A Brief Answer, unto those idle and frivolous quarrels of R. P. against the late edition of the RESOLUTION: By Edmund Bunny.  
Whereunto are prefixed the book of Resolution, and the treatise of Pacification, perused and noted in the margin, on all such places as are misliked of R. P. showing in what Section of this Answer following, those places are handled.  
PSALM. 120. 7. I labour for peace: but when to that end I speak unto them, they prepare themselves unto war.  
AT LONDON, Printed by john Charlewood, Anno. Dom. 1589.   

The preface to the Reader.  
GENTLE Reader, 
The occasion of this mine Answer.  I am now to crave this favour of thee, that I may be so bold, as to present thee with such an argument, as of the very nature of it, is not so welcome to those that are of a quiet and peaceable disposition: such also as myself do so little like of, that never yet did I meddle therewith of mine onwe accord: having otherwise business enough, in another kind, that is sufficient to occupy me. Howbeit, it is needful also, that the adversary be answered, and that the weakness of their allegations (which otherwise might seem to be strong) be ever discovered, that others be not shaken thereby. And seeing that I am now by this occasion drawn forth to this kind of argument, and withal have left me good store of matter to go against, I could do no less then to answer my call in this kind also. The matter is this. A few years since I somewhat purged, and afterward published (as it is sufficiently known unto many) the Book of Resolution: the rather to provoke those discontented countrymen of ours, to gather themselves to more moderate ways, and to better agreement in the cause of Religion: as in my preface I had noted before. To which end also I was not so curious in purging of it, but willingly left whatsoever I thought might tolerably stand: and somewhat further to induce them also, I adjoined thereunto an other little Treatise tending to Pacification. Since which time the same R. P. that had set it forth so corruptly before, hath not only set it forth so again: but also hath much increased it, with those common fragments of their motheaten Popery: & with some other both discourses & vagaries beside. Howbeit, he hath altered the title, and hath framed another so grossly unto it, that of whom soever he borrowed the best part of the former: yet may you be sure that the title of this latter Book is his, without any question: For being weary of the former title, that made the whole matter no more but a Christian exercise (as in deed, being purged, it might rightly be termed so) upon a small occasion he iustleth that aside, out of the way: & being very impotently carried with a Pharifaiacall zeal, to advance the righteousness of works, against the suffering and merits of Christ, he must needs have this Christian Exercise in the way of godliness, to be a Directory, guiding men unto salvation, and yet Christian too: as though Christ had come downs from heaven, to teach us to seek our salvation (at least in part) in our own righteousness: & not only in his death and merits, without any thing else to be mingled withal, in that account. The additions also that he hath put thereunto, do seldom answer the former platform: some, of argument good enough in themselves, but not so fitly agreeing to the matter that he had in hand: others, that draw nearer to the matter that was to be handled, but weak in themselves, and in many places to so little purpose, that he doth nought else oftimes but fetch certain idle careers about it. A book that was much (until they had seen it) desired of many, upon the hope that by the former was conceived of it: but once being had, so little answering their expectation, that accordingly it findeth (even among the most of themselves) but small estimation: & being so corrupt a thing as it is, & almost as incorrigible as the Ma. himself, I mean not to waste my labour about it.  
In the preface of which book, 
That the Adversaries have it their common manner to make much a do about nothing.  & in certain of his Annotations thereon, he much inveigheth against me, and it passing angry for meddling so far as I did with the former. But it is upon so little ground, & to so little purpose withal, that for a time I could in no wise persuade myself, that it were any better than lost labour, to make him answer: both because the matter itself was of no importance, that he laid to my charge, but in all places (to speak of) answereth itself: and because the book likewise was of small account, nor had, but of few of their own favourites: & among them also could little be suffered to come abroad. But yet one other respect there is, wherein at length I was persuaded to make him answer. For it is not unknown (almost unto any, in these days of ours) what grievous complaints they make against us, how boldly and resolutely they clear themselves, and charge us, almost in all things that go betwixt us: as plainly appeareth in their Rheims Testament for altogether: & in their several writings beside, for every one a part by themselves. Wherein it is a world to see, with what faces & boldness of speech they avow, those foolish & wicked doctrines of theirs (that without question are only Romish and most schismatical, yet notwithstanding) to be very Catholic: & the truth of jesus Christ, as it was by himself, & by his Apostles delivered unto us, to be no better then plain heresy: and, for those wicked practices that of late they have so busily employed themselves about, how some of them deny those things that were as clear as the light of the sun, others justify those that are most wicked & treacherous in the highest degree: and, when some of them are punished for those their demerits, & yet but in very moderate manner, and but so far as urgent necessity required neither, yet notwithstanding they cry out of such persecution as never was heard of. Which writings of theirs what man can read (that is not before acquainted with their manner of dealing) but that needs he must yield some credit unto them? although he can think that all is not true: yet so bold speeches as those, must needs breed a persuasion with some, that there is some great cause that so they complain: or at least somewhat there is wherein they are injured. So that when as now they find by experience, they are not able by learning to show it to those, that can examine their speeches by learning: the next that remaineth is, by outfacing & boldness of speech to retain such credit as they are able in the hearts of those, that they know will examine nothing they say, & yet nevertheless believe that it is as true as the Gospel. Now that they see, that there is no place for the Kingdom of the Beast in the hearts of those that examine all things by the word of GOD before they believe them: what other way is left unto them, but to establish his throne only in such, as will believe whatsoever they say, & never make any question of it?  

This adversary of mine to follow the same course likewise.  Of which kind of out-facers & liberal speakers because this adversary of mine is one (and so doth show himself very plainly, in this which he hath done against me) although the matters be not great, that in this private quarrel of his do lie betwixt us, yet because it may serve well enough, to show their manner of dealing in such quarrels as they use against us, I saw no cause to refuse the occasion that himself hath offered, and so to put him in mind of his doings therein, that others also may so much the better see, what to think of the lavish speeches, high words, and great outcries of him and his fellows for these matters. And the more angry that he and his fellows do now show themselves to be, and the more impatiently that they do, whatsoever they do, the plainlier do they bewray themselves unto those, that can rightly decipher whence it proceedeth: that is, from an evil & a desperate cause. Leesers, I grant, are by common proverb allowed to have their words: yet when they are so very impatient, & that for the veriest trifles that are, it is a fair and likely conjecture, both that their wine in spent already, when as now they draw forth nothing but lees: and that they have but small store of bread, when as they eat Acorns so fast & hungerly as they do.  
Which that thou mayst the better perceive in this adversary of mine, 
In what manner this my answer in framed unto him.  & in this quarrel which he hath taken up against me, I have made him this answer that now I do present unto thee: it may be, not in so large and ample manner as some would require, but (I trust) both sufficient to note the matter aforesaid, & strong enough for mine own defence in those my doings. The controversies of purpose I have ever avoided (I mean for any set Treatise of them, but only so far as did appertain unto mine own needful defence) both because I am well eased already thereof by many, that can discuss them much better than I: and for that the party himself, that of purpose doth still interlace them with other matters, yet himself will never seem to have it his purpose to meddle with them. And yet in truth, it seemeth to be the only cause, why he would seem so to deal in matters of godliness: that so, where as otherwise by learning himself doth know, that he could never be able: yet under pretence of treating but only of godliness of life, he might win some credit to those popish errors, that hitherto for their pomp and bellies they have sought to defend. And therefore less marvel, that he was so marvelous angry, that I wiped out those his popish coruptions out of the former book so much as I did: because it crossed his secret purpose, & did not suffer him so quietly to enjoy that silly help, that now he thought meetest, whereby to let in their naughty errors. Insomuch that hereby they teach us to beware of their Popery, not only in such books of theirs, as wherein they profess to treat of those matters: but in the residue to, wherein they would in no wise seem to meddle with them, but for to treat of godliness only. And to the end that thou mightest the better perceive, what are those places wherein he findeth himself so much grieved, for this cause I have prefixed those books again before this mine answer: and in the margin of those places against which he inveigheth, have noted unto thee, in what part or Section of this mine Answer I have treated thereof. That so thou mayst the more readily find, both what grounds he hath taken of this his quarrel: and how weak they are to bear the burden that thereon he hath laid. This is the effect of my Answer unto him: which also thou hadst had the last Summer, but that the Printer (after that it was delivered into his hands) desired, for one matter thereunto appertaining, a further respite. But I trust that now also it cometh not out of season: and such as it is that do I now commend to thy favourable censure & interpretation, and so bid thee heartily well to far in jesus Christ. From Bolton-Percy in the ancienty of York.  
1589. Edm. Bunny.   

The answer of Edm. Bunny unto the preface and Annotations of R. P.  
I Have at the length (with much ado, 
1 Not thinking at the first to make any answer here unto by what reason I was after induced unto it.  got sight of that, which (by others) before I had heard you had done against me. Wherein you have so far discovered yourself, that for a time, after that I had penrused your doings, I thought it needles to make any further answer unto you: partly because that such a quarrel is more private, then that it needeth to be imparted to others; but especially, for that the matter that you bring, is so weak, as that it needeth none to cast it down, but doth easily fall of itself, without any further impugning of it. But when I had further considered withal, how confidently you are wont to speak on your own behalf, when you have no jot of truth to bear you out; and how ready some others are to believe whatsoever you say: in this respect I thought it best to make you answer, that so both yourself and others also may better perceive that oftimes you complain without any cause; and that, when as you make most a do, there is not always any great matter to occasion the same. And so I must give you to understand, that although in these your doings you deeply charge me, yet have I given you so little cause so to do, as that whatsoever contempt and reproach you did mean to cast upon me, and by that occasion upon others also, the same is like all to be yours, and to redound unto yourself the author of it: and that not only in those things wherein you have directed your style against me, and others; but also in that which in this edition you have otherwise brought us.  

Of that which he had done against me. Of the Title of the book, wherein he would charge me, to have been desirous to have crept into the credit of it. First, by altering the manner of it to his best advantage.  2 Against me you have directed your style, first about certain matters going before: and then about certain others that appertain to the books themselves. Concerning those things that go be-before, first you take in hand the title: & that you set down in so cunning manner, to your best advantage, as that although you do not in plain speech, charge me with any thing: yet seemeth it thereby that you could be content to induce your readers to think, that I would gladly have crept into the credit of it, as though it had been mine own doing. Howbeit I did plainly set down the supposed author of it, so far as out of the book itself I was able to gather: & further, than the title itself did lead. For whereas I did thus set it down A book of Christian exercise, appertaining to Resolution, that is showing how that we should resolve ourselves to become Christians indeed, by R. P. & then a certain space after that, Perused, & accompanied now with a Treatise tending to Pacification, by Ed. Bunny, so distinguishing the one from the other, and putting mine own name to no more than was mine, & setting those two letters unto the other, that I found in the end of the preface following: you have told your gentle Reader, that I have given it this title, A book of Christian exercise, etc. Perused, and accompanied with a Treatise tending to Pacification by Edm. Bunny. Wherein although you durst not be so bold, as plainly to charge me, that I would seem to take upon me more than was mine: yet in covert manner you go very near it, in suppressing those letters that I put to the former part of the title; and by setting my name in such sort in the end of the latter, as that it might seem to have been set by me to them both. The silly help that you have for yourself, is in your miserable, etc. but plain dealing had been much better. And that you meant to give the occasion, 
Then by striking out a word that made against him.  that others might think that I had used so indirect dealing, another thing also doth very much boad, if it do not clearly prove it: & that is, when you came to recite the latter part of the title, as I had set it, there, because you saw the manner of it was such, as that it would not take it well, that you should so use me, therefore did you therewithal cut his tongue out of his head, that it might not bewray you. For whereas I had noted in the title, that now that book of Resolution, was accompanied with that other Treatise of mine tending to Pacification, because that it did plainly import, that that book of Resolution was before, and none of mine: therefore you struck out that word Now, that others might the more easily conceive that opinion of me, that therein you laboured to cast upon me. If in truth you were persuaded, that you had such advantage against me in those things that follow, as afterward you would seem that you are, you might well have spared this kind of dealing: and either you should have set down the whole, as I did, so to afford me my just defence; or else you should have suppressed that (together with the other) which being severed from that other, might for your sake seem to charge me with that which I did not. 
How he hath altered my name, either of gross negligence, or some foolish mystery.  Now, that herein you do leave out one of the letters of my name (and not only here, but continually after, almost throughout your whole book) I know not well what to say unto it. If you have done it of set purpose, belike you have some mystery in it: if it be so, then bring it forth, and accordingly you shall hear from me again, if need so require. If not, that is, if you have no mystery in it, then is your negligence very apparent, that having it set down right unto you, you have so very often miss it, when you were to set it down again. And wheresoever such negligence reigneth; belike the matters are not great, that there we may look for. But because that this matter was but of small importance, we will be persuaded, that you made store of your diligence here, and would not gladly spend any part of it now, that so you might have the more in a readiness for that which followeth.  
3 After the title you take in hand the sentence of Scripture which I did set under the same, 
Of the sentence of scripture.  jesus Christ yesterday, and to day, and the same for ever. Heb. 13.8. and therein you charge me two special ways: and yet notwithstanding you leave unto me greater advantage against you therein, than you have any against me, in any part of the whole whatsoever. But belike the sentence itself being so pregnant as it is, against the very sinews and marrow of your profession, did at the first, even at the very sight thereof, so offend your eyes, that afterward you could not deal peaceably with it. First, (you say) you see not, to what purpose I should place that sentence there: 
What fault he findeth in me about it.  you call it a mystery; and you think it were hard for other men to conjecture, why I did it. What if you know not why it was done? What need that offend you? So that the sentence itself be good, what need you be grieved that you find it there? Are your gatherings or gleanings of that nature, that such a sentence may not be allowed such place among them. But because you cannot conjecture, nor others neither, as you suppose, what reason I had there to place it, I will not stick myself to tell you, that which may satisfy you and those others. You must know I had to deal with that, which did not in divers points agree with the truth itself in jesus Christ: which when I laboured to take away, it might be notwithstanding, that I left some unespied of me. In which respect, every one may plainly see, that it did very fitly appertain to the purpose: both to be a defence unto me, for such corruptions as I took from it; and to be a preservative withal, against such corruptions as remained (if any such were) showing thereby, that I meant not to commend or leave any other unto them, but only jesus Christ our Saviour. And if you had not blindfolded yourself, before you came to it, with a settled purpose, to catch at whatsoever you might get any hold of, yourself no doubt must needs have seen it: so fitly it doth agree with the purpose that I had in hand, and the argument itself doth so plainly witness the same. Then you proceed to a further matter, and deal more hardly, both with me, and the text itself. The text you would have supposed to be, not only in itself hard or obscure; but also one of those Obscure sentences or places, wherewith The holy Fathers noted the ancient heretics to delight themselves, and deceive others: and then, coming to me, that I have to that end brought it in; that is, to delight myself, & deceive others. Wherein that you may prevail the better, in your margin you send us to Epiphanius & Augustine, & after a sort to S. Peter too, as though we should find the same in them. Who knoweth not, I pray you, that heretics were wont (as plainly appeareth now in yourselves) to use certain sentences of scripture, to establish their errors withal? But what is that to this purpose? Have you any doubt of any such dealing in this? must jesus Christ yesterday & to day, & the same for ever, be now so obscure, so apt to deceive, & so ready a trick for an heretic? I know what you mean: and, if you durst for shame, you would speak plainlier than you do. If jesus Christ be the only Saviour, for all the ages already past, for the time present, & for the time to come, you see not well where to cog in those other devices, & mony-doctrines that you have of your own. For this cause therefore needs must this also be an obscure sentence, & apt to deceive: & to use the same, the trick of an heretic? But do you think that Epiphanius or Augustine would soothe you herein: or that S. Peter meant of any such matter? If they would, find it, & set it down: if not, how is it then (mark whence you are fallen) that you are not ashamed so foully to wrest them. 
What advantage therein he hath left against himself.  The advantage that herein you have left to me against yourself, is (in comparison) no great matter; & yet such as I said: & such as it is, needs must you hear of it, because you are so ready to catch at others. It resteth therefore in these 2. points: one, that you do the sentence some wrong, to set it down so negligently & confusedly as you do, not distinguishing the members thereof by orderly pointing, as you had it of me, & as it is (witness yourselves) in the text itself; 
How indistinctly (& therefore ill-favouredly) he setteth down that text of scripture.  the other, that twice together you do so resolutely ascribe it to S. Paul. Touching the first it may be but the oversight of you or your printer: howbeit, both of you ought to have used more diligence in it. The sentence is to good purpose, it is weighty, and of great importance: you ought to have seen better unto it; both he for his part, and you for yours. But I doubt very much, that your Printer hath done, but as you yourself set it down unto him: and that you have done it of purpose, nothing at all regarding how confusedly, nor how ill-favoredly you serve us with the word of God. But we will not so take it at your hands. With ill will you are brought at length to have some dealing with the written word of God: and very shame hath won at your hands, not so far to abandon yourselves from the scriptures, as otherwise full gladly you would. And now that you must for shame do somewhat, you would gladly do it as ill-favouredly as you might, that so we might find, neither life, nor comfort, nor sense therein. But you shall not so abuse the word of life: you shall not shrink from it, and yet you shall not slive it neither. Whereunto if we may be so bold as to add, that yourself is one of these jesuite-friers (that late offspring of that ruinous Popedom) as that R. P. that is thought to be the author of this book, is said to be: you have done well, so to let the world understand (and you may do well to mark it yourself) what ill accord there is, betwixt jesus and jesuits whensoever they meet. You had no sooner espied him to be in place, but by and by your stomach rose against him: and some way or other must you needs show your gall, there was no remedy. As touching the latter of them, I deny not, but that it is the judgement of divers of the ancient fathers, 
How resolutely he setteth down, that which the fathers before, nor the learned now, could so fully agree on.  that it might be the Apostle Saint Paul that wrote it; and, of some that it was: and so likewise of the writers now. But yet you cannot be ignorant withal, that the matter was then in question among them: & yet is, with the learned now. What ground therefore can you have to affirm so resolutely, that which the fathers of old, and the learned now, have not yet so thoroughly decided? If you allege the determination of the church of Rome, we hold it for nothing in these matters now: since the time that you are departed away from the faith, in so many things as you are: and have banded yourselves against the Lord, and his anointed. And if needs you will look to be allowed this liberty, that you may so determine upon it, as you think good, you had need first to see how those reasons may be answered, that are to the contrary: rather than so servilely to cleave to the bare judgement of those, that set it down as themselves list (I speak it but of your own companions now) without regarding unto what side the strongest reasons incline. Seeing that we do all agree, that it is Apostolical, and the undoubted word of God, it can be no derogative unto it, soberly to hearken further of him that wrote it, neither yet to doubt in such a point of an opinion but so far received, so long as we see not the reasons cleared, that are to the contrary. But it may be you will think, that these things are so small in themselves, that the advantage, that therein you have left unto me, was not to be regarded, nor so to be laid to your charge. Whether it be little or great, it forceth not now: but this may I plainly set down unto you, that the lesser of them both is of that importance, that therein (as I said) you have given greater cause or just reproof; than I did to you, or any other, not only for setting down the sentence itself in such sort as I did, but also in all the rest that followeth. When you were so ready to reprove another upon your own surmise, without any sufficient ground for your persuasion therein: you should have taken such heed to yourself, as that wherein you condemned another, yourself were not found more faulty than he.  

