Christ our Saviour saith: Do men gather grapes of thorns, or figs 
Matth. 7. 16. & 12. 33.  of thistles? and a corrupt tree bringeth forth evil fruit. Whatsoever is not of faith is sin, and without faith it is impossible 
Rom. 14. 23.  to please God. Here of we conclude that even those works 
Hebr. 11. 6.  which God hath commanded and commended to us, in his word, being done by the ungodly and reprobate be so corrupted by their infidelity and wickedness, that they be not acceptable, but rather abominable before God. So saith Saint Augustine: Sine qua (fide) quae videntur 
August. lib. 3. ad Bonifac. cap. 5.  bona opera, in peccata vertuntur: that is, Without faith those works which seem to be good are turned into sin. Saint Ambrose saith: Sine cultu veri dei, etiam quod virtus 
Ambros. de vocat. gentium lib. 1. cap. 3. pag. 6.  videtur esse peccatum est, nec placere ullus deo sine deo potest: that is, Without the worship of the true God, even that which seemeth to be virtue is sin, neither can any please God without God. Anselm saith: Omnis vita infidelium 
Anselm in Rom. cap. 14.  peccatum est: & nihil bonum sine summo bono. i. The whole life of the unfaithful is sin: and there is nothing good without the chiefest good, which is God. By this the Christian reader may sufficiently see, how false the doctrine of the Papists, and namely of our fine and delicate Jesuits is, who teach (as their proctor Andradius one of that 
Explicat. orthodox. lib. 3. pag. 277. pag. 279. nulla culpa contaminata pag. 280.  coat blusheth not to avouch) that all actions of those which be void of the true knowledge of God be not sin: yea that they may do works defiled with no fault, but worthy of great praise; and that we are not to think, that all the works of them which be void of faith do so displease God, that they be crimes worthy eternal punishments. Let the godly reader compare these sayings of this jebusite, with those alleged before out of the Scriptures and ancient Fathers, and discern which is more sound and agreeable, not to the blind reason of man, but to the will of God revealed in his word. Secondly, concerning the works of there generate, that belong to God's election and mercy, we say, that although they be done with imperfection, and not so fully, with their whole soul, heart, and mind, as they should be; but carry the touch of man's corruption, and are not able to abide the strict & straight judgement of God: yet because they proceed from hearts purified by faith, and sanctified in some measure with God's holy spirit, they please God, and the 
Act. 15.  imperfections of them being pardoned in jesus Christ, they be accepted for pure and holy. Christ saith: A good 
Matth. 7. 16. & 12. 33.  tree bringeth forth good fruit: to the pure are all things pure. The prayer of the righteous is always acceptable to God. 
Pro. 15. 8.  The faithful be an holy priesthood to offer up spiritual sacrifices 
1. Pet. 2. 5.  acceptable to God by jesus Christ. To do good, and to distribute 
Hebr. 13. 16.  forget not: for with such sacrifices God is pleased. This therefore is a falsely, which this man with a brazen brow affirmeth, that fasting, praying, and alms deeds according to our religion be deadly sins. These works be commanded of God, who commandeth no sins. We say that the corruption of our nature, which is but in part and imperfectly regenerate in this life, doth creep into them; and therefore they be not so purely & perfectly done of us as God requireth: whereby we acknowledge, that even the best works we do had need of God's mercy. So Saint Augustine saith: Vae etiam laudabili vitae hominum, si remota misericordia discutias eam: that is, Woe be 
August. confess. lib. 9 cap. 13.  to the laudable life of man, if thou O God examine it without mercy. Now what reasonable man will reason or imagine us to reason thus, that because we do good works not so purely and perfectly as God's righteousness requireth and deserveth, that therefore good works as prayer, alms deeds, etc. be deadly sins, or are to be avoided of us.  
But let us come to examine the proof of your Minor or second proposition. You say that according to our religion and common exposition of this text of Scripture: we are made all as unclean, and all our justices are like a stained cloth: the best works we can do are infected with 
Isaia 64. 6.  deadly sin, and deserve eternal damnation, and therefore to be avoided. We indeed expound this place not only of wicked hypocrites, but also of the regenerate and faithful, and say that all our own righteousness of works is so stained with the corruption of our sinful nature, that it is not able to stand before God's judgement seat, nor abide his severe trial and examination. For when we have done all those things which are commanded us, we must 
Luke 17. 10.  say, that we are unprofitable servants. And if thou O Lord 
Psal. 130. 3.  straightly markest iniquities, O Lord, who shall stand? and therefore we must pray and say: Enter not into judgement 
Psal. 143. 2.  with thy servant: for in thy sight shall none that liveth be justified. And with Daniel we say: O Lord unto us appertaineth open shame, to our Kings, to our Princes, & to our Fathers, because we 
Daniel. 9 8.  have sinned against thee: yet compassion and forgiveness is in the Lord our God. Whereupon we acknowledge that our justice and righteousness consisteth not in the perfection of our virtues, but in the forgiveness of our sins. Bernard thus expoundeth and applieth the place of Esay: Nostra si 
Bernard. de verbis Esaiae. Serm. 5.  qua est humilis justitia, recta for sitan, sed non pura: nisi forte meliores nos esse credimus quam patres nostros, qui non minus veraciter quam humiliter aiebant: omnes justitiae nostrae tanquam pannus menstruatae mulieris. Quomodo enim pura justitia, ubi adhuc non potest culpa deesse? i. Our humble or base justice if it be any, is peradventure right, but not pure: unless we believe ourselves to be better than our Fathers, who no less truly then humbly said, all our righteousness is as the cloth of a menstruous woman; for how can righteousness be pure where sin as yet wanteth not? And again: Sed quid potest esse omnis justitia nostra coram Deo? Nun juxta Prophetam velut pannus menstruata reputabitur, & si districtè iudicetur iniusta invenietur omnis justitia nostra: i. What can all our justice be before God? Shall it not according to the Prophet be reputed like the cloth of a menstruous woman, and if it be straightly judged, all our justice shall be found to be unjust. How you expound this place I know not, belike you satisfying God's justice so fully with your own pure works, that he can ask no more of you, as I alleged before out of Bishop Fisher, think that this place is not to be understood of you, and your justice, which is pure and perfect: but of the justice of Lutherans, Caluinists, and such other profane persons. Wherein take you heed that you show not yourselves to be of them whom Christ came not to call, who saith, I am not come to call the righteous, that is to say, them that be puffed 
Matth. 9 13.  up with a vain and false persuasion of their own righteousness, but sinners to repentance: And that they whom you disdain and despise as Publicans and harlots, 
Ibidem 21. 31.  go not before you into the kingdom of God. We take upon us the person of the Publican, in acknowledging our 
Luke 18. 13.  own vileness and unworthiness, and in respect thereof are abashed to lift up our eyes to heaven, but flee in all our works to God's mercy, and are content that you with the Pharisce glory of your own works, merits, and righteousness. Solomon saith as I have before alleged: There is a 
Proverb. 30. 12  generation that are pure in their own conceit, and yet are not washed from their filthiness. Now briefly to answer your syllogism, I reason thus: No good works are to be avoided: but fasting, prayer, and alms deeds, being commanded of God, and proceeding from faithful hearts, are by our doctrine good works: Ergo they are not to be avoided; but diligently in the fear of God to be used of us: but the corruptions of our sinful nature which creep into them, are to be avoided, and resisted, and we are to pray unto God in mercy to pardon them. And so we may be assured, that as in mercy through Christ he hath accepted of us: so he will in like mercy accept our works as pure and perfect in Christ jesus.  
Now I will retort your reason upon your own head in this sort: Every man is bound upon pain of eternal damnation to avoid all sin: but fasting, praying and alms deeds, as they be used by Papists to make satisfaction to God for their sins, and to merit and purchase heaven, be sins: Ergo, fasting, prayer, and alms deeds done in such sort are to be avoided. The Minor or second proposition, I prove thus. He that attributeth that to his works, which is proper and peculiar to jesus Christ, sinneth grievously: but to make satisfaction for our sins appertaineth only to jesus Christ: Ergo, he that attributeth the same to his works, grievously sinneth. But I shall have occasion hereafter more largely to handle this matter, therefore now I omit it, and so I will also the quotations of Luther, calvin, and Melanchthon set in the margin, for that they deliver no other doctrine, but that which I have before declared, the which I nothing doubt, but it is so sound, that it will endure and abide this man's hammer.   

The Pamphlet. The Protestants either have no faith at all, or lie most damnably, in denying that a man assisted by God's grace, can keep the commandments. 3. Article.  
Whosoever knoweth God, keepeth his commandments: But all true Protestants know God. Ergo all true Protestants keep his commandments. The Mayor is express Scripture: 
a john. epist. 1. cap. 2. vers. 4.  qui dicit se nosse deum, & mandata eius non custodit mendax est, & in eo veritas non est. He that saith he knoweth God, and keepeth not his commandments is a liar, and truth is not in him. The Minor no Protestant doubteth of: for this knowledge of God is nothing else but a lively faith wherewith all zealous Protestants (as they say) are endued. Hence from, manifestly it followeth, that either the most zealous Protestants lack a lively faith, and so are Infidels: or if they have a lively faith, and deny that they keep, or can keep God's commandments, they are damnable liars: if they choose the first, they are Pagans, Heretics or jews: if they take the second, they are damnable seducers, and impostors in religion, and consequently their faith is false.   

Answer.  
THis syllogism according to Saint john's meaning is wholly true. The Apostles purpose is to show that the knowledge of God in the faithful ought not to be idle, but effectual and fruitful in godliness and holy obedience, working a care and conscience in them to keep Gods holy commandments, by diligent endeavouring both to avoid all wickedness which he forbiddeth, and to yield that holy obedience which he requireth. The which they that do not, but live profanely, wallowing in wickedness, and committing ungodliness with greediness; and yet make a profession of the knowledge of God (as too many do) their profession and knowledge is in vain. For as Saint james saith: if any seem religious, and refraineth not his tongue, but deceiveth his own 
jam. 1. 26.  heart, that man's religion is in vain. So if any seem to have the knowledge of God, and liveth loosely and wickedly, having no care to frame his life to the obedience of God's commandments, his religion, profession, and knowledge is in vain. For not every one that saith unto me, Lord, Lord, 
Matth. 7. 21.  shall enter into the kingdom of heaven, but he that doth my father's will which is in heaven. But your meaning is, that by keeping of God's commandments is understood an absolute and perfect fulfilling of them, in yielding without any transgression at all that full and perfect righteousness which God commandeth. The which never did any man 
1. Pet. 2.  yield, but only the man jesus Christ, who never did sin, and in whose mouth was never guile. This your doctrine of the perfect fulfilling of God's law in this life is false, and you in maintaining of it, show yourselves to be blind and proud pharisees, not knowing either the perfect righteousness of God, nor the corruption of our nature, against the which I reason thus: Whosoever sinneth, transgresseth and breaketh God's law and commandments: but all men do sin: therefore all men transgress and break God's laws and commandments. The first proposition is manifest: for S. john saith, Sin is the transgression of the law. The second proposition cannot with any face be 
1. joh. 3. 4.  denied. Solomon saith, There is no man that sinneth not. Saint 
1. King. 8. 46.  Paul saith, All have sinned, and are deprived of the glory of 
Rom. 3. 23.  God. Saint james saith, In many things we sin all. Saint john 
jam. 3. 2.  saith, If we say that we have no sin, we deceive ourselves, and 
1. joh. 4. 8.  the truth is not in us. Moreover, S. Paul saith, As many as are 
Galat. 3. 10.  of the works of the law, are under the curse: for it is written, Cursed is every one that continueth not in all things, which are written in the book of the law to doc them. Where Saint Paul doth reason after this sort: Whosoever doth not continue to do all that is written in the book of the law, are under the curse: but there is none that continueth to do all that is written in the book of the law: Ergo, there is none but is under the curse. The first proposition Saint Paul proveth by a place of the law, Deut. 27. The second Saint Paul taketh as a thing granted, and not to be denied, that there is no man which continueth to do all that is written in the book of the law to do it, the which if it be not granted, Saint Paul's argument is nothing worth: for it might be said, that some do fulfil the law of God, and therefore are not under the curse. So that which seemed to Saint Paul absurd to be denied, is now denied by these absurd and blind pharisees. Furthermore, Saint Paul saith, That which was impossible to the law, in as much as it was 
Rom. 8. 3.  made weak, because of the flesh, God sending his own son in the similitude of sinful flesh, and for sin, hath condemned sin in the flesh. Doth not S. Paul here show, that whereas we could not be saved by the law, God hath sent his son in the flesh to save us? And he declareth why we could not be saved by the law, because the weakness of our sinful flesh, is not able to yield that perfect righteousness which the law of God requireth: the which if we could do, we should live thereby. For God saith, which if a man do he shall live in them. And that even they that are regenerate with 
Ezech. 20. 21.  God's spirit, do not perfectly fulfil the law, and keep Gods commandments, it is most evident by Saint Paul's confession of himself: I am carnal, sold under sin. I allow 
Rom. 7. 14.  not that which I do: for that I would, I do not: but what I hate, that I do. It is no more I that do it, but sin that dwelleth in me: For I know that in me, that is, in my flesh, dwelleth no good thing: for to will is present with me. But I find no means to perform that which is good. For I do not the good thing, which I would, but the evil which I would not, that do I, I find that when I would do good, evil is present with me. I see another law in my members, rebelling against the law of my mind, leading me captive to the law of sin, which is in my members. O wretched man that I am, who shall deliver me from this body of death? If S. Paul that elect vessel of God, which was taken up into the third heaven, and into paradise, and heard 
Act. 9 15. 2. Cor. 12. 2.  words which cannot be spoken, did not fulfil the law, and fully without transgression keep God's commandments; who but a blind hypocrite and proud Pharisee will arrogate to himself the same? Bernard saith well: Aut te ergo si audes praefer Apostolo (nempe ipsius ista vox est) aut fatere 
Bernard super Cantic. serm. 58.  cum illo te quoque vitijs non career: that is, Either if thou darest prefer thyself before the Apostle (whose saying this is) or else confess with him that thou also art not void of vices.  
I will add hereunto a few testimonies out of the ancient Fathers, to prove that none in this life is assisted so fully with God's grace, that he perfectly fulfilleth the law, and keepeth God's commandments without any transgression or breach of them. justinus Martyr saith 
justinus dialog 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. pag 98. : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. And that none hath exactly done all things, you yourselves dare not deny: but there be which have kept the things commanded, some more, and some less than others. S. Hierome saith: Facilia dicis esse Dei mandata, & tamen nullum proferre potes qui universa compleverit. 
