AN APOLOGY FOR THE RELIGION established in the Church of England.  
BEING AN ANSWER TO T. W. HIS 12. Articles of the last edition. In this impres sion recognised and much enlarged.  
Also Answers to three other writings of three several Papists.  
By ED: 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. 〈◊〉. ●. Quocirca divinae Scripturae vestigia sequamur, neque ●●ramus eos qui temer● 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 George Eld for Arthur johnson, and are to be sold at his shop at the sign of the white Horse, over-against the great North door of S. Paul's Church. 1608.   

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 his 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 & preached in that time. For as then God gave to that people that worthy & godly King, who zealously 
2. King. 25.  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 
Sopho. 1. 5.  upon the ruffs of their houses the host of heaven: and which worshipped and swore by the true and only God jehova, and by Malcha● their Idol: and 
6.  such as were turned back from after the true God, and sought him not, nor inquired after him: and 
8.  that did wear strange apparel: and others that filled their masters 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 
Genes. 19 Numb. 14.  Sodom: and are with the Israelites in heart turned back into Egypt, desiring rather to eat onions and 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 bittely 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 writ 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, deserved 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 wtite 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 Israelits, which refused to harken, turned away their shoulder, stopped their 
Zach. 7. 11.  ears that they might not hear, & made their hearts as an Adamant stone, lest they should hear the law & 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 inept religiosis (ut sunt 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, & 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 Lanctantius I must say: Sed novi hominum pertinaciam, nunquam 
●bidem.  impetrabimus. Timent enim ne à nobis revicti, manus dare aliquando clamante ipsa veritate cogantur. Obstrepunt igitur & intercedunt 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 
2. Thess. 2.  strong delusion to believe lies.  
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 some what 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.  
Your honours most humble to be commanded, EDWARD BULELEY.   

To the Christian Reader.  
GOod Christian Reader, whereas the author of these reasons upon his good conceit of the forcibleness of them to persuade to Popery, hath thought them worthy of a second impression, and a new augmentation: I am partly thereby, and partly by the request of the Printer and others, moved to publish again in Print my answer to them. The which I have recognized, and in many places enlarged, by adding not only more testimonies, but also some discourses. I have also in the end adjoined answers to some frivolous cavillations which S. R. in his answer to Master Bells downfall of Popery, and others have made against it. And hereof I must certify thee good Reader, that I have inserted into the said reasons the Author's new additions, the which that thou mayst discern from the other, I have put this mark unto them: the same mark also I have put to my answers made to the same. I have also in this impression added an answer to certain Popish questions written fifteen or sixteen years past, the which although it was long ago allowed to be published, yet it hath until now lain by me: howbeit now for the reasons in the Preface before it declared, I have thought good to join it unto this.  
Now although this my answer will bring no profit to them, that being wedded to will, and bewitched by a strong delusion, will not vouchsafe to look upon it, much less will wholly read, compare, and examine it, but will condemn it, before they know it: yet if it may serve to the defence of God's truth, and to the confirming of thee good Reader in the same: as I shall therein obtain that I do seek, so my desire is, that thou wilt remember me at the throne of grace in thy faithful prayers. The Father of all mercy give us true understanding in all things, and guide us by the light of his holy word outwardly, and by his blessed spirit inwardly to believe his truth, and obey his will to his own glory, and our eternal comfort. Amen. April 22. 1608.  
Thine in Christ jesus, ED: BULKELEY.   

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 quidem 
Commenta. de dictis & sactis Alphonsi Reg. lib. 2. 17.  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, 
Tom. 1 Serm. coram Alexan. Papa in die Ascensionis. Nicol Clemang. de corrupto Ecclesiae statu. fol. 5. b.  writeth thus: Nam quem è Sacerdotum numer● 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 did, complaineth in like manner of the gross ignorance of the popish Clergy in these words: Non tamen à studiis 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; who did little more understand the Latin then the Arabike tongue, yea, and such as could not read, and (which is shameful to be spoken) could scarce discern A. from B. And again: Nam quotus quisque 
Ibid. fol. 10. b.  hody est ad pontificale culmen evectus, qui sacras vel perfunctoriè literas legerit, audierit, didicerit, imo qui Sacrum codicem nisi tegumento tenui unquam attigerit, cum tamen jure iurando illas in sua institutione se nosse 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: 
Ibid. fol. 13.  De literis verò & doctrina quid loqui attinet, cum omnes ferè presbyteros sine aliquo captu aut rerum aut vocabulorum 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 
Dist. 38. ex conc. Tole. Contra Manichaeos' Hear. 66 Hier. in Esaiam dist. 38. si juxta Pr●●. 2. 4.  as the mother of all errors; and say with Epiphanius: Nihil peius imperitia, multos excaecavit ignorantia: i. There is nothing worse than ignorance, which hath blinded many: and with S. Hierome, 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 the mother of devotion, as Doctor Cole 
In the conference at Westminster in the beginning of her majesties reign. See the beginning of the preface of the new Testament set out by them 1582.  at Westminster said, & who to this day have not published the whole Bible in the English tongue, for the instructing and 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 since that time to print & publish D. Stapletons' great book, de Principiis doctrinalibus, and many such others of 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 
Psal. 119. 2. Timoth. 2. 7. Ephes. 1. 18.  with Saint Paul, The 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 
john. 9 41.  ye were blind, 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 reloved 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, & 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 accustomed 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, & loathe the learned. Wherefore I beseech you if any such itching spirit shall attempt an answer, to entreat him to perform it briefly, orderly, & 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 prolixity, 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 & confusion. And that you may perceive how my wonder rather deserved approbation then admiration & for that order is a favourite of memory: I thought good to reduce all my reasons into two heads; wit and will, knowledge & 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 inordinate affections. I say then that no excellent good wit, 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; & 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 Christ, that through his name all that believe in him, shall 
Act. 10. 43.  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: Tu per 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 merita, 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: Quesimus ut eius meritis & precibus à gehennae incendiis 
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. pag 91.  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 
Rom. 1. 2.  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. 
Script. Brita. Centur. 4. p. 308.  How your Friars went about above 300. years past to bring in a new coined gospel, which they called the everlasting gospel, and said, that it excelled as much the Gospel of Christ, as the Sun in brightness excelleth the Moon, and the kernel the shell, Master Bale out of the Books of that execellent man William de Sancto amore, who in those days did withstand their devilish devices, did largely declare. 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 seethe not; ears and heareth not, etc. and is the workmanship of man's 
Psal. 115. & 135.  hands, especially being so plainly and expressly forbidden in God's commandments, & 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 
Cicero de Natura d●orum lib. 2.  reason could say, sed ecquem tam amentem esse put as, qui illud quo vescitur deum 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 a Priest, who was a devout 
Inter sermones discipuli Serm. de S. Katherine.  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 discipuli, Antoninus the Archbishop of 
In promptu. discipuli.  Florence stories, Mariale, Summa praedicantia, the festival, Vitas patrum, and that monstrous book the Legend, written by jacobus de Voragine, Archbishop of Genua: Which 
Supplementum Chronicorum Bergomens. li. 13. fol. 205.  yet was in so great reputation with them, that it was published in print in the English tongue, when the holy Bible was suppressed, 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 & 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 eights 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 of which to give 
fol. 251.  the reader a taste, I will set down two or three. It is there said that john Damescene having his hand cut off for writing letters against the Emperor, the same was suddenly set on again to write a prayer, which he had made to 
fol. 254.  the Virgin Marie. Also, that a thief which used to fast the vigiles of the feasts of our Lady and used to pray unto her, being hanged by the space of three days could not die, for the Virgin Marie sustained him on the gibbet; infinite such other fables swarm in that book. 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 Walfingham, as big as if it 
Erasmus in Colloquio. peregriergo. Blondus de Roma instaurata lib. 3. prope sinem. Holingshead in Henry 8. p. 946 Calvinus admonitione de reliquijs.  had been of some Giant: and also the virgin Maries milk there, which seemeth by Erasmus to have been the white of an egg and 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 eights days, to have been clarified 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 Saint 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 Caluin did write it. But why Caluin 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 sundry hundredth years past, writeth 
Greg●●. Turo●ens. lib. 9 ca 6  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 
2. Timoth. 4. 4  turn away their ears from the truth, and be given to fables: and that the coming of Antichrist should be by 
2. Thessal. 2. 9  the effectual working of sathan, with all power and signs, and lying wonders, and in all deceiveableness of unrighteousness, amongst 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. 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 ●ee 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 
Preface to the defence of the Apology edition 2.  reader indifferently judge. The like I may say of that worthy man of famous memory, Doctor Whitakers, who how briefly, soundly, and learnedly he hath answered Campion, Saunders, Duree, Stapleton, William Reynolds, & 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 along 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 avouch that our 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 curious 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, Tho. 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 needless 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. 1. Cor. 2. 14.  comprehendeth it not: Saitn Paul saith, that animalis 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 wast 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 Religion.  
THe Protestants have no faith, no hope, no charity, no repentance, no justification, no Church, no altar, no sacrifice, no Priest, no Religion, no Christ, the reason is; for if they have, than the world was without them, for a thousand years (as they themselves must needs confess: videlicet 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 appeareth, that the synagogue of the jews was more constant in continuance, & more ample for place, than the Church of Christ. For the have had their synagogue visible in divers countries, ever since Christ's death and passion, even until this day; which is the very path to lead men into Atheism, as though Christ were not as yet come into the world 
a Isa. 60. 11.  whose admirable promises are not accomplished, 
b Math: 16: 18.  whose assistance hath failed in preserving his Church, unto the world's end, whose presence was absent many hundred years, before 
● cap, 28: 20.  the final consummation: and consequenetly they open the gap to all Machivillians, who say that our Saviour was one of the deceivers 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 & tremble and have we no faith? we are much beholden 
Ia●: 2: 19  unto you for your charitable opinion of us. You are by 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, & 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, & 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 
Repentance.  chief heads wherein the sum of Christianity is comprised. Saint Mark setting forth the sum and substance of Christ's doctrine, comprehendeth it in these two, Repent 
Mark 1▪ 16. Acts 20 21.  and believe the Gospel: so did saint Paul, witness sing both to the jews, and to the Grecians the repentance towards GGD, 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 
justification. Luke 17. 10. & 15. 21.  children have done) nor by the merits of any Saints in heaven or in earth, but by the mercies of God, purchased unto us by the blessed and bloody merits of jesus Christ, and applied unto our souls by the band of faith, by the 
John 3. 36. Rom. 3. 25. & 4. 5. Ephes 2. 8. Ephes. 3. 17. Church.  which Christ doth dwell in our hearts, and is made ours. We believe that we are true members of that holy Catholic Church, which is Christ's mystical body, and whereof he is the head, which is the spouse, and he the bridegroom: which is his flock, and he the shepeard: 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 
Math. 8. 11.  Kingdom of Heaven. And we know that we have particular 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 
Altars.  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 eternal spirit offered without fault unto GOD, to purge 
Sacrifice. Hebre. 9 14.  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 shaven nor greased Priests to offer the 
Priests.  said false and forged sacrifice of the Mass: but we have priests, pastors, or ministers, how-so-ever 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 of 
Religion. Rom. 3.  the law and 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 
Christ. 1. Tim. 1. 15. john. 1. 29.  into this world to save sinners, and which is that Lamb 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 intercessor to 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, 
Faith.  contained in his word; but upon man's devices and traditions, which as Epiphanius saith, is worse than no faith. 
Epipha. in An●●rat●.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and that you be not void of true hope, by teaching the doctrine of doubting (whereof 
Hope.  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, 
Charity.  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 
Repentance.  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 
justification.  which is the righteousness of GOD, by the faith of jesus Christ unto all and upon all that believe, which is only 
Rom. 3. 22.  able to stand and discharge us before the judgement seat 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 no rising: take heed you be not of the malignant Church, which heareth not the voice of Christ, 
Church. 2. Thessalo. 2.  and wherein that man of sin, and son of perdition sitteth and reigneth: and that you have not such Idolatrous altars, as jereboam had, against which the man of God cried, and upon which the like judgement of God fell, 
Altars. 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 
Sacrifice.  God's wrath against you, and that you be not without Priests to teach the law of God truly, but have 
Priest. jerem. 2. 8. Malach. 2. 8.  swarms of such Priests, as say not where is the Lord, and know not GOD, but prophesy in Baal, which have gone out of the way, and have caused many to fall by the law etc. Beware that you be not without Religion, remembering 
Religion. Lactant. de origi. erroris lib. 2 cap 19 Christ. August. de civitate dei lib. 18. cap. 2.  the saying of Lactantius: Quare non est dubium, quin religio nulla sit, ubicunque simulachrum est: 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 hills, which in the days of Saint john reigned over the 
Apoc. 17. 9 18  Kings of the earth: wherefore be not so rash in judging 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. 1  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 
joh. 14 30. 2. Cor. 4. 4 job. 15. 18. 19 1. Joh. 5. 19 Io●. 17 9 joh. 14. 22  is prince: which hateth Christ and his true disciples, which is set upon wickedness: for the which our Saviour Christ refused to pray saying, I pray not for the world: and whereof judas (not Iscariot) did say, what is the cause, that thou wilt show thyself to us, and not unto the world? In this sense I may grant that the world hath not had these 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 Psa. 10  Moon receiveth her light from the Sun: so doth the true Church receive her light from jesus Christ the son 
Malach. ●, 2  of righteousness. And as the Moon is sometimes in the 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, 
2. Thes. 2. 3. 1. Tim: 4. 1.  and the event hath proved by Mahometism in the East, 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 
Rom. 11. 5.  to the election of grace, by whom the light of his truth hath been preserved, and in whom those admirable promises of his mercy have been performed. These have been, not proud Popes treading upon Emperor's necks, deposing them from their Crowns and Kingdoms, raising bloody battles, and pouling and spoiling Christian countries with grievous and horrible exactions and devices, as might be showed: not carnal Cardinals, Princes, peers, having 200. and 300. benefices a piece, as Gerson 
Gerson tom. 1. de defect. Virorum ecclesiast. Nicol. Clama. de corrupto statu ecclesia. Hebre. 11. 36.  and Clamagis 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 mockings and scourge, yea by bonds and prisonment, which were stoned, hewn asunder, tempted, slain with the sword, wandered up and down in sheep-skinnes, and in goates-skinnes, 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 these good people (in the time of the foresaid apostasy) the Waldenses and Pauperes de lugdun● 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 
Actale. 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. ●. Ibidè fascicul. temporum.  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 they that were called Albigenses inhabiting especially about Tholossa in France, of whom by the procurement of that false Friar, and superstitious Hypocrite Dom nicus 
Vincent Bellua. Spec. Histor. lib 2●. cap. 103. Auton. hist▪ part 3. titul●: 19 cap. 1. Sect: 4. Crant. an metropo: lib: 8. cap. 18. & li● 10. cap 9  an hundredth thousand were destroyed, as writeth Bernardus Lutzenburgus, & anno 180. were together burned, as both Antoninus the Archbishop of Florence writeth, and Bellarmine himself confesseth. Such were they of whom Albertus Crantius writeth, which in Suevia publicly preached, that the Pope, bishops and prelate's 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, 
Aeneas Silvius epist. 130. pag. 677.  & animo satis inflato, quid tu nobis, inquit apostolicam sedem tot verbis amplificas? Nos Papam & Cardinals avaritia servos novimus, impatientes, inflatos, tumidos, ventri ac libidini deditos, ministros scelerum, diaboli sacerdotes, & Antichrsti ●raecursores, quorum deus venter est, pecunia caelum. That is, when th●se 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, impatient 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, 
Frosard fol. 54.  persecuted by that proud English Pope Adrian the fourth, anno 1155. john Rochetailada burnt at Avignon by Pope 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. Polidor Virg. lib. 19  Innocent the sixth 1354. Two others burnt at London 1357. William Swinderby burned 1401. William White burnt 1428. Peter Clarke, and Peter Paine 1432. persecuted and forced to flee into Bohemia. Thomas Rhedonensis burnt at Rome 1430. Matheus P●lmerius burnt at Florence, as witnesseth Sabellicus. Dulcinus of Novaria and Margaret his wife 
Anton part. 3. titull. 22. cap. 10. Sah●ll E●ne. 10. lib. 4.  burnt about the year of our Lord 1304. john Hus and Hierome of prague burnt at Constance 1415. 1416. Hieronimus 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 
Isa. 61. 3. Ezech. 9 5. Apoc. 6. 9 19  and cried for all the abominations that have been done in jerusalem, or rather in Rome, that were killed for the word of GOD, and for the testimony which they maintained, and which came out of great tribulation, and 
Apoca, 7. 14. Isa. 61. 3.  have washed their robes in the blood of the Lamb. But these now have beauty for ashes, the oil of joy for mourning, the garments of gladness for the spirit of heaviness, and are trees of righteousness, the planting of the Lord, in 
Apoca. 6. 9  whom he is glorified, they be now under the altar, and 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 Prelates and Priests 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 
Fascicu Tempo. aetat. 6. fol: 7. 8.  of Colen in his foresaid book called Fasciculus temporom writeth thus: Fuerunt nihilominus postea quidam subtilissimi 
Fascicu. Tom. a tat 6. fol. 78.  hae●etici 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 of certain Popish doctors in those days, as Hugo Cardinalis etc. he hath these words: Quos divina bonitas 
1233.  misit pro fidei defension, alioquin tota pene fides perüsset propter 
Fol. 80.  haeret corum multiplioitatem, & 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 
joh. 15. 18. 19  Christ: yet was it constantly confessed even to death of them whom God the Father hath given to Christ out of 
joh. 17. 6. 9  the world. Hereby it may sufficiently appear, 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 
Apoca. ●2. 1.  Christ the Son of righteousness, treadeth under her feet earthly things, which be mutable as the moon, & is adorned with the doctrine of Christ's twelve Apostles, which is forced 
Chrysostom in psal. 114.  to flee into the wilderness. chrysostom 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 & 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 then the true Church of jesus Christ hath done. As even in Rome the jews, professed & 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 to the Pope twenty thousand ducats. It is written in the pontifical, 
Cornel. Aprip. de Vanitate Scient. cap. 64.  that at the coronation of the Pope, and in his procession to the Church of Laterane, 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 & enormities of the Church of Rome, Adrian the fourth our proud 
Platina in Adriano 4.  countryman (who rebuked the Emperor for holding his wrong stirrup) would not go up the Church of Lateran to 
Platina in Honorio. 2.  be consecrate, until he were driven out of Rome. There was also one Arnulphus in Rome a Godly man, whom many of the inhabitants thereof acknowledge for a true disciple of Christ, that was there murdered by the priests for inveighing 
Platina in Paulo. 2. Sabellicus Ennead. 10. l. b. 7.  against their wickedness. Also in a town near Rome called Pole, the Lord thereof with many others 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 & contumeliously entreated, as Platina & 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 Popes triple crown, or to reprove his pride, & 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 
Quodlib 1. art. 9 pag 21. Ibidem.  doth thus write; Many Atheal paradoxes be taught in 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 Machiavellian 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 
Quodlib. 4. art. 4. pag. 112.  needs follow, that there is not a jesuite in all England this day, but hath a bitter smack of father Parson's impiety, irreligiosity, treachery, treason, and Machiavellian Atheism. Again: neither Machivel, nor any that ever yet was in Europe came near 
Quodi. 9 art. 7. pag. 314.  unto the jesuits for Atheal devise to pre●e●t he stopples of their stratagems, and to further their proceed. Again: But I call them jesuitical (that is, the faction of the jesuits) 
In the appendix to the Quodli. pag. 346.  by abbreviation to avoid circumlocution, in one word expressing them to be a factious, seditious, ambitious, avaricious, treacherous, traitorous, Machiavellian, Athe●ll 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 voppn his own private and singular exposition of Scripture, is an Infidel. But all learned Protestants in England build their faith upon their own private exposition of Sripture: Ergo, all the Protestants of England are Infidels. The Mayor cannot be denied: Because faith must he infallible, and impossible to be erroneous or changeable: But faith which is builded upon private exposition of Scripture, is subject to error and change, and consequently upon better advice & 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: Egro, upon their own private exposition.  
Some Protestants allow the Fathers, and their expositions, so far forth as they agree with God's word, & 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 ●ura. Again: pro mortuis.  and other Fathers, who bring Scripture to prove prayer for the dead? yea and all controversies almost in Religion, the Fathers prove by Scripture when they dispute upon them. Or perhaps they mean to admit the Fathers, when they allege Scripture, but in such matters as every Protestant shall allow of, or that they be doubtful, or seem in some sort or show to be conformable to their fancies, and fit their new coined Gospel, and in this sense who seethe 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 
Hilarius in Matth cap. 16 Ambros. in Luc lib. 10.  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 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 
August. de Doctri Christ. lib. 1. cap. 36.  yet they were no Infidels. Saint Augustine saith well: Quisquis igitur Scripturas divinas, etc. whosoever therefore 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 whosover 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 have meant, is not dangerously or wickedly deceived, neither doth he at all lie. And again, 
Ibidem.  Sed quisquis in Scriptures aliud sentit quam ille qui scripsit, illis 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 Saint Peter, that no prophesy of 
2. Tet. 1. 20:  the Scripture is of any pruat 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 simplest may understand them, and get knowledge and comfort by them. So chrysostom saith: An ista aliquam expositionem desiderant? 
Chrisost ad Rom. Hom. 19  an non clara sunt, etiam vehementer stupidis: i. Do these need any exposition? are they not clear and manifest, 
August. in evang. joannis tract. 50.  even to those that be very dull. So Saint Augustin- saith, Quaedam 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
Just. Martyr dialo. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. page. 68 edit. Robert. Stephan.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: i. Mark & 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 understood 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, & lectorem errare 
Chryso. in Gent homil. 12.  non sinit: the Scripture expoundeth itself, and suffereth not the reader to err. Again, Semper enim quando 
In 2. Cor. homil. 9  quid obscurum loquitur seipsum iterum interpretatur. Whensoever Paul doth speak any thing obscurely, he doth always expound himself. So saith Saint Augustine, Magnifice 
August. de doct. Christi. lib, 2. cap. 6.  igiter & 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 divinae 
Basil Quaest. comp. explic. quaest. 267.  scripturae locis vide tur, ea ab aliis locis manifestis declarantur: that is, What things be doubtful, or seem to be covertly spoken in some places of holy scripture, the same are expounded by other plain places. Again: Ecce nunc audi ipsam seipsam declarantem scripturam. Behold now, hear 
Idem Hexam. homil. 4. Irenaeus lib. 3. cap. 12.  the Scripture expounding itself. So saith Irenaeus, Ostensiones quae sunt in scriptures non possunt ostendi nisi ex scriptures: The expositions which be in the Scriptures cannot be showed but out of the Scriptures: So Theodoretus saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Theodor dia. log. 1. Hilarius de trinitate lib. 9  i. Thou needest no strange exposition. For the Evangelist expoundeth himself. So Hilarius saith: Dictorum intelligentia aut ex praepositis aut ex consequentibus expectetur. 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 scriptures themselves we must take the sense and 
Distinst. 37. cap. Relatum.  exposition of truth. Finally, so Pope Pius the second: Ab ipsa scriptura reciptendus est sensus veritatis: The understanding of the truth is to be received from the scripture itself. 
Aeneas Silui●● epist. 130  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 & 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 councils; therefore we build upon our own private exposition. 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 
Card. Caietanus in praefatione in lib. 5. Mosis.  not sound, and sometimes differ among themselves: Yea Cardinal Caietanus plainly 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 a priscis doctoribus. Sed scrutetur perspicacius textum ac contextum scripturae, & si quadrare 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 Bishippe Fisher a great patron of the Popes, doubteth not to affirm, that many things in the 
Io. Roffens. Assert. Lutheran. artic. 18. fol. 206.  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 Andradius also the jesuite, as he doth defend Cajetan in the one, so doth he join with B. Fisher in the other, as the learned may read in his defence of the tridentine faith, lib. 2. pag. 160. et 161. where by it appeareth that their judgement was, that the exposition of the scriptures is not to be tied unto the Fathers, and then much less to the councils, 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 
Math. 26. 27  Saviour Christ: drink ye all of 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 
Io. Rossens. Assert. Luther. confut. arti. 16  the Bishop of Rochester: Bibite ex eo omnes. Quae verba procul-dubio solis erant dicta sacerdotibus, quibus & potestas tum fuerat collata conficiendi sacramenti, nimirum hijs verbis, hoc facite in meam commemorationem: Drink all of this, which words without all doubt were spoken only to 
Hosius de come. sub utraque specie & Confess. Petri. cap. 40. & contr. Brentium lib. 3 Doct. Hard. in his answer to M. jewel arti. 3 Andrad. ortho. explicat. lib. 7 pag. 606. Aenas Silvius epist. ●30. pag. 672.  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 wrote Cardinal Hosius, Doctor Harding, Andradeus, 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 and absurd exposition, and easily to be discerned by any simple man. For if these words, Drink ye all of it, were spoken only to Priests; then likewise these, Take ye ate 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, as it was the manner and custom of 
Jo. Gerson tom. 1. declare. defect. viro ecclesiast.  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 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. 
1. Cor. 11. 25 26. 27.  This Cup is the new Testament in my blood. As often as ye shall eat this bread, and drink this 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, Drink ye all of this, that is to say, both ministers and the rest that believe. The gloss as it is alleged 
Cassan. de utraque specie.  by Cassander thus. Bibite ex hoc omnes scilicet sine personarum acceptione, Drink ye all of this, that is, all without respect of persons. So doth Chrysostom: Omnibus unum corpus 
Chrysost. in 2 Cor. hom. 18 Theoph in 1. Cor. 11.  proponitur & poculum unum. One body and one Cup is propounded to all. So saith Theophilactus: Tremendus calix pari cunctis conditione traditus est. The fearful Cup is in like sort delivered 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 
joan. de Paris. de potest regia. & Papali. ca 3.  by Pope Pius the second, Epist. 288. by johannes de Parisijs, by D. Harding, etc. expounding the same not of 
D. Hard. confut Apolog. cap. 3. d●●s. 2.  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 
Hieron. in Oseam. cap. 1.  first place of Hosea, Saint Hierome expoundeth thus: Haec 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, idest, Apostoli, etc. There shall assemble 
Nicol Lira in Oscam. 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 uno, themselves one head, that is to say, one Christ: So doth S. Augustine de civitate Dei, lib. 8. 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 
Ioh 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 Paris●●s 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 ovile, & unds pastor. Quod quidem de Christo intelliginon potest: sed de alio aliquo ministro qui praesit loco eius. i. The Children of juda and the Children of Israel shallbe 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 unlcarned 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 unto the Pope, which is only proper and peculiar to 
Nic. Lir● in Ioha. cap. 10.  jesus Christ. Friar Lira was of better judgement, who writeth thus: Fiet unus pastor, idest 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 the Church, it is thus written: Papa in nocte 
Lib. 1. Caerem. titul: 7.  nativitatis domini benedicet ensem, quem postea donat ●●cui principi in signum infini ● potentiae pontifici collatae, juxta illud, data est mihi omnis potestas in coelo & in terra. Item dominabitur à mari usque ad mare, & à flumine 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 them sea, and from the flood 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, 
In Concil. L●teron sub Le●. 1● pag. 671.  and the other the Prophet David prohesied of jesus Christ himself? And the former of these places, Stephen the Archbishop of Patraca applied unto Pope Leo the 10. 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 
2. Thess. 23. 4.  of sin, and son of perdition, an adversary, that exalteth 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 sattisfaction for our sins, and covereth and hideth our sins before God. john Fisher the Bishop 
Assert. Luthe● 〈◊〉 cap 17.  of Rochester writeth hereof thus: Tertius modus est per vehementis 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 sins. 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 out sins, or covering them before God; but of the 
●● Proverb. 10  covering of them before men. And so doth D. Baine, Bishop of Lichfield in Queen Mary's days, expound them. What should I show how privately or rather falsely they expound the places of Gen. 14. 18. touching Melchisedeck bringing forth bread and wine, and that of Malachy. 1. 11. of the incense and pure offering, which in every place shall be offered to GOD, by which they seek to maintine 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 Malachy 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. 
In his answer artic. 17.  These be Master D. Hardings modest words. Let it therefore be 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 controvers. 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 Turtullian Contra judaeos, and also Epiphanius, Haeres. 55. expound it 
Epiph. H●ref. 55.  of his bringing forth of bread and wine to Abraham. Epiphanius saith: Abraham suit 88 aut 90. plus minos tunc Me●chisedec 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 
joseph. antiq. lib. 1. cap. 11.  unto him. So doth josephus expound it: Melchisedec milites Abrahami●h spitaliter 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 
Caiet. in Gen. cap. 14.  their own side to confess this to be true. Cardinal Caietanus upon this place writeth thus: Nihil scribitur hic de sacrificio 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 de● 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 josephus 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 vocabula non est Kemnici 
Andrad. defensfidei Trident. lib. 4.  quod digladeremur, cum & in correctioribus latinis examplaribus, & sanctis patribus qui locum hunc Eucharistiae accommodant extet proferens, at que ego cum illis sen iam qui lassos Abrahae milites, & diuturna pugna fractos Melchisedecum pane vinoque refecisse aiunt: that is, We need not Kemnicius to strive aboutthe 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 & 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 
Lib. adverse. judaeos lib. 3. adder's. Marcionem, & lib. 4  down but one: Et in omni loco sacrificium nomini meo offeretur, & sacrificium mundum, scilicet simplex oratio de conscientia pura, 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 
Hierom. in Ma●ach. cap. 1  sanctorum domino offerendas esse, non in una orbis provincia Iud●ae, sed in omni loco. i. 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, 
Cap. 8. pa. 454▪ 146. 562  of that excellent ornament of this Church of England Master Doctor Reynold's with john Harte, where he shall find this place fully discussed, and Cardinal Allens reasons, which he braggingly called validae & planè bona; 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, b●t 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 
De vanitut. Scient. cap. 64 Benau●nt. part. ●. operum in exposi. missae. fol. 100 G.  canonised by Pope Sixtus the fourth, who did as holy an act in Saincting of him, as he did in building nobile admodum Lupana, a noble stews in Rome, as Agrippa a Papist writeth. Bonaventures' words be these: Septimo elevatur Corpus Christiad ostendendam bonitatem Christi. Quae enim maior bonitas quàm quod Christus dignatur captiws esse in altari, unde ipse dicit in persona Hieremiae prophetae. Ecce ego in manibus vestris sum, quod bonum & rectum est in oculis vestris facite mihi. Nota quod, dum aliquis dux propter suos captiws tenetur non dimittitur nisi det magnam pecuniam. Sic nec nos Christum captiwm dimittere debemus nisi remissionem peccatorum nobis tribuat, & regnum coeleste abe● accipiamus. Elevat orgo sacerdos Corpus Christi in altari. q. d. Ec●e 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 Hieremi● the Prophet, Behold, I am in your hands; that which is good and right in your eyes, do ye unto 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 inot 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, & 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 hath sent me to prophesy against this House, 
●erem. 26. 12  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 certaint●e that if ye put me to death, ye shall bring innocent blood upon yourselves, & 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 ears. Is not this place finely expounded, and applied, and doth it not substantially prove that Christ is in the Priest's hands at Mass, when he holdeth him over his head, & belike goeth about to kill him as they did Hieremie? Indeed by their doctrine they tear him with their teeth, and devour him. Yea the Popes themselves in their Canon law, by which they rule the Church, do most falsely & absurdly expound the scriptures, as for example: God made two great lights, 
Genes. 1. 16  the greater light to rule the day, and the less light to rule the night. By the Pope's exposition the greater light is the Pope's authority, and the lesser is the emperors dignity, and thereupon gathereth that as the sun is forty seven times greater than the Moon, so the Pope's power is as much greater than the Emperors. De ma●orit. cap. solit and the gloss there. God saith to jeremy: Behold, 
jerem. 1. 10  this day have I set thee over the nations and over the kingdoms to pluck up, and to rout out, and to destroy and throw down, to build and to plant; by the Pope's exposition of these words, all Kings and monarchs are the Pope's vassals, and that he may advance whom he will, and put down whom he list. De maiorit. ibidim. Christ cured the withered hand of a man upon the Sabbath 
Mat. 12. 13  day. By the Pope's exposition hereof, he would prove that he is to be tied by no law. 25, Quest. 2. Cap. ideo permittente. Whereas it is said: Behold here two sword, by the Pope's exposition it is proved, 
Luk. 22. 38  that both sword as well temporal as ecclesiastical, do belong unto him. Where Saint Paul saith. The spiritual 
1. Cor.  man judgeth or discerneth all things; by the Pope's exposition all men and matters are to be judged by him, but he is to be judged by none. De maiorit. Cap. unum solit. Infinite such other places there are so falsely and absurdly expounded and applied, that sundry Papists, yea even the jesuits themselves be now ashamed of them. 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 (a favourer of the Romish religion) writeth of the popish Lawyers and canonists. Vide non secus isti iurisconsulti aliquoties 
Polido Virg▪ de invent. rerum lib. 4. cap. 9  detorquent sacras scripturas quò volunt, ac sutores sordidas solent dentibus extendere pelles: 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 
In john. 14.  scripturas, manifest● delirare est: 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 
Act. 17. 11.  for examining the writings and expositions of the 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 disting vendum 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 diligenty 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 thereof before all ancient fathers. Neither do I know any man so to do: but we allow all men to read and hear GOD'S 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 nobleman the 
Act. 8. Hierom. in ep●taphio Fabiolae. August. de more▪ rib us eccles. Catho. cap. 1.  Queen Candaces Treasurer did, to seek to a faithful Philip, 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 ijs 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 
1. Thess. 5. 20. 21. 22.  we are not to despise prophesying, that is, the expounding 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. exptica. Quaest. 279.  So also Saint Basil saith: Quod in edulijs est sensus qualitatis uniuscuiusque edulii, hoc in verbis sanctae Scripturae est intellectus. Gula enim, inquit, cibos gustat, mens verbi diiudicat: That which in meats is the taste of the qualitity 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 retory your argument upon you in this manner, Whosoever buildeth his faith upon private and false expositions of the Scripture is an insidel. The Papists build their 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 
In the 2 edition he putteth for Latin, Hebrew.  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 Council, or upon malice to induce the people to protestancy, or to cause them to leave the Catholic Religion: as Gregoy Martin in his discovery most pregnantly proveth. And for that all the old translations are false, and the Genevians the worst, the ministers are now in moulding a new one the which will have as great immunity from falsity, as the former were void of verity, that is, both be subject to semblable incertainty. 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 they have no faith at all.  