His idle caviling about the first page, a sufficient pattern of all the rest.  4 Being come thus far, your conclusion is, And this for the first Page. Yea verily: your dealing about my first Page only, may be sufficient to teach us all, how ready you are to pick some quarrel or other; & what indifferency or plain dealing we may look for at your hands, in all the rest. And I will assure the Reader, together with you, that such as this your beginning is, such & none other is that which followeth: in the one you have given a taste of the other. For such occasion as I gave you (in the disposing of the title, & in prefixing the sentence aforesaid) so to inveigh against me as you do, such have I given you in that which followeth: & as you deal in these things against me, as if there were a fault committed, when as notwithstanding you have found none, & do not, nor can not lay any to my charge, even so do you in the rest likewise, as (I trust) the indifferent Reader shall soon perceive. And so you have done very well, so distinctly to point your finger as you do, to this your worthy handling of those matters that you met withal in the first page: & I am content, if so you will have it, that it shall stand for a right pattern of all the rest. Be it now whatsoever it can be: such as this is, such is the other; & any man that will, may in this beginning, see the whole course that you do hold until the ending.  
5 Which that yourself may better declare, 
A frivolous slander of the keys & crown, upon the Archbishop of York his Arms.  as you have ended with this your first page: so have you a fresh begun with the next. For there, by placing the arms of the church of York, & the Archbishop (that now is) together, you readily infer (a conclusion no doubt, that followeth on the premises, passing well) that it is with us Good doctrine now, & very commendable in my L. g. of York. to claim both keys & crown from Peter's seat, which in the bishop of Rome, is made so heinous, & so bitterly inveighed against daily. But do you in good sadness believe, that now we have any doctrine of such matters: or if we had, that we account the same to be good? or have you the face to make this comparison betwixt the churches of York & Rome: as though it were none other claiming of the keys and crown from Peter's seat, which in the B. of Rome, is (as pleaseth you to term it) made so heinous etc. but only such, as by setting down the arms of the church of York, is challenged to the Archbishop there? If you be but in jest, the matter may be more easily borne: if you be in earnest, it is too gross and too plain an untruth, for any to oppose themselves against it. Your own fellows will take so ill with it, that your unshamefastness need not to be chastised of any other. 
As good title thereunto, only by coupling their arms together, as they have any by the word of God.  But seeing that you have set the comparison, I will not stick to put you in mind of one special point thereto appertaining. You know how your Bishop of Rome hath claimed both the keys and the crown; and that you suppose the same to stand, by very good warrant from the word of God: on the other side, you know how little the Archbishop of York hath claimed the matters you speak of (the one of them nothing at all; nor the other neither in such sort as you mean) and that yourself can be in no wise induced to think, that only by the marshaling or setting down the arms of the church and his together, he may justly make any claim unto them. And yet are not you able to find in the holy Scriptures, any one place whatsoever, whereon you may better ground that usurpation of your Bishop of Rome, as peculiar to that Sea of his (the Crown at all, or the Keys either out of his diocese:) than any body else may be able to prove, that by this title only, that is, by setting down of their arms together, the Archbishop of York may take upon him those things that you talk of. Insomuch that as that can never be proved, nor hath so much as show of reason, not any piece of groundwork at all: no more hath that of yours in the word of God; howsoever that hitherto you have otherwise borne the world in hand. And, whereas it appeareth in this your new book, 
His printers Alphabet: fit for the matter he hath in hand.  that the first letter of the Alphabet that your Printer hath used in the printing thereof (I mean for the capital, or greater letters) is ever decked with a couple of devils, shaking out their tails, and laying their hands on the first letter of those your labours (as appeareth in all those chapters that begin with the first letter of the Alphabet (six or seven in all) it shall be as easy a matter to prove, that your whole Book (whatsoever thereof is yours) is of the devil, only because that by your Printers good means in the first letter of your Alphabet they do so often and so readily meet together to confer on the matter, or else to confirm it, by such imposing of hands, as there they use, as for you to prove, that, by joining those arms together (which is all out of which you have made that large conclusion) it is with us good Doctrine now, and very commendable in my Lord's grace of York, to claim both keys and crown from Peter's seat. The common proverb is, that it is but an ill procession, wherein the devil beareth the cross: and that would not stick (as weak as it is) to yield a stronger proof for the one, than is any that you have for the other.  
6 Then coming to my Epistle Dedicatory, 
Upon the Epistle Dedicatory he associateth himself to an  there much plainlier you show forth yourself in your right and proper colours. And yet in this place I will say nothing of your so base and homely gibing: much less of your altering and leaving out, in that which you allege out of me; seeing the matters are not of any great importance. But the matter that I charge you withal, is, that there you show yourself to be so impudently given to reproach, even such a one also, who in many good respects you ought to reverence (your self can easily know whom I mean) that first you seem clean to forget how wicked an imp he was, that did but discover that great oversight of his father Noah, & made report thereof to his brethren; and did not seek himself rather in silence and reverence to make it up, before it had been further known: and what a judgement it pleased God thereupon to thunder forth against him by the mouth of his father, & against his posterity also. There was (not far off) a better example in both his brethren for you to have followed, if you had the grace to have taken the same: & so much stronger against you, as in this you know there was a fault indeed, & in the other you settle yourself but in the weak report of others, & in your own naughty surmise. But you make no great reckoning to say the worst you can of any of us: our Bishops are no Noah's to you; & therefore that example of Cham crosseth you not. Put case it do not: yet was there no help with you, but that needs you must join yourself to such a company in so bad an action as that? When (by all likelihood) you could not be ignorant, how that same upon the hearing was found to be a wicked practice, & that by the highest court that we have, & the parties condemned for it (who afterward also, for the most & chiefest of them, did themselves confess it) was your desire of reproaching so great, that yet notwithstanding you must take in hand so bad a matter, & sort yourself to such a condemned company as those? But belike you were loath there should be any so bad a matter among us, and you not to have a hand in it also: & could not find the worst of them all so base a people, but that, in such an action as that, they were company good enough for yourself. Howbeit, howsoever you can be persuaded of them that in such case they we●● meet company for you: yet is it on their parts likely enough that, if they had suspected such an one as you to have been so ready to join with them, even that only would have made the meanest of them to have misliked their own doings so much the rather. And then had it been good, that you had been one at the first, that so all the rest might have been stayed thereby. Yet this one thing I can easily grant you, that you thought yourself no babe in this, that being disposed so to reproach, you chose out such an one, of whom you might be assured, that, after his cause so well debated, & sentence given with him in so high a Court as that, he would little esteem of the misreport of such fellows as you. But I pray you Sir, 
The great lewdness of his own fellows in that kind.  could you so far forget yourselves, that you had so much leisure, as to quartell at this? With how great uncleanness you are charged on all hands, and long have been, & how weakly it is answered by the best of you all, is a matter more clear, than that I need so much as to point the finger unto it. And in so great, so unnatural, & so monstrous iniquity of yours, could you so soon let pass the beam of your own eye, for to pick out the mote of an others? What say you then, as to many other charges of the like effect, so specially unto the Treatise of that holy polygamy of yours? Whether is it but small uncleanness that the same discovereth among you? But let old things pass, that you have before been charged withal: & it also, together with them, because it treateth of the other parts of Christendom also. And because that of a discontented Romish Englishman, you are become, as is said, a Frenchman now, to go no further than your own clergy there, what say you to that latter collection in Le Cabinet du Roy de France: 
Le Cabinet du Roy de France.  set forth but six or seven years since, and dedicated unto the king himself, where you have gathered unto your hands, a note of a strange and wonderful company of wives, young women, and others also, abused by the Popish clergy there; such for number, as some man would scantly think at the first, would be overmatched at Doomsday itself? If the uncleanness of that sin had annoyed you, there had you a monstrous dunghill of it: if the nearness of it were that which troubled you, there you had it even at your nose. The number of wives, that at that time were found (or at least, noted) to be corrupted by you, throughout all the twelve Archbishopriks of France, amount to the number of eight hundred and fifty thousand, threescore & eleven, and threescore and two thousand, and two hundred. Of these, where they had fewest, which was in the archbishopric of Vienne, and of young women, one thousand-thousand, fourscore and one thousand, eight hundred and four; & where they had least of this kind, which was in the archbishopric of Vienne also, yet not with standing no fewer, that threescore and eight thousand and nine hundred. And yet besides these, you are noted to have abused forty and two thousand, six hundred, fourscore and three others, in Sodomitry also: and where you abused fewest of all in this kind, which for this matter was the archbishopric of Bordeaux, yet there you are said to have abused no fewer than one thousand and two hundred. Besides all which, the purveyors of this their harlotry, or such as they used to bring in this game to their hands, such as we call no better than bawds, (and so consequently, foully also corrupted by them, though not in their bodies, yet in their souls) were no less than one hundred and threescore thousand, eight hundred, twenty and nine: and the bastards, and bastards bastards, of this holy Clergy (witness enough of their uncleanness) seven hundred, threescore and fifteen thousand, one hundred thirty and eight persons. Again, whereas the Clergy of the archbishopric of Vienne had the fewest faults discovered (for the two former) and the Clergy of Bordeaux, for the other: yet, that neither you, nor any other of their fellows beside, think much with them for coming so far short of the rest, if it please you to consider the number of themselves, and of those whom they corrupted, and to lay them together, you may easily find, that they were no Saints neither but in this point like to the rest for the number of them. For whereas themselves (together with their officers and servants) were no more but fifty and five thousand, & on the otherside, the wives that they polluted, threescore and two thousand, & two hundred; the young women, threescore and eight thousand, and nine hundred; their male kind also, one thousand and six hundred: in doth so fall out, that they polluted more than themselves, by seven thousand & two hundred married wives, & thirteen thousand & nine hundred young women, & all that thousand & six hundred males besides. So that, though you leave to every one of their officers & servants, one (making them in number but as two parts of three, in respect of their masters themselves:) yet you leave two a piece to themselves, and an overplus of four thousand three hundred and on, either to take as a further booty to themselves; or, if you think good, to be bestowed on such of their officers as they would have the likest to them. Whereunto if we add their purveyors (or bawds) which were twelve thousand, & were not only by them corrupted, but also very able men likewise for to witness this uncleanness of theirs, than also the bastards, & bastards bastards of this holy Province, which were fifty and seven thousand & four hundred: there may you find witnesses enough (fourteen thousand & four hundred more than themselves, master, officer, servant, & all) to witness this uncleanness against them. The like might be said of the clergy of Bordeaux also: but that one only example may be sufficient to give you some reasonable taste of the rest. And as for your bishops (which, a man would think should herein be freest of all) although themselves be as it is said (Archbishops, & all) under an hundred: yet those also (even themselves alone, without the help of others for them: see what reverend fathers you have that come masking here) have polluted 468 married wives, & 900 single women (& have among them 540 bastards) & yet notwithstanding have abused in Sodomitry, 124 others besides. 
Above half a score a piece (one with another) had in bodily abuse by these holy fathers.  When the heads of your clergy are such, I pray you, what may a reasonable man think of the rest? What further he saith of that matter, I refer unto your own perusing of it. Yet thus much by him doth plainly appear, that this uncleanness is generally spread over you all: & that your whole popish clergy is not only infected, but foully polluted with it. But these things belike were but trifles with you at home: & that other blunder with us, a great matter abroad. But by your patience, fie on that forced virginity of yours: most abominably it stinketh before God & the world. But of this enough: & more than needed, but that needs you must be in these matters so prying abroad, and so blind at home. 
A wilful oversight.  That in this place you conceive that my Epistle Dedicatory treateth of mortification, and contempt of the world (which notwithstanding it doth but briefly touch in the end of it only; and that but by occasion also) and whereas shortly after you do wrest my words to your own purpose, otherwise than I did mean them, if in simplicity you have done it, then because the matters are not great, I will not trouble your conceit therein. Nevertheless if you miss so far of the argument of the one, and sense of the other, for the haste that you made to come the sooner unto your vain of reproaching: though the matters themselves be not great, yet therein you deserve some just reproof. But it seemeth rather, that of purpose you would so take them, so to make you a readier way to that, which you were desirous thereon to set down. And then, the more impudently that you were given to join with so bad a company in so naughty a matter, the more doth it argue the fault to reign in you, and the deepelier you have offended therein. But if I therein treated of mortification, and contempt of the world, then must you either separate these things from that devotion, piety, and contemplation, that after you speak of, or else must you call back (as well you may, for the number of them) some part of those lavishing speeches that there you use, or otherwise be contrary to yourself in this. But the less that I directed mine Epistle unto that end: the meeter it is, that for my part I take not this advantage of you.  
7 My preface to the Reader is the next that cometh under your censure: 
Of the preface.  and how welcome that is unto you, it appeareth by the hard entertainment that with you it findeth. For here you show yourself to be much offended, not only with me, but with others also. And the cause why you find yourself so grieved, is, for that I said that the Book of Resolution seemed to me, 
Of the fountains whence the book was taken.  to be gathered out of certain of the Schoolmen (as they are termed) that living in the corrupter time of the Church did most of all by that occasion treat of reformation of life: when as others (of them) were rather occupied about the controversies that were most in question among them. But what is there here, that so much offendeth? Forsooth that thereby I endeavoured (as you do charge me) to make the book more contemptible in the judgement of others: & that so I might the rather get it under my learned censure, to use at my pleasure. But that I meant not to make it contemptible, may sufficiently appear, both by the report that I gave it (better than yourself before deserved, but much less now) & by the pains that I took about it, to cleanse it from that corruption of yours, wherewith it could not have come abroad, and which was a blemish to the book itself, though you cannot see it. Neither should you (especially taking it so much to yourself as now you do) have thought that book so far abased, by imputing a good part of it to any of those whom there I spoke of; as also you could not do it, without a great overweening of your self, nor without overmuch abasing of those. And whereas you tell us of certain fathers, out of whose homilies, sermons, commentaries, and other works, the book was taken (in which man or you might have attributed some part thereof to the Scriptures also, but that you glory much less in them, than in the others, that so your glory may redound more justly to your shame) it is nothing at all to the purpose that so you allege. For though the matter therein contained, were first derived from the Scriptures, and Fathers originally: yet not withstanding that hindereth not, but that it may well be taken out of the monuments and works of those that wrote long after them, & gathered such matter somewhat nearer together. Now, as for yourself, although it may be that I do not know you, yet by the light that now you have given us, of the profoundness that is in you; and if you be the party that most commonly is named unto it, you are (I warrant you) as likely as others to make your choice rather, where you may have it nearer gathered together, then at large in the Scriptures and Fathers themselves. That herein you charge me so deeply with ignorance, and that my study is less than nothing at all in those your Schoolmen, the matter is not great, if therein I suffer you to take your pleasure of me: and, when you have made me as unlearned in them, as shall like yourself best, or best may serve to advance you, it may be, that I myself could well be contented to spare somewhat of that also that you would leave me; and yet notwithstanding, am not so little acquainted with them neither, that any thing I fear your learning in them, or in any others. And (God be thanked) there is much good learning to be had, though a man do never come near those that you speak of as also there was long before them. But I pray you good Sir, are you able to allege any one of them all, from whom a good part of that book may not be derived: either among those that dealt in the controversies, if you respect your points or doctrine; or among the others, if you respect the rules of life and conversation? Or to go no further than yourself hath occasioned, may we think that you are persuaded indeed, that this book (which now you call yours) standeth so clear in all your parables, understanding of Scriptures, application of them, your divisions also, and manner of speech, from that sort of Schoolmen that before I spoke of, or you now speak of, that whosoever should conceive that in some good part it descended of them, he must needs be so ignorant in them, as that he knoweth not so much as the very subject and argument that they handle, as it pleaseth you, in the depth of that learning of yours to charge me? Can you warrant me thus much, that it were as worthy the labour, as it were possible enough to do it, it were no hard matter soon to show, that a great part of it might well have been taken, not only out of those that before I noted, but, as you had dressed it in such colours as you thought good to bestow upon it, even out of those that you also have named unto me. When as in the first lines of all (after your title and sentenced that you set us down, you cannot be content to be our resolving to serve God, beginning aright, and persevering therein to be our duty, and an acceptable service to him, 
Pag. 2, 3.  but needs you will teach us forth seek salvation thereby, not by the righteousness of Christ, but by our own, when you tell us, that our forefathers received the ground of faith peaceably, and 
3  without quarreling (not from the holy scriptures, or from their father) but from their mother the Church when as so barely you set us down the example of Cornelius, as though you would make us believe that he had works, or a virtuous life acceptable to 
4  God, before that ever he had any faith: when as you call it Scripture indifferently, as well what you find in those books that are apocrypha, as in 
5  those that are Canonical: when you tell us, that 
6  wilfulness in Popery, is suffering for righteousness: when as so oddly you take occasion to let us understand, whence or from whom we have those things delivered unto us, that we are to believe, and then make no mention at all of the word of God, neither of the prophets, nor of the Apostles, neither of the old Testament, nor of the new, nor so much as of 
6.7  Christ himself; but only of the Catholic Church: 
7  when faith and knowledge are with you, masters of so light importance, in respect of life and monks: when to this end you tell us again, that Christ 〈◊〉 the Apostles spoke much more of things to be done, than of things to be known: of good living, then of right understanding: that few are damned for luck of knowledge, which commonly all men baptized have sufficient (except in time of heresies) but many thousands for ill life daily, that the parts in man which appertain to understanding and knowledge, were not so hurt by the fall of Adam as the parts appertaining to action: to know much (of those things that appertain to Religion, and the service of God: for otherwise you wander from the matter you spoke of before) is a pleasure, but to do much is a pain: and 
8  that the Scriptures and the ancient holy fathers have made great and long discourses, ample volumes, and many books, about this second part of Christian Divinity, which consisteth in action, but (if we supply the other part of your meaning here, out of the former place, whereunto yourself do refer us as) have written little to speak of in comparison of the other, of that which belongeth to faith and knowledge: when talking likewise of the reaping of 
9  glory in the life to come, you come in so oddly with this correction; if it be our good hap to come to it: when coming to the joy that Angels have in 
14  the conversion of a sinner, you put in a parenthesis of your own that they will not cease to pray for us while we are reading: when as coming to the storm of Isaaks going forth to meditate or pray, (what time as Rebecca was coming home unto him) you do not hold yourself contented with so much as the Scripture, setteth down, that at that time so he did, but must needs stretch it further, alleging that place to show, that he was went also to do it: when you so specially tell us of mortal 
19  sin, as though that some other sins there were, which in the judgements of God deserved not the curse of the law: 
25, 32, 34. 35, 37.  when as you so often and so so plainly set down, that to this end we are sent into this world, to serve God in this life; and, by that (our) service, to gain everlasting glory in the life to come, and ever teach us to gain heaven by our works, throughout your whole third chapter (and yet but cogged in by yourself, as the place itself bewrayeth, 
25, 33.  as before I noted) when you restrain the time of our redemption unto the time of Christ's death and passion (or rather, as you mean, unto the time of his harrowing of hell) as though that none (by the virtue of his passion following) were redeemed before: when as you tell us of the 
35  foolish Virgins, that they were innocent from sin, and yet shut out, because they lacked but the oil of 
39  good works: when in good sadness you will seem to make wearing of hair cloth, lying on the ground, & beating of the body, to be so necessary and so forcible helps against sin, clean for getting in the mean season, that faithfully to do the work of our vocation (every one no more but as he is called) is of such power to bring down the body against sin, as that we need neither those, nor any such other frivolous means, that are not commanded in the word of GOD; but may well pass them over, either to be talked of, of such as you are that are farthest from them, or to be used of those that live idly, and are not occupied in their calling: when as you do so boldly sort into the number of such almsdeeds, 
41  as are by the word of God approved, the setting up of Chaunteries, and of such Abbeys, Nunneries; Priories; Hermitages, and such like, as we had of late amongst us; when besides you tell us, or at least insinuate, and would feign have us believe, that those our late cloisterers and chaunterie priests, were so holy a people, that they left the world. and betook themselves only to the contemplation of heavenly things; and in this case make no question, 
Ib.  but that when those forefathers of ours plucked those things from their children and posterity; and bestowed them on because of their own souls, yet were they deeds of charity notwithstanding: when as thereupon 
Ib.  you complain; that now adays men do not bestow their goods to the ease of their souls in the life to come: when as you teach us to purchase the prayers of others, that by their intercession we may 
42  enjoy life everlasting: when as in so few pages (for you see that I have not chosen them out, but only taken them as they lie together) you come in with so much such trumpery as this, and somewhat more than I have alleged, and hold on that course throughout your whole book (& ever lightly the farther the worse, so oft as you can find any opportunity, so to smite your ●●●er rules of godliness with that infection in you) can you have the face to bear us in hand, that these things can in no wise descend of them, whose favour and speech we know well enough, and whom we see so fully resembled in this pedlary ware that you have brought us? But if you were indeed persuaded, at least if you did certainly know (as you would bear us in hand that you did) that there is no reason why it might be probably thought, that a good report of it might very well descend from those Schoolmen, that before I spoke of it, what then is the cause, that (having so clear advantage therein) here again you flee so fast to those accustomed shifts of yours?. How cometh it to pass, that in no wise you will understand of whom I speak, and whom mine own words do plainly describe? Or what need had you both to alter my very words: & to change the pointing of them to your advantage. As touching the former, you know well enough, that dividing the ages that have been before from the Apostles time to this age of ours, into a couple of principal parts, the Divines that wrote in the former ages, are generally called the Doctors, or Fathers: and the others that wrote in the times that were since (and yet before this age of ours) are generally called Schoolmen like wife; as those also that have written since in this our age, the late or new writers. But whereas, although that name be generally given to all the writers of those latter ages (as yourself doth know, and can give them none other, live that so you could have had no cause to cavil) yet, because that it is more properly given to certain of them, therefore did I in plain words so distinguish: first, showing which sort of them I meant (whom you also do know, & may not deny, to treat very often and much of such matters, and those not a few of them neither) and then shedding out the other sort of them apart by themselves, those that were occupied about the controversies that were most in question among them, which also you know, was not over strait a limitation for that sort, considering the great controversies, that were in those ages with most of them. How is it therefore, that this being so wonted a thing as it is (and the matter itself so plain) and my words directly leading from those, that you would have me to understand, and plainly pointing unto others (whom you set by) both by the limitation of these words, certain of them, and, as they are termed (which you struck out) and by further description also: yet notwithstanding, even thereupon only you do so deeply charge me with ignorance, not or any thing that myself had said, but only for that which it pleaseth your fatherhood to father upon me? As touching the latter, of altering my words, 
He altereth my words, & changeth the pointing, to make them square better to his purpose.  and changing the pointing or distinguishing of them to make them square better to your purpose, lay but my words again before you, and compare them with these of yours, and soon shall you find so much as I speak of. For whereas I said, that it seemed to be most of all gathered out of those that I noted, and afterward again me thought we had in the book itself, that which might lead us to this conjecture: you have put in, that I well perceived etc. & whereas I did not affirm so much neither, so absolutely of the whole (although for the most of it; very well I might) but limited the same by two several speeches (first, that it was most of all gathered etc.; and then afterward again, especially for the invention of it:) you perceiving that these limitation made the matter to come somewhat short, to give so just occasion of quarrel as you would have had, strike them both forth, & make me to pronounce it absolutely of the whole, making me to say, that I well perceived that this book was gathered; &c: So likewise for the pointing, whereas my saying was, that it seemed most of all to be gathered out of certain of the schoolmen (as they are termed) that living in the corrupter time of the church, did most of all by that occasion treat of reformation of life, etc.; you part this sentence, which I made entire & one in itself, into two members, the one, that it was gathered out of schoolmen; the other, that they lived in the corrupter time of the church. Which, although you do but with a semi-colon (which notwithstanding was too much by 2 degrees, because there should have been there no distinction at all:) yet by better consideration of your manner of pointing in divers places (unless the printer hath failed therein) it seemeth that you meant to put the whole power of a colon or middle distinction; & then was your fault so much the greater. For a rich man (they say) it is a shame to be a thief. If therefore you had such advantage against me, what need you then so clean to leave out, that which made against you: and to alter and force that which remained, so much as you do? If you had not that advantage against me, by any thing that myself had set down, till you should have helped it, and framed it better to your purpose, were you yet so desirous to reproach, that rather you would break through unto it by so hard conditions, than let it alone until you were justly occasioned thereto? If this be your manner, howsoever we need to care but little for your pen: yet I see very well, we must needs look to your fingers.  
8 In this place you do not content yourself thus to have drawn your hand on me alone: 
Of the want of learning that he in his vanity doth charge us withal.  but needs must you ride on others also. And first you labour (upon your grief conceived against me, and supposing me to be my Lord Archbishop's chaplain) to load many of us together with the reproach of ignorance: setting it down in plain speech, that much learning is not required to the dignity of being an Archbishop's chaplain. Concerning which matter, there is no great need to make you answer. We are not now to vie our learning: God make us learned unto salvation. He hath learning enough, that knoweth Christ, and rightly doth use the learning he hath. If you have gotten so much more than your fellows, that you can charge so many with ignorance, first, we would have you to give the glory to God: and then, coming home to yourself again, to take good heed that you carefully keep within the bounds of sobriety and modesty, notwithstanding all that learning of yours. This being done, then do we think that it were very meet that you brought it forth, to the help of us and others that want: that as heretofore we have heard of this your learning (of your own mouth) more than once or twice, as we take it; so at the length we might see it also, and find wherein we might justly account ourselves behind you. Would you once do that, you should not need, so oft by words to put down us, and advance yourself? We would then give you the place, without any more business; you should enjoy it without contradiction. Thus much also we would wish you to remember withal, that Satan the old enemy of mankind, who first used the serpent for his wiliness to deceive the woman, to this day also very much delighteth to make his choice of such serpentine heads, that so he may the better beguile the people of God. But I pray you Sir, are you (in good sadness persuaded indeed, that our Bishop's chaplains are so far inferior in learning unto you, and your fellows? Then I on the other side would wish you not to rip over far in that matter, lest you find it to fall out in the end, that 〈◊〉 but Bishop's chaplains with us, are more learned than Bishops themselves with you. But to go no higher than to yourselves, what books or writings what disputations, or other exercises of learning whatsoever, in divinity, in humanity, in the tongues or in history (or whatsoever else you can devise) are you able to show, wherein there was found any want in us, or any better store in you? Or which of the Arts, or what good learning is better advanced, or plainlier taught by those that are of your profession, than it is by those that are of ours? On the other side you cannot deny, but that both you lay wallowing in very gross ignorance, till you were quickened up by us; and that in many things we have made you give ground already: as also it is not unlike, but that, if you would have stood unto it, long ere this you had been clean chased out of the field of all good learning. 
How the adversaries ever have shunned, & yet do, the trial of learning.  Which of you all (now think of the best: you must withdraw your eyes from yourself, and from such others as you are) was ever able in learning to stand unto the cause you had in hand. Supposing at the first, that the Scriptures would have served your name, were ye not feign to abandon them, and to flee for help to the Fathers? And when thence also you were beaten out, were you not fain to run to the Church, and there to entrench yourselves in this, that the Church can never err? As now likewise, when you see, that in that also you cannot be safe, nor able to stand against the forces that come against you, your only help and last refuge is, the persuasion of your own conscience, that so you have been taught, such is your conscience, and so you believe. And yet I deny not, but that sometimes you come forth with some flourish or show of learning: but yet to no purpose, because that all such furniture of yours, is but as a band of scattered men, often foiled & vanquished already, & such as now will abide or stand no longer together, but only till the enemy come. When the captain, being hardly followed on by the enemy retireth his soldiers within their trenches, or to any other strength or place of defen●e, is it not a token, that himself & his company is ever weak to keep the field: yea, though himself and his soldiers too, should vaune never so much that they could? To come unto yourselves, it is your manner nowadays to talk much of learning to advance yourselves above the moon, to make others as grasshoppers in your sight and yet notwithstanding what one controversy is there (of any importance) wherein you will standeth the trial of learning: what other thing do you with all your confederates, but only retire them to their trenches? What other learning is it that you teach them whereby to defend themselves in those causes, but only that so they are persuaded and that their conscience already is settled, & may not be moved? Had you any help at all in learning would you not teach it those your adherents? Nay would it not ●●●ene as fast among you, from one to another, as other things are wont to do that make for your purpose? Or are you so ready to help one another in other matters of less importance, and could you be so forgetful or so careless in this? No, no: there is another matter in it. You have therein a privy maim: it is not in you, & that is the cause that you do it not. Go talk of our learning among the ignorant; and of the goodness of your cause, to those that believe all that you say: we know well enough, that your cause is nought & that you have no learning at all that can defend it. What fair offers have often been made you, yourselves do know, & cannot deny, if you would: how weakly you have behaved yourselves in answering of them, though you can not find in your hearts to acknowledge, and make your friends believe you do not see it; yet others do see it, and glorify God, that now the nakedness of that strumpet of yours is so discovered, that all men may see that she was nought else, for all her glittering wherewith she hath now so long deceived us, but only an arrant harlot, most odious to God, a ●●etestation to the godly, & yet notwithstanding, 
He is so weary of being so roundly handled in matters of controversies, that now he braggeth us with an other argument, to till us aside from dealing any longer in this.  (& that in the just judgements of God) a snare to you. For it was meet that her illusion should be strong upon you, that hardened your hearts against the gracious calling of God, & could never yet to this day be induced to receive the love of the truth.  
Having so spoiled so many of us at once, of all our learning belike you are in some need yourself, when you scamble so hard with those for it, that have so little by your own confession) than you put with full sails & a trim gale of wind, into an other fancy of yours, as mad as this that is gone before; and supposing it to be an haven, where you might well and safely harbour, needs would your arrive, and come on shore, but it is but a sand-bed, you are deceived: it holdeth you of; and will not suffer you there to land. For now with one breath (but it is but a vain blast) you do both utterly deprive all us, of ability and power to make any books or treatises of devotion, piety, and contemplation; and challenge that to be a feat belonging to yourselves, yea proper and peculiar to you alone. And (but that I am now to keep me only to that, which is in this part of your preface which you direct against me) it were a sport to see, what reasons and Scriptures you gather together towards the end of this your wandering and wrangling preface, and how you urge them to make for your purpose in this matter. But are you so persuaded indeed? No, not so: it is an other matter you shoot at. You know, that you had (for your glory, and for your bellies) very much of late corrupted the truth of Christ, & that in such sort you had settled your errors in the hearts of the ignorant, that they cannot be clean rooted out yet. And now, because that we are so busily occupied, in laying forth, your manifold errors and corruptions before the people of God, by the Scriptures, by the Fathers, by Counsels, and all (which is the thing that in this age of ours, and as you had corrupted religion unto us, was, and yet is most of all others to be done of us) this doth go so near unto you, and you find yourselves so nettled withal, and so little able to stand against it, that now you cry for books of devotion. And here it is not unworthy the marking, that so soon as you have abased us in matters of learning (to advance yourselves) immediately you are so devout, & call so hard for books of devotion: remembering belike, that how unlearned soever then, in your sudden passion you had made us, yet you found, that we had already so hardly beset you in matters of learning, in all the controversies that are betwixt us, that now you thought it best to call us to books of devotion; that so the folly of Gahal of old might be the more lively represented in you, unto this present age of ours. 
judges 9  For as he, in the absence of Abimelek, had made light of him, but the next day after, when he was come needed then to be egged on, turned his back, and was overthrown: so you likewise, that in a little forgetfulness what foils you had taken in the matters of controversy that are betwixt us, so boldly bereaved us of all good learning, by and by after, upon better remembrance of those matters, brag us so hard with books of devotion, that in the controversies it seemeth you grant, that you are not able to go any further, and list not to hold the field any longer. But as Zebul thereon said unto Gahal, so might any one of your friends say to you likewise: Where is now thy mouth that said, who is Abimileck that we should serve him? Is not this the people that thou hast despised? Go out now I pray thee and fight with him. Again, what devotion is it you speak of? For if you do content yourselves with such as the written word doth teach us, it is so vain a question for you to demand, & that in sincerity, which of us have written of any such matter, that it is not worth any answer, but rather to stand by itself, for a note of your folly when as it cannot be unknown to you, but that so many of us as have written, concerning the institution of a Christia●●e have effectually handled that matter. See Calvin thereon in his Institutions, & Musculus in his Common places (books that cannot be of all others, unknown to you, & therefore I rather name them) & mark then, whether you find not matter in them, concerning devotion, piety & contemplation, that you will grant, to have over-reache yourself therein. The same may be said of many others. Mark again; whether in the said book of M. Calvin, you do not find him specially to treat de vita hominis Christiani: de abnegation nostru ad crucis tolerantia: de meditatione futurae vitae: & quomodo utendum praesenti vita. Are these no treatises of devotion, piety, & c? And how effectual he hath done it; the matter itself will testify. The Scriptures you know, do altogether treat of devotion, piety, etc. & these (you cannot deny) are now much more fully expounded, & more seriouslly by us commended to others; than they are by you without comparison. Other places do more specially treat thereof; as the Ten Commandments, & much of Deuteronomie, & namely that song of Moses; the whole books of job, the Psalms, Proverbs, Ecclesiastes, & the song of Solomon; certain places of the Prophets also, but especially of the Evangelists & Apostles, as namely those 3 chapters of S. Matth. of the sermon of Christ on the mountain, & many others. And are not all these as faithfully expounded by us, as by you? Or do you find, that devotion therein is wanting in us, more than in you? How say you to M. Calvin again upon the Psalms: & in that which he hath done upon job? can you tell us where to find among your writers, so many good lessons of devotion, piety, & c? Luther also, in this account, I am sure, you will grant to be ours. And how mightily he beateth down the estimation of all things in the world, even of the greatest excellencies in man: & how notably he raiseth up the inner man to those heavenly & eternal things that are in Christ, as in many other places besides, so especially in those his Commentaries on the Epistle to the Galathians, it cannot, or ought not to be so far unknown to you. The argument of the Epistle to the Hebrews is not of that nature, that it doth so readily yield that kind of matter, in the judgement of most men. And yet how notably and fitly doth M. Deering in his Lectures thereon, in many places, so advance that which is true godliness indeed, that you cannot find any of those your late masters that you named, any where to be preferred before him. Erasmus also I think, pleased you not so well, that you will take him for one of yours. How say you to his Enchiridion militis Christiani: & de praeparatione ad mortem? Are these no treatises of devotion, piety, & contemplation? How say you to those that wrote the Centuries? Have they not a special title De moribus Christ i●●●rum ●● And 〈◊〉 you find nothing therein, that treateth of devotion, piety, and contemplation? Chitnei Regula vi●e; and De morte & vita aeterna: Ri●ius de consolandis ag●●● tantibus: as also De stultititia mortalium in pr●●●●● stinanda correctione vitae: The Sick man's salve by Thomas Becon: Psychopharmacon Reibn●●di ●●●richii Hadamaris: Bradfords' most godly & heavenly meditations, and many others of like matter, are (no doubt) very well known unto you, if you be but of half the reading, that you would bear us in hand that you are: but you can find nothing in them, that concerneth devotion, piety, and contemplation. But hereby you declare, what kind of devotion, piety, and contemplation it is, that you speak of: such as is either gross idolatry, or superstition; or at least consisting but only in such outward exercise as the Apostle setteth aside, and alloweth not to stand for any part of true devotion. 
How arrogantly he challengeth to himself and his fellows, that which is the farthest of from them of all others  But having so denied this faculty to us, it is an other pastime to see, on whom you bestow it. For on whom do you bestow it, but on yourselves? it is a thing peculiar and proper to you alone. A proper matter indeed, and a likely thing to be true, that such as are so gross idolaters (in whom by good warrant we may look to find, almost all the iniquity that can be named) so unshamefast maintainers of the stews; so open defenders of so pestilent treacheries against their Princes; such as in some cases make no conscience at all of perjury; yea and the meanest and basest sort of these also, and that is more, such as of whom the choice and chief of all, even at their deaths, have (for the most part, no one spark of any true devotion or piety, nor so much as humility neither: yet notwithstanding should now account their copper so very good silver, that they can so easily persuade themselves, that they alone, and none others, are the men that can only treat of devotion, piety, and contemplation. Have you so long abandoned marriage, and stained yourselves with all pollution? Have you wallowed so long in so abominable and restless whoredoms, with that most shameless strumpet of Babylon, and with all manner of uncleanness and wantonness with her, that now, when the scum of that your uncleanness is gone to the bottom, and settled there (because you would not take it off in time:) yet notwithstanding you can account yourselves to be the holy ones of all the world; and that none others can treat of holiness, but you alone? Now fie on the folly of such presumption: it is a world to see, in what a paradise you would settle yourselves, if others would but let you alone. 
How properly they themselves are occupied in writing books of devotion piety, and contemplation.  But belike yourself did surely dream it, or else you could never have had so strong a persuasion thereof, as hereby it seemeth you had. But, if I may be so bold as to awake you a little without offence, may it please you to wipe your eyes, to look up, and to consider, how you & your fellows employ yourselves in such kind of labour: you I mean, that are at this day in wilful banishment for your conscience sake (as ye pretend, and boldly bear the world in hand) from this your native country of England; saving only when it pleaseth you to steal in (to your own advantage, and to help forward some wicked practice. For as for those others that you allege, of former times, and of the learned of other countries when you come to this present time, your portion is little or none in them. In all ages and places God is wont to stir up some, to rebuke the looseness of those days wherein they live: especially, when that great looseness, that popish idolatry brought in amongst us, did so mightily praevaile as it did; and yet doth at this time also, in all those countries where yet it reigneth. Whereas therefore those that you have named, do appertain either unto former ages, when popery reigned, or to those countries that yet are in that miserable captivity, and so consequently to those times and places that abound in all manner of looseness, and could not then, and cannot yet get the opportunity, to debate the controversies of Religion, nor to sift out the corruption thereof, what other thing were the former then, or the latter now able to do to better purpose, than to inveigh so much as they could against that looseness, that so much overwhelmed all godliness amongst them? But now when we come unto you, our discontented countrymen of England, such of you especially as are the greatest stirrers and sticklers in these our days, we would gladly know of you, whither we might go, or where we might seek, to find any of you all so tolerably occupied. To Rheims? But we see well enough, (and too much a great deal): what matters you hammer out on your forges there. To Rome? What is it else, but even the very nursery itself of all these treacheries, whereabout you have been so long employed; against the law of nature, of man, of God; and what other thing is it that there you do, but that first you learn those Italian feats; and then, that you undergo the charge, and address yourselves to put them in practice? Or shall we seek out where otherwise you are; here and there lurking (with those that are most like unto yourselves) within the land? We may long seek you, before we can find you: you lie so close, and so much disfigurely yourselves besides. But whensoever we find you, we are sure of this, that we cannot otherwise find you occupied, than in defacing the present state, and the truth itself: and lying the platform of some rebellion or wicked practice; or putting the same in execution. As for books of devotion, piety, and contemplation, writ them who will, you are not the men that will trouble the world with any such matters. Let others take the pains to do them: it is enough for you, when they are done, to take unto yourselves the glory of them. Though you be not of that disposition nor temper, that you can occupy yourselves with so honest, and godly and peaceable affairs: yet, when they are done, your temper can bear it well enough, both to make them as packhorses unto you, to carry forth your errors withal; and besides that, to shrewd your credits, and cover your practices, under the claim and title of them. But that you do so busily take up (and that in your own person too, loath to trust your harbinger with it) all the rooms in the Catholic Church, that none may have place there but yourselves alone (who of all others here among us, are farthest from it) that so it might the rather be thought, that this min● (of coining books of devotion) goeth only with you, and that (to that end also) you make the truth of Christ so to participate the very power and force thereof, to your most loathsome ridiculous popery, as though it could not stand without it: both these points are of such a nature, at that the bold●ier you do avouch them, the less do we need to make you answere●  

