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

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

Touching the Ieſuites.

I Acknowledge my labour imployed to bring in diſcredit the Ieſuites, whoſe infections The firſt part.are well knowne abroade, and are nowe entred to worke treaſon in the land. Alſo I graunt the ſpeaches which in al hatred of Popiſh practiſes, ſo directly attempted againſt the Maieſtie of God, and peace of this noble kingdome, I vttered in diuers places of my anſwere, and are nowe by you not vnfitly gathered together to be ſeene in one view. And becauſe you charge me with ordinarie rayling, I might fully requite you with placing your ordinarie and extraordinarie railings in one ranke, that you may knowe your owne, and take them home. But I hauehave no ſuch purpoſe: and if I had, where you hauehave gathered my fit wordes againſt the wicked monkiſh friers or frierly monkes to fill tenne lynes, I might gather of your reproches more then can come into tenne leaues. Therefore I leaue it to the indifferent reader of your booke to iudge with what minde it is like you accuſed mee of rayling, that rayle ſo your ſelfe, or for want of modeſtie, you that hauehave beene ſo immodeſt and ſo bitter, or of abſurd aſſertions, you that hauehave ſo many.

Concerning your charge, that I abuſe the Ieſuites thoſe learned men: I anſwere, that godlines is true learning, and the only foundation of good life, without the 1. Tim. 4. 7.1 Tim 4:7which, if they had any learning, or hauehave any ſhew of good life, the greater is their ſinne and hypocriſie, in imploying ſuch giftes of God to ſo vile a purpoſe, as the defence of manifeſt falſhoode and ſuperſtition. True it is, that the world doth knowe them, and ſuch as they bee: But it is a ſmall thing to be knowen or loued of the worlde: our ioye is, that God doth know his and maynteine 2. Tim. 2. 19. Pſal. 9. 4. Ier. 50. 34.2 Tim 2:19Ps 9:4Jer 50:34their right.

That I call the Ieſuites a ſect (which you ſo finde fault with all) it is not my doing alone, but many hauehave done it before me and that learnedly, as ſhall appeare afterward. But your definition is firſt to bee noted, as comming ſomewhat out of place and vntrue. Touching the place I will not contend, the matter cannot be iuſtified, in that you define Sectaries to be in deede ſuch as cut themſelues off in opinion of religion, from the general body of the Catholike Church. For herein, as not remembring your owne arte, you confound heretiques with ſectaries, making no diſtinction, betweene the generall and the ſpeciall: for (howeſoeuer the names are ſometimes confounded) in the receiued diſtinction of matter, all heretiques are ſectaries, but all ſectaries are not heretiques: ſo that being diuers in nature, they cannot hauehave the ſame proper definition. Beſide your fault of confounding euen in a definition, which ſhould ſerue to diſtinction, and to bring cleere knowledge, this alſo is to bee conſidered, that of the two, it doeth moſt fitly agree vntounto heretiques, whoſe ſinne & hereſie ſtandeth in cutting them ſelues off from the communion of the Church in opinion and doctrines of faith. Laſtly, though one man once diuide him ſelfe, and ſo be guiltie in this particular of ſchiſme, yet by the word in common vſe, wee call it not a ſect, till there bee many drawen away. For if Layolas alone had troden that newe path, and vowed that ſpeciall vowe, for his diuiſion and ſuperſtitious trade, hee alone ſhould not hauehave bene called a ſect. Wherefore your definition hath bewrayed great want of learning.

But to giuegive you a truer definition, A ſect, according to the true etymologie of y^• word, is a companie of men, that differ from the reſt of their religion, eyther in matter of forme of their profeſſion. Seing therefore the Ieſuites receiue a peculiar vowe to preache as the Apoſtles did, eueryevery where, to do it of free coſt, to whippe and torment them ſelues after the example of a ſect called by the name of whippers, and Chronica. chronic. fol. 21 5.condemned long agoe: ſeeing they alſo as a diuided companie from all others, doe followe the rule of Layolas, it appeareth plainely, the Ieſuites are a ſect. As for the examples of Elias, Elizeus, Daniel, and Iohn Baptiſt, they are no leſſe wickedly then vnlearnedly alledged, to auow their order. What are you able to bring out of the woord of God, why Elias ſhoulde after more then 2000. yeeres bee brought in for a patrone of Friers: What was in Elizeus or Daniel, that may liken them to Ieſuites: Iohn Baptiſt that may ſeeme to make moſt, maketh nothing at all for you: for it is to be thought hee was Luk. 1. 15.Luke 1:15an extraordinarie and perpetual Nazarite, & therefore his calling warranted him for his auſtere and extraordinarie attire and diet, which reſtraint or the like, is not nowe laid vponupon thoſe that teach in the Churche; hauing all their ſeuerall offices expreſſed Rom. 12. 6. 7, 8.Rom 12:6Rom 12:7Rom 12:8in the worde of God. Moreouer Iohns preaching in the wildernes of Iudea did not withdrawe him as is imagined, into ſolitarie and waſte mountaines, but the hillie part of Iudea was in compariſon of other places, called a wilderneſſe, being notwithſtanding a countrey well inhabited, as appeareth in the booke of Ioſua. Thus it Ioſh. 1…5 61.Josh 1:5is cleere, that neither your definition nor examples can proue the Ieſuites to bee no ſect. Neuertheleſſe, as I hauehave anſwered one definition with another: ſo will I anſwere your examples farre from the matter, with examples plainelie declaring that which is in queſtion. Saint Paul doth accuſe the Corinthes of Schiſme, only becauſe they ſaid, I am of Paul: I am of 1. Cor. 1. 10. & 11. 18.1 Cor 1:101 Cor 11:18Apollos: I am of Cephas: I am of Chriſt. Theſe did not cut themſelues off in opinion of religion, they did not holde a ſeueral faith to themſelues: but for this Schiſme hee ſharpely rebuked them, ſaying, Is Chriſt deuided: Therfore the Ieſuites, following in y^• like, or in more wicked ſteppes, receiue ſentence from Saint Paule, wherein they are accuſed of Schiſme, and condemned as a ſect. For do not theſe votaries of Rome, do not theſe irregulars ſay, I am of Auſtē, I am of Frauncis, I am of Dominick, and theſe laſt men, I am of Ieſus: Is Ieſus then diuided: or not rather you diuided ye Ieſuites, being cut off as heretiques from the myſticall body of Chriſt, and rent as Sectaries in your own bowels: Alſo the Phariſes are an other example to ouerthrowe your definition, & Mat. 23. 2. Actes 26. 5. Ioſeph. antiq. Iudaic. 1. lib. 13. pag. 394.Matt 23:2Acts 26:5proue y^• Ieſuits a ſect. For they did not cut off themſelues from the religion of the Church, yet for their ſeuerall order they were a notorious ſect.

As I hauehave plainely ſhewed, that the Ieſuites are a ſect, ſo it is true, that they are a blaſphemous ſect. For what a blaſphemy is it to abuſe the moſt bleſſed name of Ieſus, for a colour to their blaſphemous practiſes, in rooting out the pure and ſincere preaching of the Goſpell, that afterwarde they may bring in all the execrable ſuperſtitions & hereſies of Poperie, and after many outrages, eſtabliſhe againe the intolerable yoke of Antichriſt: This alſo increaſeth the offence, that they drawe to themſelues alone, the moſt gracious and comfortable title of our fellowſhip and vnion in Chriſt Ieſus, which is common to Eph. 3. 6. Eph. 4. 4.Eph 3:6Eph 4:4all that do beleeue, without any diuiſion or diſtinction. Wherefore, howſoeuer the diſcouerie went neere the heart, and made you complaine, for me to call the Ieſuites a blaſphemous ſect, was neither lewd nor vnlearned. It is one of your nothings to make a ſhew of ſomething, when you ſay, they call not themſelues Ieſuites, but the Societie of Ieſus: making a diſtinction where none is, or if there hee any, it is made againſt the receiued ſpeach eueryevery where, and againſt your ſelfe, who, in calling them ſo often Ieſuites, doe by the practiſe allowe your ſelfe the libertie of that ſpeach, which you reprehend in mee. And to diſcouer your manifeſt vntrueth in this ſmall matter that can yeelde you n… reward of a lye, I muſt tell you that Turrian Tur…ianus in Apologetico cap. 1. & cap. ….an other Layolas calleth his ſocietie by the name of Ieſuites, which you denie.

