A Reply to a Censure, Tract · Part 1 (2 of 3)

A Reply to a Censure · Tract · Part 1 (2 of 3)

The contrary doctrine followeth: The tranſgreſſion of the lawe is ſinne. Howe 1. Iohn 3. 4.1 John 3:4tauntingly & how ſcornefully, doth y^• maſker play his part: Hee woulde make his reader beleeue I hauehave made a vowe not to deale plainly in any one thing, and that I can not alleadge one litle ſentēce without falſifying. I prayſe the Lorde it is farre from me to make any ſuch vowe, or to hauehave any ſuch vngodly purpoſe, … … approue my cōſcience euē to my enemies. That you may hauehave a proofe he…of, this very place out of S. Ioh. which you ſo w… der at, ſhal be a witnes, being in ſenſe truly & fitly aleaged to proue it ſin, whatſoeuer is againſt or beſide y^t law of God▪ For as ſi… is the tranſgreſſion of the law, ſo again the tranſgreſſion of the Lawe is ſinne: theſe two are conuerted, as the …finition and the thing defined: and as the termes which are mutually verified one of another. To giuegive you an example whereof, we ſay, The Goſpe… is the power of God to ſaluation, & againe, The power of God to ſaluation is the Goſpel. As for the …, let the ſame Apoſties words be ma…, … the fourth chapter, where he ſayth, God is a Iohn 4. 24▪John 4:24Spirit, yet the woordes lye thus in the Greeke text, a Spirit is God, wherefore let not a tranſpoſition ſeeme … to you; when you ſee it bringeth no … ▪ but a true ſenſe, …either accuſ… … when there is no fraude … of trueth. To make ſome ſhew… of your fa… accuſation, you lay downe a fal… example: for a man …, are not termes generally verified one of another, being one the generall, and conteyning more, the other the ſpeciall, and hauing leſſe. If you had brought an example of the like, it would hauehave followed wel without any ſhewe of fraude. For, as EueryEvery reaſonable creature is a man, ſo againe EueryEvery man is a reaſonable creature. They that are exerciſed but a litle in the knowledge of theſe propoſitions, may eaſily ſee your erro…r, or purpoſed deceit in the example, and your falſe accuſation in the matter. But after a falſe example, let vsus ſee a falſe concluſion, you conclude ſaying: So theſe words as Saint Iohn …eth thē Ioh. 3. 4.John 3:4are moſt true. EueryEvery ſinne is iniquitie or tranſgreſſion of the lawe, But as I vtter the…, you ſay they are falſe, to witte, that eueryevery iniquitie or tranſgreſſion of the law, be it neuer ſo litle, or done without either conſent or knowledge, or by a mad man or bruite beaſt, ſhould be properly a mortal ſinne▪ Here you playnely conclude that n…ga…u…ly, which Saint Iohn him ſelfe layeth downe affirmatiuely, ſaying afterwards in the … Chapt. EueryEvery iniquitie …. Ioh. 5. 17.John 5:17or tranſgreſſion is ſinne: if ſinne, a mortall ſinne, as hath bene proued. Thus the C… ſurer hath not added, nor altered alone, but playnely denyed that, to conde… mee, which Saint Iohn hath worde for worde, to iuſtifie mee. All my places that you ſo condemne, being written and layde together, hauehave I thanke God, no cauſe to make mee bluſhe, but this alone hath …auſe to moue you to the repentance & re…antation of this ſpeache, ſo directly contrary to the wordes of the holy Ghoſt. But the Lorde remooue all blindneſſe from our eyes, and ha…dneſſe from our heartes, that wee may not ſtruggle agaynſt the trueth, and ſo fall into theſe groſſe denials of the manifeſt worde of God. You that charge me in this place with tranſpoſition, your ſelfe may be as worthily charged with alteration of the text, putting one verbe for an other, and two wordes for one: both the Greeke and the vulgar tranſlatiō hath, EueryEvery one that committeth ſinne, and you hauehave agaynſt them both, EueryEvery one that ſinneth. This you woulde hauehave made a …olde part in me; but I am contented to g…aunt it is neither bouldneſſe nor ignorance i… you▪ … though the firſt may ſtande better▪ yet your tranſlation is … ▪ You … perhappes to ſerue the Lorde in your … ▪ and I: knowe I ſerue the Lorde, his cauſe is to be had in high eſtimation, and the examination thereof muſt be without ſuch diſgracing quarrels, otherwiſe he will puniſh euen him, that ſhall not vſe good meanes in the handling of a good cauſe. But to conclude, you graunt the queſtion, though (as you ſay) it commeth not to be ſo haynous a blaſphemie. For your vſual taunts of confounding and hudling, you may worthily receiue them backe agayne with this va…tage: that you hauehave manifeſtly denyed, that which the Apoſtle doth manifeſtly affirme: and ſo ſtande vponupon a contradiction, not onelyonly agaynſt my wordes, but againſt the holy and perfect word of God.

