An Answer to six Reasons, that Thomas Pound, Gentleman, and Prisoner in the marshalsea. at the commandment of her majesties Commissioners, for causes Ecclesiastical: required to be answered. Because these Reasons do move him to think, that controversies and doubts in Religion, may not be judged by the Scriptures, but that the Scriptures must be judged by the Catholic Church.  

1. The first is, for that the Scriptures are mute and dumb.  
2. The second, for that they be full of hard and deep mysteries.  
3. The third, for that S. Peter saith: No Scripture is to be taken after any private interpretation.  
4. The fourth, for that to appeal to the Scriptures, doth seem to deny all unwritten verities.  
5. The fift is, for that it were a great absurdity, not to have a certain judge of absolute Authority, in the interpreting of Scriptures. etc.  
6. The sixth is, for that in refusing the Authority of the Churches absolute judgement herein: we seem to deny the holy ghost, to be the spirit of truth.   
Written by Robert Crowley.  
¶ Imprinted at London by John Charlewood. 1581.   

¶ To all the Pope his Catholics, in England or else where.  
IN September last, I with others, was by sufficient Authority, appointed to confer, with such of your sort, as at that time, were in her majesties prisons, of the marshalsea & the white Lion, in Sowthwark, restrained of liberty, for refusing to conform themselves to that order of Religion, which is now public in this Realm of England. And according to our duty in that behalf: Master Henry Trip, and I, did (as we were required) make our speedy repair, first to the one prison, and then to the other. And after some conference had with certain that were close prisoners: we came to confer with one Master Thomas Pound Gentleman, in the lodging where he than lay. And finding him altogether unwilling to enter into any conference by speeches, because (as he said) he feared to fall into danger of Law thereby: I answered, that he ought to have a better opinion of her Majesty, (by whose appointment, we were come to offer conference) then to think that she would send us, to entrap him, or any other her subjects. For she needeth not to seek more advantage against any of them, then that which already by their disloyal behaviour they have given her. So that if she would proceed against them in rigour of law, and not in mercy: she might cut their heads from their shoulders, and make no more to do with them. But being desirous, by some means to bring to pass, that they might become as obedient subjects to her, as she both hath and doth show herself a loving Prince to them: she would not abridge them of liberty (which for good and just, yea necessary causes, she is now enforced to do) but that she would withal provide, that by conference with such as be learned, they might either be drawn from their errors: or else be found to be obstinate and wilfully blind. But none of these speeches could move master Pound to like of any conference by speeches. Yet notwithstanding, he said he was ready to confer by writing, and offered so to do. Whereunto I answered, that we had no commission to deal that way: but yet if he would write, I promised to answer him in writing. Upon this he pulled a Pamphlet out of his bosom (the copy whereof I have caused to be set before mine answer) & called in such as he thought meet to hear it read. And after he had read it: he delivered it to me to be answered. And this was done the. 7. day of September. The ninth of the same month, I began to shape him an answer: and finished the same with as much convenient speed as I could, being letted with business, besides that business, enough to occupy some man thoroughly. But by God's help, the time was not long before the answer was finished. But in this mean while (I know not by what occasion) Master Pound, was removed to another prison, further of: so that I could not come to deliver mine answer to him, neither did I think it meet to be sent to him immediately from me, because I understood, that the right Reverend Father the Lord Bishop of London, had commanded him to be removed thence. I did therefore read, in the hearing of as many of your sort, as I then found in the marshalsea, both the Reasons contained in Master Pound his Pamphlet: and also mine answers to the same. Promising, that with as much speed as I might, I would send both to my said Lord the Bishop, with my Letters, beseeching him, at his discretion, either to send mine answer to Master Pound: or else to cause him to be brought back again to the marshalsea, whether I might repair, to proceed in conference with him by writing. But my said Lord, being oppressed with other affairs more weighty: and thereby enforced to commit this business to some other, that were not so careful for the dispatch thereof, as I would they had. And I myself also (not altogether unoccupied otherwise) did not, (as in duty I ought) call upon my said Lord, but supposing that mine answer had been shortly conveyed to Master Pound, (because I heard not of his return to the marshalsea) I rested, looking to have received some reply from him: till at the last (even in the month of December last) I heard that the Copies of his Pamphlet were made common to many of your sort, with great brags, that the reasons therein contained are unanswerable. Yea, and some of our side, were required to answer them, even as Master Pound had required me. Whereupon, repairing to my said Lord the Bishop: I received my said answer again the 4. of this januarie, with his allowance to publish it in Print, together with the Copies of Master Pound his Pamphlet, and the brief answer that Master Trippe wrote, after I had finished mine, as by the same may appear. And this was thought needful to be done, because the Copy of Master Pound his Pamphlet is already made so common: our annswers being as yet, made known but to few. And that you may have that first in sight that you like best: I have caused the Printer to place the Copy of Master Pound his Pamphlet, immediately after this short Epistle. Read these Reasons for your pleasure, and our answers for your profit. And if you mislike with our answers, reply, if you can. You shall find them of our side, that will deal with you, faithfully and freendely too. Be not obstinately, and wilfully blind: lest you do thereby provoke (yea and enforce) our merciful Prince, contrary to her natural inclination, to deal with you in justice without mercy. Though we have great cause to think that you (all the sort of you) do hate both: our Prince and us, for that Religion which both she and we do profess: yet I dare assure you, that both she, and all the Honourable & learned of her Realm, yea and all, of all estates, that do unfeignedly profess that Religion that you hate, do unfeignedly love you, and pray for the opening of the eyes of your understanding, that you may see and feel, and embrace your salvation in Christ, and that being Englishmen, or inhabiting within the English dominions, you may know and acknowledge her Majesty, for your supreme Governor in all causes, next and immediately under Christ, our only universal head. Far you well. From my house at S. Gyles without Creplegate of London, the. 6. of januarie. 1580. After the account of the Church of England, and in the. 23. year of her majesties Reign.  
(⸪)  
Yours, when you shall show yourselves to be true Christians, and English men: Robert Crowley, Clerk.   

7. September. 1580. ¶ Six Reasons set down to show, that it is no orderly way in controversies of faith, to appeal to be tried only by Scriptures (as the absurd opinion of all the Sectaries is) but the sentence & definition of the Catholic Church, by whom, as by the Spouse of Christ, always inspired with the holy ghost, the holy Scripture is to be judged.  
FIrst consider well these words of our Saviour in sending us to the Scriptures, saying: Search the Scriptures, for you think to have eternal life in them. And these are they that bear witness of me. Mark well these words, 
john. ●.  I say: that the Scripture is but witness bearer to the truth, and not the judge to discern of truth: for judgement giving belongeth not to the witness bearer, although he be as a rule to lead and direct the judge in true judgement. But what if this witness should be corrupted, as no man will deny but it may, yet this judge to whom the holy Ghost is promised, will find it, and reform it. Understand therefore my Reasons, why of necessity the Church must be judge of the Scriptures, and take your Pen and confute them I pray you if you can.  
1. The first is, 
The first Reason.  because the written Text is mute and dumb, uttering nothing to us from the Book but only the words, and not the sense, wherein the life as it were of the Scripture consisteth: And what definitive sentence can such a judge give, to over rule the conceited mind of an opinative man: which hath no evident means to pronounce any judgement against him, but only to show him a dumb sign in writing, which a wrangler may construe still to his own understanding against all the world.  
2 The second Reason is, because the holy Scripture (as S. Augustine saith) 
The second Reason.  is very full of hard and deep anysteries, in so much that when Honoratus said to him (as many unlearned men say now a days) that he understood it well enough without help of any instructor. Say you so (saith he) you would not take upon you to understand such a Poet as Terence is, well, without a Master? and dare you rush into the holy Scriptures which are so full of Divine mysteries, without a Master? and dare you rush into the holy Scriptures which are so full of Divine mysteries, without a guide? All Heresies (saith he) come of nothing else, Nisi dum scripturae bonae intelliguntur non bene: But while the good Scriptures are not well understood: Héerto also S. Peter in his second Epistle Cap. 3. beareth witness saying: That many misunder stood S. Paul in many hard places perversely to their own perdition: But than you will say, the hard places may easily he understood by conference of other Scriptures. Well, admit a childish reason for a word or two, That because they might so be among the humble minded, therefore they must needs be so, though men be never so perverse: Yet give me leave to pose you then one Question farther to the quick. How is it possible to know by any conference of the Scriptures, which is Canonical Scripture and which is not? certainly, if any Infidel would deny the old Testament (as some Heretics in time past have done) and I pray God there be not many▪ Atheists at this day in England, which be farther gone yet then they: Yea, if such a one should deny all the new Testament also, we have no sure Anchor hold against him but the Revelation of God, by tradition to his Church, which is the pyllor and sure stay of truth, which S. Augustine well seeing, thought he might be bold to say, with due reverence to God, and holy Scripture both: I should not believe the Gospel except the authority of the Church did move me thereunto, meaning that the tradition of the universal Church, and the testimony of all the people of God, in whom the holy Ghost dwelleth, must justly move us to credit that, which their authority doth command us to give credit unto. Therefore let any man beware of flying from the Church's judgement, to the Scripture only, lest the Scripture itself should utterly be denied, as by some Atheists in England (as I hear say is already: And then might such Infidels laugh all Heretics to scorn, for robbing themselves of their own defence: But now to return to my purpose, if conference of one Scripture with an other, might give light enough to all men: How happeneth it that all Sects, using that conference, yet they can never agrre in their opinions, but divers men, and all using such conference, do yet construe it diversly? The uttermost shift they have is this, (such a weak one as it is,) that the Reader must give himself to prayer, for the truth to be revealed unto him. Wherein mark I pray you the iutollerable pride of arrogant Hypocrites: that they will first mistrust God's revelation of the truth to his Vniaersall Church, for the which Christ himself hath prayed, and promised to teach them all tr 〈…〉 most presumptuously to come and 〈…〉 pt God, to have that truth revealed only to themselves, which being revealed many hundredth years agone, and defined in general Counsel, by all the holy Fathers: where the holy Ghost is always present, or at least by the holy Doctors in their writings set down, yet they will not believe it, nor hearken unto it: yet this is their course, and so as they say forsooth, they pray very heartily, though few of them can wring out any tears in their prayers, but yet with such a faith in the Lord (as their own term is) that they do all verily believe the truth is revealed unto them. And yet perdie, they must needs be all deceived, as long as they dwell in dissension, and are not in errors only, but one contrary to an other: who now must be the judge to try the spirits whether they be of God or no, but only the Church? Or else shall they not be tried at all, but continual permission for infinite Legions of lying spirits, to be still undetected that they may seduce more and more.  