The ſecond note againſt me, as contumeliouſly deprauing all religious men, to deface the Ieſuites, is an other ſlaunder: for I honor and pray for all religious men, as many as for true religion are vnited in the body of Chriſt, which is the Churche. …p…, 1. 22.But if you account only the popiſh Monks and Fryers religious men, and ſo take the tytle of religion onelyonly to your ſelues, excluding al others, euen thoſe alſo that are of your church, as many as are not of ſome regular order and habit, you hauehave wel layd downe my meaning: for I holde them all as wicked miniſters of Antichriſt, and worthy to be ſeuerely cenſured, for making the name of religious men proper to themſelues, which is common to all Chriſtians eueryevery where. Neither am I herein to bee compared with the olde Heretiques: for they diſpraiſed the good, and I hauehave ſpoken againſt the badde: they did it vntruely, and I in trueth. Therefore it is a manifeſt miſconſtruing of my wordes, as deliuered to the diſpraiſe of thē, wh… it was not in my thought to diſpraiſe: as alſo it wa… a plaine iniurie to match thoſe auncient Monks of the primitiue Church, with the Monks and Fryers of the Popiſh orders, betweene whom there is ſo great differēce, that the name excepted, there is almoſt nothing wherein they ſhould bee compared. For the Monks in the primitiue Church, whome Auſten and others commend ſo Aug. dem…. ribus Eccl. Catho. ca. … Item. de opere. Monach. ca. 14. & 15.highly, were, in life and conuerſation holy, painfull and learned, they liued in their houſes without any ſuperſtitious vowes, as profeſſed ſtudents of Diuinitie doe in their Colledges: they laboured with their handes, to releeue them ſelues and do good to others. Finally their ſocieties were nurceries of good learning and godly life, that from thence the Churches might bee continually Aug. epiſt. … Item. …p. 76.furniſhed with godly Miniſters and Teachers. Theſe being once called to the miniſterie of the Church, ceaſed to bee Monkes and left their monaſteries. But the Monkes and Friers in theſe ages are, as one of your fellowpapiſtes writeth of Cardinal Wolſey, the dregges of the people, and the reproche of mankinde. And that you may not charge mee againe with theſe or any other like ſpeaches deliuered againſt popiſh Monkes & Friers, I muſt foretell you, that Auſten doth cleere mee in writing as I hauehave done. For ſpeaking of them, but when their wickednes firſt began to open it ſelfe, hee doth crie out againſt Aug. de opere Monach. cap. 28.them, as againſt idle, vagrant, prowde, and vncleane Monks (accompanied ſince with your beggerly Friers) ſuch as nowe peſter the Cloyſters, burden the earth, infect the ayre, and plant deteſtable ſuperſtitions in all places where they finde their kingdome of hypocrits. Bernard, a neerer witneſſe of their wickednes, doeth wonderfully thunder De coena Do…. ſerm. 15.againſt them, painting out their corruptions with fit words, but with more reproche then I hauehave vſed, or can with modeſtie repeate. Wherefore, howſoeuer it might hauehave bene a fault to ſpeake againſt auncient Monkes, it is no fault to ſpeake againſt the baſtard Monkes of this late age. But it was your hatred without other cauſe to compare me with olde heretiques▪ and your deceite (as I noted) notwithſtanding ſo great difference, to match the olde Monkes with your newe Friers. The writings of the Fathers are not herein againſt me, but their practiſe for me▪ For as I prayſe the good with them, ſ… they diſprayſe the …adde with me: ſuch as then beganne to declyne, and are nowe degenerated altogether, hauing made vp the meaſure of iniquitie, that was wanting in their predeceſſours. Saint Auſten alſo▪ the loweſt that you will or can bryng to prooue any great good in Monkes, in his 137 Epiſtle, the title whereof is corruptly Aug. epi…t. 137.ſet downe for the purpoſe, as he willeth vsus not to infame all Mankes for a fewe that be euil, ſo he willeth vsus not to prayſe al, for a fewe that be good. But here I muſt not let you pleade a falſe title: for if al the wiſdome and authoritie of your Cenſureſhip ſhould ioyne in the matter, it cannot make this our Auſten a Fryer, or ſo winne ſeuen or eyght hundred yeeres, to aduaunce the antiquitie of your Fryers. And this alſo I muſt remember you of, that when you charge mee as making warre agaynſt all the Saintes of God, for ſpeaking againſt wicked Monkes, you doe therein much more accuſe theſe Saintes and Fathers them ſelues, who hauehave done the ſame before me, hauing leſſe occaſion, becauſe the diſeaſe in their time was not ſo foule, nor the infections ſo generall. But preſently in the ſame cauſe againe, to ſay I hauehave a ſpirit …arre differing from the Spirit of Chriſt, is a falſe and preſumptuous ſentence, pronounced boldly as from his ſeate, that doeth ſearch the reynes and know the heart. For Chriſt called the Scribes and Mat. 12. 34.Matt 12:34Phariſes a generation of Vipers, and oftentimes repeated theſe wordes agaynſt them, Woe be vntounto you yee Scribes, yee Phariſes, yee Hypocrites, they were not Mat. 23. 13.Matt 23:13worne out termes with him nor ſlaunderous: as they are not alſo being vſed againſt their ſucceſſours, bee they Monkes or Friers, or any other which hauehave that leauen. Your ſelfe alſo bring the name of Fryer as able to diſgrace euen good men, ſaying in contempt, Fryer Bale and Fryer Luther. Laſtly Chriſtes example is alledged for Ieſuites, but moſt blaſphemouſly and againſt his Maieſtie. For though Duk. 9. 58.Chriſt had not where to laye his head, yet his example agreeth leſſe with you in this matter, then the example of Saint Iohn Baptiſt. For Iohn came neyther eating Mat. 11. 18.Matt 11:18nor drinking in ſuch ſort, as men doe ordinarily: but Chriſt came eating and drinking, he frequented publike aſſemblies, and was ſometimes interteined at great feaſts. Howe do you then drawe the life of Chriſt, to vpholde the wicked inſtitution of Ieſi… ites: When did he whippe himſelfe; to warrant your practiſe in ſo doing? What worldly bleſſings giuen him of his Father did he at any time abandon: Howe doth his example recommende voluntarie pouertie to you Ieſuites or t… any: except you woulde by vertue of this example, hauehave all men be of your order, becauſe all ſhould be followers of Chriſt, and holde it as commaunded, or recommended for an example to be followed of all, whatſoeuer hee hath done before. Thus your readie words hauehave ſoone caried you into a manifeſt errour. For by this your doctrine kings muſt … ▪ don their regalities, & after the example of Charles the fift, al Monarches muſt leaue their ſcepters, and beta…e them ſelues to Iſag. chron. Abrah. Buchol.a F…yers weede, if they wil be followers of Chriſt, and …e that is recommended vntounto … by his example of voluntarie pouertie. And for an example to touch you neerer, the Pope he muſt aboue all other, put off Peters cope, and throw away his triple crowne, and become a brother of this your beggerly order.

In the third place you note my endeuour to bring the Ieſuites into …n…empt by their obſ…ure cōce…tion from one Layolas a Spanyard, all which I graunt is true. Neuertheles I may not let you paſſe away with a plaine vntruth. Where doe I … al my anſwere cal Lay…las a Souldier? yet you ſay I hauehave done it contumeliouſly. For the time when Ieſuites began, it was hard for any man not of your nourcerie, to ſet downe the very daye and yeere, when your mother brought foorth thoſe two …wynnes the Theatines and Ieſuites: becauſe their obſcure conception and ſecrete educat… was ſuch, that for long time there was no difference knowen, and the differēces which you make out of Payua dependeth vponupon his credit. But for the matter, Payua ſaith, The Ieſuits had their ful creation in the time of Paulus tertius: Kem…ſius ſaith, they had it not before the time of Paulus quartus. I pray you what authoritie hath Payua againſt me, that Kemniſius hath not againſt you: Notwithſtanding let the matter be as it is, you can gain nothing by it, for Turrian a father Ieſ…ite ſaith, that the Ieſuites were confirmed by Torrian in apolog, in …at.Paulus tertius, and by other Popes afterward: (among whom was Paulus quartus) which proueth my report ſufficiently. In handling this queſtion, you graunt that which I affirmed of the Ieſuites, that they were created by the Pope in Martin Luthers time. To your common obiection, that our faith began with Martin Luther, I anſwere, you may aſ…el ſay, the religion of the Iewes, and knowledge of the Lawe, began in Ioſias time: and that Hilkia was 2. King. 22. … 2. Chro. 34. 15.2 Kgs 222 Chr 34:15their progenitour, becauſe hee founde the booke of the Lawe in the houſe of God: who notwithſtanding found no new thing, but onelyonly the authenticall booke of Moſes, whereupon the king and his people, by a diligent reading and regarde thereof, were wonne the rather to a notable reformation. 2. Kin. 23. … ▪2 Kgs 23For our faith is the ſame that hath bene euermore laid and builded vponupon the foundation of the Apoſtles and Prophets, Chriſt Eph. 3. 20.Eph 3:20Ieſus being the chiefe corner ſtone, which hath alſo continued from age to age, although ſometimes with ſmall ſhewe to the world, becauſe of many perſecutions and Apoc. 12. 6.Rev 12:6great falling away, both in life and doctrine. Wherefore it is your euill ſpeach, ſo baſely to ſpeake, and bitterly to deface the religion of Ieſus Chriſt, that hath receiued in the eyes of all the world ſo great teſtimonie from God, to proue the worke is his owne worke, and the Goſpell his owne euerlaſting trueth, the power wherof is ſtil dedlared from day to daye, in many wonderfull iſſues for the inlargement of his kingdome, and moſt of all, by adding to the Goſpel dayly ſuch as appertaine to his holy election.