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

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

Your ſimilitude of the Latine tongue taken out of Auſten, is doubtfull, for the tongue is the inſtrument of ſpeache, Auguſt. de nup. et concup. lib. 1. cap. 23.and not ſuch a cauſe. The naturall knowledge of the latin ſpeach, or the knowledge thereof by arte, is the cauſe. If the tongue were the proper cauſe, whoſoeuer had a tongue ſhould ſpeake latin, becauſe where the cauſe is, the effect followeth. By which reaſon your owne woordes againe make concupiſcenſe to bee ſinne, ſaying it is the affect of originall ſ… ▪ becauſe ſuch as: the proper cauſe is … is alſo: the proper effect: the …auſe▪ ſinne and ſinneful, the effect alſo ſinne and ſinful. But you that make many demaundes to me, let me aſke you what you meant to bring in the example of Chriſt who is called ſinne in th… ▪ chapter and …ep…ſtle to the Cor…th. 2. Cor. 5. 21.2 Cor 5:21forwhich you falſely quote the 8. …o the R…man▪ … you make the example like? Shall … exp…de the former ſpeach of Saint Paul, calling concupiſcenſe ſinne: Surely hereby you proue, that Paul calling concupiſcenſe▪ ſinne▪ meant notwithſtanding that it was altogether no ſinne: for Chriſt is altogether no ſinne. Againe, howe vnlike are theſe examples, Chriſt is called ſinne, becauſe hee was a ſacrifice for ſinne, that is, to take away ſinne: concupiſcenſe is called ſinne, becauſe it is the effect & fruite of originall ſinne, not taking it away, but increaſing it continually? If you made conſcience of your ſpeach, you would neuer miſcon…er the plaine wo…rdes of the Apoſtles, & bring nothing for your defēce, but ſuch impertinent ſimilitudes. For I appeale to your conſcience, may you not as fitly by theſe ſimilitudes proue, that the Apoſtle calleth fornication ſinne by a figure, or any other ſinne neuer ſo great? Saint Auſte… place, making it no ſinne in y^e …rate without con…t, is expounded by himſelfe afterwarde, ſaying, Concupiſcence is not ſo forgiuen in Baptiſme that it is not ſinne, but that it is not imputed Aug. lib. 1. de nup. et con…upi…i…entia. cap. …3. & 25.as ſinne. For a clearer proofe hereof, in another booke hee ſaith plainely it is …. For when Iulian obiected that con… piſcence is wort…y praiſe, becauſe it is a puniſhment of ſinne: Auſten tooke that away by an example of the wicked deuils, wh… though they, in reſpect of Gods hande do… iuſtly puniſh, yet themſelues are vniuſt and ſinfull, whereupon this ſimilitude fol… eth, to proue concupiſcence ſinne, euen when there is no conſent: As the blyndneſſe Aug. contra Iul. lib. 5. cap. 3. pag. …30. Pariſ.of the heart (which God remoueth, who alone doth illuminate) is both ſinne, whereby we beleeue not in God, and the puniſhment of ſinne, whereby a proude heart is puniſhed with worthie puniſhment, & the cauſe of ſinne, when any euill is committed, by the error of a blind heart: ſo the concupiſcenſe of the fleſh, agaynſt which the good ſpirit …uſteth, is both ſinne becauſe there is in it a diſobediēce againſt the regiment of the minde, and a puniſhment of ſin, becauſe it is rendred to y^e merites of the diſobedient, & the cauſe of ſin, through the defect of that y^t conſenteth, or the con…agion of that that ſpringeth. You were deceiued in citing Auſten twiſe, as hauing written but one booke De Nup. et Clem. Alexan. …. lib. Paedago. cap. 6. Idem adhor. ad gentes. pag. 38.Concup. Clement hath no ſuch place: but againſt you hee hath theſe woordes in the booke of his exhortation to the Gēti…s ſpeaking of the ſeuenth commandement among others: foreign. Thou ſhalt not luſt, for by concupiſcenſe alone thou haſt committed adulterie. Which ſentence ſheweth what a ſinne bare concupiſcenſe is, that alone without conſent commeth ſo neere a degree Amb. lib. 1. devoe. Gent. cap. 5.of actuall adulterie. You were alſo deceiued in quoting Ambroſe, for he hath no ſuch place where you cite him. Nazianzen I thinke, hath no ſuch oration as you dreame of: ſuch is your cauſe, and ſuch are your teſtimonies. Wherefore it is falſe, that all thoſe good fathers are partakers with the Ieſuites, of that doctrine which blaſphemouſly maketh the breach of the tenth commandement no ſinne. And becauſe you ſo often preſſe the worde blaſphemie, ſo ſeldome vſed by me, you muſt vnderſtande, that ſuch doctrines, eſpecially now after ſo great reuelation of the trueth, are the doctrines of deuils, blaſphemo…s againſt God and his holy woorde, which teacheth the contrary, as hath and ſhall bee further declared.