Of the faults that he findeth in the Resolution. How injustly he chargeth me with corrupting, falsifying, etc.  10 And now that you come to the books themselves, first you begin with the Resolution: and therein first you charge me with very ill dealing throughout the whole; and than you come unto certain particulars. The ill dealing that you lay to my charge throughout the whole, is no less than corrupting, falsifying, and mangling of this your book, and of the Fathers and Scriptures alleged therein: as appeareth in this place of your preface; and in the title, annotations, and table itself of this your new book. But are you so liberal, to charge me so deeply, upon so small occasion as this? Had you any thing at all elected yourself, 
Being taken in the manner himself he thinketh best with open mouth to lay it on others.  of the self-same kind of dealing which he that ●et out your former Resolution, used towards the original copy, as before I noted by very good proof in my preface to the Reader, and out of the third, and beginning of the fourth chapters of the first part thereof; or but your fellow to whom I pointed in mine Epistle; then, both I could have ●orne it better; and others might have thought that you had proceeded more orderly unto it. But you were taken with the manner: and finding no way to help yourself, you thought best to pass ●● over with silence; and with open mouth to lay that fault to the charge of others so much as you might. But to let you alone with your own doings, and to deal no further with you, but only so far as is needful to answer your wrongful charging of me, did I offer any other discourtesy unto you, but only that in quietness I left out that which I saw could not well stand? Did I it with any contumely, or bitterness towards you? And did I not plainly profess unto all, what it was that therein I had done? Did those few things that I added, or any parentheses (as you call them) put any thing in that was contrary to your profession, or disagreeing from the argument that you had in hand? If you found any of those things in me, how is it that you have not brought them to light? If not, what colour of reason had you therein, to exercise the bitterness of your style against me? Are you so far privileged, that you may set down whatsoever you lift, without controlment? When you are disposed to set forth error, they no body 〈◊〉 maintain the truth? Must you have that liberty and freedom, to send us in whatsoever you 〈◊〉 and must we be tied to accept of all? When you have taken the Fathers and Scriptures captiue● and abuse them at your pleasure, and very dishonourably hale them after you, may no body stir to cut asunder their bands of captivity, and to set them free from such slavery of yours? When wi●● find you to have dealt so very injuriously with the godly Fathers, and with the Scriptures themselves, must it needs be corrupting, falsifiying, and mangling, to redress the same? But, that you 〈◊〉 so desirous to make your case all one with 〈◊〉 you are to know, that you are but a scholars you are no Father. If it were ill done, so to deal with the Fathers: is it therefore ill done so to deal with you? If their writings were authentic, and such as could not be amended, must yours need● have that privilege also? You are too hasty you should first win it, before that you wear it. But that you think is substantially done, And how? 
Upon how weak a groundwork he buildeth this grievous charge  Forsooth divers of you have charged us with such matters: and some others besides of our own company, (as you do charge them) have affirmed the like the one of the other. Howbeit for this matter, you show yourself, and so much to desire for● to have the thing itself to come unto trial; as to hold yourself fully contented and satisfied, if you may be allowed so to haunch at our credit, and yet to be suffered quietly to pass away therewith: you do so saintly grow to the matter; and keep yourself so far off, from that which concerneth the trial of it. For although you would seem to say somewhat that might be of force so to charge us: yet do you finely give it the slip, & take unto you another course. You allege no place by us corrupted: you tell us not what Father, what Council, what Scripture it is, that we have so abused. Had you named any (such as are not answered already) you knew that the matter had come to trial: but that, you love not. You know the weakness of your side so well in these causes, that you thought not good any further to provoke the trial of it. And what is it then whereon you rely, and which you have chosen to give some credit to this your slander? What is it else, but only the bare report of certain others? Some, your own fellows, whose mouths are found to be no slander, who long since now, and very often have showed themselves to be more ready so to charge us, than able to prove the least part that they speak, whensoever their sayings are brought unto the trial: some others again that are nearer to us in their profession, and yet at variance among themselves, and so in heat of contention (it may be) have reproached each other much like as you do charge them. But you know well enough, that neither the whole company, nor every particular person of any profession, is to be charged with whatsoever any one, or some few of that profession shall take in hand: and that among the best that ever were, all were not sound; or at least, either spoke not, or wrote not so circumspectly as they ought to have done. So falleth it out, that whereas you had to 〈◊〉 the thing itself (seeing that needs you would take upon you in such sort to say it) yet being you no more, but only that some others have said ●●: and those also either at variance amongst themselves, and so not yielding in any such speeches sufficient groundwork whereon to build an (undoubted assurance that so it is; or else (which is more) our mortal, and sworn, and known enemies, and therefore such as make no conscience at all to say the worst that they can of us without any evidence or colour of truth, and the best that they can of themselves, as directly as can be devised against the truth. For this matter therefore, I need not to give you any other answer, than only that same that yourself bringeth with you Dead pays, you know well enough will do little sonn●● in time of need. You bring but a vain flourish, & show: and when you would rather have noted somewhat yourself; you are feign notwithstanding to go to hearsay, and there to take up your lodging for this. But if we be disposed to cha●ge you with the like, we need not run to that poor help of hearsay for it: but we can turn you to the places themselves, and those very 〈◊〉 both heretofore, and now also.  
11 But two special points there are, 
The places that he specially toucheth, do readily turn to his own reproach.  which if I should but generally lap up with the other, it may be, that therein you would account yourself to go away with some advantage: whereas on the other side, the matters are such, as that therein also the advantage that is, is against yourself. For first, as touching those sentences of Scripture that you bring in, (the one of the seared, and yron-burned conscience: the other of those that sin wilfully and damnably in their own knowledge and conscience, both which you would have to serve your turn against us so far as you could) I must do you to understand, that they are for the truth, and so make nothing at all for you, but altogether against you. For concerning the seared and yron-burned conscience, 
Of the seared conscience.  whereas we read of two uses of the searing-yron (the one to sear up and staunch the blood, when some part is new cut away; the other to set on a mark, or a burn, especially upon notorious offenders, that others may know them) as the former of them, in all respects, and to all purposes, agreeth as fitly to you as to any, for that now you have given up yourselves to a reprobate mind, and sold yourselves to all iniquity, without any sense or feeling at all, but altogether hardened in your wilful resisting of the truth, and frozen up in the dregs of your sins: so the latter of them cometh nearest to you of all others, and cannot so fitly be applied to any other, as it may unto you. For in you do we find, and in your foreheads, both those burns or marks of reproach, which in that place the Apostle doth speak of, and in the very next words that follow: I mean the forbidding of marriage, and meats which God hath created to be used, with giving of thanks of those that are faithful, and know the truth. Seeing then the Apostle told us before, in what sort they should be marked, & now we find the same so evidently and plainly in you: there is no way for you to shift it off, but that needs you must be of that disfamed & stigmatical company that the Apostle there describeth. I know that heretofore there were others also: for that is ever the nature of the world, in all sorts of corrupt religion, to have a great piece of their devotion in those matters. But what is that to you, to help out yourselves from that account? You may well get others unto you: but you can never get out yourselves. And although there have been some others, that in some measure have done the like: yet are you able to name none, that have done it so much as you. So like wise in the other, of sinning wilfully and damnably in their own conscience and judgement, 
Of sinning wilfully in their own conscience.  as it also even of itself, and at the first sight did never agree more fitly to any, than it doth to yourselves: so might yourselves very plainly perceive it (if you would examine the matter sincerely and truly) by the great contrariety and contradiction that so plainly appeareth in your profession. For whereas you profess yourselves to hold all the whole Scriptures, the old Testament, and the new, although it may seem that you do it, not so much for any good heart that you bear to the word of God, as to avoid the outcry & shame that otherwise you must needs sustain among men: yet seeing that you do so profess the written word, & it again so directly goeth against many points of your profession, what do you else, but wilfully & damnably sin even in your own conscience & judgement. Insomuch that it is not only granted by divers of you, that in your profession divers things might well be amended: but also it hath been by certain of yourselves affirmed, ●s touching ours, 
Acts and monuments, out of Hen. Pantal. lib. 19 an 1543. in the story of Mollius, one of the Italian Martyrs. Athanasius abused and falsified.  that it is the truth that we affirm, & yet nevertheless have said withal, that the same was not meet for this present time, for that it could not be taught or published without the detriment of the Apostolic sea. Then as touching Athanasius, whom you bring in to make a grievous complaint against the Arrians, for corrupting the first Nicene council, we know indeed that you made him to complain, that the Arrians burned up the canons of that council, and destroyed the copies thereof: and this would you gladly let in to the persuasion of others, by this your smooth allegation thereof. But the truth is, that after that once you had forged the Council of Nice to speak to your purpose, and were taken in the manner by the Bishops of Africa: then to salve up this matter again, you put an other forgery thereunto, that such canons as you alleged, might well enough have appeared, had not the 〈◊〉 burned up the copies, of which you make Ath●●●sius himself to complain unto you. But this forgery is so palpable, that many ways it be 〈…〉 itself: and by divers of us it hath been 〈◊〉 so fully proved unto you, that I need not 〈◊〉 again to stand upon it. So here may you see the just judgements of God against you, and 〈◊〉 how palpable blindness now you are fallen, 〈◊〉 whereas you might have brought many other Scriptures and Fathers to that purpose that you intended, that is, to show that some are obst●sate, and stately refuse the manifest truth, and that heretics have corrupted divers of the Fathers: yet notwithstanding must you light on these (and none others) that were so fit to be applied against yourselves, and to bewray your own ●● dealing in matters of forgery, which so gladly you would fasten on us.  

That he is made to speak like a good Minister of the Church of England.  12 The particulars that you lay to my charge, are some of them the same in effect, that already you have done in the general charge going before, charging me with corrupting, mangling, and leaving out such things as stand to your humour but some others of them do vary therefrom, & take an other course unto them. Of those that are to the same effect with the other, some of them do but concern yourself: others the cause that you have in hand. Concerning yourself, you are grieved at this, that I make you to speak (as you say) after the phrase of Protestants, like a good Minister of England, and as one that had been trained up in john Caluins' schools. But as for your speech I meddle not with it as it is yours: you may speak as you list for me. But if we shall hear you in that which is good, you may not look to be allowed such a manner of speech, as may deprave the thing itself, and be offensive to those that hear you. We know your meaning well enough, and the intent of him that reigneth in you, the prince of darkness. By your good will, you would give no credit nor estimation to any thing at all that is good but because that such a course were too ope●, therefore you can easily content yourselves, sometimes to commend that which is good, so that you may do it in your corrupt manner, thereby to abolish the power of it. And in the process of your book we may indeed very well perceive, that you care not how you speak, so that you speak not like a good Minister of England: & thereupon belike you come in with your Hobdomndes, Dopositum, Pressures, Confide, and such like choosing rather, thereby to seem to walk in the clouds than to go on the ground as they do. But needs must there be a very great desire to vary from others, where so hard opportunities are rather taken, than none at all. But what are those places wherein you find yourself most grieved on this behalf? Are they any other but such, as wherein you would have helped out the credit of some corruption or error of yours, under the name or title of others? Which if in this I have not allowed you to do; have I therefore made you to 〈◊〉 as a Protestant, or one that was 〈…〉 john Caluins' school? Have I at any time forced 〈◊〉 impugnanie one point of your own professione to affirmely of ours: You have made your 〈◊〉 but what have you found? In what one 〈◊〉 you alleged have I offened that 〈…〉 Myself did acknowledge what I had done, & 〈◊〉 far I had gone for that matter & though I would not suffer you to speak here among us, 〈…〉 〈…〉 you would; yet on the other side, neither did I urge you to determine with 〈◊〉 in these controversies that were betwee●●●. And therefore you have not truly said that in all place 〈◊〉 conveniently I might I have made you speak like a good Minister of England neither had. 〈◊〉 any time any cause to hope that so good a work might be wrought upon you. I only mended certain of your grossest phrases, wherein of 〈◊〉 (but of purpose withal) you carry forth some 〈◊〉 also but I would you knew it; that we should hold him for a ye●i● had Minister, in the Church of England, that having such ●cc●sion to treat of 〈◊〉 godliness as here you have taken, should so much rely on bodily exercise, & wander so far fro●●ble substance of that which you take in hand, and so weakly a●ow the truth as here is done. Again, divers of the matters that you handle, are so impertinently confirmed by the Scriptures, that you allege (as partly I noted before unto you) that we should not hold him for a good Minister in our Church, that should apply them no better than so. One of your profession it might very well become, but it were a shame for one of ours, to make no better account of the word of God, than to build such matter thereon as it never meant. And whereas you make so light account of Master Calvin, that reverend, and godly, and learned Father, it is no new thing unto us: we know well enough, that because he beareth you down so clean as he doth, ●● none of you all, nor altogether, are able to resist the power & spirit that is in him, therefore do you guash your teeth upon him, & ease your stomaches with such reproachful & disdainful speeches, seeing that learning & truth do both fail you to encounter with him. The examples that hereof you allege are. The first was, that whereas you talked (as you say) of Catholic priests that hear confession, I made you to say, men that be skilful to give counsel. And true indeed, that whereas you had so framed your speech, as best might serve you to restrain the wife & comfortable handling, & right managing of a christian soul, only to those whom you untruly call catholic priests, & withal to establish that lewd devise of your auricular confession, & to make it a sacrament too: I on the other side (leaving those your contentious brabblings) quietly expressed the matter you had in hand in such other terms, as might sufficiently express the thing itself, & not lean to any of those corruptions neither. But as I forbore to name you; so may you see, that I took not the place to ourselves. Though I 〈◊〉 out that unruly and disorderly company of yours whom you would so feign commend unto us under the name of Catholic Priests (than the which they are nothing less:) yet did I not so fra●●● it, as that it might seem to import none but ourselves, by putting in the Ministers of the Gospel into their rooms; but left the description 〈◊〉 indifferent to you (if so you could employ yourselves) as I did unto us. This is the partiality that here I used: and the like might be said of both the others.  

How little cause he hath to complain of those few parentheses that I had added.  13 Concerning the cause that you have in hand the matter that you chief charge me withal, is, partly for that I have put thereto somewhat of mine own: but especially for that I have taken so much out of yours. That which I put to ●● mine own, was so little in itself, and so indifferently and sparingly done, that as you have taken it nothing so grievously as the other: so in much you needed to have found no fault at all. And yet notwithstanding I will not deny, but that in this point you had the advantage against me, if there were any thing material therein: because that the mention thereof was omitted in my pr●face to the Reader, and the additions themselves (in some few places) no better distinguished. But now that yourself have made the search, let us see what it is that thereby you have found. The places that yourself have gotten, and wherein you find yourself most grieved in this kind, are in all but three. and those of no special importance, but that well they might have been omitted by me, saving only that thereby you might better perceive how little cause you had to be offended in this also. First you charge me, that whereas you had set down, that our Saviour being demanded by a certain Prince, how he might be saved, would give him none other hope, but only by keeping the Commandments, saying; If thou wilt enter into life keep the Commandments; there do I help the matter with a parenthesis, saying, he would give him none other hope (so long as he sought salvation by his works) but keep the Commandments. The next is, that whereas you alleged out of Saint Paul, and out of the Revelations, that men shall be crowned in heaven according to their fight in his life: I bodged in (as you say) this parenthesis (in some good measure) thereby to limit the Holy Ghost in his meaning. The third, and last is, that whereas you alleged plainly the words of Scripture, No man knoweth whether he be worthy of love or hatred in God's sight: I added this parenthesis (by outward things.) These are all the places that you charge me withal: I likewise do willingly acknowledge that for the first, & last, it is true; but as touching the second, I say that there you have somewhat depraved my words, from the sense that I had given them. And now as touching my doings herein, it was meet, that seeing you labour so much to establish your own righteousness as to make a way to salvation thereby; and to keep men always in doubt of the favour of God towards them, so to make your own wares more saleable to all (and to that end perverted these places of Scripture, the better to shroud those naughty errors, but gainful ●●to you, under the cloak and show of truth) I on the other side, should be as careful, that no 〈◊〉 took occasion of error by either of them. Which how could I, on your behalf, more easily have done, than by giving so brief an interpretation upon those places? especially, when as my interpretation is such, as is not mine, but borrowed of others greater than I (as yourself doth, or may know) and very agreeable unto the truth of the places themselves. But as touching this place of Ecclesiastes (which also you have not rightly quoted) whereas it pleaseth you to say, that you plainly alleged the words of that place, as plainly as you have done it, yet notwithstanding, if you will take the pains to consider of your doings again, you may plainly perceive, first that you have added three words in the end, more than the text itself doth yield, by any translation whatsoever, (though yet notwithstanding it stand well enough with the sense of the place) then also, these words, he be worthy (whereon the chief strength of your sense consisteth) are not found in the Hebrew itself, nor in Saint Jerome, when of set purpose he interpreteth the place; although I deny not, but that in your common vulgar translation (which gladly you would father upon him) it be there (for this point) as corruptly interpreted, as it is here alleged by you. So likewise, more specially to consider of that other place of yours, where you say that I bodged in that parenthesis (in some good measure) if you mark the place better, you shall find, that I did not add these words unto the affirmative, as you have framed them (to your better advantage) which indeed had been more obscurely spoken: and that you have corruptly cited both my words; and yours also. For you said before, that none should be crowned there (in the life to come) but according to the measure of his fight in 〈…〉 and thereunto cited those places of Scripture, which yield no such matter unto you, but only that such as strive here, shall overcome, and be crowned there; without any apportioning of it according to their measure of striving, as you had framed it. Whereas therefore you had further gone than those places did warrant, and would gladly abuse that also to the maintenance of some of your errors; not eating in the mean season how you tormented a weak conscience: which way could I in fewer words, and with less alteration of those that you had given me, both have answered those places you cited, and provided for the broken heart against such uncomfortable doctrine, as you would gladly have forced upon it out of the same? Weigh then the matter a little better, and you shall see the bodging that you speak of, to be so bound with the ba●●bias that you put on it, that needs it must hold the contrary course, to that which at first you meant unto it.  