3 The third Reason is, 
The third Reason. 2. Pet. 1. d.  because S. Peter saith plainly, that no Scripture is to be taken after any mivate interpretation, for it was not uttered after the will and fantasy of man, but as holy men of God spoke it, inspired by the holy Ghost: yet most contrary to this express rule, every private man shall have liberty to interpret it to his own perverse will▪ after a private interpretation, otherwise then at first it was inspired to the holy men. If ever man may appeal from the Ecclesiastical sense of the universal Church to the Text itself, as he understandeth it.  
4 The fourth Reason is, 
The fourth Reason.  becausé by appealing only to the Scripture, you seem to give men liberty to deny all unwritten verities, which we have received of the Church, either by express definition in general Counsel, or but by tradition. And I believe at my first na 〈…〉 of unwritten verities: Master Crowley and his 〈…〉 strait way, as though all such were 〈…〉 to temper their folly (I will not say their pride) a 〈…〉 that point. I ask them all this question. How they prove the Trinity of persons in the Unity of the substance in godhead by the express Scriptures? Or the two distinct natures in Christ and but one person? Or God the Father to be Ingenitus? Or the proceeding of the holy Ghost, both from the Father and from the Son, as from one Fountain: or the descending of Christ into Hell, by plain words of Scripture? (being therefore of many now a days flatly devyed,) Or the custom of baptizing of Infants, seeing the Scripture, soundeth rather, as though they should be taught first their faith, before their were baptized, saying: Go and teeth all Nations Baptizing them. etc. Or why we should keep the sunday now at all, and not the saterday rather which was the jews Sabothe day, that the Scripture speaketh of to be sanctified? Although your Puritans which go to plough upon all the Church's Holidays, seem not yet to know the sunday, for any of their making: or why we should not abstain now still like jews from strangled meats, as the apostles once decreed in the Acts, and by no express Scripture again abrogated? Yea then why may not any Heretic deny all our three creeds: both the Apostles creed, the Nicen Creed as it is called, & the Creed of Athanasius, seeing never a one of these is written in Scripture expressly, but all left us by tradition only upon credit of the Church. Mark you not how these Bedlam Scripture men would shake all the foundations of our Christian faith, by binding us to believe nothing but Scripture? Do not these blind guides think you, lead us a trim dance toward infidelity? Thus much of the fourth Reason.  
5 The fift is because that without a certain judge for interpretation of Scripture absolutely, 
The fift Reason.  this absurdity would follow that God which is the Author of all perfection, and disposeth every thing in sweet & decent order, had left his universal Church in earth in this confusion: that when soever any doubtful question should arise, upon construction of his holy will, there were no provision at all ordained by God for deciding of such strifes, and preservation of concord among his people, and then certainly the kingdom of God's Church, were not so well provided for in their government: as every civil kingdom is by policy of carnal men, amongst whom, none almost are so barbarous, but that they have Counsellors for government of their state, & judges for expounding, & executing of their laws, aswell as laws written, or else it were ridiculus: would not he be counted a very wise man (think you,) in one of our parliaments, which should step up like a grave Burgess, and persuade all his fellows that for asmuch as they had a noble and an ancient Law written unto them, the Realm should have no longer need henceforth of any Prince, nor any Rulers, nor Peers, nor judges, nor justices, nor civil Magistrates, but every man (upon his word for the warrant) would be content to govern himself orderly by the law written, which (as his wisdom) thinks is plain enough. And truly no wiser be they but much more to be laughed to scorn which will have the Scripture to be the only judge for every man to appeal unto, and refuse all authority of the Church in expounding thereof: for who knoweth not that the Arrian Heretics, brought forty places of Scripture for their horrible Heresy, more than the Catholics had against them, but all falsely understood, which when it is so misunderstood and misapplied, then S. Augustine calleth it the Heretics how, wherewith they shoot out their own venomous arrows. And Vincent Lir. saith, it is then the sheeps clothing, which the Wolf doth shroud himself in, because that when a simple body, feeleth the softness as it were of his fleece, he should not mistrust the Tyranny of his teeth: That is to say, of his false construction of Scripture, wherewith he would devour his soul: So did the Devil himself allege Scripture unto Christ, and as oft as any Heretics allege Scripture to us against the Catholic faith: So oft saith Vincentius, we may be out of doubt the Devil doth speak unto us by their mouths, and saith unto us even as he said unto Christ Si filius deys, mitte te deorsum, as much to say, If thou wile be the son of God, and professor of his holy Gospel, cast thyself down, from the high authority and tradition of this Catholic Church, whom if we ask again why we should so do, then saith Vincentius, he cometh out with Scriptum est enim: because it is written saith he, in the holy book, & from thence thou must learn a new lesson of me, how to be a right Christian man. To whom we must say then: Vade Satan non tentabis. etc. Avaunt Satan, etc. and that with great fervency of faith: for more perilous is the temption of such a flattering Serpent (saith S. Augustine) than the roaring of an angry Lion, because the one we flee from with fear, but the other with enticing, may come the nearer to sting us.  
6 The sixth reason most weighty of all is this: because if you will refuse the authority of the Churches absolute judgement, 
The sixth Reason.  upon the Scriptures true cense, you shall seem plainly to deny the holy Ghost to be the Spirit of truth, which upon the Apostles and all the faithful was sent down with visible signs, and with his Church is promised to remain unto the worlds end: by these words of our Saviour, I will ask my Father, and he shall send you an other comforter, to tarry with you for ever, the spirit of truth: And a little after thus. The holy Ghost the comforter, whom my Father will send in my name, shall teach you all truth: Lo the Church is the surest judge, and none sure but the Church, for all men in doubts of Scripture, because it hath a promise that it shall never err in judgement, which is notably confirmed by the Prophet Esay, saying. This is my covenant with them saith our Lord, my spirit which is in thee, and my word which I have put in thy mouth shall not departed out of thy mouth, nor out of the mouth of thy seed, nor of thy seeds seed, now, nor ever to the worlds end. O most comfortable promise, that the Spirit of truth shall never depart out of the Church's mouth. O fit judge appointed to be judge of Scripture for our profits, without presumption. Remember then I pray you, what a sottish opinion this is which is held to the contrary, that every private man, whom belike you will imagine to be one of the Church, shall have good believe to be his own judge in understanding of Scriptures, as your Crafts men are: and yet that the authority of the whole universal Church, shall not presume to ●ake any judgement upon them. Granting this, as you must needs, that the Church, which is our Mother (as the Scripture saith) must needs teach all her children, at first to believe in God (seeing faith must come by hearing) and also to know the Scripture, and yet that the same Church being the pillar and sure stay of touch, shall not be absolute judge & imperial Scholemistresse, to teach us all how to believe in God, and how to understand the Scripture. For the blindness of your hearts, I may say as justly to you, as Saint Paul said to the Galathians. O Insensati etc. O ye foolish fellows, who hath bewitched you, not to obey unto the truth? Which even of Infants and sucking babes (as it were) is discerned as clear as the Sun? So that you must not disdain Master Trippe to be tripped in this matter, for a silly seducer, to maintain (as ye do all) so gross all opinion, being the forest in deeds, for all such Foxes, to litter their whelps in. therefore 〈…〉 to conclude this Assertion: acquit yourselves as well as you can, why you may not all be justly suspected, to deny the descending of the holy Ghost unto the Church, for as much as you refuse the Church's sentence in judgement, with whom the holy Ghost is promised always to remain, and in truth to direct them.  Haec est fides mea quia est Catholica. This is my faith, because it is the Catholic faith. 
Thomas Pownde.   

The Answer to Pound, His sixth Reasons.  
TO the six Reasons that you set down, to prove, that to provoke to be tried by the holy Scriptures only, in the controversies that may arise about Religion, is no orderly way: I might in few words answer, thus, The first Reason is fond, the second is false, the third is foolish, the fourth is fantastical, the fift is fraudulent, and the sixth is fanatical.  
Thus might your Pamphlet be answered in six words: as (before you did read it, before so many witnesses as it pleased you to call to the hearing of it) I told you that I thought it might.  
But lest you should triumph, after your manner, and say, that not being able to answer your Reasons at large, I shift you of with short sentences: I will bestow some more time (which I could bestow much better) in answering your rude Reasons: I hope so, that neither you, nor any of your side, shall be able reasonably to reply.  

The first Reason.  
FIrst you say, that such controversies, may not be tried by the holy Scriptures, because they be mute and dumb, uttering to us, from the book, nothing but only the words, and not the sense, wherein the life (as it were) of the Scripture, doth consist.  
How fond this Reason is. I think yourself should see. For what sense can there be in words, that can not be uttered by words? Or what words can any man use in opening the sense of words written, but that the same being set down in writing, may as well open the cense: as they might being spoken and not written? you seem to imagine, that we would have the holy Scriptures (as they be written in books, & enclosed in coverings) to be judge of such matters, as you speak of: for otherwise, how can you call them mute and dumb?  