Hieron. ad Ctesiphontem adverse. Pelagianoi.  Respond mihi, facilia sunt an difficilia? Si facilia, proffer quis ea impleverit: Thou sayst Gods commandments be easy, and yet thou canst not bring forth any that hath fulfilled all. Answer me, be they easy or hard? If they be easy, show any that hath fulfilled them. Again, Haec hominibus sola perfectio, si imperfectos se esse noverint: that is, This is 
Idem ibid.  the only perfection of men, to acknowledge themselves to be imperfect. Again, Tunc ergo justi sumus, quando nos 
Idem lib. 1. adverse. Pelagianos.  esse peccatores fatemur, & justitia nostra non ex proprio merito, sed ex Dei consistit misericordia: that is, Then we be just, when we confess ourselves to be sinners, and our justice consisteth not in our own merits, but in God's mercy. Saint Augustine saith: Ipsa justitia nostra tanta est in hac vita, 
August. de civit. Dei lib. 19 c. 27.  ut petius peccatorum remissione constet, quam perfectione virtuium: that is, Our justice is so great in this life, that it consisteth rather in the remission of our sins, then in the perfection of our virtues. And again, Omnia mandata 
Lib. 1. Retract. cap. 19  facta deput antur, quando quicquid non fit ignoscitur: that is, All the commandments are then reputed to be done, when whatsoever is not done is pardoned. Again, Gratia Dei tribuit in hac vita studium praecepta seruandi: & eadem, 
Ad Bonifa. lib. 3 cap. 7.  si quid etiam in illis praeceptis minus servatur, ignoscit: that is, The grace of God doth give in this life a desire to keep his commandments: and the same grace, if any thing in them be not observed, forgiveth it. The like I might allege out of many other places of his works: As, De natura & gratia cap. 36. Contra julianum lib. 4. cap. 3. De libero Arbitrio cap. 16. and such others, but for shortness sake I omit them. chrysostom saith: Neque enim alios licet in lege 
Chrysost ad Rom. Hom. 17.  justificari, nisi eum qui cuncta adimpleverit. Id verò nemini dum possibile factum est: that is, None can be justified by the law, but he that hath fulfilled all. And that hath been as yet possible to no man. Bernard saith: Quomodo ergo iubenda 
Bernard super Cantica serm. 50  fuit quae implenda nullo modo erat? etc. How was the law to be commanded, which can by no means be fulfilled? or if thou rather think that the commandment 
De affectuasi.  was given for the ruling of our affections, I will not hereupon strive, so that thou also do yield unto me, that in this life it neither can, or ever could be fulfilled of any man. For who dare arrogate that to himself, which Paul himself confesseth that he had not comprehended? Neither was the commander ignorant, that the weight of the commandment exceeded man's strength: but he judged it to be profitable, that thereby they might be put in mind of their own insufficiency, and so might know that they ought according to their power labour to the end of righteousness. Therefore by commanding things impossible, he made men not transgressors, but humble, that every mouth might be stopped, and all the world made subject unto God, because that by the works of the law no flesh shall be justified before him: for we receiving the commandment, and feeling our own want, will cry unto heaven, and God will have mercy upon us. Again, Quantumlibet in hoc corpore manens profeceris, erras vitia si putas 
Idem ibidem serm. 58.  emortuae, & non magis suppressa: velis nolis intra fines tuos habitat jebusaeus, subiugari potest, sed non exterminari: scio (inquit) quod non habitat in me bonum: that is, How much soever thou dost profit, whilst thou abidest in this body, thou art deceived if thou think vices to be dead in thee, and not rather suppressed: whether thou wilt or no the jebusite will dwell within thy coasts: he may be subdued, but not utterly banished. I know (saith Paul) that no goodness dwelleth in me. This was Bernard's judgement concerning our keeping of God's commandments and fulfilling of the law. Ferus also a late Friar, but yet a man of better judgement in many matters, than many others were, or be, hereof writeth thus: Per Christum implenda erat omnis justitia, per quem solum lex poterat impleri, nam maledicta erat natura humana, legemque implere non potuit, juxta illud: neque 
Ferus in Matth. cap. 3.  nos neque patres onus hoc portare potuimus: that is, All righteousness was to be fulfilled by Christ, by whom only the law could be fulfilled. For man's nature was accursed, and could not fulfil the law, according to that saying, neither we nor our Fathers were able to bear this burden. Again, the same Ferus saith: Si nemo potest gloriari se á peccato 
In cap. 19 Matth.  immunem, nec quisquam gloriari potest se legem seruasse: cum peccatum nihil aliud sit quam transgressio legis: that is, If no man can glory that he is free from sin, neither can any man glory that he hath fulfilled the law, seeing that sin is nothing else but the transgression of the law. Hence from it followeth, that zealous Protestants want neither a lively faith in God's mercies, nor true obedience to God's commandments, although they unfeignedly confess their manifold imperfections and sins, by which they be far from perfectly fulfilling the law of God. And now pro coronide I will requite you with another Syllogism. They that think they can fulfil the law of God, be proud Hypocrites and Pharisees: but the Papists think that they can fulfil the law of God, yea can do superarrogant works, I should say works of Supererogation above them that the law requireth: Ergo, the Papists be proud Hypocrites and Pharisees.   

The Pamphlet. The most points wherein the Protestants descent from the Catholics tend to looseness of life, and carnal liberty. 4. Article.  
His article may be proved by a general induction in all such matters, as now the Protestants call in question. First say they that man hath not free will to do good, but all goodness proceedeth so from grace, that it lieth not in his power neither to have it, nor resist it, but of necessity it must have effect.  
To what other end tendeth this senseless doctrine and fatal fancy, but to make men negligent in disposing and preparing their souls to receive God's grace, and to rouse it up, and put it in execution after they have it? making man not much unlike a sick ass, who neither can dispose nor prepare himself to seek for his medicine, but of necessitis must expect till his master thrusteth it into his throat, neither after he hath drunk it, can cause it cure his disease, but carelessly letteth it work as it will.  
Secondly, they defend that men be justified by faith alone, the which solifidian portion overthroweth flatly true repentance, sorrow for sins, mortification of passions, and all other virtues which tend to perfect reconciliation of the soul with God, causing men only to procure a certain false fantastical apprehension of Christ's death and passion, the which faith although they erroneously aver, cannot be severed from charitis, virtues, and good works; yet both experience teacheth that it may, for also few or none have faith, because few or none of them have these works: and the Scriptures plainly prove that all faith, yea and the most noble faith which hath force to remove mountains, may be without charity.  
Thirdly, they assure us that faith once had can never be lost, the which vain security openeth the gap to all libertine sensuality: for if a man be certain that he hath true faith, if it be impossible he should lose it, if he be secured, that by it alone he shall be saved; why may be not wallow in all licentious pleasures in this life, and never doubt of glory in the other? could ever Epicurus have found a better ground to plant his Epicurism? could ever Heliogabalus have better patronized his sensuality? could Bacchus, or Venus ever have forged better reasons to enlarge their dominion?  
Fourthly, they say, a man cannot keep all the commandments: for what other cause I pray you; but thereby to make men negligent in keeping of them, to pretend an excuse of impossibility, whensoever they transgress them.  
Fiftly, why deny they the Sacrament of penance; but to make men careless how they live, and never regard the avoiding of sins, as though they were never to render an account of them? to hinder that shame and blushing which men conceive in discovering their sins, the which are most excellent means to deter them from sinning another time: to shuffle up restitution and satisfaction of injuries committed against our neighbours, to draw men from remorse of conscience by burying their sins in eternal oblivion: the sores whereof confession rubbeth, and causeth.  
Sixtly, why exclude they the true and real body of Christ from the blessed Sacrament of the altar, but for that they perceived how by the presence thereof, they were deterred from sin and wickedness? for they knew well that sinful lives consorted not with those sacred mysteries, and therefore they rather resolved to banish Christ from the Sacrament, than sins from their souls.  
Finally, for what other cause have they joined a new negative religion, wholly standing upon negation of Sacraments, ceremonies, rites, laws, customs and other practical points of the catholic Church; but for fasting, to bring in feasting; for praying, playing; for devotion, dissolution; for religious fear of God, vain security; for zeal and mortification, a number of vain verbal sermons: and to conclude, for a positive working a flat denial almost of all points of faith and religion?   

Answer  
COncerning this article, I will first answer these cavils, which this caviller objecteth to the slandering of our doctrine, as tending to looseness of life, and carnal liberty: Secondly, I will show to what looseness and wickedness of life the doctrine of the Church of Rome tendeth, and what fruits, or rather weeds of wickedness it hath brought fourth even in Popes & their clergy, and namely in Rome that holy City, where that holy Father resideth, and whereupon he especially breatheth and blesseth. He beginneth with free will, wherein he neither setteth down truly our doctrine, nor the state of the controversy: which is a usual customewith his companions, to pervert and alter the state of the question, as Doctor Whitakers showeth that Bellarmine useth to do. I will 
Epist. dedica. in controvers. 1.  therefore lay down our doctrine truly as we teach concerning this matter we believe, that although in worldly matters concerning this life, man have wit, reason, and understanding to know; and will, for the choice of good and evil, just and unjust: yet in spiritual matters pertaining to eternal life, and the worship of God, we believe, that man's reason is so darkened, and will so corrupted, that he can neither truly know, love, nor covet, much less do and perform, those things which be agreeable to Gods will, and acceptable unto his Majesty, until God in his elect and chosen people do by his holy spirit regenerate them, by lightning their blind reason, and reforming their wicked wills. This we prove by these places of Scripture here following. The Lord saw that the wickedness of man was great upon the earth, and all the imaginations 
Genes. 6. 5.  of the thoughts of his heart were evil continually. And that the imagination of man's heart is evil from his youth. Flesh and 
Ibid. cap. 8. 21.  
Matth. 16. 17.  blood hath not revealed it unto thee, but my Father which is in Heaven. That light shined in the darkness, and the darkness 
joh. 1. 5.  comprehended it not. Which are borne not of blood, nor of the 
vers. 13.  will of the flesh, but of God. Except a man be borne again, he 
joh. 3. 3.  cannot see the kingdom of God. That which is borne of the flesh 
13  is flesh: and that which is borne of the spirit is spirit. A man can receive nothing, except it be given him from Heaven. No 
27  man can come to me, except the Father which hath sent me, 
Cap. 6. 44.  draw him. Therefore I said unto you, that no man can come 
65  unto me, except it be given unto him of my Father. Without me ye can do nothing. The wisdom of the flesh is death. The wisdom 
Cap. 15. 5.  of the flesh is enmity against God. The natural man perceiveth 
Rom. 8. 6.  not the things of the spirit of God, for they are foolishness 
1. Cor. 2. 14.  to him, neither can he know them, because they are spiritually discerned. What hast thou, that thou hast not received? No man 
Cap. 4. 7.  can say that jesus is the Lord, but by the holy Ghost. By the 
Cap. 12. 3.  grace of God I am that I am. Not that we are sufficient of our 
Cap. 15. 10.  selves to think any thing as of ourselves: but our sufficiency 
2. Cor, 3. 5.  is of God. It is God that worketh in you, both the will and the 
Philip. 2. 13.  deed, even of his good will and pleasure. The God of peace 
Hebr. 13. 21.  make you perfect in all good works to do his will, working in you that which is pleasant in his sight through jesus Christ our Lord. Whosoever committeth sin is the servant of sin: If 
joh. 8. 34. 36.  the son shall make you free, ye shall be free indeed. By these sayings let the Christian reader consider of what value and force our wit and will is in heavenly matters, until the one be lightened, and the other reform by God's grace and spirit. Hereunto I will add a few places of the ancient Fathers. Saint Augustine saith: Quid boni operari potest perditus, nisi quantum fuerit perditione liberatus? Nunquid 
August. Enchir. ad Laur. cap. 30  libero voluntatis arbitrio? & hoc absit: Nam libero arbitrio male utens homo & se perdidit & ipsum. Sicut enim qui se occidit, etc. that is, What good can he that is lost do, but in as much as he is delivered from perdition? Can he be restored by his free will? God forbid. For man using ill his free will, lost both himself, and it also. For as one killing himself, doth kill himself whilst he liveth, but having killed himself, doth not live, nor can raise and restore himself being dead: so when man sinned by his free will, sin having gotten victory, his free will was lost. Again, Quid tantum de naturae possibilitate praesumis? vulnerata, sauciata, vexata, perdita est: vera confession, non falsa 
De Natura & gratia cap. 53.  defension opus habet. Gratia ergo dei non qua instituatur, sed qua restituatur, quaeratur: that is, What dost thou presume so much of the power of nature? it is wounded, maimed, vexed and lost: it hath need of a true confession, not of a false defence. Therefore the grace of God, not whereby the will is ordained, but whereby it is restored, is to be sought. Many such other sayings he hath in his works against the Pelagians, which I omit.  
But this man saith, that man may dispose and prepare his soul to receive God's grace; and this he proveth not by Scripture, but (I will not say Assedly) by the similitude of a sick Ass, that cannot dispose, nor prepare himself to seek for his medicine. By this divinity men prevent God's grace, and it doth not prevent them; men first seek God, and not God them. For answer whereof, I would ask this man, whether it be not with all the of spring of Adam, as it was with Adam himself after his fall. Now whether did Adam seek God first, or God him: the Scripture saith, that God called upon Adam, and that he was so far from 
Genes. 3.  seeking God, that he and his wife hid themselves from the presence of the Lord God. So that if God in mercy had not sought them, and called upon them, it seemeth that they had never sought nor called upon God. And even so it is with all his posterity, as our Saviour showeth by the lost sheep, whom the Shepherd seeketh and bringeth home, the sheep nothing disposing nor preparing itself to seek to the Shepherd, or to return to the fold. So God saith: I was found of them that sought me not. Did Peter 
Isai. 65. 1.  repent until Christ had looked on him, and the Cock had crowed? What disposition and preparation was in Paul to seek the grace of Christ? Therefore I may truly say, that as Lazarus prepared himself being dead in grave, to be raised up by jesus Christ; so do men dead in sin, dispose and prepare themselves to receive the medicine of God's grace. Saint Paul saith: God which is rich in mercy, through his great 
Ephes. 2.4.  love wherewith he loved us, even when we were dead by sins, hath quickened us together in Christ, by whose grace ye are saved. To this doctrine the ancient Fathers bear witness. Saint Augustine saith: Vt totum Deo detur, qui hominis voluntatem 
August. Enchir. ad Laurent. cap. 32.  bonam & praeparat adiwamdam, & adiwat praeparatam: that is, All is to be given to God, who both prepareth the good will of man to be helped, and helpeth it being prepared. Again, Nolentem praevenit ut velit, volentem 
Idem ibidem.  subsequitur ne frustra velit: that is, God preventeth him that is not willing, that he may be willing: and he followeth him that is willing, that he may not will in vain. Now if this our doctrine concerning the will of man be the truth of God confirmed both by the word of God, and by the testimonies of the most learned Fathers, then without blasphemy it cannot be said to tend unto looseness of life, or carnal liberty: it teacheth us both true humility, in acknowledging our own misery and wants, and to attribute all to God's grace and mercy, and to arrogate nothing to ourselves, and doth it tend to carnal liberty, and careless security? We are both to exhort others, and also to stir up ourselves, to fear and serve God in holiness of life. And yet we must acknowledge, that God worketh those things in us, whereto he exhorteth us. And therefore the same spirit that saith: Turn unto me with all your hearts, 
joel. 2.  saith also, Turn us O Lord, and we shall be turned. He that 
Lament. 3.  saith, Make you a new heart, and a new spirit: for why will ye die 
Ezech. 18. 31.  O house of Israel? saith also, I will put a new spirit within their 
Ezech. 11. 19  bowels, and I will take the stony heart out of their bodies, and will give them an heart of flesh. And again: Create in me a 
Psalm. 51. 20.  clean heart, O Lord, and renew aright spirit within me. The same spirit that saith, Wash you, make you clean, saith also, 
Isai. 1. 16.  Purge me with Hyssop, and I shall be clean: Wash me, and I 
Psalm. 51. 7.  shall be whiter than Snow. And again, I will pour clean water 
Ezech 36. 25.  upon you, and a new spirit will I put within you, and ye shall be clean: yea from all your filthiness, and from all your Idols will I cleanse you. The same spirit that saith: Be ye holy, for I am 
1. Thess. 5. 23.  holy, saith also, the God of peace make you holy. And so we must come to that saying of Saint Augustine: Da quod jubes, 
August. Confess. lib. 10. cap. 29.  & iube quod vis: Give us O Lord, that which thou commandest us, and then command us what thou wilt. And therefore they reason like doltish Asses, which infer upon the exhortations to grace and godliness which be in the Scriptures, that there is a power and ability in us to perform those things whereunto God in his word exhorteth us. Exhortations be God's instruments and means which he useth, to work his heavenly graces in us. I would here end this matter, but that I must tell you, that you write improperly and falsely in charging us, that we say all goodness proceedeth so far from grace, that it lieth not in man's power neither to have it, nor to refuse it, but of necessity it must have effect. Improperly you write, in putting, having God's grace, in steed of obtaining and getting it. We say, it is in man to have it, when God doth give it, without which gift it is not in man's power to get it. But it is in man to resist it. For the grace of God offereth salvation 
Tit. 2. 11.  to all, but it is resisted and rejected of many, in that their hard and stony hearts will not admit it. The grace of God is offered to men, when his word is preached, and they be called to repentance; but it is with many, and namely you, as Zacharie saith: They refused to hearken, and 
Zachar. 7. 11.  pulled away the shoulder, and stopped their ears, that they should not hear. Yea, they made their hearts as an Adamant stone, 
As the Papists do now.  lest they should hear the Law and words which the Lord of hosts sent in his spirit by the ministery of the former Prophets. I know no man that denieth, but such men do resist the grace of God, which yet is received of them that are written in the book of life, whose wills it reformeth, and of evil wills maketh good wills, willing and covering those things which be acceptable in God's sight. Finally, I thought good for the better satisfying of the reader in this matter, to let him understand: that whereas Erasmus (a man as all men must needs confess of great learning) was had in jealousy of the Papists, as too much leaning to Luther and his doctrine, he was at the last provoked and set on by them to write against him: who choosing this matter of free will, and writing in defence thereof, yet afterward he retracted and revoked his former opinion and writing, and was not abashed to confess the truth, as appeareth by these his words. Verum ut ingenuè dicam; perdidimus liberum 
Erasm. lib. 19 epist. ad Ludonicum Vinem.  arbitrium: illic mihi aliud dictabat animus, aliud scribebat calamus: that is, But simply to speak my mind. We have lost our free will: in that matter my mind did indite to me one thing, and my hand did write another.  