Answer.  
IDeny 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 
1. Tim. 1. job. 1. Tit. 2. 11.  of GOD, which taketh away the sins of the world: that the grace of GOD which offereth salvation to all men hath appeared, and treacheth us, that we deny ungodliness and 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 & 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 Theodoretus writeth: Hebraici vero libri, non modò in Graecum idioma conversi sunt, sed in Romanam quoque 
Theodor. de cu. vatione Graecarum affectionum lib 5.  linguam, Aegyptiacam, Persicam, Indicam, Armenicamque, & 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 were 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 doctrien therein contained. Saint Hierome exhorted ladies, and gentlewomen 
Hieron. ad Gaudentium de pacatulae In●●tulae educat. & ad letam de institut. filiae.  not only to read the scriptures themselves, but also to 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, of 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 
Extravagant. joh. 22. cum inter in glossa. & dist 96. satis evidenter.  the written word of God in the scriptures, as upon unwritten 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 
Antoninus Sum. part. 3. titu. 1. cap. 11. 55. quod papa. & summa Angelica, in Papa. fol. ●32.  Pope Martin the fift did, it is lawful: if he give a dispensation for one to marry 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 
Counc. Trident▪ Sessi. decretum▪ 2.  what they will answer, that the Latin vulgar translation is allowed by the Church, that is to say, by the council 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 on 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, addiitons, 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 Remists 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 and dissenting from the Hebrew & 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 Isiodorus Clarus a Spanish Bishop 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. Po▪ lanus 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 fift, 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 fift had as he professeth such care to have the Bible uncoruptly 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 quaese non traderet filiis Israel praeter Hiveum. i. There was not a City which did not yield itself to the children of Israel besides the Hivite. Clemens thus: Non fuit civitas quae se traderet filiis. etc. There was not a City which did yield itself to the children of Israel, etc. the one negatively, the other affirmatively, Lib. 1. Esdr●. cap. 3. Sixtus saith, S●rsum aut●m ad portam equorum aedificaverunt: that is, they built upward to the gate of the horses. Clemens à porta equorum, from the gate of the horses. Lib. Sapientiae, cap. 2. 11. Sixtus hath justitiae justice Clemens hath iniustitiae, injustice. 1. Sam. (or as they count. Reg. 24. 7) Clemens hath taken all these words out of Sixtus exact edition. Vivit dominus, quia nis● dominus percusserit eum, aut dies eius venerit 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 smite 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. 88, & ibid. verse. 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 be long ago effectually, and learnedly confuted by D. Fulke, and to this day stand undefended. Whereas you say that our old translations be false and the Genevians the worst: if you had either any taste of God's fear, or regard of your own credit, you would not utter such a slander without some proof. If it be a great crime to falfefie the records of men which concern 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 earthly and transitory inheritance: what great impiety, and horrible iniquity is it to falsify the records of almighty GOD, which concern our eternal inheritance of Heaven? And therefore none ought to be thus charged with it, unless he be effectually convinced of it. We do not deny but that there be some imperfections concerning words and 
In my answer to the 10. reasons in the preface of Rhem Testam.  phrases in our translations which may be reform: but we utterly deny and you shall never be able to prove, any such wilful and foul corruptions to be in them, as I have now 19 years passed proved to be in your Rhemish translation of the New testament, the which all this long time you have not answered.  
But must it needs follow, that because some be moulding (as you term it) a new translation, that therefore the former were false and nought? Christian charity might have moved you to judge otherwise, and to think that although they others were good, yet by the great knowledge in the tongues as heretofore much neglected, so now by the merciful goodness of God greatly increased, and by the learned labours of others which have travailed herein, a better and more perfect) in respect of apt words and phrases) might be made and that the King's majesties Godly care, and the labours of learned men in endeavouring to refine, yea if it were seven times; this precious gold, and to make it as pure as the gold of Opheir, were rather to be greatly commended, then thus to be scorned. But herein it is according to the proverb Canis in praesepi, the dog in the crib, which would neither eat the hay himself, nor suffer the Ox to eat it: even so these Lucifugae scriptura rum (as Turtullian speaketh) flyers of the light of the Scriptures will neither translate into our native tongue, the whole and holy Bible, themselves, nor (If they could hinder it,) would suffer others to do it, yet there Popeholy devotion hath moved them to translate into English, & to publish in print above an hundred years passed there golden Legend fully fraughted with lying fables, as is before signified, and is by some papists confessed.  
Moreover will you confess, that because your Pope's Sixtus the fift and Clemens the eight have been moulding a new your vulgar latin translation (as I have showed) that therefore it was before false and nought? Surely whatsoever you will herein confess, both this their moulding, and the book itself did plainly show, that it was become very mouldy and corrupt, and full of foul faults as sundry Papists have acknowledged. And why may not we as well be moulding again our translations, as these Popes have been moulding this their mouldy translation, which when their kingdom most flourished, by little use and much rest had gotten much rust.  
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 greatand 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, and 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 somewhat 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 Sanctes 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 libeler, 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 feaventh: 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 (Isay) 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 translation, 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 six, 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 
Platina in Benedioto 4. & Christophoro: 1. & joan. 13. prou. 17. 15. Psal. 1 16. 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: all men be liars: and general councils 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 councils, 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 say the sphere of their faith is extended solely and wholly to the word of God set down in holy writ: what there is delivered that they believe, what there is concealed lieth without the circumference of their belief. Alas poor ignorance! What heretic believeth not so much? certainly few or none, so that by this means all damned heretics, which believe the scriptures, believe alike: and they believe as much as our Protestants, and ours no more than they: But the Protestant will reply that he believeth the Scripture in a true sense, truly expounded, and all other heretics in an erroneous sense and falsely interpreted. And they will say as much of their Religion and belief, and hold you● exposition heretical, and theirs orthodoxal. Again are you not bound to believe the canticles or song of Solomon as a part of your faith, and where find you in the scriptures delivered that such a book is God's word, and as such an one ought by faith to be believed? That Sunday should be kept holy-daie, and Saterdaie the jews Saboth prophained, in God's word is not revealed, and yet by Protestants believed. Moreover to believe whatsoever is contained in the scripture, is a general, confused, folded implicity faith: when we demand what a man is bound to believe, we ask what he is obliged to believe expressly, distinctly, explicitlie. To believe all the scripture distinctly, explicitly cannot be preformed by all Protestants, since it supposeth a perfect and distinct knowledge of all the scripture, whereunto never mortal man attained, the Apostles perhaps excepted. 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 
Math. 26. Isa. 60.  deed they do not believe: because Catholic is universal, and so the Church of Christ which we are bound to believe, must be universal for all time comprehending all ages, 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 universali 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 Hugonotes in France, and the Gues in Flanders 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 apruned bough a whole tree, or a dead singer 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 the Church communicate: and especially the true and real presence of our Saviour Christ in the Eucharist, by which all the faithful receivers participating of 
1. Cor. 01. 17.  one & 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 
Gen. 48. v. 16. Apoca. 1. v. 4.  and triumphant by exclaiming against invocation of Saints, by which holy exercise the blessed Saints in heaven and 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, 
Ad Tit. 3.  by his external predestination, against the express word of God: which therefore calleth this Sacrament the laver of regeneration, 
joh. 20.  for that in it the soul (dead by sin) is newly regenerate by grace. Moreover they allow not the Sacrament of penance, wherein all actual sins committed after Baptism are canceled, & 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 sores according to their fancies, yet no veil, nor mantel can cover their deformity of sin, from the piercing eyes of 
Jo●. 8. ver. 24. joh. 16. v. 13. And D. Bu● ley contendeth to prove it in his answer to this article, albeit he understandeth not the reason here alleged, for if he did he were to absurd to deny it. Isa. 66. ver. 24.  God's perfect understanding, from which nothing can be concealed. Fourthly, the Puritans in effect deny that Christ is the Son of God: for they peremptorily affirm that Christ is God 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 his salvation, as if God had hated him and he had hated God, 
Mark. 9 48. Math. 25. 41.  as if he had been afflicted, and tormented with anguish of mind for his offences: for which he was deprived of the sight of God▪ and eternally to be deprived: all which horrible punishments are especially included in the pains of Hell, and whosoever ascribeth them to Christ, blasphemeth more horribly than Arius who denied him to 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, & 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 
Thom. Aquinas in 1. Tim. 6.  the scriptures called canonical, but because they be the rule of our faith & life? Thomas Aquinas saith: Doctrina en●m Apostolorum & Prophetarum dicitur canonica, quia est regula intellectus nostri: 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 Israel unto the ordinances and to the laws which I teach you 
Deut. 4. 1.  to do, that yea may live & go in, and possess the land, which 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 
Ios●. 1. ●.  their faith and life? When God said to josua: Let not this 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 
Luk. 16. 29.  did he but show that the writings of Moses & the Prophets were the only rule which his brethren should follow to avoid damnation, and consequently to ataine eternal salvation? Chrisostom saith: Ne igitur multorum opiniones habeamus, 
Chrisost. in 2. Col. hom. 13.  sed res ipsas inquiramus. Quomodo autem non asurdum propter pecunias alijs non credere, sed & ipsas numerare & supputare; pro rebus autem amplioribus aliorum sententiam sequi simpliciter, praesertim cùm habeamus omnium 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 
Idem in Genes. homil. 58. Jdem hom. de Adam & He●a  search ye all these things, by the Scriptures. The same Chrisostom hath these words Vides in quantan 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 pre●ictas regulas Apostolica scripta nos docuerunt, ut prorsus non opinemur catholicum quod apparuerit praefixis 
Then is not the doctrine of the Church of Rome Catholic.  sententiis contrarium, we believe that that is sufficient enough whatsoever according to the foresaid rules, 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. Theodoret saith: 
Thedor. dialog. 3. pag. 268.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. We have learned from the holy Scripture the rule of doctrines Saint Augustine saith: Sancta Scriptura nostrae doctrinae regulam 
August. de bono viduitatis cap. 1.  figit ●ne audiamus sapere plusque oportet. The holy Scripture doth set a rule to our doctrine that we may not presume to be wise abve that we ought to be. Beda hath anexcelent saying hereof, which is recorded in Gratians decrees. 
Beda. 8. quest. 1. Ne● sufficere.  Nobis sacris literis unica est credend● pariter & vivendi regula praescripta: 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. Whereas in your second cogitations upon these your forcible reasons, you affirm that some say the sphere of their faith is extended solely and wholly to the word of God set down in holy writ; and how-so-ever you pity our poor ignorance, and say that herein we do no more than all heritiks do: yet we be not abashed to profess ourselves to be of this number, and desire to have our faith ranged and restrained within the circumference of this Sphere of the holy Scriptures: and herein if our poor ignorance do not deceive us, we think that we join with S. Paul, who being by Tertullus falsely charged with heresy, as we now are; answered in these words: But this I confess unto thee, that after the way, which they call heresy, so worship I the God of my fathers, believing 
Act. 24. 14  all things which are written in the law, and Prophets. In which words Saint Paul expelleth that acusation of heresy with this argument.  
He that believeth all things that are written in the law & the Prophets is not to be accounted for an heretic, but I believe all this written in the law and in the prophets:  
Therefore I am not to be accounted for an heretic. But in the profound knowledge of this writer, this was but poor ignorance, and a silly reason. For what Heretic (saith he) believeth not so much? And so Saint Paul's reason by this man's deep divinity is not worth a rush. For Tertullus might have replied and said, that notwithstanding his believing all that is written in the Law and Prophets, he was an Heretic, for all Heretics do as much.  
But Master T. W. (for I will not misname you by H. T.) dic sodes, tell us in sooth and sadness. Do Heretics believe the scriptures? I in my poor ignorance have heretofore thought, that Heretics believed erroneous and false doctrines repugnant and contrary to the scriptures, and that thereupon this argument would have holden water, viz. that they which believe false doctrines, do not believe the holy Scriptures, (which contain nothing but new doctrine): but Heretics believe false doctrines ergo they believe not the holy Scriptures.  
Tell us also, will Heretics have the sphere of their faith extended solely and wholly to the word of GOD set down in holy writ? Then this saying of Tertullian, which in my poor ignorance I have thought, that never any misliked unless he were an Heretic, will not go for currant. Aufer deniquae haereticis etc. Take away from Heretics 
Tertul. deresurrect. carnis.  whatsoever the ethnics have thought and taught, that they may try their questions, Only by the Scriptures, and they cannot stand. For how can this be, that they which believe the Scriptures, cannot stand, if their doctrines be tried only by the scriptures.  
But you will say, that Heretics profess that they believe the scriptures. But is this all one with you, for Heretics to profecie the belief of the scriptures, and in 
Ti●. 1. 16.  deed to believe them? Saint Paul saith that some profess to know GOD, and by works do deny him. Some also professed themselves to be jews, that is to say, worshippers 
Apoca. 2. 9  of GOD, as you do now profess yourselves to be Catholics, and some to be of the society of jesus, when both they were, and you are the synagogue, and of the society of sathan. Some professed themselves to be 
john 8. 39 40.  the Children of Abraham, which did not the works of Abraham, but their faither was the devil as our Saviour Christ told them. Even so Heretics may profess 
Psal. 44.  that they believe the Scriptures, when indeed they believe them not, but reject the truth of them, and believe false and damnable doctrines repugnant unto them. Heretics be thieves which endeavour to steal away the truth from the people, of whom Saint chrysostom saith: Q●i sacra non utitur scriptura, sed ascendit aliunde 
Chrysost in jorm. hom. 58.  idest non concessa via, fur est. He is a thief that useth not the scripture (he saith not, that believeth the scripture) but climbeth into the sheepfold by an other way which is not allowed.  
Of the true sense and exposition of the Scripture I have entreated at large before. Only now I will join this issue with you upon these words of Saint Hierome recorded 
24. Quaest. 3. Hae●sis.  by Gratian in the decrees: Quicunque aliter scripturam intelligit etc. Whosoever expoundeth the scripture otherways then the sense of the Holy Ghost by whom it was written, doth require, although he have not departed from the Church, yet he may be called an Heretic. Let them with good will of us and you that shall soundly be proved to expound the Scriptures otherways then the sense of the Holy Ghost requireth, be called, accounted, condemned, and punished Heretics; yea your Expositions be so false, and for ours true, that some Papists, and even some of your sweet brethren the jesuits, are forced by the evidence of 
Apa. Cathel. part. 2 lib. 5. cap. 17. 18. 19 etc.  truth to forsake yours, and to approve ours, as M. D. Morton hath learnedly and largely declared. What you or any other Heretics say of our Religion, belief, and expositions we little regard, as long as you cannot prove them to be heretical: and we are by the word of GOD well assured that they be orthodoxal. As touching the book of the Canticles of Sollomon we by the Scriptures do believe that it is the word of God. Saint Paul speaking of the Scripture contained in the canonical books of the old Testament, and received by the Church of Israel saith, that the whole Scripture is inspired of God. But this book of the Canticles was with the other books both of Sollom●n, and of the rest of the old Testament received by the Church of Israel, therefore by Saint Paul's 
2 Tim. 3. 16.  judgement it was inspired of God, and so consequently the word of God as well as others. But if we did join herein either with some wicked Anabaptists now, or with some old Hertikes heretofore who have denied this book to be of the Canon of the Scripture, as Phylastrius writeth some did, (whose opinion we abhor) yet from this particular 
In catal cap. 133.  you could not infer the proof of your article being general; that the Protestants know not what they believe. But herein you do as sound and substantially reason as Bellarmine and others of you do, that because the Eunuch did not understand that obscure prophetical speech of Isaias, which he was reading when Philip came to him, therefore he understood nothing in the Prophet Isaias: Yea and that all the Scripture is so hard and obscure, that it is not expedient for the lay people to read it.  
Concerning the alteration of the Sabbath, we gather by the Scriptures, and thereby do believe, that it was made by the Apostles 1. Cor. 16. 2. Apoca. 1. 10. As your own fellows of Rheims in their annotations upon these places do confess. And therefore the Sabbath we now observe is warranted by the Scriptures.  
As for that idle speech of yours of general and particular believing things in the Scripture, little pertinent to the proof of your article, I answer briefly, that although neither all Protestants nor Papists have perfect and distinct knowledge of all the Scripture: Yet God hath so manifestly expressed therein all things needful to our salvation, that it is a most perfect rule of faith and life, as is before out of Beda alleged: although some men blinded by sin and malice, do not see them no more than men blind in body see the clear light of the Sun: nor do rightly use this right rule given of God unto them. chrysostom saith: Quaecunqu● necess●ria sunt, manifesta sunt. Whatsoever 
In 2 Thess. Hom. 3.  things are necessary are manifest. Again: Scripturae et seru● etc. The Scriptures are easy to be understood both of servants, and mystical people, of widows, 
In Math. Hom. 1.  and boys, and to him that is very Ignorant: 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, & then we will yield unto you. As touching the Apostles creed, we acknowledge it to be a brief abridgement of the especial and principal points of Christian faith & 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 & Puritans; 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 deserve so well of 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 is you that may well be called Puritans, of whom that saying of Sollomon may be▪ well verified; There is a generation that are pure in their own conceit, and yet are not washed from their filthiness. 
Prou▪ 30.   
But let us come to the examination of your proof of this your absurd and slanderous assertion. The first you fay 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, andd 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 elected 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, 
Act. ●o 35.  but as S. Peter saith In every nation be that feareth God, and worketh righteousness is accepted with him, and is a true member of this Catholic church. That this is the holy Catholic Church which we confess and 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 it sefe in love. Again Christ loved ●he Church 
Chap. 5. 25.  and gave himself for it, that be 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 
Heb. 3. 6.  hold fast that confidence, and that rejoicing of hope unto the end. Where he showeth that they belong to the house of God, which is the Church of the living God, the pillar and 
1. Timth. 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 
Heb. 12. 22.  ye are come unto the mount Zion, and to the city of the living God, the celestial jerusalem, and to the company of innumerable 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 
Galat. 4.  things pertain, but only to the jerusalem which is above the mother of us all, which is the holy Catholic Church that we believe?  
Hereunto I will add a few sayings of the Fathers. Saint Augustine saith: Corpus huius capitis Ecclesiaest, non quae hoc loco est, sed quae hoc loco & pertotum orbem terrarum: nec 
August. in Psal. 81.  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 caput est Christus: The body of this head is the Church, not which is in this place only, but that which is in this place, & through the whole would, 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 Psa. 62  est ipse caput. Non solum qutem fideles qu● modo sunt; sed & qui fuerunt ante nos, & qui post nos futuri sunt usque in finem seculi, omnes adcorpus 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 
Idem de Catech. rud. c. 20.  ascended into heaven is the head. Again, Caelestis Jerusalem cives sunt omnes sa●ctificati homines qui fuerunt, & qui sunt, & qui futuri sunt: All sanctified men, which have been, which are, and which shall be Citizens of the heavenly jerusalem. Cyprian saith: Ecclesia nunquam à 
Cyprian lib. 1. epist. 3.  Christo discedit, & two sunt ecclesia, qui in domo Dei permanent: The Church never departeth from Christ, and they be the Church which continue in the house of God. Again, 
Jdem de unitate ecclesie.  Adulterari non potest sponsa Christi: incorrupta est & puaica: unam domum novit, unius cubiculi sanctitatem casto pudore custodit. Haec nos Deo servat, haec filios regno quos generavit assignat: 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 this kingdom. Saint Hierome saith: Ipsa 
Hieron. in job cap. 28.  ecclesiae quae est Sanctorum omnium congregatio pro aeterna sibi 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 
Chrysost in Ps. Hom. 114.  the pillar and ground of truth. chrysostom saith: Ecclesia est tabernaculum à Deo fixum, non ab homine: ab uno lcco in alium fugit, sed non à pietate ad impietatem fugit: The Church is the tabernacle which God hath pight, and not man, she flieth from one place to another, but she never flieth from 
Ambros. in Ephes. cap. 1  Godliness to impiety and wickedness. Ambrose: Apostolus omnem ecclesiam dicens, summatim totum comprehendit quod in coelo est & in terra: The Apostle meaning all the Church, briefly comprehendeth the whole which is both in heaven 
Bern. in Cant. serm. 78. Clem Alexand. Strom. lib. 7. pag. 35. Bedain Cant. 6.  and in earth. Terna●d saith: Electi Dei sunt ecclesia Dei: The elect of God be the Church of God. So saith Clemens Alexandrinus: Non nunc locum, sed electorum congregationem appello ecclesiam: I call not now the place the Church, but the congregation of the elect. So saith Beda, una est columba perfecta mea: una est, inquit, catholica el●ctorum omnium multitudo peromnia et mundi Loca, et tempora seculorum deo patri subiecta. 1. my perfect dove is one: he saith, that there is one Catholic multitude of all the elect by all both places of the world, and ages of times, subject to God the father. Yea Friar Lyra saith: 
Lyra in Mat. 16.  Ex quo patet quod ecclesia non consistat in hominibus ratione potestatis vell dignitatis ecclesiasticae vel secularis, quia multi principaes & summi pontifices & alii inferiores inventi sunt apostatasse à fide: propter quod ecclesia consistit in illis personis in quibus est notitia vera et confessio fidei et veritatis: 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 
Pope's Apostates.  degree have been found 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. So saith the Friar Alphonsus de castro: Ecclesia ex omnibus fidelibus constat, 
Adverse. Hares. lib. 1. cap. 5. fol. 11.  non solum presentibus, verumetiam preteritis, et in posterum futuris. 1. The Church consisteth of all the faithful not only them that be now present, but also heretofore have been, and hereafter shall be.  
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 & righteousness all the eays of his life. This being our confession and b● lief, with what conscience & 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 
Proverb. 19 5.  not be unpunished, and he that speaketh 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, & submit themselves to be ruled and governed by the Bishop & 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, Ethiopia, 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 salvation: and why? because they neither have been nor be subject to the Pope of Rome. For so it is with many words solemnly defined & determined by that holy Pope Bonniface the 8. Subesse Roman opontifici, omni humanae creaeturae 
Extra. de maior. & obedien. unam sanctam.  declaramus, dicimus, & definimus, & pronuntiamus, omnino esse de necessitate 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: Quicquid saluatur est sub 
Gloss. ibidem.  summo ponitfice: Whatsoever is saved is under the Pope. And on the other side, All they that profess the religion of Rome, and submit themselves to the Bishop thereof be Catholics, and of 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 Laterane a stews of strumpets, as 
Luithprand. lib. 6. cap. 7.  Luithprandus Ticinensis, writeth: Sylvester the second a conjuror, who gave himself to the Devil to be made Pope, Gregory the 7. a conjuror and monster, Bonniface the 7. 
Platina in sylvest 2.  who rob Saint Peter's Church, and put out the eyes of john a Cardinal, Bonniface the 8. who entered into his Popedom like a fox, reigned like a wolf, and died like a dog, 
Jdem.  Alexander the sixth, & julius the second, and all they whom 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 
Phil. Comiveus.  his Niece, because they did see these things by the dispensations & allowing of holy Popes of Rome, were Catholkes, 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 wisdom 
Math. 11.  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 Gues 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, and 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 a●d 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 made good proselytes. And what an improper speech it is, that you call the Church of Rome the Catholic church, as if a man should call the church of Corinth or Ephesus the Catholic, that is the universal 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. Which short Thesis being published in latin about twenty six years past, and in English nineteen years yet to the shame of all Papists standeth to this day unconfuted although it tendeth to the cutting of the throat of their religion, and overthroweth the main pillar thereof. And that these whom you contemptuously call Lutherans, Hugonotes, and Gues, 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, and 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 instituted seven Sacraments, wherein the Saints of his Church communicate. But why do not you bring some plain proof that our Saviour Christ iustituted these seven Sacraments? seeing you say that the denying of them 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 
1. Cor. 10. 1  that cloud, and in that sea, and did all eat the same spiritual meat, and did all drink the same spiritual drink: for they drank of the spiritual rock that followed them: and 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 quod est huius disputationis caput, dominum nostrum jesum Christum, sicut ipse in evangelio loquitur, Levi 
August. ad. januar. Epist. 108.  iugo suo nos subdidisse, & sarcinae leu●, unde sacramentis numero paucissimis, observatione facillimis, significatione praestantissimis societatem novi populi colligavit, sicut est baptismus Trinitatis nomine consecratus, communicatio corporis & sangu●●is ipsius, & si quid aliud in 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 & 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 doctor. 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, the 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 
Bessar. de Sacram. Eucharistia.  from you, & saith: 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 
Alexand. de Halis par. quest. ●4. men. 1.  institute & ordain the Sacrament of Confirmation, but that it was afterward ordained in the council called Meldense: yet he denied not this article. And therefore you overshot yourself in saying, that they which believe not that Chtist did institue. 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 carnal eater. We believe & 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 hear, nor live with God hereafter: and that the same is offered to us partly in the promises of the Gospel, & partly in the sacraments of Baptism & Christ's supper: & 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 S. Paul. 1. Cor. 10. 17. foisting in this word Body for Bread, S. Paul's words be thus: 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. Bounderius a Louvain Friar alleging 
Compend concept. titul. 21. act.  the words of Saint Paul in the next chapter, verse. 27. Quicunque manducaverit panem hunc, etc. He that eateth this bread. etc. putteth out the word panem, and foisteth in the word carnem, flesh, alleging it thus. Qui manducat carnem, & bibet calicem Domini indign, 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. divis. 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 Satisf●tation 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 Deisigno 
Cons●. Petri 10 cap. 13.  crucis ulla creatura sanctificetur. 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 
Ibid titul 3. 0. arti. 5.  place of the Apostlein this sort: Nam si cinis v●t●lae conspersas populum sanctificavit atque mundavit: quantò magis aqua sale conspersa divinis precibus sacrata poulum sanctificat atque mundat: 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 and goats, and 
Heb. 9 13.  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, and blasphemous attributing that to their salt water, which is proper and 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 the 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 idolaters 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, and 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 of the one, no more there doth for the other. Also this bread which Saint 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 
De consecra distinct. 2. E●o Berenga.  caused that excellent man Berengarius so to confess. But 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 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 & 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 council of God. So doth Aloisius Lipomanus that great Catholic Bishop of Verona both out of Cyrillus, and of himself expound it in these 
Cyrillus. Alois. Lipoma catena in Genes 48.  words: Cyrillus, jacob pueris benedicens deum & pa●rem & nutrientem se, & Angelum liberantem nominat, illum nempe Angelum, qui Angelus magni consilij ab Esaia dicitur, quia omnis benedictio, omnis gratia non aliter quàm 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 di●igenter adverseris, tacitè propheta domini sanctissimam invocat trinitatem, patrem scilicet, & spiritum S. sub nomine dei bis repititi, unigenitum verò dei filium sub nomine Angeli: Angelum verò intelligit redemptorem, verbum divinum, salvatorem nostrum, vel auxilij aispensationis 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 
Lyra in. 48. cap Genes.  truly expound it in these words: Inuocetur super eos nomen meum, quia vocati sunt filii adoptive jacob, & facti sunt capita 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. 41. 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 Gemany, who in a discourse concerning invocation of Saints writeth thus: Porro libenter hîc concedimus, disertis scripturarum verbis ipsam (invocationem sanctorum) non commendari. Quibus enim? cuius authoris? cuius libri? cuius instrumenti? Novi an veteris? commendantur Sancti, commendatur oratio, quam pro nobis ad deum faciunt ut ipsos invocemus, atque ut pro nobis orent, rogemus 
Francist. Hamiltonius de junocat. Sanct. demonstrat. priore in appendice pag. 3● 81.  nullo loco commendatur. Vbi consulatur, locus demonstrari non potest. Sed neque cou●eniebat, ut aut commendaretur aut consuleretur, nascentis maxime ecclesiae exordiis: ne plures sibi deos more gentium fingere aut constituere existimarentur christiani, quando etiam in suspitionem Idolatriae 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 quoate also in the margin. Apoc. 1. 4. whereat 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 trinit as demonstratur: Hear the whole Trinity is showed: and a little after: Per septem autem spiritus, spiritus sanctus cò quòd sit septiformis intelligitur: 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 
Psal. 50. 15.  the day of trouble, and I will deliver thee, and thou shalt glorify 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 
Isa. 42. 8. Psal. 115. 1  to any other, and that the Saints with David say: Not 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 
Apoc. 19 10 2●. 8.  would not be worshipped or glorified, but said unto john 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 & 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 Saint 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 Saint 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. 
Tom 1. contr. 6 de purgat. lib. 1 cap. 4.  Secondly, he speaketh not of all their works, but only 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 de civit. Dei lib. 21. cap. 26. de fide & 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 comsumed. So doth Saint Ambrose expound it: Mala doctrina 
Ambros. in 1. Cor. 3.  in igne omnibus apparebit, nunc enim quosdam fallit: 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: Evil and counterfeit doctrine is therefore signified by wood, hay, and stubble, that it might be showed, 
Idem. in Psal. 118. in haec verba, ignitum eloquium tuum.  that it is but meat to be consumed of fire. And again, Ignis ergo hic Christi sermo est: & bonus ignis, etc. 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 & stubble is consumed. Therefore this fire cleanseth the soul, and consumeth error. Hitherto Saint Ambrose: whereby we may see that neither Saint Augustine, nor Saint 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 proof 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 
Coloss. 12. ●  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 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 Purgarorie, 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 
Joh. 15. 5  branches: he that abideth in me, and I in him, the same bringeth forth much fruit. Of this speaketh S. Paul: God is faithful, 
1. Cor. 1. 9  by whom ye are called unto the fellowship of his son jesus Christ our Lord. This communion or fellowship is wrought by faith, by the which Christ dwelleth in the hearts of all 
Ephes. 3. 17.  his elect and faithful people, and by which we be graffed 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 
Coloss. 2. 2  Apostle speaketh, whereby they are to communicate those 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 obedince 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 one 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 Patriakes, Prophets, Apostles and others believe to be delivered from the fire of hell by the merits of Nicholas, 
Titus. 1. 1.  or to ascend into heaven by the blood of Thomas Becket? Nay jesus Christ is the only mercy seat, into the which the two Cherubins 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 
Job. 3. 16. Ephes. 17.  believeth in him, should not perish, but have everlasting life, by whom we have redemption through his blood, even the 
Coloss 2. 14. 1. joh. 2. 12.  forgiveness of sins, according to his rich grace, and that our sins are forgiven us for his name's 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. 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 own 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 fainted for standing so 
John Fisher in Psa. 1. penitent  stiffly in his cause, writeth hereof thus: Thirdly, some there be, which by grace in this life have so punished themselves for their offences, that they have made a sufficient recompense for 
Jbidem.  them Again: So doth hearty weeping for sin, expel sin, & is a sufficient & just recompense for it. And again: But whereas 
In Psa. 2. penitent.  any creature hath made due satisfaction in this life, he never after that shall suffer more 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 
Jbidem.  plentifully, that God 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, quàm hic in terris ipse meruit, 
Idem in confut assert. Luther. articulo. 17.  innumeri tamen sunt, qui longè graviores aerumnas pertulerunt quàm ad suorum suffecissent delictorum expiationem: 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 their sins.  
This is their doctrine, and is this to believe the forgiveness 
2. Pet. 2.  of sins? or is it not rather to deny the Lord jesus that hath bought us? For I may say with Saint Paul, that 
Galat. 2.  if righteousness come by the law (or by 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 punishments 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 Pugatorie, 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, eximi●ur & poena: The guiltiness of sin being taken away, the punishment 
Tertull. lib. de baptismo.  is also taken away. And chrysostom saith ubi enim gratia, ibi & venia: ubi verò venia; illic nulla erit poena: Where grace is, there is forgiveness; and where forgiveness 
Chrysost ad Rom. Homil. 8.  is, there shall be no punishment. Saint Augustine saith, Ablato ergo peccato, auferetur & poena pecati: The sin being taken away, the punishment of sin shall also be taken away. By this let it be discerned who they be that 
August. de vera relig. cap. 13  deny that 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, more to their Dirges, Masses, Pardons, and such 
1. joh. 1.  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 tremis! &.  
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 & 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 affiame 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 
Act. 8. 23.  still in the 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 Saint Paul expressed, that it is not mentioned, neither necessarily to be understanded. Saint Paul's sweet words be these: When the hountifulnesse and love of God our Saviour towards man appeared, not by the works of 
'tis 3. 4.  righteousness, which we had 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 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 
●xech. 36. 25.  clean water upon you, and ye shall be clean: yea from all your filthiness, and from all your Idols will ● 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 
August. lib. 2 ●le doct. C●rist. cap. 5.  est servitus signa pro rebus accipere, & supra creaturam corpoream oculum mentis ad hauriendum aeternum lumen levare non posse: 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 of Penance, wherein all actual sins committed after Baptism are canceled. Your Popish penance consisting in shriving to a Priest, receiving absolution from him, and doing some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wil-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 things 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, and 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, and attribute blessedness alike to every one of them? When S. Paul saith God was in Christ, and reconciled the world to himself, not 
2. Cor. 5. 19  imputing their sins unto them: what doth he mean by not imputing of sin, but forgiving of sin? Primasius expoundeth it thus: Non reputans illis delict ● ipsorum: hoc est, indulgens 
Primasius in illum locum.  persolam fidem, qu● 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 
Chrysosto. i●. 2 Corinth. hom. 11.  the contrary, and maketh not imputing greater than forgiving, in these words: Attamen cum tanta sint nostra pe●cata, non solum non exposcit poenam, sed & conciliatus est: non solùm dimisit, sed neque imputa●it, etc. But where as 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 so basely of not imputing as you do, his sweet words be these: Sufficit mihi ad omnem justitiam 
Bernard. in Cant. serm. 23.  solum habere propitium cui soli peccavi: Omne quod mihi ipse non imputare decreverit, sic est quasi non fuerit. Non peccare. Dei justitia est: hominis justitia indulgentia Dei: 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 
Ephesi. 5. 2  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 
Luk. 15.  in the sight of God? And if the rob which the Father put upon his prodigal son could so hide all his 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 
Math. 22. 12.  and precious in the sight of God our heavenly and most merciful father? And if those that had the marriage garment 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 acepted 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, 
Psal. 85. 2  Thou hast forgiven the iniquity of thy people, and covered 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 and covering, is as substantial a one, as that is of your blind and barbarous schoolman  Richardus de Sancto Victore: Christus 
Ri. de. S. Victore de potestate ligandi & soluendi p●r. 1. cap. 14.  potuit 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 in sin. This is (as Erasmus saith) Frigidissimis distinctionibus omnia confundere: 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 
Pag. 50.  rather ratiocinari quam calumniari, to reason, then 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 
Ex. Gall. confession.  I have either heard or read do assent and agree. We believe and 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 tempor. 38.  dicitur, ad patrem fil●us dicitur: Christ in respect of himself is called GOD, and in respect of the Father is called son. S. Basil saith that it was an undoubted principle of divinity in all ages: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Godhead to be begotten neither of it himself, nor of 
Lib. contra. Eunomium.  any other, but to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unbegotten. And that Christ is God of himself I prove it thus: He that is jehova, is God 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 verse. 3. is said of Saint john 
Job. 12. 41.  to be Christ in these words. These things said Esaias, when he saw his glory and spoke of him. That which Esaias cap. 18. 13. 14. speaketh of jehova, Saint Paul Rom. 9 33. expoundeath of Christ. The Angel that appeared to Moses in the 
Exod. 3. 27.  bush is called jehova: but Christ who is called the Angel of the covenant, and the Angel of the great council, was that Angel, ergo Christ is johova: And so consequently is God of himself. And therefore Epiphanius (whom I trust you will not term a Puritan) calleth Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 GOD 
Epipha. haeres. 69.  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 
Lib. 2. contra. Eunomium.  manifest that the names of Father and Son do not signify the essence, but the proprieties of the persons. So Damascene saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The 
De orthodox fide lib. 3. cap. 11.  deity signifieth the nature (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 ●umbard confesseth; so that 
Peter Lumb. lib. 1. dist. 5. cap. ●.  the Father is God of himself, the Son God of himself, the holy Ghost God of himself: and not three Gods, but one true and immortal God. And therefore with Athanasius we worship a unity in Trinity, and Trinity in unity.  
Here in your margin you say that D. Bucley contendeth to prove it in his answer to this article, albeit he understand not the reason here alleged, for if he did he were too absurd to deny it. What D. Bucley hath proved let the Godly Reader consider and judge: manifest it is that you have not here disproved any thing by him alleged, your bare assertion is not to be accepted. You are not yet to be taken for Pythagoras, of whom his scholars said, ipse dixit, he hath said it: absurd be they that have such conceit of you, to believe your bare assertions without any demonstrations.  
The fift 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. Trideat 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 teceive not this exposition deny this article? Then did your own Doctor Durand deny this article, who held 
Durand in. 3. A. 27. 4. 3. 10. P●cus Apol. quaest. ●●● Th● Aq●●. 3. quaest. 52.  and published in writing that Christ's soul did not in respect of the substance and essence thereof, but by effect, efficacy and operation descend into Hell. Then did john Picus that learned Earl of Mirandula, and Cardinal Cai●tane, (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 Ruffian 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. Pe. 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 corporal death, for than he had showed greater weakness, than many mere natural men have done, who with great courage and cheerfulness have gone unto 
Luke. 22. 44. ●ers. 43. Math. 27. 46. ●2.  death: but Christ our Saviour was in such an Agony, that his sweat was like drops of blood trickling down to the ground, so that an Angel appeared from heaven 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, due 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. Alwe like sheep have gone astray we have turned every one to his own way, and the Lord hath laid upon him the in●quity of us all. Did not our Saviour Christ here in 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, aind 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, 
Augustin. 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, nor for his sins, as you falsely gather, but for out 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, the which as Christ by his Deity overcame, 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 
1. Cor. 15. 35.  hell where is thy victory?    