The Prophet jeremy was commanded to write all the words of the Lord against juda and Israel, and all other Nations, in a book, and to cause the same to be read in the hearing of all the people, and so he did, as appeareth in the .26. of his Prophecies, that every man might be turned away, from their own most wicked ways, and so the Lord might be merciful to them. After this manner would we have controversies judged by the Scriptures. Not as they be written and kept secret in hooks: but being revereudly read, weighed, and considered, with the circumstances of person, time and place, with all other necessary circumstances: so that the Readers, being willing to have their controversies ended, do submit themselves to that judgement, that they shall find in the Scriptures, so read, weighed and considered.  
As for your Opinative man and wrangler, that you speak of: if he will stand still in his opinion (as you yourself do (notwithstanding that it is made manifest, by the holy Scriptures, that his opinion is not right: he must be taken for an Heretic, and after one or two warnings, rejected, being subverted, as one that sinneth even condemned by his own conscience. 
Titu. 3.    

The second Reason.  
Your second Reason I do call false, for that you do falsely report, that the holy Scriptures are full of hard and deep mysteries. And for that you do falsely affirm, that S. Austen did sharply reboke Honoratus▪ for rushing so boldly into the holy Scriptures, where as he would not be so bold, as to take upon him to understand such a Poet as Terence was without a Master.  
first, I would wish you to weigh well the words of S. Paul, written to Timothy. Do thou (saith S. Paul to Timothy) 
2. Tim. 3.  continue in those things which thou hast learned, and are committed unto thee, knowing of whom thou hast learned them, and that thou hast known (even from thine Infancy) the holy Scriptures, which are sufficient to instruct thee to salvation, through that faith which is in Christ jesus. Every Scripture that was written by divine inspiration, is profitable to teach, to correct, to reprove, and to instruct in righteousness, that the man of God may be perfectly instructed to every good work.  
If all Scriptures, be so full of hard and deep mysteries (as you have said) then can not any Scripture be so profitable to teach etc. As Saint Paul telleth Timothy: That all Scriptures be, neither can the man of GOD be thereby perfectly instructed to every good work.  
We read, 
Luk. 24.  that our Saviour Christ, did sharply reprehend his two Disciples, as he walked with them towards Emaus, for that they were so dull and hard to believe, that which the Prophets had so plainly spoken. Ought not Christ (qd he) to suffer these things, and so to enter into his glory? As though he should have said: are you so doltish and blockish, that you understand not so plain speeches as the Prophets have used concerning the sufferynges of Christ?  
And appearing to them afterwards, as they were altogether in jerusalem: He telleth them, that of necessity, all must be fulfilled, that had been written concerning him, either in the law of Moses, in the Prophets, or in the Psalms. And that they might understand the Scriptures, he did then open their understandings: Whereby it appeareth, that it was not the hardness and deepness of the mysteries (wherewith, as you say the Scripture is full) that held them from the understanding thereof: but the dullness of their own understanding, because they were as yet but carnal: and therefore could not perceive things belonging to the spirit of God, as Saint Paul hath written. 
1. Cor. 2.  The natural man, doth not perceive these things that do belong to the spirit of God. Not that we be of ourselves, as of ourselves, 
2. Cor. 3.  sufficient to think any thing, but our sufficiency is of God. etc.  
Now, for that which you have cited, out of Austin, concerning the reprehending of Honoratus: I would gladly know of you, what Honoratus it was that you speak of. One there was of that name, to whom Saint Austin wrote his .120. Epistle. But that Honoratus was not like to use any such speech to S. Austin. Neither doth Saint Austin in that Epistle, use any such speech to him, as you say he did. But in the last end of the Epistle, Saint Austin showeth himself to be of an other mind, than (by your report) your Austin seemed to be. For he saith thus.  
Habes librum, & si prolixum, tamen, quantum existimo non superfluum. etc. Thou haste here a Book (saith Saint Austin) which though it be long: yet, as I think, it is not superfluous. But do thou love the Ecclesiastical writings also, and thou shalt not find many things, which thou shouldest need to seek for at my hands. But by reading and ruminating or cudding (if thou do also purely pray unto the Lord, that is the giver of all good things) thou shalt learn thoroughly, all those things, or undoubtedly very many of those things, that are worth the knowing, rather by his inspiration, then by any man's admonition: Although, even in the same thing wherein we do with right judgement allow that man that doth outwardly admonish us well: what other thing do we, then testify that we have an inward light that doth teach us, and is our Master? Thus far Austin. Let your friends judge, whether it be likely, that this Austin, and this Honoratus, would use such speeches the one to the other, as you report yours to have doen.  
One other Honoratus there was, to whom our S. Austin wrote his .161. Epistle. This man held with Donatus: and in that Epistle Saint Austin doth exhort him, to render a reason quietly in writing, wherefore the name of the Church should at that time remain only among the Donatists.  
There was also a third, Honoratus, to whom our S. Austin wrote his .179. Epistle. This man Saint Austin calleth brother and fellow Bishop, and doth instruct him at large in the liberty of flying persecution: wherein he useth not one word, that may be wrested to that meaning that you have reported.  
But you will say, there is yet one other, to whom Saint Austin wrote his Book, De utilitate credendi.  
Such an Honoratus there was in deed. But when you shall read that Book with more indifferent judgement: you shall not find, that Austin to be of your mind. Not much before that place that you take hold of, writing of the truth of the Scripture, and noting that we ought to love the Scripture before we learn it: he writeth thus. Quicquid est (mihi crede) in Scriptures illis, altum & divinum est. etc. Believe me (saith Saint Austin) whatsoever thing is in the Scriptures, the same is deep and divine: truth is in it altogether, and a discipline that is most meet for the refreshing and restoring of minds: and undoubtedly, so moderated, that every man may draw therehence, enough to satisfy himself, if so be that he come to draw after a devout and Godly sort, as true Religion requireth. And immediately before the place that you seem to take hold of: he  
By that interpretation that you make of the words that are written in the sixteen of Matthew: ye maintain the gross error, of building Christ his Church upon Peter the man, 
Aug. de verbis. Domini. ser. 13.  and not upon Christ the Rock: not withstanding, that the best of the Catholic Doctors have written to the contrary. Yea, and here-hence come all your Indulgencies and Pardons, with absolute power for your Pope to do what he will▪ without check or controlment.  
I might here take just occasion, to rehearse all those errors, that have been, and are holden by your sort, and ascribe them all, to that which S. Austin speaketh of in the words that you cite: that is. That by your sort, the good Scriptures, are not well understanded. But studying to be brief, I pass them over.  
To proceed in mine Answer: you each hold of S. Peter. And he must needs help you to face out your lie. 
2. Pet. 3.  If S. Peter will have your favour, he must needs bear you record, that the Scriptures are full of hard and deep mysteries, as you have taught S. Austin to say. But when the place that you cite shallbe weighed, with indifferent judgement: it will be found that S. Peter's meaning, was not as you take is to be.  
Saint Peter hath written thus. But we look for new heavens, and a new earth, according to his promise, wherein dwelleth righteousness. Wherefore beloved, seeing that ye look for such things thee diligent, that ye may be found of him in peace, without spot, and blameless. And suppose, that the long suffering of our Lord, is salvation: even as our beloved brother Paul (according to the wisdom given unto him) wrote to you, as one that in all his Epistles, speaketh of those things, amongst which, some things are hard to be understanded, which they that be unlearned and unstable do pervert, as they do also other Scriptures to their own destruction.  
If you read these words of S. Peter in the Greek tongue (wherein the Apostle wrote them) you shall find that the Relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is of the neuter gender, and cannot by the rules of Grammar, agree with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is of the feminine gender. Wherefore, it must be Englished, thus. In, or amongst which things or matters that Paul wrote of, and not, in those Epistles that he wrote: as in your application of Peter's words, you seem to understand him to mean. But peradventure, you have no good liking of the Greek Text, neither of our Latin translations. I will therefore set down the words of S. Peter, even as I find them in the translation, that is allowed in the Counsel of Trent: and as they be written in an old written Bible that I have in Parchment, written, I know not how many hundred years past. Thus are they written in the Bible. Propter quod charissimi, haec expectantes, satagite, immaculati & inviolati ei inveniri in pace: & domini nostri longanimitatem, salutem arbitremini, sicut & charissimus frater noster Paulus, secundum datam sibi sapientiam, scripsit vobis, sicut & in omnibus epistolis, loquens in eyes de hijs, in quibus sunt quaedam difficilia intellectu, quae indocti & instabiles depravant, sicut & caeteras scripturas, ad suam ipsorum perditionem. And I think, that you yourself would translate them into English, thus. Wherefore, dearly beloved, waiting for these things, give your endeavour to be found unto him in peace, being without spot, and undefiled: and think that the long suffering of our Lord, is salvation, even as our most dear brother Paul (according to the wisdom that is given unto him) hath written to you, even as in every Epistle, speaking in them of those things, amongst which are some things, that are hard to be understanded, which unlearned and unstable men, do deprave, even as they do other Scriptures, to their own destruction.  
I trust you do see now, that we need not that reason, which you do call childish, and is not indeepe so childish, but that it hath in all ages been (and is still) allowed amongst the learned, for the best rule in understanding of places of the Scripture, wherein is any difficulty.  
But now you do beg (or rather take) leave, to pose us one question further, to the quick. And thus you say. How is it possible, to know by any conference of the Scriptures, which is Canonical Scripture, and which is not? etc.  
You seem to be persuaded that this question toucheth to the quick in deed. For you affirm plainly, that if any Infidel, Heretic, or Arbeist, shall deny any part of the old or new Testament, or the whole old and new Testament (as in times past some have doen.) etc. We have no Anchor hold against such, but only the Revelation of God to the Church, by Tradition, which Church is the pillar, and sure stay of truth. etc.  
I confess, that the Church is the Pillar and sure stay of truth, as Saint Paul writeth. 