I come now to the second doctrine of ours, which you untruly charge, and falsely slander to tend to looseness of life, and carnal liberty, that men be justified by faith alone, which you scornfully call a solifidian portion, and falsely say, but do not prove, that it flatly overthroweth true repentance, sorrow for sins, mortification of passions, and all other virtues, which tend to the perfect reconciliation of the soul with God, etc. Where first I would exhort you (if the same might any thing prevail with you) to take heed that by scorning in this manner at God's truth, you show not yourself to be one of them that sit in 
Psalm. 1. 1.  the seat of the scornful. Solomon saith, that judgements 
Prou. 19 29.  are prepared for the scorners, and stripes for the back of fools. Secondly, as this doctrine which you deride is true, godly, and comfortable, confirmed by the word of God, and ancient Fathers; so doth it not exclude, much less overthrow repentance, or any other good work, but showeth the true and right use of them. Saint Paul saith, We conclude that a man is justified by faith, without the works of the 
Rom. 3. 28.  Law. And in the fourth chapter he reasoneth thus from Abraham the father of the faithful: If Abraham were justified 
Rom. 4. 2.  by works, he hath wherein to rejoice or glory: But Abraham hath not wherein to rejoice or glory before God. Ergo, Abraham was not justified by works. And after saith; To him that worketh not, but believeth in him that justifieth the ungodly, his faith is counted for righteousness. 
Galat. 2. 16.  We know that a man is not justified by the works of the law, but by the faith of jesus Christ, even we have believed in jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law, because that by the works of the law no flesh shall be justified. This doctrine was neither scorned nor denied by the ancient godly Fathers, of some of whom I will set down a few sayings.  
origen speaking of the thief that was hanged with 
Origen. in 3. ad Rom.  Christ, saith, Pro hac sola fide ait ei jesus, Amen dico tibi; hody mecum eris in paradiso: that is, For this his only faith, jesus said unto him: Verily I say unto thee, this day shalt thou be with me in paradise. And of the woman that had the issue of blood: Ex nullo legis opere, sed pro sola fide ait ad 
Ibidem.  tam. Remittuntur tibi peccata: that is, For no work of the law, but for faith only he said unto her, Thy sins be forgiven thee. Hilary saith: Solafides justificat: that is, Only 
Hilar. in Math. Can. 8. & Can. 21 Ambros. in Rom. 3.  faith doth justify. Ambrose saith, justificati sunt gratis, quia nihil operantes, neque vicem reddentes sola fide justificati sunt dono Dei: that is, They are justified freely, because working nothing, nor rendering any recompense, they are justified by faith only through the gift of God. The like he writeth in Rom. 4. and 10. and upon the 1. Cor. 1. Praefat. ad Galat. and upon chap. 3. Saint Hierome saith: Conuertentem impium per solam fidem justificat Deus, non opera bona 
Hieron. in Rom. cap. 4.  quae non habuit: God doth by faith only justify the wicked man converting, not by good works which he had not. Many such other sayings I might allege out of Hierome, but I leave them. Saint Augustine faith: Sine bonorum operum 
Augustinus in Psal. 67.  meritis per fidem iustific atur impius: that is, The wicked man is justified by faith without the merits of good works. Again, Quia sola fides in Christum mundat etc. that is, Because 
In Psal. 88  only faith in Christ doth make clean, they that do not believe in Christ, be void of cleanness. He hath also often this fine saying: Fides impetrat, quod lex imperat: that is, 
Enchir. ad Laurent. cap. 117.  Faith obtaineth that, which the law commandeth: that is to say, the law commandeth a righteousness of works, faith obtaineth the righteousness of Christ, which only is able to hide and discharge all our unrighteousness.  
This doctrine which this disdainful man so much disdaineth, is acknowledged of the Greek Fathers. Basil saith, This is perfect and sound glorying in God, when a 
Basil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 388.  man doth not boast himself for his own righteousness, but knoweth himself to be void of true righteousness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: i. And is justified by only faith in Christ: 〈◊〉, chrysostom saith: Nobis pro cunctis sola fides 
Chrysost. in Matth. Hom. 12 Idem de proditione juda.  sufficiat: that is, Only faith is sufficient to us for all other things. Again, Illud unum asseveraverim, quò sola fides per se saluum fecerit: that is, This I may affirm, that only faith by itself saveth. Again, Rursus illi dicebant, qui 
Idem in Galat. cap. 3.  sola fide nititur, execrabilis est: hic contrà demonstrat, qui sola fide nititur eum benedictum esse: that is, They said, he that leaneth only to faith is accursed: but Paul on the contrary part showeth, that he that leaneth to faith only is blessed.  
Many such other places out of the Latin and Greek Fathers I might produce, but I omit them. I hope he will not say, that these Fathers which delivered this doctrine of solifidian faith (as he disdainfully termeth it) did overthrow repentance, mortification, and all other virtues. Nay this true faith, which neither falsely, nor fantastically, but truly and effectually apprehendeth Christ's death and pastion, and applieth the same as a most sovereign salve to cure all the sores of our souls, is that which giveth life to repentance, mortification, and all other virtues. For as faith without works is dead, as S. james saith: so works 
james 2. 26. Cyril in exposit. Symbol. Nicen. tom. 1. Concil. pag. 543. Chrysost. in 1. ad Timoth. Hom. 5.  without faith are dead, as Cyril and chrysostom say. And we truly aver, that this true faith in Gods merciful promises, by the which Christ doth dwell in our hearts, cannot be severed from charity, virtues, and good works, as he falsely affirmeth, but faintly and foolishly proveth that it may. His first reason is taken from experience, because few or none of us have faith, for that few or none of us have these works. How many or few of us have faith and good works, you are no competent judge for to determine. And therefore we appeal from your affectionate and erroneous judgement, to the true and just judgement of God. I doubt not but before I have ended this article, to prove that we be not so void of good works, & so full of abominable wickedness, as your Popes and spiteful spirituality hath been.  
Your second proof you will draw out of the Scripture, that all faith; yea, and the most noble faith which hath force to remove mountains, may be without charity. I 
1. Cor. 13.  answer, that Saint Paul speaketh not there of the faith of Gods elect, but of that which is a gift to work miracles, 
Tit. 1. 1. Matth. 7.  which may be in wicked reprobates, such as judas was: and so doth Oecumenius the Greek Scholiast expound it in these words: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Oecumen. in 1. Cor. 13.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i. He speaketh not of the common and Catholic faith of the faithful, but of a certain gift of faith. For there was a certain kind of gift, which by an equivocation was called faith. So that S. Paul, as he had before compared charity with the gift of tongues, and with the gift of prophesying: so here he compareth it with the gift of doing miracles. And as those gifts may be in the wicked severed from charity, so also may this. Some writers also in the former chapter, where S. Paul saith: To another is given 
1. Cor. 12. 9  faith by the same spirit, do expound it of the particular faith of doing miracles. As Theophilactus: Non fides dogmatum, 
Theophilact. in 1. Cor. 12.  sed miraculorum, que & montes transfert: that is, He speaketh not of faith of doctrine, but of miracles which moveth mountains. And therefore S. Paul meaneth, that if the whole faith which is in doers of miracles were in him separated from charity, as it may be, he were nothing. But that faith by which Christ dwelleth in the hearts of his elect, neither is, nor can be separated from charity, but worketh by it. And therefore S. Paul in his gratulations in the beginning of his Epistles, doth always joy ne them 
Galath. 5. 6.  together, as being such graces of God's spirit, which be never separated asunder, Hearing of the faith, which ye have in 
Ephes 1. 15.  the Lord jesus, and love towards all the Saints. To conclude 
Coloss. 1. 4.  this point, that this doctrine doth not tend to looseness of 
1. Thess. 1. 3.  life, we teach that they which do not follow peace and 
2. Thess. 1. 3.  holiness shall never see God, and that good works are the 
Philem. 1. 5.  ways, wherein we must walk to the kingdom of God, 
Hebr. 12.  and eternal life; to the which, they that do not walk in them, shall never come. For without the holy City shall be dogs, and enchanters, and whoremongers, and murderers, and 
Apocal. 22. 15.  idolaters, and whosoever loveth or maketh lies. And although good fruits make not the tree good, yet they be necessary effects of a good tree: so every tree that bringeth not forth good fruit shall be cut down and cast into the fire.  
The third doctrine of ours, which you untruly charge 
Matth. 3. 10.  to tend to looseness of life, is, That faith once had can never be lost: the which vain security (you say) openeth the gap to all libertine sensuality: and hereat you make great exclamations. Here I will first clear the doctrine, and afterward answer your vain cavillations, and needless exclamations. Faith is divers ways taken in the holy Scriptures. First, it is taken for the doctrine of faith, or the Gospel which we believe: as, By whom we have received 
Rom. 1. 5.  grace and Apostleship, to the obedience of faith among all Gentiles: that is, that all nations might obey the Gospel. Also to the Galathians: This only would I know of you, Received ye the spirit by the works of the law, or by the hearing of faith, 
Galat. 3. 2.  that is, by hearing the Gospel preached. So we call the Christian faith, and the Apostolical faith. In this sense faith being taken for the doctrine of the Gospel: we confess that many may know it, make profession of it, and historically believe it, and yet afterwards may fall from it, as judas and many in Asia did. Secondly, it is taken for 
2. Tim. 1. 15.  that promise which we make in Baptism, whereby we bind ourselves to profess true religion, and to believe in God, in whose name we be baptised. Hereof S. Paul speaketh, Refuse the younger widows: for when they have begun to 
1. Tim. 5. 11.  wax wanton against Christ, they will marry, having damnation because they have broken the first faith. The which is to be understood of the first profession of faith in Baptism, and not of the latter vow of single life, as the Papists falsely and foolishly expound it. From this faith all they do fall, which turn either on the right hand to false doctrine, or on the left hand to wicked life. Many other ways faith is taken, but this question is of that true, lively, and justifying faith, which is the faith of Gods elect, whereby Christ dwelleth in their hearts, and they receive nourishment 
Tit. 1. Ephes. 3.  and life from him. This faith may be covered by temptations and falls, as fire in the night with ashes, but never utterly extinguished. For they in whom this true faith is, are like a tree planted by the rivers of waters, that will bring forth her fruit in due season, whose leaf shall not 
Psal. 1. 3.  fade. And they that trust in the Lord shall be as mount 
Psal. 125. 1.  Zion, which cannot be moved, but remaineth for ever. They that by this faith are built upon the rockis jesus Christ, hell gates shall never overcome them. Christ saith, He that 
Matth. 16. 18.  believeth in the Son of God hath everlasting life. He that heareth my word, & believeth in him that sent me, hath everlasting 
joh. 3. 36. Chap. 5. 24.  life, and shall not come into condemnation, but hath passed from death to life. He that believeth in me shall never thirst. Saint Paul saith, Wherein after ye believed ye were sealed with 
Chap. 6. 35. Ephes. 1. 13.  the holy spirit of promise, which is the earnest of our inheritance, for the redemption of that liberty purchased unto the praise of his glory. These places sufficiently show, that that faith which is common to all Gods elect, and proper only to the elect, can never perish, nor be utterly lost in them. And this true & comfortable doctrine bringeth no vain security, nor openeth the gap to any libertine sensuality. For they that by this faith have tasted how sweet the Lord is, cannot but love and fear God, and greatly delight in his commandments. And that faith which swimmeth in men's lips, but is not printed in their hearts, nor shineth by 
Psal. 112. 1.  godliness and good works in their lives, is a dead faith, and is no more that true faith, whereby we live unto God, than a dead man is a man. To conclude this matter, although we distinguish between justification and sanctification: yet we acknowledge that they be inseparable, and the one doth necessarily follow the other. For whosoever are justified by God's grace and mercy through faith in Christ jesus, be also sanctified with God's holy spirit, to abhor that which is evil, and to cleave to that which is good, and to serve God in true holiness and righteousness 
Tom. 12. 9 Luk. 1. 75.  all the days of their life. And therefore we teach that they which without repentance persist in sin, wallow in wickedness, and commit ungodliness with greediness, have no faith, nor have any assurance of the remission of their sins: but may be assured that the wrath of God hangeth over them, and if they do not truly repent, and bring forth fruits worthy amendment of life, will fearfully fall upon them. So that you might have spared your vain and foolish exclamations, concerning Epicures, Heliogabalus, Bacchus and Venus, which are more honoured in Rome (as hereafter I will show) then allowed of us. For of whom did Mantuan the Italian Carmelite friar an 100 years past write this, but of your Popes and his favourers: Neglecto superum cultu, spretoque tonantis imperio, Baccho indulgent, 
De calamitat temper. lib. 2.  Venerique ministrant: that is, Neglecting the worship of God, they serve Bacchus and Venus.  
Concerning the fourth point of doctrine, of keeping Gods commandments, I have spoken sufficiently before. Only now I say that our doctrine tendeth hereunto, to show us our misery by transgressing of them, that we may thereby be moved to hunger for God's mercy in Christ: and although we cannot perfectly fulfil them (for in many things we sin all) yet we ought according to 
james 3. 2.  the measure of God's grace given to us, have a care and conscience to walk in them, and to frame our lives to the obedience of them.  
Whereas five you charge us, that we deny the Sacrament of Penance, thereby to make men careless how they live: I answer, that although we deny your penance to be a Sacrament, because it hath no outward visible sign, and reject your clancular confession, your absurd absolution, and your superstitious or rather blasphemous satisfaction, thereby to answer God's justice, and discharge your sins: yet we truly teach the doctrine of repentance, as it is delivered unto us in the word of God. We teach men to come to the knowledge of their sins, by the law of God, which is the 
Rom. 3.  glass to show us our spots, and the first step to repentance: then to lament their sins, whereby they have offended their gracious God, and merciful father, to confess their sins with remorse of conscience, both to God and men, whom they have offended: and especially we call upon men for amendment of life, in bringing forth fruits worthy of repentance, without the which there is no repentance. One part of which amendment is satisfaction to our brethren for injuries committed, and restitution of goods unlawfully and ungodly gotten. As touching our injuries against God, we plead not our own satisfaction, but crave God's mercy in Christ jesus, who is our only satisfaction, and by whom only we seek to have remission of them. Whereas you say, that your confession rubbeth the sores of sin, and causeth remembrance of them, I say that this more truly and effectually is wrought by the preaching of God's word, whereby sin is more showed, and the wrath, and judgements of God against sin are more threatened, and thereby the conscience more pricked and wounded, then by your confession. So David was brought to repentance for his foul sins of adultery and 
2. Sam. 12. 7.  murder, by nathan's preaching, and thundering Gods judgements against him, and not by his secret confessing. So the people having heard Peter preach the word of God, were pricked in their hearts, and said unto Peter, and the 
Act. 2. 37. Depaenitent. dist. 5. cap in penitent. in glossa.  other Apostles, Men and brethren what shall we do? This is God's holy ordinance, the other a plant which God hath never planted, but an invention of man, as even your 
Concil. tom. 1. part. 1. P. 155. Socrat. lib. 5. cap. 19 Sozomen. lib. 7. cap. 16.  own Canonists against your Schoolmen do confess. And what wickedness hath come of it, the ecclesiastical history partly showeth, and God who seeth all secrets knoweth.  
To your sixth accusation I answer, that we exclude and banish our Saviour Christ, neither from the Sacrament of his supper, nor from the hearts of the faithful; but acknowledge that as by faith he dwelleth in the one, so by the same he is received of the godly in the other. Your false and gross doctrine of Transubstantiation, which the 
Ephes. 3. 17. 2. Cor. 13. 5.  Greek Church never believed, and the Latin Church lately defined as Erasmus saith, we justly reject and condemn. We exhort men, when they come to receive that 
Erasm. Anntotat. in 1. Cor. 7.  holy mystery, the Sacrament and pledge of our salvation in Christ, to examine themselves: and so to eat of that bread, and drink of that cup: For he that eateth and drinketh unworthily, eateth and drinketh his own damnation, because he discerneth not the Lords body. But if (as you say) 
1. Cor. 11. 28.  sinful lives comfort not with this sacred mystery, I marvel how your Priests lives consorted with it, which how holy they were, I will show hereafter. Lastly, you charge us with a new negative religion, wholly standing upon negation of Sacraments, ceremonies, rites, laws, customs, and other practical points of the Catholic Church: whereunto I answer, that we deny nothing that God hath commanded, in the holy canonical Scriptures, the which as I have before showed, is the only rule of our religion and life. In deed we deny and defy your trifling traditions and unwritten vanities, and inventions, with the which you have gone a whoring as the Prophet saith. If you can show that we deny any thing, which God hath commanded, as we can plainly prove that 
Psal. 106. 39  you do, then spare not to charge us with a new negative religion. You deny the sufficiency of the Scriptures, and that all doctrine necessary to salvation is contained in them. You deny the same Scriptures to be in the vulgar tongue, for all God's people to read and hear to their comfort. You deny prayer and the public service of God to be in the same vulgar tongue. You deny Christ to be our only mediator between God & us. You deny the Cup of Christ's Supper to God's people. You deny the lawful authority which Princes have over their people & subjects, in all causes ecclesiastical and temporal. You deny marriage to ecclesiastical ministers, whereby what great and horrible wickedness you have caused, I will hereafter declare. You say we bring in for fasting, feasting; for praying, playing, etc. Concerning your fasting, consisting in a superstitious observing of times, and diversity of meats, and tending to the honouring of Saints, and satisfying God's justice for your sins, we deny it. But fasting purely used according to God's word, to humble our souls before God, & to mortify the wicked affections of our sinful flesh, we allow; and especially that great and principal fast, in abstaining from sin, whereof Saint Augustine speaketh in these words: jeiunium autom magnum & gerale est 
August. in joan tract. 17. & distinct. de consecra. cap. jeiunium.  abstinere ab iniquitatibus, & ab illicitis voluptatibus seculi, quod est perfectum jeiunium in hoc seculo: The great and general fast is to abstain from iniquities, and unlawful pleasures of the world, which is the perfect fast in this world. chrysostom saith, jeiunium dico abstinentiam à vitijs, I say that fasting, which is to abstain from vices. 