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

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

Now for the tenth commaundement alledged as a contrary doctrine, y^t Cenſurer Exod. 20. 17.Exod 20:17ſayth it is not any way repugnant to that the Ieſuits teach. For proofe whereof as the Papiſtes make of the tenth commaundement two commaundementes, ſo this fellowe maketh of two ſeuerall breaches of two diuers commaundementes, but one ſinne, and that agaynſt the ſeuenth commaundement onelyonly. But there can not be a commaundement, agaynſt the which there is no ſinne. Therfore (as it was declared in the former article) there is a ſinneful deſire firſt, which is concupiſcenſe agaynſt the tenth, the aſſent whereunto maketh it adulterie, which is a ſinne of another degree, Matt. 5. 2….Matt 5:2and agaynſt the ſeuenth commaundement. So the Cenſurer muſt by duetie receyue home agayne his owne …aunt of hudling and confounding: for confounding the ſinnes of two diuers commandements. Furdermore y^• Cenſurer, being ca…ied awaye into errour by the olde tranſlation againſt the trueth, and other faithfull tranſlations, woulde proue that the lawe is in our power to doe it, and that therefore theſe firſt motions of luſte are not forbidden by the tenth commaundement, becauſe it is not in our power to reſiſt them. That his argument may appeare, I will ſet it downe to be more eaſily diſcouered. Whatſoeuer is commaunded, that is not aboue vsus, but in our power: to reſiſt the firſt motions of luſt, is not in our power: therefore to reſiſt the firſt motions of luſt is not commaunded. The firſt propoſition is falſe, and (as I ſaid) a falſe tranſlatiō brought to proue it. For Moſes ſaith, The Lawe is not hidden from vsus, and the Deut. 30. 11.Deut 30:11Cenſurer ſaith, It is not aboue vsus: Moſes ſheweth, that it is reuealed, the Cenſurer would proue that it is in our power. Moſes ſpeaketh chiefly of the Goſpell, and the Cenſurer referreth it altogether vntounto the tenne commandemēts. But that the place, is both to be tranſlated ſo, as I hauehave ſaide, and to bee applied to the reuelation of the Goſpell, it is euidently declared by the plaine text, and by the application thereof in the epiſtle to the Romanes. Thus the Rom. 10 6.Rom 10:6firſt propoſition is falſe, and drawen both againſt the wordes of the text, and farre from the ſenſe thereof opened by the Apoſtle. The ſeconde propoſition is falſe alſo: for neither is it true, that all theſe firſt motions are altogether out of our power, for the gift of continencie and mortification Rom. 6. 2, 4, 14. …. 7. 4.Rom 6:2Rom 6:4Rom 6:14Rom 6:7doth more and more ſubdue them: neither doth it followe, that wee are not ſubiect to the Lawe for ſuch offences as wee can not reſiſt, the fault being ours through corruption, why wee can not reſiſt them. Shall not a wholeſome lawe made for drunkardes, ſtand in force a… hath ſo accuſtomed … ſelfe to the …, that now it is v… for him to … Shall we iuſtifie our euill though… …auſe it is not in our … to … 2. Cor. 3. 5.2 Cor 3:5good thought: … fort iuſtifie the … and …, you muſt condemne theſe opinions. … ▪ … you and your fellowes bring th… falſe & daungerous propoſitions to … … cluſions, and venture thus vponupon ſo … …pretations, it wilbe eaſie for you, both to write at will, and to diſpute at …arge. …uſtens opinion againſt luſt, euen before the conſent, appeareth by the places Aug. contr… Iul. lib. 5. cap. 3. & lib. 1. de nup▪ & concup. cap. 25.alledged before, and in many other places: therefore his owne anſwere ſerueth to ex…ounde this place. I doubt not but Au…n which forb…deth the diſeaſe of luſting, will much more forbidde the conſent and following of ſuch ſinfull ſteppes. In theſe queſtiōs of cōcupiſcēce & the firſt motiōs of luſt, a little feeling of a good conſcience would cut off all this contention of ſpeach. For if they that teache otherwiſe, woulde looke into the Law, Thou ſhalt not couet, Exod. 20. 17.Exod 20:17with ſuch eyes as Saint Paul did, and Rom. 7. 7.Rom 7:7would alſo conſider the corruption, the force and fruites of originall ſinne, and m…ouer regarde the power of Gods en… Mat. 5. 19. Iam. 1. 10.Matt 5:19Jas 1:10…nd perfect iuſtice which is iuſtly prouoked with the leaſt offence, becauſe hee made vsus in the greateſt perfection, they would then ſpeake no more in defence of the vncleane concupiſcence of an vncleane heart: but would with. Saint Paul confeſſe, … the Lawe, Thou ſhalt not couet, …od. …0. 17. …o…. 7. 7.teacheth …s to knowe ſinne, not onelyonly that gr…ſſe ſinne knowen and puniſhed among in…els, but ſomewhat more, that fleſh and blood cannot acknowledge, euen that all concupiſcence & all vncleane luſt is ſinne, becauſe God is a ſpirituall Lawegiuer, who hindeth our ſp…it, and bringeth all our deſires into obedience, reſtraining the leaſt motions of vncleane cōcupiſcence Rom. 7. 14. …o…. …. 26.Rom 7:14by this holy and ſtreight commandement, Thou ſhalt not couet.