1. Tim. 3.  But that this truth is revealed to the Church by Tradition (as you writ) that I deny. For God hath taught, (and doth still teach) the truth to his Church, by the word of truth, and not by Revelation or Tradition. And that word of truth is sufficient, and needeth not that any thing should be added to it: either by Revelation, or by Tradition. Yea▪ there is an horrible curse pronounced against all such as shall add any thing to in.  
The true Catholic Church, is in deed the Pillar and sure stay, whereon, that truth that is taught by the word of truth, doth stay. For that word of truth, is the voice of her Shepherd, and she delighteth in hearing that voice: but the voice of a stranger she can not abide to hear. The truth taught by the voice of her Shepherd, she layeth up in her heart: and all her delight is to let men see it, in her life and conversation, that seeing her good life, they may be occasioned thereby, to glorify her spouse Christ, and his and her heavenly Father.  
This is that authority, that S. Austin saith, moved him to believe the Gospel. And this authority caused him to write thus, against that Epistle of Manichaeus, which the Manichees called their foundation. 
Tom. 6.  Ego veró evangelio non crederem, nisi me Catholicae Ecclesiae commoveret authoritas. Surely, I would not believe the Gospel, except the authority of the Church did move me thereto.  
Not many lines before those words, S. Austin saith thus to the Manichees. Apud vos, ubi nihil horum est, quod me invitet ac teneat. etc. That is: Amongst you, where no part of that thing is, which might allure and hold me, there soundeth only a promising of the truth: which undoubtedly, if it be showed forth so manifestly, that it may not be doubted of: it is to be preferred before all those things that do hold me in the Church.  
I pray you (Master Pownde) ponder well these words of Austin: and be not afraid with Austin to yield, to the manifest truth, (when it shall be manifested to you) only because it lacketh the consent of Peoples, and Nations, the authority of Miracles, the nourishment of hope, the increase of love, the establishment of Antiquity, the hold from Peter's seat, the succession of Priests, and the name of Catholic. For S. Augustine saith: That the manifest truth must be preferred before all these.  
But if you will mark it well, you shall find that the truth which we hold and teach, and would wish you and all your sort to embrace, doth not lack the chiefest of those things that moved S. Austin first to embrace it. For it is the same, that first got credit, by those Miracles that were wrought by Christ and his Apostles. 
Mark. 16.  It was, and is still nourished by hope: It was, and is still increased by love, it is also confirmed by that seat which you call peter's, and hath the succession of Priests, although not in such sort as you allow of. And last of all, it hath the right name of Catholic.  
Thus, I hope, you do now see, that you have not rightly applied, either the words of Paul, or of Austin: minding thereby to prove, that the Church of Room, (being such a Church, as now it showeth itself to be) is the Pillar of truth, and that Catholic Church, whereunto all Christians should and must of necessity cleave, if they will be saved by Christ.  
Your conclusion, wherein you advise all men to beware of fleeing from the Church, to the judgement of the Scriptures only. etc. Was not so advisedly made, as were seemly to be made, by one that were so well seen in the writings of the Fathers, as you would seem to be. For (as I think, yea, I am persuaded, that I may safely affirm,) there is not one of the ancient Fathers, of your mind in that point.  
Saint Austin, in his Epistle forty and eight, written to Vincentius, saith thus. Noli ergò frater, contra divina tam multa, tam clara, tam indubitata testimonia. etc. Do not therefore (Brother) show thyself willing, to gather out of the writings of Bishops, reproaches against so heavenly, so many, so clear, and so undoubted testimonies: whether the same Bishops be on our side, as hilarius, or of the unity itself, before the faction of Donatus was separated from it, as Cyprian, and Agripinus: First for that, that kind of writing must be distinguished, from the authority of the Canon, for they are not so read, that testimony should be taken out of them, that it might not be lawful for any man, to be of a mind contrary thereto, if perhaps they shall in any place be of other mind then the truth requireth. For we are of that number that may not disdain, to take even unto ourself, this saying of the Apostle. And if ye be of an other mind in any thing, 
Phil. 3.  God will reveal the same to you also.  
Thus you may see, that S Austin doth not allow the sentence of any man, no nor the sentence of the unity itself (which I understand to be a general Council) against the Canonical Scripture.  
The same Saint Austin, writing to Saint Jerome in his fifteen Epistle, 
Epist. 15.  saith thus. Ego enim fateor charitati tuae. etc. I confess (saith S. Austin) I have learned to give this reverend fear and honour, only to those Books of the Scriptures, which now are called Canonical: that I do firmly believe, that none of the Authors of them, have in writing erred any thing at all.  
By this saying of Saint Austin, it may appear, that he was of this mind, that there may be error, even in the decrees of your general Counsels.  
Again, 
De Bapt. Libr. 2. Cap. 2.  against the Donatists, Saint Austin writeth thus. Quis autem nesciat Scripturam canonicam. etc. Who can be ignorant (saith Saint Austin) that the holy Scripture, as well of the old as of the new Testament, is contained within her own bounds or limits: and that the same is so preferred before all the latter writings of Bishops, that concerning it, there may be no doubt or controversy at all, whether any thing that is certainly known to be written in it, be true or right. And the writings of bishops, which have been, or be written, after the confirmation of the Canon, may be found fault with (if it happen that any thing therein do serve from the truth) either by more wise speech of any other, that is more expert in that matter: or by the more grave Authority of other Bishops, or the wisdom of men better learned, or by Counsels, yea, and that the Counsels themselves, which are holden in particular Regions, or Provinces, must without any doubting, give place, to the authority of full Counsels, which are made of the universal Christian world. Yea, & that the full or general Counsels that are first holden, may be amended by them that are holden afterwards, when by any experience of things, that thing that before was shut, is made open, and that thing which lay hid, is made known. And this may be done, without any haughtiness of sacrilegious pride, without any swelling throat of arrogancy, without any contention of spiteful envy, with holy humility, with Catholic peace, and with Christian Charity. Thus far Austin.  
Now I think you will confess, that your Catholic Church may err: or else that S. Austin, one of the Doctors of that Church did err. For he saith, that the latter general Counsels, may amend the former. He saith also, that there may be no doubt or controversy about the truth of any thing, that is known to be written in the Canonical Scriptures. Therefore, blame us not, though we flee from the judgement of the Church to the scriptures, which can never deceive us.  
And as touching that inconvenience that you do put us in mind of, which is the denying of the Scriptures by Atheists: I pray you let me propone one question to you, and so pose you as night to the quick as you have posed us. What if your Church should utterly be denied to be the Church of Christ? Or what if those Atheists that be in England, or else where, should deny that Christ hath any Church at all: or that there is, or hath been, any such Christ as we believe in? Might not those Infidels (think you) laugh you to scorn, for robbing yourselves of your own defence, 
Ephe. 6.  which is the word of God, which Saint Paul calleth the sword of the Spirit?  
But now you will return to your purpose. If conference of one Scripture with an other, might give light enough to all men: How happeneth it, that all sects using that conference, the sectaries can never agree in their opinions. etc. To this, not I, but S. Paul shall give you answer. 
1. Cor. 11.  Oportet haereses esse, ut hij qui probati sunt, manifesti sint in vobis. It can not be avoided, but that there must be heresies, or sects, that they which be tried, may be made known amongst you. Let S. Paul defend his own assertion, as he can. I will betake me to that uttermost shift that you say we have, notwithstanding, that you call it a weak one.  
Saint Austin saith, that the Scriptures must be read, by such as do undoubtedly believe, that they are most true witnesses. And these are his words. Agant orando, 
De Trini. Libr. 15.  & quaerendo, & bene vivendo ut intelligant. etc. That is: They must labour by prayer, and by seeking, and by living well: that they may understand, that is, that they may see in mind, (as much as may be seen) that which they do hold by faith. 
jam. 1.  And S. james saith. If any man lack wisdom, let him ask it of God. etc.  
Thus may you see, that both S. james, and S. Austin do allow of this shift, which you do account to be so weak, and such intolerable pride. Yea, S. Austin addeth these words. Quis hoc prohibeat? imó veró, ad hoc quis non hortetur? Who can forbid this? Yea rather, who will not exhort hereunto? do you therefore account of it as you lust: we will still use it, as the ready way to attain to that knowledge, that is necessary for us.  
As for the revealing of the truth to the universal Church, for which Christ himself did pray: we confess that according to his promise, Christ hath revealed to them altogether, and to every particular member amongst them, as much as he knew to be meet to be revealed to them. And so be the words of his promise. Ille vos docebit omnia, & suggeret vobis omnia, quae cumque dixero vobis. He shall teach you all things, and he shall put you in mind of all those things, that I shall speak unto you.  
The pleasant pastime that you make, with the course that we take, in the search and study of the Scriptures, I pass over: for I know, that he only to whom we pray, doth know how faithfully we pray, and whether with tears or without. To him we shall stand, or fall▪ judge not you an other man's Servant.  
But you say, we must needs be all deceived, so long as we dwell in dissension, and are not in errors only, but also, one of us contrary to an other. And who now must be judge, to try the Spirits, whether they be of God, or no? Only the Church, (say you) or else they shall not be tried at all. etc.  
For the first, Saint Paul hath told you, that of necessity, sects must be amongst men, 
1. Cor. 11.  and even amongst such as be of the Church of Christ: And that because, such as be allowed or tried, can not otherwise be known. And as touching the other point, Saint Austin saith thus. Contra insidiosos errores, Deus voluit ponere firmamentum in scriptures, 
In. 1. john Epist. Cap. 2.  contra quas, nullus audet loqui▪ qui quoquo modo se vult videri Christianum. It was the pleasure of God, to set in the scriptures, a sure Bulwark against deceitful errors: against which Scriptures, no man, that is any way willing to seem to be a Christian, dare be bold to speak.  