Of those follies and errors of his that I left out.  14 But to come to those things that I have taken out of yours, (which is the greatest cause of your grief against me) those I grant are very ●●nie, and such as cannot be particularly handle●●ly but that needs it must grow to a large discourses. But to take a nearer course, what one thing at all have I strooken out of yours (of this kind that now you charge me with) but only that which 〈◊〉 manifest popery; or at leastwise tended thereunto, in such sort as you had placed it? Whereas therefore such vanities of yours are already (in these days of the Gospel) so manifestly discovered, and many of our profession have in their writings declared the same, such as are not answered by you as yet, nor ever can be (as now it 〈◊〉 plainly appear, by such weak endeavours as you have made, in whatsoever you have taken in h●●●) what reason was there, to leave so gross corruptions therein: especially when those are matters of doctrine; and this book of yours (if so I may call it) professeth no other, but only to labour amendment of life? Must it needs be so grievous to you that of these things that were of divers arguments, we might not take to ourselves the one, but that needs we must take the other also? Need we your heathenish fable of Purgatory, 
Purgatory.  to persuade unto good life? Are not those infinite, and altogether undeserved favours of God the Father in jesus Christ, sufficient to move those that are already come in, to the knowledge, and fear, and love of him, and the torments of hell (which are no fable but 〈◊〉 indeed) sufficient to bring into the fear of him, those that are without as yet? Or, if those cannot, can your feigned Purgatory do it? May we in no wise think it sufficient to confess our sins unto God, 
Auriculat confession.  and that with a true and godly sorrow, but that needs we must reckon up all to one of you (that so busily pry into all men's doings, and into the secret intents of all for the better accomplishment of your own unclean, and naughty endeavours) and be content to undergo, what you shall think good to lay upon us? When we clearly hold, that wherein we have offended our neighbour, we are, in that case, to acknowledge our faults unto him, and to reconcile ourselves again: must we yet have any other than God, to whom of necessity we are further to resort, and to make our confession unto? And as for your Satisfaction, 
Satisfaction.  when as we make no question at all, but that we are ever to satisfy to our neighbours, for such hurts or wrongs as we have done unto them; and otherwise also do readily grant, that the more we have lived in sin, the more careful should we be to employ the rest of our time in the fear and service of God: is there no remedy but that needs we must go so far with you, as to make that slender account of sin, that, when one way we have sinned; we may an other 〈◊〉 make amends into God for the same? 
Monks.  Is it how sufficient for us to have in reverence those 〈◊〉 men of old, that either to be safe from persecution, or to avoid the general corruption of the world, withdrew themselves aside to some godly exercise among themselves; & those that since in any other● age have done the like: but that needs we must have in the like estimation those belly gods of yours, that of purpose forsook all honest labour; 〈◊〉 enjoy their ease, & the pleasures of sin without controlment? Or are you able to name any thing at all, wherein those late Monks of yours, were 〈◊〉 to those godly fathers before, under whose name you would so gladly cloak the most filthy pollution of these? Virginity & chastity, 
Virginity.  such as is 〈◊〉 indeed, we acknowledge to be the good gifts of God, & a part of that service; that, in their kind●● very acceptable & welcome: chastity always, & of all sorts whatsoever, virginity also in such as 〈◊〉 the gift, & are called unto it. And may not this lie enough for us, unless we make it a ni●●r with you● both to justle marriage clean but of credit for the holier sort● & to cover th●se ●oul pollutions, which your forced forbearing of we 〈…〉 to tell you. As for wilful poverty, 
Wilful poverty.  what talk you of it. Who knoweth not, that, 〈◊〉 which is wilful poverty with you, is so full & peace 〈…〉 all the wealth, & pleasure of the world the sides 〈…〉 not found (where these houses stand as the, 〈◊〉 wont) in any other estate or sort of 〈…〉 ver? And why should you take it so ill, that we accent not of such Apparitions as you speak of? 
Apparitions.  As if we knew not, both that we have whatsoever we need, in the written word, & that you have bewrayed, aswell your infidelity, in that you have them in such estimation; as your folly in crediting of them. As for your chastising of the body, 
Chastising of the body  sackcloth, haircloth, & lying on the ground, first you need not be so much offended with me, for leaving them sometimes out of your book, when as yourselves do altogether leave them out of the whole course of your life & doings. But delicate wantoness must needs be talking of such great matters: if not of a certain humour they have, so to content and flatter themselves; yet (at the least) to make others believe that they have such things in some admiration. But seeing they are allowed to you when you do not abuse them, may you justly complain, if they he withdrawn from you, when you wrist them to some abuse? When you put holiness itself in those things, that are but bodily exercise only, or when you would have such things to be of force to do away sin: is it not time look to your fingers, & to take heed that we leave not so perilous weapons in their hands, that either cannot tell how to use them, or are disposed therewith, to hurt themselves or others? When you bring them in, not as things that are godly in themselves, but as exercises tending to it nor allow them the power of satisfying for your former sins, are you able to name any place where they are put out? So likewise, who is there but will acknowledge, 
Watching, weeping, abstinence, fasting.  that watching, weeping, abstinence, and fasting, being rightly used, are very good exercises of true godliness? that is, when our watching is, to be advised of our estate in the way of godliness: our weeping on the behalf of our sins, or exile here in this mortal life: our abstinence, to forbear such things as may hinder our service to God: and our fasting either a special endeavour, to do some piece of service to God; or a set mourning, either for sin, or other calamity. In this sense if you commend them, who is it that findeth fault with you? but if you set them to do away sin, and attribute that virtue unto them, or any otherwise abuse them to your own fancy, was it not meet that they should be delivered from such ill dealing? 
Merit.  Your works of merit hire, labouring for reward, gaining of heaven, and the facility that you suppose therein, do 〈◊〉 remain: which also you complain to be strooken out. So are they indeed. For what reason was there, to let them stand? Is it not enough for you to have heaven offered unto you, but that you must have it by your own purchase also? Or being yourself so vainly persuaded of the righteousness that is in man, must we needs let the same stand, to the dishonour of God, and overthrow of others? If needs you will think so well of yourselves, & of your own three-halfepeny works, yet there let it die, and go no further: let not others be troubled with it, nor have the infection of so dangerous, & vain an opinion brought before them. Works are good, when they are done for the service of God; to glorify him, or to benefit others: but if you do them, to gain heaven, you have made them odious to God; and yourself is an hireling also.  
15 Those that vary from the nature of these others going before, 
Of my Annotations.  and take unto them an other course (not charging me now, with corrupting, falsifying, and such like, but only with want of wit, discretion, or grace) are such as you gather out of my Annotations: of which you say, some are fond; others absurd; and a third sort wicked. Howbeit as fond as I am, yet thus much have I marked withal, that although you do reply to certain of them, where you think that they have some matter for you: yet on the other side, where you are able to say nothing against that which I have noted, (which we may find in many of them) you do not there acknowledge your oversight, but only pass it over with silence, and still hold on your wont course: loath to amend it, though you see that you cannot defend it. But to consider of those wherein you think that you have the advantage, and first as touching those that are fond, 
Of those that he calleth fond.  whereas I have given a note of a point, wherein Philosophers were long since deceived, 
A note of Philosophers, taken to himself and his fellows.  and out of which certain of our divines had taken occasion of error also: you cry out amain, that I charge you and your fellows to hold that error. Whereas notwithstanding I never meant, neither you, nor your fellows neither, and my words are clear enough in themselves: because I spoke of Philosophers, and not of you; and of the divines of a time past, and not of the time that now is present. And seeing you cannot but know, as I do take it (propter summam & doctoris authoritatem & urbis) but that most of the ancient Philosophers do hold, that anima sequitur temperaturam corporis, and that not only divers of our Physicians in times past, that stuck so much to natural reason doubted of the soul's immortality, but certain of our divines also, that were wont to take their light so much from Philosophy, were somewhat likewise deceived hereby: how cometh it to pass, that none of these considerations, nor altogether could help you to understand, that I meant neither you, nor your fellows? For notwithstanding these considerations, and the evidency of the place itself (see now how far the desire of contention hath blinded your eyes) & that it could not with any indifferency, be wrested to this supposed sense of yours: yet as though the matter were clear, & could not be otherwise, you thereupon take it marvelous hotly, & call it patching, cobbling, lying, & fondness. But the less that you find any such thing, in that which is there set down by me; the more must it rest on that which thereon is so unadvisedly gathered by you: and considering how wide you were in this matter, what letteth now, but that ye might well take home again some of those your toyish speeches, advising yourself a little better, who now it is that hath affirmed, that which is neither so, nor so, & whether it be you or I, that is that good man, that understandeth not what he doth say, or his adverse-part doth hold, albeit (if ye believe him) he hath studied the schoolmen. And but that you are possessed already with so inordinate affections, as many ways you show yourself to be, you could never so far mistake this as you did; unless you have some privy gall in your profession that belike was a little rubbed thereby. As in this you have mistaken me, so because in another place you have mistook yourself, seeing no reason in the death of Christ, and I took you with it, alleging there was great reason in it that Christ should die: 
Whether there be any reason or not why Christ should die, if we should be saved.  here you can in no wise take it in another sense, but that I would make the mystery of our redemption, no matter of faith, but only of reason. So that whereas before by declaring that you saw no reason in it, you made it known, that you little understood the mystery of our salvation in him (& so consequently could minister but cold comfort to others for that matter in time of need:) so, by this your interpretation of my admonition thereon, you show yourself not desirous to learn any better; nor in good part to take it, being offered  
16 Then concerning those that you call absurd, 
Of those that he calleth absurd  first you come to my note of the knowledge that we shall have one of another, 
Of the manner of our knowledge one of another in the world to come.  after our resurrection in the kingdom of God, which you hold to be such, as shall consist of that earthly knowledge that we now have in this life; and altogether omitting the reasons that I alleged, you content yourself with the odds of the people that you would seem to have conceived, and there you rest. Howbeit you were to have known, both that Cyprian in that his sermon by occasion of the pestilence that then so raged in those parts, endeavouring himself to embolden the people to be willing to die if God should call them, might very well utter (in the way of persuasion) many things, whereon it were not good to build any general doctrine: and that all the opinions of the learned, either of him or any other, are not always to be received. Then also, that you would seem to set so much by Cyprian, it is no more but your wont vanity: as, upon disdain, you do in like sort make light of others. You would gladly shroud yourselves under the credit, and reverend estimation of the godly Fathers: but in truth you esteem of none of them all, but so far as you hope to wrest them to your own naughty purpose. So that although Cyprian were indeed as fully on your side, as you face us out that he is: yet notwithstanding there is no just cause for you to make it so clear a matter, as that there may be no question of it. 
The place of Cyprian abused.  But now in truth, there is no such matter as you pretend. For whereas you did speak of our natural parents, kinsfolk, and friends (as by the course of your words appeared before; and because that now in that respect you have rejected my Annotation thereon, which otherwise granted the self-same matter, as we are members of one body; and, besides these, by that wise note of yours, which you have set in the margin of the book itself) it is most certain and very plain, that no man can gather, that S. Cyprian meant it of those, but rather that he meant it only of such, as before I had allowed unto you in that annotation. And there he useth an argument of the desire that all men commonly have, when they are abroad in other countries, to return home again to see their friends. Hereupon he inferreth as followeth. Patriam nostram paradisum computamus: parents nostros patriarchas habere iam coepimus: quid non properamus & currimus, ut patriam nostram videre, & parents salutare possimus. Magnus illic nos chaerorum numerus expectat, parentum, fratrum, filiorum, frequens nos & & copiosa turba desiderat, etc. that is, we account that paradise is our country; we have now begun to have the patriarchs to be our Fathers: why do we not make haste and run, that we may be able to see our country, and salute or parents? A great number of friends do there await us, of parents, of brethren, of children, a great and mighty company doth (there) desire us, etc. Whereby we may see, that whereas it is the common nature of all, to cover and desire to be with their friends, he doth give them to understand, that there they have a great number of friends, of all sorts, that will be glad of their coming. Insomuch that howsoever a man's desire is, either to his father, or to his brother, or to his son, or howsoever else (as all, we know are not alike delighted with every one; but one with his parents, another with his brethren, a third with his children, and so forth with the rest) there shall he have in that holy and blessed company his own desires fully satisfied, and be sure to find (to his full contentation) either parents, or brethren, or children, or wife, or neighbour, or friend or whomsoever else the link of Christian unity and love can make delightful or dear unto us. That this is the sense of the place (and not that, which you have so grossly gathered) it app●eereth in this, both for that he alludeth to those that are in foreign countries, and desirous to see their own country and natural friends (and so consequently, ariseth from the consideration of these, & returneth not unto them again, but to others) and because that himself setteth down, who are those parents that he meaneth, that is, the patriarchs, or holy Fathers, and not as you did grossly suppose, our natural parents. And the better to confirm, that he meant not any such earthly knowledge to remain, within almost as much of the beginning, as this place of yours was towards the ending, he plainly saith, that, when we do: part hence thither, terrenis coelestia, & magna parvis & caducis aeterna fuccedunt: that is, that unto earthly things do heavenly succeed; and that in place of small things, and brittle, we shall there enjoy (such, as are both great and eternally Whereas therefore, the knowledge of father, mother, wife, or children, and such like here in this life such I mean, as you did speak of) is but earthly, small, and brittle, therefore we may see that this holy Father meant not, that such knowledge as this, should have such a place in the kingdom of God, or with those immeasurable and vnspea●le joys, that there the Saints of God should enjoy. Herein may yourself sufficiently perceive at the least, you have made it plain unto others) how untruly you deal with the Fathers that you allege: and upon how sure a groundwork they stand; that think they may safely believe you, in these your vain brags of the Fathers. And as for your ten couple of Bunnies, that, as you gibe, weigh not so much in affairs of the soul, as one Cyprian, first you see that Cyprian now, under whom you would feign have shrouded your folly, hath so ●at left you, that if you knew where to get ten couple of Cyprians more, you would not stick (as now it seemeth) to falsify all, to make good your answer unto this and half couple of Bunnies, that you have chosen to wrangle withal: then also, as Cyprian here doth plainly refuse to be so far abused by you, so I trust, that as for this one couple of Bunnies (of whom it seemeth you take occasion to make your couples) by the goodness of God we shallbe 〈◊〉 (the weaker of us) in this cause to with 〈◊〉 the worst you can do, & so to discover your shift● withal, that fewer shallbe deceived by you. Secondly, coming to the rule of S. August. 
S. Augustine's rule.  which you would gladly that men should have thought to 〈◊〉 been such a thing, as since was taken up by your unclean cloisterers, you are there offended with 〈◊〉, first for that I say that it was ●i● a more careful 〈…〉 in the way of godliness: then, for that I added further (as you say) that it was but such as we are all bound unto. Against which you allege S. Augustine himself and Possidonius, 
Augustine & Possidonius both abused together.  as though they told us of other matters, such as I denied 〈◊〉 you in my Annotation: and you set so good a sa●● on the matter, that such as know not your qualities, 
What Saint Augustine's rule was generally.  may easily be deceived with you. But what do you find in either of them, but (as before I said) that which tendeth but only to a more careful endeavour in the way of godliness; and nothing at all helpeth to countenance the superstition or looseness of those orders of yours? You called for them, and lo they are come: but what can you get them to say for you, in that which now we have in hand? You made as though they were altogether yours, and that so fully as might be wished● but when they are come, they have nothing at all to say for you, nor for any of those your orders. 
What it was more specially as touching wiving.  But whereas in the latter of those my Annotations I said, that we are all bound to that same that there I speak of, by occasion of that word bound, you busily seek to him in some poor advantage unto yourself: that is, that, especially as touching wiuing ● you think that Saint Augustine's rule containeth somewhat more, than I and my fellows at this day do practise. It is not to be denied, but that now 〈◊〉 his conversion he gave over the desire of marriage and would not have women cohabit with him. 
Good reason why S. Augustine should refuse to cohabit with women, & yet that to be no rule unto others that are not in the like case with him.  But when as he had lived so loosely before, and kept a concubine, only for his pleasure, without regard of procreation, could such inordinate affections of his, have any place in sound conversion? And when he had so large experience of his former infirmity, was it not wisdom for him, now to take heed of their company also: or when he had fallen before, might he not easily have grown into suspicion again, unless he had used some such prevention? Can not he that desired no children (and therefore desired not the use of a woman, but only to content his inordinate lust) think marriage to be no needful estate for him: but that such as joy in that blessing of God must needs abandon marriage also, and have it thought unseemly for them? Or if he, upon his own special disposition (by course of nature) found it needful for himself to live apart from them, did he therefore prescribe the self same rule to all others besides, or must it be as needful for others as (in that case) it was for him? Or was this any more, than (as the case then stood with him) a more careful endeavour in the way of godliness (as before I said) saving that he did more specially frame it to his own proper use? But now to come to yourselves, 
Forgetting how far themselves are polluted with all uncleanness, he condemneth lawful marriage in us.  could you so far forget how abominably you defiled yourselves and others, for want of marriage (which wilfully, and with great reproach you abandoned from you) that now you can have the face to find any fault with us for lawful marriage? Where such unshamefastness is so readily found, it availeth little there to bestow any sound advise. But what cause had you so to deprave that latter annotatiou of mine (as you had placed it?) 
My Annotation depraved.  Did I say, as you have made me to say, that Saint Augustine's rule was but such as we all are bound unto? I said it not: but comparing Saint Augustine's conversion, with that other of Anthomes before, I said that it might well be doubted, whether Saint Anthony had on that place sufficient groundwork of those his doings, unless he had some special motion beside: but that it was otherwise with Saint Augustine, whose conversion was not but to such things as we all are bound unto, & upon such a place as speaketh to all. So it is very clear, that I spoke of his conversion generally, as he was become a Christian, and not of his Rule, as you overruled my words at your pleasure. If you think indeed, that you have such advantage as you praetend, what need you then so eagerly to follow upon so pettite helps as these? Lastly, 
Of the assurance that we have in God.  you are again offended that I will not suffer you quietly to run away with that gainful point of your doctrine, the uncontaintie of the favour of God towards us: and because you have nothing else to say against that which I alleged out of the Apostle, therefore both you carp at it by the poor help of an equivocation, and whereas I spoke but of that assurance, that the faithful may 〈◊〉 of themselves, you make fair towards it, to enlarge my words to a further meaning, as though I had meant, that they might have been judges of others also: I long to see, when you will take any one thing in hand, wherein you will speak any thing at all to the purpose, and yet seek no other advantage; than the place itself will give you.  
17. So these you say are fond, and absurd: but these are nothing to those that follow; for they are wicked. 
Of those that he calleth wicked  Ill halting beliked before a cripple. But now let us see, what that wickedness is, that these Annotations are charged withal. This you lay forth by these three places: the first, about the conversion of Saint Anthony; the next, about the conversion of Saint Augustine; the third, about the silence of the blessed Virgin, when Christ in her hearing; was so much blasphemed. In the conversion of Saint Anthony you charge me with this, 
The conversion of S. Anthony  that whereas he, hearing the sentence of the Gospel, Go, and sell all that thou hast, etc. and taking it as spoken unto him in particular, thereupon went, and sold all that he had, and gave it away to the poor: I thereupon noted, that it might well be doubted, whether he had in that place sufficient groundwork for those his doings, unless he had some (other, say you) special motion beside. This is one of those great points of wickedness that you charge me withal; and this note you say, is scornful and irreligious. Answer me therefore, is that sentence, Go and sell all that thou hast, and give to the poor, etc. spoken in differenth to all, or not: or, which is the same, are all Christians bound thereby, to go & sell all that they have; and to give it to the poor? If you say they are, th● do you indeed say somewhat to the defence of this your wrangling censure: but then on the other side you run yourself so far on the shore, that you will never be able to recover it again. If you grant that all are not, and that men may be good Christians, though they sell not all that they have, and give it away: then are you driven (will you, nill you) to allow of mine Annotation thereon, though now in a toy you have cast it off with great reproach. In the conversion of S. Augustine, 
The conversion of S. Augustine.  your grief against me is, for that when you did so much commend the manner of his conversion, without exception of any thing at all thereunto appertaining, I, considering that certain things therein might give over much credit to certain distempered humours of flesh and blood (as, for a man to leave his function and calling belonging to the affairs of this life, and to betake himself, as they say, to continual prayer, and contemplation those also that are married, thereupon to part the one from the other, and that sometimes without consent of the other part first had, which are to be seen in the story of a couple, of whom he maketh mention in the eight book of his Confessions, and sixth chapter) gave this note on it, that some points of the story are large are such, as that a man may as well doubt the readiness of Satan to illude and deceive: as behold to our comfort the goodness of God in his conversion. And this you say I did, to bring in question that excellent man's conversion. But why then have you so much gelded my note, 
My Annotation dismembered.  as you did? Why have you so clean left out the latter part of it, which would very clearly have discharged me of that suspicion, when as I said that we might behold to our comfort, the goodness of God in his conversion? You saw well enough what it was that I bent my style against. Which because you were not able with any credit to defend, and yet were desirous to make yourself a way to find some fault, therefore both you turned it an other way, and purposely left out those words of mine that made against you. And yet (forsooth) needs must you have this note of mine to be most ridiculous, and yet blasphemous. About the B. Virgin you storm exceedingly, 
The silence of the blessed Virgin.  as though you went about to make the world believe, that she had no friends on earth, but only yourselves. And what is the matter wherein I have so much offended? That which I said, did I restrain unto the blessed Virgin alone: or, to her & to those other women, that there I spoke of? Had not yourself, or your former Author, first set down (by occasion of the like discourse out of Augustine) that the confession of the thief was therein more welcome, because that Christ was not acknowledged of other at that instant? Did not yourself, or your former Author, thereupon set down, first in this place, that all the world forsook Christ, and even the Apostles themselves, either doubted or lost the faith of his Godhead: and in the next section following, out of Augustine, that therein the perfection of the just did stagger? When you had thus laid down their sin in gross: might not I show the particulars? But I noted the B. Virgin (but other godly wom● withal) to be of that company. I did so indeed, and why not? Doth it not make the reason (you bring) so much the stronger? Doth it not follow, that the more he was forsaken, the more welcome must be the thieves confession? when you had gathered to that account all the world, & the Apostles themselves; do you take it so ill, that I should glean after you, & bring in those few? Or would you have us to think, that already you have bestowed all your goodwill so fully upon the B. Virgin, that you have left none at all for the Apostles, for those godly women, nor for all the world beside? You may tell us so, if you list, but you can never make any believe you. Would you plainly tell us, what commandments were broken by those others, yourself should ease me in the same, which so hotly you lay to my charge. But that recounting the sins of the faithful (not to their dishonour; but to God's glory, & our edifying) should be to bring them as a pray into the claws of the devil, when as notwithstanding the speech is not but of those, that without question are sound believers, is such a properdish of divinity, as that it is pity, but that you jesuits should ever keep it in, to yourselves, and never draw forth any part thereof unto others. We know that our jesus is the Saviour of none, but of sinners only. But if I, for so easy and needful recounting of some few sins of certain of the faithful, deserve such a fee at his hands that you speak of, what may we think that he will hold such a Proctor as yourself worthy of, that so smoothly can lull men asleep in opinion of their own so absolute cleanness: to so manifest a contradiction of the word of God; and to the overthrowing of souls unto perdition? But the matter that galleth you, is this-Seeing that it is in so fresh remembrance with you, how foully and shamefully with much ado at length you obtained, to have it set down for a tolerable opinion, and not to be gainsaid by any, that the Virgin Marie was altogether without sin, you are now so very loath to hear of any thing that may call it in question, as that (the rather to prop up your great idolatry to her committed) you would have all accounted as fond, that are not therein as heretical and blasphemous as you. But the less marvel it is that you deal so with me, when as some of you have not been ashamed in much like sort to deal with Saint Jerome himself in that very matter that now is betwixt us. For whereas he (in his answer to the eight question of Algasia) by occasion had plainly set down, that there was none without sin, but Christ alone (and yet with great circumspection, that he did not thereby impeach the dignity of any of the godly, of which he reckoneth job, Zacharie, and Elizabeth) some of you notwithstanding in the end of that his Treatise have added this Antidotus (in his works printed at Paris, anno 1534.) that solum Christum eximit a peccato, qu●niam de his nondum definer at Ecclesia: that Saint Jerome (therefore) exempted Christ only from sin, because the Church had not yet determined those matters. If therefore in this matter you deal so with him, I may take it so much the better, that therein you so deal with me. Nevertheless when as you make such a wonder at it, and count it to be so absurd a matter, and so impossible to be declared, you declare yourself to be either marvelous ignorant in the sense & meaning of the commandments; or else to bear so ill an heart to the truth itself, that you will not acknowledge it, when you see it. Otherwise how could you but see, and acknowledge withal, that to suffer Christ so to be reproached, and in the mean season (though it were but for fear) to say nothing in his defence must needs be a breach of the first Commandment as he was God, and had not his honour by them given unto him: of the fift, as he was their Messiah, their Anointed Priest, Prophet & King, and yet was not so avouched by them: of the sixth, as this their silence was, or might be offensive to others (offences being spiritual murder:) and of the ninth, though he were not but a man, in that he had not his good name by them defended? But in the mean season you have made this point clear, that they are marvelous happy men that have you for their teachers: that either do not understand the principles of Religion; or cannot in any wise be content to confess an open truth, when as you see that it doth reprove your wont errors. As for the words of contempt and reproach, that here you do interlace, and in your Annotation of the place itself, that herein I am ridiculous, and blasphemous, and that worthy prayer of yours, God help the fond man, I doubt that I may not be so bold as to take them from you, because they are the chiefest weight of all that you bring for that matter: at least for my part for this present time, I do return them to yourself again from whence they came, until you shall bring others more worthy some answer.  
18 But that upon the praemises you take on so in the end, 
Of his vain and frivolous illation, upon the premises.  that we have no honest meaning, no fidelity, no conscience, no respect of God or man, that deal in this order: that it is not hard, to found any new religion, or to defend it, nor to avouch what folly or falsehood soever by this manner of proceeding: that if we had ability to our will, our consciences would permit us to make, I wot not what alteration, subversion, and metamorphosis in all matters of antiquity: that if we had to ourselves the setting forth of the holy Fathers and Doctors works, we would lop them, and circumcise them, and set them forth in their jerkins, yea, bare hose and doublets: and that, if we had the keeping of all antiquities, fathers, counsels, and scriptures alone to ourselves, as you had, we would make them currant and absolute for our profession, and frame them to speak even as john Calvin speaketh in all matters of controversy, or rather, as that good man for the time would have them speak, unto whose hands the last edition of such works should be committed: all this is, so much as concerneth us, but a vain & causeless outcry; and, so much as concerneth you, a false, and a foolish Jesuitical out facing of that which you know to be nothing so. For what cause have I given you, either in this sort to charge me; or (for my sake) so impotently to run upon others, & to pour forth upon them so plentifully, what the distemperature of your unquiet brain can imagine, or the volubility of your slanderous tongue can utters Have you herein any cause to complain, that we have no honest meaning, no fidelity, no conscience, no regard of God or man? Are not these very grievous accusations? And must it of necessity follow, that either you have in this dealing of mine, some special cause so far to complain: or else, that you make no conscience at all, falsely to accuse; and to bear ● show as though you had much matter against us, wherein notwithstanding you know you have none? And so, because it is evidently seen, that herein you have no such cause to complain, as you would seem by such an outcry to have (eu● in the judgement of your own adherents) therefore have you now even in this only (though we had no other proof at all against you, as indeed we have very much) sufficiently declared, both that such complaints of yours do not ever import any fault in us: and that this heavy charge of yours, of no honest meaning, no fidelity, no conscience, no regard of God or man, finding no place to light upon us, returneth home to yourself again, as to the proper owner of it.  
19 To say somewhat particularly, 
How little cause was given by me that so he should charge us.  both of my faultiness in this matter, & especially of the innocency that you claim to yourselves, have I herein so much as attempted, to make the book, that I did publish to seem to be yours, in such sort as I had published the same? Did I not both in the Title briefly, and in the preface more at large plainly praemonish and acknowledge, what I had done for that matter? Did I not persuade myself, think you, that if therein I had left you any advantage against me, you would have been ready to take hold of it: & have not yourself verified that conjecture of mine, that so mightily storm for nothing at all? And though I had not regarded you, yet for mine own credit's sake, I might in no wise have set it forth in such sort as I did, and withal bear the world in hand, that so it was set out by you. For who would have believed, that one of the adherents of the Church of Rome, a wilful exile from his country for that foreign prelate's sake, and of (blind zeal, or vain hope, or for impunity) a professed Friar (as it is thought) would ever publish any such book so little infected with their own unsavoury opinions? All men know well enough in what manner you speak, and what ye writ: nothing at all, when you are in your proper vain, but contentious brabblings, or traitorous libels, or, when you come forth under a vi●ard, borrowing for a purpose the show of some godliness, to make it a packhorse to carry forth your popery by it. If I therefore should have given forth the same as yours, I had not only given forth an untruth of you, but also I had discredited myself, for that no body would have believed, that so corrupt branches as you, and your fellows are known to be, could ever bring forth any fruit that is so little corrupted. And as for yourself, you need not to fear, that it would be altogether accounted yours: unless you were sure that there be none, that can set down such a pedigree of it, as that they leave a very small portion thereof to be yours (but those brabbling points of popery only.) I have heard long since, and not, sought out by me, by one that hath travailed in those parts, that yourself did but translate the Book that now you call yours, and added unto it most of those points of popery, and not much beside: & that the Book was before in the Italian tongue, and in Italy commonly sold, and by the reporter read there. But whether it be so or not I cannot say, nor will not ground upon report. If it be so, yourself best knoweth: and then there is the less cause why you should take this matter so hotly. Sure I was when first I read it, that a latter had busily added unto the doings of the former: and that chief in matters of popery, as in my preface before I noted. And since I saw your latter book I was thereby much more strengthened to think that whose soever the better part of the forine book was, without all question it was none o● yours. But to return to myself again, seeing that I had sufficiently acknowledged and published to all, that it was not done by you in such sort as it was set forth by me, you have no cause hereby to gather, that we are so void of honest dealing, fidelity, conscience, and regard of God and man, that if we had the keeping and setting out of the Fathers, as you have had, we would lop them, and circumcise them, and make them to speak as ourselves would. I have done no more yet, but only that I would not suffer you to trail them in, against their wills, and to make them speak as you would have them: I have not laboured to make them speak as we would have them.  
20 And so now to come to yourselves, that have had those monuments of antiquity so long in your keeping, 
How faithfully the later church of Rome hath kept the monuments of antiquity.  and have (as you would fain have the world persuaded) so truly kept them, & so faithfully set them forth to others, herein you discover your unshamefast and graceless nature so far, that no body needeth to lay you more open than you do yourself. For what man, that hath any honest shame, can so confidently bear the world in hand, in that which himself doth know to be most untrue? and that, not only for the time that is past, but also for this time that now is present. For, as touching the time that is past, how can you be ignorant (would you never so feign) of the great corruptions and forgeries, that your Church of Rome hath ever used? Immediately after that persecution was ceased, and that you had gotten a little rest, beginning to devise for your own advancement, did you not labour to have corrupted the Nicene council, 
The Nicene Council.  and that so grossly that you were manifestly taken withal, by the whole council of Carthage, S. Augustine himself being one of the Fathers that took you with it: And when you were taken with the manner, did you then acknowledge your fault, and ask forgiveness, that we might conceive hope of grace, & that you would use it no more? No, but having the forehead of an harlot that shameth with nothing, you added an other forgery unto it to save your credit withal; bringing in Athanasius complaining, that the Arrians had burnt all the copies of most of those canons of the Nicene Council: so to make some show to the world, that those bishops of Africa did not justly give you the repulse in that your ambitious attempt; but that all they did want the full copies of that council, which notwithstanding you then had, and thereby made the claim that you did. Afterward, when you had gotten on cockhorse, and were desirous to make the world believe, that it was not of new usurpation, but from reverend antiquity most certainly descended, how did you then altogether follow upon that naughty practice, forging many decretal Epistles under the names of most of the Fathers, 
Decretal Epistles.  exceedingly advancing your prerogative, and commending your ceremonies, and, besides that, making a fair deed of gift in the name of Constantine the Emperor, 
Constantine's gift.  unto Silvester the Pope of all the West part of the Empire, after that to remain unto the Pope alone? And had not the just judgements of GOD overtaken you with your ignorance and folly, or (as we commonly say) had your skill been to your will, how had the Church of God been unto this day deceived with those pamphlets? How loath should we have been to have doubted of any of these your gross corruptions, so long as they should shroud themselves under the names of so reverend Fathers? But (God be thanked for it) your forgeries do hang so properly together, that they do no sooner come to the light, but that by and by they show themselves what they are: insomuch that now divers of yourselves have written against them; and some others besides (though loath to behold the weakness of this their cause, but so little as may be) yet notwithstanding are very ill ashamed of them.  
21 If we come to the Fathers, 
The Fathers. S. Jerome.  in some few of them it may be seen, what we may look for in the rest. In the works of Saint Jerome, as you have set them forth unto us (as the books themselves will witness) the whole fourth Tome you know is none of his: nor in the seventh any thing but his Commentary upon Ecclesiastes; in the eight, but his translation according to the Hebrew, nor that very certainly neither; in the last but only his Commentaries on Matthew, on four of S. Paul's epistles, and his translation of the book of Didimus of the holy Ghost. But many others (you know well enough) are joined unto them, and go under the name of his works generally. In which case if a man should ask, who are the likeliest to have shuffled in these, among the true workers of that Father, and to put them out in his name; it were easily answered, that in reason it were like to be those, that have had the keeping of them, and to whose purpose they are fitliest framed: which, as you know, cometh near unto you, and that in such sort, as that in no wise you are able for to clear yourselves of great fault therein. Of Augustine likewise you know it is set down, 
S. August.  that in such matters men have made as bold with him, as with any other of the Fathers beside. As for example, in the ninth Tome of his works, where there are about seven and forty several works under his name generally, yet notwithstanding there are not past seven (or thereabout) that are known to be his; and all the other forty flatly rejected, saving a very few of them that are but doubted. In the last tome likewise of his fifty homilies he hath about half: of his sermons de tempore, not fully out a tenth (for he hath but about 43. of 256:) of his sermons de sanctis, he hath a dozen, of one and fifty: and of his sermons ad fratres in eremo, of threescore and sixteen, he hath but six, and your Abbot Tritthemius himself, in his recital of the Ecclesiastical writers, when he cometh to this Father, he doth not only put out by name certain of those (as none of his) which you notwithstanding commend unto us among the rest: but also doth add generally, that So many Treatises & Sermons are falsely ascribed unto that Father, that the reckoning of them up, would require a volume by itself. You were the keepers of these books also; you had the writing of them out; & your cause it is that those additions give credit unto: we have received them so of you; and our cause is no where helped by any of those bastard works whatsoever, but on the other side as much discredited as they are able. If therefore the question be betwixt you and us, whether part it is that hath so corrupted the Fathers, there is no question, but that needs it must fall to be yours: or, at least, that it cometh much nearer unto you, than it doth unto us.  
22 But yet to make it somewhat clearer, by some example, 
Particular examples. M. R. in his confer. cap. 5. diuis. 2.  first I trust you know well enough how far you are of late charged, as with divers others, so namely with Thomas Aquinas, for his ill dealing with Cyril, and with the whole Council of Chalcedon. Myself at this present will go no further, but only to put you a little in mind, both how truly you can find in your hearts to allege, and how you altar the place itself, when it maketh for your purpose so to do. For the former, whereas Augustine teacheth to judge of Scriptures, which were most to be esteemed, 
De doctrine. Christ. lib. 2. cap, 8.  setteth down this rule, that therein we are to follow the authority of the most part of the Catholic churches, and especially of those that have Apostolic Seas, & have been vouchsafed to receive the Epistles from the Apostles sent unto them: 
Dist. 19 In canonicis.  you tell us that he saith, that those also are Scripture, that the Apostolic Sea hath (meaning Rome ●) and such as it hath vouchsafed to send unto others. And this for the advancement of your Church of Rome, and to make all such things authentic Scripture, that either it bringeth forth out of your own libraries there: or else at any time it is disposed to send unto others. For the other; whereas in like manner the same Saint Augustine said at the first, that that body of Christ wherein he rose from death to life, must needs be in one place: you have now of late made him to say, that it may be in one place: and this because you saw it made so directly against your fond and blastphemous error of Transubstantiation, which now you have taken upon you to defend, and thereupon have endeavoured to help yourselves with such poor helpless shifts as these. That you have made Augustine so to speak now, the books do witness that you have printed: that he did not say so before, your own late Doctors do plainly testify, 
(a) li. 4. dist. 10.  the master of Sentences, 
(b) de consecr. dist 2. Prima quidem.  Gratian, 
(c) part. 3. Quest. 75. Art. 1.  Th. Aquinas, 
(d) super can. missae. lect. 39 A.  Gabriel Biel, & others. What others of this kind might be alleged, yourselves do know so well already (both because yourselves be the doers, & are daily taken with this kind of dealing) that it is about needles to bring in any more examples of it. I would you could as readily acknowledge your ill dealing herein, to your amendment: as we are able to charge you with it, to the utter discredit of the naughty cause that you have in hand.  
23 As touching this time that now is present (I mean, since the time that God of his goodness hath bestowed this light of the Gospel upon us) first it is good for you here to remember, that already I named one such companion of yours in mine Epistle, johannes Baptista Fickler: such a companion in this kind of dealing, as any where I believe you were hardly able to find. And therefore you did wisely, to say nothing of him. Then also I trust yourself can likewise tell, how deeply you are charged already, that ever since this light of the Gospel hath set you so straight, and put you so much to your shifts as it hath, you have done your endeavour the best that you could, to frame the Fathers and other writers to your best advantage. And namely, how to that purpose you have dealt with Ludovicus vives, johannes Molanus, and Carolus Sigonius, whose books yet extant, 
M. Reinolds in his preface of the Confer. to the Seminaries. pag. 23.26.  as they were imprinted before, do plainly show in their latter impressions by you, how foully you have abused them since. So likewise, when you got Manutius to Rome, to reprint the Fathers for you, under the oversight of four Cardinals, how corruptly you began with Cyprian first: and that Manutius himself confessed reasonable plainly, how il he was there employed by you. But to come somewhat nearer unto you what say you to that wherewith Franciscus junius doth charge you, that himself did see (at Lions, in the shop of Frelonius) of your dealing with Ambrose: 
In praef. ad lect. in Indicem Expurg.  when as there he took you in the manner, crossing out of the works of that father, which before had been set forth according to the ancient copies) sometimes but certain sentences only, but sometimes again whole pages together? Or how are you able in any good sense to defend that which you have already done these many years, and daily yet do, by that your Index expurgatorius? Have you not thereby put out at your pleasure, whatsoever yet you had left of the Fathers that made against you? And not only that, but whatsoever Arguments, Annotations, Scholies, & such like, the learned men of late (& some of them even of your own side also) had put thereunto, whereby your former dealing with those Fathers was the rather called in question, by the light that they gave to the works themselves, out of their observation, and diligent reading? And have you not now printed them again after your fashion: dismembered themselves now more by you, than by your predecessors before; and spoiled likewise of those learned helps that gave light unto them, and to your former ill dealing with them? Or could you hold yourselves contented to stay there? Have you not reached forth those self-same fingers of yours to many other good works beside, of divinity, humanity, history, philosophy, law, physic, and all: and in them also sometimes put in what you thought good, but for the most part dashed out (at your pleasure) whatsoever touched any of your errors, or no more but your pride and looseness of life? And yet notwithstanding, have you not in such sort set them forth, as though they were those Fathers and Authors themselves, nothing at all gelded by you? For, do you profess the thing you have done, or could you find in your hearts that men should be privy to your dealings herein? Why then did you all things in hugger-mugger? Why did you so sercretly among yourselves (and none but the chiefest & surest of you) gather that expurgatory table of yours? Why did you print no more copies of it, but only for certain chief and special persons? Why was it, that not one of those copies might come abroad? Why was there taken so strict an order, that those that had them should keep them close, and never to be known of them? For have you not expressly provided, ne quis praeter Prototypographum Regium hune Indicem imprimat, neve ille aut quis alius publice vel private vendat, aut citra ordinariorum facultatem, out permissionem habeat. And speaking of those sure-bies of yours, unto whom you dare commit these copies, do you not there again command, that ipsi privatim nullisque consciis apud se Indicem Expurgatorium habeant, quem eundem neque aliis communicabant, neque eius exemplum ulli dabunt: sed tantum id curabunt diligentissime, ut loca praedicta inquirant, expungant, etc. Are not these your own words, and many others to the same effect, in that your Table? So your Correctors and Printers must so do: but they must not be acknown why they do it, or what direction it was that they followed. Insomuch that you may safely bear your novices & prosylites in hand now, that there is no Doctor, nor almost any other approved writer, that in any thing speaketh against you. For whom you could not correct to your mind, him have you boldly strooken out clean: so very peremptory now have you been. And those miserable prosylites of yours must needs be persuaded now, that all is with them, and nothing at all any where against them. For they may in no wise suspect any such dealing in you: and yourselves wit make sure enough, that you will not tell them. That so it may be fulfilled in them, that Christ himself noted in others such like, that they should be twofold the children of hell, more than yourselves. For yourselves do know, what legerdemain you have used in these matters to deceive them withal, and so may esteem of your cause accordingly (but only of policy for to hold up, so long as may be, your earthly estate:) but they do not know it, and so may be in good sadness indeed, and never espy how they were beguiled. But God be thanked, that would not suffer you so to abuse the world still: but hath now brought forth into the open light of the sun, that mystery of iniquity, that you have been working so long in your secret corners. God be thanked also, that before he would so fully bring your doings abroad, he suffered you to run so far as might be sufficient to show unto all, how you have deal with the Fathers and Counsels, and all other antiquities before: and how far past shame you are now, to stick at nothing whatsoever it be, whereby you may hope to hold men's eyes in blindness still, and to entangle the truth itself. As for yourself, I do not charge you as one of the doers: it was somewhat before you came to have any place among them; and yet not much. Neither do. I think, that yet you are of that credit with them, as it was then thought meet for those, that should be the dealers in that matter. But I trust that you will not deny, but that since that time it is come unto your knowledge, that so they have done. If it be so, what face have you then, that could so boldly lay that to my charge, and to the charge of others besides, that neither in me, nor in any of us, you are able to find: and that which you knew might be found in yourselves in the highest degree? Were you persuaded, that by crying out so loud against such dealing, you could have us to believe, that yourselves did so much detest it, that we might doubt no such thing in you? Indeed we do not doubt it now: for ourselves do plainly see it. If you did not know so much before, then by all likelihood you will soon leave them now, when as you find that same in them in so plentiful manner, that supposing to be in us you have showed yourself so much to mislike: unless you had rather that in yourself it should appear by this one example in steed of the rest, that neither your profession, nor your other doings thereunto appertaining, are in truth any other, but such as yourselves being better advised do ever mislike, and of yourselves grant to be nought.  