Concerning the praiſe you giuegive to Ieſuites, as reformers of vice, in my anſwere I hauehave prooued that your religion muſt firſt be reformed, and your intolerable diſpenſations and indulgences taken awaye. For ſo long as theſe marchandiſes are to be bought ſo commonly and for ſo ſmall a price, ſinne muſt needes abounde, and the complaint of the Lord will bee moſt iuſt againſt you, which was made againſt the couetous and vncleane prieſtes in Iſrael: They eate the ſinnes of my people, and lift Hoſ. 4. 8.Hos 4:8vp his minde eueryevery one to their iniquitie. The Ieſuites abandoning of all worldly pleaſures & poſſibilities of preferment in the ſame, ſo farre forth as none of that ſocietie hath or may take any ſpirituall or temporall liuings or commodities whatſoeuer, is nothing els but a ſuperſtitio…s worſhip, without commandement (as hath bene declared) inuented by themſelues: being moreouer againſt the order of the pr… mitiue Church, and ſauouring not a little of Anabaptiſtrie, in condemning the pr… pertie or priuate po…eſſion of earthly bl…ſſings. But howſoeuer you ſound a trumpet one before another, to ſhewe the Ieſuites contempt of worldly riches, and that they receiue not the preferrements, wherwith mightie Princes hauehave preſſed them, yet, I thinke your meaning is not, …ut y^• if the Pope intreat them, they wilbe ſone intreated.

The humilitie of their ſpirit was noted in y^• anſwere. They can be content in h…pocriſie, to abaſe themſelues, as to the du…, but it is, that afterward they may rule o…r all eſtates in the lande, as he did, whoſe … was to the Pope, I & my king. So alſo I proued that the Ieſuites come to meet meddle with matters of eſtate, & offered them … wrong therin, as ſhal appeare in a …tter place, whē you aſſay to proue the contra…y.

The Cenſurer in the next place commeth to a diſcourſe of three leaues touching Ignatius Layolas & Martin Luther, but altogether from the purpoſe: for proofe whereof, let his two arguments be examined, the one for Layolas and the Ieſuites, the other againſt Martin Luther and the profeſſors of the trueth. For the Ieſuites he bringeth this reaſon: Whoſoeuer leauing his former calling, ſhall betake him ſelfe to a votaries lyfe, and therein winne ſoules, may be f…ther of a Societie: Layolas did ſo: therefore Layolas may be father of a Societie. The firſt propoſitiō is omitted by the Cenſurer, but without it …e can proue nothing for the Ieſuites. For if any man leauing the fielde, or the like calling, maye not begin a newe order as Layolas did, howe can Layolas & his broode …uſtifie their Societie? The ſecond propoſition, y^• Layolas, leauing his former calling, proued ſo good a man and wonne ſoules, is more then doubtfull. Thus it appeareth, that vpō two former propoſitions, the one falſe, the other doubtfull, the Cenſurer can make no true or cleare concluſion, that the Ieſuites hauehave a good warrant for their newe Apoſtleſhip. Againſt y^• profeſſors of the Goſpell, there is another argument made, but with a… ill arte and ſucceſſe. For thus the Cenſurer doth reaſon: If Luther were a wicked man, & taught many beaſtly doctrines, the Proteſtantes may be aſhamed of their progenitor: but Luther was ſuch a one: therefore the proteſtantes may bee aſhamed of their father and religion. The firſt propoſition is altogether falſe: for Luther is not our progenitour, nor the father of our faith. If he had offended, yet the trueth and profeſſors thereof are not guiltie, or thereby iuſtly touched in credit. The ſeconde propoſition is alſo falſe: for howſoeuer falſe witneſſes come in one vponupon another to ſweare againſt him, Martin Luthers worthy praiſe, ſhall continue in all ages: the Lord hath ſhewed him a token of Pſal. …5. ….Ps 5good: they that hate him ſhal ſee it and bee aſhamed. Wherefore theſe two propoſitions being falſe, muſt needes bring forth a falſe and ſ…aūderous concluſion. Thus the Cenſurer appeareth much more carefull, ſmothely to deliuer foule reproches, then to bring a good reaſon for maintenance of his cauſe. His arguments being thus layde open, it remaineth to conſider the particular ſpeaches, whereby he ſetteth ſuch colours vponupon his ſlaunders deliuered againſt that holy and learned man Martin Luther and vponupon his praiſes, for Ignatius Layolas.

And firſt for the life of Ignatius Layolas, I paſſe it ouer, as a thing from the matter, and hauing in it nothing to bee anſwered: when it commeth into the Legenda, it may hauehave ſome credit in your Church: but as it is nowe reported, I ſee no honour that cōmeth to you by the tale, nor harme to vsus. But to you this harme maye growe, that hereafter by ſo ſlender an example, other Fryers may bee brought in as much to raygne ouer you, as you woulde raygne ouer all the Monkes and Fryers that hauehave bene before you. … maruel howe in this ſtorie of Layolas you left out y^t, which, if it had bene true, would hauehave made more for you then al his life beſide. It is his wonderfull viſion when in a traunce he did behold Ieſus receiuing him Turrian in Apologetico. pag. 10.and his fellowes into protection. You knowe that without a myracle your newe creatures of the Pope hauehave neyther lyfe nor ſoule.

For Martin Luther, what may truely bee ſayde f…r his iuſt honour, that ſhall appeare afterward: nowe I am to anſweare vntounto your reproches againſt him. And firſt (howeſoeuer you thinke your credit diſcharged by alledging them) Hoſius, Cochleus, Lindanus & Xaintes hauehave no voyce where trueth or reaſon are admitted for witneſſes. For in this action they are ſpecially ſworne and forſworne agaynſt Martin Luther the ruine of their eſtate, beyng all agreed to lende and borowe lies, and in one tale to conſpire the death and deteſtation of his name. Although the ſentence were true, yet woulde you not cenſure him that ſhould giuegive ſentence againſt your vnholie father, according to Martin Luthers teſtimonie? Why then doe you thinke that we will any more admitte Lindan and his fellowes againſt Martin Luther, then you will admit him againſt the Pope?