As gold by the touchstone, so are the spirits tried by the Scripture. And every one that is skilful in the scriptures, that is, that can by conferring of one scripture with an other. find out the meaning of the holy ghost in the scriptures: may be as bold to use the scripture in the trial of spirits, as the Goldsmith may be, to use the touchstone, in the trial of metals. And if ye think that the conference of one Scripture with an other, be not the surest way to attain to the true meaning of the Scriptures, look Saint Austin, De Doctrina Christiana. Lib. 3. Cap. 26. And thus much for answer to your second Reason, which I have called False.   

The third Reason.  
THe third Reason that moveth you to think, that the Scriptures are to be judged by the Church: is, for that S. Peter hath written, 
2. Pet. 1.  That no Scripture is to be taken after any private interpretation. etc.  
This Reason I have called Foolish, for that foolishly you do rush into the Epistle of Saint Peter, and report his words otherwise then he wrote them: and then you yourself do make a private interpretation of them, contrary to the decree made in the Council of Trent: whereof you would seem to make greatest account.  
The words of Saint Peter, as they do stand in that translation that the Council of Trent hath allowed, are these. Hoc primùm intelligentes, quód omnis prophaetia scripturae, propria interpretatione non fit. Understanding this thing first: that no prophesy of the scripture, is made by private interpretation. I marvel how you (being such a Catholic as you profess to be) durst set down Peter's words, otherwise than you find them in that translation. For I am sure, you are not ignorant of the penalty that the Council hath 
Sessio. 4.  appointed for such doings.  
But this is not all your misdemeanour in this behalf. For you make a private Interpretation, contrary, both to the decree, and also to this third Reason of yours. For, to make a private interpretation, is to make such a one as differeth from the ancient writers, and is not allowed of the Church. But where can you show me any ancient writer, that hath interpreted those words of Peter, as you do?  
Saint Austin meddleth not with them. No more doth S. Jerome, S. Ambrose, S. Gregory, nor chrysostom, nor any other of that time, that I have seen, or can hear of.  
Nicholaus Lyranus, writing upon these words of S. Peter, saith that the meaning of S. Peter, was to teach: that no prophetical Scripture hath beginning in, or doth spring out of human sense, or man's meaning. For thus he writeth. Propria interpretatione non fit, id est, 
Lyranus in. 2. Epi. Peter.  non fit sensu humano: ideo subditur. Non enim voluntate humana allata est aliquando prophetia, sed spiritu sancto inspirati. etc. It is not made (saith he) by any man's own interpretation (that is to say) it is not made by human sense: and therefore, this saying is set immediately after. Prophecy hath not at any time been brought in, by man's will: but men inspired with the holy Ghost. etc.  
I think your Fathers of the Council of Trent, will allow Lyranus for a Catholic writer: wherefore, I think also that they will not dispense with you, for dissenting from him, in the interpreting of S. Peter's words.  
But now, if ye will give me leave, I will tell you what I think to be the meaning of S. Peter in these words. First I think, that you do know, that S. Peter wrote in Greek. And then you must know, that the words which in the allowed translation, are Privata interpretatione: are in the Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And they that have any skill in the Greek tongue, will tell you that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signify Impulsus, as well as Interpretatio. And may we not translate the words of S. Peter thus? Omnis prophetica scriptura, non fit proprij impulsus. Every prophetical Scripture, is not made of, or by private, or proper impulsion. Or to translate it more English like: No prophetical Scripture is made of, or by private or proper impulsion.  
It seemeth to me, that both the words that go before, and also the words that follow, do enforce this to be the meaning of Saint Peter. For he saith thus. We have a firm and sure prophetical speech: and you do well in that you do give good heed thereto, as unto a Candle that appeareth in a dark place, until the day may wax clear, and the day star may arise in your hearts. But yet so, that you do first know, that no prophetical Scripture, is made by private or proper impulsion. For prophesy hath not at any time been brought unto us by the will of men, but the holy men of God have spoken, as by the spirit of God, they have been driven, or vehemently moved to speak.  
Let your friends consider of this, and tell you whether this may be allowed for Catholic or not. I do● not write this, as one that do not think that saying of yours (No Scripture is to be taken after any private interpretation) to be true: or as one that doth allow the rashness of such as will rush into the Scriptures, without such reverence as is seemly, and take upon them to make interpretations after their own fantasies. I know that all that we can do, and all the helps that we can have, are little enough, and therefore I think it meet, for all men, to follow the rules that S. Austin prescribeth, writing, De Doctrina Christiana. And thus much may suffice to be said, to your third Reason, which by good Reason, and for just cause (as I think) I have called Foolish.   

The fourth Reason.  
YOur fourth Reason is, for that by appealing to the Scripture, we seem (as you say) to give men liberty to deny all unwritten verities, which we have received of the Church, either by express definition, in general Council, or but by tradition. etc. And first, you delight yourself with a frump at Crowley and his fellows, that will laugh (as you say) so soon as they hear of unwritten verities. And it seemeth that you persuade yourself that you have done it very finely. And therefore I have named this Reason of yours Fantastical.  
But yet a little to temper our folly (you will not say our pride) you will ask us how we prove the Trinity of persons, and the unity of substance in the Godhead, by express Scriptures. etc.  
Nine verities we must prove by Scriptures, which are not (as you say) written in the Canonical Scriptures. Well, to stay your wisdom, I will (by God's merciful assistance) do what may be done in this matter. And I hope to prove as many of them, as be necessary to be known to salvation: even by plain scriptures. And the rest. I hope I shall be able to prove, in such sort as the Fathers have proved them, against such as have at any time denied them. And first, I must prove, that in the Godhead, there be three distinct persons, and but one substance. This and the second, that is, that in Christ there be two distinct Natures, and but one person: I think I shall easily prove.  
The Prophet David, hath written thus. Psal. 110. The Lord hath said to my Lord, 
Psal. 110.  sit thou at my right hand, till I make thine enemies thy foot stool. The Lord shall send out of Zion, the Sceptre of thy power, bear thou rule in the mids amongst his enemies. Thus much in the two first verses. And in the fift verse he saith thus. The Lord at thy right hand, hath wounded even Kings in the day of his wrath.  
That the Prophet David, did in these verses of this Psalm, speak of the divine Majesty, and of the second person Christ: it is manifested by that which S. Matthew writeth in his twenty and two Chapt. Vos quid dicitis de Christo? cuius filius est? What do you say of Christ? whose son is he? etc.  
The Lord. That is God the Father. Said to my Lord. That is to God the Son. etc. Here have we two distincted persons, the Father, and the Son. And in the second verse, he saith: The Lord shall send out of Zion, the Sceptre of thy power, which is, the word of the Gospel. And this Sceptre was sent out of Zion by the holy Ghost, in the feast of Pentecoste: when he rested upon the Apostles, in the shape of 〈…〉 rye tongues divided. So that here we have the third person, and so consequently three distinct persons. The Father saith to the son, sit thou at my right hand. etc. And the holy Ghost sendeth the word, which is the sceptre of the power of the Son out of Zion. And in the fift verse he saith. The Lord at thy right hand, shall wound even Kings in the day of his wrath. Thus speaketh the divine Majesty: God the Father, God the Son, God the holy Ghost, one divine Majesty: to the Church of Christ héere milytaunt upon earth. So have we the unity, of the three distinct persons in the deity. And Christ himself, expounding the first verse of this Psalm to be spoken of himself, doth a warrant us, that he being David's son after the flesh, is nevertheless David's Lord, and therefore God. And so both God and man, and yet but one Christ. For be saith: What say you of Christ? 
Math. 22.  Whose son is he?  
This might suffice to show, that these two verities are not unwritten, as you do term them. But to satisfy you to the full: look what S. Matthew hath written, in the last Chapter, & last words of his Gospel: reporting the words of our Saviour, who saith thus there. All power both in heaven and earth, is given unto me. Go your way therefore, and teach all Nations, baptizing them in the name of the Father, of the Son, and of the holy Ghost: teaching them to observe all those things that I have commanded you. And behold, I am with you every day, even to the end of the world.  
Here the man Christ, receiveth from the divine Majesty, all power, both in heaven and in earth: and by that power he giveth commission to his Apostles to go and teach all Nations, and to Baptize them in the name of the Father, of the Son, & of the holy Ghost. So that here again we have three distinct persons: and their unity, in giving to Christ all power in heaven and in earth: and the two natures, in one person Christ, in that he receiveth all power in heaven and in earth, and giveth commission to his Apostles to teach and baptise.  
If this will not satisfy you: I refer you to that which S. Austin hath written in his book, 
Tom. 3.  De Trinit. There shall you find proof upon proof, that these verities are not unwritten.  
The third verity that you say is unwritten, is that God the Father was never begotten. It seemeth that you have not read S. Peaules' Epistle to the Ephesians: for if you had, you must needs have seen, that this is no unwritten verity. Saint Paul writeth thus. Huius rei gratia flecto genua mea, ad patrem Domini nostri jesu Christi, ex quo omnis paternitas in coelo & in terra nominatur. 
Ephe. 3.  For this cause (saith S. Paul) do I bow my knees, to the Father of our Lord jesus Christ, of whom all Fatherhood, both in heaven and in earth doth take name. I trow you will not now say that this verity is unwritten.  
The fourth verity, that you say is not written, is that the holy Ghost proceedeth both from the Father and the Son, as from one fountain. If you would read that which S. john hath written: I think you would not say that this verity is unwritten. 
john. 15. &. 20.  Cum venerit paracletus, quem ego mittam vobis a patre, spiritum veritatis, qui a patre procedit: ille testimonium perhibebit de me. etc. When the Comforter shall come, whom I will send unto you from the Father, even the spirit of truth, that proceedeth from the Father: he shall testify of me. etc. And in the twenty Chapter he saith. Haec cum dixisset, insufflavit, & dixit eyes: Accipite spiritum sanctum. When he had spoken these words, he breathed upon them, and he said unto them: receive ye the holy Ghost. etc. If breath may be said, to proceed from the person that breatheth: then may we say, that it is written, that the holy Ghost proceedeth from Christ, the son of God, even as it is written, that he proceedeth from God the Father.  