Of the treatise of Pacification.  24 Then coming to my Treatise of Pacification, although you catch here and there at 〈◊〉 yet whosoever it is, that considereth how little fault you were able to find, after that once you had given yourself to do what you could, may soon espy, that, in effect, you have justified all. And indeed there is nothing at all, that for this matter you have laid to my charge, but only that, which is either of no importance, but very trifling: or else if the matter be in itself of some weight, then is the place first by you depraved, and after that objected to me as mine. Insomuch that there is no point at all that you charge me with, but may easily be sorted to one of those two: that is, either trifling; 
Of those that are trifling.  or else depraved. Of the former sort are these two, that first you charge me to have offered you so great injury in that your book, that I thereby have cut off all hope of agreement; the other, that you carp at my method, and say that all things there run in couples: of the latter, are all the rest. 
Of the injury that he saith I have offered unto him, to the overthrow of all agreement.  That you charge me to have offered so great injury unto you, that thereby the way to agreement is prevented, it lieth upon a matter of controversy that is betwixt us. If you had set down no more (in the book that now you call yours) then that which standeth with the truth, then might you justly complain that I had done you wrong therein: but if you have put in more, and wickedly mingled the truth of God, with your lies, as it is certain that you have done, and I do charge you, where then is this wrong that you do complain of. As for my method, 
Of my method.  what cause have you at all to complain, but only that you think that you are wrong, if you carp not at all? Have you never read tables ere now? And do you not know that the fewer members that any thing is reduced unto, the better it is thereby divided? If I have laboured to reduce all to fewer members, and thereby gotten the method so much the better, both for the plainness and certainty of it, must this needs be so offensive unto you, that you could not pass by, before you had snatched at it also? Was it not enough for you to go untouched, for the lose and negligent divisions that you have made (if so be I may truly call them yours (but that you must be finding fault with an other, in that which your own doings do justify? Or have you the face to say, that it confoundeth memory to have all reduced unto a couple of principal heads, and the subdivisions to the same belonging to be sorted withal to their proper places: and yet that it confoundeth no memory in yours to leave them at large, to four, five, six, seven, eight, and more, and to take them hand-over-head: that first, that should be last; and that last, that should be first? But such is the vanity of our jesuits now (and belike, a piece of their order) that they must find fault with all others, and never like of any but themselves: and ever they are to mislike the manifestation of the truth, not only as touching the thing itself; but also, whensoever any do labour to set it down more distinctly, or in plainer manner, that so it might be so much the better perceived by others.  

Of those that are by him depraved, in that which I had set down to persuade others.  25 Those that you have first depraved, & after that objected unto me, are very many: & yet to so little purpose withal, that it is in a manner but lost labour to go against them, they do so easily fall of themselves. But that you may see your vanity the better, I will not stick a little to hold the glass unto you, so that you also will look better into it, and be content to acknowledge those spots that so you may find. And first (concerning Religion), 
Concerning Religion. That I should seem to vaunt of our own proper learning, above all others.  whereas I say, that it hath pleased God to bless this age of ours, with so clear and singular a light of the truth, as (to our knowledge) he never yet bestowed on others, here do you full wisely charge me, that I exclude all your company, and claim to have that light alone among ourselves. And yet it is as clear as the sun, that I spoke it only of this Age generally, and not of the parties that are divided: not of ourselves, more than of you; but indifferently, of both together, and all others besides. But otherwise you could not tell, how to bodge in those impertinent complaints, that thereupon you infer, to ease your stomach of the boiling of them. 
He gibeth at the consequence, after that first he hath taken away one half of that whereon it dependeth.  Immediately after, taking upon you to recite the chief & principal points of that my Treatise, you begin so ill-favouredly, that thereby only you put us out of hope, afterwards to find good dealing with you. Whereas therefore I said, that you ought to join in profession with us, for that it becometh and behoveth the Church of God (in many respects) to be at unity in itself: and yet the case so standeth in this matter, that we are not able in our profession to yield unto you, but you very well may, and of duty ought to accord unto us: here come you in and say, that to prove that you should join with us, I allege that the Church should be at unity in itself. Which reason, say you, how far it proveth his purpose, let the Reader consider. Yea verily, the Reader may very well consider, that your cause is very weak, when as you can get out no greater matters to cavil at: and yet are feign in them also, to lean so much to untruth beside. Afterward again, whereas I deny not, but that divers there may be, that do not care for any Religion, 
That I should seem to grant, that there is no cause why men should join with us in respect of Religion: but in respect of Policy only.  who yet notwithstanding would be loath to join with the Pope, for many good causes in respect of their civil estate: here come you in again after your wont manner, charging me to say, that this only reason of State, holdeth many on our side fro from coming to you, who otherwise in conscience would have no scruple at all; and therewithal you wonder that ever my Lord Archbishop would let such a confession to pass in print. As though I had either plainly professed, or covertly insinuated thereby, that such as do embrace this religion especially, do it not in respect of religion itself, but in some worldly respect only. Which how foolish a cavil it is, itself alone sufficiently declareth.  