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 Ethnics 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 councils 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 practi●ed: 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 spririt & singular exposition, cannot possibly without error wind themselves out of the labyrinth of so many controversies, wherewith they are now inueagled, 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 albeit they go about to blear the people's brains with I know not what unity and conformity in matters of faith and in the substance of religion, and that their disagreement only consisteth in points of ceremonies and trifles of small importance, yet in very deed they differ in sundry essential points of religion, and although this shift will perhaps serve to cast a mist over the confused conceits of silly fools, yet no wise man will ever bleeve them I pray you tell me is not the kings supremacy a matter of faith and a chief point of religion, and do not all sound Puritans in the world deny it, and defy it. Ask Caluin the Puritanical Patriarch what he thought of King Henry the eight for assuming of such a pre-eminence unto him: Read the Annals of Scotland and you shall find the prefumptious presbytery every foot opposing themselves against our King's authority as though he had nothing to do with the kirk. Look into the carriage of our precifians at home, and you shall find them in show to profess it, but in deeds and effects really to deny it. For if the approve his supremacy, with what face can they deny his ordinances in matters of Religion? why wear they not Vestiments, Surplises, the Cap and Tippet? Why refuse they to baptize with the sign of the Cross? Why subscribe they not to the Book of common prayer? why obey they not the Ecclesiastical cannons established by his majesties authority? no other reason of this obstinate repugnance can be yielded, then that in very truth they do not in conscience allow of his supremacy.  
2. Is not the authority of Bishops, their power to create Ministers, their degree in dignity above ordinary Curates and pastors a matter of faith? and so nearly toucheth the government of the Church, that if this Heretical order be abolished, the whole form of Christ's Church is presently confounded.  
3. The observation of feasts and holy days infringed by Puritans, maintained by Protestants, is it but a ceremony? were not the obstinate impugning thereof a sufficient reason to censure them for Heretics? Did not the Council of Nice condemn the Quartoderimeni for Heretics, who would only have observed their Easter day upon the fourteenth day of the month of March? what if they had called our precisians to the bar who will have it wholly abolished? Questionless they would have branded them in a far deeper degree of heresy than the Quarto-derimani?  
4. Is not the observation of Lent and other fasting days a matter of more moment than trifles, or than things indifferent? Did not Saint Epiphanius censure Aerius of heresy for denyning these prescript times for fasting? for albeit they be not precisely set down in Scriptures, and therein commanded to be observed, yet they being either ordained by the Apostles, or instituted by the Church, which had authority to appoint fasts at least as well as the Puritan Presb terie, without doubt he that calls this holy institution, either doctrine of devils, or torture of consciences, or restraint of evangelical liberty, aught by the judgement of all true Protestants to be condemned for a Pagan and Infidel, who will not submit his soul to the censure of the Church.  
5. The Puritans blasphemously pronounce and ignorantly defend that Christ suffered the pains of hell upon the Cross and that in his passionall agony, and agonizing grief did principally consist the satisfaction of Christ for the redemption of man from those eternal torments of hell: and think you this is a trifle, a rite or ceremony? This faith the Puritans profess, this blaspheny the Protestants detest.  
6. The descension of Christ to hell is (no doubt) but a trifle, a ceremony, a matter of small importance, it is but an article of our Creed, and yet this article the Puritans really deny, the which all Protestants steadfastly believe.  
7. That the second person in Trinity received his divinity from his father is but a trifle, a point not much material to our belief, & yet this being denied, the mystery of the holy Trinity can not be believed, for it absolutely taketh away the nature of a son, and consequently the admirable procession of the s●cond person, and so over throweth all the mystery of the Trinity. This principal part of Christianity Protestant's approve, and Puritans improve.  
8. jomit here many more petty differences in matters of faith the which were sufficient to make them condemn one an other not only in accidents and ceremonies, but also in the substance and principal parts of Religion, as in that the Precisians deny that in Baptism our sins be remitted, but only take it for a seal of that grace God gave them by his eternal election. That Protestants confess that in the Sacrament we are washed by God's spirit from original sin.  
9 The Puritans condemn the communion book as irreligious and erroneous: the Protestants commend it as Orthodoxal and Religious.  
10. The Protestants use the Cosse in Baptism as a holy sign fit for the profession of Christ his faith and Religion; the Puritans exclaim against it, as an human invention, anda point of superstition.  
11. Protestants defend that imposition of hands in confirmation is a sign of the favour and goodness of GOD towards them. The Puritans avouch that this is a flat lie and that they testify therein that doth that he never did.  
12. The Protestants in fine will use Vestments, Music, Organs, surplice and divers other ceremonies in divine service and administration of Sacraments: all which the Puritans condemn as will-worshippe, and not being commanded by God, to be superstitious. All these I say I omit, and many more which are to be seen in the Puritans supplication to the Parliament where two and thirty differences are assigned, and only have thought good to advertise every discreet protestant to consider the seven precedent differences for there is never a one of them which the Puritan defendeth not to be a matter of faith, and the Protestant is bound in cons●icence to condemn him, for obstinately maintaining the contrary, to be an Heretic, & the reason is evident for the rule & square that Protestants and Puritans both hold to know an heresy is this, whatsoever is contrary to God's word is an heresy, if it be obstinately defended: but all the foresaid seven points in controversy are by the one part proved contrary to God's word, and by the other avouched to be grounded upon the same, therefore we may well conclude that if one error in faith with obstinacy defended sufficeth to make an heretic, what shall we judge of the Puritan who so manly defendeth so many? Sure this I will aver that they differ in substance of Religion, and not only in accidents and ceremonies. And finally, they have no argument to prove, that they have the true Church, true Religion, true faith, which all heretics 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 illumited 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, Saint 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 be 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 fear and trembling work your salvation. All fear whether it be filial fear or servile fear, inculdeth 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 feign know of you, what other and better means, the Church of God had for the space of three hundred years after Christ's incarnation then these, to determine controversies, and abolish Heresies. General Counsels they had not before Constantine's time, which 
Pigh. 6. de eccle. Hierarch. cap. ● Bellarm. tom. 1 contro. 4. lib. 2 cap. 13. Ae●cas Silvius epist. 28. pag. 802.  therefore your fellow Papist Pighius counteth to have been an invention of his; but your great Rabbin Rob. Bellarmine therein controlleth him, and saith it is false. 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 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 
Matth. 18. 17. Bellar. contro. 1. lib. 3. cap. 5  would not be accounted for Ethnics and Publicans. The 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 thus: Sed hic in genere dicimus, judicem veri sensus 
Idem ibid. ca ●  Scripturae & omnium controversiarum, esse ecclesiam, id est Pontificem cum concilio, in quo omnes Catholici conveniunt: 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 
Ioh: 14, 16, 17  comforter; that he may abide with you for ever, even the spirit of truth, whom the world cannot receive, because it seethe 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. d● S●nc●o & adorando spiritu.  repetentem, profecto spiritum sanctum habet. Veniet enim spiritus sanctus ut recordari vos faciat eorum, quae docui Si quis igitur eorum, qui dicuntur habere spiritum sanctum dicat aliquid à seipso, & non ex Euangelijs, non credité, meam doctrinam sequimini: 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, & not out of the Gospel, 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 councils 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, and Satan was a false spirit in the ●outh of them all to the 
1. King 22. 6. 8 22. Matth 26. 3. 65. 66. Act. 4. 5. 18.  destruction of Achab that cursed king of Israel. The council of the Priests of juda erred in condemning jesus Christ to death. The council of the high Priest and other 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 interesse non debere, maxim cum paecipiatur secundis nuptiis poenitentiam tribuere: A priest ought not to be present at the feast of second marriages, specially because he is commanded to appoint 
Disti●st cap. 20 de libellis.  penance to second marriages. This council although it were provincial was confirmed by Pope Leo the fourth, as appeareth by Gratian, and the Papists hold, that provincial, 
Sozom. lib. 4. cap. 17.  counsel confirmed by the Pope cannot err. The council of Ariminum, wherein were assembled 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 Eutyche●. These counsel 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 Caluin and 
Caluin. Instit. lib. 1. cap. 11. Sec. 14. Mart. Ci●mni. exam. Concil. Tridet part. 4. de imagine. Action. 5.  Mart. Chemnicius have largely showed: but also in the same was decreed, that the Angels have bodies, and that the soul of man is corporal, and therefore they may be painted; the which be soul 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 
Plati●a in Stepha. 6.  many other councils, a Council at Rome under Stephanus the sixth, or as some reckon, seventh, condemned Pope Formosus and his doings. Another Council at Ravenna under Pope john the tenth, restored Formosus, and 
Platina in. ●oan 10.  condemned Stephen and the acts of his Council. I 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 
De conse. Inst. 2. Ego Bereng. S●ss▪ 13  man Berengarius to recant, and to confess that the very true body of Christ is indeed handled, and broken by the Priest's 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 councils, both these excellent learned men Martinus Chennicius & Innocentius Gentilletus have shed: 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 the jesuite Bellarmine seeketh to cast upon the foresaid errors of these Counsels, and such others, and what simple shifts he seeketh to elude & 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. Wbitakers, where he may find the weakness and nakedness of Bellarmine's said shifts plainly discovered, and the same fully confuted, the which I thnke 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, nor 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 proceed 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 
1. Cor 10. 15. 1. Io●. 4. 1. Ibid. 14. 29. 1. Thess. 5. 20.  speak as unto wise men, judge ye what I say, Let the Prophets speak two or three, and let the other judge. Despise not prophesying. Try all things, & keep that which is good. Abstain from all appearance of evil. Beloved, beleeu: not every spirit, but try the spirits whether they are of God. The spiritual man judgeth all 
1. Cor. 2. 15. Heb. 5. 14 john. 10. 5.  things. Good Christians ought to have their wits excersised to discern both good and evil. The true sheep of Christ hear and know his voyc●, and they will not follow a 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 voye sounding in the Scriptures, and the voice of strangers, delivering a strange doctrine differing and dissenting from the same, such 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. Howbeit their judgements be not infallible 
Psal. 11 6.  (for all men be liars, and subject to ignorance and error) neither have they any absolute power and authority 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 law and reason. It is written in your own Canon law, Si 
Vide Brutum Fulmen. 16. qu●st. consuctudo in glossa. Distinct 40. Si Papa in gloss.  Papa cum aliquo causam h●bet, non debit 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, nec est corrigibilis, tunc non potest esse judex, quia videtur malè 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 confessor to Charles the fift, concerning assurance of God's grace, predestination, original sin, free-will, 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 v● Christian● 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 Willam Watson a secular Priest lately published in print against the jesuits, which this cavilling 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 pewfellows, and in very many essential points of doctrine dissenteth from them, and controlleth them. Whereof also johannes Pappus hath made a large collection.  
Here in your later edition and addition, you make a particular declaration of our jars in matters of religion, but all grounded upon your own ba●e words without any allegation of places and testimonies whereby they should be confirmed, and the reader persuaded and satisfied. But you think your bare assertion will be sufficient, for that your favourers (whom you have with a strong delusion bewitched) will take your naked asseverations for sound probations.  
You say that we go about to blear the people's brains with I know not what unity and conformity in matters of faith. etc. But who have not only bleared, but also stark blinded the brains of the people, heaven and earth can witness; even they that have taken away the key of knowledge, have kept the light of God's word under the bushel of a strange tongue, and have taught ignorance to be the mother of devotion, as before is declared. But let us come to the particular jars which you say are amongst us. The 1. is the king's supremacy, the which you say all sound Puritans in the world deny and defy. The which is a most false slander, for there is neither Protestant, nor such as it pleaseth you to call Puritans, so farforth as I know and believe, but as they deny and defy the Pope's wicked supremacy which he hath usurped and whereby he hath tyranized over the Church of God and Sovereign Princes: so they do unfeignedly confess and acknowledge the kings Supreme power and authority in his kingdoms and dominions in all causes, and over all persons both ecclesiastical and temporal or political. They all say with Saint Paul, that every soul ought to be subject to the higher powers, whether they be (as Saint chrysostom saith) Apostle, or Evangelist, or Prophet, or whatsoever he be; for this subjection doth not overthrow Godliness. They all confess that it belongeth to his royal dignity to see and procure, not only justice to be executed, and peace maintained: but also that God be truly and sincerely served according to his will revealed in his word. And that he ought to suppress and punish the transgressions not only of the first table of God's commandments, but also of the second in abolishing all Idolatry, superstition and wicked worshippings, and in removing and punishing those that do commit them. They all confess that he is next and immediately under God subject to the censure, of none upon earth. If you know any Protestant or Puritan that teacheth or writeth otherways, allege their words, and produce the places.  
But you say that calvin (whom it pleaseth you to call the Puritanical Patriarch) thought not well of King Henry the eights supremacy, I answer. that Caluin (of blessed memory) well liked and allowed such authority in Kings and magistrates, as we acknowledge to be in our gracious King, and his Majesty claimeth and useth.  
This Doctrine calvin most sound setteth down both in many places of his works, and especially in his Institutions lib. 4 chap. 20.  
But Caluin justly misliked that power and authority which that great enemy of God's truth, and parasitical flatterer Stephen Gardiner did attribute to King Henry, the same in effect which before they had acknowledged to be in the Pope, to do in a manner what he would in the service of God: For Caluin saith, that Gardiner being at 
In Amo● cap. 7.  Ratisbone, and dealing about matters of religion disputed not by arguments, neither greatly cared for the testimonies of the Scriptures, but said that it was in the Kings will and pleasure, to abrogate ordinances and to ordain new rites and orders. That the King might appoint the people to eat flesh this or that day; that he might forbid Priests to marry wives, that he might take away the cup from the Lay people in receiving the Sacrament of Christ's supper. This was that which Caluin misliked, and our gracious Sovereign neither challengeth, nor exerciseth.  
He acknowledgeth himself to be God's minister and servant, and that it belongeth to his imperial crown and dignity (which he hath received from GOD) to see and provide that GOD'S word be truly preached, that GOD according to his own will therein revealed be rightly worshipped and served, and that such decent and holy orders be used in the Church, as truly tend to GODLY edifications. Of the presbyteries dealing in Scotland I am ignorant. But that they opposed themselves against our King's authority, as though he had nothing to do with the kirk you generally affirm, but do not particularly prove. It may appear by their subscribing to the second Helvetian confession of faith, that they ever have, and always will both subscribe 
See the 2. Heluet. con●ession cap. 30.  and swear to the doctrine of the kings authority over all persons, and in all causes in such sort as here before is set down. Hereby I am moved thus to conceive of them. If any be otherways minded I approve them not, nor their adherents,  
The same I say of those whom you call praecisions at home who not denying the king's authority in ecclesiastical causes yet forbear the things here by you named, because they be not persuaded of the Lawfulness of them, and for that (as that most reverend and learned father Bishop jewel saith) they have b●ene of them of your part foully abused to filthy purposes, and because they would not gladly in any appearance show themselves like unto them, that have so 
Defen. of the Apol. Part. 3. cap. 5. Di●●s. 1. Page. 400.  untruly and of long deceived the world. etc. But leaving these to their own defence, certain it is, that neither the Presbytery in Scotland, nor these praecisians in England, have ever made any show of such horrible, barbarous, and traitorous practices against the Kings not only authority, but also life and safety, as cursed Papists, and devilish jesuits or rather jebusites have done.  
As touching the second matter you object of the authority of Bishops: I do know none that do so hardly and injuriously judge of it, as you here do, in calling it (if your own fingers, or your Printer have not deceived you) an heretical order. Howbeit we make it not so a matter of faith that salvation dependeth on it. But we believe that God may be glorified, in that his holy word is truly preached, and effectually received, and good order in the Church used, where the authority of Bishops is allowed and received, and where the same is not observed: for as in the political estate there be divers orders of government, as Monarchy aristocraty, and Democraty, which have been, and as yet are used to the good of the people: so in the Ecclesiastical estate there may be divers forms of regiment, under which God may be truly worshipped, the people unto salvation edified, sin suppressed, and good order in the Church observed. And although there be some diversity of opinions amongst us, which is the best form of Ecclesiastical regiment; yet in this we all concur and consent, that the meanest and worst which is in any of the reformed Churches is better, and more to the glory of God, and true comfort of the people, than that exorbitant, insolent, and tyrannical government is, which your great Monarch the Pope hath to the dishonour of Princes, and calamities of countries long excersised.  
For the third thing alleged concerning our jarring, it seemeth that you draw very low, when you object unto us dissension about feasts and holidays. I know neither Protestant (nor, as you distinguish them) Puritan, who account them (the Sabbath day excepted) as matters of faith and salvation: but that they may be used or refused, as to them in authority shall be thought meet. Socrates the Ecclesiastical Historiographer saith that neither 
Lib. 5. cap. 22. fol. 248.  Christ nor his Apostles did command any thing concerning holidays: and that it was the scope and purpose of the Apostles, not to give laws of holidays, but to bring men to good life and godliness. Your own friends and favourers have misliked the multitude of your holy days. 
Annot. in Math. 1.  Erasmus saith, that in the days of Saint Hierome there were but few Festival days, Nunc feriarum neque finis neque modus est; but now there is neither end nor measure of 
Ja argum. in Tertul. de corona militis.  Holidays. Beatus Rhenanus, writing of these holidays saith: Quarum antiquitus mira paucitas. Holidays in old time were very few.  
As for that you writ of the Quarto-decimani, I find that the Council of nice did take order that Easter day should universally be kept after one sort and order, and 
Ruffin. lib. i c. p. 6  that not upon the fourteenth day of the Moon, as the East Churches had used it, and many did still observe it. But that the Council did condemn them for heretics, 
Haeres. 50. de Haeres. 29.  I find not in the Canons of it expressed. I am not ignorant that Epiphamus & Augustin● do number the Quaterdecimen among heretics. The which it may seem they did, over obstinately, partly to much follow the fashion of the jews; whose law concerning that matter was expired and nailed to Christ● cross, partly resist the decree of that godly Council, which did therein seek the peace and unity of the Church, which had been too much distracted and troubled by it, especially by the means of Victor 
Lib 55. cap. 25.  Bishop of Rome as appeareth by Eusebius.  
Concerning your fourth matter of fasting, neither you do make proof, nor I do accknowledge any controversy in this Church of England: but that all will willingly 
Defen. of the Apol. part. 1. cap. 2 divis ●t part 2. cap. 14. diuis. 1.  subscribe unto and approve that which hereof both Bishop jewel did write heretofore, and Doctor Abbot of late in his answer to D. bishops Epistle 55. 4. Page 33. and 55. 18. Page 142. etc. to whose learned writings by public authority published, I do for shortness sake refer the reader.  
Of your fifth matter I have entreated sufficiently before, and it hath been delivered by Doctor Fulke & others with approbation of public authority. If any singular person hold any singular opinion dissenting from the same, it ought not to prejudice the doctrine generally received and approved in the Church. Yea this doctrine is not disliked by your Angelical doctor Thomas de Aquino, as you may read Sum. part. 3. Quest 46. The same I say of your sixth concerning Christ's descending into hell, in the exposition whereof, if there be some diversity among us, there is the like in the followers and favourers of the Church of Rome, as I have showed before of Durandus, & picus Mirandula, to whom may be added the aforesaid 
Ibid. quest. 52.  Thomas Aquinas. Concerning the seventh doctrine which you object: I do neither know, nor you by any proof do show any difference to be among us. We all do accknowledge and believe Christ to be the Son of the Father, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God of himself as Epiphanius saith, and is before declared. And as Bellarmine dare not condemn 
Contro. 2. lib. 2. ca 19  our doctrine herein uttered by Caluin, but cavilleth at the matter of his speech: So his brother Gregory de Valentia a jesuit, approveth it, saying: filius 
Lib. 1. de Trinita. cap. 2. & lib. 2 cap. 17.  ut est persona est ex alio: ut simplicissimum ens non est ex alio. The son in respect of his person is of an other (Viz the Father) in respect of his most simple essence, is not of an other.  
You say, that you omit many ●o petty differences in matters of faith etc. The which as you would not have spared, if you could have found them: So you might have omitted these before mentioned, for any other proof you have made of them besides your bare word, or any truth that is contained in them. Touching the doctrine of Baptism, you would feign find a knot in a rush, a difference where none is. We all believe that Baptism is a seal of God's covenant with us in jesus Christ, & a sacrament of our regeneration in him● and that God in due time, sometimes before, and sometimes after 
Luk. 1. 15 Act. 10. 44  worketh inwardly by his spirit in his elect and chosen that which outwardly is signified, Baptism, in purging them from the guiltiness of their sins, and sanctifying them to newness of life. But neither one nor other of us believe that Baptism doth ex opere operato purge and cleanse all that be baptised. Simon Magus was outwardly 
Act. 8. 13.  baptised, and yet remained still in the gall of bitterness, and bond of iniquity. If you know any diversity among us herein, name the persons, set down the places, and carry not matters thus in a cloud, to the diffaming of the faithful, and the deceiving of your over affectionate favourers and followers of you in your follies.  
I know no Puritans that condemn the communion book as irreligious or erroneous although some do think of it as of translations, that some imperfections be in it. And hath not your jupiter Capitolinus the Pope in reforming the Missals and Primers, and in leaving out and altering sundry things that were in them, confessed imperfections, yea and corruptions to have been in them? What hath been the judgement of your own Catholics of 
Espen. in Com. in. 1. Timoth. di. gres. l. p 22. ex ●dan. lib. 3. de interpret. Scrip. cap. 3.  them, appeareth by these words of Espenseus Lindanus proponit Episcopi Lugdunensiis quaerelam de Missalibus etc. Lindan propoundeth the complaint of the Bishop of Lions for the purging of Missals and Antiphonaries saying we have corrected the antiphonary by cutting away such things as seemed to be superfluous, false, and blasphemous. Which Bishop (saith Lindan) if he did see our Missals, and Antiphonaries, O good GOD With what name would he paint or call them? in which secret pray●rs be defiled with most filthy faults? But our sins do not suffer any amendment by the fault of the Bishops, which are slack herein Hereby you may see, what was the judgement of three of your own Catholic Bishops of your missals and other books of divine service. Set down if you can the names of any of them, whom you call Puritans, that have so sharply censured the Communion book, and have charged it with such filthy faults, as these Popish prelate's have imputed to your mass-books. etc. The sign of the Cross in Baptism is a matter in comparison of matters of faith and salvation, of small moment: the which though some refuse as not commanded in the word of GOD, and greatly by you abused to Idolatry and sorcery, yet it is in our CHURCH retained, not as appertaining to the substance of Baptism, or that the want of it doth any thing derogate from the perfection of Baptism, but as an ancient ceremony which long and universally hath been retained in the Church of God. Concerning confirmation I know none but that as they do all with one mouth and heart condemn your making of it without any warrant of God's word a Sacrament, and your attributing more virtue to it, then to Baptism, & your defiling of it with superstitious ceremonies, so they do in unity of Spirit acknowledge it to be a good and laudable order in the Church, for children after they have been baptized and so well instructed in the Principles of christian religion, that they be able in some good measure to render an account of their faith, to be by imposition of hands confirmed, that is approved, and admitted to the receiving of the holy Sacrament of Christ's Supper. Touching the use of surplices, organs, etc. in divin service I say that men may differ in opinions of these things, and agree in unity of faith, and knowledge of the son of God; Socrates before named saith well: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. No religion observeth the same rites, although they embrace the same doctrine, for they that be of the same faith, do differ amongst themselves concerning rites and ceremonies. If Saint Peter after he had received miraculoufly the gift and graces of the holy Ghost, was not fully persuaded of the abrogation of the ceremonies of the law, and the vocation of the gentiles: it is no marvel if men now (nothing to be compared to him) be not fully persuaded of external ceremonies and orders, although they be thoroughly settled in the truth of the doctrine of faith.  
Thus these seven differences with the rest by you set down we have examined, and find them light upon the balance. And although you aver much, yet you prove little. The GOD of patience and consolation give unto 
Rom. 15, 5.  us and you, that we may be like minded one towards an other according to Christ jesus, that we may all with one mind and one mouth praise God, even the Father of our Lord jesus Christ. Amen.  
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 and 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 
1. Tim. 3. 15  in one respect, is the pillar of truth as Saint Paul saith: so in another, the truth is the pillar and prop of the Church, as 
Chrysost. in illum locum ho▪ mil. 11. Math. 4. 4, 7 10. Math. 19 4. ibid. 22, 29. Luk. 24. 27. 32 44, 46 Rom. 1, 2. & 3 21. & 4, 3.  Chrysostom saith: For by what means else have the Godly and learned Fathers in all ages confuted heresies, and proved the Church, but by the scriptures? by them our Saviour Christ▪ foiled the devil; and put him to flight. By them he answered the pharisees. By them he confuted the Sadduces. By them he proved himself to be the promised Messias, and Saviour of the world. By them Saint Paul confirmed the Gospel which he preached: By them 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 
Athanas. de de. cretis Nicen. Synod. pag. 528  decrees of the council of Nice, against the Arians writeth thus: Atque harum rerum non aliunde nos quàm ex scripturis persuasionem habemus that is, We be persuaded of these things, by no other means but by the Scriptures. Epiphanius saith: In Scriptures sanctis Trinttas nobit 
Epip●. contra p●●umaiomachos haeres. 7●.  annuntiatur ac creditur citra curiositatem, etc. The Trinity is in the holy Scriptures preached unto us, & without curiosity believed. And that by them all doctrines are to be confirmed, & all errors and heresies to be confuted, they plainly and plentifully show. Tertullian saith, that if Heretics 
Tertul. lib de resurrec carnes. E●iph. contra p●ulum Samosa haeres 66 Basii epist 80.  be brought to examine and try their questions only by the Scriptures they cannot stand. Epiphanius saith: that we are not to discuss questions, by our own wits and reasons, Sedex Scripturarum consequentia. By the consequence 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 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. 8. cap. 7 sol. 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 saying inspired of God. So saith Saint Augustine: Verum nos sacris literis accommodemus auditum, etc. 
August. in Evang joan. tract. 60. August. de cura pro mortuis cap. 2.  Let us hearken unto the holy Scriptures, and according to them let us help by the grace of God to dissolve this question. And again. Non secundum opinionem, etc. We must consider of this 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 
De unitate ecclesiae. cap. 16.  teneant non nisi divinarum Scripturarum canonicis libris ostendant: but whether 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, 
Chrisostom in Math. Homil. 44.  which is the true Church of Christ, Nisi tantummodo per Scripturas: but only by the Scriptures. Therefore by the Scriptures prove your doctrine, and show your Church. 
Math, 4.  But you say the Arians & others Heretics alleged the Scriptures: whereunto I add, that so did the Devil also, but in such sort as you and your fellows do in mangling them, & falsely expounding and applying them, as I have in some part before showed. I am content to join this issue with you, that they with 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 of 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 unto God, nor our only mediator to make intercession for us. The Arians did cruelly persecute the true Christians, 
Ruffin. lib. 1. cap. 17. Socrates lib. 1. cap. 17. zozo. in lib. 4. cap. 27. Gregor. Nazi. anz artic ad Arianos.  and so do Papists, when power is in their hand to do it. The Arians when they could not prevail against that excellent man Athanasius, fell to rail upon him, and to slander him, accusing him of adultery, murder, and sorcery: and even so do you now deal with such as for their godliness and learning may well be compared with Athanaesiu● I mean especially Caeluin, whom the Author of that unlearned libel and beastly book entitled, A quartron of reasons of Catholic religion, etc. is not ashmed 
5. reason. pa. 30.  to call a sear backed Priest for Sodomy. O thou shameless man, or rather monsterlart thou not ashamed to slander and bely such a man? of whom they that knew him, did truly write of him, ips● 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 Caluin 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 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 continuo restinguitur 
Cicero p●o Ros●●o. Com.  & refrigeratur, sic referuens falsum crimen in purissimam castissimamque vitam collatum statim concidit & extinguitur? 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) forth with falleth down and is extinguished. And even so let this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. slanderer, & 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 raiser herein showeth himself like not only to the Arians, but also to that ancient enemy to Christianiti● Porphyrius, who, as Eusebius saith, going about to reprehend & find fault with the Scriptures and Preachers of the Word, not being able to reprove their doctrine: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 
●useh. Eccles. Histor. lib. 6. cap. 19  wanting reasons, he fell a railing and slandering the Preachers.  
But to return to my matter, let the reader also with indifferency consider who be like to the Donatists, Pelalagians, Nestorians, & Eutychians, we or the Pap●sts. 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 that 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 
Theodo. lib. 4. Haeret. ●abul.  against them. Nestorius' did (as Theodoretus writeth of him) trouble and entangle the simple and plain doctrine 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. Eutyches 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 to 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 Poper●e 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 
At Paul's Cross Anno 1590.  of God) hereafter more plainly and plentifully prove.  
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 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.  
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 exho●teth us to doubt of that which we are bound to believe by faith, exhort, us to infidelity.  
The Papists exhort, or at leastwise teach us, to doubt of our salvation: Ergo, the Papist 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 & 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 S● quis dixerit, omni homini, etc. If any shall say, that it is necessary for every man to the obtaining 
●●id. can. 73.  of remission of sins, to believe certainly and without doubt of their one 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 
In articul. adverse Luther artic. 9  credit, & certò statuit, per Christum sibi remissa esse peccata, seque possessurum vitam aeternam, nullum habet in Scripuris testimonium, imo eisdem adversatur: The faith whereby a man doth firmly believe, & 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 S●on, 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 all so 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 have received the spirit of adoption, whereby we cry, Abba, Father. 
Rom 8. 15.  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.  God's chos●●? it is Christ that justifieth: Who shall condemn? etc. Who shall separate us from the love of Christ shall tribulation, 
vers. 35.  or anguish, or persecution, or famine, or nakedness, or peril, or sword, etc. I am persuaded that neither death nor life, nor 
Verse 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 
2. Cor. 1. 21.  in Christ, and hath anointed us, who hath also sealed us, and hath given the earnest of the spirit in our hearts. In whom also ye have trusted, after that he 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 
Heb. 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 
Chap. 6. 17.  to show unto the heirs of promise the stableness of his 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 faith, our hearts being pure from an evil conscience, and washed 
Chap. 10, 22.  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 seed. And he not we●ke in the faith considered not his own 
Rom. 4. 16. Verse 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 
Chrisost ad Rom. Homi. 9  saith: Spes humana subinde intercidit, & sperantem pudore afficit: Nostra verò eiusmodi non est, sed firma & immobilis perdurat, etc. 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 
August praefat. in Psal. 123.  Augustine saith: Gaudium ergo nostrum, fratres, nondum est in re, sed iam in spe. Spes autem nostra tam certa est, quasi iam res perfecta sit: i Our joy O brethren is not as yet in possession, but in hope. And our hope is so certain, as though 
Bernard. lib. 5. de considera.  the thing were already done. Bernard saith: Ergo, ut dixi, fides ambiguum non habet: aut si habet, fides non est, sed opinio; Faith hath no doubting: or if it have, it is not faith, but an opinion. Again: Non est enim fides aestimatio, sed certitudo: 
Epist. 190. Anton. hist. part. 2. Tit. 17. cap 1, Sec. 5. fol. 217.  faith is not an opinion, but a certainty. And Antoninus out of the same Bernard allegeth these words. Clamat Apostolus, Scio cui credidi et certus sum▪ Et tu mihi sub sibilas, fides est ●stimatio Tu mihi ambiguum garris quo nihil est certius. etc. The Apostle crieth out saying, I know whom I have believed and am certain, and dost thou whisper to me, that faith is an opinion. Poest thou babble and tell me that that is doubtful, then the which there is nothing more certain. etc. Hereby the indifferent reader may see, both how false this desperate doctrine of doubting is (against the which Ambrose Catherinus an Archbishop & a great doer in the council of Trent did earnestly writ) & also that the Papists by this principle of their doctrine teach infidelity. And withal let him consider, whether is a more true, godly & comfortable doctrine to believe by faith our salvation, or to be uncertain & 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 alleedged 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 Phillip. 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 
Rom 3. 28. & 4 2. 5. Gal. 2. 16. Ephe. 2. 8. 9 2. Tim. 1 9 Tit. 3. 4.  the Phillippians, that they be saved by their works, which is contrary to his doctrine, in many other places; but to dissuade them from careless security, and to exhort them to walk in good works, and to run on the race of their 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; 
Ephe. 1. 8.  not of works, lest any man should boast himself. For we are his 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 bloodshedding hath purchased for us, but are ways to walk unto it, without the which we 
Hebr. 12, 14.  shall never see God, as the Apostle saith.    

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 is already performed? or the institution of Sacraments, which already is effected? in like manner, who but an infidel or 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, whatsoever 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 al-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; & 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, & 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 
Prou. 28. 13.  prosper: but he that confesseth them and forsaketh them, shall have mercy. And S. john saith, If we confess our sins, God 
Mark. 9 24.  is faithful and just to forgive us our sins, and to cleanse us from 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 
Mark. 9 24. Luk. 17. 5.  say both with him in the Gospel, Lord I believe, Lord help my unbelief: & with the Apostles, Lord increase our faith. Our faith is but as a grain of mustard-seed, which must grow and increase. Saint Paul saith, that by the Gospel the 
Rom. 1. 17.  righteousness of God is reveeled from faith to faith. Upon which words Cl●ment Alexandrinus writeth thus: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
Clemens Alex. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1. 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 forgiveness 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 we said before) for as much as we daily sin & 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, & 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 
1. Thes. 1. 3.  love, and patiented hope of the Thessalonians, and that they 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 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, 
1. Ioh.▪ 5 13.  These things have I written unto you that believe in the name 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 to 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 
jame. 1●  this his doubting, but (as he himself here saith) flat infidelity? 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 conscience 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 the●▪ For what man not being mad owing a sum of money and paying it, will desire the same to 
Rom. 3. 28. Ephes. 3. 17.  be forgiven him? concerning your scoffing in the proof of your Minor or second proposition, we indeed believe 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 assaer. artic, 31. 32, &. 36. Caluin. lib. 3. institu. cap. 12. Sect. 4. & cap. 14. Sect. 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, 
b Rom. 6. 25.  Stipendium peccati mors. The Minor is evident: for according to the Protestants religion and common exposition of this text of Scripture: 
c Isa. 64. 6.  Facti sumus ut immundi omnes nos, & tanquam pan nus menstruatae omnes justitiae nostrae: We are mane 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.  
I am not ignorant that some wranglers with some shifting evasions go about to answer this Article, forsooth that the stains and imperfections, the sins and spots ought to be avoided, but yet the good works to be prosecuted, A silly shift, but put case it be impossible to wring out the stains, then is not this menstruous cloth to be abhorred, put case I could not give alms but I must steal, am I not bound in conscience to avoid the giving of alms? Admit I could not see mine enemy but by experience long proved, I should fall a quarreling with him, am I bound in conscience to avoid his company? Say that I could not eat flesh but I should Scandalise the beholders, ought I not to say non manducabo carnes in aeternum? I will not eat flesh for ever? Grant that I could not relieve the poor but that I should stain this action with vain glory, should I not hear of him that cannot lie, he hath received his reward, & consequently that there remaineth no recompensation therefore in heaven? So I say in like manner if the corruption of nature, if the poison of concupiscence so stain my best actions that whatsoever I do or think I cannot possibly affect them without these infections, and corruptions; then certaienly I am bound in conscience to avoid these crimes and offences, they which cannot possibly be performed without these vicious circumstances, for, bonum constat ex integra causa, malum nascitur ex quolibet defectu? a good thing consisteth of all integrity, but an evil thing is caused by every defect: that a man be in health every humour must keep his temper, that he be sick it sufficeth one only to exceed, and keep not his just proportion, so that a work be good it must be effected with all due circumstances, that it be ill, one only will defile, as we commonly say one ill herb will spoil a whole potfull of pottage.  