I will be bold therefore, without any more a do, to conclude, that these four verities, are not unwritten, but written in deed in the Canonical Scriptures.  
The fift unwritten verity, is the descending of Christ into hell: this you must have proved by plain words of Scripture, the lack whereof (as you say) hath caused many, now a days to deny it flatly. I am none of them that do so deny it. But that he descended in such manner, as your Catholics have taught, and as it hath been set forth in their Stage Plays, and in their paintings in glass windows, & else where, I think would be as hard a thing for you to prove, any way, as for us to prove by plain words of Scripture, that he did in deed descend into hell.  
I think you will grant that the speech used in the creed, concerning Christ's descending into hell, is figurative, used by the figure Synecdoche: wherein the whole is understanded in the part. For you will not (I think) say, that Christ's body went into hell: For that was buried and rested in the grave, till the time that it was restored to life again. Well. Then it was his spirit, that descended into hell● and not his body and spirit both. This being granted (as I think, you will not deny to do) we shall easily prove, even by plain words of the Scripture, that Christ descended into hell.  
Saint Peter, in the third Chapter of his first Epistle, 
1. Pet. 3.  saith thus. Quia et Christus semel pro peccatis mortuus est, justus pro iniustis: ut nos offeret Deo, mortificatus quidem carne, vivificatus autem spiritu. In quo & his qui in carcere erant spiritibus veniens, praedicavit. etc. For even Christ (saith Saint Peter) did once die for sins, the just for the unjust, that he might offer us unto God: mortified in the flesh indeed, but quickened in the spirit, in which spirit, coming to those spirits that were in prison: he did preach unto them. Now, I think you will say, that I have proved by plain words of Scripture, that Christ descended into hell.  
But how great a matter were it, If this might not be proved by any plain Scripture: seeing the Nicene creed (used in your Mass) maketh no mention of it.  
And Damasus, that was Bishop of Rome. 360. years alter Christ's ascension, when julianus the Apostata was Emperor, hath in his creed no word of it. And yet he concludeth his Creed with these words. Haec lege, 
jeroni. Tom. 4.  haec crede, haec retine, huic fidei animam tuam subiuga: & vitam consequeris & premium a Christo. That is: Read these words, believe them, hold them fast, yoke thy soul to this Faith: and thou shalt obtain of Christ, both life and reward.  
I note this, because I see that you shoot at this mark. To bind us, either to prove all your unwritten verities by Scripture: or else, for lack of such proof, to believe (as true) whatsoever your Catholic Church shall allow for truth, although the same be never so unnecessary to be proved, or received for truth.  
Your sixth unwritten verity, is the custom of Baptizinge Infants. For this, I need not to write much. 
Mark. 10.  Our Saviour Christ hath said: Suffer little Children to come to me, and forbid them not: For to such doth the kingdom of God belong. And Saint Paul saith: That the Children of believing Parents, are holy. 
1. Cor. 7.  Therefore they are not to be holden from Baptism: more than the jews children from Circumcision.  
Your other three why's are scarce worthy the answering. Why should we keep the Sunday now at all▪ and not the Saturday? Why should we not abstain now still, like jews, from strangled meats, as the Apostles decreed? And why may not any Heretic, deny all the three creeds. etc.  
The first of these why's, shall be answered with an other why. 
Mark. a.  As why may not the Church of Christians, being Lords of the Sabaoth, choose for their Sabaoth, one day in seven, even that day, the observing whereof, they shall see to serve best for their own edification? And why did the Apostles (as it may be gathered, by that which Saint john hath written in his Revelation) 
Apoc. 1.  choose the first day of the week to be their Sabaoth, and not the last? And why do you not remember that Saint Paul doth number the Sabaoth amongst such indifferent things, as are Meats and Drinckes, 
Collo. 2.  Festival days, and new Moons: which were but shadows of things to come? etc.  
And to your second why, I say that the Apostles saw, that it was necessary for the time, to forbid those Christians, that then lately had been Heathen men: to seed upon strangled or blood. And needed not to abrogate it afterward, 
Acts. 15.  when they were further instructed, and knew how to use the Christian liberty without offence. A man might marvel, why any wise man, would move such a why as this.  
Your third, & last why, may be fully answered with these words. Because there is no thing in those three creeds: that may not easily be proved by the Scriptures. And thus are all your why's answered.  
But, do you not mark, how these bedlam Catholics, would shake the foundation of our Christian faith: by binding us to believe, that Christ's Catholic Church hath set forth (as infallibly true) and to be believed under pain of damnation) three creeds, the Articles whereof, they are not able to prove by the Scriptures? do not these blind guides (think you) lead us a trim dance, towards shameless error and ignorawce? And thus much to your fourth Reason, which for good cause I have called, Fantastical. Both, for that it seemeth that you persuade your ●elwfe, that you handle yourself very finely, in all that you writ therein: and also, for that you have uttered nothing therein, that may not well seem to spring out of a fantastical head.   

The fift Reason.  
YOur fift Reason, I have called fraudulent, because you do therein compare the laws and Scriptures of God, to the laws of men, made for civil policy and government. And the judges & governors in civil policy, to the Ecclesiastical ministers, & governors of the Church of Christ, in matters of faith. This is fraudulently, to bring the holy Scriptures (which of right are the toutchstone, for all men's judgements to be tried by) to be under the judgement of some one man, as your Pope▪ (who challengeth authority, above the general Counsels) or of that number of men that shallbe gathered together in a general Council (which do challenge authority above the Pope.) But God that is Author of all perfection, and doth dispose every thing in a sweet and decent order: hath provided much better for his Catholic Church, here millitaunt on earth, then that it should be driven to seek for resolution of doubts, at the bands of such judges as may err, as your Pope and general Counsels have and may do.  
The Father of lights, the giver of all good gifts, in whom there is no change or show of variableness. The Spirit of truth, that can neither deceive, nor be deceived: is ready at hand with every one, that in humility of mind craveth wisdom, and will not suffer any such, long to be in doubt of any thing, the knowledge whereof is necessary to salvation. If you (saith our saviour) which be nought, do know how to give good gifts to your children. How much more shall your heavenly Father, 
Luk. 11.  give the holy spirit, to them that ask it of him? God's children may be bold (in such cases as I have spoken of) to crave God's spirit, and assure themselves▪ to receive it at his hands. 
1. Pet. 5.  But the proud and haughty minded, shallbe as sure to find God their enemy.  
This judge is always ready in the scriptures, to open the understandings of as many as do resort thither (with humility of mind) seeking there to be resolved of their necessary doubts.  
That both your Popes, & general Counsels have erred (& therefore may err) I will by Gods help plainly prove.  
First, if it were possible to persuade you, that to make a decree directly, contrary to the express commandment of God, is an error: than it should be an easy matter to cause you to confess, that both a Pope, and a general Council have erred.  
For, the sixth general Council, holden at Constantinople, where .289. Bishops were gathered together: it was amongst other things decreed, that holy Images should be had in Churches, and that the same should be with great reverence worshipped. 
Tom. 1.  And this Council was holden when the first Agatho was Pope, and this decree was allowed by him. 
Disti. 16.  And afterward by Adrian the first Pope of that name.  
So that one general Council, and two Popes, have erred in one decree, made against, and directly contrary to God's commandment. Thou shall not make to thy s●l●e any graven Image. etc.  
john this. 
An. 956. Vorat. Plat.  12. of that name, behaved himself so well in his nine years government: that one Historian calleth him, Sceleratum virum. A man given over to all wickedness. And an other calleth him. Monstrum hominis. A Monster amongst men. And at the last he was slain, being taken in adultery.  
But peradventure you will say: these faults proceed of human infirmity. But what will you then say to Sylvester the second, 
Plat. Volat.  that gave himself to the Devil, that he might obtain the Popedom, which he obtained in deed, and did enjoy it four years.  
Benedictus the ninth, lived so wickedly, governing the Church fifteen years: that one Historian saith, he was, 
Volat.  Vir plane probrosus & infamis, that is: A man altogether worthy of reproaches, or evil reports, and infamous: And an other saith: that after his death, he was seen in an horrible shape, 
Plat.  and that be said thus. justo Dei judicio damnatus sum, quia fine Lege vixi. I am dampened, even by the just judgement of GOD: because I lived without law.  
If all this will not suffice you, consider I pray you▪ the Council of basil: holden in the year .1431. And Pope Eugenius, that in those days ruled the Church .16 years. This Engenius did once allow the decrees of that Council: And afterward he did disallow the same. Whereby, it is manifest that he erred, either in the first or in the last. And if the Pope's authority be above the Council: then that Council did err in deposing that Pope. And if the Council be above the Pope: then did that Pope err in excomunicating that Council.  
If you will take pains in reading the Histories; you shall find amongst the Popes, the Saducees error, the Arrians error, the Pellagians error maintained. Yea you shall find, and we do see manifestly, that at this day, your whole Church doth maintain the heresy of the Anthropomorphits. For you have in all your Churches, the Image of God the Father: resembling an old man with grey hairs, as though time had now made him old, as it doth all creatures.  
But when your Church had three Popes at one time, john the .23. Gregory the .12. and Benedict the .13. To which of these would you have sent us, for resolution of our doubts▪ Yea, and when your Church was two years together, without either Pope or general Council: whether would you have wished us, to leave the judgement in matters of Church controversies, at that time? I hope you will no longer wish us to leave the Scripture that never did, nor shall fail us, and depend upon such judges as these, that have so often failed, and as yet, were never full agreed.  