The I devise bugs on the Ecclesiastical authority of the B. of Rome.  But then, that you lose no time, while your hand is in, you go further, and are bold to say, that though this poor Minister, to terrify the common people (say you, but these bugs terrify your papacy more) deviseth bugs upon the Ecclesiastical authority of the Bishop of Rome: yet (your conclusion is) that it is very plain and palpable, that there is no such inconvenience. But soft I pray you. Did this poor Minister (think you indeed) devise these bugs? Were they never heard of before. Are there no histories that you have read, or can believe, that make mention of them? Would you so feign, so slily pass over the great complaints, that the countries hereabouts, as England, France, and Germany continually have made, at home, and abroad, of this matter? As for the examples of private men, although they be infinite, and, of all sorts and degrees very many: yet being but private, and of several persons, it is not unlikely, but that such an one as professeth such blindness as you do, would readily say he saw none of them all. But France and Germany (if you look abroad) are great States: and England likewise, if you can content yourself at home. And as for the two former of these three, neither of them is so far off, nor in these your wilful and graceless wanderings so unknown unto you, but that you might easily know (could you as readily acknowledge it when you do see it) that in France Lewis the ninth, Philip the fair, Charles the fift, sixth, and seventh, did all provide by public authority, against the covetousness, extortion, ambition, and pride of the Sea of Rome: and that although Lewis the eleventh (in latter time) was content at the Pope's request, to abolish the Pragmatical sanction, and other laws that they had made to that purpose; yet divers Bishops, the students of Paris, and johannes Romanus the King's Attorney, a wise, a learned, & an eloquent man, would in no wise consent to the abolishing of them. In Germany likewise the nobles and commons did earnestly solicit Fredrick of Ostrich the Emperor, both before his coronation, and after, for the redress of those matters (in such manner as France before had done:) and being at that time defeated by the wicked counsel of Aneas Silvius, did nevertheless, still hold on the same endeavour whensoever opportunity served, and to that end put up a supplication to Maximilian, of ten special grievances, and an other of an hundred (in the session of Noremberg) to the Pope himself. And for the other, being an Englishman (though but a bad one in the quarrel that now you sustain) never heard you what great stickling and business about these matters there was, betwixt William Rufus, and Anselme Archbishop of Canterbury: between Henry the first, and not only Anselme, but Thurstan also the Archbishop of York: and between Henry the second, and Thomas Becket that proud, and arrogant, and headstrong traitor? Nor how Edward the third, did to that end not only revive the statute of Praemunire, made before by Edward the first: but also would in no wise abrogate the same, though he were much solicited unto it by Gregory the eleventh: nor how Richard the second by public authority likewise both reconfirmed, and further strengthened the same: nor how, though it was again attempted to be abolished in the reign of Henry the sixth by the earnest entreaty of Martin the fift, yet was it not obtained, but still stood in force, even to this present age of ours? If these things were strange, or but seldom heard of, I would with good will have noted unto you the stories themselves more at large, and the places whence they are taken: but being so evident and known as they are, in is but lost labour to deal any further, but only to put you in mind of them. How is it then that you go about to persuade your reader, that these are but bugs by me devised to terrify the common people? Have you the face so to dissemble the weakness of your cause: & to lay off the same, you care not how, upon any others? Then are they unwise, that knowing this, will hereafter be deceived by you. But to proceed, is it the Ecclesiastical authority of the Bishop of Rome, whereon these bugs, (as you say) are devised? Is that Ecclesiastical authority of his of that nature, that it can meddle with civil causes, so many, so great, and so very much? And are you sure that neither the Empire, nor the kingdoms of Spain, France, Polo●an, nor others; nor the ancient Princes of this realm of England, ever found the inconvenience that now we speak of: that the Princes of England were for so many ages together more potent and glorious, than they have been since the suppression thereof: and that the matter you speak of, is in itself so plain and palpable? Certainly, whosoever it is that can so boldly affirm these, we have no great occasion to hope that he will make conscience of any thing else: and there is an other Note-this for you to put in your margin, because you are feign to fetch them so far, for want that you have them not so near as you would. After this you come to an other, as proper a shift, as most of those that are gone before. For whereas I had said before, that it was the safest way to rest in Christ alone for the whole work of our redemption; 
That, because I teach, that we ought to rest in Christ alone, for the whole work of our redemption, therefore I abolish works: and that we all are little occupied in any good works.  and that in such sort, as that we sought no help of Angel or of Saint, of our own or other folks merits: here come you in with a fond collection and childish cavil, that, by this reason, such as should never pray, nor desire others to pray for him, he that should never fast, nor do other good deed, but should rather defy the same, and lay all upon the passion of Christ, should be the nearest to that advantage. But can you in good sadness no better perceive how these two may stand together: both for to rest in Christ alone, for the whole work of our redemption; and yet to be occupied therewithal in such works, as God hath prepared for us to walk in? Or if needs you would carp here at, might you not by the like reason have carped at many places of the Apostles, and Christ himself? For that you charge us to do so little, it is no marvel, nor matter neither: yourselves must be able to give a better account of your own life, before that you shall be allowed with us, to take the account of any others. But you jesuits, Seminary priests, and all that company of unnatural imps, that so wilfully abandon your own country to practise against it, and to devote yourselves to that foreign priest, have faces of brass: that although yourselves do know, that you are defiled (almost) with all manner of evil, idolatry, whoredom, seditious practisings, & treasonable attempts in the highest degree; yet is your modesty such, that you can be prying at other folk's lives, and flatly condemn them, before that you find them (any thing like) so ill as your own. Would you give us but this sparing, that you would not so hardly charge us, until we were but half so bad as yourselves, we might then more easily come unto agreement for this matter. But when the losest of all others that this age of ours hath, and those that have sold themselves to so much iniquity, take upon them to be controllers & condemners of others, howsoever you may please your own selves therein, and hope thereby to get your own lives to scape unespied: yet may you not think, that with those that stand indifferent, it can be taken for sufficient, whether it be to charge us, or else no more but to discharge yourselves.  
26 And so having in this manner glanced at such matters as I set down concerning religion, 
Concerning our civil estate.  than you address yourself in like sort to deal with certain others that do appertain to our civil estate. Where first it greeneth you that I say, that (as you report it) the blessedness of England is greater at this time, than ever it was since the land was first inhabited: 
That I should seem to exempt our profession from temporal calamities: and that our superiors convey our treasure out of the land to foreign uses.  or, as myself had set it down, that (to those that profess the Gospel, and labour to reform their wanderings thereby) this country of ours hath now enjoyed these many years, the most peaceable, and the most blessed time, that ever it can be found to have had, since that the land was first inhabited. And so proceeding, you first depraved two other places beside, and then come in with your flourish upon them after your manner. For whereas first extolling the goodness of God, unto those that seek the advancement of his glory, I said, that, howsoever it be with others, yet shall it surely go well with those; and then after, commending the government that now we have under our own Princes at home, therein I noted, that our treasure is not now carried out of our Realm, to the maintenance of foreign power (as heretofore it hath been) and employed against ourselves, but that it is employed now to the honour and defence of ourselves at home: for the former you make me to say, that Protestants in these temporal affairs are always prosperous, and for the latter you say, it seemeth that this good man talketh rather by meditation or fiction, than by any great intelligence he hath in such affairs. A goodly catch: and God be thanked, that you are able to find no greater matters; but that you are feign to sit down with these? But is it so grievous a thing to you, to hear of the peace and welfare of England? 
Of the peace of the church.  Or are you able any of you all, to name such a time of peace and blessedness, as now we have had? Or if we commend the goodness of God towards those that are his, can it no otherwise sound with you, but that we must seem to say, that in these temporal affairs we are always prosperous, in that sense that you do give it? If in the way of thankfulness we gladly acknowledge the goodness of God, towards our native country & us, had you no better note to put in the margin of your recital of it, but Imollerable lying f●●aterie? And if there was no remedy, but that needs that note must in, must you needs be so eagerly set upon it, that you would put in (to the first word of it) an l more than needed, and more than true orthography beareth, to make it ●●●le better in the mouth of your reader? Then I perceive, it is needful for those that have to deal with you, to hold their feet so well as they can: if once they be down, you care not how pitifully you stamp them under your feet. If in like manner we acknowledge him to be very gracious towards those that profess the gospel, insomuch that when others are troubled, yet are these more safely preserved & more comfortably governed: was there no remedy, but that immediately you must ask us again out of your margin, How those that profess the Gospel, do prosper at this day, in France & Flanders. But, God be thanked, they prosper well, and much better than you would have them: & in England also much better now, than at that time you hoped, that by this time it should. But to keep only to those, it was not long since the Gospel had (in a manner) no foot among them: now you see it hath gotten such hold, that the worst you can do, cannot expulse it again. You are fain to tolerate it in the one, & of necessity you must let it alone in the other. But what if it should please the wisdom of God to steep it a little longer in blood, before it should find the days of peace? Would you thereupon so readily infer, that it were declining: or would you so quickly prepare your triumph, as if it were now quite overthrown? you were no doubt a wise company, if there were among you all, no wiser than you. Be it therefore known to you, that the more that God for the time leaveth his children in your hands, to do with them as you think good, & the more that he doth purge them in the fiery furnace of your cruelties, the cleaner & holier are they made to him, and surer are they in his good time to be advanced. And whether it prove so with them or not, yet was it no better than plain folly in you, in such particulars so far to triumph, on so unsure event in the end. But pardoning this point of folly unto you, what a malicious slander is it to charge those that now sit at the stern of government with us, to let go our treasure abroad, 
Of carrying out our treasure.  to the maintenance of foreign powers against ourselves. Is it not needful, that Princes be at charged abroad, for to maintain their peace at home? If the same be found among us, is that so ill a matter in itself, as you can be persuaded, that therein you have sufficient groundwork, to bluster abroad so vile a slander? Can you see no difference betwixt our former (slavish and immeasurable, but forced) suffering of that proud prelate of Rome, to gather together and carry away the wealth of the land as pleased him, and to employ the same against us when occasion served: and the voluntary and needful employing of certain moderate sums or pensions now, that are bestowed abroad, both to our profit and honour at home? Are you so blind, that betwixt these you were able to espy no difference at all? No surely, it was not that: I will not charge you with ignorance of it, but that of malice you would not see it: & for that cause you transposed my words, or did alter the placing of them to your advantage. For whereas I said, that our treasure doth not now go out of the Realm to the maintenance of foreign power, but is employed to the honour & defence of ourselves at home: you have set me down to say, that it is not sent out of the Realm to the maintenance of foreign power, but is employed at home, to our honour and defence. Whereby we may very well perceive, that your stomach (in these matters) is not so dainty, but that for want of a cleaner diet, you would be content to feed more homely rather than starve?  
27 And having so taken your pleasure of all these things that I set down for the better persuasion of those that yet are out of the way, 
Other places by him depraved in that which I brought for the removing of certain impediments that hinder others.  to join with us in the truth of Religion: now come you to see what you can find in that which I have added thereto, to remove such lets as hinder, that so the persuasion may take the better place with them. And first reckoning up certain of the meanest of those impediments that I said to hinder divers of you, there, 
He, first depraveth, & then derideth.  because you would be loath to be thought to be stayed by them, although indeed those be the chief that do hinder most of you all (that is the fear of your discredit, and the loss of private commodity) you do nothing else but only scoff at the matter, first calling them certain grave impediments, and then shortly after adding, Thus discourseth this wise man in very great sadness. Which in truth is one of the best parts in you, to your purpose, because that therein, as before of old, so now we see that yet also, you easily pass many: but when otherwise you try your cunning against the truth, therein you make it known unto all, that you have nothing at all to say, that is able to abide the trial. Whereof although we have had examples enough already: yet, that you may the better see, that whatsoever you deal in, or wheresoever any would take the assay of you, he should ever find you like to yourself, here must I in like plainness tell you, that there is nothing at all that followeth, wherein yourself do not most plainly confirm the same unto us. As for example, when as I had demanded of you, why you should stand so much upon certain controversies, and among others recited the manner of Christ descending into hell, 
Christ's descending into hell.  that you have conceived (the manner I say, not the thing itself) there you, to bring us and our profession into some discredit thereby, will in no wise be acknown that I spoke but of the manner of his descending into hell, and not of the thing itself (which notwithstanding I did very plainly set down) and tell your readers, that I demand of you in very good earnest, why you should stand so much on Christ's descending into hell. But did I so indeed? Did I speak of the thing itself, or of the manner of it only? Did I not very plainly set down, that in such sort he descended into hell, as it fully sufficient in the justice of God to acquit us: and that the same is fully believed of us all. But belike you account yourself as much privileged to say what you will, as all that fear God acknowledge themselves to be limited only to say the truth. Yet on the other side, thus much liberty must you grant unto others again, that hereafter they believe you no further, than such dealing of yours deserveth. Furthermore, because that I there, and before had declared, that put-case your late Translation at Rheims were true, yet the points that you had gained thereby were very few, and withal of no great importance: hereupon, 
That I should grant, that their faith and ours is all one.  as I do take it, you charge me (for otherwise I cannot see whereon you can gather it) that I do grant, that our faith and yours is all one in substance. Which notwithstanding is clean contrary unto that which I have there set down, as may sufficiently and fully appear, both in the second section before, & in the eighteenth that after followeth: and yet nevertheless, here do you charge me in your idle margin with Atheism also. So great a grief is it unto you, to have it disclosed or uttered by any that you have gained so little by that long craved Translation of yours, by which you would gladly have it thought, that you had borne down all before you. If this therefore be the matter whereon you ground that charge, then have you taught us, that Atheism is; not only, as before we took it, to believe no God, no heaven, no hell, and to make no account of Religion, but to take it as a policy only: but also, to hold, declare, or utter, that those points of Religion wherein you descent from us, are very trifles, and nothing worthy such standing in, as you afford them. Whereby it seemeth notwithstanding, that yourselves have them in some admiration (how trifling soever that we account them) or at least that you would bear the world in hand, that you are so highly persuaded of them.  
28 At length you come unto that part of my Treatise that concerneth the Church, 
About my treatise of the church.  wherein I show, what the Church is, and what it is to departed from it. Wherein it seemeth you were very loath to be found any other at the finishing of this your unquiet and wandering discourse, then at the beginning, and ever since, you have declared yourself to be? And first you bring in somewhat, that tendeth to the matter that you have in hand; then other things also that do nothing belong unto it: both sorts so coupled and couched together, as that how divers soever they are in nature, it seemeth that your purpose was, that both sorts notwithstanding should dwell together under a roof Concerning those that belong to the matter you have in hand, first you set down the estate of the matter betwixt us, as best agreeth to your purpose: and then you dally upon it at your pleasure The state of the matter that is betwixt us that you might better frame to your best advantage, 
Taking in hand that which I set down, first some part of it he dismembreth, & some he falfifieth.  one part of it you do dismember, and another you flatly falsify. As touching that which you have dismembered, whereas I granted, that seeing you have the outward profession of the Christian faith; therefore in that respect you also may be accounted to be of the Church generally: because you thought that this word generally was not for your purpose, therefore have you clean put it cut, and yet notwithstanding taken the rest as allowed by me; which without this limitation I never granted, and is in no wise to be allowed. As touching the other, with what face could you say it, that ● do charge my fellow Ministers and brethren, first to have urged this separation & e? Whereas in truth I do no where so charge them, but very plainly impure that to our adversaries, and especially to those that are the most cunning, and most learned of them: adding further in plain terms, both that they do busily urge that point, and would have neither us nor others, to make at all any question of it, is plainly appeareth in the beginning of the fifteenth section. But belike the time is now come, that God would have it known unto the world, that the deeper you are rooted in those your Romish conceits, and the more sway that you bear among yourselves that are of that sort, the more assured may we also be, that you have the more pi●● off not only all conscience, and fear of God, o●● all honesty too, and shame among men, so 〈◊〉 to avouch so plain untruths-  
29 Your dalliance tendeth to this end, 
After he dallieth thereupon. That I should seem in such sort to grant them to be of the church, as that it were no great matter, of whether religion a man were, of theirs, or ours.  that now at the length I, against all custom of my brethren, do offer unto you this so great and sudden courtesy: ●hen, that you take upon you, to show, what the cause is, why so I have done. This great and sudden courtesy that now I offer unto you, is, that I do not deny you to be members of the same church with us generally: and therewithal grant, that the church whereof I speak, is the true church Catholic and Apostolic. I cannot deny you to be of one and the self-same church with us generally, because that being demanded of your faith, you say that you believe in Christ, and withal witness that your profession by receiving (after a sort) both the old Testament, & the new, & those two Sacraments that are therein to us commended: as we also on the other side believe in Christ; receive those scriptures; & have those Sacraments in daily use. But this courtesy, as you term it, doth not in truth so much please you, as it doth inwardly vex & fret you, that thereby you see your wont course so crossed with the truth itself, that you are out of hope so far to abuse the facility of divers, as heretofore full oft you have done to your own advantage: bearing them in hand, and facing them down, that if they like not of your errors, but embrace the truth of Christ as it is in itself, without your corrupt or needles additions, they are no more of the Church as they were before; but now must go seek a new habitation, & so convey their descent from other ancestors, as that always they find themselves to be a distinct people from you, not only since your corrupt estate, but also before. 
How they are of the Church.  That you account this a new & a sudden courtesy, that I now at the length, against all custom of my brethren● as you say, do offer to you, that it is a mere fiction of yours, & a manifest untruth: & yet notwithstanding it is true too, that hitherto we have accounted you (as yourself allegeth) & yet do the Synagogue of Satan. For we all accounted you in some sense to be of the church, as the Scribes and pharisees were; as that man of sin is said to sit in the Temple of God; as abomination was said to stand in the holy place; as Ishmael was for a time with Isaac, in the house of Abraham; as Esau was for a time with jacob, in the womb of Rebecca; as those were builders, that ever refused the head stone of the corner, as those were his own, that nevertheless did refuse him, & knew him not when he came among them; & many such like: & I dare adventure, that you are able to allege none, that in such sense denieth you to be of the church. As for example, M. Calvin is one that most of all excludeth you from all sound interest in the church of God, & colour of it: as plainly appeareth, as in many other places of his godly, profound, & learned works, so namely in the second chap. of the fourth book of his Institutions. And yet he so concludeth his Treatise, as that in such sense as I have set down, he leaveth you some interest in the church. His words are plain; in the beginning of the last section of that chap. Quum ergo ecclesiae tit ulum non simpliciter vo●umus concedere Papistis, non idro Ecclesias apud cos esse infician●●er sed tantum litigamus de vera & legiti●ima ecclesiae institutione, quae in communione cum sacrorum, quae signa sunt professionis, tum vero potissimum doctrinae requiritur. Antichristum in temple Dei sessurum praedixerunt Dan. & Paul: illius scelerati et abominandi regni ducem & antesignanum apud nos facimus Rom. Pont. Quod sedes eius in templo Dei collocatur, it a innuitur, tale fore eius regnum, quod nec Christi nec ecclesiae nomen aboleat. Hinc igittur patet, nos minime negare, quin sub eius quoque tyrannide Ecclesiae maneant: sed quas sacrilegia impietate profanarit, etc. That is, when as we do not simply (or without all manner of limitation) grant to the papists the title of the Church, we do not (altogether) deny that they have any churches, but only we strive about the true & lawful institution of the Church, which is sought in the fellowship (or partaking) partly of holy things which are signs of our profession, but chief of doctrine. That Antichrist should sit in the temple of God, Daniel and Paul have for showed of that wicked & abominable kingdom, we do hold that with us the captain and chief leader is the B of Rome. That his seal is placed in the Temple of God, thereby we are given to understand that such shallbe the manner of his kingdom, that shall not abolish the name of Christ, or of the Church. Hence therefore it appeareth, that we doubt deny, but that under his tyranny Churches remain: but such as he with sacrilegious impiety hath profaned: etc. And on 2. Thes. 2.4. he thus concludeth his treatise thereon. Templumerge Dei esse fateor in quo dominatur Papa, sed innumeris sacrilegiis prophanatum. That is: I grant therefore that to be the Temple of God, in the which the Pope beareth the sway, but with innumerable sacrilegies profaned. Luther also (you know well enough) dealeth roundly with you, & maketh you no better (in respect of our Apostacle and usurpation) than the Synagogue of Satan, and the Kingdom of the Beast: and yet; in respect of the word and Sacraments after a some remaining among you, he doth freely leave you altogether as much as I have given you. For writing against the Anabaptists he granteth that there is plurimum bom Christiani sub Papatu: and then reckoneth up the holy Scriptures, both the Sacraments, and the Catechism, of the Lords Prayer, the ten Commandments, & the Articles of the faith; granting withal, not only that these things are after a sort to be found among you: but that the very truth of them indeed is there to be had; though by most of you they are all very much corrupted. These are I trust sufficient for this matter: 
Rob. Bellar. tom. 1. come. 3. lib. 3. cap. 13. & con. 4. lib. 4. cap. 16.  and these have I the rather alleged, because, that they are acknowledged also by one of the chief among yourselves. In which respect it where not amiss that you went unto him again, and there learned, how, with his better advise, you might make these two to agree together: that he, your master, doth acknowledge such things to be granted by others before; and you, his scholar, should thus boldly set down, that it is first granted by me against all custom of my brethren. Howbeit, in this case also I may hold myself the better contented with this your dealing, when as I consider that nowadays you deal even so, both with Jerome, & Augustine also. 
Quest. 11. ad Algasium. De Ciu. Dei lib. 20. ca 19  For whereas they both had so interpreted that place of the Apostle, 2. Thes. 2.4. (Jerome very plainly, but Augustine somewhat doubtfully at the first, yet afterward plainly enough also, for that he would have it to be not in templo Dei, but in templum Dei: tanquam ipse sit templum Dei, quod est Ecclesia) that Antichrist should sit, not in the temple of jerusalem, as you would have it, but in the Church of God: because you see, that so the place maketh much stronger against you, therefore make you light of their authority, as plainly appeareth both in Bellarmine your champion, and in your note in the Rheims Testament on that place. For whereas in this case you take it so ill at their hands, that they, should interpret that to be the Church of God, because thereby you find yourselves to be tied, for to seek out your Antichrist there: it is less marvel that now when Antichrist hath showed himself so much as he hath, you can so il bear, that we should take any such course, as avowing your state to be no better, than the power of Antichrist, nevertheless we should grant you to be of the church generally. And yet notwithstanding Jerome, in an other place also, when, out of the end of the 2 chap, of Sophony, he foreshoweth, that in time then to come, marvelous grievous things should befall the church in the time of Antichrists reign, although they be such, as at the first sight may seem blasphemous (for any man to say, that such things at any time should befall the Church of God, as himself doth there confess) yet nevertheless he saith, there in the reign of Antichrist, it shallbe turned into a wilderness, & delivered to (savage) beasts, & that it shall suffer whatsoever the prophet there describeth. Where you may see that notwithstanding that it be the Church; yet doth he not stick to say, that it should notably be eclipsed & that by the power of Antichrist also: & that although Antichrist should so overlay it, & that it should become as a wilderness, & be so much pestered with all noisome beasts; yet doth he name it, and account it the Church notwithstanding. But you think you have sped very well, & made a good market, in that I have termed that Church to be the true, 
How they are of that Church, that is true, Catholic & Apostolic: & yet themselves nothing at all the better thereby.  Catholic, & Apostolic church, whereof I allow you to be members by outward profession generally. But you need not boast so much of your peny-woorths, as you would gladly seem that you might. For those titles of true, Catholic, & Apostolic, do but appertain to the church in gross or generally, in respect of the name or faith of Christ, that there is professed: & are not communicable, or to be imparted to all the members thereof indifferently, or to all those sorts that (after their manner) are under the same, but only to one sort of professors therein, such as together with the outward name, are of that profession indeed, that outwardly they do pretend. From which because you are so far departed as you are, therefore have you no part at all in any of those titles in respect of yourselves, although they do belong unto that Church (in respect of the faith that it professeth) whereof you are such rotten members as you are. And though yourselves are corrupt, and in truth go directly against (in many great and special matters, that are of the substance of it) the self-fame faith that in terms you profess generally: yet nevertheless the faith itself that so you profess, being considered, not as you hold it, but as it is in itself, and as it is holden of us, and all others, that rectify our profession by the written word, is of that nature, as to which those titles of true, Catholic, and Apostolic do of right appertain. Which once being so fully and truly invested in them, what hindereth, but that, though not corrupt members yet the whole may rightly take that denomination: both in respect of the faith itself, and in respect of the professors of it, one sort truly holding the same, & the others also professing none other but only the same generally? Doth not a land rightly take his denomination of that grain wherewith it is sown, though afterward both itself be thin, and not only certain other grain beside (that came in with it, or else the ground itself hath yielded) is now spread among it, but is full of weeds likewise? If you can be content to allow us the one, you shall find no reason left you, why you should deny us the other. Much less if you call to remembrance that the same Church, whereunto Christ, and his Apostles, and all his Disciples adjoined themselves, and from which Christ did never separate himself (notwithstanding the great corruption and contempt of the word of God, and of Christ himself that reigned among them) was notwithstanding a true church, grounded on the election of God, and of the doctrine of the law, and of the Prophets generally, or in respect of the whole. As for myself, if I had not in as plain speeches, and in as full and resolute manner, denied you to be any true members of the Church of Christ, and so consequently, had not therewithal, opened mine own meaning, and clean shut you out from the enjoying of any good room therein: then might you with some better colour have made such vaunts of those your peny-woorths. But when I did as fully condemn you for rotten members, as I did allow you in that other sense to be of the Church, it was I warrant you, but Sardonicus risus, and a poor seely joy that you had thereby. As therefore in respect of the faith that in gross you hold, and for the reverence that I bear thereunto (as it is in itself, but not as you hold it) I allow you in such sense to be of the Church: so be you sure, and, if need be, I confirm it unto you again, and again, that in respect of your fowl and great Apostasy, I also, as well as my brethren, account you be as had members, as ever were any, and as far from salvation, and all other privileges of the true, Catholic, and Apostolic Church (in the course that yet you are in) as ever were the jews themselves that put Christ to death, or any others, if you can find any worse than they.  
30 Now as touching the cause why I have offered you, 
Upon what cause he would have it to seem that I did grant them this courtesy  as you term it, so great and sudden courtesy, whereas here you take upon you to show what cause myself do allege for the same, and would make your Reader believe, that myself alleged none other than as you have here recited, herein also you have abused me much, like as in the rest you have done: for that it is clear (& you cannot deny it) that I alleged divers other reasons beside for that matter, and all of more importance than this (or at least, not one of them all inferior unto it) and spent the better half of that section only in it, as in the fifteenth section morefully appeareth. But herein belike you would again give some warning to all, to see to your fingers; & teach them how you are wont to deal, in all your brabblings against the truth: that is, to cut out some odd point by itself, that you think yourself most able to deal withal, or to give most colour unto you; and, setting down that in steed of the whole, to tell your Readers, that that is the thing that we do rest on. Then also in reciting the words themselves, whereas the consenting that I did speak of, and which I misliked, was, to suffer you to make such an absolute division betwixt us, as my words do there plainly declare: you, perceiving that those words did not sound full enough to your advantage, altered them quite, and took such as you thought would serve you better (especially, standing so barely, as you have there made them to do) & in steed of them you have made me to say, to grant that we are not both of one Church, But still I say, God be thanked that your cause is no better (even with yourselves) but that you think needful so greedily to hunt after so poor & silly helps as these. It is bad enough of itself: and yet by such dealing you might easily know, that needs must you make it so much the worse. But if you will deal plainly, and are desirous a little to prove what you can do in the matter itself that most doth gall you, this is the thing that you have to do. You are to show what authority you have in the word of God, why you should so resolutely condemn all those to be none of the Church of Christ, that agree not with you in those points that now are in controversy betwixt us. 
Not so careful to keep them in: as that they should not thrust out others.  This is the thing, you know well enough, that I did beat on: not caring so much to keep you in; as not to suffer you to exclude others so much as you do. For seeing you are such rotten members as you are, & yet take upon you to be the judges of all others besides, to thrust out, & take in at your pleasures (ever condemning those that are right, & wickedly iustifiing those that are wrong) it was not so needful now to be so careful to hold you in under that title, though it were no more but generally, as it was, to let you understand, both how far yourselves are f●●n from the truth itself, & how manifest and open wrong you do to those that so you shut out, as not appertaining to the Church of Christ. And seeing that by this only sleight you do so much prevail with many, who dare in nothing dissent from you: so long as they fear that in so doing they forthwith should lief the interest they had in the Church, nor somuch as inquire of any thing you teach, on what ground or warrant you do it, upon the persuasion that they have of you, that you alone are of the church, & that in you it cannot er●hēce is it that it was needful for me also (having in hand to answer those doubts that chief hindered the weaker sort and such as of conscience cleave unto you) so to discover your subtlety therein, as that so many as would look about them, & not esteem of things as they are accounted, but as they are indeed, might the better perceive, 
What it is that for this matter they are to do.  that with such toys, they need not any more to be stayed. You on the other side, if you will say any thing to the purpose in this matter, must be able to show, that notwithstanding that we receive Christian Religion so much as we do, yet can we be none of the Church of Christ in any respect: either because of some thing that we hold beside, that is of that force as to exclude us from all interest there; or else (which is the thing wherewithal you will rather charge us) for that some of those opinions of yours, wherein we descent from you, are of that importance, as that no body can in any sense be of the Church of God (not so much as generally, which is the thing that we do not deny unto you, notwithstanding that you are fallen so far as you are) unless he hold them all, and every one, without exception. Or to speak more plainly, you must prove your propitiatory sacrifice, transubstantiation, popedom, righteousness of works, intercession of Saints, prayer to them, prayer for the dead, purgatory, image-woorshipping, pilgrimage-gadding, and such like, to be so needful points of Christian Religion, as that whosoever holdeth not them, or any of them, he cannot be of the Church of Christ, though never so much he hold all, that Christ or his Apostles have left to us in the written word. This is the only thing that must help you, for this matter: this if you do not, whatsoever else it is that you bring, neither doth it hurt us, neither can it comfort you, whatsoever joy you would seem to conceive, upon this new and sudden courtesy offered unto you.  
31 Those others that nothing belong to this matter, 
Two other matters of another kind.  and yet are lodged under a roof, are two: one, that you take upon you to show, why I took in hand to write this Treatise of Pacification; the other, that you do beforehand give us hope of a certain new work, which perhaps hereafter may be taken in hand. As touching the former of these two; 
Why I should write this Pacification.  what mean you, again to take in hand to find out the cause in mine own words, and again so far to leave the plain way, as before you did? Had you so good success in the former, that now you have so good a courage to attempt it again? But it is your lot (in the bad cause that you have in hand) ever to be sure to fall, whensoever you strive to arise. The cause why I wrote this treatise of Pacification, I had myself down in two places: in my Epistie Dedicatory, the second leaf, and first page; and in the beginning of the Treatise itself, in the first leaf, and second page. In the place that you allege, out of the third section, and either out of the fourteenth or fifteenth page, there do I give no cause at all, why I wrote this Treatise: neither yet do I directly set down, But by way of supposal, that which so greedily you catch for your purpose to cheer you withal. For my words are plain, that we also will be content to set by Religion for a season etc., and now consider of those things alone that do concern our civille-state: & again. Be it therefore, that whatsoever their profession be, yet shall they have many of those that now are with us to join with them, if in this point there be found no lawful impediment or matter to stay them. And now Sir I pray you, if you would needs have taken upon you out of mine own words to declare unto others, what moved me to write this treatise, ought you not rather to have taken it out of one of those places before recited, where I dealt in the self-same matter: then out of this other alleged by you, where I speak nothing at all of any such thing? And, if you had meant honest & plain dealing, would you not have taken the course that I speak of? But put-case, that that also were some part of the cause, could you yet have the face, altogether to set by Religion, and matters of faith, (which I set by but for a time, whilst that I reasoned of the other) & then tell your reader, that the consideration of our civil estate was the only matter; & that, by mine own confession: & that myself confessed, that indeed now I perceived, that me held with us rather for respect of state & civil commodities, than of conscience & belief. Did I any where confess this? Have you no shame to charge me with so manifest an untruth? Doth your religion give you that liberty? Have you so thoroughly digested that new lesson of yours (to keep no faith to those that profess the gospel) that now you regard not what you say of them, nor how you charge them. But the quality of your cause being better considered, the matter is less, that by you it is accordingly handled. But you add hereunto, 
That regard of temporal commodities is all that we have to move others to our profession, as he would have it.  that regard of temporal commodity in very truth is the only reason, or bait that we can lay before you at this time, whereby to move you to come to our part: and withal, that our Lord knoweth how bare & brickle a thing it is, & how long or little while it may endure. In the former, whereof you seem now to discover the reason to us, why you would before have made your reader believe, that I made this Pacification for no cause else, but for that now I perceived, that men held with us, rather for respect of civil commodities, than of conscience and belief. For if there were on our parts no other groundwork of persuasion, but only the regard of temporal commodity: then without question I could have had to this purpose no other matter at all to write of; & so consequently needs must I have made the treatise only for it. Therefore do but prove that to your gentle reader: & the other will follow upon it, hard at the heels. In the latter of them, wherein you talk of the bricklenes of it, & how little it may endure, although you cast in certain other speeches beside, to shadow the matter so far as to your purpose should be needful for the time: yet considering your attempts since, against the person of her Ma. & the State itself, it may well be both that yourself were privy to them; & that, if so they had fallen out, you had laid thereby a pretty foundation to win the credit of a Prophet among you, as one of your fellows lately did in England. We know (as well as you) that all earthly prosperity subject to mutability: and that no man knoweth the time or season, how long, or how little it is to continue. And if it shall please God to enter into any such trial of us, as you would feignest see, we● trust that we shall be in a readiness to obey his will: and that it also shall be, both to our great benefit, and good of the Church; and to the further overthrow, both of yourselves, and of your profession, now in this declining estate of your wicked popedom. I also grant, as touching these speeches of yours, if otherwise the cause be good, and the persons be not suspicious, such speeches as these may well be uttered without offence. But I add withal, both that it is a false slander of you, to charge us, that we rely upon it (and yet nevertheless are we of duty very much bound herein to acknowledge the goodness of God towards us; and that so much the rather, as we see the same so much to grieve you, and so firmly to be continued hitherto unto us, notwithstanding so many vile attempts of yours, to the contrary:) and that it is likely, considering the quality that you are of, that in these very words you showed yourself (to some purposes in covert manner, but otherwise plainly enough) not only how to lay in wait for the same, but also that you had already conceived an undoubted hope to prevail, wherein notwithstanding hitherto (God be thanked) you are clearly defeated. And our trust further is, that seeing you are now so far passed, not only religion, but all honesty too, as witness these your vile and naughty practices, continually iterated one after an other: both that God will still be against you; and that the most of your wont adherents, considering into how reprobate ways they may easily find you hereby to be given, will now begin every where, to see how much you have abused them, & daily forsake you more and more. That Strumpet, you know, that sometimes hath been in that honour and estimation, with the Princes and people of the earth, and with whom they have lived in fornication, being by her enchantments deceived, is at length to be forsaken and hated of them, to be stripped naked and burned also. And it may be, that GOD will use this extreme wickedness of yours, to make others both better to know you, & the more to detest you also: so to make the readier way to those his judgements, which we beseech him to hasten to his good pleasure, for his name's 〈◊〉; and for the comfort of all his people, that soon should have a readier way to their salvation, if that great stumbling block were once removed out of the way.  
32 As touching the hope that before hand you give us of that new Book, 
Of the hope that he giveth us, of a certain new work to be taken in hand: which none of them all, nor altogether, can ever perform  that perhaps hereafter may be taken in hand, you have in such sort set down the argument thereof already, that, although it may be that some of you could give the adventure of such an attempt: yet, to deal plainly with you, I must needs give you to understand, that it is such a matter, as that none of you all, nor altogether, are able to perform; no, nor to come any thing near. For therein perhaps must be declared, and that more largely, that, the regard of temporal commodities set aside, all other respects, reasons, allurements, motives, and considerations, which heaven and earth can yield, whereby to stir a Christians man to embrace any religion, are all for you, and none for us. But avaunt Satan? Hast thou not yet left thy wonted bragging? Art thou not yet persuaded, but that thou mayest be able so far to advance, so notorious falsehood of thine which is so plainly discovered already? Wert thou not sufficiently foiled before, when as thou didst but vaunt of the kingdoms of the world and the glory of them, as if all were thine, and at thy disposition: but that now thou hast so far possessed the minds of some, as that in them having gotten the place, thou art not ashamed now to say that whatsoever arguments of persuasion there are, in heaven, or in earth, they are all for that corruption that thou hast scattered into the church, and none at all for the truth itself? As for thyself, it is but thy kind: thou art a liar from the beginning; and the father of all falsehood and lies. And as for those that thou hast so far bewitched, it is the just judgement of God, that they illusion should be so forcible and strong against them, because they would in no wise receive the love of the truth. But for the matter that is in hand, neither thou, nor thine, shall ever be able to come any thing near, unto that which thou wouldst seem that thou could. It is not in thee: the tou●e● that thou hast taken in hand, thou art in no wise able to finish. In boasting thyself so immeasurably thou hast more plainly discovered thy shame. For either must thou with shame give over this proud vaunt of thine: or else so far discover thy weakness, whensoever thou shalt attempt to do it, that thereby thy shame shall be the greater. Howsoever it be, this glorying of thine must needs be confusion & shame to thee: it is too late to avoid it now. But (to leave your prince that ruleth in you ●● to come to yourself again) I pray you good Sir, have you already so clean forgotten, how little able to perform that enterprise your late champion was, that having gotten half a score reasons on behalf of your profession, such as he thought none could answer, with great confidence did publish the same, & challenging all men to make him answer, quickly found, that neither he, nor his fellows were in any wise able to stand unto it? Was this Icarus of yours so lately overtaken, & that so plainly, in that presumptuous folly of his: & yet must you needs be renewing the same point of folly again to the overthrow of yourself likewise? Nevertheless by mine advise it were not amiss, that as your bel-founders were wont to desire their standers-by to say a sort of paternosters, & avees while the metal was running; or as when your great masters would have faced us down, that a late Princes of ours was with child, they ordained processions, & made public prayers, that it might be a man-child, & a proper one too: so you likewise, seeing perhaps it must needs be done, and none of us may say to the contrary, would now advise you of such necessary helps before hand, that they be not wanting when you should need them. Again, must the regard of temporal commodity be set aside in this account, 
He forgot himself when he laid this unto us.  as a matter that is only for us, & not for you? If you mean, that the profession of faith that we do hold, must needs be more welcome to others, because it delivereth them from power of darkness, and miserable servitude, wherinto of late you had brought them, in this case I grant, you said very truly, but nothing at all to your own purpose; and consequently, we cannot be persuaded yet, that you had so honest meaning in you. But if you mean that we which are the teachers of it, teach it but for our own advantage, and not for the truth itself, (which lieth fairest for your meaning, and most agreeth to your disposition) then must I tell you, that herein also you flatly pronounce against the known and manifest truth. For who seethe not, or how can your selue? deny, but that, in regard of temporal commodity, ●● had been much better for us to have taken part with you, than so far to have sundered ourselves form you: if so be that we could so have held out the word of god; or being once come in, have suppressed it again? Is it not a readier way unto temporal commodity, to keep men so ignorant of the sufficiency of their salvation in Christ, that we may thereby have them ever to hang more upon us, and to make no end of endowing us with the best things they had, for their soul's health: then to teach our salvation in him to be so absolute, and in himself so fully accomplished to all believers, that the people of God need not to seek for such by-helps to any other whatsoever? Is it not a readier way to temporal commodity, to make kings & princes believe, that they must hold their crowns and kingdoms at our pleasure: then plainy to acknowledge the fullness of their right and power; and that we therein have in no wise to meddle with them? But the reasons are many, that turn this back to your own bosoms. What dealing then is this in you, to lay that on us, which is yours and so boldly to set us down so great untruths? Or, what one part is there of your profession (even in the clearest of all, as you do use it) that one way or other do't not specially respect this temporal commodity (that you would feign have so far from you, and so near unto us) that is, either your profit, or else your pleasure, or ease; or at least, your credit or estimation with others: or yours at least, much more than ours, to all intents and purposes whatsoever? But having once brought your favourites to this, that they shall but hear you, and read such things as you set them down; and utterly refuse and despise all others besides, we grant it is for you to set a good face on the matter, how bad soever the cause be that you defend: that so those miserable adherents of yours, may gather the better hope they are right, when they see that you do so boldly defend them; and never be able to find how far you do abuse them, because they reject or abandon from them all such as should bring them to the knowledge of it. In the mean season you are no babes, that can so cunningly handle your matters. And thus much as touching that part of your doings, where in you have directed your style chief against me, but yet against others withal.  