Chrysost. in Ganes. hom. 8.  Hereby let it be discerned, who do most truly fast. In deed I know that it is your manner, much to glory in your writings and speeches, of your outward fasting from meats, as the Pharisee in the Gospel did, who gloried that he fasted twice a week, which neither God in his law 
Luk. 18. 12.  had required, nor the Apostles of Christ (for any thing we read) used. Whereby we may note, that true godliness neither is to be measured by such outward abstinence from meats, nor is always joined with it. john Baptist used greater austerity in his diet, and abstinence 
Matth. 11. 18.  from meats, than our Saviour Christ did; yet was his life nothing so holy. john's Disciples used more fasting then the Disciples of our Saviour Christ did. Yet it is not 
Matth. 9 14.  to be doubted, but our saviours Disciples lived as godly or more, than they did. The Montanists Heretics were greater 
Tertul. de I●iunio adverse. Psychicos.  fasters than were the true Christians, as Tertullian showeth. And S. Hierome writeth that they observed three Lents in a year, and yet were Heretics condemned by the Church 
Hierom. in Aggaetim. cap. 1. pag. 230.  of God, although then favoured by the Bishop of Rome, as Tertullian showeth in the beginning of his book against Praxeas. The jews used such great abstinence and fasting, that they brought weakness and sickness to their bodies: as Saint Hieromie writeth, who nevertheless were enemies to our Saviour Christ. The Moscovites which 
Hieronymus ad Algasiam. quaest. 10.  never acknowledged the Pope's authority be as great fasters as Papists are. And so also be the Turks. And therefore these men need not to boast so much of their fasting. Saint Paul saith, that bodily exercise profiteth little, but 
1. Tim. 4. 8.  godliness is profitable to all things, and hath the promise of this life present, and that which is to come. Howbeit, as I will not deny, but that there may be less fasting, and more feasting, then were requisite: yet that there is more feasting and superfluity in fare now, especially in ecclesiastical persons, I think it would be too hard for this man to prove. Whence came these phrases, As fat as an Abbot, he hath a face like an Abbot, and an Abbey Lubber, but of their immoderate fare and feeding? And how these men were given to gluttony and excess, I will show at this time but by one example. Giraldus Cambrensis in his Book entitled, Speculum Ecclesiae, writeth, that the Abbot and Monks of Saint Swithens in Winchester, came to King Henry the second, hunting at Gilford in Surrey, and fell down in mire and dirt before him, pitifully crying out. The King asked them, what was the matter. They answered, that their Bishop had taken three dishes of meat from their dinners and suppers. He asked them how many he had left unto them. They answered ten, but from the foundation of their house they had used daily to have thirteen dishes at a meal. The king turned to his Nobles and said: By the eyes of God (for that was his oath) I thought their house had been burnt, and now I see it is but a matter concerning their paunches. And then turning to the Abbot and Monks said: If your Bishop deal not with you, as I have done with my court, to bring you to three dishes, I would he were hanged. This was the remedy, that these gluttonous Monks found at the hands of that prudent Prince. Where the reader may note, not only the great gluttony, but shameless impudency of these men or monsters, in making such a lamentable complaint, for wanting of three dishes, having ten remaining. The same Cambrensis writeth, that in some abbeys they had at every meal sixteen dishes, which slender diet was a good means to preserve their vowed virginity. 
Monks bellies were Bacchus' barrels.  Hereof came the old rhyming verse. O monachi vestri stomachi sunt amphora Bacchi, etc. To come to the next, I wish there were more praying, and less playing then there is: yet this will I say, that there is now more true praying according to the will of God, & less playing then was ever in popery. Dicing and carding is in some reformed Churches abolished, and of those that truly profess the Gospel less used, than it hath been of Papists. But I will not 
Cicero pro Ligario.  stand to prosecute the particularities that here you name. I will say unto you as Tully said to Tubero, Habes Tubero quod est accusatori maxime optandum, confitentem reum, etc. Thou hast O Tubero that which an accuser would most wish for, the party accused confessing himself guilty, yet so confessing that he was on the same side that thou Tubero and thy Father were. So we say and confess, that there is less devotion, and more dissolution, less religious fear, and more vain security, less zeal and mortification, than there ought to be: but I trust hereafter to show, that these virtues have as much or more wanted, & these vices abounded among Papists, as they do with us.  
Now I will come to the second part of my answer promised to this article. To show to what looseness & wickedness of life, the popish doctrine doth tend, and what weeds of wickedness it hath brought forth.  
First their doctrine of keeping God's word in a strange tongue, and restraining God's people from reading and hearing of it, hath been and is a great cause both of error in doctrine, and wickedness in life. Our Saviour Christ saith, You err not knowing the Scriptures, and the power of 
Matth. 22. 29. Psal. 19 7. 8  God. David saith, That the law of God giveth wisdom to the simple, it lighteneth the eyes, it maketh God's servant circumspect: and that it is a light unto our feet, and a lantern unto our 
Psal. 119. 105.  steps. He showeth also that it is a mean to preserve men from sin. For speaking of the righteous man he saith: The law of his God is in his heart, and his steps shall not slide. And again: I have hid thy words in my heart, that I might 
Psal. 37. 31. Psal. 119. 11.  not sin against thee. That good Father chrysostom, who was a most earnest exhorter of all men to the reading of 
De Lazaro & divite. Homil. 3. & ad Rom. in praefatione.  the Scriptures saith: Magna adversus peccatum munitio Scripturarum lectio: magnum praecipitium, profundum barathrum Scripturarum ignoratio. Haec haereses peperit, haec vitam corruptam invexit, haec sursum & deorsum omnia miscuit: that is, The reading of the Scriptures is a great safeguard against sin: the ignorance of the Scripture, is a slippery means to fall into sin, and a deep gulf of sin. This hath bred Heresies, this hath brought in corruption of life, this hath turned all things upside down. Again: Hoc omnium malorum causa est, quod Scripturae ignorantur: that 
Ad Coloss. hom. 9  is, This is the cause of all evils, that men be ignorant of the Scriptures. Saint Hierome who exhorteth Ladies to bring up their young daughters, being but seven years old in the reading of the holy Scriptures, saith, Ama scientiam Scripturarum, & cartis vitia non amabis: that is, Love the 
Hieron. ad Rusticum.  knowledge of the Scriptures, and thou shalt not love the vices of the flesh. Many such other sayings might be alleged out of the Fathers, which plainly show, that the keeping of the holy Scriptures in an unknown tongue, and the restraining of God's people from reading & hearing of them is a doctrine tending to looseness, and great wickedness of life.  
Their doctrine of vowing chastity and single life, and prohibiting matrimony, what an occasion it hath been of horrible filthiness and wickedness of life, I will briefly declare. chrysostom of some women in his time which under 
Chrysost. tom. 5. quod regulares faecmi. tum viris cohabitant.  a profession of virginity lived wickedly, saith thus: Virginitas ista cum viris plus ab ominibus argultur quam stuprum ipsum: that is, This virginity of women with men is more reproved of all men than whoredom itself. Saint Hierome in his time complained of the like women. Sanctum virginum propositum, etc. that is, The evil name of some, which behave not themselves well, doth slander the holy 
Hieron. ad virg. Demetri. adem.  purpose of virgins. Saluianus the Bishop of Massalia, who lived in the year of our Lord 480. writeth thus: Nowm est prorsus religionis genus. Licita non faciunt, & illicita committunt. Temperant à concubitu (quamuis nec hoc faciunt nisi à licito) 
Saluianus lib. 5. de providentia.  & non temperant à rapina, etc. i. This is a new kind of religion. They do not things lawful: and commit things unlawful. They abstaìne from copulation (although they abstain not from that neither, but from that which is lawful) and refrain not from rape. What dost thou O foolish persuasion? God hath forbidden sin; and not marriage, your deeds agree not with your studies or profession. You ought not to be favorets of vices. There is extant an epistle of Huldricus Bishop of Augusta, who lived about the year of our Lord 860. unto Pope Nicholas the first concerning 
Paralip. Abba. Vsperg. p. 414.  the forbidding of Priest's marriage, wherein is declared, that Gregory the Pope having given forth a decree, for the single life of Priests, upon the finding of 6000. children's heads in ponds of water, where they had been drowned, did revoke the same decree, and commended the saying of the Apostle, It is better to marry then to burn: 
1 Cor. 7. 9  adding thereunto, that it was better to marry then to give occasion of murder. Of this epistle Pope Pius the second maketh mention, entreating of Germany, and it was found in a library in Holland before Luther's time. Bernard the Abbot, who lived Anno domini 1150. complaineth of the wicked life of the clergy, in these words: Episcopi & sacerdotes huius temporis castitatis sanctimoniam, sine qua 
Bernardus in council. Romensi.  nemo videbit deum; tam in cord, quam in corpore quomodo student observare? traditi in reprobum sensum facrunt quae non conveniunt. Quae enim in occulto fiunt ab episcapis, turpe est dicere: that is, How do the Bishops and Priests of this time keep holy chastity both in heart and body, without which no man shall see God? Being given up into a reprobate mind, they do the things that are not convenient: for what things be done of Bishops in secret, it is a shame for to speak. Again, Tolle de ecclesia honorabile connubium, etc. Take from the Church honourable marriage, 
Suprae. Cantica. sermo. 66.  and the bed undefiled, and thou shalt fill it full of whoremongers, incestuous persons, buggers, and all kind of unclean ones. Again, he showeth that there 
Bernardus de sustinenda persecutione. cap. 29.  were very many, who abstaining from the remedy of marriage, fell afterwards into all kind of wickedness. About that time, the Pope sent a Cardinal called joannes Cremensis into England, to dissolve Priests marriages, who in a synod having inveighed against their marriage, saying, that it was a shameful thing, that a Priest should rise from his wife, to consecrate the body of Christ, was the same night after taken with a whore; as Fabian and other writers do witness. And I read the same story in an old 
Fabian. part. 7. cap. 229. fol. 154  written book, which I think was the story of Henry Huntingdon, where these words were added: Celari non potuit, taceri non debuit i. It could not be kept secret, and it ought not to be suppressed in silence. In the gloss upon Gratians decrees it is said, that a Priest for simple fornication is not to be deposed from his benefice, and the reason is, because Pauci sine, illo vitio inveniuntur: i. Few are found 
Distinct. 81. Maximinus in glossa.  without that vice. Robert Holket an English man, & a Dominike Friar, who lived about the year of our Lord 1340. writeth of the Priests in his tune in these words: Sed pro●●●olor, his diebus verificatur nimis illud job. cap. 3. Eoce qui serviunt ei, id est, Domino, non sunt stabiles, & in Angelis suis raperit 
Rober. Holket supra lib. Sapient. lecti. 173.  pravitatem. Sunt enim quidam de modernis sacerdotibus Angeli Satanae per discordiam: quidam Angeli Apostatici per superbiam: quidam incubi per laxuriam: & quidam Angeli abyssiper avaritiam: i. But alas in these days that saying of job cap. 3. is too true: Behold, they that serve the Lord, are not stable or constant, and in his Angels he hath found naughtiness. For of the Priests of these days, some be Angels of Satan, by discord and contention: some Apostatical Angels by pride: some be filthy spirits by riotousness and uncleanness: and some the Angels of the bottomless pit, by covetousness. Again, Hunc vilissimum deum (Priapum) excolunt non pauci Idem ibidem. sacerdotes moderni, discipuli illius magni Angeli de quo loquitur Paulus, 2. Cor. 12. Datus est mihi Angelus Satanae etc. This most vile and filthy god (Priapus) not a few Priests of these days do serve, being the disciples of that great Angel, of whom Paul speaketh 2. Cor. 12. The Angel of Satan was given unto me, etc. Aventinus writing of Pope Hildebrand, called Gregory the seventh, who earnestly forbade Priests marriage saith: Maxima pars sub honesto nomine 
Aventinus in Annalibus Boiorum lib 5. pag. 564. excusi. Ingolstadij. 1554.  castimoniae stupra incestus, & adulteria passim & impunè committunt: that is, A great number of Priests, under the honest name of chastity, committed every where, and without punishment, Whoredom, Inecst, and adulteries. Yea, what other great mischiefs were committed he there declareth. There is a treatise in the second tome of the Counsels, entitled Opusculum Tripartitum, in the second part whereof are these words. Tanta immunditia luxuriae notoria 
Concil. tom. 2. pag. 1002.  est in multis partibus mundi, non solum in Clericis, sed etiam in Sacerdotibus, imo (quod horribile est audire) in praelatis maloribus: that is, So great uncleaneness is notorious in many parts of the world, not only in Clerks, but also in Priests, and (that which is horrible to hear) in great Prelates. Panormitane who lived anno 1431. and was a great doer in the Council of Basile, having showed that the vow of continency is not of the order of Priesthood, nor holdeth by the law of God, but is a constitution of the Church, addeth these words: Credo quod pro bono & salute animarum, 
Panormita. part. 3. de clericis coniuga. cap. cum olim.  etc. I believe that it were a wholesome ordinance for the good and salvation of souls, to leave it to their own wills, that would live continently, and merit more, and that they which could not contain, might marry: because that experience doth teach, that a clean contrary effect doth follow of that law of continency, for that now adays they do not live spiritually, nor be clean, but be defiled by unlawful copulation to their most grievous sin, whereas they might live chastened with their own wife, as the Nicene Council said. john Gerson in his time complained 
john. Gerson. Tom. 1. declare. defectuum virorum. Eccles.  that some Cloisters of Nuns were become stews of strumpets and whores: his words be these: Rursus oculos aperite, & inquirite, Si quae ●●die Claustra monialium facta sunt quasi prostibula moretricum. Mantuan the Carmelite Italian Friar, who was an excellent learned man, and lived an hundred years past, writing of this vow, and the fruits thereof saith thus:  
Propterea leges quae sunt connubia contra,  
Esse malas quidam perhibent: prudentia patrum 
Lib. 1. Faster.   
Non satis advertit, dicunt, quid ferre recuset,  
Quid valeat natura pati; ceruicibus, aiunt,  
Hoc insuaue jugum nostris imponere Christus  
Noluit: istud onus quod adhuc quam plurima monstra  
Fecit, ab audaci dicunt pietate repertum,  
Tutius esse volunt, qua lexdivina sinebat,  
Isse via, veterumque sequi vestigia patrum,  
Quorum vita fuit melior cum conings, quam nunc  
Nostra sit, exclusis thalamis & coniugis usu.  
Mantuan here showeth, first, that many in those days misliked that law of vowing single life. Secondly, that it had bred many monsters, that is to say, such as for their wickedness did lead a monstrous life. Thirdly, that the life of the ancient Fathers that lived in marriage, was better than of these which vowed chastity. Polidorus Virgilius an Italian, and gatherer of the Pope's Peter pense here in England, writeth thus: Illud tamen dixerim tantum abfuisso ut ista coacta castit as illam coniugalem vicerit, etc. Yet this I 
Polidor. Virg. de invent. rerum. lib. 5. cap. 4  will say, that this enforced chastity is so far from excelling that chastity of marriage, that no crime and sin hath brought more shame to the order of Priesthood, more evil to religion, nor more grief to all good men, than that blot of the filthiness of Priests. Wherefore peradventure it were expedient, both for the Christian common wealth, and the estate of that order of Priesthood, that at the last the right of public marriage were restored unto Priests, which they might holily use without infamy, rather than most filthily defile themselves with such a natural vice. Such a looseness and filthiness of life, this doctrine of vowing chastity, and forsaking matrimony hath brought forth: whereof much more might be alleged, but this shall suffice. Yet hereunto I will add not only their practice, but also their doctrine of having Lupanaria stews, where whoredom is publicly permitted; for the restoring of which, Friar Perine preached at Paul's Cross in Queen Marier days, and D. Harding calleth them necessary evils. And if it 
Confut. Apolog.  were not the doctrine of the Church of Rome to allow them, neither would they have so long permitted them, nor Sixtus the fourth would have built Nobile Lupanar, a noble Brothel house in Rome, as before I alleged out of Cornelius Agrippa. In these places, what filthiness and incest, and what murders were committed, God knoweth, and ancient men may somewhat remember. God saith, There shall be do whore of the daughters of Israel, nor 
Deut. 23. 17.  whore keeper of the sons of Israel.  