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

The place foloweth, alleadged to ouerthrow the former doctrine of the Ieſuites. All the Scripture is giuen by inſpiration of … ▪ Ti…. 3. 1….God, and is profitable to teache, to confute, to correct & to inſtruct in iuſtice, that the man of GOD may be perfect, and throughly inſtructed to eueryevery good work. Here y^• Cenſurer hath brought his cole to ſet his markes vponupon my tranſlation, which is neuer theleſſe ſo faithfull, that no one of y^• fiue words by him ſo marked, as wickedly added, can wel be wanting without ſome iniury to the text, or to the propertie of our language in expreſſing the ſame. In tranſlating, the propertie of eueryevery tongue is to be obſerued: for as tongues differ in language, ſo they differ in their peculiar forme & order of words. That which may be well vnderſtoode in one tongue, muſt needes be ſupplied in an other. And to tranſlate word for worde, is to hauehave the wordes Engliſh or Frenche, when yet the phraſe ſhall remaine Greeke or Hebrewe, and be as litle vnderſtoode. Yet this is that obſcure and fruiteleſſe tranſlation which the Cenſurer exacteth at my hand. But let vsus ſee how iuſtly. All ſcripture is not ſo plaine as All y^• ſcripture: and the Cenſurer aftē ſaith, the ſcripture. The verbe is muſt be ſupplied, whether you regard the Engliſh tongue or L… gicke: for the copulatiue coniunction following in y^• Greeke, doth make the whole propoſition compound and not ſimple. Otherwiſe what ſenſe or ſentence▪ were it to ſay: all ſcripture giuen by inſpiration of God, & profitable to teach, &c. The addition of this verbe was ſo neceſſarie, that the vulgar tranſlation addeth it in the ſeconde place, but by no better reaſon, then why it ſhould be added in both. The firſt (and) was childiſhly and vnlearnedly noted as ſuperfluous, being expreſſed in the Greeke text▪ and corruptly left out by the olde tranſlation, which deceiued you. The wordes and throughly were added, the one to ioyne the ſentence, and the other to expreſſe the force of the compound word which Paule vſeth▪ ſignifying throughly or perfectly perfect. In this ſignification is the compound vſe… in many other places alſo. Thus you ſee I foreign. Actes 21. 5. Matt. 21. Pſal. 8. 3. 1. Theſ. 3. 1….Acts 21:5Matt 21Ps 8:31 Thess 3:1miſuſe not the Scriptures in this place, for my tranſlation is ſufficiently approoued, and ſome faultes be wraied in the old tranſlation, and ignorance in your Cenſure. Neuertheleſſe▪ I muſt remember you, that it was your ouerſight to leaue out y^• note of a third (and) which might aſwell hauehave bene ſet vponupon your ſcore with the reſt, and raiſed the number vp to ſite. Alſo you that ſo exact a ſtrayght tranſlation of worde for word, why did you not Cenſure me for adding v. wordes at one clap in this ſentence to expreſſe one Greeke worde: Paul hath foreign which is word for worde, Godinſpired: I hauehave to expreſſe it vſed v. wordes, giuen by inſpiration of God. But your Cenſurers eye may without blame paſſe ouer the ſight of ſuch ſmall matters. I craue pardon of my Reader, that I hauehave bene drawen on into ſo trifeling poyntes. But he hath beene exerciſed in ſifting and ſhifting to finde ſomwhat, y^• may ſerue his turne, and yet greatly miſſeth of his purpoſe: if he were ſo ſearched, perhaps hee would not eaſely anſwere it. Now againſt my tranſlation he vſeth words, that ſhould be by a new worde called raileciue ſpeache in me, ſaying, If I had vſed ſuch audacitie in tranſlating Acſopes fables, it woulde hauehave bene tollerable, but in tranſlating the Scripture it is impious. Surely if the Cenſurer had bene well cenſured, and exerciſed in tranſlating Acſopes fables, when … went to the Grammer ſchoole, hee woulde hauehave bene better acquainted with Greeks phraſes, and the tranſlation of the new Teſtament. But it may be, he hateth the kingdome and ſkill of Grammarians. Thus much to anſwere my tranſlation which you hauehave ſo vnlearnedly marked, and ſo vniuſtly cōdemned. Now it foloweth to conſider what you bring agaynſt the alleadging of that place to reproue the Ieſuites doctrine, and your vnwritten verities.

Your firſt reaſon, y^• this place is not full ynough to proue y^• ſufficiencie of y^• Scripture, for which it is alleaged, ſtandeth vponupon and word in y^• text, where the Apoſtle ſaith, the Scripture is profitable, and hath not the worde ſufficient. But you ſay theſe are two diuers thinges, to bee ſufficient for a purpoſe, and to be profitable for it, as may appeare in meate which is profitable for our lyfe, yet wee cannot ſaye it is ſufficient, becauſe it alone, without naturall heate, clothes and other meanes ſufficeth not. Whereupon you leaue the reader to conclude that this place is too ſlender for my purpoſe. The force of which your reaſon is of the difference of theſe two words, affirming that profitable, is not ſo much as ſufficient. Whereunto I anſwere, that as ſometimes it is true which you affirme, and as it appeareth in your example: ſo of the other part it is true, that many times a thing may be ſaide profitable for a purpoſe, where profitable ſhal import ſufficient and not barely profitable: as for example, when ſome reaſon is adioyned why it ſhoulde be profitable and nothing elſe applyed or ſeruing to that effect. For proofe hereof when the Apoſtle writeth that Godlines is profitable to all things hauing the promiſes of …. Tim. 4. 8.this life & of the life to come: it can not be denyed, but by profitable here, he meaneth it is ſufficient for all things: that is for the obteyning of all good thinges: which ſenſe of this worde is prooued by that which followeth of the effect, hauing the promiſes of both lyues. For if godlineſſe bryng all good things of this lyfe and of the lyfe to come, it muſt needes folowe that the Apoſtle ſaying, it is profitable to all things, vnderſtoode it was ſo fully ſufficient, that hee which hath it, needeth not the ſupplie of any thing elſe. For like reaſon in this place, I ſay, the Apoſtle ſpeaking of the Scripture, as profitable for doctrine for confutation, for correction and reformation, by profitable, vnderſtandeth ſufficient. If your example were of the like, it woulde proue the ſame. If as meate and drinke are profitable to nouriſh, ſo they were profitable alſo to cloth, to giuegive reſt and to make a man perfectly healthie and ſtrong to eueryevery good action: I woulde alſo conclude vponupon ſuch cauſes that it were both profitable and ſufficient to mayntaine life. But you ſtande in neede of an other Cenſurer, to Cenſure your compariſons and examples ſo often brought in, eaſily to dereyue the reader, that doth not ſee howe vnequallie they are yoked, as like thinges to make like proofe, being in deede vnlike and of vnlike effectes. To returne vntounto the text, the ſufficiencie of ſcripture is moreouer prooued by the wordes which got before and followe. Before the Apoſtle had ſayde that all the Scripture is inſpired of God: whereupon he inferreth, and is profitable to teach for doctrine and confutation: as if he had ſayde, it is profitable to teache the trueth and reproue errour. The ſtrength of which reaſon lyeth in this, that the light of knowledge which ſometime was in man by his creation, is damped and gone out: ſo that nowe wee hauehave no meanes (except God by his holy Spirite doeth inſpire vsus) to diſcerne betweene trueth and vntrueth, or betweene good and euill. Nowe this heauēly knowledge, which (as Saint Peter ſayeth) was vttered by the holy men of 2. Pet. 1. 21.2 Pet 1:21God, inſpired with the holy Ghoſt, is recorded in the bookes of holie Scripture. Whereupon it foloweth that theſe bookes of the holy worde, and no other, being the authenticall words of the heauenly knowledge, which God inſpired the holy Prophets and Apoſtles withall, are ſo ſayde to be profitable to teache the trueth, as it noteth this to bee proper to the holy Scripture, and not to agree to any other whatſoeuer. Therefore if theſe bee the writings which contayne the wiſedome, wherewith God hath inſpired his holy men, for ſuch vſe of the Church, as is here ſpoken of, it muſt needes followe, the knowledge which God hath reuealed, being ſufficient for vsus, that theſe holy Scriptures conteining the ſame knowledge, is lykewiſe ſufficient. Whereby it appeareth that this cauſe here noted, (to witte of inſpiration from God) being the proper cauſe of the holy Scriptures, and not common to any other writings whatſoeuer, doeth implie the effect alſo folowing in this place, of teaching, diſprouing and making perfecte the man of God, to be likewiſe proper vntounto them: and (which I vndertoke to proue) profitable in this place to ſignifie as much as ſufficient.