Answer.  
AS Hannibal said of Phormio, that he had heard many doting fools, but he 
Cicer. lib. 2. de oratore.  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 dispute 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, 
Psal. 109. 7.  being done by unfaithful hypocrites and wicked men be turned into sin, as David saith: for they be so corrupted and defiled with their infidelity and wickedness, that they be but splendida peccata: 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 in the sight of God. 
Pro. 15. 8.   
Solomon saith: the sarcifice of the wicked is abomination to the Lord: but the prayer of the righteous is acceptable to 
Esa. 1. 13.  him. God saith by the Prophet Esay. Bring no 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 
abide. 66. 3.  new Moons, and your appointed feasts, 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 & 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 
Hagg. 2. 12.  bear holy flesh in the skirt of 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 
Tit. 1. 15.  Saint Paul saith: unto the pure are all things pure, but unto them that are defiled, and unbelieving is nothing pure, but even their minds and consciences are defiled. Christ our 
Math. 7. 16. & 12. 33.  Saviour saith: Do men gather grapes of thorns, or figs 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. Heb. 11 6.  to please God. Hereof we conclude that even those works 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 Bonnifac. cap. 5. Ambros. de vocat gentium lib. 1. cap. page 6.  bona opera, in peccata vertuntur: without faith those works which seem to be good are turned into sin. Saint Ambrose saith: Sine cultu veri dei, etiam quod virtus videtur esse peccatum est, nec placere ullus deo sine deo potest without the worship of the true GOD even that which seemeth to be virtue is sin, neither can any please God without God. Anselme saith: Omnis vita infidelium 
Anselme 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, who teach (as their proctor Andradius one of that coat blusheth not to avouch (that all actions of those 
Explicat. orthodox lib. 3. pag. 277. pag. 279. ●ulla culpa co●aminata. pag. ●80.  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 the regenerate, 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 and straight judgement of God: yet because they proceed from hearts purified by 
Act ●5.  faith, & sanctified in some measure with God's holy spirit, they please God, and the imperfections of them being pardoned in jesus Christ, they be accepted for pure and holy. 
Math. 7. 16. &. 1● 33. Pro. 15. 8. 1. Pet. 2. 5. Heb. 13. 16.  Christ saith: A good tree bringeth forth good fruit: to the pure are all things pure. The prayer of the righteous is acceptable to God. The faitifull be an holy Priesthood to offer up spiritual sacrrfices acceptable to God by jesus Christ. To do good and to distribute 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, siremota misericordia discutias eam: Woe be 
August. confess lib. ● cap. 13.  to the laudable life of man, if thou O God examine it with out 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 ma●e all as unclean, and all our justices are like a stained 
Isaia. 64. 6.  cloth: the best works we can do are infected with 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 
Luke 17. 10  done all th●se things which are commanded us, we must say, that we are unprofitable servants. And if thou o Lord straightly 
Psal▪ 130. 3.  markest iniquities, O Lord, who shall stand? and therefore we must pray and say: Enter not into judgement with thy 
Psal. 143. 2  servant: for in thy sight shall none that liveth be justified. And 
Daniel. 9 8.  with Daniel we say: O Lord unto us appertaineth open shame to our Kings, to our Princes, & to our fathers, because we 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 apply the place of Esay: Nostra si 
Bernard de verbis Esaia. Serm. 5.  qua est humilis justitia, recta forsitan, sed non pura: nisi forte meliores nos esse credimus quàm patres nostros, qui non minus veraciter quàm humiliter aiebant: omnes justitiae nostrae tanquam pannus menstru●tae 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 wanteh not? And again: Sed quid potest esse omnis justitia nostra coram Deo? Nun juxta Prophetam velut pannus menstruatae reputabitur, & si distr●ctè iudicetur i●iusta 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, Caivinists, 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 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, go not before you into the Kingdom of God. We take upon us the person of the Publican, in acknowledging our 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 Pharisee glory of your own works, merits, and righteousness. Solomon saith: There is a 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-Iesus. 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 boubt, but it is so sound, that it will endure and abide this man's hammer.  
Although I nothing doubt, but that this my answer to this article doth seem sufficient to men that be not of corrupt mind and judgement, and the same is nothing impeached by this addition, yet I will, for the further stopping of the mouth of this wrangler (who therewith chargeth others, but to much useth himself) say somewhat more to the said article and addition. And to lay away shifting evasions, and to go directly to the matter: I desire the Christian reader to look to the article, and his proof of the same. The Article is, that Protestants are bound in conscience to avoid all good works: his proof is, because all good works according to the Protestants religion are deadly sins. The which I have declared to be false, and to be no doctrine of ours, for we teach that as the profane, wicked, and ungodly in whom sin reigneth, and do ● give up their members servants to iniquity are with all their works abominable before God: so the good works of the faithful and regenerate (in whom sin remaineth, but reigneth not) are in Christ acceptable to GOD, and profitable to men. But this acceptation and profit cometh not of the pureness, and perfection, and merit of our own works: but in that the spots and imperfection of them are by Christ's righteousness covered, for his name sake pardoned, and in▪ him accepted for pure and perfect. For even as men looking through a glass, be it green, blue, or any such other colour, the thing under it seems to be of the same colour the glass is: even so GOD our heavenly Father looking upon his elect and faithful people through his Son JESUS CHRIST in whom he is well pleased, doth accept and take them with their works for such as JESUS CHRIST is. And therefore we say, that although our best works are done in weakness, and be stained with the sin which dwelleth in us, yet as long as we yield not to our corruptions, but strive and pray for the mortification of them, our works do please and glorify GOD and be testimonies to our consciences of our eternal election, and ways to walk in unto salvation, and therefore are not to be avoided, but diligently in the fear of God to be used.  
But the Doctrine of this man, and of the Church, whereunto he adhaereth is, that they can do good works so purely and perfectly, void of stain and corruption, that they may by them merit, and deserve his eternal glory hereafter. The which he that holdeth is a proud Pharisiee and blind hypocrite, knowing effectually neither the corruption of his own heart nor the perfect purity and holiness which GOD who is most pure and holy in his law requireth. For whereas there is even in them that be regenerate both the new man and the old: The spirit and the flesh: 
Galat. 5. 17.  and the flesh lusteth against the spirit, and these be contrary one to the other, that what things they would they 
Rom. 7. 14.  do not: And seeing that they be carnal sold under sin, so that they allow not what they do. For that which they would, they do not: but that they hate they do, so that they do it not, but sin that dwelleth 
Rom. 15. 27. 20. 22. 23. 24.  in them: And that although they consent to the law of GOD according to the inner man, yet they see an other law in their members fight against the law of their mind, and leading them captives to the law of sin, which is in their members, so that they cry out and say O wretched men, who shall deliver us from this body of death? whether the regenerate and best men being in this estate, wherein Saint Paul after mercy and grace received, confesseth himself to have been, can do good works purely and perfectly, void of stain and corruption: let any (whom the God of this world hath not blinded) judge.  
But to come to the cases which this man full wisely putteth, to the first, say that if he who maketh the sins of those that truly turn to him, though they 
Isai. 1.  were as red as blood, as white as snow, be not able to wring out of this menstruous cloth the stains of it, and to make it clean in the blood of his Son, 
1 johu 1.  then is this menstruous cloth to be abhorred. And if you cannot give alms, but you must steal, then is alms given to be avoided. For we must not do 
Rom. 3.  evil that good may come of it. For they that say and do so, their damnation is just. And if malice so abound in your heart, that you cannot see your enemy, but you must fall a quarreling with him, than his company is to be shunned. And if you cannot eat flesh, but you must scandalise and give occasion of offending GOD to the beholder, than you ought not to eat flesh. And if you cannot relieve the poor, but for vain glory, then have you your reward, and such relief is to be spared. Sed quorsum haec? What of all this? So saith he, in like manner of the corruption of nature, if the p●ison of concupiscence so st●in my best actions, that whatsoever I do or think, I cannot possibly effećt them without these infections and corruptions, then certainly I am bound in concsience to avoid these crimes and offences, the which cannot possibly be performed without these vicious circumstances. For answer here-unto I desire the reader to observe the manner of this man's reasoning, that whereas by our doctrine even good and faithful men cannot do good works without some infection of sin remaining in them: this man entreateth of wicked men, and of their works utterly defiled by sin reigning over them. For he that stealeth to give alms, and in whose heart malice so aboundeth, that he cannot see his enemy, but he must quarrel with him, etc. is a wicked man, and sin reigneth in him. And such men giving their hearts to wickedness, as God will not hear their prayers, so will he not accept either them, or any of their works. Moreover whereas the question is whether good works for corruptions and 
Psal. 66. 18.  infections in them are to be avoided, he concludeth that crimes and offences are to be avoided. To the which I say Amen.  
And where's he saith that a good thing consisteth of all Integrity, but an evil work is caused by every defect, and proveth the same by health and sickness, and by a potfull of pottage which one ill herb will spottle: I answer that as evil humours may be in man's body, & not overmuch abounding and domineering in the same, it may live, & do good actions profitable to himself and others: So though evil humours of sin be in us, as long as they abound not, and rule not over us, we may live unto God, and do works acceptable to him in jesus Christ, by whose righteousness they be perfumed, and made sweet and savoury before his Majesty. And as in a pot of pottage, one venomous and poisonable herb may spoil the whole: so one great and poisonable sin reigning in man, may bring destruction and damnation to the whole man both in body and soul. Yet as there may be evil herbs in pottage which bring not death to the eaters thereof, so their may be imperfections and corruptions in men's works and not be deadly to them that be in jesus Christ, For as there may be an Antidotum and counterpoison against very perilous poisons to expel them and preserve life: so jesus Christ who dwelleth in the hearts of 
E●hes. 3.  his elect and chosen people by faith, is a most sure and safe Antidotum and counterpoison against not only imperfections, but also great and dangerous sins, and offences, to those that truly repent, unfeignedly believe in him, and by his spirit do endeavour to mortify the evil afections of the flesh, and more and more to grow in newness and holiness of life.  
As for that all Integrity wherein this man saith good things consist, it is in this corrupt estate of ours, sin dwelling in us, rather to be wished, then attained. For when we have done the best we can, we must confess ourselves to be improfitable servants. True 
Contr. Pelagi lib. 1.  is this saying of Saint Hierom. Haec est hominis vera sapientia, imperfectum se esse nosse: atque ut ita loquar cunctorum in carne justorum imperfecta perfectio est. This is man's true wisdom, to acknowledge himself to be unperfect▪ and (that I may so say) the perfection of all that live in flesh is imperfect. And again Haec hominibus sola perfectio, 
Ad Ctesiphont. adverse Pelagi.  S● imperfectos se esse noverint. This is the only perfection of men, to acknowledge themselves to be unperfect. Wherefore let us not glory of all integrity, but let us unfeignedly confess our own iniquity, and even in the best works we do flee unto God's mercy in Christ JESUS, who hath loved us, and washed away our sins in his own blood, to whom with the Father and the holy Ghost, three persons, and one only God, be all praise, laud, and glory now and evermore.  
Amen.    

The Pamphlet. The Protestants have either 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: 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 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: of they choose the first, they are Pagans, Heretics or jews: if they take the second, they are damnable seducers, & impostors in religion, & 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, 
●am. 1. 16.  and refraineth not h●s ●ongue, but deceiveth his own 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, 
Math. 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 keeking of God's commandments is understood an absolute and perfect fulfilling of them, in yielding without any transgression at all that full and perfect rightecusnes which God commandeth. The which never did any man 
1. Peter 2.  yee●d, but only the man jesuc 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 laws 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 
1. john 3. 4.  the law. The second proposition cannot with any face be denied. Solomon saith there is no man that sinneth not. Saint 
1. King 8 46. Rom 3. 23. james▪ ● 2. 1. john. 4. 8.  Paul saith, all have sinned, and are deprived of the glory of God. Saint james saith, in many things we sin all. Saint john saith, ●f we say that we have no sin, we deceive ourselves, & 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 do 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 fl●sh. 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 
Ezech. 20. ●1.  live in them. And that even they that are regenerate with 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 d●e●. 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 
Act. 9 15. 2. Cor 12. 2.  up into the third heaven, and into paradise, and heard 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 Ca●ti serm. 58  cum illo te quoque vitiis non career: Either if thou darest, prefer thyself before the 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 
justinus dialog 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. pag. 98.  or breach of them. justinus Martyr saith: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 
Hieron. ad Ciesiphontem adverse. Pel●gianos.  mandata, & tamen nullum proferre potes qui universa complenerit. Respond mihi, facilia sunt an difficilia? Si facilia, proffer qu●s ea imple●erit: Thou sayest 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: This is the 
Idem ibid.  only perfection of men, to acknowledge themselves to be imperfect. Again, Tunc ergo justi sumus, quando nos esse 
Idem lib. 1. ad. vers Pelagianos.  peccatores fatemur, & justitia nostra, non ex proprio merito, sed ex Dei consistit mis●ricordia: 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 ciui● dei lib. 19 c. 27  ut potius peccatorum remissione constet, quam perfectione virtutum, Our justice is so great in this life, that it consisteth rather in the remission of our sins, then in the perfection of your virtues. And again, Omnia mardata 
Lib 1. Retract. cap. 19  facta deputantur, quando quicquid non fit ignoscitur: All the commandments are then reputed to be done, when whatsoever is not done is pardoned. Again, Gratia Dei 
Ad Bonis. lib. 3 cap. 7.  tribuit in hac vita studium praecepta seruandi: & eadem, si quid etiam in illis pr●ceptis minus servatur, ignos●it: 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 liber● Arbitr●o cap. 16. and such others, but for shortness sake I omit them. chrysostom saith: Neque enim alios li●et in lege 
Chrysost. ad Rom. Ham 17  i●st ficar●, n●si eum qui curcta ad●mpleuerit. Id verò ●emini dum possib●le factum est: None can be justified by the law, but he that hath fulfilled all. And that hath been as yet 
Bernard super Ca●tica s●r. 50  possible to no man. Bernard saith: Quomodo ergo iubenda fuit quae implenda nullo modo erat? etc. How was the law to be commanded, which can by no means be fulfilled? 
De aff●ctuali.  or if thou rather think that the commandment 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 siputas 
Id●m ibidom serm. 58.  emortua, & non magis suppressa: velis nolis intra fines tuos habitat jebusaeus, subi●gari potest, sed non exterminari: sci● (inq it) quod non habitat in me bonum: 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 i● 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 Christu● implenda erat omnis justitia, per quem solum lex poterat impleri, nam maledicta erat natura humana, legemque implere non potuit, juxta illud: 
In cap. 19 Matth  neque nos neque patres o●us hoc portare potuimus: All righteousness was to be fulfilled by Christ, by whom only the law could be fulfiled. 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 s●á pecca o immunem, nec quisquam gloriari potest se legem seruass●: cum peccatum nihil aliud sit quàm transgressio legis. 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 
Ferus in Math cap. 3.  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 Phraisees.    

The Pamphlet. The most points wherein the Protestants descent from the Catholics tend to looseness of life, and carnal liberty.  
4. Article.  
THis article may be proved by a general induction in all such matters, as now the Protestants call in question. First, say that a 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 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 necessity 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 position overthroweth flatly true repentance▪ sorrow for sins, mortification of passions, & 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 & passion, the which faith although they erroneously aver, cannot be severed from charity, virtues, & 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 he not wallow in all licentious pleasures in this life, & never doubt of glory in the other? could ever Epicurus have found a better ground to plant his Epicurism? could ever Heliogabalus have better patronised 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 & 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 & 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, & causeth remembrance:  
Sixtly, why exclude they the true & real body of Christ from the blessed Sacrament of the altar, but for that they perceive how by the presence thereof, they were deterred from sin and wickedness? for they knew well that sinful li●es 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 coined a new negative religion, wholly standing upon negation of sacraments, ceremonies, rites, laws, customs & other principal points of the catholic Church; but for fasting, to bring in feast●g; for praying, playing, for devotion, dissolution, for religious flare 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 forth 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 custom with 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 contr. 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, & will be so corrupted, that he can neither truly know, love, nor covet, much less do & 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 forming their wicked wills. This we prove by these places of Scripture here following. The Lord saw that the wickedness 
Genes. 6. 5.  of man was so great upon the earth, & all the imaginations of the thoughts of his heart were evil continually. And that the 
Ibid. cap. 8. 21. Math. 16. 17.  imagination of man's heart is evil from his youth. Flesh and blood hath not revealed it unto thee, but my Father which is in 
John 1. 5. Verse 1●. john 3. 3.  heaven. That light shined i● the darkness, and the darkness comprehended it not. Which are borne not of blood, nor of the will of the flesh, but of God. Except a man be borne again he cannot see the kingdom of God. That which is born of the flesh 
13  is flesh, & that which is borne of the spirit is spirit. A man can 
27  receive nothing, except it be given him from heaven. No man 
Chap. 6. 44. 65  can come to me, except the Father which hath sent me, draw him. Therefore▪ I said unto you, that no man can co●e unto me, except it be given unto him of my Father▪ without me ye can do nothing The wisdom of the flesh i● death. The wisdom 
Cap. 15. 5. Rom. 8. 6. 1. Cer. ●. 14  of the flesh is enmity against God. The natural man perceiveth not the things of the spirit of God, for they are foolishness to him, neither can he know them, because they are spiritually 
Cap, 4. 7.  discerned▪ What haste thou▪ that thou hast not received? No man can say that jesus is the Lord, but by the holy Ghost. By 
Cap, 12. 3. Cap, 15. 10.  the grace of God I am that I am, Not that we are sufficient of ourselves to think any thing as of ourselves: but our sufficiency 
● Cor, 3: 5. Philip, 2. 13. Hebr. 13. 21.  is of God. It is God that worketh in you, both the will & the deed, even of his good will and pleasure. The God of peace 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: 
Joh, 8. 34. 36  If 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 belightned, & the other reform by God's grace and spirit. Hereunto I will add a few places of the ancient Fathers. Saint Augustine saith: Quid b●ni operari potest perditus, nisi quantum fuerit perditione liberatus? Nunquid 
August. Enchir. ad Lani. cap.▪ 30.  libero voluntatis ●●●itrio? & hoc absit: nam libero arbitrio male vt●ns homo & se perdidit & ipsum. Sicut enim qui se occidit, etc. 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 forbidden. For man using ill his ●ree 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 a man sinned by his free will, sin having gotten victory, his free will was lost. 
De Natura & gratia cap. 53.  Again, Quid tantum de naturae possibilitate praesumis? vulnerata, sauciata, vexata perdita est: vera confession, non falsa defensione opus habet. Gratia ergo dei non qua instituatur, sed qua restituatur, quaeratur: 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 Pelagans, 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 A●am himself after his fall. Now whether did 
Gene. 3.  Adam seek God first, or God him: the Scripture saith, that GOD called upon Adam, and that he was so far from 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 
Luk. 15. 4.  home, the sheep nothing disposing or 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 repent until Christ had looked on him, and the Cock had 
Isai. 65. 1.  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. 
Ephes. 2. 4.  S. Paul saith: God which is rich in mercy, through his great 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 beat witness. Saint Augustine saith:  totum Deo detur, qui hominis voluntatem 
August. ●nchir. ad Laurent. cap. 32.  bonam & praeparat adiwandam, & adiwat praeparatam: 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 subsequitur 
Idem. ibidem.  ne frustra velit: 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 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, saith also, 
Joel. 2. Lament. 3. Ezch. 28. 13. Ezech. 11. 19  Turn us O Lord, and we shall be turned. He that saith Make you a new heart, and a new spirit: for why will ye die O house of Israel? saith also, I will put a new spirit within their 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 clean 
Psalm. 51. 20.  heart, O Lord, and renew a right spirit within me. The same 
Isai. 1. 16. Psalm. 51. 7. Ezech. 36. 25.  spirit that saith, Wash you clean, saith also, Purge me with Hyssop, and I shall be clean: Wash me, and I shall be whiter than Snow. And again, I will pour clean water 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 holy, saith 
1. Thess. 5. 23.  also, the God of peace make you holy. And so we must come 
August. confe. lib. 10. cap. 29.  to that saying of Saint Augustine: Da quod jubes & 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, and they teach us not what we can do, but what we should do. I would here end this matter, but that I must tell you, that you writ 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 in must have effect. Improperly you writ, in putting, having God's grace, in steed of obtaining & 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 to all, but it is resisted 
Tit. 2, 11.  & rejected of ma●y, 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 
Zachar. 7. 11 As the Papists do now.  to hearken, & pulled away the shoulder, and stopped their ears, that they should not hear. Yea, they made their hearts as an Adamant stone, lest they should hear the Law and words which the Lord of hosts sent in his spirit by the ministry 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 coveting 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 
●rasm. lib. 19 ●pist. ad Ludo●●cum Vi●em.  dicam; perdidimus liberum arbitrium: illic mihi aliud dictabat animus, aliud scribebat calamus: 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 that 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 
Psalm. 1. 1 Prou. 19 29  truth, you show not yourself to be one of them that sit in the seat of the scornful. Solomon saith, that judgements are prepared for the scorn●rs, & stripes for the back of fools. Secondly as this doctrine which you deride is true, Godly, and comfortable, confirmed by the word of God, & 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 
Rom. 5, 28  that a man is justified by faith, without the works of the 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 
Galat. 2, 16  the ungodly, his faith is counted for righteousness. 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.  
Origene 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: 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 ●● 
Ibidem.  ad eam. Remittuntur tibi pec●ata: For no work of the law, but for faith only he said unto her, Thy sins be forgiven thee. H●larie saith: Solafides justificat: Only faith 
Hilar. in Math. Ca●. 8. & Can 21. Ambros●n Rom. 3.  doth justify. Ambrose saith, justificati sunt gratis, quia nihil operantes, neque vicem reddentes sola fide justificati sunt don● Dei: They are justified freely, because working nothing, nor rendering any recompense, they are justified by faith only through the gift of ●od. 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: Conuerte●tem 
Hier. in Rom. cap. 4.  impium per solum fidem justificat Deus, non opera bona 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, 
Augustinus in Psal. 67.  but I leave them. Saint Augustine saith: Sine bonorum operum meritis per fidem iustificatur impius: The wicked man is justified by faith without the merits of good works. 
In Psal 88  Again, Quia sola fides in Christum mundat etc. Because only faith in Christ, doth make clean, they that do not believe in Christ, be void of cleanness. He hath also 
E●chir. ad Laurent. cap. 117.  often this fine saying: Fides impetrat, quod lex imperat. 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 man doth not boast himself for his own righteousness, 
Basil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pag. ●●●.  but knoweth himself to be void of true righteousness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: And is justified by only faith in Christ: chrysostom saith: Nobis pro cunctis sola 
Chrysost. in Math Hom. 12. Idem de prod●tione judae.  fides sufficiat: Only faith is sufficient to us for all other things. Again Illud unum asseueraue●im, quód sola fides per se salvum fecerit: This I may affirm that only faith by itself saveth. Again, Rursus illi dicebant, qui sola fide nititur, execrabilis est: hic contrà demonstrat, qui sola 
Idem in Galat. cap. 3  fide nititur eum benedictum esse: 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 fantistically, but truly and effectually apprehendeth Christ's death and passion, and apply 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 ver●●es. For as faith without works is dead, as S. james saith: so works 
james 2. 26 Cyril in exposit. Symbol. N●●●n. tom. 1. Concil. pag. 543 Chry in 1 ad Timot▪ Hom. 5.  without faith are dead, as Cyril and chrysostom say. And we truly aver, that this true faith in Gods merifull 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, and so full of abominable wickedness, as your Popes and spiteful spiritualty hath been.  
Your second proof you will draw out of the Scripture, that all faith; yea, and the most noble faith which hath 
1. Cor. 13.  force to remove mountains, may be without charity. I answer, that Saint Paul speaketh not there of the faith of 
Tit. A 1. Math. 7.  Gods elect, but of that which is a gift to work miracles, 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  He speaketh not of the common and Catholic faith of the faithful, but of a certain gift of faith. ●or 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 
●. Cor. 12. 9  faith by the same spirit, do expound it of the particular faith of doing miracles, As Theophilactus: Non fides d●gmatum, 
Theophilact. in 1. Cor. 12  sed miraculorum, quae & montes transfert: 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 
G●lath. 5. 6.  worketh by it. And therefore S. Paul in his gratulations in the beginning of his Epistles, doth always join them 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. Coloss 14. 1. Thess. 1, 3 2. Thess. 1, 3 Philem. 1, 5. hebr. 12  the Lord jesus, and love towards all the Saints. To conclude this point, that this doctrine doth not tend to looseness of life, we teach that they which do not follow peace and holiness shall never see God, and that good works are the ways, wherein we must walk to the kingdom of God, 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, & 
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 out down and cast into the fire. 
M●th. 3, 10.   
The third doctrine of ours, which you untruly charge 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 rece●ued 
Rom. 1, 5  grace and Apostleship, to the obedience of faith a●ong all Gentiles: that is, that all nations might obey the Gospel. Also to the Galathians: This only would I know o● you, Received 
Galat. 3, 2.  ye the spirit by the works of the law, or by the hearing of f●●th, 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, & to believe in God, in whose name we be baptised. Hereof S. Paul speaketh, Refuse the younger widows: for when they have begun to wax wanton against Christ, they will ●arrie, having damnation 
1. Tim. 5, 11.  because they have broken the first faith. The which is to be understood of the first profession of faith in Baptism, & 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 
Tit. 1. Ephes. 3.  dwelleth in their hearts, and they receive nourishment 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 
Psal. 1, 3  bring forth her fruit in due season, whose leaf shall not fade. And they that tr●st in the Lord shall be as mount 
Psal. 125. ●.  Zion, which cannot be moved, but remaineth for ever. They th●t by th●● faith are built upon the rock jesus Christ, 
Math. 16. 18  hell gates shall never overcome them. Christ saith, He that believeth i● the Son of God hath everlasting life. He that hears my word & believeth in him that sent m●, hath everlasting 
Io●. 3. 36. chap ●. 2●.  life, and shall not come into condemnation, but hath passed run death to life. He that believeth in me shall never thirst. 
Chap. 6. 35. Ephes 1. 13  Saint Paul saith Wherein after ye believed ye were sealed with 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 
Psal. 112 1  in men's lips, but is not printed in their hearts, nor shineth by 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 clea●e to that which is good, & to serve God in tru● holiness and righteousness all the days 
Rom. 12. 9 Luk 1▪ 75  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 ●f 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 
De calamitat tempor. lib. 2  write this, but of your Popes and his favourers: Neglecto superum cults, spretoque tonantis im erio, Baccho indulgent, Venerique ministrant: 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 the 
jamet 3. 2  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 fifthly 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 surperstitious 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, & 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 ungoldly 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 
2. Sam. 12. 7  and wounded, then by your confession. So David was brought to repentance for his foul sins of adultery and 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 
Act. 2. 37 De penitent. dist 5. cap. in penitent. i● g●ossa. Concil. tom. 1 part. 1. P. 155. Socrat. lib. ● cap. ●9. S●zomen. lib. 7 cap. 16  God, were pricked in their hearts, & said unto Peter, & the 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 own Canonists against your Schoolmen do confess. And what wickedness hath come of it, the ecclesiastical history partly showeth, and God who seethe all secrets knoweth.  
Your own Aluarus Pelagius Bishop of Sylueus in Portugal in his book de planctu ecclesiae writeth thus of your confession and confessioners: Saepè cum paroch●anis mulieribus quas ad confessionem admittunt Scelestissimè fornicantur. 
Luk 2. cap. 37.  1. They Priests do often most wickedly commit fornication with the women of there parishes which they admit to confession. The like writeth Marsilius Patavinus in his book entitled, Desensor Pacis part 2. ca 6. pag. 286.  
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 
Ephes. 3, 17 2. Cor. 13, 5  the same he is received of the Godly in the other. Your false and gross doctrine of Transubstantiation, which the Greek Church never believed, and the Latin Church lately defined as Erasmus saith, we justly reject and condemn. 
●r●s. Anno▪ ●● in 1. Cor. 7  We exhort men, when they come to receive that 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 eat ha●d drinketh unworthily, 
1. Cor. 11. ●8  eateth and drinketh his own damnation, because he discerneth not the Lords body. But if (as you say) sinful lives consort not with his 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 Scripture, the which as I have before showed, is the only rule of our Religion and life. Indeed 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 
Psal. 106. 39  God hath commanded, as we can plainly prove that 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 autem magnum & generale 
August in joan tra●l ●7 & distinct. de consecra, cap. jeiunium.  est abstinere ab iniquitatibus, & ab illicitis voluptatibus seculi, quod est perfectum iei●nium 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 vitiis, I say that fasting, which is to abstain from vices. 
Chrysost. in Genes. 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 
Luke. 18. 12.  that he fasted twice a week, which neither God in his law 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 abstinece from meats, nor is always joined with it. john 
Matth. 11. 18  Baptist used greater austerity in his diet, and abstinence from meats, than our Saviour Christ did; yet was his life nothing so holy. john's Disciples used more fasting 
Matth. 9 14.  then the Disciples of our Saviour Christ did. Yet it is not to be doubted, but our saviours Disciples lived as godly or 
Tertul de I●i●nio adue●s. Psichicos Hierom. in Aggaeum. cap. 1. pag. 230.  more, than they did. The Montanists Heretics were greater 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 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 Hierome writeth, who neverthe 
Hierorymus ad Algaesiam. quast. 10.  less were enemies to our Saviour Christ. The Moscovites which 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 
1. Tim. 4. 8.  their fasting. Saint Paul saith, that bodily exercise profiteth little, but godliness is profitable to all things, & hath the promise of this life present, & 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 will be to 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 & 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 Abbots 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 want of three dishes, having ten r●mayning. The same Cambrensis writeth, that in some abbeys they had at every meal sixteen dishes, which slender diet 
Monks bellies were Bacchus barrels.  was a good means to preserve their holy vowed virginity. 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 stand to prosecute the particularities that here you name. 
Cicero pro Ligario.  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 God. David saith, That the law of God giveth wisdom to the 
Mat. 22, 29. Psal. 19 7, 8. Psa. 119, 105.  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 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. 
Psa. 17, 21 Psa. 119. 11,  And again: I have hid thy words in my heart that I might 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 R●m. in praesatione.  the Scriptures saith: Magna adversus peccatum munit●● Scripturarum lectio: magnum praecipitium, profundum barathrum Scripturarum ignoratio. H●c hareses peperit, haec vitam corruptam invexit, haec sursum & deorsum omnia miscuit 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 
Ad coloss. hom. 9 Hier●n. ad Ru●  omnium malorum causa est, quod Scripturae ignorantur: This is the cause of all evils, that men be ignorant of the Scriptures. Saint Hierome who exhorteth Ladies to bring up their young daughtres, being but seven years old in the reading of the holy Scriptures, saith Ama scientiam Scripturarum & carnis vitia non amabis, Love the 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 and 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. 
Chrysost. tom, 5 quod regulares faemi. tum viris cohabitant.  chrysostom of some women in his time which under a profession of virginity lived wickedly, saith thus: Virginitas ista cum viris plus ab omnibus arguitur quàm stuprum ipsum: This virginity of women with men is more reproved of all men than whoredom itself. Saint Hier●me in his time complained of the like women. Sanctum virginum propositum. etc. The evil name of some which behave 
Hieron, ad virg, Demetriadem.  not themselves well, doth slander the holy purpose of virgins. Saluianus the Bishop of Massilia, who lived in the year of our Lord 480. writeth thus: Nowm est prorsus religionis genus. Licita non faciunt & illicita committunt. 
Saluianus lib, 5. de providen. tia.  Temperant à concubitu (quamuis nec hoc faciunt nisi à licito) & non temperant à rapina, etc. i. This is a new kind of religion. They do not things lawful: & commit things unlawful. They abstain from copulation (although the abst●ine 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 favourers of vices. There is extant an epistle of Huldricus Bishop of Augusta, who lived about the 
Paralip. Abba. Vsperg p. 4. 14  year of our Lord 860. unto Pope Nicholas the first concerning 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 & 
Bernardus in council. Romen.  sacerdotes huius temporis c●stitatis sanctimoniam, sine qua nemo videbit deum, tam in cord, quam in corpor● quomodo student observare? traditi in reprobum sensum faciunt quae non conveniunt. Quae enim in occulto fiunt ab episcopis, turpe est dicere: 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 
Supra. Cantica. ser. 86.  connubium, etc. Take from the Church honourable marriage, 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 persecutione. sustinenda. 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 arise from his wife, to consecrate the body of Christ, was the same 
Fabian. part. 7 cap. 229. fol. 154.  night after taken with a whore; as Fabian and other writers do witness. And I read the same story in an old written book, which I think was the story of Henry Huntingdon, where these words were added: Celari non potuit taceri non, debuit. It could not be kept secret, and it ought not to be suppressed in silence. In the gloss upon 
Distinct. 81. Maximinus in glossa.  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 were found without that vice. Robert Holkoth an English man, & a Dominike Friar, who lived about the year of our Lord. 1340. writeth of the Priests in his time in these words: Sed proh dolour, 
Rober. Holkoth supra lib. Sapient. lecti 173  his diebus verificatur nimis illud job. cap 3. Ecce qui serviunt ei, id est, Domino, non sunt stabiles, & in Angelis suis reperit pravitatem. Sunt enim quidam de modernis sacerdotibus, Angeli Satanae per discordiam: quidam Angeli Apostatici per superbiam: quidam incub● per luxuriam: & quidam Angeli abyssi per 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, 56 ●. ex▪ cusi, Ingolstadii● 1554.  castimoniae, stupra, incestus, & adulteria passim & impunè committunt: A great number of Priests, under the honest name of chastity, committed every where, and without punishment, Whoredom, Incest 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 
Concil. tom. 2. pag. 1002.  whereof are these words. T●nta immunditia luxuriae notoria est in multis partibus mundi, non solum in Clericis, sed etiam in sacerdotibus, imo (quod horribile est audire) in praelatis maioribus: So great uncleanness 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, 
Panormita, part. 3. de clericis coniuga, cap, cum olim.  addeth these words: Credo quod pro bono & salute animarum, 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 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, 
John. Gerson. Tom. 1. declare. defectuum virorum eccles.  as the Nicene Council said. john Gerson in his time complained that some Cloisters of Nuns were become stews of strumpets and whores: his words be these: Rursus occulos aperite, & inquirite, Si quae hody Claustra monialium facta sunt quasi prostibula meretricum. Mantuan the Carmelite Italian Friar, who was an excellent learned man, and lived an hundred years past, writing of this vow, & the fruits thereof saith thus.  