Therefore in alledging Lindan, Cochleus, Hoſius and Xaintes, with ſome others, you commit many faultes without any gayne to your cauſe. Firſt you abaſe your ſelfe more then needeth, in not thinking your owne credit as ſufficient with vsus to proue any thing againſt vsus, as their credit is. For although theſe witneſſes are daſhed in, to make a ſhewe in the margent, and to deceyue the ignorant readers that knowe neyther their names, nor their weake authoritie: yet the Cenſurer, if his name were well knowen, hath againſt vsus as much credit in his owne cauſe, as Lindan hath, or Hoſius, albeit hee was your great preſident in the Councill of Trent. Secondly in citing your owne partiall men, more carryed I thinke, with malice againſt Luther and theſe cauſes, then your ſelf, their ſentence can hauehave no more authoritie, then when a man doth ſtande out to beare witneſſe in his owne cauſe, or when one thiefe giueth in euidence to acquite an other. Wee goe not about to ouerbeare you in the like cauſes with the bare authoritie or reportes of Martin Luther, of Iohn Caluin, of Peter Martyr, or other like men: for theſe are all parties, and the law alloweth no ſuch for ſufficient witneſſes in their owne cauſes. Therefore, howe vnequall is your meaſure, how inſufficient is your trial in bringing ſuch teſtimonies againſt vsus, as your ſelues would hiſſe at, if the lyke, or better were brought againſt you… Laſtly, in alleadging ſuch partiall and forſworne witneſſes, you bewray an euill cauſe, that can not otherwiſe bee maintayned, then by ſuch vnlawfull & inſufficient proofes. But (ſeeing there can be had nothing from you and your witneſſes but ſlaūders) let vsus examine how ſmall cauſe you hauehave, ſo bitterly to ſlaunder thoſe that are gone before, and for ſo wicked purpoſes, to infect the iudgement of ſuch as ſhal come after. Entring into the ſlaunders of Martin Luther, you giuegive a note, that he was the beginner of the newe Goſpel. Doe you not ſtill bewray Campions ſpirit in charging the religion nowe eſtabliſhed in this lande with nouelties, and moſt ſcornefully calling the Goſpel of Ieſus Chriſt, which we preache, a newe doctrine? This is not vponupon good grounde to ſpeake againſt a fewe Fryers, but in a blaſphemous ſpirite, to ſpeake againſt God. But before I anſwere the particular ſlaunders layde downe againſt Martin Luther, I muſt againe adde that which you hauehave left out, namely howe Luther was begottē of a deuil. Surely this is Gab. Pr… …eol.as true as the reſt, and Proteolus as much to be beleeued as the others. Therefore the ſame ſparke of modeſtie which made your paper bluſh to receiue this, as a thing incredible, as offenſiue to eueryevery mans eares, and as bewraying your vnſatiable malice, myght alſo hauehave refuſed to tell the other ſlaunders of lyke bitterneſſe and no leſſe vntrueth. Nowe, that Martin Luther was ſtroken with a thunderbolt in a medow, though you eaſily dare report it from an enemie, yet you ſhall hardly …nde a wiſe man that will beleeue you▪ the matter being of it ſelfe ſo incredible. A thunderbolt woulde hauehave taken awaye lyfe, or lefte a marke behinde it, for a manifeſt and ſure note of that which otherwiſe can not bee proued. I will no more beleeue Lindan in this, then in his large and wonderfull tale of a madde dogge purſued with a multitude of armed men, whoſe venemous teeth Lindan himſelf eſcaped, by the helpe Defug. Idol. 144.of Saint Hubert, as they call him, for the which deliuerie he and all his houſe were afterwarde dedicated to the worſhippe of the ſame Hubert. I will beleeue him no more againſt Martin Luther, then agaynſt our owne countrey men, of whom he writeth that they of the religion in Englande (whom he calleth Caluiniſts) doe worſhip the image of y^e deuil. Of like credit is your …idem. 100.other tale of y^e deuil, horribly crying out of Martin Luthers mouth, and as much to be beleeued from Cochleus alone, as frō him and a thouſand ſuch, making no conſcience to caſt out in their writings ſo malitious and ſo intollerable libels. You adde theſe wordes, that vponupon a certaine emulation & contention betweene him and the Fryers of Dominiks order, hee left his religion, caſt away his habit, broke his vowes, maried a Nunne, and by litle and litle, began to preache ſtrange newe doctrines, eſpecially tending to all libertie and carnalitie. Howe roundlye are theſe things written, and howe calme doth the floud of malicious wordes ſeeme to flowe, partly to diſgrace that, y^t was lawfully done, & partly to charge him with that euill, which he neuer thought? For when the Lord did open his eyes to ſee (as many before hauehave ſeene) the abhominable hypocriſie and ſuperſtition of your religion and orders, no otherwiſe then for hatred thereof, he left his former ſuperſtition (which you call religion:) he caſt away alſo his ſuperſtitious order & the phariſaicall habit thereof: and thinking him ſelfe no longer tyed to his vnaduiſed and ſuperſtitious vowe, he maried in the Lorde, and all this was lawfull. That by litle and litle he began to preach ſtrāge and newe doctrines, eſpecially tending to all libertie and carnalitie, it ſhalbe founde an vntrueth deliuered againſt the man, and a malice agaynſt the doctrine which hee taught: your owne examples ſhall make the proofe.

Firſt therfore, you charge him to teach, there is no ſinne but incredulitie: neither can a man damne himſelfe, doe what miſchiefe Luth. de captiuit. Babil. Eccleſ. Tom. 2. Ien. pag. 271.he can, except he will refuſe to beleeue. I will not here meaſure vntounto you, as you hauehave meaſured vntounto me, I wil not diſgrace you firſt, and then examine the matter: for therein you hauehave offered me great wrong, as ſhall appeare when I come to anſwere thoſe places. But I may plainely pronounce, that in this place you doe in wordes and matter report an opē vntruth. For Martin Luther hath no ſuch doctrine. Firſt it was farre from him to thinke there was no ſinne but incredulitie, and therfore he woulde neuer write ſo manifeſt an vntruth. He is vehement in condemning many other ſinnes, as (beſide infinite other places) it appeareth in his expounding the Operationes Luth. in Pſal. 15. Tom. 3.Ps 15xv. Pſalme, and more largely in his briefe expoſition vponupon the tenne commaundementes. This it is that you hauehave wonderfully peruerted: Martin Luther ſaith, Incredulitie, Item in breui expoſ. Decalogi. Tom. 7. …19.(y^t is, not to beleeue the promiſe of God) doth argue the promiſe of God to be a lying promiſe, which is a moſt high ſinne of all other. Againe, he doth not ſaye as you report, a man can not damne him ſelfe, for that is againſt all knowledge, either of mans iniquitie, or of Gods iuſt iudgementes: but he ſpeaketh of the baptiſed, De Cap…a. Babil. eccleſ. Vol 2.which beleeue, & of the trueth of Gods promiſe, who cannot denie himſelf. Wherin he ſheweth that it doth wōderfully comforte a mans ſoule, and incourage him to the hope of merciemercy, if hee ſhall conſider the promiſe of God made towarde him: of which promiſe Martin Luther ſaith, it is vnpoſſible it ſhould lie, being entire and not changed or change able through any of our ſinnes. And hereupō he declareth what armour we hauehave in reſpect of Gods true promiſe, & how to anſwere when ſin troubleth the conſcience. Afterwarde ſpeaking of the riches of a beleeuer, he concludeth ſaying, Thus thou ſeeſt a Chriſtian man, or one baptiſed howe rich he is, who though willing, yet cannot loſe his ſaluatiō through his ſinnes howe great ſoeuer, except hee wil not beleeue: for no ſinnes can damne him but incredulitie alone, if faith in the promiſe of God, made to the baptiſed, returne and ſtand, all other vices are ſwallowed vp in a moment, by the ſame faith, yea by the trueth of God that can not denie 2. Tim. 2. 13. Tit. 3. 8.2 Tim 2:13Titus 3:8him ſelfe, if thou confeſſe him and cleaue faithfully to him that promiſeth. In which wordes Martin Luther ſpeaketh not of a faith ſeparated from good workes, or accompanyed with ſinne onelyonly; but of that faith which bringeth foorch as fruites and effectes thoſe good workes which God hath prepared, that wee ſhoulde walke in Ephe. 2. 10. Gal. 5. 6.Eph 2:10Gal 5:6them. This is the true and comfortable doctrine of Martin Luther, to proue it impoſſible, that the elect ſhoulde bee deceiued or fall awaye, or that the multitude of their ſinnes, ſhoulde barre the grace and promyſe of God. Wherefore ſeeing Martin Luther ſayth, Incredulitie is the greateſt ſinne, and you ſay, he affirmeth there is no ſinne but incredulitie: Seeing hee ſayeth in reſpect of Gods promyſe all the ſinnes of the righteous man without want of faith can not condemne him: and you vtter it moſt corruptly, as if he ſaide, a man can not damne himſelfe do what ſinne he can: Laſtly, ſeeing Martin Luther ſpeaketh of the elect, and you vtter it as ſpoken of all, euen of the wicked, the godly reader may beholde your malicious and falſe reportes that hauehave in this firſt place, hainouſly charged Martin Luther with a doctrine, which was neuer in his hearte to embrace, much leſſe in his purpoſe to publiſh by writing. Yet I confeſſe this his found doctrine of our certaine ſaluation, is againſt your Trent doubtfulnes, in ſo vndouted a couenaunt, Concil. Triden. de iuſti. Cau. …3.as is that which the Lorde hath confirmed to his children with an othe that cā neuer be repealed.