Of the residue that he hath otherwise brought us.  33 As for the residue, that (in this your second edition) you have otherwise brought us, myself do not mean (as before I said) to go against is, nor to discover your weakness therein (but to hold myself contented with mine own defence) both because that for the most part it rested now the controversies that are betwixt us; and yourself is yet so little disposed to be further advised in the others. For the controversies are so handled already, that it is not so needful now to take in 〈◊〉 again so stolen and miserable remnants as those: howsoever that you can with such countenance obtrued unto us such wash, and clipped, and counterfeit coins for good & lawful; as though yes the Church of God did not know the vanity of them. And seeing that yourself hath herein already sufficiently declared, how hardly you take it to be otherwise advised than standeth with your present humour, I shall be as ready for my part to pass you over for those matters, and not to trouble your humour therein: saving only that I will not stick to put you in mind of some few things, which I think were good for you to consider of, both in respect of the truth itself; & that you also may grow to some better temper, and not so highly esteem of yourself; as hath so great contempt of others joined withal. And first as touching the whole, 
Of the whole book generally.  the title you know you have altered now, and that in such fort, that hereby only we might easily charge you, 
Of the Title of it.  that so much as in you lieth, you have marred it all, even whatsoever therein doth tend to the rule of a godly life: & yet not denying, but that the scriptures therein are good, the Fathers also that there are alleged, & other rules of godliness that are there prescribed, so far as either of them doth agree with the written word. But my meaning is (as before in the preface I noted) that seeing you have turned now the matters you speak of, fion a Christian exercise, to be a directory guiding men unto salvation, if thereby you mean to teach your adherents, to seek their salvation by their good works or godliness of life (as the common opinion of you all, and this now book of yours in many places doth sufficiently witness, that so you mean:) than it is certain, that because such works, be they otherwise never so good, yet to such end done, are utterly lost, and therein become odious to God, therefore when as in this your new book you teach men so to be occupied in these matters, you have made yourself a false prophet thereby, and this book of yours an accursed pamphlet in the day of the Lord. Whereby also you have made it now more plainly to appear, why you set in hand together out of others those lessons of godliness, and to commend the same to the people: not for any care you had to make them more godly, but to use that occasion to nourish in them that pestilent error, of ascribing their salvation (for a good part of it) to their own proper works; and withal to let in your other errors (whereof this new book of yours is full) which otherwise you knew well enough, that by any learning you were never able to commend unto them. Wherein it may be, that you were persuaded, that at the least you should be likened to the Grecians of old, that when they could not by main force get within the walls of Troy, 
The Trojan horse.  afterward by seeming to break up their siege, and to leave a sacred horse behind them, to the great benefit of the City, if it were taken in unto them, by that means obtained, that certain bands of their own soldiers were unwares taken in, and all the rest immediately after brought in besides, to the utter overthrow of those that received so goodly a present, so craftily provided, and left unto them. It may be I say, that you might liken yourself unto these. For you also, finding that now by learning you are not able to settle your errors in the hearts of others, as heretofore you were wont to do while you were not resisted; would seem now to leave off dealing in matters of controversy, and herein to treat of devotion only: and yet throughout your whole book you so interlace the controversies also, and make devotion so to hang upon them, that none can receive your rules of godliness, but that if they mark not well, they must needs receive your errors withal. And so under pretence of teaching godliness, your meaning is, thereby to let in your errors into them, as they by leaving that horse unto them, did seek to gain the City thereby. But these things are in summo genere: 
The monks hood.  of famous warriors, two mighty peoples, a noble City, a strange policy, and to the one side utter destruction. A base kind will be meeter for you. 
Acts and mon. 1209.  You might therefore liken yourself rather to Bartrams boy, in that busy, but causeless, and therefore ridiculous stir at Oxford, when on the sudden, in a special pageant of their popish devotion, they were all persuaded the Church was on fire over their heads, and thereupon hasted forth so fast, that they cloyed the doors, and hindered themselves. At which time the boy to avoid the press, climbed upon the door, and then espying a shifting monk, getting out over the heads of those that stuck fast in the doors, thought it a fit opportunity to him, to leap into his cowl behind him, that so he might get out of the danger that then was feared. For so you likewise have thought this moonkish hood of your popish devotion to be so fine a way for you, to get out your popish errors withal, that you could not hold, but in they must, and abide the adventure: seeing well enough, that now they wax stolen and out of credit, and therefore like quickly to perish, unless by such means you could happily raise their credit again, or at least preserve them (some what longer yet) from that consuming fire of the word of God, that (not in supposal, as in the other, but in very truth) so mightily hath begun to consume them already. Howbeit as that monk did soon after find fault with his burden, and rid himself of it: even so you had stuffed those your precepts of godly life so full of your popery, that you may not marvel though they took so ill with so unnatural and needles a burden, and did seek to be disburdened of it. In your new book (I grant) you have taken a better order. For there you have made the burden so strong, and the bearer so weak, that it can never deliver itself: but must be content to be under it stil. Then also whereas how you have enlarged it, 
Of the matter of it.  in volume or quantity, double to that it was before, or at least near thereunto, yet are these your additions such (either so little appertaining unto the former argument, when the matter itself is good: or ●●so vain and weak, when otherwise they answer the argument that was before propounded) as that howsoever you are offended with me, for taking out (but little to speak of) from your former books yet, if any friend of yours, at whose hands your would better take it, would now take out the most of that which in this your second edition you have put unto it, my opinion (by your patience) is, that he should make your book so much the better aesteemed (but only for the names sake) with most of your friends that would read it for godliness sake, or to stir up their mind thereunto. Not denying hereby, but that some part of the matter (in itself) is good: as, that there is a God, which rewardeth good and evil, and of the certainty of Christian Religion (which two matters are prosecuted at large in two several chapters, and are the greatest part of your additions) and some other beside. But those things you know were at large handled before by the Fathers of old against the Gentiles and jews: and of late likewise; as by divers others in some part or other, as occasion served, so very fully by Monsieur du Plessis, in that notable book of his of the truth of Christian Religion. You know likewise, that such things as are of divers arguments, are not ever so welcome unto those that (for the time) desire to hear but of the one: though in their kind the one be as good as the other, and in time and place as welcome. But yet as touching those reverend Catholic Priests that you speak of, that suppose so many among us to be fallen unto Athersine by beating out the points of Religion, first it may be that they do think, that so many as abandon their wonted errors of popery, do utterly cast of all true Religion likewise. And yet notwithstanding I will not deny, but that if by themselves they measure others, they may very well think (if they can have the grace to consider, how far they are fallen) that it is needful now to lay again those first principles of all Religion, that there is a God, and that the faith of Christ is (without question the only truth. But yet are they not able in this land to find any others, of what estate or calling soever, by whom they may take so true a skantling for these matters, as by themselves: as their treacherous practices long since have witnessed, and daily yet do, to the shame of you all. And this of the whole.  