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

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

For your ſecond reaſon, I denie that the newe Teſtament is therefore ſuper fluous, becauſe the olde was ſufficient. For this bountifull addition, or acceſſe of ſcripture by the Newe Teſtament, is not to impeach the perfection and profitable ſufficiencie, or ſufficient profitablenes of the olde Teſtament, ſeeing the Fathers were aſwell faued, as we are now vnderunder the Goſpell, but for a more full, euident, and cleare reue…ation of that, which though to ſaluation it was ſufficient before, yet could not ſhewe the infinite riches of Gods goodneſſe toward vsus, ſo plainely & ſo fully as theſe doe. Iob had ſufficient in his greateſt want, and no ſuperfluitie in his greateſt aboundance, A morning light is ſufficient for a man to doe his worke by, yet the brightneſſe of the ſunne is not therefore needeleſſe and ſuperfluous: for it ſerueth to giuegive a clearer, a more certaine and more comfortable direction then the other. For your by matter, that the wordes omnis and tota, differ in Greeke and Latine, for proofe wherof you appeale to all Logicioners, I dare warrant you they will all condemne your opinion. For omnis homo ſignifieth eueryevery man, but omnis populus (which is the Vulgar tranſlation) doth not ſignifie eueryevery people: Luk 2…. 3….Luke 2:3neyther can you tranſlate the woordes of Saint Luke concerning the taxing that eueryevery earth, or eueryevery worlde ſhould bee taxed: Luke 2. 1.Luke 2:1in which places the Euangeliſt vſeth the ſame worde, the vſe wherof in y^• greeke you did not vnderſtand. Therefore if you can ſalue this matter of manifeſt errour, I will acknowledge my ſelfe to deale deceitfully as you charge me. An other point followeth like the reſt already anſwered. But the Cenſurer thus repeateth. Saint Paul muſt vnderſtand part of the ſcripture and not the whole, becauſe all was not then written: alſo nowe wee can not take the Apoſtles wordes as vttered of all, becauſe much ſcripture is now wanting as he doth imagine. Should theſe be your plaine arguments if you could obteine diſputation: Should this be the ſhorter waye? I know not your name, but know I pray you and teach your fellowes to knowe, that the ſcripture hath bene in all ages ſufficient for the time wherein it was written: of all that which hath by ſeuerall encreaſes bene written, nothing was at any time ſuperfluous: and whatſoeuer hath bene written and not come to our handes, nothing for all that is now miſſing, that is neceſſary vntounto ſaluation. He that hath not giuen vsus the bookes of Nathan, Gad, Achia the Shilonite, and 1. Chro. 29. 29. 2. Chro. 9. 29. 1. Reg. 4. 31.1 Chr 29:292 Chr 9:291 Kgs 4:31Iehdo (if they wrote any other then partes of the two bookes of Samuel after his death, & of the firſt booke of the Kings) alſo he that hath not giuen vsus the reſt of Salomons Prouerbes, (to paſſe by your ouerſight concerning the epiſtle to the Laodiceans, already noted) therefore gaue them not, becauſe he knewe them not neceſſarie or expedient for the poſteritie. Iohn proueth Lolu…. 21. 25.this in the concluſion of his Goſpell, and Chriſt teacheth that they which had Moſes and the Prophets, euen then had Luke 15. 20.Luke 15:20ſufficient without miracles and traditions. And you hauehave no ſound opinion of the wiſdome and merciemercy of God, if you thinke his maieſtie to leaue any age, ſince he choſe a peculiar people, voide of ſcripture, profitable and ſufficient to the ſaluation of his Church. Thus the reader may ſee that I neither wreſt the former place agaynſt my ſelfe, neither can you doe it, that would ſo faine.