Propterea leges quae sunt connubia contra, 
Lib. 1. faster.   
Esse malas quidam perhibent: prudentia patrum,  
Non satis advertit, dicunt, quid ferre recuset,  
Quid valeat natura pati; cer●icibus, aiunt,  
Hoc insuaue ingum nostris imponere Christus  
Noluit: istud onus quod adhuc quàm plurima monstra  
Fecit, ab audaci dicunt pietate repertum,  
Tutius esse volunt, qua lex divina sinebat,  
Isse via, voterumque sequi vestigia patrum,  
Quorum vita fuit melior cum coniuge, quàm 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 abfuisse 
Polidor. Virg. de invent. rerum. lib: 5. cap: 4.  ut ista coacta castitas illam coniugalem viterit, etc. Yet this I 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 to 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 herevunto 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 Mary's days 
Consut. Apolog.  and D. Harding calleth them necessary evils. And if it 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 knowweth, and ancient men may somewhat remember. God saith, There shall be no whore of the daughters of Israel, nor 
Deut. 23. 17.  whorekeeper 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 & 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. & printed at Colen, anno 
In fasciculo ●erum expetē●arum. fol. ●77. Gravamen. 3.  1533. In the third grievance be these words: Illud importabile iam olim increbuit Romanarum indulgentiarum onus, etc., That importable burdens of Romish pardons hath now a long time increased, when under the pretence of piety, either for building of Churches in Rome, or that the Bishops of Rome promised a voyage against the Turk, they sucked all the marrow of money from the simple and ever credulous Germans: And that which is much more to be regarded, by these deceits, & 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 Purgatory, (as these publishers of pardons call it) be pardoned, so that money be paid, and that it tingle in their right hand: & by the sale and merchandise of this ware, both Germany of money is spoiled, & 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, adulterie●s, perjury, murder, theft, robberies, usury, 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 peddlers▪ 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, 
a Alphons. de cast. lib 8. Duran in lib. 4 dist. ●0. quaest 3 Antoni 1. part summae. titul 10 cap● 3.  some Papists themselves confess, to have no warrant of the Scriptures, 
b john. Maior. in 4. sent. dist. 20. quaest. 2. Onus ●●●les. cap. 15. fol. 26.  and other some affirm such pardons as be granted for twenty thousand years to be superstitious 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 Onus Ecclesiae, wherein after great complaint of these pardons, and of the wickedness that proceeded of them, be these words: Illi autem indulgentiarum buccinatores omnimondam promittunt securitatem, quae parit negligentiam, & negligentia offensam Dei: 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 
Opus●ul Tripart▪ ●om ●. Concil. ●art. 3. Pag. 100L. 2  Opusculum Tripartitum, in these words: Item habent brevia quae rel●qunt in singulis parochijs, in quibus continentur indulgentiae, quod mirantur boni viri, Si unquam de conscientia papae vell etiam alicuius boni viri potuerunt illa procedere: 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 any good man.  
The doctrine of the Pope's dispensations to what looseness and wickedness of life did it tend? First, hereby in●est was committed, as before I showed how Pope Martin 
Phil: Comines de bel●o n●opo▪ lib. 5. P. 626. Sleyda●●. lib. 25.  5. gavea dispensation to one to marry his own Sister, Ferdinandus a King of Naples married his Aunt, Emanuel King of Portugal married two Sisters. So did also Sigismundus King of Polonia Anno Domini 1553. Sigismundus also now King of Polonia, this last year married 
Sleda. lib. 25. Gotardi Arth●s Mer. Galobell. Anno. 1606. pag 95.  his former wives Sister. King Henry the eight married Catheri●ne his brother's widow, and lately Maximilian the Emperor's daughter was married to King Philip of Spain her Uncle, of whom he begat this present King. Th●se and many such other were not done without the Pope's dispensation, So Bonif●cius a Bishop of Germany in one Epistle to Pope Zachary showeth, how a great man by the Pope's dispensation married his uncles widow. 
T●m. 2. council. pag. ●. 47. Fabi. 7. part. in Charles. 5. pag 189. Vide Rob. Giguinum lib, 8 fol, 133.  Fabian our English Chronicler, who lived somewhat before Luther, writeth that Charles the fift the French King 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 his Cousin German. Many Kings, by means of such dispensation bought of the Pope for money, have put away 
Micha. Ritus lib, ●. Rob. Gaguinus in ●udo. 12. Sabel. Enne. 10. lib, 2.  their lawful wives, & married others: as Vladislaus king of Hungary, Ludovicus 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 writeth V●selus 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 
pag. 17.  and Nicholaus C●emangis before declared. Hereof also that learned Earl of Mirandula Io. Franc. Picus complained in 
In faciculo rerum expetend. ●c s●●iend. impress Coloni● 1553. fol. 210  an Oration to Pope Leo. 10. in these words: Sanctissime cavetur, ne multa ab uno Sacerdotia quibus annexa sit ●nimarum cura, possideantur: dispensatio (ita solet appellari) effecit, ut iam non multa, non plura, sed innumera ten●ant multi, qui ne diaco●i quidem mererentur offici● defungi: at eiusmodirerum dissipationem non ego, sed Bernardus tot ante secul● 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 
●xlib 3. de consideratione a●●●ge.  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 dissipation. Io. Gerson, having made mention of Bernard's 
Io. Gerson tom 1. de potesta. ecclesiae consider. 10.  complaint, addeth these words Quid modo dicendum putabimus de tam facili, ut appellant, dispensatione per Papam & Praelatos super iurametis licitis, super votis rationabilibus, super immensa beneficiorum pluralitate, super general● concili●rum non obstantia, super privilegiorum & exemptionum commune ius privantium concessione. Quis omnia denumeraret per quae nunc vigor ecclesiasticae, imo & evangelicae disciplinae totus verè elanguit, emarcuit, evanuit? i. 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 
Vide marsili●● patavi in d●fer. pacis part. 2. cap. 25. pag. 403.  conceive. Hereupon infinite bloody battles have been fought, Cities sacked, Countries wasted, and millions of people▪ consumed. As appeareth by the hisstories of Henry 4. Henry 5. Frederick 1. and Frederick 2. Lud●uicus Bau●rus and many others. From hence came that fearful faction of the Gibellines, holding with the Emperor; and the Guelses, holding with the Pope: whereby not only the Cities of Italy were distracted and in a manner wasted, 
Vide. Platinan in. Bonifacio. 9  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 
Carion per Pe● c●rum part, 4 lib. 5, pag, 94, ●t Ant●n, H●st. par 3. Tit. 21 cap 2. Sect, 5. fol. 9●.  great families the Columns being Gibellines, and the Vrsines, being Guelfes, have fought one with another daily three months together. Here by the way the Christian Reader may consider, how vainly and salsely the author of that other lying and slanderous Libel, entitled A 
Reason 24. pag. 150.  Quartron of reasons, etc. glorieth that peace and tranquillity find harbour and entertainment only in Catholic 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 said, There was no peace to him that did go out and in, but 
2. Paral. 15. 5.  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 warer, 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 Vladislaus the king of Polonia, and joannes Huniades having made an honourable and 
Bonfin. Decad. 3. lib, 6, pag. 457.  profitable peace, and confirmed the same with oaths and writings, Pope Eu●enius 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 Bonfinius 
Bonfin. Decad. 3. l●b. 5. pag. 464.  writeth, Amurathes took out of his bosom the writings of the peace and league, and looking up to heaven 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 injury, & punish these false abusers of thy name. After which words the victory fell to the Turks, there Vladislaus the King was slain, all the Polonians killed, the Nobles of 
Aeneas Silvius Comment. jam 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 tam notum seculis quam proteruia & fastus Romanorum? gens insueta pacitumultui 
Bernard. lib. ●. de considerate.  assueta. Gens immitis & intractabilis, usque adhuc subdi nescia, nisi cum non valet resistere: 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 
Idem ●odem. lib.  resist. And of the Court of Rome thus: Curia bonos facilius recipere, magis quàm facere co●sueuit. 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, than evillmen have become good: then 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 complaineth 
Anno 1370.  of the abominations of Rome, & the Pope's Court. Quicquid uspiam perfidiae & doli, quicquid inclementiae superbiaeque 
Epist. 19  quicquid imp●dicitiae effr●nataeque libidinis audistia●t legisti, qu●cquid denique impietatis & morum pessimorum sparsim habet aut habuit orbis terrae, totum istic cumulatim videas, aceruatimque reperias, etc. i. Whatsoever 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 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 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 abominations of Rome, & the Pope's Court, which would be too long and tedious for me to write. Friar Mantuan (of whom I made mention before) writeth thus of Rome:  

Si quid Roma dabit, nugas dabit, accipit aurum, 
Eclogues.   
Verba dat. Heu Romae nunc sola pecunia regnat:  
Exilium virtus patitur. i.   
If Rome give any thing, it giveth trifles; it receiveth gold, & giveth words: Alas only money doth reign in Rome, virtue is banished out of Rome.  

Again.  
Vivere qui sanctè cupitis discedite Roma▪ 
●ib. 1 Siluar●   
Omnia cum liceant, non licet esse pium. i.   
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 villas, si non patiuntur easdem 
●●b. 2. fastor●.   
Et vill● vomicas: urbs est iam tota Lupanar. i.   
Depart honesty into villages, if they be not also 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 r●gant, quidnam Romana ageretur in urbe. 
Marcel paling. in Cap●icorno.   
Cuncti luxuriae atque gulae, f●rtisque dolisque,  
Cert●tim 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 
Andrew Board in his Breviary of health named Extravag. Cap. 2.  writeth thus of Rome: And shortly to conclude, I did never see no virtue nor goodness in Rome, but in Bishop Adrian's days, which would have reform divers enormitics, 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 
●bidem.  hath been in Rome, and hath seen their vsuage ther●, except 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 
Antoni. part. 3. titul. 23. cap. 14. se●. 13. fol. 224. ᵇ Foetorem in●ernalium vitiorum.  country woman, talking with Pope Gregory the 11. complained, as Antoninus the Archbishop of Florence writeth, that in the Court of Rome where should be a delicate paradise of virtues, she found ᵇ a stink of hellish vices. And of the same Court Aeneas silvius himself a Pope writeth 
A●neas Siluiu● epist 66. pag. 554.  thus: Nihil est absque argento Romana curia dedat. Name & ipsae manus impositiones, & spiritus sanct● dona venduntur. Nec peccatorum venia nisi nummitatis impenditur: 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 
●dem epist. 188. pag. 763.  his qui summam tenent, nisi ●urpissimum pelagus ventis undique durissimis tempestatibus agitatum? Au●ritiae ibi atque invidiae procella vix qnenquam intactum praeterit: What is the Court of Rome in them that be the chief, but a most filthy sea on every side tossed with winds & 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 thus: Vsque adeo apud homines nostri 
Histor. de Europa cap. 21. p. 763. Comment. in ●ict● & facta Alphonsi.  seculi divina & humana perierunt: So greatly both divine and human things be perished with men of our age. Again, Quid magis Barbarum quàm rapto vivere, & omnem aequitatem, omnemque religionem proculcare, quem Italicum morem esse videmus? What is more babarous 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: 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, 
Epist. 39●  neque temporali paremus capiti. jacet spreta religio, justitiae nullus honos, fides pene incognita: 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. How 
Platina in Marcell. 1.  great covetousness of Priests, and especially of those that be in chiefest authority, how great lechery, how great ambition and pomp? how great pride and idleness, how great ignorance both of themselves, and 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 so openly sin, as though they sought praise thereby. Believe me, the Turk a more cruel enemy of Christianity then Diocletian 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 
Petr. de Aliaco Car●●: n pasc. ●●rum 〈◊〉 ac fugiend. Colo●●ae excus. A●no. ●535. fol. 207.  concerning the reformation of the Church exhibited to the council of Constance Anno 1415. hath these words: Adhibenda ●sset correctio crica mores ecclesiasticorum qu● iam nimis (proh●d●lor) sunt corrupti ira gula, luxuria, pompa, prodigalitate, otio, & aliis generibus, quod cedit in grave la●corum scandalum: A reformation were to be had about the manners of Ecclesiastical persons, who now (which is greatly to be lamented) be so much corrupted by anger gluttony riot or uncleaneness 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 Laterane concerning the reformation of manners, hath these words: Apud plaerosque religionis nostrae 
Ibidem 209.  primores ad quorum exemplum componi atque formari plebs ignara debuisset, aut nullus, aut cer●e exig●us Dei cultus, nulla bene viuend● ratio atque insti●u●io, nullus pudor, nulla modestia: justitia vel in odium, vel in gratiam declmavit, pietas in superstitions pene procubuit; palamque omnibus in hominum ●rd●●bus peccatur, sic ut saepenumero virtus probis v●r●s ●itio vertatur, vitia loco virtutum honorari soleant, etc. W●th 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 sorts 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. The law is departed 
Berd●nbach. in suae p●●igrinationis historia.  from Priests, justice from Princes, council from the Elders, faithfulness from the people, love from parents, reverence from subjects, charity from Prelates, religion from Monks honesty from young men, discipline from Clerks, learning from teachers, study from scholars, equity 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 in Clergy and of the people! Although this which I have alleged do sufficiently show what great wickedness abounded in the days of darkness, when Popery most flourished, yet because this man so much exagitateth our dissolution, and glorieth of their devotion, I will further show what effects and fruits their Popeholy devotion hath brought forth by declaring what murders and mischiefs have been committed in the Church, and in the time of their Mass and other service wherein I will not stand to observe precisely the order of time, but will take them as they come 
pag, 185, Anno, 889. Pag, 222. Circa An 1076. Pag. ●69. Anno. 1123.  to hand. Arn. Bishop of Wirtzburg in Saxony was killed in the time of Mass as writeth the Abbot of ursperge in his chronicle. He also declareth how Centius a citizen of Rome with the favourers of Henry Emperor pulled Gregory the Pope from the Altar as he was saying Mass early in the morning upon the feast of CHRIST'S nativity, sore wounded him, and put him in prison. The same Author showeth how a Monk of an Abbey which Dretericus Bishop of S●cens had built and founded, being admonished and rebuked of him for his wicked life, stabed with a knife the said Bishop as he was praying before the altar, whereof he died three days after, Matthew Paris a Monk of Saint Albon writeth that where as the Emperor Conradus kept Whitsuntide in a certain city of Germany, and was upon Whitsunday in 
In Stephano pag. 113. cir●a annum. 1033.  the Church at divine service, there arose by the instigation of the devil a contention between the Bishops and Prelates who should sit highest and nearest to the Emperor. About which, while they were brawling, there servants came with swords and clubs, pulling some out of their places, and setting others in the same, casting about there Mitres, and breaking their Crosier staves, and shedding much blood in the Church. Of the like tragical stirs twice repeated in the days of the foresaid Emperor's son, called Henry the third, writeth Lamb●rtus Sch●fnaburge●sis in these words: Rex natalem Domini Goslarea celebravit etc. The King kept the feast of the nativity of our Lord at Goslare, where upon the same day, whilst 
fol 177. Anno. 1063.  the bishops seats were placed for evening prayer there fell a grievous strife between the servants of Helecon the Bishop of Hildeneshem, and the servants of Widerad the Abbot of Fuldens: they began with chiding, afterward with fists: and had quickly come to sword, if the authority of Otho Duke of the Baioarians had not stayed it. Again a little after. The King kept Whitsuntide at Goslare, where when the King and Bishops met at evening prayer, there rose again a tumult for the setting of the Bishop's seats, not by sudden chance as before, but by afore premeditate purpose; for the Bishop of Hiledeneshem being mindful of the reproach before received, did hide Cont Ecbert with provided soldiers behind the Altar. These hearing the noise and stir of the servants came quickly in, and of the servants of the Abbots of Fuldens they did beat some with their fists, others with their clubes, did throw them down, and easily drive them (being amazed at the sudden danger) out of the chancel of the Church, who forthwith calling there fellows to fight, the Abbot's men having their weapons in readiness, did rush on a heap into the Church, & in the midst of the Queer among the singers they fought, not now with cudgels but with sword. A fierce fight was there made, and through the whole Church in steed of spiritual hymns, and Songs there was heard the crying out of some exhorting to fight, and the sorrowful mourning of others dying. Sorrowful sacrifices were slain upon the Altars of God, and floods of blood did every where run in the Church▪ shed not as in old time by the religion of the law, but by hostile cruelty.  
The Bishop of Hildensheyme getting up into a high place and as it were founding a trumpet for war, exhorted his men to fight valiantly, and that they should not be feared by the holiness of the place from fight, he alleged his own authority and promise. Many were on both sides wounded, many were slain, amongst the chief were Rege●bado the Abbot of Fuldens Standart-bearer, and Bero a soldier very dear unto Count Ecbert. In these stirs the King cried out, and by his Kingly majesty exhorted the people to peace, but he seemed to speak unto them that were deaf. At the last being admonished by his followers to provide for the safety of his own life, he left the fight and with much ado escaped through the multitude thronged together, to his Palace. The Bishop of Hildeneshems' men who came to the fight prepared, had the upper hand. The Abbots as unarmed, and suddenly gathered together upon the sudden rising of the storm of this seditious tumult, were driven away & overthrown, and expelled out of the Church. Whereupon by and by the doors were locked. The Abbot's men who in the beginning of the tumult had gone far off to fetch their weapons, came armed in great number, and did get the porch of the Church, and put themselves in array, that they might forthwith set upon them which should come out of the Church: But the night did break off the fray. Hitherto Lambert of Schafnaberge.  
Charles Earl of Flanders was slain at Bruges in the Church at Mass, as testifieth these writers: Matthew 
1127.  Paris in Henrico 1. Page. 94. Tritemius in Chro. Mon. Hersong. Page 156. Sig●bertu● fol. 137. and Fàbian part. 7. 230.  
Henry the son of Richard Earl of cornwall was 
Enncad. 9 lib. 5. D●●a● 2. lib 8.  slain in the Church at Viterbum in Italy in the time of the Mass by Guy M●nserratens, as testify Sabelicus Blondus and others. This was about the year of our Lord 1273.  
Antoninus showeth how one Thomas Clevallis Governor of Fabrian a great and populous town, and other 
P●t. 3. Titul. 22. Cap. 10. fol. 170. ●●no ●436  Castles thereabouts was slain with his two sons in the great Church of the said Fabrian upon the Ascension day, whilst he was present at a solemn Mass.  
Famous or rather infamous is that murder of Alphonsus Medici's in the Church of Florence which Raphaell Volaterranus in his Geography (dedicated to Pope julius 
L●b. 5 pag. 57  the second) declareth in these words: Laurence Medici's suffered sundry conspiracies, but especially the Pactian most perilous of all the rest, which was in this sort. At Rome two Francisces, Pactuis and Saluiatus Bishop of Pisa were authors of it. Saluiate was grieved because in obtaining his Bishopric he had Laurence his adversary, the other for that seeing himself equal to Laurence in Nobility, wit, and almost in wealth, was not equal to him in power and authority. Therefore they did impart the matter with Hierome a kinsman of Pope Sixtus the fourth, because they did know that he also did hate him. For whereas Bee was the first keeper of the Pope's treasure, he was found to have given secret aid against the Pope to Nicholas Vitellius of Tiserni in the siege of Tiserni. Therefore they being privy & consenting they went first to Pisa, afterward they came to Pactius town, where they continued certain days, until they had gotten together the rest of the conspirators, and had disposed of the whole matter. From thence upon the tenth C●lendes o● May being Sunday in the year 1478. the Conspirators under the pretence of God's service came to Florence with Ra●hael the Pope's Legate, and Hieroms kinsman, who from the school of Pisa being lately made a Cardinal, came thither either by chance, or of set purpose. They came all early to the Church of Reparata to Mass. In the mean while Saluiatus with his armed men departed secretly from the Church, and came under pretence of an other matter to the Court or common Hall to talk with Caesar 
Vc●iliser.  the Governor, but yet to this end, that the murder being committed in the Church he might be ready to invade and set upon the Court and Magistrates: Therefore the token being given when the Eucharist or Sacrament was lifted up, Barnard Bandine first did thrust through julian Laurences brother. Antony Volateran who moved with hatred for an old injury done to the Volaterans', had required the first part in that action, did on the other side set upon Laurence behind his back, and did strike him a little below the throat, whereas he strait ways turning himself at the cry of the people did somewhat avoid the blow, and when the other would have given him an other blow, he speedily escaped into the Revestrie of the Church near thereunto, where he was by the multitude of his friends received and preserved etc. Hitherto Volaterans' words, who immediately showeth how Pope Sixtus interdicted Laurence for laying hands upon the Legate and the Priests, and made wars upon the Florentines, drawing Ferdinandus King of Sicily and Frederick Duke of Urbine to join with him in that war, etc.  
The same Rap. Volaterane showeth how both joannes 
lib. 4. fol. 54. Ibidem fol. 55.  Maria, & Galeatus Sfortia Dukes of milan were slain in the Church in time of the Mass & service: Sigibertus Gemblacensis a Monk, declareth how that Grimoaldus 
In Chronico. fol. 96. Ar. 713.  chief Governor of the house of Leodium whilst he was praying before the Altar of Saint Lambert was murdered by Ravinger a servant of Rabode Duke of Frisia. He also showeth both how one Gualcerus a Bishop of England was slain in the time of Mass. And also how one Gerrardus a noble soldier or Knight was slain by the Bishops 
Ibidem fol, 134.  servants as he was praying before the Image of Christ. Albertus Krantzius writeth that Stanislaus Archbishop of Cracovia in Polonia as he was saying Mass was slain 
In Wandalia, lib. 2. pag. 62. Part. 3. Titul. 22. cap. 11. 8. 10. Theod. a Niem, lib. 1. cap. 25. p. 20. Part. 2. Titul. 16. cap. 4. 55. 3. fol 95.  by the commandment of King Bodislaus.  
john the Cornetan Cardinal did assault the King of Arragon as he was hearing Mass; as writeth Antoninus. joane the Queen of Naples as she was kneeling before the Altar was at the commandment of Charles strangled by four Hungarian soldiers.  
Antoninus maketh mention of a fray in the Church a little before Mass, between the servants of the Archbishop of Mentz, and of the Abbot of Fulda about sitting near to the Emperor, by which the pavement of the Church was filled with blood: But whether this was the same fray ● is alleged before out of Matthew Paris I do not know, neither have I leisure to examine.  
The people of Bedera slew William Trenthevell their 
Guliel Neubrig rerum Angli, lib. 2. cap. 11. pag. 389. lib. 1. in Henr. 1. part. 7. In Richard. 1. fol. 6.  Lord with his friends and Nobles before the Altar, and in the presence of the Bishop.  
Fabian writeth that one Guye a French man was slain at Mass. He also declareth how Hugh Novante Bishop of Chester made complaint that the Monks of Coventry had shed his blood before the high Altar of the Church, for which cause the Bishop of Elye deemed that the said Monks should be put from their Abbey.  
Geffrey Archbishop of York, & brother to King Richard the first and King john having said Mass, and standing 
Act & monu. in Rich, 1. pag. 323.  at the Altar having his Mass garments on, was by the Bishop of Elies' men and commandment bound, and dragged through the dirt and mire.  
Robert Haul Esquire who had escaped out of the Tower 
Ex libelio de S●pult et mon▪ ●u●eclesie W●stmon. Anno 137●.  of London with his fellow john Shakel fled unto the sanctuary at Westminster, from whence Alane Buxh●l & Ralph Ferrer with 50. men did go about by force when he was at Mass to bring him: who making resistance & crying for the peace of the Church, was slain with swords, with a servant of the Abbey who would have letted them.  
Holinshed writeth of a fray in Saint Dunstan's 
Hollingsh. Croni●l in Hen. 5. pag 562.  Church in London in these words: In this year 1418 In the first year of the reign of this Victorious King, on Easter day in the afternoon (a time which required devotion) at a sermon in Saint Dunston's in the East of London, a great fray happened in the said Church, where through many people were sore wounded, and one Thomas Petwarden fishmonger that dwelled at Sprats key was slain out right, as they upon a good intent did what they could to their own peril, as it unfortunately befell, to appease the turmoil, and to procure the keeping of the King's peace. This broil began between the 
Histor. Mont. Hersang, pag. 17. in Wandalia. lib. 13. cap. 20. & lib. 10. cap. 9 etc.  Lord Strange, and Sir john Trussell Knight, by the malice of their wives. Many such other broils committed in the Church and in the time of their Mass might be alleged, as the learned may read in Tritemius; Krantius and others, but I will forbear them.  
They have also showed their devotion in not sparing, to 
Platina in victor, 3,  use or rather horribly to abuse the Sacrament of Christ's blood to poisoning of their enemies. Pope Victor the third was by poison put into the Chalice poisoned and killed. 
Plate, in Clement 5. fasci●. tempor. Septa aetate. fol. 84.  So Henry the 7. Emperor was poisoned by a Monk called Bernard de Mont Pol●tiano, in the Chalice when he received the Sacrament.  
So was Henry Archbishop of York poisoned in the Chalice, when himself said Mass, as writeth the Monk 
In Stephano, pag. 122.  Matthew Par●s.  
Thus the reader may see, that the devotion of Papists is like (if not much worse) the devotion of those women who 
Act. 13. 50.  were stirred up by the jews to persecute Paul and Barnabas.  
Hereby, this man and others who so much accuse our manners, & these times, may see what hath been the estate of the Church, and manners both of Priests and people heretofore when Popery most flourished, and thereby may discern with whom dissolution and 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 Ca●uia. lib. 1. Institu. cap. 17. §. 11. & cap. 18. §. 4. & lib. 3. cap. 23. §. 7. 8. 9 Quintius serm. de prouidenti●. Beza Aphoris.  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 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? yea 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 had 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, Luere, revenge, or some other sinister effect. Yet this shif● 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. ver. 8.  otherwise a man might steal to give alms, be arunke for a merriment, commit adultery 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 meover?  
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 too 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: beside, 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 iuducing 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 l●sse 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 then ●● 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 
Luk. 18. 2. Apocal. 12. 10. john 8. 4●.  judge, who neither feared God, nor reverenced man; or rather like him that is a slanderer of God's Saints, and a liar, and the father of li●s. 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 
In a book entitled Eccles. Anglicane Tr●phea, printed in Rome 1584.  the 13. privilege. The 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 the truth, that 
2 Thes. 2. 10.  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, but every man is tempted, 
james 1. 13.  when he is drawn away by his own concupiscence, and is enticed: and that every good gift and every perfect gift is from ●boue, 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 willeth wickedness, neither shall evil dwell with 
Psalm. 5. 8.  thee. And with Saint▪ john, God is light, and in him is no 
1. john 1. 5.  darkness. And as there is no darkness, that is to say, ignorance & wickedness in God; so is he not the author thereof, neither doth he command, persuade, urge, or impel unto it. Fulgentius saith: In●quitas igitur quia in Deo 
Lib. 1. ad Monimum.  non est, v●ique ex Deo non est: 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 
Beza Aphoris. 1.  by him quoted, or any where else affirm them. What is it then that they say? They ●ay, 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 
2. Cor. 4. 6.  providence of God (who maketh the 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, 
Gon. 45. 7.  and to save you by a great deliverance. 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 
Chap. 50. 20.  to go●d. Here God did neither 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, and God hath taken, blessed be the name of God. To this spoiling of jobs goods, God did 
job. 1. 21.  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 be 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 
Acts 2. 23 & 4. 28.  was delivered to them by the determinate counsel and foreknowledge of God, to do whatsoever the hand and counsel of God had determined before to be done. Thus these things which were done against the will of God, were not done (as Saint Augustine saith) beside or without the 
Enehir. ad Lau●. cap. 100  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 & directed them to the endless praise of his mercy, and the eternal salvation of his elect. So Saint Augustine saith: Cum ergo & pater tradiderit filium 
August. epist. 48. ad Vincent. pag. 109.  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? 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 
Math. 7. 18.  Christ saith; 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 damnation, 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, 
Thom. Aquin. part. 1. summae quaest. 49.  quòd subversio navis attribuitur nautae ut causae, ex eo quòd non agit quod requiritur adsalutem navis: sed Deus non deficit ab agendo quod est 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 thereof, 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, 
Ezech. 18. 32.  neither doth he desire the death of him that dieth, but the execution of his justice. Yet it is true which Augustine saith: Deus operatur in cordibus hominum ad inclinandas voluntates 
August de gra●ia & 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 evist for their deserts, by his judgement, which sometime is open, and sometime secret, but always just. And which Fulgentias' saith: Deus licèt auctor 
Fulgentius ad Monimum lib. 1.  non sit malarum cogitationum, ordinator est tamen malarum voluntatum, & de malo opere c●iuslibet mali, non desinit ipse bonum operari. i. 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 
Rom. 11. 33.  are unsearchable & ways past finding out, are not curiously to be discussed, but reverently to be adored. For, O man what art thou that pleadest against God? In the 
Rom. 9 20.  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, nor dame God's permission. God said to Abimeleth: I kept thee also that 
Genes. 20. 6.  thou should●st not sin against me: Non permisi 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 
Ibid. cap. 31. 7.  God permitteth not sin invitus, against 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, 
August. ●d Lament. cap. 103.  de ipsis facta est voluntas eius, etc. In that thing 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 
Psal. 111. 2.  sought out of them that love them. So that by a wonderful and unspeakable manner, that is not done without his will, which is done against his will: because it could not be done, unless he did permit it: nec utique nol●ns si●it, 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 
Hieron in Habac. cap 1.  sine te fieri, o Domine Deus, & te nolente tantu●● posse impium? Ho● sentire blasphemum est. Quum itaque ●●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. Rom 9 18.  hearts he hardeneth, 
b joh. 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. ●9.  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, & 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 
Ratione 8.  like a 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 ratiocinari, to slander, and not rightly to reason. But you know your friends & 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 concupiscence: 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, & 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 prevision, you writ 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 
Rom. 9 11.  they had neither 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: As it is written, I have loved jacob, and have hated Esau. Again, As he hath chosen us in Christ before the foundation 
Ephes. 1. 4.  of the world that we should be holy and without blame before him in love: Who hath predestinate us, to be adopted through 
5.  jesus Christ in himself, according to the good pleasure of his 
11.  will, in whom 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 
2. Timoth. 1. 9  to his 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 
August. lib. de Praedestina. & gratia. cap. 7.  mores dicitur divinum discrevisse judicium, profectò illud euac●abitur 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 past 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 
August. lib. 1. de predestin. Sanct●. cap. 17.  quod ait Apostolus, sicut elegit nos in ipso, etc. i. For what is that which 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, and not because they now were. Again,  essemus sancti & immaculati: Non ergo quia futuri eramus, sed ut essemus: i. That we might be 
Ibid. cap. 18.  holy and without blame, therefore not because we after should be, but that we might be. Again, Quos elegit, etc. i. Whom 
August. lib. 6. contra I●lian. cap. 8.  he 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, & 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 ●od (saith Saint Paul) your sanctification, and that ye should abstain from fornication. 
1. Thes. 4. 3.  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 
john Roffens. asserti. Luther, confuta artic. 36. pag. 339.  bonum se parar●, neque malum opus facere. Neque enim adulter absque generali fluxu Dei, potest adulterand● 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 substantiam actus, etiam operibus malis cooperatur Deus. Neque tamen recte 
Idem ibidem. pag. 340.  quisquam Deo peccatum imputabit, quia tametsi cooperetur Deus adsubstantiam 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 n● 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 
1. joh. 3. ver. 14.  his 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. verse twenty four. Si autem averterit se justus à justitia sua, etc.  

Answer.  
IDenie 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. Indeed 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 & 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 & 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: 
Psal. 51. 11.  He that 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 brune 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, & 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 & 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 
●ohn 13 1. Rom. 11. 29.  of 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 soul. I say that faith is the life of the soul, the which I prove by these two sayings of the Scripture. The Prophet Habacuck saith: The just shall live by his faith, Saint Paul saith: In that 
H●b●c 1. 24. Rom ●. 17. Gal 2. 20.  I now live in the flesh, I live by the faith in the son of God, who hath loved me, and 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 himself saith: I am the way, the 
Col ● 4. joh. ●4. 6.  truth, and the life. For when we were dead in sins, he hath quickened us, and as 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, 
Rom. 8.  and to whose spirit God's spirit doth bear witness, that they are the sons of God, is never wholly lost 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 twelfth, 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, wherewith 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 For●osus, did cut off his head as if he had been alive, and threw the body into Tiber, as unworthy of burial. 
d Platina in Bonisac. 7. Suppl. Chron.  Boniface the seventh took john a Cardinal, and put out his eyes. 
e P●atina in urban 6. Bo●fintus. 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 & 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 ac 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 be have 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 molestie 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, areward: 
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, 
Matth. 208.  and pay them their wages. Ecce venio & merces mea mecum est, reddere unicuique secundum opera sua: Lo 
Apoc. 22. 12.  I come, and my wages with me, to give to every one according to his works. unusquisque propriam mercedem accipiet, secundùm suum laborem: Every one shall receive proper wages, 
1. Ad Cor. 3. 8. Matth. 5. 12. & cap. 6. ver. 1. ●. ad Tim. 5. 18.  according to his labour. The like we have in twenty other places of Scripture, 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 s●ch 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.  
AS 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 
Bernard. in Cantic. serm. 61.  mercy. I am not clean void of merit, 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 
August. in Psal. 139.  art of God made justice to me. So Augustine saith: Meritis suis nihil tribuunt sancti: totum non nisi misericordiae tuae tribuunt ô Deus. i. The Saints attribute nothing to their own merits, they attribute all O God only to thy mercy. Hierome 
Hieron. lib. 1. adverse. Pelag. f●. 120.  saith, Tunc ergo justi sumus, quando nos peccatores fatemur; & justitia nostra non ex proprio merito, sed ex Dei 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. Etenrnal rest or life is propounded 
Basil. in Psalm. 114 Homil. 16. pag. 224. ● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to them that strive lawfully in this life, not 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 I●s●s 
Luther in 2. cap. ad Ga●at. Tileman, de Hesusius de 600. errori●●s Papista. loc. 9 de penitent. fol. 67.  Christi, & beatae Mariae semper Virgins, & 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 Saint Peter: There is not salvation in any other: for among men there is given none other name under heaven whereby we 
Act. 4. 12.  must be saved. What is this but to deny the Lord that hath bought us, as Peter also saith? Whether this doctrine 
2. Pet. 1. 1.  be agreeable to the word of God, let the Christian reader by these places discern and judge. Christ came 
Math. 20. 28. joh. 1. 29.  to give his life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a ransom for many. He is that lamb of God which taketh away the sin of the world. In him we 
Coloss 1. 14. 20. 22. 1. Pet. 1. 18.  have redemption through his blood, that is, the forgiveness of sins. He hath made peace by the blood of his cross, and hath reconciled us in the body of his flesh through death. We are not redeemed with corruptible things, as silver and gold, 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 on 
Ibid. cap. 2. 24.  the tree, that we being dead to sin, should live in righteousness, by whose stripes we are healed. The blood of jesus Christ his 
1. Io●. 1. 7.  son cleanseth us from all sin. He hath loved v●, and washed 
Apocal. 1. 5.  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 
Ephes. 2. 8.  grace: or else were work no more work. By grace ●e are saved, through faith, and that not of yourselves: it is the gift of 
2 Timoth. 1. 9  God, not of works, lest any man should glory. Who hath saved us, and called us with an holy calling, not according to our works, but according to his purpose and grace, etc. Not by the 
Tit. 3. 5.  works 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 
Isai. 55. 8.  thoughts are not as our thoughts: nor ways as our ways) it is other ways. Man may do labour & 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 
Psal. 16. 2, Rom. 8. 18.  well-doing extendeth not to thee. And as S. Paul saith, that all 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 bondservant by any services look to deserve an earthly kingdom? and can we which are bondservants 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 
Luk. 17. 9  was commanded unto him? I trow not. So 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: S●inutilis est qui fecit omnia, quid de illo dicendum 
Hieron. ad C●esiphont. 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 
Math. 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 
Ambros. de vocat. Gent. lib. 1. cap. 5.  praemium soluens, sed divitias bo●tatis suae in eos quos sine operibus eligit, effundens, ut etiam 〈◊〉 qui in multo labour sudarun●, nec amplius quàm 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 ●oysed, 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 
R●●t. 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 & 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, 
Rom. 6. 23.  doth not say (which had been most meet to have been said, if this pharisaical doctrine 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 dicunt, 
August. in cattle. H●res. Heres. 47.  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: 
A●gust. praefat. in Psal. 31.  Si vis alienus esse à gratiae, jacta merita tua. i. If thou wilt he 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 
Math. 25. 34.  of the kingdom prepared for you, from the foundation of the world. Saint Paul saith: If we be children, we are also 
Rom. 8. 17.  heirs, even the heirs of God, and heirs 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 
Psal. 1 ●3. 2.  judgement with thy servant, for in thy sight shall no man that liveth be justified: and ●f thou O Lord straightly markest iniquity, 
Psal. 130. 3.  O Lord who shall be able to stand?  
To conclude, you that so severely censure us, look to yourselves, & 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 
Athen●us 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 & 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 exalt you. For it is he that filleth 
Luke 1. 53.  the hungry with good things, and sendeth the 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 Hoddon 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 a zeal towards God, but not according to knowledge, being 
Rom. 10. 2. 3.  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 
Isai. 55. 1.  have no silver, come, buy and eat: Come I say, buy wine and milk without silver and without money. Wherefore do ye 
As buyers of Pope's Pardons, Masses, etc. do.  lay out silver, and not for bread? and your labour without 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, 
Apocal. 20. 10.  where the beast and false Prophet are, and shall be tormented day and night for evermore.    
Basil in Moral. Sum. 72. cap. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, It behoveth the hearers (and readers) being instructed in the Scriptures, to prove the things which be spoken (and written) by their teachers: and to receive those things that be consonant to the Scriptures, and to reject those things that differ from them, and utterly to avoid those that do continue in such Doctrines. JOB. 6. 24. Teach me, and I will hold my tongue: and cause me to understand, wherein I have erred. ISAIA. 41. 21. Stand to your cause, saith the Lord: bring forth your strong reasons, saith the King of jacob.   