Another doctrine of theirs tending to looseness and wickedness of life, is their doctrine of Pope's pardons, whereby they falsely feign, that the Pope having the merits of Martyrs (which they call the treasure of the Church) to dispense and bestow at his pleasure, he can pardon whatsoever sin men have committed, and acquit and discharge them both à poena & culpa; that is from the sin and punishment, which is more by their doctrine, than the death and passion of Christ can do. What miserable mischief hath flowed from these pelting pardons of Popes (from which the ruin of their kingdom hath justly proceeded) 
By Luther's dealing against them.  I will declare out of the words of the Princes and estates of Germany in their 100 grievances exhibited to the Pope's Legate at Norenberg anno 1522. and printed at 
In Fasciculo rerum expeiendarum. fol. 177. Gravamen. 3.  Colen, anno 1533. In the third grievance be these words: Illud importabile tam olim increbuit Romanarum indulgentiarum onus, etc. That importable burden of Romish pardons hath now a long time increased, when under pretence of piety, either for the building of Churches in Rome, or that the Bishops of Rome promised avoyage against the Turk, they sucked all the marrow of money from the simple and over eredulous Germans. And that which is much more to be regarded, by these deceits, and the publishers and Preachers of them, the true godliness of Christians is abolished, whilst they to broach the sale of these their bulls, and pardons, give praise unto their wares, that by these bought pardons, great and strange offences both which be past, and that are to come, not only of the living, but also of the dead, being in the fire of Pargatorie; (as these publishers of pardons call it) be pardoned, so that money be paid, and that it tingle in their right hand. And by the sale and merchandise of this ware, both Germany of money is spoiled, and Christian godliness is extinguished, when every one according to the quantity, which he bestoweth upon this ware, doth take unto himself liberty and impunity to sin. Hence whoredom, incest, adulteries, perjury, murder, theft, robberies, usurre, and an whole heap of mischiefs have proceeded, and taken their beginning. For what mischiefs will men be afraid to commit, when they be once persuaded, that they obtain by money of these brokers and pardoning pediers; licence and impunity to sin, not only in this life, but also after their death? etc. By these words it doth evidently appear, to what looseness of life, and manifold mischiefs this doctrine did tend, which 
a Alphons. de cast. libr. 8. Duran. in lib. 4. dist. 20. quest. 3. Antoni. 1. part summa. ●i●u●, 10. cap. ●.  some Papists themselves confess, to have no warrant of the Scriptures, 
b john. Maier. in 4. sent. dist. 20. quest. 2.  and other some affirm such pardons as be granted for twenty thousand years to be supersitious and foolish. I might speak much of this matter, but at this time I will conclude it with two sayings, the one contained in a book printed at Colen, anno. 1531. entitled Omio Ecclesiae, wherein after great complaint of these pardons, and of the wickedness that proceeded of them, be these words: Illi autem indulgentiarum buccinateres omnimodumpromittunt 
Onns Eccles. cap. 15. fol. 26.  securitatem, quae paritnegligentiam, & negligentia offensum Dei: that is, These publishers of pardons do promise all manner of security, which breedeth negligence, and: negligence the offence of God. The other is in the treatise I named before in the second Tome of the Counsels, called Opusculum Tripartitum, in these words: Item habent 
Opuseul. Tripart. tom. 2. Concil. part. 3. pag. 1002.  brevia, quae relinquunt in singulis parochijs, in quibus continentur tot indulgentiae, quod mir antur boni viri, Si unquam de conscientia Papae vel etiam alicuius boni viri potuerunt. illa procedere: that is, They have also briefs which they leave in every parish, in which such pardons be granted, that good men do marvel, that ever they could proceed from the conscience of the Pope, or of any good man.  
The doctrine of the Pope's dispensations to what looseness and wickedness of life did it tend? First, hereby incest was committed, as before I showed how Pope Martin 5. gave a dispensation to one to marry his own Sister, Ferdinandus a King of Naples married his Annt, and lately Maximilian the Emperor's daughter was married to King 
Philip. Comines.  Philip of Spain her Uncle, of whom he begat this present King. These and many such other were not done without the Pope's dispensation. So Bonifacius a Bishop of Germany in one Epistle to Pope Zacharie showeth, how a great 
Tom. 2. Concil. pag. 447.  man by the Pope's dispensation married his uncles widow. Fabian our English Chronicler, who lived somewhat before Luther, writeth that Charles the fifth the French King 
Fabian. 7. part in Charles 5. pag. 189.  did by the dispensation of Pope John 22. put away Blanche his wife, because her mother was his Godmother, and afterward was by the same Pope dispensed with to marry 
Vide Rob. Gaguinum lib. 8. fol. 133.  his Cousin German. Many Kings, by means of such dispensation bought of the Pope for money, have put away their lawful wives, & married others: as Vladistaus' King of 
Micha. Ritus lib. 2. Rob. Gaguinus in Ludo. 12. Sabel. Ennead. 10. libr. 9  Hungary, Ludavicus the 12. the French King, etc. Yea I am ashamed to express what a horrible sin Pope Sixtus 4. did dispense with, to be used in the hot months of june, july and August, as writed Veselus Groningensis in his treatise of Pardons. They did dispense to keep as many Benefices as one could get, so that Cardinals of Rome, had some 200. some 300. Benefices, as I have out of Io. Gerson, and Nicholaus Clemangis before declared Hereof also that learned Earl of Mirandula Io. Franc. Picu: complained in an Oration to Pope Leo 10. in these words: Sanctissime cavetur, 
In fasciculo rerum expetend. ac fugiend. impress, Coloniae 1553. fol. 210.  ne multa ab uno Saoerdotia, quibus annexa sit animarum cura, possideantur: dispensatio (ita solet appellar●) effecit, ut iam non multa, non plura, sed innumera teneant multi, qui ne diaconi quidem mererent ur officio defungi at eiusmodi rerum dissipationem non ego; sed Bernardus tot ante see●lis appellavit: It was most godly provided that one man should not have many Benefices whereunto cure of souls is annexed. But dispensation (for so it is called) hath brought to pass that many men have not some, and many, but innumerable Benefices, which are not worthy to execute the office of a Deacon. This not I, but Bernard many ages passed called a 
Ex lib. 3. the consideratione ad Euge.  dissipation: Io. Gerson, having made mention of Bernard's complaint, addeth these words: Quid modo dicendum putabimus de tam facile, ut appellant, dispensatione per Papam & 
Io. Gerson tom. 1 de potesta. ecclesia consider. 10.  Praelatos super iuramentis licitis, super votis rationabilibus super immensa beneficiorum pluralitate, super generali conciliorum non obstantia, super privilegiorum & exemptionum commune ius privantium concessione. Quis omnia denumeraret per quae nune vigour ecclesiasticae, imo & evangelicae disciplinae totus vere elanguit, emarevit, evanuit? 1. What shall we think is to be said now of such easy dispensing by the Pope, and Prelates, concerning lawful oaths, reasonable vows, infinite plurality of Benefices, the general infringing of Counsels, and the granting of privileges and exemptions, which take away common rights. Who can number up all, by which the whole strength of Ecclesiastical and evangelical discipline is languished, withered, and perished. Hereby it may sufficiently appear what dissolution and looseness of life hath proceeded from the doctrine of the Pope's power in dispensing.  
What great mischiefs and calamities have comen of their doctrine concerning the Pope's power in deposing Emperors, Kings and Princes from their Crowns and dignities, no pen can express, nor any mind sufficiently conceive. Hereupon infinite bloody battles have been fought, Cities sacked, Countries wasted, and millions of people consumed. As appeareth by the histories of Henry 4. Henry 5. Frederick 1. and Frederick 2. Ludovicus Bavarus, and many others. From hence came that fearful faction of the Gibellines, holding with the Emperor; and the Guelphs, holding with the Pope: whereby not only 
Vide Platinam in Bonifacio 9  the Cities of Italy were distracted and in a manner wasted, but also the inhabitants of singular Cities were divided amongst themselves, expelling, kill, and murdering one another. So that even in Rome itself, those two great families the Columns being Cibellines, and the 
Carion per Pencerum part. 4. lib. 5. pag. 94.  Vrsines, being Guelfes, have fought one with another daily three months together. Here by the way the Christian Reader may consider, how vainly and falsely the author of that other lying and slanderous Libel, entitled A Quartron of reasons, etc. glorieth that peace and tranquillity find harbour and entertainment only in Catholic 
Reason 24. pag. 150.  Realms and Commonwealths: and that their Catholic religion ever bringeth with it, peace, quietness, love, friendship, plenty, and all kind of happiness. Whereby he showeth his gross ignorance in histories, which most plainly and plentifully show the contrary, and that it was with Christian countries in time of Popery, as Azaria 
2. Paral. 15. 5.  said, There was no peace to him that did go out and in, but great troubles were to all the inhabitants of the earth. For Nation was destroyed of Nation, and City of City: for God troubled them with all adversity. But of this I will speak no more at this present: hereafter God may give an occasion more largely to handle it.  
Moreover, their doctrine of easy expiation and purging of sins by a Priest's absolution, by buying the Pope's Pardons, by hearing Masses, by procuring Dirges & Trentals, by sprinkling holy water, by bearing Agnus Dei, and many such other paltries, whereunto did it tend but to looseness and wickedness of life, by encouraging them to commit that, which might by such easy means be discharged? Whereunto did their doctrine of worshipping Images tend, but to Idolatry? whereof what calamity hath come to the Christian Commonwealth, by weakening and renting asunder the Empire, and thereby strengthening Infidels, I will not at this present show. Whereunto doth their doctrine of keeping no oath nor faith with Infidels and Heretics tend, but to cause perjury, and to take peace and tranquillity from Countries? What fearful plagues of God have ensued hereof, might easily be showed. I will only note one, namely that great overthrow which the Christians received at Varna by Amurathes the Turk, with whom Vladistaus the king of Polonia, and joannes Huniades having made an honourable and 
Ponsi. Decad. 3. lib. 6. pag. 457.  profitable peace, and confirmed the same with oaths and writings, Pope Eugenius 4. urged them first by Francis the Cardinal of Florence, and afterward by julianus the Cardinal, to break peace, and to renew war. Whereat the Turk wondered, and in the heat of the battle, as Bonslnius writeth, Amurathes took out of his bosom the writings of the peace and leagui, and looking up to heaven 
Bonsin. Decad. 3. lib. 5. pag. 464.  said, This is the league, O jesus Christ, which thy Christians have made, and confirmed by thy name, who have falsified their faith given by thy name. If thou be God, as they say, avenge thy miurie, and punish these false abusers of thy name. After which words the victory fell to the Turk, there Vladislaus the King was slain, all the Poionians killed, the Nobles of 
Aeneas Silvius commons. in Europe. pag 399.  Hungary destroyed, julianus the Cardinal the Pope's Messenger, and causer of that mischief in flight murdered. By which great overthrow, the power of Hungary was so weakened, that afterward it was the easilier conquered by the Turk. This great calamity came of their doctrine of keeping no oath nor league with Infidels and Heretics, and of the Pope's power in dispensing therewith. And what a hindrance of stablishing peace among Christian Princes it is at this day, any man of mean understanding may easily consider.  
Now for as much as this man maketh so much of their devotion and our dissolution and looseness of life; I will according to my promise before made, show what holiness the Popes have inspired and breathed into the City of Rome, where they reside, and into their own Court. Bernard writeth of Rome in these words: Quid iam notum seculis quam proteruiae & fastus Romanorum? gens insueta paci, 
Bernard. lib. 4. the considerate.  tumultui assueta. Gens immitis & intractabilis, usque adhuc subdi nescia, nisi cum non valet resistere: that is, What is so well known unto ages as the frowardness and pride of the Romans? A people unacquainted with peace, accustomed to tumult and trouble: A people cruel and untractable, which will not as yet be subject, but when it is not able to resist. And of the Court of Rome those Curia bonos facilius 
Idem eodem lib.  recipere, magis quam facere consuevit, etc. The Court rather receiveth good men, then maketh them good. But if we have proved, that more good men have become nought in it, then evil men have become good than such are to be sought, as neither decaying in them is to be feared, nor amending is to be wished, as being already perfect.  
Franciscus Petrarch, who lived in Rome, greatly complassneth of the abominations of Rome, and the Pope's Court: 
Anno 1370.  Quicquid uspiam perfidiae & doli, quicquid inclementiae superbiaeque quicquid impudicitiae, effraenataeque libidinis audisti aut 
Epist. 19  legisti, quicquid denique impietatis & morum pessimorum sparsim habet aut habuit orbis terrae, totum istic cumulatim videas, 〈◊〉 reperias. etc. i. What other treachery and deceit, whatsoever cruelty and pride, whatsoever uncleanness and unbridled lust thou hast heard or read, finally whatsoever impiety the world now hath, or hath had, thou mayst see, it and find it wholly in full heap and measure there. For I need not to speak of covetousness and ambition, of the which the one hath there set the throne of her kingdom, from whence she might rob be and spoil the world; and the other dwelleth no where but there. I would the learned reader would read the rest of that 19 Epistle, and the next Epistle following, and see how he painteth forth the a bominations of Rome, and the Pope's Court, which would be too long and tedious for me to write. F●●er Mantuan (of whom I made mention before) writeth thus of Rome:  St quid Roma dabit, nugas dabit, accipit aurum, 
Ecloga. 5.  Verba dat. Heu Romae nunc sala pecunia regnat: Exilium virtus patitur. 
If Rome give any thing, it giveth trifles; it receiveth gold, and giveth words: Alas only money doth reign in Rome, virtue is banished out of Rome.  
Again.  Vivere qui sanctie cupitis discedite Roma; Omnia cum liceant, non licet esse pi●●●. i. 

Lib. 1. Sihiarum.  You that desire to live godly depart ye from Rome, whereas all things are lawful there, it is not lawful to be a godly man there.  
Again.  I pudor in villat, si non patiuntur easdem 
Lib. 2. Fastorun.  Et villae vomicas: urbs est iam tota Lupanar. i. 
Depart honesty into villages, if they also be not infected with the like filthy impostumes. The city (meaning Rome) is wholly become a Stews. Many such other complaints he hath which I omit. Palingenius another Italian Poet and Papist saith:  Atque rogant, quidnam Romana ageretur in urbe. Cuncti luxuriae atque gulae, furtisque dolisque, 
Marcel. Paling. in Capricorno.  Certatim incumbunt, nosterque est sexus uterque. i. 
They ask what is done in the city of Rome. All are wholly given to riot, to gluttony, to theft, to deceit, and to Sodomitry.  
Andrew Board Doctor of Physic and a popish Priest writeth thus of Rome: And shortly to conclude, I did never 
Andrew Board in his Breniarie of health named Extranag. cap. 2  see no virtue nor goodness in Rome, but in Bishop Adrian's days, which would have reform divers encrmities, and for his good will and pretence he was poisoned within three quarters of a year after he did come to Rome, etc. Again, And now to conclude, whosoever hath been in Rome, and hath seen their vsuage there, except 
Ibidem.  grace do work above nature, he shall never be good man after, etc. Catherina Senensis that holy woman, whom Pius 2. canonised for a Saint, because she was his country woman, talking with Pope Gregory the 11. complained, 
Antoni. part. 3. titul. 23. cap. 14. § 13. fol. 224. Foetorem infernalium vitiorum.  as Antoninus the Archbishop of Florence writeth, that in the Court of Rome where should be a delicate paradise of virtues, she found a stink of hellish vices. And of the same Court Aeneas Silvius himself a Pope writeth thus: Nihil est quod absque argento Romana curia dedat. Name 
Aeneas Silvius epist. 66. p. 554.  & ipsae manus impositiones, & spiritus sancti dona venduntur. Nec peccatorum venia visi nummatis impenditur: that is, The Court of Rome granteth nothing without money: for even imposition of hands, and the gifts of the holy Ghost are sold. Forgiveness of sins is not granted but to them that have money. Again, Quid est Romana curia 
Idem epist. 188. pag. 763.  his qui summam tenent, nisi turpissimum pelagus ventis undique durissimis tempestatibus agitatum? avaritiae ibi atque invidiae procella vix quenquam intactum praeterit: that is, What is the Court of Rome in them that be the chief, but a most filthy sea on every side tossed with winds and strong tempests? The storm of covetousness and envy doth there scarcely leave any one untouched. And because this man complaineth so much of our dissolution and looseness of life: I will add hereunto a few complaints of some Papists, of the great and general dissolution, looseness, and profaneness of life of former ages, when Popery most flourished. The same Aeneas Silvius who lived above eight score years past writeth us: Vsque adeo apud homines nostri 
Histor. de Europa cap. 21. p. 763. Commene. in dicta & facta Alphonsi.  seculi divina & humana perierunt: that is, So greatly both divine and human things be perished with men of our age. Again, Quid magis Barbarum quam rapto vivere, & omnem aequitatem, omnemque religionem proculcare, quem Italicum morem esse videmus? that is, What is more barbarous then to live by robbery, and to tread under feet all equity and religion, which we see to be the manner of Italy? Again, Quod cum singulari moestitia referimus, statuum omnium 
Epist. 128.  & sexuum omnium religionem, fidem, & urbanos mores in populo Christiano adeo à justitiae tramite declinasse, quod divinam non cessant irritare & provocare vindictam: that is, The religion, faith, and civil manners of all estates and sexes (which with great grief I declare) is so declined from justice, that they cease not to provoke the vengeance of God. Again, Nulla inter nos concordia, nulla obedientia est, neque spirituali, neque temporali paremus capiti. jacet spreta 
Epist. 398.  religio, justitiae nullus honos, sides pene incognita: that is, There is neither concord nor obedience? We obey neither the spiritual, nor temporal head. Religion lieth despised, righteousness not honoured, faith is in a manner unknown. Platina who was the Pope's Secretary, and lived at the same time, in many places greatly complaineth of the horrible corruption of life, both in the Priests and people in those days: Quanta sit avaritia sacerdotum etc. 