In the fifth article the Ieſuites are reported to ſay, The want of holy ſcriptures Vmuſt be ſupplied by peecing it out Cenſ. Col. 220.by traditions. For the report of this doctrine, the Cenſurer beſtoweth more of his vndeſerued tauntes. If the Cenſure of Colen hath no ſuch wordes, Gotuiſus failed in citing their booke, but failed not in charging them with their owne doctrine, which all Ieſuites and Papiſtes ſo vpholde as Peters chaire, both to mainteine their falſe doctrines, and to vnderſet their Antichriſtiā tyraunie. But although you would for the time diſſemble the matter, traditiōs are not of ſo ſmal force, as to peece out the want of ſcripture. For, except the Preſidēt of y^e Trent council hauehave a forge to coyne lies, traditions are a liuing Goſpel: and hee vttereth it as a queſtion that can not be denied. Hoſius lib. 4. de. trad. …ol. 388.This is moſt true (ſaith Hoſius) that if traditions be reiected, the very Goſpell alſo ſeemeth to be reiected: for what els are traditions, then a certaine liuing Goſpell? In deede traditions make a quicke court at the Vaticane. Thus by your doctors opinion it is moſt true, y^• traditions are made not a ſupplie to any wants in y^• Goſpel, but an other liuing Goſpel, after a ſort to giuegive life to that which in y^• true Goſpell ſeemeth to be dead. And may not a man w^t out a lie call this doctrine vlaſphemous: My vttering of y^e Cōmandemēt in the ſingular number is without additiō or alteration of ſenſe. For Moſes in the ſame Chapter, ſpeaking of the ſame lawe and to the ſame men, doth change the plurall number into the ſingular. The ſelfe ſame Lawe alſo is recited in the ſingular number in the twelfth chapter of Deuteronomie, & by Salomon, in the thirtieth chapter of his Deut. 12. 32.Deut 12:32Prouerbes: and euermore that which is P…o. 30. 6.ſaid to al is alſo ſaid to eueryevery one, and truly taken as vttered to eueryevery one. Surely I cannot gueſſe what you unagined at this change of the Lawgiuers wordes, without change of the ſenſe, being done by the example of the ſame Lawgiuer in another place, and without any breach of his Lawe: and wherupon your vttermoſt malice could inferre none abſurditie in ſenſe, none iniurie to the ſcripture, nor aduantage to my cauſe, but a ſtinging gueſſe inſinuating ſome cauſe mouing mee to this change, which whether you cōcealed as forbearing me, or aſhamed on your own behalfe to bewraye, the indifferent reader iudgeth. Againe, what made you adde ſo haynous a ſlaunder, as if all thinges were lawfull for me: and to charge me, as blaming the Apoſtles and Euangeliſtes for adding the Goſpel? Take heede you allowe not your ſelfe ſuch ſcope in theſe ſuggeſtions manifeſtly agaynſt the trueth and your owne conſcience, for you knowe what that ſentence implieth, Bleſſed is he that condemneth Rom. 14. 22.Rom 14:22not himſelfe in that thing which hee alloweth. The Lorde that addeth grace to grace, and light to light, he alſo hath added to the lawe, the fulneſſe and ſatiſfaction Rom. 10. 4. 1. Tim. 3. 16.Rom 10:41 Tim 3:16thereof in Chriſt Ieſus, which is publiſhed in his moſt holy and moſt perfect Goſpell. To expounde Moſes wordes, forbidding Deut. 4. 2.Deut 4:2to adde or take away from the Lawe as ſpoken of the things he deliuered by word of mouth, and not of the lawe written, … is a doubtfull ſpeaking, and may beare a harder concluſion, then I will charge you with. His cōmandement reſpected the law eyther pronounced or written by him, … afterwarde to bee preached and written by the holy Prophets and Apoſtles in the ſpirite of God. I dare appeale to your conſcience, though it be deliuered from your pen, you do not thinke in your heart, that I woulde hauehave no ſcriptures beleeued, beſides that which Moſes ſet downe. Wherfore your proofe needed not in this matter. To conclude, it is a great iniquirie to adde traditions, or your unwritten ve… to the written worde of God, whereunto no man may adde, becauſe nothing is wanting: from which no man can take, becauſe nothing is ſuperfluous: but to him that Apoc. 22. 18.Rev 22:18addeth, ſhal the curſes written in the booke be added for euer.