An answer to certain Popish questions, and frivolous cavillations, given forth underhand to seduce the simple, and to slander the truth: now first printed.  

TO THE READER.  
GOod Reader, I am to certify thee of the occ●sion of the first writing and now publishing of this my answer to these ●op●sh questions and calumntations. In the year 1592. a good virtuous gentlewoman, called M●stris lane Brograve, ●et living, and dwelling in Wapnam in Northampton shire, being in her native Country with her friends, some not so well ●ffected to the truth as others, praised be God, are, ●id give to her these questions, intending thereby (as it seemeth) to pervert her, and to convert her from the truth of God, unto their false Doctrine & Idolatry. The which she presently delivered unto me, and desired me to write an answer unto them. This her godly request I thought myself bound in conscience for to satisfy, and thereupon I did forthwith in short time write this answer, the which she did send to her deceived friends, for their better instruction and information. Afterwards by wards which a Popish Priest in conference with me did utter, I did gather, that the same was sent to Wish ●he, there to be hammered, and examined. But what they did wi●h it. I do not know. I never heard that either they, or any other ●uer made any reply unto it. I have been moved by some, and namely by M. Christopher Goodman (to whom I did send a copy of it, because it did concern him) to publish it in print. The which although it was allowed to the Press many years past, by one in great place and authority now, yet I have until this time suppressed it, howbeit now I have yielded to publish it, partly because the matter both objected and answered is suitable to the former articles, and my answers: and partly because the Printer, who had intelligence of it, did earnestly desire to have it. I have now passed it, as at the first I did write it without addition or alteration. This I confess that thou good Reader mayst read these things, namely those of Aerius, Vigilantius, etc. objected to us, more learnedly and largely answered by others, especially by that reverend and learned man M. D. Abbot in his learned answer to D. Bishop's Epistle. Notwithstanding, if this my simple labour herein bestowed, may serve in some measure to the confirmation of the truth, and confutation of error: to the instruction and edification of the faithful that read and receive it, and, if not to reclaim the seduced, yet to be a testimony and witness against them, that will be more ready to reject it, then to read and examine it, I know that God shall thereby be glorified, and his Church profited, the which is the only thing I seek and desire.  
April 22. 1608. Thine in jesus Christ, ED. BRILKLEY.   

I received of a good Christian Gentlewoman the 14. of june 1592. a paper containing three questions, with other things hereafter following, the title of which writing was set down in these words.  
Three questions moved to M. Goodman a Preacher in Westchester by a Catholic Gentlewoman, to the which he could give no answer.  
THis title seemeth partly to contain an untruth, and partly to show a proud and arrogant spirit. Whether this be not an untruth or in plain words a Lie, that M. Goodman, so ancient and learned a man (who above forty years past was public professor and reader of Divinity in the University of Oxford, and since hath been a continual and painful Preacher) could not answer these frivolous and fond questions, let the indifferent Reader judge. And whether this proceedeth not of a proud spirit, that this Catholic gentlewoman (as she is termed) should propound such pithy and profound questions, that M. Goodman could not answer them, let the reader uprightly consider. But this is the manner of all these counterfeit Catholics, to despise●● as unlearned; and to think highly of themselves, and then favourers. But let such take heed that the saying of the Prophet take not hold on them; Woe be to them which are voice in their 
Esay 5. 21.  own eyes, and prudent in their own sight. I would with Solomon exhort this Gentlewoman not to be wise in her 
Prou. 3. 7.  own eyes, but to fear God, and to departed from evils and rather humbly to submit herself to learn of M. Goodman, then proudly to think, that she is able to propound such questions in Divinity, as he is not able to answer. Now whereas this Gentlewoman is called a Catholic, a title which the enemies of God's truth (whom for distinction sake we call Papists) do falsely arrogate to themselves, and vainly brag of, let us a little consider how truly or falsely they take this title upon them. That godly father S. chrysostom hath a good saying: Satis sufficere credimus 
Homil. de Adam & Euae.  quicquid secùndum praedictat regulas Apostolica scripta nos docuerunt, ut prorsus non opinemur Catholicum, quod apparuerit praefixis sentent ijs contrarium. i. We believe to be sufficient whatsoever the writings of the Apostles have taught us, according to the aforesaid rules, so that we do not at all think that to be Catholic, which shall appear to be contrary to the foresaid sentences. chrysostom here showeth us that the Apostles writings do sufficiently teach us Gods truth, and that that is not to be called or counted Catholic, which doth appear to be contrary to those Apostolical writings. Now, if we can plamely prove that sundry points of doctrine which these Catholics do 
Falsely so called.  hold, be contrary to the writings of the Apostles, as their 
1. Cor 14. Rom. 10 14. 1. Tim. 2. 5.  prayers in a strange unknown tongue, their prayers to Saints, their making of other Mediators & Intercessors besides jesus Christ, their mangling of Christ's holy supper, in taking away the cup from God's people their offering of jesus Christ for a propitiatory sacrifice for the sins of the quick and the dead their Images their Pilgrimages, their Pope's supremacy, & sundry such others; then neither is their doctrine Catholic, nor they true Catholics. Vincentius Lyrinensis, an Author greatly esteemed of these men, and not misliked of me, writeth thus: In ipsa etiam Catholica Ecclesia magnopere curandum 
Vincen. Lyrinen. adversus prosu. omn. Haeresion Novati.  est, ut id teneamus quod ubique, quod semper, quod ad omnibus creditum est: hoc est eten●m verè proprteque Catholicum, quod ipsa vis nominis ratioque declarat: i. Also in the Catholic Church itself we ought to be careful that we hold that whith hath been believed in all places, in all times, and of all persons, for that is truly and properly Catholic, which the force and reason of the name doth declare. Now if these called Catholics can prove that their Romish doctrine, hath every where in all ages & of all persons been believed, than we will grant it to be Catholic, and them to be Catholics. But this they shall never be able to do: for as it is most certain that the primitive Church never taught nor believed the doctrine now taught in the Romish Church: so the Greek Church, the Muscovites, the Christians in Aethiopia, A●menia, and other countries (where Christianity hath continued, have neither submitted themselves to the Church of Rome, nor have believed and accepted all the doctrine therein professed. In the Council called Agathense it was thus decreed, 
Concil. Agathen. Canon. 18. distinct. 2 cap. Secula.  and is also recorded in the Pope's decrees. Seculares qui in narali Domini, Pasche & Peutecoste non communicaverint, Catholici non credantur, nec inter Catholicos habeantur. i. Those secular on worldly men which communicate not all the feast of the Nativity of Christ, at Easter and Whitsuntide, let them not be believed to be Catholics, nor counted to be among Catholics. By the which this Gentlewoman and many other her favourers will be proved to be no Catholics. But to conclude this point, those which believe and obey the true doctrine of almighty God contained in the holy canonical Scriptures, be true and sincere Catholics; and those which maintain false and damnable doctrine, not agreeable to the same, be indeed Heretics. And whether they or we do hold the said true doctrine of God, let every one that hath care of his own salvation, carefully seek, and wisely in the fear of God consider: and let them not be carried away with naked names and bare titles, wherewith the enemies of God's truth have in all ages seduced the simple. There were in the time of our Saviour Christ a sect, and sort of men which held, that there was no resurrection 
Act. 23. 8.  of the dead, neither Angel nor spirit, and yet these Monsters had got them a glorious title, and were called Sadduces, which in the Hebrew tongue doth signify just and righteous men. Another sect were pharisees, so called as some think, because they were expounders of the Law, as others judge: Tanquam separati. i. as separated from the society of others, in effect the same that Monachi, that is to say, livers alone: yet notwithstanding this glorious title, and sundry austere and strait observations which in their lives they used, they were the greatest adversaries our Saviour Christ had. The Valentinian 
Epipha. herae. 31. ●ertul. de mongam.  and Montaniest Heretics called themselves, Spirituales, spiritual men, and counted others carnal. Therefore we are not to be moved with such outward titles, which are but sheeps clothings to hide ravening Wolves. But 
Rom. 2. 28.  as S. Paul saith, he is not a jew, which is one outward, even so every one is not a Catholic, that is so outwardly called, but he is a true Catholic, that truly in his heart believeth and obeyeth the heavenly doctrine of almighty God, contained in the holy canonical Scriptures; in which the only rule both of faith and life is 
Caus. 8. Quaest. 1. ●ec sufficere.  prescribed unto us (as Beda saith) the which holy doctrine delivered and sanctified unto us in the holy Scriptures, if this Gentlewoman, and other of the same sect not obey, as most certainly they do not, and as hereafter shall be proved, they be no true Catholics, howsoever they be so outwardly called, and do vainly brag of the same, to whom may be well applied that saying of the Prophet. Hear ye this O house of jacob, which are called by the name of Israel, and come out of the waters of juda, which swear by the name of the Lord, and make mention of the God of Israel, but not in truth nor in righteousness. But now I come to the questions.  
1. First, whether Mass or Communion was brought first to England at the conversion of our English nation to Christianity.  
2. Secondly, whether Mass or Communion be more ancient.  
3. Thirdly, whether the Communion as it is now practised in England, were extant in any nation before the Reign of King Henry the eight.   

Answer.  
AS touching the administration of the Sacrament of Christ's body & blood, which is commonly called the Communion, because it is a pledge unto us of that Communion and fellowship which we have both with our Saviour Christ, and also one with another, two kind of things are to be considered. First, such as be of the substance and essence thereof, which are unchangeable. Secondly, such things as be Accidental pertaining to the form and fashion of the ministration thereof, which be variable. Of the former sort is the having of bread and wine, the distribution of the same to them that be present, prayer, and thanksgiving in a known tongue, that all with one mouth and heart may give thanks to God for his great and infinite mercies towards us, in nor sparing, but giving his own dear son for us even his body to be broken upon the Cross, and his blood to be shed for our salvation, whereof the bread and wine is a Sacrament, that is to say, a holy sign, remembrance, and pledge unto us, yea and a mean and instrument, whereby we are made partakers of Christ's body and blood given for us, and of all the benefits of his passion. These things be of the substance of the Sacrament, and aught always to be used, and may not be altered. Other things there be accidental, as the time and place of ministering the same, the habit or tire to be used of the Minister, the form of prayer, and thanksgiving in respect of the words. These and such other be not of the substance of the Sacrament, and have no express commandment, but be variable and changeable, so that all things be done decently and to edification.  
Now to come unto your questions. If you mean by the Communion and Mass, the form of prayers and Liturgy used by us and you; I may well say, that neither of them both were first brought into England at the conversion thereof to Christianity, altogether in such form as now they be used; for both, what diversities of Liturgies, and service books have been; and also what additions have been put to the same is not unknown. Gregory 
Lib 7. iud. 2. Epist. 6 3.  saith, the Apostles did consecrate and minister the Sacrament only with the prayer of our Saviour Christ. There be extant divers & sundry Liturgies, of the which the Papists attribute one to S. james, another to S. Basil, another to S. chrysostom, one differing from another. And in this small Island within the time of Popery, there were three or four sorts of Mass books: one after the manner of York, another after Sarum, another after Bangor. And about thirty years passed there was brought in a Roman Missal, which abolisheth the rest. It appeareth both by Augustine the Monks questions, and Gregory the first answers, that there were divers and different orders in divers Churches. Augustine's question hath these words; Cum una sit fides, sunt Ecclesiarum diversa consuetudines, 
Beda Ecclesiast. hist. lib. 1. cap. 28.  & altera consuetudo missarum in sancta Romana ecclesia, utque altera in Galliarum tenetur: i. Whereas there is but one faith, there be divers customs of the Churches, and there is one custom or order of Masses in the holy Church of Rome, and another in the Churches of France. So also we confess that in the Churches, where the truth of Christ's Gospel is taught, there be sundry Liturgies differing in form of words, and yet agreeing in substance of matter, which may well be used to the glory of God, and comfort of his people. So that it forceth not though our Liturgy, or form of prayer used at the ministration of Christ's holy supper, were not brought into this Land at the first conversion thereof, or were never used before the reign of King Henry the eight, as long as it cannot be proved, that it containeth any thing ungodly, and dissenting from the word of God: neither doth it avail them, though they could prove, that their Mass as it is now used, was brought into this Land at the conversion of it (which they cannot do) as long as we can plainly prove, that it containeth a false feigned sacrifice, and hath many wicked prayers, and superstitious toys, contrary to the word of God. Well saith T●rtullian: Quad●unque 
Tertul. de Virgin. v●land.  adversus veritatem sapit, hoc ●rit Heresy, ettam vetus consuetudo. i. Whatsoever is against the truth, the same is Heresy, even an old custom. But I will show that some of their old prayers which they use in their Mass, be wicked and dissenting from the word of God.  
The Priests in the Canon of the Mass after Consecration, prayeth in these words: Supra quae propitio & sereno vultu respicere digneris, etc. That thou wouldst vouchsafe to look with a merciful and favourable countenance upon the said sacrifice, and that thou wouldst accept the same, as thou vouchsafedst to accept the gifts of thy righteous servant Abel, and sacrifice of our Patriarch Abraham, and the holy sacrifice and immaculate host which Melchisedech the high Priest offered unto thee. Here the Priest prayeth to God mercifully to look upon, and to accept this sacrifice, as he accepted the sacrifices of Abel, Abraham, and Melchisedech. And what is this sacrifice? forsooth, say they, jesus Christ himself, whom they offer for a propitiatory sacrifice: So that by this doctrine the Priest prayeth to God the father, mercifully and favourably to look upon, and to accept jesus Christ his son. S. Paul teacheth us, that Christ sitteth 
Rom. 8. 34.  at the right hand of God, and maketh intercession for us: this Popish Canon teacheth us, that the Priest maketh intercession to GOD the father for jesus Christ And whereas Saint Paul faith▪ that Christ is the only Mediator 
1. Tim. 2. 5.  between God and man; this Popish Canon maketh the Priest Mediator between God the father and jesus Christ. Is not this good Catholic doctrine? the which must needs follow, if their doctrine of their Real offering, and sacrificing of jesus Christ himself for a propitiatory sacrifice be true Moreover, if here by the sacrifice of Melch●sedech, be meant that which in the 14. of Genesis is mentioned, whereby they often endeavour to prove their feigned sacrifice, than I say the Scripture is falsified, for Melchisedech did not offer bread and wine for a sacrifice unto God: but brought them forth to refresh Abraham, and his Soldiers returning from the battle.  
In the Canon they have another prayer. Libera nos quaesu●us Domine, etc. Deliver us we beseech thee O Lord from all evils passed, present, and to come, and through the intercession of the blessed and glorious, and always Virgin Mari● the mother of God, and of thine Apostles Peter, and Paul, grant us mercifully peace in our days, etc. When they shall by the holy Scriptures, the only rule of faith and life, as is before said, prove that this doctrine of the intercession of the blessed Virgin, and other Saints, is ●ound and true, than we will grant this to be an holy prayer: in the mean time we must otherwise judge of it, to be a wicked and blasphemous prayer, derogating from the intercession of jesus Christ, of whom Saint john saith: If any man sin, we have an Advocate with the father jesus the just, and 
1. joh. 2. 2  he is the reconciliation▪ for our sins. Where Saint john teacheth us, that he is the Mediator and Advocate to make intercession for us, who is the reconciliation for our sins: but neither the Virgin Marie, nor any Saint in heaven, is the reconciliation for our sins, therefore no Saints can be our Advocate and Mediator to make intercession to God for us. Other most blasphemous prayers they have used in their Masses; as for example: Christ jesus per. Thomae vulnera, quae●nos ligant reaxa s●elera. i. Oh Christ jesus, by the wounds of Thomas release or unloose our sins which do bind us. Again, Op● nobis Thoma porridge, rege stantes, i●centes erige, mores, actus ac vitam corrige, in pacis nos viam dirige. Salue Thoma, virga, justitiae, mund● iubar, robur ecclesiae, plebis amor, cleri deliciae; salve gregis tutor egregie, salva tua gaud●n●es glori●. O Thomas help us, govern them which stand, lift up them that fall, correct our manners, actions and life, and direct us in the way of peace. All hail Thomas the rod of righteousness, the brightness of the world, the strength of the Church, the true love of the people, the delight of the Clergy: All hail oh thou worthy preserver of the flock, save those that rejoice in thy glory. Whether these be not most wicked and blasphemous prayers, let any that hath any spark of judgement judge. What can we more in a manner either ask of God, or attribute to our Saviour Christ, then here is attributed and asked of Thomas Becket, of whom we may well doubt whether he be a Saint in heaven or not? Yea by the testimony of certain old chroniclers it may be thought, that he is rather a devil in hell, than a saint in Heaven. For both he wickedly disobeyed the King, which had been his gracious Lord and advancer, and also most of the Bishops of England then were against him. But it is enough that the holy father of Rome hath canonised him and made him a Saint, though God never did. Then we may also pray and say, Tuper Thomae sanguinem quem pro te impendit, fac nos christ scandere quo Thomas asendit. The which that they might not be void both of rhyme and reason, they thus translated and printed in Queen Mary's days. By the blood of Thomas, which he for thee did spend make us, Christ, to come whither Thomas did ascend. If such prayers as these which tend even to the denying of our Lord jesus Christ that hath bought us, were in our communion books, than I would even wish them all in a flaming fire, with the which I would all the mass books, Portuisses, and popish Primers in England were purged. Now if these named Catholics can prove, that the prayers used by us at the ministration of Christ's supper be wicked, & not agreeable to God's holy word, than they say somewhat. But if they be sound and godly, than it maketh no matter how new they be in respect of the form of words; being old, godly and comfortable in respect of the substance and matter. Their own horae cano●icae, canonical hours, used in their portuises were ordained by Vrbanus the second, in the time of William Rufus. Moreover, as touching those essential and substantial things of the Sacrament before mentioned, I would ask of this Catholic gentlewoman, and her favourers, whether they in their consciences do think that the said sacrament was first ministered in a tongue known generally of the people, or in a strange unknown tongue; and whether is most ancient the ministering of it, under both kinds of bread and wine, or only under one kind; and whether is elder the distributing of it to all the people present, or the sole receiving of it by the Priest alone, the people standing by gazing upon it and worshipping it. I am sure none can affirm the latter, but he that is ferreioris, et plumbei cordis, hath a face of iron, and a heart of lead, as Lud vicus Vives himself a Papist sometimes said of the Author of 
The title of the Legend.  the golden legend. And therefore the godly Christian Reader may plainly perceive that our ministering the Sacrament of Christ's body and blood is more ancient than theirs. And if we compare our communion book with their new Roman Missal now and newly received, though ours were never before the reign of King Henry the eight, yet it is more ancient than theirs, which hath not been (for aught that I know) before the reign of our gracious Queen Elizabeth. And this may sufficiently serve for to answer the three first questions, which tend all to one end: in the which not only antiquity, but also verity is to be respected: for as antiquity joined with verity is effectual: so separated from the same it is of no force, as Saint Cyprian saith, Consuetudo sine veritate 
Ad Pom Co●▪ Epist. Stepha.  vetustas erroris est. i. Custom without truth is but old error. Now followeth in the said paper.  Wherefore is not the communion according to the institution of Christ recorded in the three Evangelists, viz. Matthew, Mark and Luke, where it is written that Christ first washed the feet of all them that received, and commanded them to do the like, then preached unto them, afterward took bread in his hand, lifted up his eyes to heaven, blessed it, broke it etc. and all this he did after supper: but our minister now doth observe none of these.  

Answer.  
IN this question is both folly and falsehood: folly, in ask wherefore the Communion is not administered according to the institution of Christ, which doth agree therewith in all the substantial points thereof: whereas their mass utterly differeth from the same. And falsehood, in saying that it is written in the three Evangelists, Matthew, Mark and Luke, that Christ washed the feet of all those that received; whereas indeed this is written in none of them, but only in Saint john: neither was that either done by our Saviour Christ, or recorded by Saint john, to bind us always to wash the feet of those that do receive the Sacrament, but only to teach us to avoid ambition and pride (which hath too much reigned in the papacy,) and to humble and submit ourselves one to another in the fear of God. 
1. Cor. 11. justin. Apol. 2.  We read both in the scriptures, and in the ancient Fathers of the ministration of Christ's holy supper▪ yet there is no mention of washing of feet before the same. Neither was the same required or used in the time of Popery: And therefore this is foolishly required of us, now as a part of the institution of Christ, which may appear to be no part thereof, in that by the providence of God, those three Evangelists he●e named, who do rehearse and describe the institution of our Saviour Christ's supper, do omit it, and that Evangelist which doth not touch the institution, doth record it. Therefore the scope and purpose of our Saviour Christ is (as I have said) by this washing of his disciples feet, to teach us humility, and not to bind us of necessity to wash the feet of them that shall receive.  
Moreover, this gentlewoman, or Author saith, that Christ preached, took bread in his hand, lifted up his eyes to heaven, blessed it, broke it etc. and all this he did after supper: but our minister now observeth none of all these things.  
As touching preaching, all good, godly and learned ministers do use to preach the word of God before the ministration of the Sacrament, both thereby to declare the death of Christ until he come, that by it only we be delivered from eternal death, and be made the children of God's mercy, and heirs of his glory: and also to stir up the people reverently and worthily to receive that holy mystery, being as I said before, a pledge unto us of Christ's body and blood given for us, and of our salvation purchased thereby. This preaching of God's word we think very requisite to be joined with the Sacrament, which is a seal thereof, and therefore we be as near in following Christ's steps in this point, as it hath been utterly neglected by the Papists, who have been so far from preaching at the ministration of the Sacrament, that they have not made any declaration of Christ's death, and the fruit thereof in a known tongue, to the people's instruction and edification. If the preaching of the word be in some particular Churches omitted, it is for want of the sufficiency of allowance in some parishes, not able to maintain a learned and a preaching Minister: and yet in those Churches there are by order appointed such lessons instructions an ● exhortations to be read at the ministry of that blessed Sacrament, which setting out plainly the excellent power and effect of Christ his death, may move the people present to a more reverend regard of that holy service. We take the bread into our hands, both when we receive it ourselves, and deliver it to others: whereas in Popery the people were not so holy as the Priest, to touch it with their hands, but had it thrust into their mouths. As touching lifting up of eyes, I read not in the three Evangelists here named, any mention made of our Saviour Christ's lifting up of his eyes at the time of the celebrating of his Supper with his Disciples: and therefore you have falsely foisted in this of your own. But yet if our Saviour Christ did at his Supper, lift up his eyes to heaven, we are not thereby bound of necessity to follow the same. True it is, that every action of our Saviour Christ is for our instruction: but false it were to say, that every action of our saviours, is for our imitation, that is, of necessity of us to be followed. I writ not these as though I thought it unlawful to lift up our eyes to heaven: but this I acknowledge, that as when we do behold and consider our own manifold, heinous, and horrible sins whereby we have transgressed Gods laws, offended his Majesty, and deserved his wrath and eternal damnation, we may with the Publican be ashamed to lift 
Luke. 18. 13.  up our eyes to heaven: So on the other side, when by a true faith in God's promises, we behold his great love and mercy towards us, in not sparing but giving his own dear Son for us, we have good cause to lift up our eyes, hands, and hearts unto God which is in heaven: giving him most humble and hearty thanks for his said unspeakable mercies towards us in jesus Christ. But whereas you say, that Christ blessed it, meaning the bread; I say in plain words, that you belly the text: for it is not there said, that he blessed the bread, but that he blessed, that is to say, gave thanks to his heavenly father for his great mercy towards mankind, and for the great work of our redemption and salvation, which he was then to accomplish. That our Saviour Christ, by blessing, did mean not a Magical incantation of the consecrating and transubstantiating the bread and wine into his natural body and blood, as you falsely surmise, but a thanksgiving to his father, it is most manifest by the texts: for whereas in Saint Matthew and Saint Mark it is recorded, 
Matth. 26. 26. 27. Mark. 14. 22. 23.  that when our Saviour Christ took the bread he blessed, immediately followeth, that when he took the cup, he gave thanks: whereby it most evidently appeareth, that blessing and thanksgiving is all one thing. And yet this is more manifest: For whereas Saint Matthew, and Saint Mark say, as is before declared, that our Saviour when he took bread, blessed; Saint Luke 
Luke ●2 19 1 Cor. 10 24. ● Cor. 14. 16.  and Saint Paul say, he gave thanks. Hereunto also pertaineth that plain place of Saint Paul: When th●● blessest in the spirit, how shall he that occupieth the place of the unlearned, say, Amen, to thy giving of thanks, seeing he knoweth not what thou sayest? Who is so blind and so ignorant, that here seethe not blessing and thanksgiving to be all one thing? And therefore again I say, that by blessing, is not here meant a secret whispering of five words, to the converting of the substance of bread and wine, into Christ's body and blood, as Priests foolishly use, and falsely teach: but a thanksgiving to GOD for so loving us, that he hath given his only begotten 
john. 3. 26.  Son for us, that as many as believe in him, shall not perish but have everlasting life: For the which cause, this Sacrament is of the ancient fathers called Eucharistia, that is to say, thanksgiving. As touching the breaking of bread, which m●y resemble to us the breaking of Christ's body upon the Cross, we do follow our Saviour Christ therein, and do break it when we distribute it unto the people: the which the Papists do not, but thrust in a whole unbroken wafer into their mouths. Indeed, I know that the Priest himself doth in his Mass break his host into three parts: One to signify the Saints in heaven: another the faithful upon the earth: the third, the souls in Purgatory. But this deep divinity they have found upon the back side of the Bible. But because this Gentlewoman, or author of this scroll urgeth eagerly the breaking of bread, I would feign know what the Priest doth break, when he breaketh his Hos●e (as they call it) into three parts. First he breaketh not (by their doctrine) the substance of bread: for they say there is none remaining: to say that they break Christ's body, were blasphemy, although it pleased that holy Pope Nicholas, with his Council, to prescribe that godly and learned man Berengarius, in his 
De consecra. dist. 2 ●go Berengariu●.  recantation, to affirm the body of Christ, Manibus Sacerdotum tractari, frangi, & fidelium den●●bus atter●. i. To be handled with the Priests hands, to be broken, and torn with the teeth of the faithful. And to say, they break accidents without a substance were folly, or rather madness.  
These things before being considered, let the indifferent reader uprightly consider how truly this Catholic Gentlewoman saith, that we observe none of these. Now it followeth in the said paper.   