Of a few particulars.  34 To come to particulars, my purpose is no more but this, a little to unfold unto you these two points: how loath you are to be admonished, or to amend, any thing that already you have set down, be it never so wrong; and yet that there is very good cause why you should not trust to yourself so much as you do. That you are loath to be admonished, 
That he is loath to amend that he hath done amiss.  or to amend, that which once you have done amiss, appeareth sufficiently in this, for that you do so grievously take this little amendment that herein I have tendered unto you, though in never so quiet and gentle manner. Insomuch that whereas I never used any contumely of speech against you, for any thing that you had so corruptly put in; and besides that, abstained also from just reproof, and never did any more, but either left them out, or amended them in quiet manner: you on the other side, by all such occasions have stirred up yourself, to lay on load in reproachful and taunting speeches. But whereas it seemeth yourself doth account them as deadly instruments against whom they are thrown: yet the truth is, they are but the shuttlecocks of your own vanity, and carry with them no force at all against the truth and upright dealing. Then also I think yourself may not well deny, but that I admonished you of, or myself amended certain things, wherein you were wrong: which notwithstanding you have not corrected in this your new book, but have come forth with them again as corruptly now, as you did before. Whereof although I were able to allege very many examples: yet I will content myself with few. And first when you have occasion (whether orderly given, or purposely taken) to allege any thing out of those books that are not Canonical: yet you still call them the Scripture, 
Apothrypha, & Canonical, like Scripture with him: and why.  and the H. Scripture, as well as those books that are Canonical, or undoubted Scripture indeed. And this you do both against the use & custom of the primitive Church (respecting the whole generally) and of an evil heart to the holy, and undoubted word of God: that by advancing other books also to the same degree, you may so the more easily take down the better estimation of it, and make it no better than those that are of your own allowance. In like manner whereas before I put you in mind of many places corruptly translated, 
Corrupt translations still continued against the Fathers.  or wrong applied, yet nevertheless you hold on still your headstrong course: as, propter dolos, for in lubrico posuisticot. Psal. 73. against Jerome; and above, for upon all his works. Psal. 144. against Saint Jerome, and against Saint Augustine both; and many others like unto these. Wherein you do not only go against the Fathers, but also against the truth itself: and all to continue your former course, and a little thereby to help out a few odd points of your profession, not worth three halfpences the best of them all. So likewise how you did somewhat overslippe yourself beyond the warrant of the word of God, to ascribe that as a custom to Isaac, that the text reporteth but of one special time, I noted unto you towards the beginning. That, you may see, how I had amended, only by leaving your error out, and nothing at all laying it unto your charge, not bewraying it unto others. Which notwithstanding now you have taken it in again, and more discovered your weakness therein, than you did before. But it may be you will say that that part of your book was printed before. What if it were? yet was not the usual help of corrections in the end of your book denied unto you. But for this cause to leave all the forepart of the book, and (to be sure) to leave you out three parts to yourself, and to take in hand but the fourth part only, the hindmost of all (by which time though the print went on, yet might you have good time of advisement) & there to pick out but some few things also, whereas I (pag. 271.) holp to rectify the number of quarters, that you (pag. 297.) had set down for a Corus in salomon's provision, 
Corus'.  far above. jerom beiond all measure, & much above josephus also: you nevertheless do still hold on your former course, & in your new book have set it down altogether as corruptly as you did before. A little after (pag. 300.) you had set down, that on thursday etc. friday the jews cried crucifige against Christ, & prefored the life of Barrabas before his. And yet I trust you know well enough, that though they bore him ill hearts before, & likely enough that they on thursday were practising against him: yet neither of those two things that you speak of were done but only on friday. Whereas therefore I (pag. 281.) left out your thursday, & set them on the head of friday only: yet you in your headstrong course have put in thursday again as it was before. After that again, handling the vanity of worldly pleasures, you bring in (pag. 322.) a text of Scripture (wrong quoted also, both for the book & chapter) that the lineage of king Baasa was destroyed, for that they provoked god in their vanities. In which place by those their vanities, he meaneth their idolatries: as by the place itself is apparent; and by the best interpreters thereon, old and new. And johannes Benedictus, a Divine of Paris, and one of your own company (taking his direction, as himself professeth, out of Jerome, Augustine, Ambrose, Gregory, Hilary, Chrysostom, and all the best approved writers that antiquity yielded, as appeareth in his Epistle Dedicatory) in his Concordance, upon the word vanitas, doth plainly so interpret that very place. Whereas therefore I left it out, as not appertaining to the matter you had in hand: you notwithstanding have put it in again, and as wrong quoted as it was before. Belike at the first you followed some table, and whatsoever place you found to talk of vanity, that did you think to be for your purpose, and in that persuasion persist as yet. But whether that were in you a vanity, or not, you may at leisure resolve, if it please you. So likewise (even with the common sort) do you plainly mistake that place of the Hebrews, concerning Esau, saying, that God would not forgive him, though he demanded it with tears, ●●. Wherein, although I will not deny, but that you may have some other that doth so expoundit: yet is the stone itself a sufficient interpreter of that place against all. And your own fellows of Rheims, in their note on that place, do plainly say, that it is not meant that Esau could not find remission of his sins at God's hands (which is the sense that you have gathered) but that having once fold and yielded up the right of his first-birth unto his younger brother, it was too late to be sorry for his vi●●●uised bargain. In which latter part of their note, although if they had better heeded the story whence it was taken, they might have interpreted the same somewhat better, of the blessing that was passed to an other: yet is the former very sound, and crosseth you as directly as may be. And whereas I had so mended it to your hands; you nevertheless come in with it again as you did before: so well seen belike in the word of God (in those matters that are of deeper judgement, or forestalled with some unadvisedness; or ignorant prejudice) that as you can readily err with the ignorant and common sort; so likewise can you as little perceive it, when as you are gently admonished of it. The like might be said of many others: but these I trust may be sufficient for this matter. And yet I will acknowledge withal, that some few of them you have somewhat amended much, like as you had direction from me. As for example, whereas before your words were, that Christ complained grievously by the Prophet that sinners built upon his back, and prolonged their iniquity, 348, which indeed doth not stand with the sense of the place, as I had noted 330, and therewithal holp the place by saying that Christ might so complain) you, perceiving somewhat your former mistaking, have thus far helped it, that our Saviour seemeth to complain etc. Again, whereas you said before, that Christ went forth into the streets twice in one day to reprehend those that were idle, and I, perceiving t●●o faults therein, amended them both, saying; that Christ in his parable still reprehended grievously those that stood idle etc. you, perceiving now that it was not Christ himself that went forth to reprehend the idle, but that he put the parable of another that did, have now thus far mended it, that you say that Christ in his parable went forth into the streets twice in one day etc. But as for that other slip of yours that you talk so precisely of twice in one day, that have you mended nothing at all: and it may be not perceived it neither. And yet the text itself (that you do speak of Mat. 20. 17.) doth plainly say, that first he went forth early in the morning, than afterwards again at the third, sixth, ninth, & eleventh hours of the day. In somuch that it is the more marvel, that finding him still (as you say, which notwithstanding we read but of once) to rebuke those that were idle you never found him notwithstanding at any time to rebuke this your idle reading and regarding of his holy word. The sense also of divers places of Scripture, which you (out of others sometimes) had corruptly set down, alleging it for the sense of the place, which was either but an alluding unto it, or else not so good I had one way or other either amended, or made more tolerable: which you notwithstanding have brought in again, as far wide as they were before. I am not ignorant, but that by one of those four ways, which you take upon you so commonly to use (& whereof sometime there is some use in deed) in the expounding of holy scripture, there may be some colour pretended, for such wanton & wandering expositions● & that divers there be, of reverend account otherwise that therein have not a little offended. But in this light of the Gospel, those that so dally with the word of God, are worthy rather to be hissed out; than to be repressed by admonition. Last of all whereas you had often used those profane speeches of hap, chance, & fortune, perhaps & perchance, and I had not only left them out, & put others in their place (such as gave no such way to offence, & yet served the place as well as the other) but also did bring in Augustine against them: you nevertheless have taken them freely in again, as one that is ●oth overmuch to amend, or little regardeth what offence by his speech he may give unto others.  
35. That there is good cause why you should not trust to yourself so much as you do, 
That foully he erreth in many things.  might ea●y be gathered throughout your whole book. But first, as touching all such matters as belong to the controversies, with those (as I said) I will not meddle, because that whatsoever slip you make therein, yet it is hard for you to perceive it, much more to acknowledge it: so long as you are persuaded, that you are in the truth, or do but retain the mind that you do, so wilfully winking at the manifest light, & so hardening your hearts against this gracious calling of God. Then also certain other things there are, that are no controversies themselves, and yet notwithstanding so near allied to them, that therein also I may not deal with much better hope than in the other. For therein also you show yourself to be so impudently given to maintain your wont fancies, that you care not how far you advance whatsoever you think may any way serve your purpose therein, nor how far you abaje whatsoever it is that crosseth the same: nor how far you eclipse or darken the truth that goeth against you; nor yet how far you advance any manner of error that maketh for you. 
In the odds that he conceiveth betwixt faith and works. Pref. 7. & in the book itself. 315.  Hence is it, that the more to discredit the reading and hearing of the word of God, and to keep the people in ignorance still, and the better to advance that unsavoury and loathsome righteousness of your own good works against that righteousness of faith, that resteth only in the death and merits of Christ: you slily & smoothly bear us in hand (but with how wicked an heart, and how unshamefast a forehead let others judge) that knowledge and faith are no matters to speak of; and of light importance in respect of works the one to be ofttimes dispatched in the space of one weeks learning; the other mough for all our life: Hence is it again, 
In defining of a true Christian. Part. 1. c. 5.  that when you come to define a Christian man, you shun the level that you have in the word of God, and so handsomely bring the matter about, that when you have said, whosoever considereth what you have set down, and layeth one part thereof to the other, he may easily see, that you make him a marvelous proper man; for all the world such as yourself, and none other. Insomuch that whosoever were disposed to examine your dealing herein, he might easily it taken known unto all, either that you know not which way to begin, rightly to define a Christian man: or else (which is the likelier, and yet not altogether praeiudicing the other neither) that you could not find in your heart truly to do it, because it crosseth you so much as it doth) nor to draw so near towards it, as otherwise it is possible enough that you could. Hence is it likewise, that when you take upon you to comfort a man against despair; 
In comforting sinners against despair. Part. ●. cap. 1.  although you bring divers things well after your manner (that is, corruptly, mingling the truth of God with your lies) of the love & mercy of God, not only towards man generally, but also toward sinners; of the assurance thereof likewise, and how the penitent may apply the same to themselves: yet, neither have you sufficiently declared, who, & what kind of men they are, unto whom these mercies of God appertain, and who may of right take hold thereof, by the undoubted warrant of the word of God, but only by the way, and generally (a thing notwithstanding that proportionably needeth as large handling, as doth the other) nor how the justice of God is so answered, that he may afford us those mercies, without impeachment of his own glory on that behalf. Both which points are of such importance to the raising up of the troubled soul, unto the assurance of God's mercy, as that, unless the soul of a man be thoroughly satisfied for those things also, it can never take hold of the assurance of that special favour towards it, that may sufficiently strengthen it against despair, though otherwise the mercies of God, in that course they you have taken, were much more fully displayed before it, and that without any kind of corruption mingled withal. Whereas therefore you profess yourself in that chapter to have it your purpose to minister comfort unto the sinner, that otherwise in despair of God's mercy might be in danger, altogether to turn aside from the way of his service, and yet notwithstanding leave out so principal matters, as without the which the other can minister no sound comfort, hereby also it may indifferent plainly appear, how rightly it may be applied to you, that job did lay to the charge of his friends, that whereas they took themselves to be wise, yet were they, in such case, but as physicians of no value, and miserable comforters all the sort of them. 
Miserable comforters all the sort of them.  But this you have, because you are loath to afford unto Christ, the honour that to him appertaineth. Otherwise you must needs have seen, and set down accordingly, that although the mercies of God were exceeding great, as indeed they are infinite, and much greater than they are, if greater could be: yet might no man look to be partaker thereof, but in jesus Christ, and by faith in him. By occasion whereof you should more fully have opened unto us the points of the Covenant that is established in him; and who they are with whom it is made: and not so negligently (or slily rather) have lapped up so great matter and so necessary unto the purpose that you had in hand, with the terms of repentance generally. For though it may stand (being largely taken and rightly withal) for the effect of the whole, and is taken oftentimes both in the Fathers and Scriptures also: yet (to such a purpose) as, in itself oftimes it doth need a larger discourse for the opening of it, especially to those that do not sufficiently understand the power thereof; so was it any wise to have been in that place performed of you, if you meant to minister any sound comfort; & not rather to settle a sinner in your accustomed popish presumption, than rightly to raise raise him up to a Christian faith. Having so largely entreated of those things, that, in that case, lie on the part of God towards us: you should not so slightly have put off the others that lie on our parts towards him again, being so large in themselves as they are, & in that case requiring as large a discourse. So likewise for the other, that is, how the justice of God is in such sort answered, that without impeachment of his own glory, he may vouchsafe us those mercies of his, it was a point that went so near unto the sufficiency of our redemption in Christ, that either you saw not what belonged unto it: or else could in no wise find in your heart to meddle therewith, lest so you overthrow the very foundations of the gainfullest parts of your profession. These, and such like others there be, so near of kin unto the controversies that you maintain, that I mean not to deal with you therein: though otherwise you have left advantage enough therein against yourself, for those that would. For being of so corrupt minds as you are, so long as you do hold those opinions that you do, it may be no marvel, though you persuade yourselves that therein you have some colour of defence: howsoever that others do plainly see, that therein you are as plainly deceived as can be.  
36 Therefore to omit those that are of this kind, 
In certain others that do nothing belong to any controversy.  and but to put you a little in mind of a few others wherein there lieth no such colour of defence for you, first, what time as Isaac went forth to meditate, as you allege, you make him then to be but a child: 
Isaac was but a child with him, when he was forty years old. Pag. 16.  and if we join your words together, that there stand but a little a sunder, a little child. And this (we are sure) was no bodies else but only your own: because it is not in the former Book, but only in this latter, of your own trimming up. But I fear it is you that was the child, and not he: because the Scripture (in the next chapter after) doth plainly witness, that he was at that time upon forty years old. Whence you should have this conceit of yours, I cannot tell. Howbeit hereby you make me to call to remembrance a much like matter that was said to be done in Oxfoord, about the same time that you were there (if you be the same that I hear that you are:) or at least not so long before, but that a fresh report thereof might very well reach unto you. A certain company of country players came thither to play: they made it known what they did mean; and, as the manner is, drew in a company soon unto them. Among other things they had to deal with the story of Isaac: both of his sacrificing, when he was but a child; and of his marriage, when after he came to riper age. They were not so well stored of persons to furnish their parts, but that one boy must play Isaac, both in his childhood, and manhood also: but as the boys own face served their turn for Isaac's childhood; so had they for him a fair long beard, to resemble his manhood. But all the cunning was to hit the time when he should have his beard on, and when he should not. What will you? there was no more but right and wrong. When therefore he came forth as a child to be sacrificed, he had on his, beard: and when after he was to be married, then as a child he had it off, and only his own boys face to shut up the matter. But I hope you were never so mad, as to take it thence. That which you speak of your fifty Gentlemen consumed by fire, 
Fifty gentlemen for two hundred and fifty. pa. 70.  might with some colour be laid on the Printer, but that the number is written at large: and especially for that you have so many slips of this kind, that it is a great deal more likely, that you aimed thereat (after your manner) blindly enough, but so well as you could. Howbeit the story is (both in the Bible, and in josephus too) that they were no less than two hundred and fifty. But it may be those two hundred were weary of their entertainment, because you did look no better unto them: and so being disposed to play the gentlemen with you, got them out of sight, when you should have taken the view of them. For the sacrificing of jephthes daughter, 
jephthes sacrificing of his daughter. Pag. 78.  whom you say her father did put to death, you have (I grant) in that matter, many great authors for you, both old and new. But if it had pleased you better to have opened your eyes, to the light that in these days God hath given us, it may be, you might have espied an other opinion, likely to have the stronger warrant in the word of God. Your reckoning likewise that Abraham lived very near two thousand years after Adam, 
Of the time when Abraham lived pa. 143.  must (unless you follow, as knowing no better, the Grecian account) improperly spoken, or else false: because the truth is, that it was but a little more betwixt the first creation of the world; and the birth of Abraham; & otherwise, from the death of Adam, unto Abraham's calling (which seemeth to lie nearest to your purpose, & therein to the best advantage for you) there wants above 800. of those that you have gathered. But whereas you make 400 years (after the death of jacob) of the people of Israel's bondage in Egypt, 
Of the time of their bondage in Egypt. Pag. 144.  you show yourself nothing near to understand, how to reckon those 400. years that are mentioned Gen. 15.13. & Act. 7.6 (as in the 13. chap. likewise, & 20 verse, saving that others are there put unto them) nor those 400. & 30. in the 12. of Exodus the 14. verse, and in the ● to the Galathians, and 17. verse. Wherein although the judgement of divers doth something varies yet is there no such varying in them, as under which you may be able to cover the ignorance that here hath slipped you. For seeing that you show yourself to speak of that part of the time, whereof there is little recorded in Scripture of their doings, & the same to be after the death of jacob (for both these limitations are your own) you have made it evident thereby, that you mean that very time in which the persecution was raised against them, and afterward in cruel manner was executed upon them: and not the whole time from the first calling of Abraham; nor from the promiss renewed unto him. For, from the first calling of Abraham, until their coming down into AEegypt, and likewise of their first entertainment there for a time, there is in Scripture so much recorded, as (excepting the first and the last year of their being in the wilderness only) there is not more of any history, of that quantity of time, in all the Bible: &, besides that, it all went before the death of jacob. But now, whereas from the calling of Abraham, or from the promiss renewed unto him, until their deliverance out of Egypt, there are reckoned but those four hundred & thirty years in all, & the time of their wandering in Canaan, & the coasts thereabout, is very clearly found to be two hundred and fifteen years, before that jacob (by joseph's means) came to sojourn in Egypt; & the residue of joseph's life after that his father was come, was about threescore & eleven (all which are parcel of those four hundred & thirty years, and past before that bondage of theirs began:) it appeareth most plainly, that herein you were marvelous wide, & are in no wise able to excuse your ignorance in it. So that howsoever your fellows may use you to some other purpose, that will serve their turn as well: yet by your patience it seemeth to me that they need some other to make their reckonings. But of these enough, & more than needed, but that needs you must be the only men of the world for learning, & prance up & down on the face of the earth, and fling here, and there, like the goodliest, and the most serviceable coursers that are: & yet in the plainest ground that is, are ever tripping, and stumbling too, and ofttimes falling flat down on all four. Insomuch that wheresoever else your learning lieth, yet in the word of God we find that you are but as other men are, & those not of the greatest account. You make so light of it, that it also maketh as light of you; and therefore sendeth you empty away: that so you may be, both to yourselves, and to those that choose you to be their leaders (& that of the just judgements of God) an heavy, and an unprofitable burden, lamps without light, and wandering guides, ever shocking on to & fro, in the glimmering of your own light, and by the sparks that yourselves have kindled; and yet notwithstanding never being able to avoid the reward of this your infidelity, that of course befalleth unto you from the hand of the Lord, that when you have done, you shall lie down and sleep in sorrow.  

The first part of the conclusion, beginning with a brief recital of the whole. First generally, that he dealeth herein, as Laban some time dealt with jacob. Gen. 31.  37 And so having now thus far examined those things that you have laid to my charge, and trusting that I have sufficiently satisfied, if no● yourself, yet the indifferent reader therein, now (to draw to an end for these matters) I would wish you to consider, how like to Laban you have dealt with me: and so take it in better part, if I use for: myself, the same defence that jacob did. For now that you have so hotly followed upon me, as it were with hue and cry, or rather in most hostile manner, when you have charged me (with open mouth (with so great injury done unto you, unto the Fathers, and Scriptures themselves; when you have made the best search that you can, and turned all things up-side-downe, that nothing at all might escape unespied: what is there now that for all this you have found, wherewith you may be able to charge me: or wherein have I made any such fault against the Scriptures, the Fathers, or yourself, that deserveth so much as the tenth part one half of those outcries, and outrageous speeches that you have blustered forth against me? What I had done, I have fully acknowledged: how grievously you have taken it, that have I also in some part declared, but not so fully. And now, as jacob said unto him, so do I say unto you likewise: let it here be laid in the sight of all men, and abide the trial; both of your brethren, and mine. He charged jacob, that he stolen away without his knowledge: and took away his daughters with him. But were not his daughters the wives of jacob, and might not jacob lawfully take them? And had he first made Laban privy unto it, may we think that jacob might have had his consent, so to have done? He charged him also, to have taken away his idols with him: and indeed they were gone, but jacob was wrongfully charged withal: and could not tell, which way to help him unto them again. Your idols likewise, I grant, are gone: but why should you be so angry with me. The truth itself hath made them to hide their faces for shame: and I am not able (would I never so feign) to show you how to get them again. So that although Laban's idols indeed were gone; yet was there nothing that he was able justly to lay to the charge of jacob: insomuch that at length he: thought he had stirred too much already, and thereupon drew into amity with him. And although that the latter of them be a greater matter than you are able to reach unto, of any man else expecteth of you: yet would it not be amiss, that at your leisure you should consider indifferently, whether you have not stirred herein a great deal more, than either the cause itself required, or else was wisdom (on your own behalf) for you to do. For first as touching the ill dealing and great injury that your complain of, 
Then more specially in the particulars.  it is such, as either chief respecteth yourself in these your labours: or else the cause that you have in hand. Concerning yourself, you charge me with altering the title so, as if you would persuade your Reader, that myself would have had the glory of it: and yet you are feign to set down the same to your own advantage, otherwise than you had it of me; and quite to leave out that which you saw discharged me of it. You complain of great corruption, mangling, falsifying: and what not? And yet you bring forth nothing at all to any purpose, to discharge your credit therein. When I charged Philosophers, and some Divines of old, to have had their errors about the immortality of the soul, that took you as meant of yourself and your fellows, and thereupon are passing angry for it: and yet was it but your own oversight, that so did take it; and in no wise can be ascribed to me. Yet these are the injuries (and a few others of less importance) that are so great, as that there is nothing, but open hostility may rise upon them. Concerning the cause that you have in hand, you are highly offended, that I have left out your Purgatory, Auricular confession; Satisfaction, idle monkery, forced Virginity, wilful Poverty, Apparitious, frivolous Chastening of the body, watching, weeping, abstinence, and fasting after your manner, and merits: and yet neither have ●taken them from you, but refused ourselves so to take them; neither is it in me to allow so honest a place unto any such matters, as the truth hath now so plainly declared (the best of them all, as you do use them) to be so wicked, or at least but vain. That the blessed Virgin is altogether without sin, is a late error of yours: and because that under it feign you would shroud your wonted idolatry to her committed, you cannot abide that it be crossed never so little. Because I cannot allow that, a special commandment, that was particularly given unto some, should stand as a general rule unto all, nor, that men may at any time leave their calling, nor married folks part asunder without consent: therefore do I both discredit Saint Anthony's calling; and call in question S. Augustine's conversion, and yet must may Annotation thereon be dismembered also, to help out that conceit of yours. Not so content (I mean to complain so much as you do without ar●●● cause, & to make so great outcries, for such things as you might much better have passed with silence) that yet you may much better show yourself what you are, is it not a proper dalliance that you make, of the arms of the Archbishop, and Church of York, joined together? Do you not think that you were full gravely occupied, in so serious matters as these? But that was no sufficient way for you to show what you are, and what is in you, but that needs you must make yourself ● party likewise in that late wicked practice against him: as though it were of some great importance, what part you took in that action; or your partaking could give some credit, either to the cause itself, or unto those that help it forward. But in the mean season you have made it a likely matter in reason, that you would be loath, that any should have such a matter in hand, and not allow you to make one among them: and seeing you have made such choice of your companions, we are now so much the rather to acknowledge the old proverb true, that like will to like, whensoever we see (you know whom) and the Friar so met together. For as for other things that belong unto us, whrewith you would so gladly find fault, they go so scant with you, that you are feign to carp at the assurance that the Scriptures do teach us to have in God, because it hindereth your marke● with us: and that marriage is not restrained further among us, than the word of God alloweth it to be. Which latter point was in no wise to be reproved by you: considering how foully you are polluted because you do so far abandon that holy ordinance of God from you. And yet are you so eagerly set thereon, that to force that advantage on your side, you have depraved both my Annotation, and Saint Augustine's rule beside, which feign you would have strengthened against us therein. With like wisdom and honesty is it, that when we advance the blessedness of these days to the glory of God; and joy that our money doth not now go forth to the maintenance of foreign power abroad: you call the one intolerable lying flattery; the other you 〈◊〉; is but a fiction. As touching myself, there ●●ede be no question, but that you are thoroughly ●●●gred with me: you do so unquietly take whatsoever I do, whatsoever I say. When I bring in that sentence of Scripture, jesus Christ yesterday & today, and the same for ever, you cannot tell what I should mean thereby; and besides you abuse (for my sake, I fear) the sentence itself. When I am so bold as to guess that a good part of your book might be taken out of certain of the Schoolmen: thereupon I must be so ignorant in them, that I do not so much as know what they treat on; and yet, both you know that so it might; and yourself are feign, both to shut up your eyes, that you might in no wise see whom I speak of, and there also to alter my words again to your advantage. Afterward, in the Pacification, not only the method misliketh you, when as notwithstanding you do find no fault with it: but also whatsoever I say, that do you ever almost take in a contrary sense, when as notwithstanding the words be clear enough in themselves, as before is declared. But then coming to your own sweet selves, the copy of your countenance is by and by altered, and there you put on more amiable looks. For you (forsooth) are the only men that can make books of devotion, pretty, & contemplation: & you perhaps (it is well, that this cometh in with perhaps) will one day declare, that our profession is such, as hath nothing at all (in heaven, nor in earthy to move men unto it, but only respect of temporal commodity; but yours hath all. So that now for devotion, and the controversies also, all the learning that thereunto belongeth, lieth altogether with you, and none with us. And yet are you no sooner entered into the remembrance of the learning you have found in many of us, and name 〈◊〉 in the controversies that are betwixt us, but that by and by you call hard upon us for books of devotion: when you were desirous to say somewhat against us by the authority and force of some special places, in all your store you found none other but such as did most readily turn against yourselves: when you thought you had Cyprian to accord unto you in your persuasion of our glorified estate, it appeareth you did not understand your own author: when you heard that the silence of the blessed Virgin, and of other Disciples of Christ (leaving him unto the reproach of all men, and nothing at all defending his innocency against them) was a breach of divers of God's commandments, you could not tell how to begin, to find it the breach of any one. To which end also may be referred, that knowledge and faith is (with you) but of one week's learning: your gross and rude definition of a Christian man: your imperfect discourse against despair: & your so unskilful reckoning of those years that I have admonished you of so distinctly and plainly set down in the text itself. But the more you deny learning to those, that so readily find such ignorances in you, in so small a room so many together, in a work that was laboured, and car●●●ing with it great vaunts of learning: the stronger you conclude against yourself, the more have you brought yourself in question; and the less are you able now to cast off the self-same reproach, that you were so desirous to cast upon us. All which if now you had rather to have in less room, it is no more (in effect) but this, that you have boldly borne us in hand of much; you have mistaken, depraved, and falsified more; and freely have you taken your liberty and pleasure to carp at all; but otherwise, against me, or for yourself, that is worth the writing, or worth the reading, you have brought as little as may be; and that is nothing.  
38 This is (in a manner) the effect of all your labours herein: 
The second part of the conclusion, ending with a short admonition of the judgements of God.  these are the causes you had to complain; and this is the business you have made thereupon. And now have I no more at this time to say unto you, because I see no such temper in you as may put me in any hope, to do you any good by sound admonition. For seeing that you have so many ways so ill a cause, not only in your religion now, but also in your naughty dealings against princes and states themselves, & yet notwithstanding, are in no wise able yourselves to find it, nor can be made to perceive it, by those that do most plainly point you unto it: how many we think otherwise of you, but that either you are stark blind, and can see nothing at all; or else have hardened your hearts so much against the merciful calling of God, that though you see it yet you cannot believe it nor yield your selue in obedience unto it? If it be so, then is it clear, that in that case there can be no dealing with you● your conversion, so long as the justice of GOD doth leave you therein to yourselves. Yet others may see, and acknowledge in you, the fearful, but righteous judgements of God, that having followed idols so much as you have, now are you become idols yourselves: having eyes, and yet not able to see; ears, and yet not able to hear; fair nostrils to see too, and yet having in them of this kind of life) no breath at all. Insomuch that now we have in you experience again, of that which hath been taught us before, that as the wares of God are plain and right unto the just, so are they stumbling-blockes to the wicked: and that Christ himself, in the wisdom of the Father, is in so wonderful manner given unto us, as that although he be in Zion a chief cornerstone, ebect, and precious to them that believe: yet is he likewise a stone to stumble at, & a rock of offence to them which stumble at the word, and are disobedient. Go your ways therefore, ye shrinking children, that have forsaken the Lord of life, and counted yourselves unworthy of him; that have had the Gospel delivered unto you by Christ himself, and have not kept it; that all this while bearing the world in hand, that you are the only builders, can never be induced to have any liking of that which is the headstone of the corner. And, if there be no remedy, but that needs you will hold on the course you are in, walking in darkness, in the midst of light, abiding in bondage, when you may be free, and disposed to perish, when salvation is offered: what can we do better, than (as Christ in the like case did) fully content & settle ourselves in such judgements of God, the causes whereof are ever just, how secret soever they be unto us. His name therefore be ever blessed, and glorified of all those that are his, that to the glory of his holy name, and to the further manifestation of his great, and unspeakable mercies to his chosen people, it hath pleased him, to hide those things from the wise and learned, and to open the same unto babes. Even so be it: for so it standeth with his good pleasure. Among you all we trust there are some, that do appertain to the secret election: and are to be called in their time. Now is the time when they may as plainly perceive how far they are falling (if they should go on still with you) as ever they or any others might, since the world began. God give them grace so to perceive it, and so to withdraw themselves from your naughty ways (and that, while they have this acceptable time, before that ever it be too late) that with you they be not partakers of those heavy judgements that are already prepared for you: and of which (in the course that now you are in) you shall one day taste, and cannot escape, would you never so feign.  
FINIS.