In the ſixth place the Ieſuites wordes VI Cenſ. Col. 117.are thus reported: The holy Scripture is a noſe of waxe. At the true report of this blaſphemous doctrine, you fall into a ſtorme, perſwading that I hauehave therein ſinned agaynſt God and abuſed the Ieſuices, with other moſt bitter woordes: as if I tooke the way to ouermatch both learning and trueth. But howe wrongfully all theſe woordes are caſt out againſt me, your owne wordes beare witneſſe: for preſently after the ſentence of condemnation, you repeale it and acquite me of the fault: graunting, that as a noſe of waxe, may bee formed what way and to what forme one liſt, ſo naughtie men may wreſt the Scriptures. Notwithſtanding, becauſe you preſſe the wordes againſt me, let them be examined. Firſt to proue that the Ieſuites hauehave them more plainely then you will acknowledge, I appeale from your Cenſure, to Andradius playne confeſſion. Hee (as you knowe) defended the Ieſuites in theſe poyntes agaynſt Kemnitius, which you defende againſt mee: and hath lent you no ſmall furniture for this ſeruice. This Andradius (as hauing more learning, and in his kinde more true dealing then you) in handling this article, doth not at all cry out as you doe, but acknowledgeth and defendeth the matter without ſuch needeleſſe ſcoffes. And for the words he confeſſeth ſaying: The fathers of Colen I graunt, do ſay, in the place which Kemnitius Paiuas Andrad. orth. expl. lib. 2. pag. 104.citeth, that the holy Scripture is as a noſe of waxe. The worde (as) may indifferently bee put in, or left out, and the ſenſe all one, as ſhall be proued. Buclet vsus leaue the wordes and followe the matter. Seeing it is now cleere that the I…ſuites ſay, the Scriptures are as a noſe of waxe, what ſhall we ſay? Is this the Cenſur…es Cenſure, or the Ieſuices doctrine'… may the worde of God, may the word of power, the vnchangeable word of God, may it (I ſay) be compared to pliant, changeable & melting waxe: Is it in the worde ſo to receiue diuers & contrary fenſes, as the waxe receiueth in trueth, and not by miſconſtering or miſtaking of the eyes; contrary formes, or printes from contrary ſeales? ſhall Ieſuites mainteine this directly or indirectly in a kingdome, where the Goſpel is preached? I appeale herein to the conſcience of all that louelove the trueth: though a naughtie Ieſuite for flatterie of the Pope, or other Heretike to deceyue people, may wreſt and peruert the ſcripture, yet Saint Peter teacheth, it ſhall be to his owne deſtruction, 2. Pet. 3. 16.2 Pet 3:16and the Scripture notwithſtanding ſhall remaine perfect and vndefiled. For the worde doeth not worke it ſelfe, …aſely to receiue and: holde eueryevery forme as waxe d…th▪ but the trueth of the whole Scripture mainteineth the trueth of eueryevery branch, it taket… away th… …ampe, an… r…ſiſteth the print of any f…rged …ent interpretation. EueryEvery ſentence in the word of God, is as the arme of a mightie Oke that cannot be broken off, but if you bowe it by force, the bowing will appeare, and the more you force it to come about to your …ent, the inightier it is to recouer itſelfe and returne aganie to his owne courſe and grouth, and that with …rill to him, that offered ſuch violence▪ I coulde not paſſe from this place eaſely, becauſe this blaſphemous doctrine doeth in the Church of Rome (I mea…e the Popiſh Church, for …wiſe I doubt not but God hath his Church in Rome, as he had in Englande, when all Englande ſeemed to bee Rome) becauſe I ſay this intollerable abaſing and abuſing the power and all ſufficiencie of the holy Scripture, doeth in the Popiſh Church, mainteyne the my…erie of vngodlyneſſe: it ſtoppeth vp the fountaine Iere. 2. 1….Jer 2:1of liuing waters, and prepareth …iſternes and di…ches in place thereof: it chaungeth the milke and water of life mentioned in Eſai. 55. 1.Isa 55:1Eſay, into the cuppe of fornications deſcribed Reue. 17 4.Rev 17:4in the Reuelation: finally the traditions of man muſt ouerrule the trueth of God. But let vsus ſee what followeth. The Cenſurer graunteth mee and I graunt him agayne, that the wordes are ſpoken in a ſimilitude, and I alleadged them in no other ſenſe: yet hee woulde inforce it vponupon me, and vponupon his reader to beleeue, that I ſhoulde abſurdely make the Ieſuites ſay, the Scripture is a noſe of waxe, without regard of ſēblance. But he cannot ſo much as make my wordes a noſe of waxe, to receiue this his counterfeited ſtampe & falſe interpretation. And for his obiectiō, it is waſte, ſaying: Although Chriſt be likened to a Serpent, yet he is no Serpent, and to a … uetous man, yet he is none. For who doeth at all affirme that which hee doeth con…u…e ſo carefully? And touching the firſt obiection, which is like the ſeconde, where is it ſayde that Chriſt is lyke a Serpent? True it is, the lifting vp of the braſen Serpent in the wilderneſſe, is compared to the …omb. 21. 9. …. 3. 14.lifting vp of the ſonne of man: which will not warrant the woordes of your Cenſure. It is moreouer one thing to …ō pare that ſpeciall ſacrament and ſigne of the braſen Serpent to Chriſt, and to compare Chriſt to a ſerpent generally. Thus you hauehave picked out an example, that in ſhewe ſeeme…h to make for you, but is … deede againſt you: as I may alſo ſay of y^• ſecond, touching y^t coue…ous man▪ But howe many exāp…s are againſt you in this matter? Chriſt is likened to a vine, and we may ſay Chriſt is a vine: he is likened to a ſhepeheard, Iohn 15. 1. Iohn 10. 11.John 15& he is a ſhepheard: God is likened to a conſuming fier, and …her…upon it is written, Heb. 12. …9. Deut. 4. 24.Heb 12:9Deut 4:24God is a conſuming … ▪ … againſt your example, Chriſt is likened to the braſen ſerpen…, and we may ſay he is that braſent ſerpent lifted vp from the earth at his paſſion, to drawe all to him ſelfe. But that Iohn 3. 1…John 3:1you may not hauehave h…te the va…age of t…e letters, nowe I hauehave giuen you your libertie to ſay what you can, I wil not yeeld that the word (as) is left out▪ in the C…len Cenſure. For Payua, as loth as you to grant y^• trueth, doeth yet at laſt report the wordes altogether as I do…, adding the like out of Pighius, your doctors word…s are: when the fathers of Colen, conſidered that there Payuas Andrad. orth. explic. lib. … pag. 107.were many▪ places in the holy Scriptures, whoſe true ſenſe doth not eaſely app…are, but that eueryevery man may at his pleaſure drawe them into var…able & diu…s ſenſes, in a moſt apt ſimilitude they called it a noſe of wax. And Pighius. The leadē rule of the Leſbian building. By theſe two places Payuas Andradius hath brought you into ſome worthy ſuſpition of charging me for my autor without cauſe in …ther places as well as in this. But now wherin hauehave I abuſed the Ieſuites learned or vnlear…ed▪ What hauehave I here ſayde, that one of your doctors doeth not …owe▪ what hauehave I done to ouermatch a trueth, in defending the vnchangeable trueth of the ſcriptures againſt your doctrine, teaching that here…iques may command and … the word of truth, as wax is commanded and framed to what forme they liſt. Now… commeth ſomewhat to make ſport, if the granitie of the matter did not require feare and reuerence. The Cenſurer ſuppoſeth me, to hauehave had but one Bible, & that of the old tranſlation onelyonly, which hath, The Lawe of the Lorde is immaculata vndefiled, or as hee Pſal. 19. 7.Ps 19:7tranſlateth vnſpotted, voide of filth and diſhoueſtie. Whereupon the matter is debated at large, what y^t latine worde immaculata doth ſignifie beyonde ſea (where the Cenſurer woulde diſſemblingly ſeeme t… be) and what it ſhould ſignifie here in England. A ſolemne preparation to make ſhew of a …torie▪ which the Cenſurer will hauehave ouer his owne imagination. I ſhal be conuinced for falſe tranſlation of that I tranſlated not, and for ill handling that I touched not. I may as well be cenſured for the tranſlation of Staphylus, or Lindan… …launders, as for the tranſlation of the word immaculata. The original hath, the Lawe of the Lord is perfect, and the beſt tranſlations hauehave ſo tranſlated it. Your olde tranſlation doth g… alone: the Lxx. followe the reſt. Wherefore this place out of Dauid doth ſhewe that the ſcripture is perfect, and mainteineth her perfection againſt all corruptions, as a right line ſheweth it ſelf, and bewrayeth that which is crooked. Thus you ſee I tranſlate not your olde tranſlation in this place with fraude or without …aude. Somewhat you imagined in a …eame, & tolde it before you were awake.