The truth of the Catholic religion and of every part thereof, is proved evidently▪ by the testimony and consent of all writers in all ages, since Christ and his Apostles. As for example▪ the Real presence of Christ in the Sacrament, the Sacrifice of the mass, Purgatory, Prayer for the dead, Prayers to Saints, the use of Images, the sign of the Cross, Pilgrimage to holy Places, and the rest now in controversy.  
Answer.  
Here be things as boldly affirmed, as they be barely proved, or rather clean omitted; and therefore they might without further proof as well be denied of me, as they be affirmed of them. And although I mind not long to stand upon these particular points: yet I will not let them go so nakedly as they do, but will somewhat touch them. But here let the Christian reader consider and mark, that whereas this Catholic Gentlewoman saith, that the truth of their Catholic religion, and every part thereof is proved evidently by the testimonies of all writers in all ages, since Christ and his Apostles; they seem to exclude from this proof, the Law and the Prophets, the Gospel of our Saviour Christ, and the writings of the Apostles contained in the canonical Scriptures: For if they had meant otherwise, they would have said, that the truth of the Catholic religion, and every part thereof, is proved evidently by the testimony of the holy Scriptures. and of all writers in all ages since Christ and his Apostles.  
Therefore if their meaning be, as their words seem to import, to exclude from this proof the canonical Scriptures, than they exclude the only true trial of Christian religion: for if the holy Scriptures 
Ca●s. 8. quest. Nec suffa. ●er●.  be the only rule of our faith and life, as Beda saith in these words before alleged; Nobis sacris literis unica est credendi pariter & vivendi regula praescripta. i. The only rule both of faith and life is prescribed unto us in the holy Scriptures: then in the proof of Christian religion, we ought not to exclude them, but chiefly, yea only to admit them. And if Saint 
Aug. de natu ●. & great. cap. 60.  Augustine do truly say, that we ought without refusal to give our consent only to the Canonical Scriptures; then surely we ought to try and examine all matters by them▪ Therefore I may say unto you with the same Saint Augustine, Auferantur ergo, 
De v●itat. Eccle.▪ cap. 2.  etc. Let these things be taken away which we recite and bring one against another, not out of the holy Canonical books, but from else where. And so let us try these points of your Catholic Religion, by the holy Canonical Scriptures; the testimony whereof is sufficient; and all other testimonies without the same, be of no force: so saith the same Saint Agustine; Qui divina testimonia non sequuntur, etc. 
Arg. Epist 50.  i. They that follow not the divine testimonies, have lost the weight of man's testimony. Therefore I conclude this point with the same Saint Augustine; Non audi●mus, etc. i. Let us not hear, This say I, This sayest thou: but 
Aug. de unitat. Eccles. cap. 3.  let us hear, This saith the Lord. There be the Lords books, whose authority we both consent unto, we both believe, and we both obey: there let us see●ke the Church, there let us discuss our cause. Bring then plain proofs out of the holy Canonical Scriptures for those your catholic points of Religion, and I will yield. And without them, whatsoever testimonies you bring else where, you shall nothing prevail. Well saith Saint Jerome, Omne quod loquimur, debemus affirmare 
Hier. in Psalm. 98.  de Scripturis sacris: i. Whatsoever we speak, we ought to affirm or prove it out of the holy Scriptures. 
Idem ad Titum.  And again: Sine authoritate Scripturarum, garrulitas non habet fidem: i. Without the authority of the Scriptures, prattling hath no credit.  
Now to come to your particular points. As touching your Real presence of Christ in the Sacrament, if you mean thereby not a Real presence of Christ to the faith of the godly and worthy receiver, (whereby we affirm and believe, that he doth truly receive jesus Christ, and doth eat his flesh and drink his blood, to the feeding and nourishing of his soul to eternal life, but an evacuating of the substance of the bread and wine, and the turning and transubstantiating of the same into the very natural body and blood of Christ, contained under the outward accidents of bread and wine; concerning this false, gross, and carnal doctrine, I have said sufficiently in a printed sermon, published twenty years past, and as yet not confuted; wherein I have showed, that this doctrine is contrary to the holy Scriptures, which call it bread after it is consecrated, and when it 
1 Cor. 10 16. 17. & 2. 26. 27. 28.  is received: and that it is contrary to the nature of a Sacrament, which must have a substantial element, or else it can be no Sacrament; that it is contrary to the Articles of faith, and holy Scriptures, which teach us that Christ in respect of his humanity is ascended into heaven, and there is to be sought, and not upon the earth; and that this doctrine draweth with it many absurdities: as that Christ's body is at one moment in heaven and earth, and in infinite places of the earth without either quantity or quality of a body; and that wicked and unfaithful men do eat the very body and blood of Christ, and such other absurdities which are more largely laid down in my said Sermon, whereunto I remit the reader: where also I have set down sundry testimonies of the ancient godly learned Fathers, against this gross and false doctrine of transubstantiation. As touching their Sacrifice of the Mass, wherein they falsely feign, that they offer up jesus Christ for a propitiatory sacrifice for the sins of the living, and of the dead, I say, that this doctrine hath neither warrant of the word of GOD, nor of the ancient godly and learned Fathers, but is contrary to them both.  
First, no man ever did▪ or can offer up jesus Christ for a propitiatory Sacrifice. Iud●● betraved him, the Priests accused him, Pilate condemned him, the jews crucified him; but none did offer him for a sacrifice for our sins but himself; Who 
Heb. 9 14:  through the eternal spirit, offered himself without spot to God. So saith Saint Paul, that Christ gave 
Ephes. 5. 2.  himself for v●to be an offering and a sacrifice of a sweet smelling savour to God. And if a man could offer up jesus Christ unto his Father for a Sacrifice, then see what an absurdity would follow; that jesus CHRIST should be accepted of his heavenly Father, for the man's sake that doth offer him: for in all Sacrifices, the man is not excepted for the sacrifice sake, but the Sacrifice for the man's sake that doth offer it. As for example: Cain and Abel, offered either of them a Sacrifice; the one of the fruit of his field, the other of the increase of his cattle; there was no difference before God in the outward sacrifice, yet the one was accepted, and the other was rejected, because the one was a godly and faithful man that did offer it, and the other a wicked Hypocrite; and therefore the Apostle saith, that by faith Abel offered a greater sacrifice 
Heb. 2. 4.  than Cain did.  
The Sacrifices of Noah, Abraham, and other faithful Fathers pleased GOD, and it is said, that he smelled a sweet ●auour of rest: and this was because they 
Gen. 8. 21.  were godly and faithful which did offer them. Afterward the same Sacrfices offered by the wicked jews, which were a sinful nation, a people laden with iniquity, the seed of the wicked, corrupt children, which 
Isa. 1.  had forsaken the Lord, and provoked the holy one of Israel to anger, whose hands were full of blood; 
15  were so odious and abominable to GOD, that he saith of them, What have I to do with the multitude 
2  of your sacrifices, saith the Lord; I am full of the  offerings of Rams; and the fat of fed beasts. And a little after: Bring no more oblations in vain, incense is an obhomination unto me. Yea GOD saith of those sacrifices in another place, He that killeth a Bullock is as if he slew a man; he that sacrificeth a sheep, is as if he cut off a dogs neck; he that offereth an oblation is as if he had offered 
Isa. 66. 3.  swine's blood: he that remembreth incense, is as if he had blessed an idol, etc. Why did God thus abhor these sacrifices, which he himself! had commanded to be offered? even because they were wicked men, void of true faith and repentance, which did offer them. And to come nearer to the purpose, why was the sacrifice of jesus Christ upon the Cross a sweet smelling sacrifice to God; to pacifice his wrath, to satisfy his justice, and to purchase his mercy unto us? surely because jesus Christ the Son of God did offer it, as before is declared. And therefore it must in like manner follow, that if a miserable man could offer jesus Christ, for a sacrifice to his Father, than Christ should be accepted for the man's sake, the which if it be false and blasphemous, then can no man offer up jesus Christ for a propitiatory sacrifice to his Father. Moreover this sacrifice of our Saviour Christ upon the 
Heb. 7, 27  Cross, for our redemption, was but once offered, and can never be repeated. So saith the Apostle, that Christ needed not daily, as those high priests did offer up sacrifice, first for their own sins, and then for the people, for that did he once, when he offered up himself. Again: neither by 
Heb. 9, 12  the blood of G●ates and Calves, but by his own entered he once into the holy place, and obtained eternal redemption. Again not that he should offer himself often, as the high priest 
9 25.  entered into the holy place every year with other blood, for than must he often have suffered since the foundation of the world, but now in the end of the world, hath he appeared once, to put away sin by the offering of himself. And as it is 
10. 19  appointed to all men once to die, and then cometh judgement: So Christ was once offered, to take away the sins of man. etc. Again: By the which will we be sanctified, even by the offering of the body of jesus Christ once made, Again: but this 
Vsc. 12.  man after he had offered one sacrifice for sin, sitteth for ever at the right hand of God. Thus we see that the holy scripture teacheth us, that our Saviour Christ once offered himself, once entered into the holy place, with one oblation once made hath sanctified us, and so can never be repeated. And if this sacrifice should be repeated, and our Saviour Christ should daily be offered in the Mass, see what absurdities would follow. First that the sacrifice of our Saviour Christ upon the Cross were weak, imperfect and insufficient to take away sin: for so the Apostle doth reason, & doth prove, that the sacrifices of the jews were not perfect, and were unable to take away sins, because they were still repeated, and ceased not to be offered. By the which reason, it should follow, that if our Saviour Christ be often and continually offered, than his sacrifice which he offered upon the Cross was imperfect, and unable to take away sin: which if it be false and blasphemous to affirm, than Christ is not continually to be offered in the Mass. And hereupon I do make an argument. Those sacrifices which cease not to be offered for sin, cannot purge sin: but the sacrifice of the Mass ceaseth not to be offered for sin; therefore the sacrifice of the Mass cannot purge sin. The first proposition of this syllogism is proved by the Apostle. Hebr. 10. 12. as I have before declared. The second proposition cannot of them be denied, as I would it might: and therefore the conclusion must needs follow, or otherwise I make the argument thus. That sacrifice which is perfect, and able to take away sins, is not to be repeated: but the sacrifice of Christ upon the Cross was perfect and able to take away sins: therefore the sacrifice of Christ is not to be repeated.  
another absurdity would follow, that if Christ be often 
Hebr. 9 25.  offered in the Mass, than he doth often suffer and die, for so the Apostle saith, not that he should offer himself often, as the high priest entereth into the holy place every year with strange blood, for than must he have often suffered since the foundation of the world, & c? but Christ doth not often suffer and die Rom. 6. therefore he is not often offered. Another reason I will use against the feigned sacrifice of the Mass in this sort: Without shedding of blood there is no forgiveness of sin: but in the sacrifice of the Mass, there is no shedding of blood, therefore by the sacrifice of the Mass, there is no forgiveness of sin, and so consequently it is no sacrifice propitiatory for the sins of the quick and the dead. The first proposition is the very words of the Apostle. Heb. 9 22. the second they do grant themselves in calling it an unbloody sacrifice, and therefore the concusion cannot be denied. My last reason shall be this.  
Where there is forgiveness of sin, there is no more 
Hebr. 10. 18.  offering for sin, but by the sacrifice of Christ upon the Cross we have forgiveness of sins, therefore thereiss no more offering for sin. The first proposition is the words of the Apostle, the second I hope this Catholic Gentlewoman and her favourers will not deny, therefore the conclusion must needs be true, & so consequently the forged sacrifice of the Mass is justly abolished. But me think I hear this Catholic gentlewoman exclaiming and saying, what have we now no sacrifices in the church as you would seem here to conclude? I answer that we have, but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propitiatory sacrifices, to make satisfaction to God's justice, and to purchase his mercy for our sins, which our Saviour Christ by that one sacrifice once for all and ever offered upon the Cross, hath sufficiently performed: but we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrifices of thanksgiving, whereby we show forth our thankfulness to God for his great mercy towards us, in not sparing, but giving his own dear son to death for us: of these sacrifices we read. Psalm 4 5. and 50. 22. and 51 18. Heb. 13. 15. 16. 1. Pet. 2. 5. Rom. 12. 1. etc. And of this sort is the supper of our Saviour Christ, which though it be properly a sacrament and not a sacrifice, yet of some of the Ancient fathers it is called a sacrifice, because it is a holy sign and pledge unto us of that sweet smelling sacrifice which jesus Christ upon the cross offered for our redemption & salvation, and because in celebrating and receiving of it, we do give thanks to God for the same, for the which cause (as I said before) it is called Eucharistia, that is to say thanksgiving. Saint Augustine saith Sacrificium Visibile invisibilis sacrificii. Sacramentum, id est sacrum signum est. 1. The visible 
De Civit. dei. lib. 20. cap. 5.  sacrifice is of the invisible sacrifice a sacrament, that is to say a holy sign. And again, Quod ab omnibus appellatum est sacrificium, signum est veri sacrificii. 1. that which of all men is called a sacrifice, is a sign of the true sacrifice. So Saint chrysostom saith (which is also recorded in the 
Homil. 17. add Hebr. deic Consecr●● g●.  Pope's decrees, but falsely attributed to Saint Ambrose) we offer every day, sed ad recordationem mortis eius. 1. but to the remembrance of his death. Hoc autem sacrificium exemplum est illius. 1. this sacrifice is an example of that. By these places that I allege no more, it sufficiently appeareth, in what sense, the holy Fathers called this Sacrament a sacrifice, because that it is an holy sign and remembrance of Christ's Sacrifice upon the Cross. Now to end this matter, if this Catholic Gentlewoman, or some friend of hers, will maintain and defend this false forged sacrifice of the Mass, (as you say) it may be evidently proved by the testimony and consent of all writers, in all ages since Christ, and his apostles, than I would desire them, not only directly without cavillation to answer my reasons which I have alleged against it, but also syllogistically to set down as many or more grounded upon the scriptures for proof of it. You shall not need to take so much pains as to bring the testimony and consent of all writers in all ages since Christ and his Apostles, only bring plain pregnant proofs out of the holy Scriptures, and it shall be sufficient. Well saith Saint Basil. Quicquid vel dicimus 
In moralib. rig. 26  vel facimus, id testimonio divinarum literarum confirmari debet. 1. Whatsoever we say, or do, we ought to prove it by the testimony of the holy scriptures. And well 
Conta. Idol.  saith Saint Athanasius▪ Sufficiant sanctae & divinitus inspiratae scripturae ad omnem indicationem. 1. The holy scriptures inspired of God be sufficient for the declaration of all truth. Bring them, and ye shall get the victory, and I will yield: and without them, all other testimonies be of no validity and force. Because this mine answer is grown long, I will but briefly touch the other points of doctrine here set down, requiring this gentlewoman, and her adherents, not so boldly and barely to affirm, as plainly and effectually to prove them by the holy scriptures. As touching the feigned fire of Purgatory, which the Papists love so dearly because it hath greatly heat their Kitchens, as Erasmus 
Lib. Epist. 20. Hierome. Agathe.  saith, and purged more purses than souls, I affirm that it cannot be proved neither by the Scriptures, nor by the testimony and consent of all writers in all ages since Christ, and his Apostles, and it derogateth from the purging and cleansing of our sins which we have in the blood of jesus Christ, whereof I will only set down a few places: with one offering hath he made perfect them which are 
H●● 10. 14. 1. 3. Heb 9 14. 1 john 1. 7.  sanctified, having by himself purged our sins, sitteth on the right hand on the Majesty on high; how much more shall the blood of Christ, which through the eternal spirit, offered himself without spot to God, purge your consciences from dead works to serve the living God. The blood of jesus Christ his Son cleanseth us from all sin. If we confess our sins God is faithful and righteous to forgive our sins, and to cleanse us 
Apoc. 1. 5. 7. 14.  from all our iniquities. Christ hath loved & washed us from our sins in his own blood, and makes us Kings and Priests unto God, etc. The Saints wash their long Robes, & make 
joh. 1. 29. Psal. 51. 7. Isa. 2. 18. Rom 5. 10.  them white in the blood of the Lamb, that is Christ jesus, who is the Lamb of God that taketh away the sins of the world. Purge me with Isope & I shall be clean, wash me & I shall be whiter than snow. Though your sins were as Crimson, they shall be made as white as snow. If when we were enemies, we were reconciled to God, by the death of his son, much more being reconciled we shall be saved by his life. How these and such like places of Scripture will agree with the Popish Purgatory (in the which they imagine sins to be punished, souls to be purged, and God's justice to be satisfied) let the Christian Reader consider: and so mark what the word of God showeth to be our true Purgatory, even the blood of jesus Christ. Saint Paul saith, that we b●ing 
Rom. 5. 1. Apoc. 14. 13.  justified by faith, have peace with God through our Lord jesus Christ. And Saint john saith. Blessed are the dead which hereafter die in the Lord. Even so saith the spirit that they rest from their labours and their works follow them. How the faithful have peace with God, and rest from their labours, and yet be tormented in the terrible pains of Purgatory I would sane understand? But of this popish purgatory, and prayer for the dead which depend on it, I will write no more at this present, expecting that this Catholic Gentlewoman which can propound such profound and unanswerable questions, will profoundly and pithily prove them by the Scriptures: which when she doth, she shall by the grace of God hear further from me.  
As concerning prayer to Saints departed out of this life, I say and hereuppon do stand, that in all the holy Scriptures, there is not one commandment of God that we should pray unto them; nor one promise made to such prayer, nor one example of any Patriarch, Prophet, Apostle, or godly man that ever prayed unto them.  
And although this may sufficiently satisfy a Christian conscience, which ought to be grounded upon the word of GGD, and thereby directed, and may move it to hate and abhor this false doctrine; which hath no warrant in God's word, yet the more to persuade this Gentlewoman and others of her crew to the truth I will set down a few arguments grounded upon the Scriptures, to confute this their doctrine of praying unto Saints. My first reason shall be upon these words of the Apostle, 
Rom, 10. 14.  How shall they call on him, in whom they have not believed. whereupon I make this argument: we are to pray only to him in whom we believe: but we believe only in God, therefore we are to pray only to God, and so consequently not unto Saints. The first proposition is the word of Apostle, the second if they deny I will hereafter prove it. My second Argument shall be this: They are not to be prayed unto, that hear not our prayers; but the Saints departed hear not our prayers: therefore we are not to pray unto them. The first proposition is evident. If they shall deny the second, I will hereafter prove it; in the mean time, let them consider these places of Scripture. Isa. 63 16. 2. Reg. 22. 20 Psal. 27. 10. My third Argument is this: They are not to be prayed unto, which know not our hearts, and know not whether our prayers proceed from our hearts or not, but the Saints know not our hearts. Ergo we ought not to pray unto them.  
My last argument shall be this, we are to offer sacrifices 
Hosea. 14. 2. H●b 13 15. Psal. 50. 23.  to none but only God, Exod. 22. 20. but our prayers be sacrifices, therefore we are to offer them only to God, and so consequently not unto Saints. When this Gentlewoman, and her friends shall directly and plainly answer these reasons, and set down as many or more grounded upon the Scriptures to prove their assertion, than they hear more from me.  
As touching Images if they can prove them by the Scriptures, and by the testimonies of all writers since Christ and his Apostles, they shall work wonders: the which until they do, I will set down a few places out of the holy Scriptures, and ancient Fathers, which I would wish them well and deeply to consider, and either to answer them, or to yield unto the truth of them. I will begin with the commandment of God. Thou shalt 
Isa. 20 4, Deut. 5. ●.  make thee no graven Image, neither any similitude of things that are in heaven above, neither that are in the earth beneath, nor that are in the waters under the earth, thou shalt not bow down to them, nor worship them: For I am the Lord thy GOD, etc. Take good heed unto yourselves: for 
Deut. 4. 15:  you saw no Image in the day that the LORD spoke unto you in the Mount Horeb, out of the midst of the fire, that you corrupt not yourselves, & make you agraven Image or representation of a●y figure, whether it be male or female, etc. Cursed be the man that shall make any carven or molten 
27. 15.  Image which is an abomination unto the Lord, the work of the hands of the craft's man, and putteth it in a secret place, & all the people shall answer & say Amen. To whom then 
Isa. 40. 18.  will you liken God, or what similitude will you set up to him? the workman melteth an Image, or the Goldsmith beateth it out in gold, etc. Al they that make an Image are vanity, & their 
44. 9  delectable things shall nothing profit, and they are their own witnesses that they see not, nor know not, therefore they shall be 
Hab. 2. 18.  confounded who have made a God or molten Image, that is profitable for nothing? Read the rest that doth there follow. Habacuke saith: what profiteth the Image, for the maker thereof hath made it an Image. & a teacher of lies, though he that made it trust therein, when he maketh dumb Idols, etc. The inventing of Idols and Images was the beginning of 
Wis. 14. 2 Cor. 6. 16. 1 joh. 5. 21. Apoca. 9 20.  whoredom, and the finding of them, is the corruption of life. What agreement hath the Temple of God with Idols or Images. Babes keep yourselves from Images. The remnant of the men which were not killed by these plagues repent not of the works of their hands, that they should not worship devils and Idols of gold, and of silver, & of brass and of stone, and of wood, which neither can see, neither hear, nor go. Also they repent not of their murder, and of their sorcery, neither of their fornication, nor of their theft. I will for shortness sake omit many other places of Scripture, wherein Images in the worship of God are condemned, and the vanity of them lively painted forth.  
Now as touching the state of the Church after Christ and his Apostles, it is most certain, that the Christians in 
Lib. 3. cap. 23.  the primitive Church neither had, nor worshipped Images. Eusebius writeth that Plinius secundus a pagan, writing to Trajan the Emperor a persecutor of Christians, did certify him that he found no wickedness in the Christians, but that they would not worship Images.  
Origne writeth that Celsus that railer and blasphemer of Christianity, did object this as a fault against the 
Con. Celse. lib. 4. Apolog. cap. 12.  Christians, that they had no Images. Tertullian writeth thus. If we worship not vain pictures and Images, that are like dead men, which Kites, Mice and Spiders, know what they be, doth not the forsaking of this known error deserve rather praise then punishment? Lactantius saith that God is greater than man, therefore he is above, and not below, neither 
Lib, 2. de Orig. 9 error. cap, 19  is he to be sought below upon the earth, but in the highestrehion of heaven; wherefore there is no doubt, but that there is no religion, wheresoever there is an Image. Clemens writeth 
Lib. 5. recog. cap, 6.  thus. That Serpent the Devil useth by others to utter such words: we to the honour of God do worship visible Images, the which is most certainly false, for if you would truly worship the Image of God, by doing well unto man, you should in him worship the true Image of God: for in every man is the true Image of God: But yet not in all the true similitude, but where there is a good soul, and a pure mind. If therefore you would honour the Image of God, we do show you what is good, that you do good, and give honour, and reverence unto man, who is made after the Image of God, giving meat unto the hungry, and drink unto the thirsty, apparel unto the naked, service unto the sick, hospitality, unto strangers, and things necessary unto him that is in prison. And this is that which shallbe accepted, as truly done unto God. And these things do so far forth tend unto God's Image, and the honour thereof, that he that doth them not is thought to offer injury unto the Image of God. Therefore what honour of God is this, to g●d after Images of stone, and of wood, and to worship as God, vain and lifeless Images, and to despise man in whom is truly the Image of God. Hitherto Clement.  
Epiphanius coming into a church and there finding a 
Com. 3. opem Hicronimi.  vail hanging, and having on it an Image as it were of Christ or some Saint, did tear it in pieces, & willed them to wrap some dead body in it and not to hang such in the churches contrary to the authority of the scriptures. This Epistle wherein this is contained hath the authority, not only of Epiphanius which did write it, but also of Saint Hierome, who did translate, and allege it against john the Bishop of jerusalem. Saint Augustine commendeth that 
Lib. ●. de civit. dei. cap. 9  learned Roman Varro for that he affirmed, that they which ordained Images for the people, both took away fear, and brought in error. And again he writeth of the 
Ibim. cap. 31  same Varro in this sort. Wherefore seeing that Varro did say, that they did know what was God, who did believe, that he is a soul or spirit governing the world, and did think that religion might more chastened be observed without Images, who did not see, how near he came to truth: Hear Saint Augustine affirmeth that Varro came near unto the truth, in thinking that religion might more chastened and purely be observed without Images, then with them. The same Saint Augustine writeth thus: Vere mendatia etc. Our fathers have indeed worshipped lies, even Images in which is no profit. Saint Ambrose saith. The 
De fug ●culi. cap. 5. cap. 36.  Church knoweth not idle forms, and vain figures & Images. The counsel Elibertimum, decreed, that Images ought not to be in the Church, and that which is worshipped or adored 
〈◊〉. lib. 1. a coas. a. Euangel. cap. 10.  should not be painted ●po● walls, I will conclude this matter o Images with an other saying of S. Augustine. Sic omnine errare meruerunt quia Christum et Apostolos eius non in sanctis condicibus, sed in pictis parietibus quaesiverunt. i. They have altogether deserved to be deceived, because they have sought Christ and his Apostles, not in the holy books of the scriptures, but in painted walls. And thus much at this time for Images, expecting that this Catholic gentlewoman, or some of her friends will prove by the testimony of the holy scriptures, and the testimony of all writers in all ages since Christ and his Apostles, not only the use of them, (as here they say) but also the horrible abuse of them, such as was in Popery, in running a pilgrimage to them, in kneeling & creeping to them, in burning candles and tapers before them, in offering incense, and all kind of other oblations unto them, in making them to nod with their heads, and their eyes to goggle, to deceive the simple etc. This shallbe as easy for them to do as to move mountains. As touching the cross and pilgrimage I will for shortness sake writ nothing, requiring them by the foresaid testimonies for to prove them.  
Now, it followeth in the said scroole or paper.  
I Would know whether it be not true that Aerius was condemned an Heretic above these thousand years, for denying prayer for the dead, and Vigilantius for denying the prayers to Saints: and the Novatianes' for denying the power of the Church to forgive sins: and Eustathius for denying Pilgrimage to holy places: and Simon Magus for denying free will: and joviniane for affirming the marriage of Priests, all the which opinions and many more that are now preached for God's word, have been these thousand years condemned for heresies, as I am told out of books of Saint Ireneus, Saint Ambrose, Saint Augustine, Saint Epiphanius, Saint Hierome and other holy fathers of the primitive Church.   

Answer.  
AS touching these here charged with heresy, to whom you seek to liken us, first I answer generally, that neither whatsoever an heretic hath holden is to be counted heresy, for there hath been no heretic, but he hath held some truth; nor whatsoever a Godly father of the church hath maintained, is to be esteemed for truth and verity, for it is not unknown, that the ancient Godly fathers had their infirmities, and were subject to some errors. The which although by particular examples might be declared, yet at this present I will spare them. Therefore a doctrine is not simply either to be rejected, because an Heretic held it: nor to be embraced, because a Godly father maintained it: But if it be agreeable to the word of God, it is to be received: if it descent from it though an Angel from heaven deliver it, we are to refuse it. But 
Epiph: heress. 75. Augu. de her. cap. 53.  particularly to come to those persons here named, I do confess that Aerius was an Heretic in maintaining the horrible heresy of Arius, wherewith Epiphanius and Augustine do charge him. But whereas they did object unto him the denying of prayer for the dead, first I say, that they do not convince and confute him by the scriptures. And therefore let this Gentlewoman or some of her favourers perform that, which they have omitted, and plainly prove this doctrine of praying for the dead by the holy canonical scriptures, and then we will grant the denial of it to be an heresy, and Aerius for the same to have been an Heretic. Secondly I say that that prayer for the dead which Epiphanius and Augustine do mean, neither doth prove purgatory, nor is the same which the Papists do 
Heres. 75.  now use. Epiphanius rendering a reason of their praiets for the dead, doth not say, that they prayed for them, that they might have remission of such sins, as were not here forgiven them, nor to make satisfaction for their sins, and to release them out of the pains of purgatory, (for the Greek Church, (whereof Epiphanius was) never to this day believed purgatory) but he giveth this reason thereof, that they which be alive should think and hope, that they which be departed 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Conses. lib. de. cap. 12, etc.  hence do live and are not perished, but be and live with God, but they that be and live with God, be in heaven, and not in purgatory. So Saint Augustine prayed for his mother, and yet believed that she was in heaven: so Saint Ambrose prayed for Theodosius the Emperor, and yet assured himself of his salvation. For these be his words of him: Absolutus certamime fruitur nunc Theodosius luce perpetua etc. Theodosius being now freed from fight, enjoyeth eternal light, continual tranquillity, and glory in assembly of the Saints. Then Theodosius was not in purgatory. The ancient Church also prayed for the Virgin 
Litu●g Christ.  Mary, for the patriarchs, Prophets, Apostles, and Martyrs, whom I hope this Catholic gentlewoman will not believe to have been in purgatory. And therefore that kind of prayer for the dead which in the ancient Church was used, was rather a commemoration of them, and thanksgiving for them, than a petition to deliver them from the feigned fire of purgatory, and so proveth neither pick purse purgatory, nor that popish prayer for the dead, which is now used and maintained. And thus much touching Aerius.  
You also say that you have been told that Vigilantius was above a thousand years passed condemned for an Hetike for denying prayer unto Saints. But take heed you be not over oredulous, lightly to believe whatsoever a prating Priest, or juggling jesuite doth tell you, lest you be deceived as Eva was. You should have demanded how and where it doth appear that Vigilantius was condemned for an Heretic for denying prayer unto saints. Neither Epiphanius, nor Augustine in their books of heresies do condemn him, or make mention of him. Indeed Saint Hierome did write a bitter book against him, which I have twice read over. Yet cannot I perceive that he chargeth him with denying prayer unto saints, neither doth Hierome make any defence thereof, but seemeth rather to maintain the contrary. Affirming in these word that Martyrs are not to be worshipped. Quis, O insanum 
Hier. Contra. Vilgilani.  caput M●rtires aliquando adoravit. 1. For who (oh thou foolish head) at any time hath worshipped Martyrs? Indeed I confess, that Vigilantius denied that the Saints in heaven prayed for us one earth the which Saint Hierome alloweth. But it is one thing for the Saints in heaven to pray for us, and another for us to pray unto them. Though the former could be proved (as by the holy scriptures it cannot) yet the other is not there upon to be inferred or granted. Lastly I say that if Vigilantius, (whom many Bishops of his time did favour) did deny prayer to Saints, yet until you have effectually both confuted my reasons afore set down, and proved your doctrine by the scriptures, we will neither condemn it for Heresy, nor count him therefore an Heretic. As touching the Novatian heretics, who denied repentance to them that after baptism did fall, we abhor their heresy, and wish that the papists were as free from the poison of them, as we be. The Novatians gloried in their merits: and so do the Papists. The Novatians condemned second marriages, and so do Papists in some: in that one may not be a priest that hath been twice married. The Novatians re-baptised those that after Baptism did fall and publicly offend: and so do papists in corners baptize such as have been baptised in our Churches, which is an error condemned above a thousand years ago.  
You would have us to be like Eustathius in denying pilgrimages to holy places. But it will appear that we be as unlike, as the papists be like unto him, and in sundry points do join hand in hand with him. Sozomenus writeth of him, that he was Monasticae Conuersationis 
Lib. 3, cap. 14.  author. 1. An author of Monastical life, that is of Monkery. And both there & in an Epistle or preface before the Counsel called Gangrense, in the which Eustathius and his doings 
Tom. 1. cons.  were condemned, he is charged with these things.  
First that he had caused wives to leave their husbands, and profess chastity: whereupon husbands and wives sometimes fell into whoredom.  
Secondly that despising common & usual garments, he took new and strange habits. Thirdly he caused servants under a pretence of religion to forsake their Masters, and children their parents: And women upon the same pretence to shear and cut of their hair. Lastly, that Priests which were married were to be despised, and the Sacraments which they ministered were not to be touched. Against this last error, the foresaid Council thus decreed. Si quis cernit presbiterum coniugatum, etc. i. If 
Concil. Gang. cap. 4. Tom. 1. Consil.  any make difference of a Priest that is married, as though by occasion of his marriage he ought not to offer, and therefore do abstain from his offering, be he accursed.  
Now these things well weighed and considered, let even this Catholic Gentlewoman herself judge, whether we or her counterfeit Catholics be likest unto Eustathius.  
As touching such gadding a Pilgrimage unto Idols and Images, as is used in Popery; that either such was then used, or by Eusta●bius condemned, you shall never be able to prove, this is that the Council in that point decreeth. Si quis superbiam, etc. i. If any through 
Cap. 20.  pride as thinking himself perfect, do either accuse the assemblies which are made at the Churches, and places of the holy Martyrs, or also believeth that the oblations which there be celebrated are to be despised, and the memories of Saints to be condemned, be he accursed, but this is far from Popish pilgrimage.  
That Simon Magus denied free will, I cannot find, but 
Vide Calu. contra Pighium. p. 205. Lamb. daneus in August. lib. de heres. cap. 1. Euse●i. lib. 2. cap 13. Act. 8.  by that which I have read, it may rather be gathered, that he maintained it; for it is written of him, that he affirmed the soul not to be defiled with vices, but only the flesh. And if the soul be not defiled with vices, then hath it free-will. But this I find written and received of him, that he brought again the suspicion of Images, from the which the Christians seemed to have been delivered: and that he would sell the giving of the holy Ghost, and his graces & gifts for money. Wherein whether the Pope in selling pardons for sin, and making of Saikles for money, be liker to him, or Simon Peter, let wise men consider.  
Lastly you would feign match us with jovinian, who you say affirmed the marriage of Priests; but herein you mistake the matter, for jovinians opinion was not directly concerning the marriage of Priests, or Ministers, but that he made marriage equal unto virginity, and virginity of no great worthiness, or as some term it merit, more than matrimony.  
Saint Hierome writing against jovinian acknowledgeth 
Lib. 1. contra. jovini.  the marriage of Priests, Si autem Samuel, etc. i▪ If Samuel being nourished in the Tabernacle married a wife, is this to the prejudice of virginity? as though even now also many Priests were not married. And the Apostle describeth 
1. Sozom lib. 1. cap 2. 2. Niceph. lib. 2. cap. 19 3 Greg. Nazi●. in oration funeb. de patre, et ●antu lib. 1. faster. 5. Euseb. lib. 6. Cap. 42. 6. Eus●b. lib. 8. cap. 9 7. Euseb. lib. 5. cap. 25. ●t tom Conc. p. 8. Polidor Virgil cap 9 de Iwent. erum lib. 5. cap. 9 Fabian. part. 7. sol. 151. Math. parish. 1. in Galiel, Conquest. 9 Heb, 13.  a Bishop to be the husband of one wife, having children with all chastity, etc. Eliguntur mariti in sacerdotium non nego, etc. i. That married men be chosen to be Priests I do not deny, etc. Therefore if jovinians opinion had been about the marriage of Ecclesiastical persons. Saint Hierome who writ bitterly against him had yielded the cause unto him. But if jovinian were an Heretic for affirming priests marriage, than were the Priests of the old law Heretics: So were sundry godly Bishops in Christ's Church long after his ascension, as first Spiridion: second Gregorius Nisines: third Gregory Nazianzens father, fourth Prosper Aquitanicus: fifth Cheremon: sixth Phileas: seventh Polycrates, etc. Which were married Bishops▪ Yea it may be proved that in England and other country's Priests were married a thousand and more years after Christ.  
But to conclude this matter, let the Papists bark as much as they list against the marriage of Ecclesiastical persons, we say with the Apostle. Marriage is honourable among all, and the bed undefiled, but whoremongers & adulterers God will judge them: of with sort most popish priests have been, for in the Pope's decree a Q. is asked whither a Priest for fornication is to be deprived, the gloze answereth it seemeth not. His reason is quia pauci sine illovitio 
Distinct ● 1.  inveniuntur. First, because few are found void of that vice.  
Now whereas this Catholic Gentlewoman saith she heard that these aforenamed, where a thousand years ago condemned, for such heresies which are now (as she saith) preached for God's word: Although I have sufficiently (I suppose) answered the same: yet will I show her what ● have heard of other heretics condemned a thousand years ago, and what doctrine they have maintained.  
I have heard (beside Simon Magus before named) of 
Iren●us lib. 1. cap. 14. ●p●phan. heres. 27.  certain Heretics called Gnostici, & Ca●pocratitae, which had Images painted in gold and silver, and other matter, which they said were the Images of jesus, and were made under Pontius Pilate, when Christ was among men, which they decked with Garlands, and did set th●m forth, etc.  
I have heard beside that, the Monster Martion was charged 
Epiphan. heres. 42. Tertul. lib. 2. Contr●a Martion.  besides other matters with these three things. First, that he permitted women to baptise. Secondly that he thought fish a more holy meat than flesh; and thirdly that he denied the truth of Christ's▪ body, and thought that it was a Phantasma or Ghost, such a body as the Romish Catholics seem to attribute unto him, which they say is in heaven & earth, and infinite places of the earth at one instant, and is in the sacrament without any quality or quantity of a body, without length, breadth or thickness, form, or figure, etc.,  
I have heard of an Heretic called Montanus charged 
Euseb. ex Apolonio▪ Ecclesi. Hist. lib. 5. cap. 18. Tertul. adverse. Prax●am et. Rhenan ibid.  above a thousand years passed with these things: First that he taught to dissolve marriages. Secondly that he prescribed laws of fasting: And thirdly that under precence of oblations he craftily devised a getting of gifts. And that he brought in sundry unwritten traditions, whereof it is thought some have continued in the Church until this time, and the rather for that in Tertullian and Beatus Rhenanus a Papist do affirm. I have heard of certain 
Angu. Epist. 74  Heretics of which some were called Tatian●, some Eucratitae, some Originiani, some Maniche●, of those some generally condemned marriage, some prohibited it only to their Priests as namely the Manichees. And as touching the other, I have heard that some writ thus of 
Epiphan, heres. 47.  them. ●actant pudicitiam fallaciter, omnia fa●ientes etc. i. They brag of continency doing all things deceitfully; for both they be found among women, and they every where deceive women: they take journeys with women; they live together with them, they admit the services of them, so that they be far from the truth, having a show of Godliness, but have denied the power thereof. etc. I have heard of certain Heretics called Pelagians, which were charged with three opinions.  
First that the grace of God whereby we are saved, is given 
Hier. et Augu●. adversus pelag.  according to our merits. Secondly that the law of God might be fulfilled of us. Thirdly, that we have free-will, and said that therefore grace was given unto men, that what things they might do by free-will, they might the more easily do them by grace. I have heard that there 
Hier. adversus Heluidium.  was an Heretic called helvidius reproved by an ancient learned father, for foolishly thinking that the greek books of the new testament were corrupted, which both our Rhemists in their preface of the new testament by them set forth, and others also of the same crew do openly avouch: I have heard of certain heretics called Angellici, so named for worshipping Angels, and of others called 
Augu de heres. cap 39 ●rencus lib 1. cap 35 Ep●ph heres. 79.  Collyradianis condemned for worshipping the Virgin Mary. And yet they did not call her Queen of heaven, Empress of hell; the gate of Paradise, their hope, etc. They did not pray unto her saying lube deum pec●ator. bus misereri. i. Command God to be merciful to sinners: nor, monstrate esse matrem, iure matris impera. i. Show thyself 
●●nauent in Ps●l●●rio ●ea●● Virgins.  to be a mother: rule or command Christ by the authority of a mother, but only they offered a cake in the honour of her. Whether these be not now taught and maintained for Catholic doctrines in the Romish church. let the indifferent reader uprightly judge. Now to conclude, and make an end. I would exhort this gentlewoman and all others of her sect and opinion, to take heed in the name of God, how they resist the truth of God, which in his great mercy he hath revealed unto us, and that they do not wilfully shut their eyes against it nor maintain false and damnable doctrines which they be never able by the word of God to defend. Let them consider the gross blindness, and ignorance of former ages, when such fables 
●eg●nd Festival. etc.  and lies were published and preached, as they be now ashamed of them and the book of God was as good as lost, the light thereof being kept under the bushel of a strange tongue: by means whereof the people had no instruction nor comfort of it, but sat in darkness, and shadow of death, were carried away after creatures and led after dumb Idols, as the Apostle, saith. 
1. Corr. 12. 2.   
Now is the word of God truly translated and sincerely preached, the truth of God published, and Popish heresies 
joh. 3. 19  effectually, confuted and confounded. Light is come into the world, love not darkness more than light.  
We have the Heavenly Manna; of God's holy word among us, be not like the unthankful Isralites, loathing the same, and desiring to eat again Onions and Garlic in Egypt. But search diligently the holy scriptures, make them the rule of your religion, and line to lead your life by.  
Prove all things, hold that which is good, and abstain from all appearance of evil. The God of all mercy root 
1. Thess. 5. 21.  out all errors and Heresies, and give free passage to his holy word, lighten the eyes of the ignorant, strengthen them that be weak, tread down sathan under our feet, and give us grace to be like minded one towards another according to jesus Christ, that with one mind, and one mouth we may glorify God even the Father of our jesus Christ. So be it.  
Amen, Amen.   

I received above two years passed out of Lank●shire this writing here following, which I have have set down in the same words, form, and orthography, as I received it, and can yet show it. Thus it beginneth; with this title.  
Notes of dissension etc.  
D. BVckley in answer to the 12. articles etc. fol. 17. 18. 19 noteth that the Waldenses, Albingenses, Boemia, and many such other etc. Were the true church of God: were killed for the word of God, and have washed their robes in the blood of the Lamb, and now have beauty for ashes, the oil of joy for mourning etc. 
B. ante o. e. A. ante. d. a. A. ante. l. i.   
Vide Coupers Dictionary in these words Boemia, Adamitae, Albingenses Albanenses.  
Boemia is a Realm called Beam enclosed with the bounds of Germany having on the East Hungary, on the South Bavier: on the West etc.  
They vary from the Catholic faith in sundry opinions, and do scorn a●l ceremonies: In some places there the privily observe the sect of the Adamites, and Waldenses, the act of lechery, whereof it is written in the words Adamitae etc.  
2 Adamitae or Adamiani were heretics which took their beginning of a Pi●ard, who came into the Land of Bohemia. And said that he was the son of God: and named himself Adam, and he commanded all men and women to go naked, and that whosoever desired to company carnally with any woman should take her by the hand and bring her to him and say, that he fervently desired her company and then would Adam say, go together, and increase and multiply. This heresy began the year of our Lord 1412. in the time of Sigismundus the Emperor, and men suppose, that it dureth yet, not only in Boemia but in other places also.  
3. Albingenses were the heretics, which began by Tolouse in Fra●ce the year of our Lord 120. which held the heresies of the Albanenses touching soul; Baptism; God, and the general Resurrection. Moreover, that it was not lawful for the christian men to eat flesh.  
4. Albanenses were certain Heretics in the year of our Lord, 1120. This sect held sundry heresies, one was that the soul of man after his death, was put into an other body, an other that Baptism was of no effect. The third that there were two Gods one good and an other evil, And that of the good proceeded good things, and of the evil God evil things, the 4. that in hell were none other pains, then be in this world: the 5. that the general judgement, is passed, and that there is none to come, the 6. that it is lawful for any man to swear: the 7. that man hath no free-will.  
The 8. that the matter whereof the world was made, was not made of God, but is coeternal with God: the 9 that there is no original sin, also that sin cometh not of free-will but of the devil: the 10. they denied that the body should eftsoons arise at the day of judgement: the 11. they abjected all the old testament, as a vain thing; and of none authority.   