2 In the ſecond place out of his ſermon touching Moſes, miſreporting the title as I thinke, you cite theſe wordes. The ten commandements apperteine nothing vntounto vsus. Wherin you would bring the reader vntounto an opinion, that Martin Luther altogether reiecteth the morall lawe of God, Luth. Concione quo modo et quo fructu lib. Moſis… Chriſt. legendi ſint. tom. 3. …en.ſetting men free from the obedience or regard thereof. If you could proue but this one article againſt him, without your furder reproches, it were ſufficiēt to bring his honour to the duſt. But I dare auowe in your name, that you are not ſo ignorant, as not to know his cleare doctrine to the contrarie, both in other bookes, and in that from whence you drewe out theſe wordes, leauing the ſenſe behinde. I graunt he hath ſuch words, but neuer laid downe ſo nakedly, or to proue ſuch an error, as your report importeth. For ſpeaking againſt ſuch as vrged the policie of the Iewes, and layde the yoke of Moſes Law vponupon chriſtians, he reſiſted this doctrine, expounding the differences betweene the two couenantes of Gal. 3. 11. 12. & 4. 24.Gal 3:11Gal 3:12Gal 4:24God: one in the miniſterie of Moſes, which is the perfect obedience af all the Law: the other in the merciemercy of Chriſt apprehending righteouſnes by faith. The firſt as he teacheth, apperteyned for a time to the Iewes alone, y^t ſeconde afterwarde both to Iewes and Gentiles, as many as beleeue. Wherupon Rom. 2. 16.Rom 2:16he proueth at large, that the law doth not apperteyne vntounto vsus, as it did to the Iewes: the yoke and ceremonies thereof, lie not vponupon vsus to obſerue in ſuch ſort as it preſſed them. All which doctrine, is as largely taught by the Apoſtle, proouing Rom. 6. 14.Rom 6:14that wee are not vnderunder the Lawe, but vnderunder grace: and in another place, that the lawe was giuen becauſe of tranſgreſsion, Gal. 3. 19.Gal 3:19til the ſeede came which was promiſed: againe in the ſame place, the Lawe was our ſchoolemaſter to Chriſt, that we might be made righteous by faith, but after faith is Ibidem. 24.come, we are no more vnderunder the ſchoolemaſter. Which places do cleerely ſhewe, y^t Moſes Lawe apperteineth not to vsus, as to the Iewes: wee are not vnderunder it as they were, the yoke and condemnation thereof doth not binde vsus as it did them: which is al that Martin Luther teacheth: diſtinguiſhing our time from their time, and our eſtate vnderunder Chriſt and the Goſpell, from their condition vnderunder Moſes and the Law, according to that excellent diſtinction of S. Iohn: The lawe was giuen by Moſes Iohn 1. 19.John 1:19but grace & trueth came by Ieſus Chriſt. Wee are vnderunder Chriſt and vnderunder grace, not vnderunder Moſes and the yoke of his lawe: we hauehave the trueth and not the multitude of ſhadowes and ceremonies, that were vnderunder the Moſaical adminiſtration. Now, that Martin Luther did acknowledge the doctrine of the lawe profitable to vsus, though the yoke and former myniſterie thereof be taken away, it appeareth by his expoſition of the Lawe, and by his wordes out of the ſame ſermon which you alleadge, where he ſaith, We receiue and acknowledge Luth. in … pofit. …. 7.Moſes for a teacher in deede, whence we learne much wholeſome doctrine: as a lawegiuer or gouernour we do not acknowledge him. Alſo afterwarde hauing repeated the commaundementes, he demaundeth, ſaying, Is it not neceſſarie for vsus to keepe theſe? are they Luth. eadem concione.not vniuerſally commaunded to all men? I anſwere, ſaieth he, they are to be kept of all and apperteyne vntounto all. Thus it is cleere, although M. Luther acknowledgeth not the yoke, the curſe, the Moſaicall gouernment, which were proper to the Iewes, and appertayne not vntounto vsus: yet in other reſpectes hee is plentifull in ſhewing the profite and vſe thereof to Chriſtians: for it is, as Dauid ſaith, a lanterne Pſal. 119. 105.Ps 119:105to our ſteppes, and a light vntounto our path. Therefore you ſhall doe well to regard your ſteps, leaſt your ſelfe ſeeme to neglect the lawe of louelove and trueth as apperteyning nothing to you, if you thus miſreport & miſconſter any mans wholeſome doctrine.

3 Your thirde report of Luthers doctrine In praeſa. ad …ou. teſtam.is, that it is a falſe opinion, and to be aboliſhed, that there are foure Goſpels. Touching this third place, I find the effect of your report els where, for theſe firſt and Luth. ena… ▪ rat. in epiſt. Petri. …om. …. witteb.chiefe wordes: but the latter wordes concerning Iohns Goſpell, that it is the onelyonly faire, true, and principall goſpell, I cannot finde, I thinke there was neuer any ſuch preface written in latin by Luther, as you cite for your defence. You hauehave in many places vſed the auouch at large, which Lawiers thinke vnlearned in their caſes, and oftentimes you cite bookes not to bee gotten, as this preface, and that booke de miſſa angulari, and laide downe one title for an other, with ſuch like practiſes, to occupie your anſwerer more in finding out your places, then in making anſwere to foure of your bookes. But I thought only to note your practiſe herein: nowe let vsus returne vntounto the matter. Martin Luther doeth neyther him ſelfe exclude Matthewe, Marke, or Luke, from beyng the Goſpel, neyther woulde he hauehave anye man barre the other writings of the Apoſtles from that title, becauſe all that was written by the foure Euangeliſts, and what ſo euer the holy Apoſtles wrote beſide in the newe Teſtament, all that is one Goſpel in ſubſtance, though there be foure whoſe ſeuerall bookes vſually are called foure ſeuerall Goſpels. Therefore to ſpeake of the foure Euangeliſts firſt, in reſpect that the holy Ghoſt vſed them as foure pennes, and foure witneſſes, all writing the Goſpel and ſtorie of the doctrine Act. 1. 2.Acts 1:2and deedes of Chriſt: we may ſay there are foure Goſpels. But in reſpect they …te in an heauenly harmony, in one Spirite, in one trueth, for one and the ſame woorke of faith, the Goſpell being one and the ſame in all foure, there are not foure, but one Goſpell. As for the reſt of the Apoſtles, what they hauehave left to the treaſure of the Church in the booke of God, that alſo is the ſame Goſpel, and the Apoſtle doth call Rom. 2. 16. &. 16. 25. 1. Theſſ. 1. 5.Rom 2:16Rom 16:251 Thess 1:5his doctrine and Epiſtles by that name: which is to be obſerued for auoyding a corrupt iudgement, in thinking leſſe authoritie or maieſtie of Goſpell in the Epiſtles, then is in the bookes of the foure Euangeliſts: for in reſpect that they were ſent from the Apoſtle, to the Churches abſent, they are called Epiſtles: as other mens letters are called in like caſe: but in reſpect of the doctrine therein deliuered, it is the ſame which ſaint Luke and ſaint Iohn did write, and beare no leſſe honour, howe ſo euer ſome cuſtome of ſpeach otherwiſe doeth hinder a right iudgement in this behalfe.

To this thirde article onelyonly hath the Cenſurer giuen his Cenſure, wherein hee hath not ſo much reproched Luther, as bewrayed ſome want of exerciſe or iudgement in the Scriptures. His wordes are that Luther ſaide this, becauſe the other three Goſpels ſpake too much of good workes: whereby the Cenſurers opinion is cleere, that Saint Iohn ſpeaketh leſſe of good woorkes then the reſt. I graunt that Iohn hath a ſpeciall courſe in deſcribing the diuinitie of Chriſt, and the louelove of God towarde vsus: but that hee is inferiour to the reſt in teaching good workes. I can not graunt it, neither can the Cenſurer proue it. But for proofe of that I ſay, one or two places of many may be ſufficient. If louelove be the fulfilling of the Lawe, and the newe commaundement, not to louelove Iohn 13. 34.John 13:34one another, as eueryevery man loueth him ſelf, but more perfectly and more aboundantly, as Chriſt hath loued vsus: if to bring foorth much fruite, as branches in the vine, be the Iohn 15. 2.John 15:2fountaine of eueryevery good work: if to follow the ſhepheard Chriſt and to obey his voyce, Iohn 10. 4.John 10:4be better then al ſacrifices: then Iohn doth moſt mightily teach the true doctrine of good woorkes.

4 The fourth report is, if any woman cannot, or will not proue by order Luth. ſerm. de matrim. Tom. 5. witteb. pag. 120. a.of … the inſufficiēcie of her huſband: let her requeſt at his handes a diuorce; or els by his conſent let her lye priuily with his brother or with ſome other man. Accuſe not vsus for your fault: but couer it or take the ſ…me thereof to your ſelues. True it is, Luther gaue this euill counſell, but as he anſwereth for himſelfe, hee did it when he was yet among you, teaching ſhriuing Ibid. pag. 119. b.prieſtes, what to anſwere when ſuch doubtes are moued by them that come to ſhrifte. Alſo hee ſayth it was his aduice, when hee was holden with the feare of Antichriſt: but now ſaith hee (ſpeaking of the time after his conuerſion) my mind is Ibid. pag. 120. a.to giuegive other counſel. What holy writings can bee free from your foule reproches, if you will thus racke a peece of ſentence againſt the manifeſt purpoſe of the writer? But it appeareth that you wrote theſe things by he are ſaye, or made none account what examination your booke abide, your name being vnknowen.