Platina in Mar●●●. 1.  How great covetousness of Priests, and especially of those that be in thiefest authority, how great lechery, how great ambition and pomp, how great pride and idleness, how great ignorance both of themselves, & of Christian doctrine, how little religion, and the same rather feigned then true, how corrupt manners to be detested in profane and secular men; I need not declare, when they themselves do do openly sin, a● though they sought praise thereby▪ believe me, the Turke● more cruel enemy of Christianity than Diocle●ian or Maximinian will come (I would I might be a false Prophet) and even now knocketh at the gates of Italy. The like complaints he hath in many other places in Dionysio. 1. in Bonifacio 5. in Stephan. 3. in Gregorio 4. etc.  
Petrus. de Aliaco a Cardinal of Rome, in his treatise concerning the reformation of the Church exhibited to 
Petr. de. Aliaco 〈…〉 rerum expetend. ac fugiend. 〈…〉 Anno 1535. fol. 207.  the Council of Constance Anno 1415. hath these words: Adhibendae esset correctio circamores ecclesiasticorum qutiam nimis (pro●● dolour) sunt corrupti ira, gula, luxuria, pompa prodigautate, otio, & aliis generibus, quod cedit in grave laicorum seandalum: that is, A reformation were to be had about the manners of Ecclesiastical persons, who now (which is greatly to bedamented) be so much corrupted by anger, gluttony, riot, or uncleanness, by pomp, prodigality, idleness, and other kinds of vices, which redoundeth to the great scandal and offence of lay men. That noble and learned Earl of Mirandula, in his Oration to Pope Leo the tenth and the Council of Lateran concerning the reformation of manners, hath these words: Apud plaerosque 
Ibidem 209.  religionis nostrae primores, ad quorum exemplum componi atque formari plebs ignara debuisset, aut nullus, aut certe exiguus Dei cultus, nulla bene vivendi ratio atque institutio, nullus pudor, nulla modestia: justitia vel in odium, vet in gratiam declinavit, pietas in superstitionem pene procubuit; palamque omnibus in hominum ordinibus peccatur, sic ut saepenumero virtus probis viris vitio vertatur, vitia loco virtutum honorari solèant, etc. that is, With most of the chief of our religion, to whose example the ignorant people should conform their lives, there is either no worship of God or surely very little, no manner nor order of good life, no shamefastness, no modesty: justice is turned either into hatred or into favour, godliness in a manner into superstition. All forts of men do so openly sin, that oftentimes virtue is made a reproach in good men: and vices be honoured in place of virtues, etc. The learned reader may there read of other horrible sins that then reigned, which I am ashamed to utter. If I should set down many other complaints of the horrible and universal wickedness that reigned in Popery, I should be too tedious, I will end it with the complaint of one Bredenbachius, who was Deane of the Church of Mentz in Germany in the time of Charles the 4. about Anno 1370 in these words: Recessit lex à sacerdotibus etc. 1. The law is departed from Priests; justice 
Bredenbath. in suae peregrinationis historia.  from Princes, counsel from the Elders, faithfulness from the people, love from parents, reverence from subjects, charity from Prelates, religion from Monks, honesty from young man, distipline from Cl●rkes, learning from teachers, study from scholars, eqeitie from judges, concord from Citizens, fear from servants, fellowship from Countrymen, truth from Merchants, virtue from Noblemen, chastity from Virgins, humility from widows, love from the married, and patience from the poor: O times, O manners most troublesome and miserable times, reprobate and wicked manners both of the Clergy and of the people? Here by this man & others who so much accure our manners, & these times, may see what hath been the estate of the Church, & manners both of the Priests & people heretofore when Popery most flourished; & thereby may discern with whom dissolution & looseness of life do most reign.   

The Pamphlet. The Protestants make God the author, of sin, the only cause of sin, that man sinneth not, that God is worse than the Devil. 5. Article.  
Whosoever defendeth that God commandeth, persuadeth, urgeth, impelleth to sin, maketh God the cause of sin.  

a Calvin. lib. 1. Institu. cap. 17. §. 11. & cap. 18. §. 4. & lib. 3. cap. 23. §. 7. 8. 9  But all Protestants say that God commandeth, persuadeth, urgeth, impelleth to sin: Ergo.  
The Protestants make God the cause and author of sin.  
The Mayor I prove: for if God persuade or impel men to sin, as for example: judas to sell Christ, Saint Peter to deny Christ, the jews to crucify Christ: questionless he intended the 
Quintius serm. de providentia Beza Aphoris.  sacrilege of judas, the negation of Peter, the murder of the jews: and this much more effectually than judas, Peter, or the jews. For who can resist his impulsion? or who can frustrate his intention? Voluntati eius quis resistet? Who is able to oppose himself against his will? yet what man is he, that in conscience were not bound to conform his will unto the will of God, who is the author of all good wills, and the first rule and square of all regular wills. judas, Peter, and the jews, if they bade followed the motions of God, who could have blamed them, for following him, who could not err in impelling, nor sin in persuading them?  
But some will say, that God moved them for a good end: videlicet, the redemption of man, and they intended an ill end: to wit, Lucre, revenge, or some other sinister effect. Yet this shift will not salve the sore, for evil may not be done, that good may follow. Non sunt facienda mala ut inde veniant bona: For 
Rom. 3. vers. 8.  otherwise a man might steal to give alms, be drunk for a merriment, commit advontrie to beget children.  
Moreover why might not judas, Peter or the jews, intent that good end which God intended, and yet have sold, denied, and crucified Christ conforming their intentions to his, they being instruments and he the first mover?  
Again it cannot be said: but that God indirectly, and most effectually intended their sins; for he that intendeth any effect wherewith another effect is necessarily conjoined, consequently intendeth it: as for example. He that intendeth to burn a ship in the midst of the sea, intendeth consequently the death of all the men which be in her. In like manner, if God intended that judas should sell Christ, unto which action sin was necessarily adjoined, consequently God intended the sin as well as the selling.  
The Minor is to too evident. For the Protestants deride Gods permission, they say that all his actions are energetical, or effectual: they desperately aver, that Paul's conversion, and David's adultery, were in like manner the works of God: And as he elected some to glory, before the prevision of works; so he rejected some from glory before the prevision of sins. Here hence I infer that according to the Protestants principles, God is most properly the author of sin, because he impelleth most effectually thereunto.  
Next that he is the only author of sin, for that he enforceth men upon necessity to sin, and they as instruments follow the motion of their first cause.  
Again, that man sinneth not; for where there is necessity of sinning, there is no sin, for sin is free or no sin: besides, how can man sin in conforming his will with Gods will?  
Finally, God is worse than the devil: for that the wickedness of the devil, principally consisteth in moving, persuading, and inducing of men to sin: the which by the Protestants confession, God performeth more effectually than the devil, because the motions of God are more forcible, and less resistable, than the illusions or suggestions of the devil.  
Many sins moreover are acted without the temptations of the devil, some of ignorance, some of passion, but none without the motions of God: so that God is worse than the devil, both in causing a greater multitude of sins than the devil, and in the forcible manner of causing sins, which the devil cannot attain unto. The which doctrine is as good a ground for Atheism as ever hell could devise: for were it not much more reasonable to say there were no God at all, then to believe there were such a God, as commandeth, persuadeth, urgeth, impelleth men to sin; and yet for the same sins will torment them with the inexplicable pains of hell.   

Answer.  
THis man showeth himself to be like to the unrighteous judge, who neither feared God, nor 
Luk. 18. 2. Apoeal. 12. 10. john. 8. 44.  reverenced man; or rather like him that is a slanderer of God's Saints, and a liar, and the father of lies. For the Minor or assumption of this syllogism, that all Protestants say, that God commandeth, persuadeth, urgeth, and impelleth men to sin, is as true, as that is, that Catholics in England be wrapped in bears skins, and cast unto dogs to be devoured, which was published in Rome by a printed book, and set out in tables, confirmed with Pope Gregory the 13. privilege. The 
In a book entitled Eccles. Anglicanae Trophea, printed in Rome 1584.  which as all men know to be a false malicious slander, to discredit our gracious Queen's merciful and good government: so is this also to defame the teachers of God's truth. For if this man or any of his partners can prove, that either all Protestants, or any learned Protestant doth say, that God commandeth, persuadeth, urgeth, and impelleth to sin, then will I yield unto him, not only in this, but in all other matters of religion. If this cannot be showed, as most certainly it cannot, what a shameless man is this, to utter such a gross and palpable lie, as even a blind man may (as it were) feel it with his fingers: and in what miserable estate be those simple ignorant souls, which credit such lying spirits. But this is the just judgement of God against them that receive not the love of 
2. Thes. 2. 10.  the truth, that they might be saved, to send them strong delusion, that they should believe lies. As touching the matter, we believe with our hearts, and confess with our mouths, that God tempteth no man to evil and sin, 
janus 1. 13.  but every man is tempted, when he is drawn away by his own concupiscence, and is enticed: and that every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning. Whereby Saint james meaneth that God is in such sort good, and so the giver and author of good things, that there is no change or alteration with him, and therefore is the giver of all good gifts and graces, and never of any evil. And we say with the Prophet David: Thou art not a God that loveth or 
Psahn. 5. 8.  willeth wickedness, neither shall evil dwell with thee. And with Saint john, God is light, and in him is no darkness. And as 
1. john 1. 5.  there is no darkness, that is to say, ignorance and wickedness in God; so is he not the author thereof, neither doth he command, persuade, urge, or impel unto it. Fulgentius saith: Iniquit as igitur quia in Deo non est, utique ex Deo non 
Lib. 1. ad Monimum.  est: that is, Because iniquity is not in God, therefore it is not of God. These blasphemies we deny and defy, neither do calvin or Beza in the places by him quoted, or any 
Beza Aphoris. 1  where else affirm them. What is it then that they say? They say, that there is nothing done by any, neither universally, nor particularly, but by the ordinance of God, no not those things excepted, which be evil and to be detested, not in as much as they be ordained of God, who is always good and just: but in as much as they be done by the devil, and other wicked instruments. So that we say, that the power and providence of God (who maketh the 
2. Cor. 4. 6.  light to shine out of darkness) doth so cooperate and work with the evil actions of wicked men, and doth so direct them to the execution of his holy ordinance, and just judgements, that the same, as they be done and directed by God, be pure and holy; and as they be committed of man be wicked and abominable. joseph's brethren did wickedly, and of malice sell him into Egypt for a slave: yet joseph saith: God sent me before you to preserve your posterity in this land, and to save you by a great deliverance. 
Gen. 45. 7.  Now than you sent not me hither, but God, who hath made me a father unto Pharaoh. And again, When ye thought evil against me, God disposed it to good. Here God did neither 
Chap. 50. 20.  command, persuade, nor impel joseph's brethren to sell and send him into Egypt: yet his omnipotent hand was in that action to turn it unto good. So when the Chaldeans and Sabeans took away jobs Oxen and Camels, and slew his Servants, they were urged and impelled thereunto by the devil: yet job saith; God hath given, 
job. 1. 21.  and God hath taken, blessed be the name of God. To this spoiling of jobs goods, God did not command, persuade, urge, or impel the Chaldeans and Sabeans; yet the same was not done without his providence and ordinance, who turned the same to his glory, in proving and purging job in the furnace of affliction, in making him a pattern of patience to all posterity, and in teaching men thereby not to judge of men by outward afflictions and adversities, whereunto both the faithful and wicked he subject. So in the examples here set down, the devil put into the heart of judas to betray Christ, and impelled the jews to crucify him; yet he was delivered to them by the determinate counsel and foreknowledge of God, to do whatsoever 
Act. 2. 23. & 4. 28.  the hand and counsel of God had determined before to heldone. Thus these things which were done against the will, of God, were not done (as Saint Augustine saith) 
Enchir. ad Laur. cap. 100  beside or without the will of God, that is, they were done against the commandment and will of God revealed in his word; yet not without the eternal purpose, counsel, and decree of God. And the same being most wickedly committed by man; God turned and directed them to the endless praise of his mercy, and the eternal salvation of his elect. So Saint Augustine saith: Cum ergo & pater tradiderit 
August. epist. 48. ad Vincent. pag. 109.  filium suum, & ipse Christus Corpus suum, & judas Dominum suum, cur in hac traditione Deus est pius, & homo reus, nisi in re una quam fecerunt, causa non una est ob quam fecerunt: that is, Whereas both the Father gave his son, and Christ gave his own body, and judas gave or betrayed Christ, why in this giving is God holy, and man guilty, but that in one thing which they did, there was not one and the same cause wherefore they did it. This is not to do evil that good may come of it: for all actions as they are of God are good and righteous. For if a good tree cannot bring forth evil fruit as our Saviour Christ saith; 
Matth. 7. 18.  how much less can God who is the author of all goodness, and even goodness itself, bring forth evil actions. Neither doth God directly or effectually intend the sins of men, nor their danation, but his own glory, which shineth not only in the manifestation of his mercy towards the faithful and godly, but also in the declaration of his justice against the wicked and reprobate. The similitude of intending the burning of a ship, and consequently the death of them that be in it, will not here hold. For God (as I have said before) doth intend neither the sin nor perdition of man, but his own glory, and the execution of his just judgements. Your own Angelical Doctor Thomas Aquinas to the like similitude of drowning a ship answereth thus: Ad tertium dicendum, quod subver sio navis attributur 
Thom. Aquin. part. 1. summa quest. 49.  nautae ut causae, ex eo quod non agit quod requiritur ad salutem navis: sed Deus non deficit ab agendo quodest necessarium ad salutem, inde non est simile. i. To the third we say, that the drowning of a ship is attributed to the Mariner as the cause there of, because he doth not that which is requisite for the safety of the ship: but God faileth not from doing that which is necessary unto salvation: whereupon this is not like. So in burning a ship, malice in man is the cause thereof: but there is no malice in God, neither doth he desire the death of him that dieth, but the execution 
Ezech. 18. 32.  of his justice. Yet it is true which Augustine saith: Deus operatur in cord bus hominum ad inclinandas voluntates 
August. de gratia & lib. arbitr. cap. 21.  eorum quocunque vult sive ad bona pro sua misericordia, sive ad mala pro ipsorum meritis, judicio utique aliquando aperto, aliquando occulto, semper autem justo. i. God worketh in the hearts of men to incline their wills to whatsoever he will, either to good things by his mercy, or to evil for their deserts, by his judgement, which sometime is open, and sometime secret, but always just. And which Fulgentius saith: Deus licet auctor non sit malarum cogitationum, ordinator est tamen malarum voluntatum, & de malo opere cuiuslibet mali, 
Fulgentius ad Monimum lib. 1.  non desinit ipse botum operari. 1. Although God be not the author of evil cogitations, yet is he the orderer of evil wills: and of the evil work of every evil man, he ceaseth not to work a good work. Therefore these wonderful works of God whose judgements are unsearchable, and 
Rom. 11. 33.  ways past finding out, are not curiously to be discussed, but reverently to be adored. For, O man what art thou that 
Rom. 9 20.  pleadest against God? In the probation of his minor, he first untruly (according to his custom) saith, that we deride God's permission, the which is false: for we neither deride, no deny God's permission. God said to Abimelech: I kept thee also that thou shouldest not sin against me: Non permisi 
Genes. 20. 6.  te ut tangeres eam: therefore I have not permitted thee to touch her. Again, God permitted him not to hurt me. But we say, first, that God permitteth not sin invitus, against 
Ibid. cap. 31. 7.  his will, but of his will: for else he were not omnipotent. Secondly, that he doth not only permit sins, but also by his infinite wisdom, and almighty power, draweth good out of them, and directeth them to his glory. So S. Augustine saith: Hoc quip ipso quod contra Dei voluntatem fecerunt, de ipsis facta est voluntas eius, etc. In that thing 
August. ad Lament. cap. 103.  which they have done against the will of God, the will of God is done in them. Therefore the works of the Lord are great, and are to be sought out of them that love them. So that by a wonderful and unspeakable manner, that is 
Psal. 111. 2.  not done without his will, which is done against his will: because it could not be done, unless he did permit it: nec utique nolens sinit, sed volens, neither doth he permit it against his will, but with his will. Neither would he being good, permit evil to be done, unless he being omnipotent, could also of evil do good. S. Hierome saith: Dicam quicquam sine te fieri, o Domine Deus, & te nolente tantum posse 
Hieron. in Habac. cap. 1.  impium? Hoc sentire blasphemum est. Quum itaque tu sis universitatis rector & Dominus, tu necesse est facias, quod sine te fieri non potest. i. Shall I say that any thing is done without thee O Lord God, and that the wicked can do so much thou being unwilling? To think this is blasphemous. Seeing therefore thou art the ruler and Lord of the world, thou must needs do that, which cannot be done without thee. We say indeed that God's works be energetical and effectual not only in the faithful, but also in the wicked and reprobate, whose 
a Exod. 4. 21. Rome 9 18.  hearts he hardeneth, 
b jok. 12. 40.  and eyes blindeth, 
c Rom. 1. 28.  whom he giveth up to a reprobate mind, 
d 2. Thess. 2. 11.  and to whom he sendeth a strong delusion to believe lies. These be Gods just judgements, whereby he punisheth the wicked, who yet are not impelled or coacted of God to these sins, but willingly harden their own hearts by the deceit of sin, shut their eyes that they may not see, 
Rom. 6. 19  give up their members servants to uncleanness and iniquity, and delight in delusions, and in believing lies, as Papists now do. We do not desperately aver, but you do falsely and impudently affirm, that we teach, that Paul's conversion, and David's adultery, were in like manner the works of God. This shameless saying you have picked out of Campians reasons, out of which you have like a 
Ratione 8.  goodly Rapsodist gleaned a great part of this lying Libel, but you cannot show it in the writing of any Protestant. This is calumniari, & non ratiocinare, to slander, and not rightly to reason. But you know your friends and favourers will believe you, though it be never so false. And you have learned that lesson, Audacter calumniare, semper aliquid adhaeret. We say that Paul's conversion was a work of God's mercy, agreeable to his will revealed in his word: David's sin of adultery was a work which he hateth and repugnant to his said will. God wrought mightily in Paul by his holy spirit, in converting his heart, in drawing him out of darkness, and in making him of a persecuter, a preacher of his Gospel, and a minister of his mercy. God did not so work at that time in David, but left him to himself, to be tempted, drawn away, and overcome of his own corrupt concupilcence: yet we say, that God did draw good out of that sin of David, in making him a pattern of true repentance, and example of God's mercy in forgiving his sins, and thereby teaching us to walk warily, and flee carnal security. For if so excellent a man, that was according to God's heart, did so foully and fearfully, fall, what may fall unto us, if we walk not circumspectly, and pray not fervently to God to uphold us with his hand, and to guide us with his holy spirit.  