In the ſeuenth article the Ieſui…es VIIare reported thus to teach: The reading of the holy Scripture, is not only not profitable, Cen. Col. fol. 11….but many wayes very hurtfull to the Church. Here the …enſurer would ſeeme to denie the doctrine, that in ſo doing hee may both ſomewhat couer the abſu…di…ie, and accuſe me for my author, as …ſtepor…ing the ſame. Yet after a ſtorme of needeleſſe wordes, hee doth in effect graunt the matter. But his maner is for ſome aduantage to report their doctrines otherwiſe then they are caught or brought into queſtion. For the Papiſtes doe reſtraine the common people from reading the Scriptures, vſing many reaſons to proue them hurtful. Beſides other your bookes to this purpoſe, there is▪ one w…thie of remembrance Standiſhes booke entituled, Adiſcourſe whether it be expediēt that the ſcriptu… ſhould be in Engliſh.written to y^e Parliament in Queene Maries time, where fiftie reaſons, ſuch as they be, are brought, not …nely to keepe the people from the Scriptures, but for a more fure waye, to keepe the Scriptures from them, not ſuffering the tranſlation thereof in the Engliſh tongue. Wherupon the queſtion wee hauehave in hand is this: whether the reading of Scriptures be hurtful, and therefore to bee forbidden. Nowe the Cenſurer ſaith the raſh and vnconſiderate reading is forbidden, which is from the matter. We doe not ioine iſſue in this, whether the people ſhoulde raſhly reade them, or without conſideration: but whether you may make men beleeue that the reading of holy ſcriptures is hurtfull, and therefore to be reſ…r…yned. There is no doubt but you holde both, and teach both carefully, … appeareth by a late Ieſnites booke written of this matter: yet in diſputation you woulde Iacobus Ledeſima de diuin. ſcrip. quauis ling. non Legend….ſeeme onelyonly to forbid the caſh and unadui…ed reading, whereof we make no queſtion. But your reaſon is to be layde downe: Whatſoeuer may hurt, though it be in no fault, yet it is to be reſtrayned: the worde of God hath done ſuch hurt: therefore it is to be reſtrayned. So you may aſwell take away the foode of the body, that body and ſoule may periſh together, becauſe men may ſurfeit by good meates, and fall into drunkennes by wholſōe wine. Here let me for the ſcriptures fitly plead againſt you, your owne rule pleaded in an other place for Philoſophie. It is ſay you, a groſſe ignorance, for an abuſe that may be, to… … demne the things which bee excellent giftes of God, and ſparks of his moſt high and infinite wiſdom. If this he true; the… is it a blaſphemie for an abuſe not at all growing by the worde, yet to forbid… … vſe thereof▪ and to keepe it in an vnknown tongue, in a barbarous tranſlation, … condemne, not ſparkes of Gods moſt hig… and infinite wiſedome, but to conde… euen that high and infinite wiſdome it ſelfe, by making ſuch reſtraintes and taking ſuch ſure wayes to debarre the children of God, from the moſt neceſſary euidences of their heauenly inheritance. But in this queſtion Pſal 18. 8, 10. &c. & 119. 129.Ps 18:8Ps 18:10agayne, Payua doth deale more plainely to the purpoſe then the Cenſurer, who borowing of Payua this place alſo, yet leaueth out all that, which maketh not to his purpoſe, of couering and ſhielding the Ieſuites from the trueth that fighteth againſt them. For Andradius plainely confeſſeth, that this is the firſt argument of the Ieſuites, why the Scriptures ſhould not be read, becauſe (as the Ieſuites teach) they Paiuas Andrad. lib 2. orthodox. expl. pag. 117.hauehave giuen occaſion to all hereſies. A very ſtrange aſſertion: but howſoeuer vnlearned and vnſtable men deale, yet the Scripture giueth no occaſion of hereſie, much leſſe of all hereſies, as theſe fellowes doe thus openly maintaine. Therefore the Ieſuites, in teaching that ſuch harme commeth by reading the word of God, accuſe the ſcriptures as hurtful many wayes, and not profitable, which is aſmuch as they are charged withall in the 7. place. The Cenſurer commonly faileth in leauing the queſtion, and prouing that which is not called into doubt: as in this place bee proueth that the worde is without all fault, when men miſconſter it, or founde hereſies vpō the miſunderſtanding of it. This was not in queſtion: yet it is wel prooued … fitly to ouerthrowe the former doctrine of Ieſuites: for, if the ſcripture be in no fault, teſtraine not the Scripture, but reforme the wrangling and peruerting wit: if it be in no fault, it is neither the occaſion of all hereſies, nor a noſe of waxe. Your exāple of Chriſt is eaſely & truely returned againſt you. For as Chriſt is a ruine to none, but Pſal. 11 …. 1. Pet. 2. 7. 2. Cor. 2. ….Ps 111 Pet 2:72 Cor 2to thoſe that receiue him not, and to thoſe that beleeue not in him: ſo the Scripturè hurteth not, but thoſe that deſpiſe the reading, the hearing and the practiſe thereof.

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