5 In the fift place you laye downe theſe woordes againſt Martin Luther. If the wife will not, let the maide come. Luth. Serm. de matrimonio. Tom 5. witteb.Theſe wordes thus barely ſet downe, import a wicked opinion and doctrine tending to carnalitie, as if Martin Luther allowed of fornication, ſending the vnruly huſband to his maide ſeruant vponupon any refuſall of the wife. But they were of ſet purpoſe and malice tent from the other words and ſenſe of the writer, to make a ſhewe of that opinion which was neuer in M. Luther reclaymed to the knowledge of the Goſpel. For in this place he ſpeaketh of a thirde cauſe of diuorce, when the woman ſhall obſtinately refuſe her huſbandes companie: & bringeth in the man often threatning his wife with theſe wordes, which if they preuayle not, hee maketh his complaynt to the Magiſtrates, and doeth nothing but after a ſolemne diuorcing, as was that of Vaſthi, and after a ſolemne eſpouſing, … … & ….as that of Eſther: which example he ſetteth downe in the ſame place, and alludeth vntounto it by ſome Dutch phraſe, not founding ſo weſt in other tongues as the matter will beare being rightly taken. If this opinion of diuorce ſeeme groſſe, as it may, yet your Poperie, whence this proceded, hath ſomewhat more groſſe euen in this poynt. For it permitteth a man if hee Pet. Lomb. Tit. 4. diſt. 36 tomb. codē libro, diſt. 39will, to put away his wife, becauſe ſhe was a bondwoman, and he knewe it not before the mariage. The like is alledged out of Auſten, to prooue that a man may bee diuorced from his wife for couetouſneſſe, or ſuch other ſinnes, becauſe they are ſpiritual fornication.

6 The ſixt report of Luthers doctrine Luth. lib. de vot. …uang.is, that Matrimonie is much more excellēt then virginitie. Mariage was ordained in Gen. 2. 22.Gen 2:22Paradiſe, mariage increaſeth the number of ſaintes, it is honorable among all men: … Heb. 13. 4.Heb 13:4ſo much cannot be ſayd for virginitie. The compariſon I will not ſtand vponupon, they are both good, yet neither good for all: but mariage for him that can not conteyne: and virginitie in ſome reſpectes, as the Apoſtle 1. Cor. 7. 2. 27. Serm. de matrim. pag. 126. … cap. prior. ad Corinth. pag. 16.1 Cor 7:21 Cor 7:27noteth: which Luther in many places doth like wiſe acknowledge. The ſixt point might ſeeme to you a beame in his, which to vsus woulde not hauehave bene deemed a mote in your eyes.

7 Your ſeuently report is, that Chriſt Luth. lib. de Vot. Monaſtand Saint Paul dyd not counſaile, but diſſwade virginitie vntounto Chriſtians. It is not hard. I ſuppoſe, to drawe out from you the iuſtification of this doctrine: for you cannot thinke that Chriſt perſwadeth all men to abſtayne from marriage: Seeing his wordes are not generally ſpoken to all whatſoeuer, but to alſuch as can containe▪ He that can receiue le… him receiue. Which wordes for auoyding of ſinne, implie thus Matt. 19. 12.Matt 19:12much alſo, not as counſaile onelyonly, but as a commaundement: he that can not containe let him marrie to auoyd fornication as S. …. Cor. 7. 9.Paul inforceth. So that all Chriſtians, which hauehave not that rare gift of continencie for auoyding of ſinne, are counſailed to marrie: all that hauehave the gift, for them it is more profitable many wayes to abſtayne. This Luther teacheth out of Chriſt and Serm. de matrim. 126.Paules doctrine, not to ouerthrowe virginitie, but to condemne your vngodly vowe of chaſtitie, without due examination, whether you hauehave the continent gift.

8. The eyght report is lyke the former, Lib. de vot. coniu. et in aſſert. art. 16.making it as neceſſarie for eueryevery man to hauehave a wife, as it is to eat, drinke or ſleepe. It is as neceſſarie for him that hath not the gift to marry for auoiding of ſinne, as it is to eate and drinke for auoyding of famine, that is not ſo dangerous as ſinne. When you drewe ſo deepe as theſe matters, you were deſirous rather to bryng nothing in deede then nothing in ſhewe.

9. Your laſt report is, that M. Luther Luth. ſerm. de Trinit.ſhould make all Chriſtias as holy & as iuſt, as … mother of God, & as y^• Apoſtles were. Theſe wordes are true in reſpect of Chriſt, in whome all the faythfull hauehave holineſſe, and honour equally, notwithſtanding there may bee inequallitie in their giftes, and in the meaſure of their glorie. I will not ſtande vponupon the compariſons of theſe diſtinctions ſeruing litle to edification: He Pſal. 84. 11.Ps 84:11that is but a doore keeper in the houſe of God, the new Ieruſalem, hath infinite glorie. Apoc. 21. 2.Rev 21:2Yet becauſe you make the virgin Marie and Apoſtles to beare more rule with Chriſt in heauen, then they dyd while they lyued vponupon earth: Martin Luther teacheth vsus, there is no ſuch reſpect of perſons with God: but in Chriſt Ieſus whether in heauen Act. 10. 34.Acts 10:34or on earth, there is neyther Iewe nor Grecian, bond nor free, neither male nor female, Gal. 3. 28. Col. 3. 11.Gal 3:28Col 3:11but we are all one in him. They hauehave all the ſame glorious inheritance, as they 2. Pet. 1. 1.2 Pet 1:1had al like precious faith. For the diuerſity of meaſures I hauehave not bene a cōpanion of your baſtarde Denis in his iourney to heauen, to deſcribe the degrees and dignities there, or to determine that, which Chriſt referred Mat. 20. 23.Matt 20:23to the determination of his Father, who ſhall ſit at his right hande in his kingdome, & who at his left. Thus I hauehave anſwered theſe places of M. Luther faithfully & without any of your bitterneſſe in ſcoffing and vaſſting at a vantage of nothing, as if you had thereby gayned the whole cauſe. By my anſwere it may appeare, theſe nyne places contayne no ſtraunge newe doctrine, as you hauehave reported without that regarde of trueth or modeſtie which is pretended. But what is that you dare not write, to bryng the mans diuine and cleare doctrine into contempt, with as many as will be caried away with your ſmooth ſtile and bold accuſations: For, as not contented with theſe vntrueths, you woulde make y^• reader beleeue, y^• you leaue other infinite beaſtly doctrines of his, inuented by much cōference with the deuil, as you auouch the matter out of Lindan. But touching the broken and inſufficient credit of this Lindan & other your authors I hauehave noted ſomewhat before: and ſuch as your witneſſes are, ſuch are their teſtimonies alſo: the witneſſes not lawfull, and the teſtimonies not true. For Lindan, that hath here filled one page of your Cenſure, as a falſe witneſſe, writeth that the deuill Lindan de ſugien. idolis cap. ….hath bene ſeene talke bodily with Martin Luther, by men of very great credit. The men are not named, nor the matter probable: therefore we may beholde a conſpiracie to leaue the matter, and diſgrace the man: one beginneth a ſlaunder, and the reſt come in, one after another to iuſtifie the ſame vponupon that foremans credit. If we had no better teſtimonies, this practiſe woulde bee as plentifull and ſtrong for vsus as for you: but we hauehave not ſo learned Chriſt, neither Eph. 4. 20.Eph 4:20doe we ſtande in neede of euill euidences to auow a good cauſe. But in this matter, becauſe you bryng in Luthers wordes againſt himſelf, to proue ſome part of your reporte, let vsus ſee your miſconſtruing, brought for a defence of your miſreport. It is well knowen, M. Luther felt many tentations, and endured great conflictes with the enemie, which are very ſtrange to the moſt of your religion. Chriſt hath rendered the reaſon of your quiet, and godly mens diſquiet in this affliction of conſcience: when a ſtrong armed man, ſayth he, Luk. 11. 18.Luke 11:18keepeth his Palace, the things are in peace which he poſſeſſeth. As long as Satā had Luther in poſſeſſion, kept in the chaynes of ignorance and ſuperſtition, hee felt not the malice of his ſpirituall enemie: Satan had no cauſe to diſquiet a ſuperſtitious man, whome hee had for the time in quiet holde: but when the Lord opened his eyes to ſee, and framed his heart to withſtande the kingdome of Satan and Antichriſt, the the enemie aſſailed him greuouſly, as himſelfe complaineth in many places. All which conflictes were not as you dreame, in an outward or bodily conference with the deuill: but in thoſe inward battailes, in thoſe ſpirituall combates betweene the fleſh and the ſpirite, betweene the tentations of Satan and the deſires of the Newe men: ſuch as the Apoſtle noteth in diuers places. Gal. 5. 17. Ephe. 6. 12.Gal 5:17Eph 6:12Though the Ieſuites be not by experience acquainted with this greeuous whippe of God, wherewith he ſcourgeth many of his deare children, yet by reading they myght hauehave knowen what it meant. For Chriſt endured ſuch tentations … Paul acknowledgeth Matth. 4. … ▪Matt 4… in y^• fleſh giuen him, and the angel of Satan to buffet him. But 2. Cor. 12. 7.2 Cor 12:7to make all thin playne, that Luther was not otherwiſe tempted, then in the exerciſe of his conſcience, and with theſe inwarde conflictes of the fleſh, fyghting agaynſt the Spirit, and againe with the agonies of the ſpirit, reſiſting the aſſaultes of the Deuill, which (as was noted) other …intes of God hauehave ſuffered; and Chriſt himſelfe, it appeareth by his owne words in the farre places Luth. de miſſa priuata et Vnct. ſaccrd. To… 7. wittch. pag. 230.cited for your purpoſe. I ſee …yght well; ſayth Luther in Dauid and in the other Prophetes; … greatly they dyd wraſte and gro… in thoſe battayles and the lyke; agaynſt Satan and his horrible aſſaultes, Chriſt alſo him ſelfe (thouth without ſinne) what teares, what anguiſh, and what agonies indured he for vsus againſt Satan? He doeth infinitely preſſe our heartes, and ceaſeth not, but when hee is beaten backe with the worde of God. Wherefore you doe not onelyonly in this ſlaunder intollerablie reproche Martin Luther, but you ſpeake euill alſo of the wayes of GOD, whereby hee worketh in the heartes of his children, true mortification and ſtrength in Ieſus Chriſt, to ouercome ſuch ſharpe Luc. 22. 31.Luke 22:31and dangerous tentations. The treatiſe of Luther de miſſa angulari ſo oftē aledged by your felowes, I coulde neuer ſee, therefore it is as the allegation of his teſtimonie that is dead, or can not bee founde to giuegive in euidence face to face: when he is reuiued & commeth forth to beare witneſſe, he ſhall bee anſered. Touching Luthers death ſlaine (as you think) by y^• deuil, going drunken to bedde ouernyght, you ſhoulde neuer hauehave diſ…ed your owne diſcretion in reporting ſo foule a lie from ſo inſufficient witneſſes, the contrary being knowen, to Ioh. Sleid. Comment. lib. 16.many yet aliue, & written by men more indifferent, & of better intelligence touching the ſtorie. As Lindan hath thus flaundered his death, ſo you ſlaunder his life, ſaying that almoſt thirtie yeeres he liued in al ſenſualitie and pride. If there had beene any materiall argument, or ſome falſe witneſſe at hande, you would not hauehave come in your ſelfe all alone to be ſworne vponupon this depoſition. That which you lay againſt him of diſſention, hath ſomewhat to be graunted. For (if you call it diſſention) he did altogether diſſent from Papiſts, being open enemies of the Goſpell: but for Occolampadius, Bucer, and others, although in ſome poynts they diſagreed, yet there was among them a ſingular care of vnitie in the Goſpell. Whereupon, beſide the entercourſe of many louing and godly letters, they ſet downe articles of agreement, ſubſcribing their names for a teſtimonie of their louelove, as appeareth eſpecially by an acte of concord agreed vponupon at Marburge: Actiones de concordia Marpurgae. 3. oct. Anno. 15 …. Item Wittenberge. Anno 1536.and after that by another concluded at Wittenberge. We might farre moſt iuſtly require you with this accuſation of diſſention among your ſelues, although you are banded together in a conſent agaynſt the kingdome of Chriſt: but this is from the queſtion, although you often fall into it.