Touching Gods permission, you write as though you neither did know what we teach, nor regard what yourself do write. Do we teach that God elected some to glory before the prevision of works, and rejected some from glory before the prevision of sins? You shall find this false assertion in our books, when you find the former shameless slander. We do not teach that God elected any to glory before he did foresee their works. For from everlasting, he (to whom all things be present) did foresee both the good works of his elect, and the wicked works of the reprobate. But this we say, that the foundation and cause of God's election and reprobation is not his prescience, and foreseeing of the good works of the one, and the wicked works of the other, but his own purpose, will, and pleasure, and that good works be not causes of God's election, but fruits and effects of it. Saint Paul saith: Before the Children were borne, and when they had neither 
Rom. 9 11.  done good, nor evil, that the purpose of God might remain according to election, not by works, but by him that calleth, It was said to her, The elder shall serve the younger: At it is written, I have loved jacob, and have hated Esau. Again, As he hath chosen us in Christ before the foundation of the world, 
Iphes. 1. 4.  that we should be holy and without blame before him in love: Who hath predestinate us, to be adopted through jesus Christ 
5.  in himself, according to the good pleasure of his will, in whom 
11.  also we are chosen, when we were predestinate according to the purpose of him, which worketh all things after the counsel of his own will. Again, God hath saved us, and called us with an holy calling, not according to our works, but according to his 
2. Timoth. 1. 9  own purpose and grace, which was given to us through Christ jesus before the world was. Where we may see that the foundation and cause of God's election is his own will, pleasure, and purpose, and not the foreseeing of our works. Saint Augustine saith: Quod si futuros eorum mores dicitur 
August. lib. de Praedestina. & gratia. cap. 7.  divinum discrevisse judicium, profectò illud evacuabitur quod praemisit Apostolus dicens, etc. i. But if it be said, that the judgement of God did discern the manners of Esau and jacob which afterward would be, then surely that which the Apostle said before, shall be made frustrate and in vain, Not of works, but by him that calleth, it was said, The elder shall serve the younger. For he saith not, by the works past, but having said generally, Not by works, he would thereby have understood works both passed and to come: works past, which were none; to come, which as yet were not. jacob was predestinate a vessel unto honour, because not by works, but by him that calleth, it was said, The elder shall serve the younger. Again, Nam quid est quod ait Apostolus, sicut elegit nos in ipso, etc. i. For what is that which 
August. lib. 1. de praedestin. Sancto. cap. 17.  the Apostle saith, As he hath chosen us in him before the foundation of the world. The which if it be therefore said, because God did foresee that they would afterward believe, and not that he would make them to believe, against this foreseeing the son speaketh, saying, You have not chosen me, but I have chosen you. A little after he saith: Elegit ergo Deus fideles, sed ut sint, non quia iam erant: i. God hath chosen the faithful, that they might be, & not because they now were. Again, Vt essemus sancti & immaculati: Non ergo quia 
Ibid. cap. 18.  futuri eramus, sed ut essemus: i. That we might be holy and without blame, therefore not because we should be, but that we might be. Again, Quos elegit, etc. i. Whom he 
August. libr. 6. contra julian. cap. 8.  hath chosen before the foundation of the world, by the election of grace, not of works, either past, or present, or to come: for then grace were no grace. Thus Saint Augustine showeth, that God's election is not his prescience and foreseeing of works to come, but his own grace, good pleasure and purpose.  
Now I come to your illations which upon these false assertions you falsely infer. To the first I answer, that God impelleth no man to sin, and therefore God is not the author of sin. Secondly, God enforceth not men upon necessity to sin, but they sin willingly, and by the instigation of the devil, who worketh in the children of disobedience: therefore God is not the author of sin. In your third inference, where you say, that sin is free, or no sin: belike you hold with Pighius, and some other Papists, that original sin is no sin: for it is not free for us to be without it. And whereas you ask, how man can sin, in conforming his will with Gods will: I answer, that they that sin, do not conform their will to Gods will, but do disobey it, and oppose themselves unto it. This is the will of God (saith Saint Paul,) your sanctification, 
1. Thes 4. 3.  and that ye should abstain from fornication. Finally, for as much as you can never show, that it is the Protestants confession that God moveth, persuadeth, and induceth men to sin, therefore you make a false and blasphemous collection, for the which the Lord rebuke thee Satan. Lastly, whereas you thus charge us to hold, that God is the author of sin, I would desire you to show, where we do write more hardly of this matter, than john Fisher Bishop of Rochester hath written hereof, whose words be these: Neutrum sane potest sine Deo, nec ad bonum se parare, 
john. Rossens. asserti. Luther. consuta. artic. 36. pag. 339.  neque malum opus facere. Neque enim adulter absque generali fluxu Dei, potest adulterandi facinus committere: sed neque postquam ipsum admisit, sine speciali auxilio Dei conari valebit ut resurgat: i. Man can do neither without God, neither prepare himself to good, nor do that which is evil. For the adulterer can neither commit adultery without the general influence of God, nor after he hath committed it, can he endeavour to rise without the special help of God. And again: Nam quantum ad substant iam actus, etiam operibus malis cooperatur Deus. Neque tamen 
Idem ibidem. pag. 340.  recte quisquam Deo peccatum imput abit, quia tametsi cooperetur Deus ad substantiam actus, non tamen ipsam deficientiam operatur, sed hoc agit sola voluntas: i. As touching the substance of the act, even God doth cooperate or work with evil works: yet may not any man rightly impute sin unto God, for although God doth cooperate to the substance of the deed, yet he doth not work the defect of the deed, but only man's will doth that. Either show where we have written more hardly hereof, or else condemn this Bishop, and Martyr for the Pope's cause with us. I trust you will not say, that he taught Atheism, which is so rife in Rome, as I have before showed, etc.   

The Pamphlet. That faith once had may be lost. 6. Article.  
Whosoever loseth his charity, loseth his faith.  
But David when he killed Urias lost his charity.  
Ergo, David when he killed Urias lost his faith.  
The Mayor is a principle undoubted of in the schools of Protestants: for they peremptorily affirm that true faith (such as was in David one of Gods elected) can no more be severed from charity, than heat from fire, or light from the sun, and therefore if David killing Urias, lost his charity, no doubt but therewithal, he lost his faith.  
The Minor I prove: for whosoever remaineth in death is without charity: but David when he killed Urias remained in death: Ergo, David when he killed Urias was without charity. If he was without that which once he had, no doubt but than he lost it, for he was deprived thereof for his sin.  
The Mayor proposition of this last Syllogism thus I prove: for charity is the life of the soul, and it is as impossible for a man to have charity and remain in death, as it is impossible to be dead in body, and yet endued with a reasonable soul.  
The Minor cannot be denied (to wit that David by kill Urias remained in death:) for it is the express word of God. Qui non diligit manet in morte. He that loveth not his 
1. joh. 3. ver. 14.  neighbour remaineth in death: but certain it is, that David loved not Urias when he killed him: Ergo, likewise certain it is, that David remained in death.  
The same position might easily be proved out of the eighteenth chapter of Ezech. vers. twenty four. Si autem aucrterit se justus a justitia sua, etc.   

Answer.  
I Deny the Minor or second proposition, that David in procuring Urias to be killed lost his charity. For although in this combat between the spirit and the flesh in David, the spirit retired, and the flesh prevailed; the new man was foiled, and the old man overcame: yet was not the spirit utterly extinguished, nor the new man clean killed. In deed David's faith fainted, his charity was cooled, and his other gifts and graces covered, yet not clean quenched: but there remained sparks of God's spirit, which afterwards being stirred up, and blown by nathan's bellows kindled and flamed to God's glory, and David's eternal comfort and salvation. Shall we think that David had lost all love of God, of his law and of man? was he clean deprived of God's spirit? it appeareth by his own words that he was not. Who upon nathan's preaching and reproving of his sin, prayed and said: Take not thy holy spirit from me. Whereupon I reason thus: He that 
Psalm. 51. 11.  was not clean deprived of God's spirit, had not wholly lost faith and charity: But David was not clean deprived of God's spirit; therefore he had not wholly lost faith and charity. The first proposition is evident by the words of David: the second is manifest. For it is absurd to say, that the spirit of God should continue in him, that hath lost all graces and gifts of the spirit. It is with Gods elect and chosen children, as it is with fire which in the night is so hid and covered, that none appeareth; and yet in the morning is stirred up, and is made to burn and to flame: and as with a tree, which in the winter hath neither fruit nor leaf upon it; yet it hath a sap fallen into the root, which in the spring springeth, and bringeth forth both leaf and fruit: So is it with God's holy Saints, they be sometimes so overtaken and overcome with temptations, that they seem to be as trees without fruit, withered, and perished: yet there remaineth a sap of God's spirit and grace in them, which afterward riseth and buddeth forth good fruit. And therefore to the second proposition of your second Syllogism I say, that although David by those foul and fearful offences deserved eternal death: yet he did not remain in death; and although God hated those sins, yet he never hated David. For whom God loveth, he loveth to the end, and the gifts and calling of 
john. 13. 1.  
Rom. 11. 29.  God are without repentance. If we love a man, and yet hate some sin that he committeth, might not God, who is love itself, hate David's sin, and yet love him, and keep some sparks of his spirit and grace in him, and so preserve as the external life of the body, so the internal life of the soul in him? So that neither David remained in death, neither was his love, no not to Urias altogether extinguished in him. No doubt but he did love him as his true and faithful subject, and might love him, as the servant of God: yet in that temptation his own self love, and desire to cover his own sin and shame, did prevail against his love to Urias, and did draw him to do an act, which was no fruit nor effect of love and charity, and yet did not wholly quench love in him. The Mayor of your latter Syllogism, which needeth no proof, you seek to prove by a false assertion, in barely saying. According to your manner, but not by any place of Scripture proving, that charity is the life of the ●oule. I say that faith is the life of the soul, the which I prove by these two sayings of the Scripture. The Prophet Habacuk saith. The just shall live 
Habac. 1. 24.  by his faith. Saint Paul saith: In that I now live in the flesh, 
Rom. 1. 17.  I live by the faith in the son of God: who hath loved me, and 
Gal. 2. 20.  given himself for me. Let this man show two such plain places of Scripture, to prove charity to be the life of the soul. Properly Christ is the life of our souls. Saint Paul in the place before alleged saith, Christ lived in me. And when Christ which is our life shall appear. And our Saviour 
Col. 3. 4.  himself saith: I am the way, the truth, and the life. For 
joh. 14. 6.  when we were dead in sins, he hath quickened us, and at he hath restored life unto us, so he doth continually nourish and preserve life in us. But this is attributed to faith, because by it Christ dwelleth in us, and we by it be put into the possession of Christ, and of all the benefits of his passion. Concerning the place of Ezechiel, because you do not urge it, I will not stand upon it. We doubt not, but men may and do fall from God, and just actions unto wicked and ungodly deeds, and may have a temporal faith, and fall away from the grace of God. But this we say, that true faith in Gods elect, which are sealed with the spirit of adoption, and to whose spirit God's spirit doth 
Rom. 8.  bear witness, that they are the sons of God, is never wholly lust in them, and the same spirit worketh by charity, which in them may be cooled, but never clean quenched. But of the losing of faith, and of the conjunction thereof with charity, I have before entreated.  
Now to return this argument in some sort upon you, whereas the Papists aver, that the Pope's faith cannot fail, I reason thus: He that loseth his charity, may lose his faith: the Pope may lose his charity: Ergo, the Pope may lose his faith. The first proposition I have proved already, and have showed that true faith is not separated from charity, but worketh by it. And most manifest it is by Saint james, that the faith which is without charity, 
jam. 2. 26.  and good works is dead: So that if the Pope be without Charity, than he hath but a dead faith. And a dead faith, is as much faith, as a dead man is a man. That the Pope may be without charity, I think they will not deny: and if they do, it may be proved by many examples. 
a Platina in joan 13. Blond. epito. decad. 2. lib. 2. pag. 200. Supplem. Chronicorum. in johan 12.  Pope john the twelft, or as Platina reckoneth the thirteenth, took two of his Cardinals, and cut off the nose of the one, and the hand of the other, as witness Platina, Blondus, and many others. 
b Platina in Stephan. 6. Supple. Chron. in Stephan. 6.  Stephanus the sixth did take the body of Formosus his predecessor out of the grave, after he was dead, put him out of his pontifical habit, and put on him a lay man's attire, cut off the two fingers of his right hand, where with he did consecrate, and threw them into Tiber. 
c Platina. in Serg 3. Supplement. Chron. in Serg. 3  Pope Sergius the third took up again the body of the same Formosus, did cut off his head as if he had been alive, and threw the body into. Tiber, as unworthy of burial. 
d Platina. in Bonifac. 7. Suppl. Chron.  Boniface the seventh took john a Cardinal, and put out his eyes. 
e Platina. in urban. 6. Bonfinius. Decad. 3. libr. 1. pag. 354. Supplem. Chron. fol. 221.  Vrban the sixth, of seven of his Cardinals which he apprehended at Nuceria, took five of them, put them in sacks, and cast them into the Sea. 
f Platina. in Inno. 7. Supplementum Chronico. lib. 13 fol. 226.  Innocentius the seventh caused by Lewes his nephew certain citizens of Rome, which sought the restitution of their ancient liberties, and the reformation of the Commonwealth decayed by his evil government, to be thrown out of windows, and so killed. Alexander the sixth caused both the right hand and tongue of Antonius Mancinellus to be cut out, because he had written an eloquent oration against his wicked and filthy life. Many such other pranks of Popes might be alleged, which were no more fruits of charity, than was David's procuring of Urias' death by the sword of the Ammonites. But notwithstanding these and such other tragical and tyrannical acts, these Pope's faith never failed. For they never had any, but a false and dead faith, such a faith as the Devil hath.   