An Objection.  
SEe these several opinions of two of your Doctors, Buckley and Couper, of the manner of belief of doctrine of the above named Martyrs, who Buckley pag. 18. (saith) have washed their robes in the blood of the Lamb therefore judge as to your own self shall seem best.  
Begardy were women, impeccabiles that is without sin, 
Buckley pag. 17 vide acts & ●o. tom. 2  and not able to proceed further in grace, and that they need neither prayer nor fast, nor be subject to law, and carnal act no sin having a desire thereto with other such like opinions. Concilium viennense, yet Martyrs.  
jewel, defence Apol. part. 1. cap. 7. Division 3. speaking of the Albingenses saith of them, we have no skill, they are none of ours: But Master Buckley doth say and hold that they were the true Church of God with much more (pag. ut supra)  
Therefore what godliness or goodness master Buckley hath red of them more than jewel or Bishop Couper, feign would I know (vale in Christo) I mean of the Albigenses and the rest. Also D. Willet in his Trast. pag. 113. of the latter edition calleth them heretics (I mean Begardy) and D. Fulke answer to the Remis. Rom. cap. 11. Sect. 3. commands the Waldenses etc.  
Hitherto the words of the said paper which I received, proceeding: (as it may seem) from some morrow mass-priest, of more skill in his Portuise and mass-book, and better studied in eliot's and Coupers Dictonary, then in other good authors. The drift and scope thereof seemeth to be, to show a difference & contradiction betwixt me and those reverend and learned Bishops D. Couper and ●ewel: for that I do commend the Albigenses for faithful and Godly men, and holy Martyrs: and they in the opinion of this ignorant papist do seem to mislike them.  
I will first render ● reason of my good opinion conceived of them: and then I will endeavour to wipe away that fancy of contradiction, which this man imagineth to be be-twixt me, and the forenamed reverend and learned fathers. I am moved to think reverently of that people called Albingenses, and to commend them as witnesses of God's truth. First because the Pope of Rome, (whom we 
Rad. Gualt. Hom 5. de Antichri. Lamb. Danaeus de Antic●ri▪ Rob Abbot demonst. de Antichristo. D. Downam of Antichrist. Gabr. Powel de Antichri. Adverse. haeres. lib. 2. de commu. heres 7 Rob. Gaguin H●sto l●b. 6 Fascicul. Temp fol. 77. Lib. 5. p. 458  charge to be the great Artichrist prophesied of by Saint Paul. 2. Thess. 2. and Saint john in the Apocaplips, of which imputation his followers and favourers the jebusites neither have, nor can discharge him) did so cruelly persecute them, and raise such bloody war against them.  
Secondly for that it is certain that these Albingenses (so called of the country Albingens near Tholosa, where they inhabited, as the Spanish friar Alphonsus de Castro writeth of them) were the same which otherwise, and else where were called Waldenses, and Pauperes de Lugduno, who were dispersed into sundry countries, as divers Popish writers do confess, and hold the same doctrines that they did. This is also confessed by that reverend and learned man jacobus Aug. Thuanus president of the parliament of Paris in the first part of his excellent history.  
And what their doctrines were, none doth more effectually show, then doth Pope Pius the second in his History 
Aenaeas Siluy. Histor. Bohem. cap. 35. p. 103.  of Bohemia, attributing in these words these opinions unto them.  
That the Bishop of Rome is equal to other Bishops, and 
Vide quoque. Albert Krantii vandalia lib. 10. cap. 2.  that there is no difference among Priests: that not dignity but good life maketh a prasbiter or Priest the better: that souls as soon as they depart out of the bodies be forthwith, either cast into perpetual pain, or obtain eternal joy. That no purgatory can be found, that it is a vain thing to pray for the dead, and an invention of covetous Priests. That the images of God and saints are to be destroyed. That the blessing of water and palms is to be derided. That the orders of begging Freers were invented by the devil, that Priests ought to be poor, and be content only with alms. That the preaching of the word of God ought freely to be open to all. That no capital on great sin ought to be suffered, for the avoiding of a greater evil.  
That he which is guilty of deadly sin ought not to enjoy either secullar or Ecclesiastical dignity, nor to be obeyed. That confirmation with oil, & extreme Unction are not to be counted amongst the Sacraments of the Church. That auricular confession is frivolous, and that it is sufficient for men to confess their sins unto God in their chamber. That baptism is to be used in water without mixture of hollowed oil. That the use of Churchyards was vain and brought in for covetousnee sake, and that it maketh no matter with what earth men's bodies be covered. That the world is the temple of God who is in all places, & that do they restrain his majesty which build Churches, Monasteries, and oratory's, as though his divine goodness and mercy were to be found sooner in them, then in other places.  
That the robes of Priests, ornaments of Altars, palles, Corporasses, Chalices, Patens, and other vessels are of no value. That a Priest may in any place, and at all times consecrat the holy body of Christ, and minister it to them that do require it, & that it is sufficient for him only to use the sacramental words. That the prayers of Saints reigning with Christ in heaven are in vain prayed for, and cannot help us. That the time is evil spent in singing or saying Canonical service or prayers, That men ought to cease from their labours upon no day, but upon that, which is now called the Lords day, and that the feasts of Saints are to be rejected. That there is no merit or goodness in the fasts which be appointed by the Church. These be the doctrines which the Pope imputeth to the Waldenses. Now when any of you shall effectually prove by the word of GOD, the most and chief of these doctrines (for some seem to be more hardly set down by this their adversary, than they did mean them) to be errors and heresies, than I will confess myself to have been deceived, and both the Waldenses and Albingenses to have been justly reputed for heretics. And that the Albingenses joined with the Waldenses in these doctrines, although it be the harder to show, because it appeareth that the Pope and his followers were very careful to suppress their doctrines and to keep them from the knowledge of the people, as Robert Gaguine 
In Philip August. Lib. 6. fol. ●04.  the French historiographer showeth, in that no writer before his time which he did know had committed them to writing, for whereas (saith he) they call them haeretikes, and do declare that for that offence they were destroyed, yet they have let pass to show the kind of their heresy. By this their politic concealing of their doctrines, it seemeth that they did to nearly touch the Pope's triple Crown, and too much did shake the cup of his abominations wherewith he hath made Kings and nations drunken. Notwithstanding by some writers it appeareth, what their doctrines and opinions were, even the same which (as you have heard) were maintained by the good faithful people called Waldenses, & Pauperes de Lugduno. Master Fox showeth out of Nicholas Trivet (who died anno 1328.) that the Albingenses 
Act. & monumen. tom. 1 p. 299. 2. edit. onis.  denied transubstantiation in the Sacraments of Christ's body and blood, and that matriymony, was not a Sacrament: and further writeth that in some Error he found that they did deal against the wanton 
I● il pag. 35.  wealth, pride, and tyranny of the Prelates, and denied the pope's authority to have any ground of the Scriptures, and that they could not away with there ceremonies, and traditions, as images, pardons, purgatory of the Romish Church, calling them (as some say) blasphemous occupyings etc. Henry Pantalion in his chronography affirmeth out of P. Aemilius, that they denied Christ's body 
Pag, 98.  to be in the bread of the Eucharist. And a little before he writeth that one Hoyry a learned Monk of Tolosa did 
Pag, 92.  teach, that prayers for the dead, and to the dead, excomucations of priests, Pilgrimages, consecrations of Chrism are all unprofitable, whereupon he was condemned. Thus I have showed to satisfy this man's longing desire, what I have read of their Albingenses; by which I have been moved to conceive a good opinion of them, and to account them for witnesses of God's truth, for the which they were so cruelly presecuted and destroyed by that Beast, to whom 
Apace. 13, 7.  it was given to make war with the Saints, and to overcome them.  
I do confess that I have also read not only in this pelting paper, but also in lying and prating Prateclus, and other malicious enemies of God's truth, of other filthy and false opinions ascribe to them. But this is no new devise of the devil, but an old stratagem, to attribute to the faithful and Godly false titles, and slanderous and filthy opinions and practices, to bring them into hatred, and to move the world to persecute and destroy them. So was jesus Christ the son of God entreated, being called a Samaritane, a deceiver of the people and by Belzebub 
Math. 27, 63. Luke, 23, 2. Math, 12. 24. & 9 34. Act, 24.  the Prince of devils to cast out devils. So was Saint Paul used, being termed a pestilent and seditious fellow, and chief maintainer of the heresy of the nazarenes. So were the Christians in the primitive Church handled, who were slandered to kill children, to eat their flesh, and to 
Turtull in Apolog.  drink there blood and in there assembles having put out the candles, to commit adultery and incests. So doth 
Gabr. pratcoleleuch haerae. lib. 14, 13. paup. ac L●gd.  that lying companion Gabriel Prateolus and the writer of this scroll deal with the walldenses, otherwai●●●lled Pauperaes de Lugduno, whom they affirm to hold that carnal copulation betwixt men and women, when the lust of the flesh burneth, is lawful: to wome Aeneas Silvius doth not ascribe any such opinion. In those days the Papists were not grown to such impudency in lying, as now they are. Thus we see, that it ought not to seem strange unto us, for filthy facts, and false doctrines, to be by malicious enemies falsely imputed to God's true Saints and servants: It were rather a marvel, if the devil being by name and long practise a Slanderer, should leave his old occupation in slandering and defaming the faithful favourers of God's truth.  
But this man saith that I descent from those Bishops D. Cowper and jewel. I answer, that as I do reverence the memory of them, so I do nothing herein differ from them. For concerning B Cowper, I say that not he, but Sir Thomas Eliot did set down in the dictionary all that therein is written of the Albingenses, and Albanenses, as appeareth by the first edition of it by Sir Thomas Eliot himself printed by Thomas Barth●let anno Dom. 15. 42. having this title.  

Bib●otheca Eliotae.  
Eliotes Library.   
There the reader shall find all those things written of the Albingenses and Albanenses without addition, detraction, or alteration, before D. Cowper did deal in it D. Cowper in supplying of words that there wanted, did leave these things, and such like, especially concerning proper names, as he found them, and not as he himself did judge of them. As for the difference in judgement betwixt Sir Thomas Eliot and me concerning these Albingenses, although I do greatly reverence the memory of him for his learning, and for his good labours to the advancing thereof: yet I do not think myself bound to stand to his judgement therein, who might be to much carried away with the corrupt errors which over much swayed in his time; whereby he did to little espic the devils accustomed devise and practise before mentioned, & much credit the false reports of their malicious adversaries.  
As touching that precious jewel, and most learned Bishop, whereas D. Harding writeth thus: If ye mean Hus: Hierome of prague: Wicklesse, Almar●rke, Ab●lard, the apostolics, 
Consuta of the Apol●g.  Peterbuisians, Beren●arians, Waldenses, Albingenses, Image-breakers and such like, which ever found fault with the Church. etc. he answereth in these words: Of Abailard 
Defence. of the Apol●g.  and Almerike, and certain other your strange names, if they have taught any thing contrary to the truth of God, we have no skill, they are none of ours: of john Hus, Hierome of prague and Berengarius, and other like virtuous men, we have no cause to be a hamed. etc. This is all that Bishop jewel saith, in which words he doth not once name the Albingenses, much less impute those filthy and false opinions to them▪ Nether doth he absolutely affirm, that Abaila●d, and Almarike, or any of the rest maintained any thing contrary to the truth of God; but conditionly saith, if they taught any thing contrary to the truth of God, we have no skill: they are none of ours, to the which I say, Amen. But that B. jewel did not account the Albingenses for wicked heretics, it may hereby appear, in that he thought well of the 
See defence. of the Apolo. ut 1. cap. 2. diuis. 1. & part 4. ●●p, 1●. diuis. 1. pag. 503.  Waldenses (which were the same that were the Albingenses (as I have before showed) but diversly called in divers places) and did repute them for good and Godly men. By this that I have said the judicious reader may see, that there is no difference at all betwixt me, and these reverend and learned Bishops concerning the Albingenses, as this ignorant Romanist doth vainly imagine. And if there had been some diversity in judgement herein betwixt us, I in thinking well, and they in hardly judging of them, it had been a matter of no great moment. Heretofore under 
platina in Bonifac 8. Gabr. prateo. pag. 206.  Popery, many worshipped Herman of Ferrara for a Saint, whom Pope Boniface the 8. caused to be digged up, and burned for an heretic. Some Popes and Papists thought well of Pope Formosus, whom other Popes did maliciously and despitefully▪ use being dead. Some papists thought well of them that were called ●agellantes: whom others condemned and punished for ●uill doers. 
Vide paralip. Abba● v●sp●rg. pag 369.   
Pope Alexander the 6. and others burned at Florence Hierom Saoa●orola, whom both Philip Comineus, and Antonius Falminius accounted for a holy man. ●aminius fine verses in commendation of him, worthy to be read, 
Anno. 1497.  I have thought good to set down.  

Dum f●ra flamma tuos, Hieroni me, pascitur artus,  
Religio s●nctas dilaniata c●mas  
Flevit, ●t o dixit, crudeles parcite flammae,  
parite, s●nt isto viscera nostra rogo.   
But to omit this, I cannot omit to show the gross ignorance of this blind Papist, in saying that these Albingenses began by Tolousa in France the year of our Lord 120. I grant that it is so in the said fi●st edition of Sir Thomas Eliot● Dictionary, and continued in the other editions following. But I cannot so much attribute so gross an oversight and error to Sir Thomas Eliot being a learned man as to the negligence ●ther of the writer or printer, which fault by them might easily be committed, for whereas this number in the said first edition is set down in these figures, 120. they might easily omit the figure in the fourth place. So that Master Eliot setting i● down 1120. they might either write or print 120. But this man of purpose alleging it, might (if all his Historical learning had not been contained in the sad dictionary, have easily espied and amended this fault: for most certain it is that no ancient writer near an 120 years after Christ, or divers hundredth years after doth make any mention of a people called Albi●genses, and noted for religion. The first mention that I find of them, or that this man with all his companions can show is in the reign 
Rob. G●g●i● l●b. 6.  of Philip, surnamed Augustus' King of France, who entered into his Kingdom in the year of our Lord 1181. Matheus B●roaldus at●rybuteth their time to the thirtieth year of the said King, which was in the year 1210. and many popish writers declare, that they were persecuted and destroyed by the procurement of Pope Innocent the third, who entered into his Papacy in the year 1199.  
This I confess, that as the errors, which the Albinggenses impugned and abhorred, were not in the year of Christ 120. by the Devil hatched and broached: so the true doctrine which they maintained, and for the same constantly suffered, was then of the faithful professed and before by our Saviour Christ and his Apostles published. But that they were then known by this name, none but such a blind buzzard as this is, would ever affirm. And such blind guides they deserve to have, to be led by them unto perdition, that wilfully shut their eyes against the light of God's truth, which might shine to their salvation, if their eyes were open to see it, & their hearts to receive and believe it.  
Concerning them that were called Begardi, to whom this man out of lying Prateolus, and other malicious enemies, attributeth false and wicked opinions abhorred by us, I will show what hath and doth move me, to think also of them, as witnesses of GOD'S truth. I do nothing doubt but these called by some writers Begardi, were the same which others do call Pychard●. Now what opinions these Pychard● did hold, joannes Slechta Kostelecius a learned Bohaemian and Papist declareth in an epistle to Erasmus in these words: Tertia secta est eorum quos 
Inter epist. Erasmus. lib. 12. pag 464. scripta. 10. Octob. 1519.  voca●t Pyghardos' etc. The third sect is of them, whom they call Pyghardi (so he writeth them) who were so named of a Fugitive of the same nation (Picardy in France) that coming hither about 97. years past, when john Zisca a sacrilegious & wicked man made war against the 
So untruly he termeth him.  ecclesiastical persons, and whole Clergy, and spoiled their goods: this man being joined to him, infected with pestiferous doctrines both the Captain himself, and all the whole army, which he had gathered of thieves, murthertherers, 
So they call them but cannot so prove them.  outlawed, and other dregs of wicked men: which continued unto the time of King Vladislaus, who of late years died, and under him greatly increased, for he being King of Hungary, and abiding there more than in Bohemia, had small care what was done there, so that all his subjects did live▪ in peace. These men did account the Pope, Cardinals, Bishops, and other Ecclesiastical parsons for manifest antichrists: they called the Pope sometimes the beast, and sometimes the whore spoken of in the apocalypse, and that they doing all things against the Doctrine and tradition of Christ, they could do nothing of any authority or virtue in God's service, but that whatsoever proceeded from their service, was neither holy, nor sacraments, nor blessings, but mere execrations, abominations and curses. These men choose for themselves for Bishops and Priests, Lay men rude and void of learning, having wives and children: they call and salute one an other by the name of brothers and sisters. They receive only the authority of the old and new Testament of the Scriptures. They contemn all old and new Doctors, nor attribute any thing to their doctrine. Their Priests when they say Mass, do it without any Priestly garments, nor therein use any prayers besides the Lord's prayer, wherewith they consecrate the bread being leavened. They believe almost little or nothing of the Sacraments of the Church. They that receive their heresy are caused to be rebaptized in simple water, neither blessing salt, nor water, nor using any consecrate oil. They believe that the d●ity is not in the Sacrament of the Eucharist, but affirm that there is only bread and wine consecrate, representing by certain sercet signs the death of Christ, and that therefore all that bow their knees, and kneel before it, or worship it, be Idolaters, seeing that Sacrament was not ordained by Christ to any other end, but to put us in remembrance of his passion and not to be carried up and down hither and thither, nor to be lifted up of the Priest, and showed to the people: because that Christ himself, who is to be adored and worshipped with the worship of Latria, sitteth at the right hand of the father, as the Church of Christ confesseth in the Creed. They account prayers to Saints, and for the dead to be a vain and ridiculous thing: in like manner Auriculare confession and penance enjoined by Priests for sin. They affirm vigils and fasts to be but counterfeit coverings of hypocrites, and that the holy days of the virgin Mary, of the Apostles, and other Saints are but the invention of idle parsons, and they only keep the Lords days, and the feast of the Nativity of Christ, of Easter and Whitsuntide. etc. Hitherto the words of john Slechta (who was no favourer, but a misliker of them) 
Centur. 4. pag. 334.  truly translated. Master Bale in the life of Clement the fifth writeth thus of them: Beghardos' ac Beguinas quia panem Eucharisticum honorare nolebant, impr●bat. i. Clement the fifth misliked the Beghardi & Beguins, because they would not honour the bread of the Eucharist. And that these men 
〈◊〉 tempor fol. ●●.  maintained the doctrines of the Waldenses, Wer●●rus, the Charthusian Monk of Colen, in plain words affirmeth: Beghardi multi combuste sunt Parysiis propter heresim pauperum de Lugduno etc. many Begwardi were burnt at Paris for the heresy of the poor men of Lions, that is to say the Waldenses.  
Thus as I deny and defy the filthy and false opinions imputed (I know not how truly) to the Adamites, and Albanenses: so I do confess that I do account these that were called Waldenses, Albingenses, and Beghardi, or Picardy, to have been faithful men, and witnesses of Gods holy truth, whom although the world hated, rejected, and persecuted, (as it did Christ) yet were they elect and precious, and beloved of God. And I fear not to affirm, that they have washed their robes in the blood of the Lamb, and now have beauty for ashes, the oyl● of joy for mourning, etc. and are more worthy to be reputed for holy Martyrs and confessors, then either Thomas Beck●t, or Dominicus that bloody Friar, or Cather●n● his minion, or Francis, that superstitious hypocrite, or Clara his companion, or many others whom the Popes have canonised for Saints. For not he that himself (or any other man) commendeth, but whom God commendeth is approved, and a Saint in his sight. 
●. Cor. 16. 1●.   
And let this man, and all such others bark as much as they will or can against that true doctrine, which the Waldenses, Albingenses, and Beghardi heretofore professed, and is now through GOD'S great mercy in this land, and many other Christian countries by public authority maintained, they shall do but as mad dogs do, that bark against the Moon, and shall but kieke against the prick, and rush against that rock that will not yield, but bruise them to powder. Great is the truth, and it will prevail. Well saith Epiphan●us 
Contra Ap●l. lian. Her●s. 4●.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c.: etc. Neither shall darkness prevail, when the light shineth. Now the light of GOD'S word shineth, now is that man of sin revealed, now are his errors and abominations disclosed▪ and confuted: and all his sworn soldiers they jebusites are not able, either to cover and hide him, or defend them: If this man think that they are, why do they so long suffer the books of D. Abbot, D. Downam, and master powel, in the which they have plainly proved the Pope to be Antichrist, & sound confuted Bellarmine's weak defence and simple shifts, to stand so long unanswered, and that their grand master, from whom they receive life, and upon whom they wholly depend, to be undefended. This is a matter of no small moment, which cannot without the loss of all be neglected.  
If the Pope be Antichrist, then is their doctrine Antichristian, and they are the slaves of Antichrist. This sort, wherein their whole safety consisteth, aught with all might and main be defended, and this breach with all speed be repaired: And it hath by the canons of the men before named these four years passed been battered, and yet is the defence and repair thereof utterly neglected.  
They writ many pelting Pamphlets, and such slender scrolls as this is: but to answer these books, with raze the foundation of their religion, or rather superstition, and overthrow there great Golia● of Rome, they be very slack. Wherein appeareth to any that willingly will not shut his eyes the weakness, and desperate estate of there forlorn cause etc.  
And thus much I thought good to answer to the contents of the said scroll, which may seem more than it deserveth, being a foolish babble, void of learning and truth.  

Eusebius history Eccles.  
lib. 7. cap. 24 fol. 79.   
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Truth is a friend, and before all things to be honoured; and we ought without envy to commend and approve that which is well spoken, and to examine and correct or confute whatsoever is not sound written.   

S. R. IN his answer to Master Thomas Bells challenge named the downfall o● Popery nipp●th at me in these 
Pag. 126.  words. Bel termeth him (Berengarius) a silly Deacon, though his brother Buckley call him an excellent and holy man. Here first I do observe, that whereas this writer, in this his answer (which carrieth a greater show of learning, than substance of truth) doth in three places make mention of this my answer, viz. in the page here noted, also pag. 144. and lastly pag. 208. it may seem that he never read it: for that in all these places he quoteth my answer to 8. reasons, whereas it is unto 12. Neither can he excuse this by saying that by the figure 8. he meaneth the eight reason for the two first places are in my answer to the forth reason, and the third place is to the seventh. This doth also the more appear, in that he doth not truly allege my words, but addeth to them. For whereas I called Berengarius an excellent man he saith that I called him, an excellent and holy man. Hereby it may seem that this man received these places by hand from others, and not by the reading of his own ●ies, As touching Berengarius, I do willingly confess, that I have a most reverent opinion of him, and do think that, notwithstanding his weakness in recanting once the truth, he was an excellent, yea and holy man, both for his singular learning, and virtuous life. And to conceive this reverent opinion of him, I am moved by the testimony of some Papists, who favoured not the true doctrine which he maintained, but especially by the great commendations which that learned father, and notable poet Hildebartus bishop of Maine in France doth give him.  
Atoninus the Archbishop of Florence writeth of him: 
Histor. part. 2. Tit. ●●. cap. 1 ●. 20. fol. 175.  Fivit autem alias Berengarius iste vir bonus, plenus elemosynis et humilitate, magnarum poss●ssionum quae omnia in usus pauperum dispersit, praeterea nuillam foem●nam in conspectu suo patiebatur admitti. This Berengarius was otherwise a good man, full of alms deeds, and of humility, and dispersed great possessions to the use of the poor: and would suffer no woman to come in his sight. Robert Gaguin in his French history hath these words of him: Henrici tempore etc. In the time of this Henry, Berengarius Deacon (or rather Archdeacon) of Tours raised an error concerning the sacrament of the Eucharist, wherein he said 
Lib. 6. in Henrico.  was not the true body of Christ, but a certain example of his body, from which he afterward repenting changed his mind, and lived very liberal to the poor, and fleeing the company of women: in so much as after his death he was honoured for his great holiness. The same and more doth the continuer of Beda his story write of him in these words: Porro linnet Berengarius primum etc. Although Berengarius did discredit the first heat of his youth by 
De gestis Anglerum continuat. lib. 3. cap. 27.  defending some heresies, yet in his riper age he so repent, that without retraction he was of some men countted for a Saint, being approved by innumerable good works, and especially by humility, and alms deeds. He was a Lord of great possessions by dispersing them, and not a servant of them by hiding and adoring them. He was so sparing of woman's beauty, that he would suffer none to come in his sight, lest he should taste the same with his eye, which he did not covet in his heart. He despised not the poor, nor flattered the rich. He lived agreeable to nature, having food & apparel as the Apostle saith being content with the same, whereupon Hildebartus the Bishop of Maine an excellent Poet doth commend him. etc.  
Whose verses as the said author thought meet to insert into his history: so I have thought good to allege them here, both because they be most worthy to read, and do plainly show what an excellent and holy man he was.   


QVem m●do miratur, semper mirabitur orbis.  
Ille Berrengarius non obiturus obit:  
Quem sacra fidei fastigia summa tenentem,  
jam quinta dies abstulit, ausa nefas.  
Illa dies damnosa dies, et perfida mundo,  
Qua dolor, et rerum summa ruina fuit.  
Qua status ecclesia, qua spes et gloria clers,  
Qua cultor juris, iure ruente ruit.  
Quicquid Philosophi, quicquid cecinere Poetae,  
Ingenio cescit, eloquioque suo.  
Sanctior et maior sapientia, maius adorta,  
Implevit sacrum pectus et ora deo.  
Pectus eam voluit, vox protulit, actio promisit,  
Singula factori sic studuere suo.  
Vir sacer et sapiens, cui nomen erescit in horas  
Quo minor est, quisquis maximus est hominum,  
Cui fensus peperit, paros seruavit, honores,  
Cui pauper potior divite, iusque lucro,  
Cui nec desidiam, nec luxum res dedit ampla,  
Nec tumidum fecit multus et a tus honor.  
Qui nec ad argentum, nec ad aurum lumina flexit,  
Sed doluit quoties cui daret, hoc aberat  
Qui non cessavit in opum fulcire ruinas,  
Donec inops dando, pauper et ipse fuit.  
Cuius cura sequi naturam, legibus uti  
Et mentem vitijs, ora negare dolis.  
Virtutes opibus, rarum praeponere falso,  
Nil vacuum sensu dicere, nec facere.  
Laedere nec quemquam, cunct is prodesse, favorem  
Et populare lucrum pellere mente, manu.  
Cui vestis textura rudis, cui non fuit unquam  
Ante sitim potus; nec cibus ante famen.  
Quem pudor Hospitium statuit sibi, quamque libido  
Incestos superat, tam superavit eam.  
Quem natura parens cum mundo contulit, inquit,  
Degenerant alij, nascitur iste mihi.  
Quoque vagabatur, et pene reliquerat orbem,  
Inclusit sacro pectore justitiam.  
Vir sacer a puero, qui quantum praeminet orbi,  
Fama, tam famae praminet ipse suae.  
Fama minor meritis, cum totum peruolet orbem,  
Cum semper crescat, non erit aequa tamen,  
Vir pius atque gravis, vir sic in utroque modestus,  
 livor neutro rodere posset eum.  
Livor eum deflet, quem carpserat ante, nec tam  
carpsit, et odit eum, qua modo laudat, amat.  
Quam prius ex vita tam nunc ex morte gemiscit:  
et quaeritur celeres huius abyss dies.  
Vir vere sapiens, et part beatus ab omni,  
Qui caelos anima, corpore ditat humum,  
Post obitum vivam secum, socum requiescam  
Nec fiat melior sors mea sort sua.    

Verses of Hildebert Bishop of Mons vpon Berengarius tran slated English.  

THe wonder of the Timesthat was of late,  
And shall continue everlasting date,  
That Berengarius, who gave place to none,  
For holy Faith's profession now is gone.  
A woeful day unto the world, wherein  
Create loss and sorrow threatens to begin.  
Whereby the Church, the Clergy, and the Law,  
The hopes of their success to ruin draw:   

All parts of wisdomes-love, and Poets vain  
Within his wit and tongue he did retain,  
But greater and more holy wisdom brought  
Those gifts to more devine-inspired thought.  
Which working in his heart his mouth did preach,  
And by example of his life did teach.  
So all things did concur unto his praise,  
To give him name, that should survive his days.   

A wise and holy man, who did regard  
Poor more than rich, and right above reward,  
Whose plenty neither sloth nor riot bred:  
Nor honour to proud humour him misled,  
Who in delight of Lucre did not live  
But all his grief was, he did want to give:  
Who from the needy never shut his door,  
Until by giving he himself was poor:  
Who sought to follow Nature, yield to law,  
His mind from vice, his words from guile to draw.   

To truth and virtue he gave chief defence,  
He never said nor did things void of sense:  
He hurt no man: but sought to pleasure all,  
No popular respects could him enthral:  
Plain were his clothes: nor meat did he desire  
Nor drink, till thirst and hunger did require:  
Him honest shame did choose her chiefest guest,  
While lust (which conquers others) he suppressed:  
And nature at his birth in joy (said she)  
Let others go, this man is borne to me:  
And justice, whom the world did clean forsake,  
He to the Harbour of his heart did take:   

Bred holy from a child, who now doth more,  
Excel himself in fame, then all before:  
All fame too little for his great deserts,  
To equal, by report, his worthy parts:   

A Godly sober man, so wise and grave,  
That enuies-selfe could not his praise deprave:  
Nay, Envy which at him, in life, did rail,  
Now, after death, doth love him, and bewail:  
A man most happy, and most perfect-wise,  
Whose soul now reigns in th' everlasting skies:  
O let my soul partake his blessed rest,  
No better place of safety I request.    

OF these verses both Antoninus in the place above cited, 
Tritem. de scriptor. Eccle. in He●. lebert● fol. 68  and Tritemius the Abbot do make mention, & of the number of them 52. as these are: by the which I have alleged, the christian reader not moved with malice (as it seemeth. S. R. is) but led by Godly reason may judge whether I had not good cause to call Berengarius an excellent man. The like I may say of Doctor Reynold's of blessed memory, whom I called an excellent Ornament, 
pag. 144.  which S. R. in like manner in his malice misliketh. But the Godly I doubt not will acknowledge, that his great learning, and upright and innocent life did well deserve that commendation.  
Moreover where S. R. pag. 208. saith, that Caluin, Whitaker, Perkins, and I do say, all good works are sin: this is as true as is that lving slander of Duraeus the jesuite, who shameth not to say, that we affirm all works to be nothing 
Duraeus contr. Whitakerum. fol. 13. 14.  else but inquinamenta, et sordes, et veram iniquitatem apud deum, pollutions, filth, & very iniquity before God. The which is most false: for we teach and believe, that the works of the faithful and regenerate be good and acceptable unto God: for although they be so infected and stained with sin, which is in us, and hangeth on us, that they cannot of themselves abide Gods strict and severe examination but had need of mercy: yet in that they proceed from faithful hearts, and sanctified in some measure with, God's spirit, and are covered with the rob of Christ's righteousness, they are accepted of God as pure and perfect, as I have in my answer to the second article concerning good life and piety before declared, the which I desire the Christian reader to read and examine, and not over lightly to believe this Lying-sclanderer, who thought it the wisest way not to set down our sayings, but to quote the places, which he is well assured his affectionate favourers will never examine, nor read what we shall write in our defence, so strongly have they charmed them, and by a strong delusion bewitched them. And this shall suffice for answer to S. R. in that which concerneth me. The rest Master Bell hath answered: but I know not whether it be printed.  JOB. 6. 24. Teach me, and I will hold my tongue: and cause me to understand, wherein I have erred. ISAIA. 41. 21. Stand to your cause, saith the Lord: bring forth your strong reasons, saith the King of jacob.   

Faults escaped in the Printing, p. is for page, l. for, line, and r. for read.  
P. 16. l. 10 r. revealed, p. 23. l 25. r. up to the Church, p. 32. l. 14. r. appoint unto, p. 45 l. 2. r. or the Remish, p. 48. The addition in the first line, beginning with these words: Whereas yousay, etc. is misplaced, and should have been inserted in the second line above, after these words: to discredit. I must entreat thee gentle reader to pardon this oversight. p. 54. l. 5. r. mediation, ibid. l. 13. r. eternal predestination, p. 56. l. 7. r. to be God, p. 56. l. 16. r absurdum, p. 57 l. 33. r. repelleth, p. 58. l. 18. for new, r. true, p. 59 l. 29. r. punished for, and in the end of the next line put out, for. p. 61 l. 6, for mystical, r ministerial, ibid. l. 24. put out, of. p. 72. l. 12 for, of, r. for. p. 73. l. 14. r. Deum, p. 84. l. 23. r. affirm, p. 84, l. 11. r. to be the laver, p. 87. l, 7. r. of sin. p. 88 l. 16. r. of itself, p. 96, l. 1, r. Cross, and l. 8. r that God doth, p. 105, l. 11. r. such as is, p. 106. in the 19 & 20. lines, these words, first, second, are misplaced. p. 100 25, r. in that over obstinately they did, p. 1●. ●●8, for. that. r. they. ● 18. l. 7, r. 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 159. 19, for he r. ye, p. 120, l. 26. for poest, r. dost, p. 127. l. 1. r. we are made, ibid. l. 25, for, affect, r. effect, p. 129, l. 6. for, ale, r. oil, ibid. the last line, r. jesuits is, who p. 133, l. 18, for boubt, r. doubt, p. 135, l. 17, r. I say, ibid. l. 24, for, given, r. giving, p. 139, l. 6, r. keeping, p. 141, l. 29, r. our virtues, p. 144, l. 3, r. first they say, ibid. l, 24, r, or else few or none, p, 149, l, 8, blot out these words: and so attribute all to God's grace and mercy, for they be twice, p. 152, l, 12, r, solam, p, 153. l, 18, r, merciful, p, 154, l, 1. r, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p, 159, l, 6, r, this sacred, p, 169, l, 9, r, tend, which some, ibid. l, 26, r, tot indulgentiae, p, 175, l, 30, r, munnatis, p, 233, l, 20, r, his own blood, p, 240, l, 31, r, Region, p, 246 l, 36, r, superstition, p, 247, l, 38, r, for, Q, question, p, 248, l, 3, put out (first) ibid., l, 20, put out (Beside), ibid., l, 38, r, for that in Tertullia's time the Bishop of Rome favoured his heresies, as both Tertullian. and Beatu● Rhenanus a papist do affirm, p, 254. l, 28, r, they do, p, 255, l, 36, r, for, error, author, p▪ 256, l, 8, r, Henry, ibid., l, 13, r, these, p, 259, l. 10, r, parcite, ibi dem, l, 25, r, said, p, 262, I, 16, r. combas●●, p. 263, l, 36, r. race, p, 264, l 10, r, fuit. p, 266, l, 14, r, Sacrae, ibid., l, 15, Jani, ibid., l, 24, r, promsit, ibid., l, 28, r, censu●, ibid. r, partos. p, 267. l, 3, r. verum, ibid., l, 13, r, quaeque, ibid., l, 21, r, a●te●, ibid., l, 22, r. quam, ibid., l, 30, for Mons, r, Maine.