As for your comparison that you make betwixt the Churches and worldly kingdoms: it is not worth a Walnut. And your similitude of a wise Burgess in Parliament: we weigh not. We know, and confess, that men's laws are not, neither can be made so plain or perfect, but that it is necessary, that there be judges that may have authority to decide those controversies that may arise by occasion of sinister construing of the meaning of the words of the law, or by occasion of the darkness of the same. But where find you any such darkness, or imperfection, 
Psal. 119.  in the Scriptures of God? Doth not David say: Lucerna pedibus meis verbum tuum, & lumen semitis meis. Thy word (saith David) is a Lantern to my feet, and a light to my paths.  
Take heed that you be not one of them that Esay speaketh of. 
isaiah. 5.  That do call light darkness, and darkness light. etc.  
I do grant, that there may some question arise amongst men, about the understanding of some places of Scripture: but this riseth not of the darkness that is in the scriptures, but of that darkness that is in man's understanding. Which till it be opened by the merciful goodness of God: 
1. Cor. 2.  cannot perceive those things that do belong to the spirit of God.  
And we do think it necessary, that there be good, and learned men chosen, & put in authority in the Church, such as may (when need is) call together the most grave, wise, and godly learned persons, in the fear of God, to delyberate for the good government of the Church, and to take order, that all things in the Church, may be done to the edification of the same, according to the rule of S. Paul. 
1. Cor. 14.  And if any proud or froward person, or any simple or ignorant person, do move any question: or his, or their misdemeanour, do cause any question to be moved, or any doubt to arise, about the true meaning of any part of the Scripture: We think it meet, that in these cases, those places of Scripture be reverendly weighed, by those, wise, learned, grave, & godly men, so called together in the fear of God. And that the persons so in doubt, be by them certified, of the true meaning of those places. And that (if they will not yield to that interpretation that shall be made by those men, and proved by due circumstances, & conference of those places with other, to be the very meaning of the holy Ghost in those places) than we hold those men for Heretics, and do judge them worthy to be excommunicated.  
Thus (if you will) you may see, that we are some thing wiser than your Burgess in Parliament: and not so worthy to be laughed to scorn as he: Although we do not make these men judges of the scripture: but we do put them in trust to search the Scriptures, that both they and we may submit ourselves, to that judgement, which they, by their reverend searching, shall find in the Scriptures. As for the forty places of Scripture that the Arrians brought, for the defence of their horrible Heresy: we are able enough (by the help of God) to set forth plainly in their true meaning, and to withstand the Arrians (without the help of our Catholic Church.) Notwithstanding the forty places of Scripture, that they bring more than we can bring for the truth.  
And we say, as S. Austin saith: that the Scriptures to miss understanded, and miss applied, are the Heretics bow, to shoot out their own venomous arrows. And as Vincentius saith: They are the sheeps clothing, which the Wolf doth shroud herself in in etc.  
Yea, and we confess, that the Devil himself, did allege scripture against our saviour Christ, and did apply it as rightly as Bonifacius the eight did, when after he had one day showed himself in his Pontificalibus, that is, 
Luke. 22.  his Popely attire, and the next day in the robes of an Emperor: he said thus. Ecce duo gladij hic. Behold, here are two sword.  
Another of your Popes, setting his foot upon the neck of Fredericus, the Emperor, said Super Aspidem & Basiliscum ambulabis, 
Psal. 91. Alexan. 3. An. 1174.  & conculcabis Leonem & Draconem. Upon the Asp and Basilisk, shalt thou walk, and upon the Lion and Dragon shalt thou tread. And surely, as often as these wresters of the Scriptures, do speak unto us, the Devil doth (as Vincentius saith) speak by their mouths. etc.  
But here I leave your Vincentius and you together, till at some more leisure. I may read him over. I can not think that he doth handle that place of matthew, so grossly, 
Math. 4.  as you would make us believe that he doth. But though he do, the matter is not great. For there is none that hath any sense or feeling, in the understanding of the Scriptures: but the same may easily see, that when our saviour Christ said. Non tentabis Dominum Deum tuum: Thou shalt not tempt the Lord thy God: He had a far other meaning, then that which you would make us believe that Vincentius doth gather of these words. Yea, Athens I did first write this answer, I have read over Vincentius, and have found that you do belie him.  
But as one mistrusting the authority of your Vincentius: you clap in the neck of it, one sentence of S. Austin: but you tell us not where we shall find it. But if those words be Austin's (as it may be that they are) they will, and do serve much better against you and your sort: then they can against us.  
And thus much to your fift Reason: which I have called Fraudulent, for the cause afore mentioned.   

¶ The ●ixt Reason.  
YOur sixth and last Reason, most weighty of all, is this: Because, if we will refuse the authority, of the Churches absolute judgement upon the scriptures true sense: We shall seem plainly to deny the holy Ghost to be the spirit of truth. etc. This Reason I have called Fanatical. For that in making so great an account of this Reason: you seem not to be in your right wits. What bedlam would abuse the words written in the fowretéene of john as you do: to prove, that because our Saviour Christ did pray for, and obtain, and did give the holy Ghost, the spirit of truth, to his holy Apostles, and did promise that the same should remain with them for ever, and instruct them in all truth: therefore the same holy Ghost must needs be, and remain still in that Church, which agreeth with the Church of the Apostles only in name, and is no more like the Apostles Church in doctrine and manners, then black is like to white, and God is like the Devil.  
The Wise man saith, 
Sap. 4.  that Wisdom will not enter into a malicious soul: neither will she dwell in a body that is subject to sins. For the holy spirit of Wisdom, flieth from deceit. etc. And shall we think that the holy Spirit of truth hath been, and will be still amongst such a rabble of Popes, Cardinals, and other Catholics, as your own Histories make mention of, that have (besides their beastly life) made decrees directly, contrary to God's commandments? Yea, shall we think that the Spirit of Christ, dwelleth amongst those Catholics, that at this day do in the twenty and five Session of the Council of Trent, pronounce all such accursed, 
Tom. 4.  as do show themselves, either by doctrine or otherwise, to mislike with the having of Images in Churches: seeing the same is directly contrary to the second commandment of God? Shall we think that the holy spirit of God, did guide those your Catholic Fathers, when they did in the same Session, blanch the counterfeiting of God's Majesty by an Image?  
And think you that Esay the Prophet, if he were now living, 
isaiah. 59  would allow your applying of his words to such Catholics, and to their doings: seeing the same Prophet doth so earnestly speak against the making of Images, 
isaiah. 44.  scorning both them and their makers, and plainly affirming that they be good for nothing.  
The Scribes, the pharisees, the high Priests, and Doctors of the law: might as well have maintained, their corrupt Doctrine and Traditions against Christ and his Apostles (even by those words of Esay, that you apply for your purpose) as you may now by the same, maintain all the corrupt Doctrines and Traditions of your Catholics. For they did then persuade themselves (as you do now) that the promise was made to them, & could not but be performed to them. And that therefore Christ and his fauters, were schismatics and meet to be excommunicated, as by them they were, in deed, and as by you, we be now.  
But to our great and unspeakable comfort: our saviour Christ hath foretold us of this, saying. These words have I spoken unto you, that you should not be offended. 
john. 16.  They will excommunicate you, and the time will come, wherein whosoever shall hill you, will think that he doth God good service.  
And that promise also, that you would s●me to rejoice so much in●ia in deed as comfortable to us, as you would have men think that it is to you.  
We know that the Spirit of truth departeth not from Christ in his members the Church, the true and unfeigned Catholic Church. Neither do the words that the heavenly Father put into the mouth of Christ, his only begotten Son, depart out of his mouth, the true Catholic Church: and yet dare not we make that Church▪ judge of that word. For they were not put into her mouth to that end, that she should judge them: but that she should in all her doings, be judged tried, and directed by them.  
As sottish as you say, our opinion is: we are so far from holding, that every private man, may have leave to be his own judge in understanding the Scripture: that we do not grant it to the best learned, but do leave it to him, that being (with humility of mind) sought in the Scriptures, will be found there, yea, even by Crafts men, such as was Peter, and his fellow fisher men. For he respecteth not men's persons, nor Occupations. And unto them that so seek him there (whether they be many or few) he will open the sense of understanding, that they may understand, as much as he knoweth to be meet for them to understand. And such as have that humble spirit, will not search for, nor show themselves desirous to know, any more.  
Well, now you conclude, upon that which you say we must needs grant, that is, that the Church is our mother, as Scripture saith. Well, I am glad that you are now become a Scripture man. But I pray you, where is that Scripture written, that saith, that your Catholic Church is our mother? It will be hard for you to find it.  
I write not this, as one that would deny the Church that is the Spouse of Christ, to be the mother of Christians, in that sense that she is the Spouse of Christ: But I writ thus, to let you see, that I like not with your manner of concluding upon this, being once granted. That this mother of ours, that must needs teach all her children, first to believe in God (for that faith cometh by hearing) and also to know the Scriptures, and is the pillar and sure stay of truth: must needs be the absolute judge, and imperial Schoolmistress, to teach us all, how to believe in God, and to understand the Scriptures.  
This gear hangeth together like jerman's lips (as the proverb is:) If you had said thus.  
The Church (being the spouse of Christ) is our mother, and hath received commission, from her husband, and our father Christ, to teach us all those things that he hath taught and commanded her to do, & to teach us his children to do: wherefore, if we shall not hearken to her, as to our chief School mistress, under her husband and our father, so long as she teacheth nothing, but that which our father hath commanded her to teach us: we shall despise him, because we despise her, as it is written. Qui vos spernit, 
Luke. 10.  me spernit: He that despiseth you, despiseth me.  
If you had written thus: a man might have made some sense of your words. But as you have written, you seem to make the grey Mare the better Horse. And to spoil our Father Christ of all his power: that our Mother, his Wife, may not be found with out absolute power.  