The Pamphlet. The Protestants shall never have life everlasting, because they will have no merits, for which everlasting life is given. 7. Article.  
Whatsoever is given as wages, is given for works.  
But the kingdom of Heaven is given as wages.  
Ergo, the kingdom of Heaven is given for works.  
The Mayor or first proposition may be declared after this manner: for example, her majesty may bestow 1000 pounds by year upon some suitor, either gratis, of mere liberality, and so it is called a gift, donum, a grace or favour: or upon condition, if he behave himself manfully in the wars of Ireland, and in this case the revenue is called merces, wages, Remuneratio, stipendium, a reward, or payment; and although her majesty did show him a grace and favour to promise such a reward, for performing such a work, the which he was bound upon his allegiance otherwise to perform, yet once having promised, and the work being performed; her majesty is bound upon her fidelity and justice to pay that she promised. In like manner God may give us the kingdom of Heaven, without any respect or regard of works, as he giveth it to little children which are baptized, and so it is a mere gift, and a pure grace. Or he may give it with some respect unto our works, and so he giveth it to all them, who having use of discretion keep his commandments: and for this cause it is called wages merces, a reward 
Ad Rom. 4. v. 5  and thus the Mayor must be understood: to wit, that whatsoever God giveth as wages, is given for works, and such wages are called merits. Wages then and merits have a mutual relation: for what are wages, but a reward of merits? and what are merits, but a desert of wages?  
The Minor is most plain, and inculcated in Scriptures: Voca operarios & red illis mercedem: Call the workmen, and 
Matth. 20. 8.  pay them their wages. Ecce venio & merces mea mecum est, reddere unicuique secundum opera sua. Loc I come, and my wages with me, to give to every one according to his works. unusquisque 
Apoc. 21. 12.  propriam mercedem accipiet, secundum suum laborem: Every one shall receive proper wages, according to his labour. The like we have in twenty other places of Scripture, 
1. ad Cor. 3. 8. Matth. 5. 12. & cap. 6. vers. 1. 1. ad Tim. 5. 18.  all which infallibly prove, that the kingdom of heaven is given as wages for merits: and consequently that Protestants, who are enemies to merits, shall never attain to the kingdom of heaven, which is purchased by good works and merits. And for such men we may well say, that heaven was never made, no more than learning for him that will never study, nor virtue for him who despiseth the exercise thereof.   

Answer.  
A everlasting life is not in your bestowing, so we want not merits, to obtain it, to wit, God's mercies, and Christ's sufferings for us, with the which we content ourselves; and nothing doubt, but they be sufficient to discharge us of damnation, and to bring us to salvation. Of these merits sweetly saith Bernard: Meum proinde meritum miseratio Domini, etc. My merit is God's mercy. I am not clean void of merit, 
Bernard. in Cantic. serm. 61.  as long as he is not void of mercies. And if the mercies of the Lord be much, I am much in merits. What though I be guilty to myself of many sins? Surely where sin hath abounded, grace also hath superabounded. And if the mercies of the Lord be from everlasting to everlasting, I will also from everlasting sing the mercies of the Lord. Shall I sing my own justice? O Lord I will remember thy justice only, for that is mine also, in that thou art of God made justice to me. So Augustine saith: Meritis suis nihil tribuunt sancti: totum non nisi misericordiae tuae tribuunt o 
August. in Psal. 139.  Deus. i. The Saints attribute nothing to their own merits, they attribute all O God only to thy mercy. Hierome saith, Tunc ergo justi sumus, quando nos peccatores fatemur, & 
Hieron. lib. 1. adverse. Pelagi. sol. 120.  justitia nostra non ex proprio merito, sed ex Det consistit misericordia. i. Then are we just, when we acknowledge ourselves to be sinners, and our justice or righteousness consisteth not in our merits, but in God's mercy. S. Basil saith: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. i. Eternal rest or life is propounded to them that strive lawfully in this life, not 
Basil in Psalm. 114 Homil. 16. pag. 224.  rendered according to the merit or desert of works, but according to the grace of the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  magnificent God bestowed upon them that trust in him. But these counterfeit Catholics not content therewith, nor thinking the same sufficient, will put unto them the merits of Saints departed, and of men living, and their own works and satisfactions, thereby fully to effect that, which Gods mercies, and Christ's merits are not able perfectly to perform. This their doctrine appeareth both by their prayers in their mass-books, and Porteises, and also by the form of a Monks absolution in these words: Meritum passionis Domini nostri jesu Christi, & bonta Maria semper Virgins, & 
Luther. in 2. cap. ad Galat. Tileman. de Hesusius de 600. erroribus Papista. loc. 9 de penitent. fol. 67.  omnium sanctorum. Meritum ordinis, gravamen religionis, etc. i. The merit of the passion of our Lord jesus Christ, and of blessed Mary always a Virgin, and of all Saints. The merit of thy order, the heaviness of thy religion, the humility of thy confession, the contrition of thy heart, the good works that thou hast done, and shalt do, for the love of our Lord jesus Christ, be unto thee for the forgiveness of thy sins, to the increase of merit and grace, and to the reward of eternal life. Thus these men by their doctrine make jesus Christ not a full, perfect, and sufficient Saviour, and so infringe the saying of S. Peter: There is not salvation in any other: for among men there is given none other 
Act. 4. 12.  name under heaven, whereby we must be saved. What is this but to deny the Lord that hath bought us, as Peter also 
2. Pet. 1. 1.  saith? Whether this doctrine be agreeable to the word of God, let the Christian reader by these places discern and judge. Christ came to give his life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a ransom for many. 
Matth. 20. 28. joh. 1. 29.  He is that lamb of God which taketh away the sin of the world. In him we have redemption through his blood, that is, the 
Coloss. 1. 14.  forgiveness of sins. He hath made peace by the blood of his cross, 
20.  and hath reconciled us in the body of his flesh through death. 
22.  We are not redeemed with corruptible things, as silver and gold, 
1. Pet. 1. 18.  from our vain conversation received by the traditions of the Fathers, but with the precious blood of Christ, as of a lamb undefiled and without spot. He himself bore our sins in his body 
Ibid. cap. 2. 24.  on the tree, that we being dead to sin, should live in righteousness, by whose stripes we are healed. The blood of jesus Christ 
1. joh. 1. 7.  his son cleanseth us from all sin. He hath loved us, and 
Apocal 1. 5.  washed us from our sins in his blood, and made us Kings and Priests unto God his father. As these places attribute our justification and salvation only to jesus Christ and his merits: so others do detract and take the same from our works and deservings. To him that worketh not, but believeth 
Rom. 4 5.  in him that justifieth the ungodly, his faith is counted for righteousness. If it be of grace, it is no more of works: or else 
Rom. 11. 6.  were grace no more grace: but if it be of works, it is no more grace: or else were work no more work: By grace ye are saved, 
Ephes. 2. 8.  through faith, and that not of yourselves: It is the gift of God, not of works, lest any man should glory. Who hath saved us, 
2. Timoth. 1. 9  and called us with an holy calling, not according to our works, but according to his purspose and grace, etc. Not by the works 
Tit. 3. 5.  of righteousness, which we had done, but according to his mercy he saved us. Although this which I have said may seem sufficient to answer this article, yet I will say something to this syllogism.  
To the Mayor or first proposition I answer, that with men wages is given for works: but with God (whose thoughts are not as our thoughts: nor ways as our ways) it is 
Isai. 55. 8.  otherways. Man may do labour and service to man, which may merit and deserve by equity and justice wages and reward. For that there may be a proportion between the service and reward, and also a benefit and commodity cometh to him to whom the service is done. As in this example here alleged, the Lord deputy, or some other may do some such singular service in Ireland, that if her Majesty should bestow upon him 1000 pound a year, he might in some proportion deserve it, and her Majesty may receive double benefit by it. But can we do any works, that can either merit and deserve the kingdom of God, or bring any benefit unto God? David saith, My well-doing extendeth not to thee. And as S. Paul saith, that all 
Psal. 16. 2. Rom. 8. 18.  the afflictions of this present life, are not worthy of the glory that shall be showed unto us: so may I say, that all our imperfect and stained works are not worthy of the kingdom of God, which we have not deserved, but jesus Christ by his death and passion hath purchased for us. Can a bond servant by any services look to deserve an earthly kingdom? and can we which are bond servants to God, in respect both of creation, and of redemption, look to deserve the kingdom of God? Christ our Saviour saith: Doth he thank that servant, because he did that which was commanded unto him? I trow not. So 
Luk. 17. 9  likewise ye, when ye have done all things which are commanded you, say we are unprofitable servants: we have done that which was our duty to do. If he that hath done all things which were commanded, must confess himself to be an unprofitable servant, how much more must we confess ourselves to be unprofitable servants, who have both omitted many things commanded, and committed many great and grievous sins prohibited? So saith Hierome: Si inutilis est qui fecit omnia, quid de illo dicendum 
Hieron. ad Ciesiphont. adverse. Pelagian.  est qui explere non potuit? i. If he be unprofitable that hath done all, what is to be said of him, that could not fulfil all? Therefore we are not to trust in our own merits, but in God's mercy, which importeth our misery, and not worthiness.  
But for the proof of your Minor, you allege the saying of our Saviour Christ: Call the labourers, and give them 
Matth. 20. 8.  their wages. I grant that God doth give to them that labour in his vineyard, a reward which is called wages, because it followeth piety and good works, as outward wages followeth labour. But that this heavenly wages is not deserved by our works, as that other is by our labour, it evidently appeareth by that parable, where they that had wrought but one hour, received as much as they did which had borne the burden and heat of the day. Which showeth, that this reward came of grace, and not of merit, and so S. Ambrose doth expound it: Non labori praemium 
Ambros. de vocat. Gent. lib. 1. cap. 5.  soluens, sed divitias bonitatis suae in eos quos sine operibus eligit, effundens, ut etiam hij qui in multo labore sudarunt, nec amplius quam novissimi acceperunt, intelligant, donum se gratiae, non operum accepisse mercedem. i. Not paying a reward unto our labour, but pouring forth the riches, of his goodness upon them, whom he hath chosen without works, that they also which in great labour have toiled, and have received no more than the last, may know, that they have received a gift of grace, and not a wages of works.  
To your other places Apocal. 20. 12. and 1. Cor. 3. 8. I say with S. Paul, that God will reward every man according to his works, but not for the merit and desert of their works. To them that continuing in well doing seek 
Rom. 2. 6. 7.  glory, honour, and immortality, he will give everlasting life: and unto them that are contentious, and disobey the truth, and obey unrighteousness, shall be indignation and wrath, tribulation, and anguish upon the soul of every man that doth evil. But you will say, why is not everlasting life the wages of good works, as everlasting death is of evil works and sins. I answer, that our evil works be simply evil, and being transgressions of Gods righteous law, offend his infinite majesty, provoke his infinite wrath, and deserve infinite pain and punishment. But our works are not simply and perfectly good, but be imperfect, and are stained with the corruption of our sinful nature (as I have before declared) and therefore cannot satisfy Gods infinite justice, nor pacify his infinite anger, nor deserve his infinite glory, but rather require Gods great mercy, as hath been showed. And therefore Saint Paul in the sixth to the Romans having said, that the wages of sin is death, doth not say (which had been most meet to have been said, if this pharisaical doctrine 
Rom. 6. 23.  were true) the wages of good works is eternal life: but he saith: the gift of God is eternal life, through jesus Christ our Lord, as also Oecumenius doth well observe.  
You confidently affirm, that the Protestants who are enemies to merits, shall never attain to the kingdom of Heaven, which is purchased by good works and merits. Where first I would advise you to take heed, that you be not brethren to those old heretics called Hieraclitae, to whom Saint Augustine doth ascribe this as an heresy, that they denied infants to appertain to the kingdom of Heaven, because they had no merits. His words be these: Hieraclitae ad regnum coelorum non pertinere paruulos 
August. in cattle. Haeres. Haeres. 47.  dicunt, quia non sunt eis ulla merita certaminis, quo vitia superentur. i. The Hieraclites say, that infants belong not to the kingdom of Heaven, because they have no merits of strife, whereby to overcome vices. How near you jump with these old Heretics, as you do in many matters with many others, let the Christian reader indifferently judge. Secondly, I say, that we are enemies neither to those true merits of God's mercies, and Christ's sufferings before mentioned, nor to man's good works, but to the merit of them, and vain confidence put in them. We say with Saint Augustine: Si vis alienus esse à gratia, jacta meritatua. i. 
August. praefati. in Psal 31.  If thou wilt be void of grace, boast thine own merits. Thirdly, we believe that the kingdom of Heaven cometh to us by inheritance, and not by the purchase of our works and merits. Christ saith: Come ye blessed of my father, take the inheritance of the kingdom prepared for you, 
Matth. 25. 34.  from the foundation of the world. Saint Paul saith: If we be children, we are also heirs, even the heirs of God, and heirs 
Rom. 8. 17.  annexed with Christ. Thus the kingdom of Heaven is ours, in that we be coheirs with Christ. By whose bloody and blessed merits it is purchased to us: and not by the works and deserts of us unprofitable servants, and prodigal children, who have always need to pray and say: Enter not into judgement with thy servant, for in thy sight shall no man 
Psal. 143. 2.  that liveth be justified: and if thou O Lord straightly markest 
Psal. 130. 3.  iniquity, O Lord who shall be able to stand?  
To conclude, you that so severely censure us, look to yourselves, and take heed you be not like that proud Pharisee, who gloried of his works, and disdained the sinful 
Luk. 18. Apoc. 3. 17.  Publican: and that you be not like the Angel of the Church of Laodicea, who said that he was rich, increased 
Athaneus lib. 12.  with goods, and had need of nothing, and did not know that he was wretched, miserable, poor, blind, and naked. And that you be not like that mad man of Athens, called Thraselaus, who coming in his madness to the haven named Pyreum, did vainly imagine, that all the ships and riches there, were his own: but being cured, and brought to good understanding, he saw his poverty, and perceived that he scarce had a penny in his purse. Even so if you were thoroughly cured of this frenzy of Popery, you would acknowledge your own misery, and hunger for God's mercy: confess your own poverty, that Christ may enrich you: your own nakedness, that he may with the rob of his righteousness cover you: your own guiltiness, that he may acquit and justify you; and finally humble yourself, that he may exhalt you. For it is he that filleth the hungry with good things, and sendeth the 
Luk. 1. 53.  rich empty away. I would you would join with your own Cardinal Poole in this point, who misliking of Osorius book de justitia dedicated to him, for attributing too much to man's justice and righteousness, did add this worthy saying, and worthy by all means to be received, That we can never attribute too much to the mercy and righteousness of God: nor too much take from the righteousness of man. This is written not only by Doctor Haddon in his book against Osorius: but also by Pruilus his Secretary in his life, as that excellent Antiquary, and learned man my good friend Master Camden did tell me. To conclude, be not like the froward jews, who having 
Rom. 10. 2. 3.  a zeal towards God, but not according to knowledge, being ignorant of the righteousness of God, and going about to establish their own righteousness, have not submitted themselves to the righteousness of God. For Christ is the end of the law for righteousness unto every one that believeth, but obey the counsel and calling of God: Ho, every one that thirsteth, come ye to the waters, and ye that have no silver, come, buy and eat: Come I say, buy 
Isai. 55. 1.  wine and milk without silver and without money. Wherefore do ye lay out silver, and not for bread? and your labour without 
As buyers of Pope's Pardons, Masses, etc. doc.  being satisfied? Hearken diligently unto me, and eat that which is good, and let your soul delight in fatness. Incline your ears and come unto me: hear and your soul shall live, and I will make an everlasting covenant with you, even the sure mercies of David. The which sweet and hid Manna of God's mercies they that refuse to eat, but had rather feed on the draff of their own muddy merits, shall never inherit heaven, but shall be cast into the lake of fire and brimstone, where the beast and false prophet are, and shall be 
Apocal. 20. 10.  tormented day and night for evermore.   
FINIS.   

Faults escaped.  
Pag. 5. lin. 34. read merita. p. 6. l. 16. quote Rom. 1. 2. p. 33. l. 9 r. scribitur. Ibid. l. 24. r. accommodant. p. 36. l. 14. in marg. r. Theophil. in joan. 14. p 43. l. 23. r. Hiveum. p. 45. l. 5. r. Sanctes. p. 48. l. 1. r. Guives. p. 50. l. 32. r. omnium. p. 63. l. 31. r. they. p. 70. l. 19 r. one Pope. p. 100 l. 30. r. are ways. p. 120. l. 3. r. after this matter, a full point. p. 126. l. 22. put out, that is.