After theſe prayſes of …. Layolas, and many folde ſlaunders againſt Martin Luther deliuered in the beſt maner, without any proofes againſt the one, or for the other, you leaue the matter for the in different reader to iudge▪ The iudgement is ſoone giuen, if your proofes were as manifeſt as your boldnes in vttering vntrueths.

A moſt patient mynde can not brooke a libell ſo ſeaſoned to itching eares. Our corrupt nature is more patient and glad to read a whole booke, written with a pleaſing grace of ſcoffes and tauntes againſt another, then a leaſe written ſicly to correct and teach our ſelues: and we are both more ſkilful to write and more apt to cōceiue reprothes, then any doctrine of importance: for the one is home bredde, the other muſt come downe from aboue. But notwithſtanding Iam. 3. 15.Jas 3:15all your cunning, if the reader ſtande vponupon proofes; and not vponupon bare ſpeach: if he ſtand vponupon witneſſes of credit, and not vponupon theſe falſe ſubdrued witneſſes, the matter will fall out againſt Layolas as a ſuperſtitious obſcure fellow: and for Martin Luther as a m…n that hath written more, then Layolas (I thinke) euer read: that hath taught more, then Layolas coulde conceiue: that hath ſuffered for a good conſcience, more then euer did Layolas vnderunder his voluntarie whippe: who fynally was the meane by the merciemercy of God to plant more, then all the broode of Layolas ſhall euer be able to hinder in y^• grouth, or by their infinite and ſhameleſſe lyes any waies to impeach in worthy eſtimation.

The Cenſurer not ſatiſfied with al theſe vngodly iniuries againſt Martin Luther, now breaketh out into ſuch wordes of ſtomacke againſt M. Caluin, ſaying that the like life or worſe is written of him by a French man that liued with him ſometimes of the ſame religion. You take the beſt way throughout all your Cenſures to bring the men ſtill into ſuſpicion and hatred, becauſe you can effect no more againſt the cauſe. But for Maſt. Caluin, beſide ſo many as yet remaine aliue witneſſes of his godly and blameleſſe life, his writings ſhal teſtifie to all ages hereafter, that the Lorde raiſed him vp, as a ſinguler Miniſter of the Goſpel, and indued him with ſuch a ſpirit of wiſedome and learning, as may worthely kindle greater louelove to him in godly mēs heartes, then is malice againſt him in your vncharitable ſpirites. The Lorde is moſt wiſe, and teſtifieth his louelove in the diſpenſation of his ſingular graces: So great giftes of true zeale, of an vnderſtanding heart, of a minde not ouercome with any ſeruice of the Church, with any labour for the brethren, are reall arguments, that, as the Lorde did ſanctifie and defende him againſt all the malice of his enemies while he liued, even againſt the fierie dartes of Satan: ſo now, though the man be layde vp in peace, yet the Lorde will preſerue his name in honour vponupon the earth: and they that would bring ſhame vponupon him, it ſhall light vponupon them ſelues, as a iuſt recompence from him, who euermore preſerueth Deut. 32. 10. Zach. 2. 8.Deut 32:10Zech 2:8his ſaintes as the apple of his eye. Therefore it was no euill chaunce, but the Lords good will, that hitherto the tranſlation of your libel againſt him ſhould be ſuppreſſed.

I maruaile how you paſſed by the ſtorie written againſt M. Bucer, ſeruing you ſo wel for this purpoſe. Seeing you hauehave left it out, I wil briefly note it for a proofe of my exceptions taken to Lindan, as to a ſhameleſſe lyer againſt the holy men of God. M. Bucer liued to the great good, and died amongſt vsus with the great and publique ſorow of manie. His life and death is written by M. Carre, a man againſt whom you can take no iuſt exception, who hath theſe wordes of him: He liued ſo as no man better: Epiſ. Nichol. Carr…ad Io. Checu… de obitu Buceri.he died ſo as no man more bleſſedly▪ his ſickenes was ſuch that no man did ſet him ſorowe: he died ſo that no man did perceiue his departu…. Many are … aliue that will witneſſe as much as M. Carre hath written: Yet your great author Lindan is not aſhamed to make M. Bucers death as horrible, and as monstro… as may bee ſuſpected, comparing it with Lind. de ſugien. idolis. cap. 11. pag. 91.foule wordes and in all horrour to the moſt ſhamefull death of …ius that … tique. I appeale to them among you (if there be any) which … the trueth, that they … reforme them, or giu… … againſt ſuch manifeſt …, …us to God and …, who ar… into … of their ma… and … that … in their … a…tion… hauehave … …es to thi…Deut. 29. 19.Deut 29:19

In the fourth … I am … … the Ieſuites … …ited out of th… … is, it ſhall hereafte… more … For if the Cenſures himſelfe, reporting most …, in … of M. Luther, hath …ot thought his … diſcharged, if hee report the matter as it is in his owne corrupt authors, Hoſius, Lyndanus and Cochleus: howe much more hauehave I diſcharged my credit, in reporting the Cenſure of Colen faithfully out of a learned treatiſe of Don. Gotuiſus, alleadged for my warrant: for I pretended not to cite their wordes out of the Cenſure of Eolen, which I could neuer get, but expreſſely proteſted, to take them, out of a treatiſe concerning this matter, the author whereof is quoted in the moſt bookes: and hauing performed this touching the ſenſe faithfully; as may appeare by conference, I … in no reſpect h…e charged with …alſifying, howſoeuer to vndermine the trueth, and diſcredit the … thereof, you … about wordes left out or put in, with▪ … any change of matter. But you that challenge me… for additions, why doe you twiſe adde the worde (Verie) to helpe your …l, and once miſconſter mee, as if I would hauehave men know I minded to bring …able of myne owne? This is to …all … to a ſt…ight account of that I neuer vndertooke: and in nice pointes to take … of ſyllables, when you can take no iuſt vantage of wordes and ſentences.