I see not therefore, why I may not for this blindness of your hearts, say as justly to you, as S. Paul doth to the Galathians. O insensati. etc. Oh you foolish fellows, who hath bewitched you, not to obey unto the truth? which even of Infants and sucking Babes (as it were) is discerned, as clear as the Sun. So that you must not disdain, though Master Trippe, do trip you in your own turn, as a seely seducer, to maintain (as you do all) so gross an opinion, being the forest in deed, for all such Foxes to litter their whelps in. And here you seem to have had one fling at Master Fox also: because you understood that he is one allowed in the keepers warrant, to have conference with you.  
I marvel, how Master Turnbull escaped your frumpping pen. But to conclude this assertion. Acquit yourself as well as you can, why you should not all be suspected to be Antichristians, for as much as you do so stoutly maintain that man of sin, that setteth up himself above all that is called God, and sitteth in the Temple of God, and boasteth himself, as though he were God. Whom the Lord shall destroy, even with the breath of his mouth. And that word, that you would have to be judged by your Antichristian Church: shall judge both antichrist and his Church. And that holy Ghost that came down from Heaven, upon our Christ's Apostles, hath remained, and doth still remain, and to the end of the world shall remain with his Catholic Church. That is, with that Church, which believeth, holdeth, and protesteth, that Catholic Faith, that jesus Christ, commanded his Apostles, to teach catholicly, to all Nations and sorts of peoples, in all parts of the world. Promising that the holy Ghost should always remain with the faithful, to direct them in all truth, and godliness of living.  
Thus, having first considered, the words of our Saviour, in sending us to the Scriptures, saying: Search the Scriptures. etc. I have found that the conclusion that you make upon the manner of speech, that our Saviour useth in that place of Saint john his Gospel, is not. Secundum vnanimen consensum Patrum: (that is) According to the agreeable consent of the Fathers: and therefore condemned by your Fathers, in the Council of Trent, in the fourth Session.  
Saint Austin, doth account acurssed, whatsoever is taught, other than out of the Scriptures, of the Law and the Gospel. Lib. 3. Chap. 6. Against the Letters of Petilian. And in his book of Christian doctrine, and the .37. Chap. He saith: that without the authority of Scripture: our Faith doth but stacker or stumble. And again, in his .166. Epistle, he saith: That both Christ and his Church, are learned to be known in the Scriptures.  
basil saith, 
In Asceticis.  that whatsoever is taught without the holy Scripture, is sin.  
chrysostom, in his second exposition upon Matthew, saith: that the true Church cannot other wise be known then by the holy Scriptures. Homilia. 49.  
Yea, Saint Austin, in his first book that he wrote, against the Epistle of Parmenianus, and the second Chap: doth account it to be rashness, to give credit, to any, that doth not prove by Scripture, that which he affirmeth.  
I dare not therefore, give credit to that which you have written, till you prove it by Scripture.  
As for your six Reasons that you stay upon, I have conceived, and do understand what they be. And as in the beginning of your Pamphlet, you desire: so have I taken Pen in hand, and have done what I can to confute them. And as I think, have done it sufficiently. If you can reply, do you take pen in hand again, and do what you are able. I will not refuse to try the truth of these matters, with you, or with the best on your side.  
Haec est fides mea: quia vera, Christiana, Catholica, & Apostolica.  
This is my Faith: because it is the true, Catholic, and Apostolic Faith.  
Robertus Crowleus. Subscripsit Henricus Trippe, Hijs quae à Domino R. C. responsa sunt.    

¶ A brief Answer to Master Pounds six Reasons▪ Written by Master Henry Trippe.  
Master Pound: having perused the answer of Master Crowly to your six Reasons, and finding them sufficiently answered, by that godly Father, (whom you think not to be worthy naming, as you writ to me:) I thought good rather to subscribe to his answer, then to frame an other: How be it, to take from you the advantage of glorying, which I think you will easily take against me, as not being able to answer you: I will briefly urge you in some points, wherein I see he hath spared you.  
And first I must needs show you, that all your Reasons are set one a tottering foundation: because the judge herself is not cleared of suspicion, for you take it as a thing granted, that the Church of Rome is the spouse of Christ, which thing is in controversy, between us. It had been therefore an orderly proceeding, to have dealt first with that matter, and to have put it out of doubt, that your Reasons in appealing to her judgement, might have been the stronger▪ Pighius one of your own men confesseth, that the question of the Church ought first to be discidid. Thus you build upon a false principle, and overthrow the force of your own Reasons, if happily they had any force.  
Secondly, that which you bring out of the fift of S. john's Gospel, to prove the scripture to be but witness bearer to the truth and not the judge, though it have some show of reason, yet being well weighed, it well vanish: for you imagine, because you find the word witness, which is, Verbum forence: That by & by you must have a pitched Court, & a judgement seat, where shall be presented many persons, in several places, one to be witness, an other to be judge, and perhaps some to be justified, and some to be condemned. But if you had weighed other places of scripture, you should have seen that the holy Ghost admitteth no such strait collctions: but framing his writing to our capacity: Useth some time one phrase, and sometime an other. And you might have found where the word is called a judge, as in the twelfth Chapter of the same Evangelist If any man hear my words, and believe them not, I judge him not. etc. He that refuseth me, and receiveth not my words hath one that judgeth him. The word that I have spoken, shall judge him in the last day. For I have not spoken of myself. etc. Now judge you how sound you have gathered: it is witness therefore not judge, or not rather both a witness & a judge. So might you reason of the diverse Metaphors given to the word, which is called, Bread, Wine, Oil, Milk, Honey, Water, Raine, Light, Fire, Gold, Silver, Pearl, and Iron rod, Sceptre. Sword, & the breath of the Lords mouth. Now were it not a fond Reason to gather, because it is the breath of the lords mouth: therefore it is no Sword, because it is a sword or Iron rod: therefore it is not Gold. etc. Or because it is Gold, therefore it is no bread, when as the holy Ghost hath set down those sundry Metaphors, to express the power, dignity, and commodity of the word. But this is none of your six Reasons and therefore the weight of your cause lieth not upon it: yet in pronouncing your Treatise before witness, you gave it a great force.  

¶ Now to your Reasons.  
YOur first Reason is grounded upon a false principle: for you imagine our church to be without a ministery, to teach and open the Scriptures, which is not so, yea rather your Priests are mute, and not only that, but ye close up the book of God, & will not let it be read, to make the Scriptures wholly mute, lest they might bewray your corruptions. But God be thanked, God hath opened the mouths of many by the Scriptures, to witness against your errors, and so judge you by the same words, if you amend not.  
Your second Reason pretendeth that the Scripture is very full of hard & deep mysteries: surely I confess that the Scripture hath his hard Mysteries and hard places, but hath it not also his easy familiar doctrines? Is there not meat for all Estates, Milk for babes, and strong meat for good stomachs. But I dare be bold to avouch, that it was Satan's policy, to rob the people of the whole use of the Scriptures, under pretence of ambiguity, as though the whole Scriptures were nothing else, but riddles. As for the trial of hard places, the learned have set down two excellent rules, which I marvel you can reject: the one is conference of Scripture with Scripture, the other is begging of wisdom of God, who giveth it to the Babes & little ones, and hideth it from the wise in their own conceit, who stumble at plain places, not being directed by God's spirit. But howsoever they labour to try the spirits, or whatsoever knowledge they do attain, they leave the sweraigntie of the judgement to the word.  
Your third Reason, grounded on Saint Peter's testimony▪ 2. Peter. 1. Erreth, in not considering what the Apostle meaneth, by private or not private, you seem to place it in the multitude of persons, that give the interpretation: but the Apostle placeth it in the authority of the Author of the word. Therefore, one Prophet speaking in the lords name, being truly sent from the Lord, is more to be believed, than the whole pack of Priests, resisting of malice, or ignorance, and they being many, are private, and one Prophet, being but one, is not private.  
Secondly, you pretend that every man may interpret the Scriptures as he listeth, which is a false charge. But we desire them, and allow them to read the Scriptures, and to see whether those things which we teach them, be so or no, according to the example of the faithful. Acts. 17. And as they are commanded by Christ, and the Apostle. 1. john. 4.  
In your fourth Reason, while you went about to temper our pride, as you say, it seemeth you distempered your own wits, in putting down, so many things in the name of unwritten verities, which notwithstanding are written: you ask of the matter when I suppose ye mean the terms, brought in by the Fathers to express the doctrine more plainly. As the word Trinity, person, and other, to make plain the doctrine against the Arrians. Here you were foully overséen. And you would make as believe, that the Church hath authority to point us new● Articles of faith, without warrant of scripture: she was wont to challenge some liberty in Ceremonies, & indifferent things, but you give her power in Articles of faith.  
Your fift Reason stumbleth on the false principle, whereon you grounded your first Reason, where you judge no government to be in our Church, because we give the highest rule to the word, & govern thereby, as by a most perfect law: after which no new Parliament need to be called, to add or diminish from it, but all men of all estates ought to put to their hands to see it executed and kept: for the which cause (if they at any time assemble) the word written is their direction.  
Against your sixth Reason, I avouch that he that appealeth to the judgement of the written word, doth yield a most weighty Reason, to ratify the sending of the holy Ghost to his Church, and that it is the spirit of truth. For 〈◊〉 the Apostles were so mightily endued with the spirit, that they both taught, and left in writing, the whole Counsels of God, enough to make the man of God perfect. &c: Then the Church that challengeth the promise of that spirit, wherewith they were endued, must subscribe to that truth which they have left written: for whatsoever is not agreeabl● thereto, cometh from an other spirit, opposing itself against the spirit of God, which is never contrary to itself.  
Thus I have briefly laid down 〈…〉 which I could have done more at large: but Ma●ster Crowley hath given you matter enough, and yet more then either he or I can write, is set down by Chemnicius and others, whose Treatises you might do well, either to read for your learning, or to impugn if you be able.  
¶ Your well willer. H. T.  
FINIS.