Wherefore to take away from you the only matter of ſhew in al your Cenſure, I confeſſe that I doe not deliuer the ſcriptures in the number of woordes and ſyllables, but in the ful weight of true ſenſe and matter. Which practiſe, beſide example of Mat. 4. 4. Gal. 3. 10. &c.Matt 4:4Gal 3:10the fathers, we… hauehave alſo in Chriſt and his Apoſtles. This you knowe, and yet of an euill purpoſe you diſſemble the matter, prouing your ſelfe thereby to be a manifeſt cauiller, as was declared. Therfore I need not bee aſhamed to offer my booke in this point to be cenſured by you, or examined by any. Neither am I priuie, as the Lorde knoweth, to any purpoſed falſhoode be it neuer ſo litle, or to any euil practiſe in allegation of ſcripture, or other writings of any man. But you, either with ſhame or without ſhame, in the next ſentence vtter w^t one breath foure vntruthes. For firſt we hauehave not all printes to our ſelues, as you ſay, for then you could not ſo ſoone hauehave printed your cenſure & ſome other bookes: S…c…ly, our ſearchers are not ſo watchfull, that nothing can paſſe our handes, as your owne booke wil teſtifie againſt it ſelf in this ſentence: Thirdly, we can neither ſaye nor print what we will, but that only, which after view and diligent examination hath, or ſhould hauehave, …riu…ledge from her Maieſties lawefull authoritie. Laſtly, you would make your reader beleeue, that you were beyond▪ Sea, when you wrote and ſent this ſhameleſſe cenſure, which now is euidently knowen to be otherwiſe. Wherin I note the iudgement of God againſt you, that in o… ſentence where you hauehave falſely charged vsus with vttering ſlaunderous vntrueths, you hauehave your ſelfe written theſe foure manifeſt lies. Moreouer, that it may appeare, who it is in deede that vttereth many manifeſt and inexcuſable vntrueths, let it …e alſo conſidered, what you thinke of the preaching of Gods word in England, and what manifeſt vntrueths you vtter afterward, ſaying, that what I & my fellowes dare auouche, in our ſermons, ſpeaches and diſcourſes (as you caſt them) we are ſure, ſhall neuer come to the examination. Daily experience giueth ſentence againſt you in this matter, and one of your late bookes, repeating certaine articles corruptly gathered out of Sermons, made in the countrey the laſt S…mmer. Here alſo you diſtou…r C…pions veine, in charging the Magiſtrates and learned Biſhops, as if they were careleſſe, what docttrine is deliuered vntounto the people. For my ſelfe, I admitte not your compariſon betweene my writings & my preachings, as if I durſt bee bolder to faile in a Sermon, then in writing a booke, that may be diſcloſed. For, to anſwere alſo for my godly fellow miniſters, we preache as before 1. Tim. 3. 15. & 6. 3.1 Tim 3:151 Tim 6:3God and Angels: and dare as little in their preſence preſume to preache otherwyſe then his worde giueth commiſſion, as wee dare to write otherwiſe before men then the trueth can allowe.

Nowe followe the XIII articles of doctrine, wherewith the enemies of the trueth are charged, eſpecially the Ieſuites as the chiefe mainteiners thereof. And becauſe you offer your ſelues to bee holden guiltie of al other doctrines whereof you are accuſed, if theſe articles bee proued againſt you: I woulde hauehave you ſtande to your owne condition: for my part; I accept your concluſion to bee iudged as I hauehave dealt with the Ieſuites, in wel reporting or miſreporting their doctrine out of mine authour.

The firſt article out of the Ieſuites Iblaſphemous doctrine, hath, as …otuiſus reporteth, and as you will not deny: it is Cenl. Col. 54. 89.not ſinne whatſoeuer is againſt the word of God. The report lieth vponupon my authour (as I hauehave ſayde) yet you charge me with the wordes, as guylefully reported, as peeced and culled out for my purpoſe. But notwithſtanding this charge, you preſently acquite both mine authour and me, graunting the wordes to bee moſt true in their ſenſe. If they be in their ſenſe moſt true, why do you take any exception to my report, who onelyonly lay them downe to yeelde what ſenſe you can make: Therefore before I wade any further, let me aſke you a queſtion or two. If any one of theſe XIII poyntes of doctrine bee falſe, why dyd you not playnely denie it? If they be all true, why dyd you not playnely graunt them? why dyd you wrangle, making them true and falſe, faſt and looſe, perfect and imperfect at your pleaſure? Through all your diſcourſe, doe you not playnely graunt them: and yet to helpe your owne credit, and to purchaſe agaynſt m…e ſome note of bad dealing, would you not ſeeme in ſome fort to denie them? But as this pretended deniall of thoſe articles was an iniurie to me, ſo the open mayntenaunce of them agayne was your truſtie ſeruice toward the Ieſuites, and the couenant of your right hande. It was alſo ſafe dealing to graunt them, becauſe if you woulde deny any one of them in the playne ſenſe, wherein it is aduouched, yet the aduouchment ſhoulde bee proued agaynſt you by your owne recordes. Thus the good reader may ſee your dealing, that ſo accuſe mee, that ſo double and redouble the lie vponupon mee, for laying downe nothing, but knowne groundes of popiſh doctrine, which you coulde not denie, and whereof the▪ Ieſuites hauehave lately vndertaken the principall defence.

To returne to the matter, the▪ Cenſure of Colen was made (as you ſaye) agaynſt Monhemius Catechiſme: & among other poyntes to condemne him for ſaying that concupiſcenſe, remayning after baptiſme, is a damnable mortal ſinne, albeit no conſent of heart be giuen vntounto the ſame. To auoyde your doubtful ſpeach of damnable mortall ſinne, and the diſtinction of mortal and veniall ſinne, you muſt vnderſtande, Monhemius ſpake not of the ſinne vntounto death, for the wich wee are taught, that a 1. Ioh. 5. 16.1 John 5:16man muſt not pray. Otherwiſe vnderſta… di…g mortall ſinne according to the worde Rom. 6. 23.Rom 6:23of God, and not as you doe, without Chriſt all ſinnes are mortall: and (that one ſinne againſt the holy Ghoſt excepted) in Chriſt Matt. 12. 31. 1. Ioh. 516. Mich. 7. 19. Col. 2. 1…. …. Iohn 1. 9.Matt 12:31Mic 7:19Col 2:1John 1:9all ſinnes venial… which true ſenſe, Monhemi…s dyd truely affirme, that concupiſcence is a dam…able ſinne. But you deny … definition, to eſtabliſh your owne: Let us therefore examine the groſſe faultes, which theſe Ie…uites of Colen commit in one definition, notwithſtanding they were ſo many, and (as you ſay) ſo learned men. They teach, by your report firſt, that ſinne is an action. Whatſoeuer they ſay, or Thomas of Aquine in this queſtion, you ſhall finde that iniuſtice is a ſinne, and yet no action: and that it is a ſinne as well not to doe the thing commaunded, as to commit the thing which is forbidden, which leauing of good offices vndone, you knowe is called the ſinne of omiſſion: and yet no action, as you woulde hauehave it. For Andradius diſtinction in this matter, is ….beſide are and to no purpoſe. Alſo in this place, howe childiſhlie doe you caſt in an exception of euill men and ſuch like, that they are agaynſt the lawe of God, confounding and huddling in deede: The queſtion is altogether of the corruption, tranſgreſſion and ſinne which man c… mitteth, and you runne to beaſts and to the ſinne of deuils: where in it is good to note, that as you ſpeake not to the queſtion, ſo your ſpeach is not true. For euill men as they are the creatures of GOD, are not againſt the Lawe, but the euill in men: not the deuils, but the corruption and euill in them: not euill lawes, as they commande, but y^t euil in lawes, as it is either commanded or executed. You muſt put a difference betweene the creatures and ordinances of God, which are all good as they were created Gen. 1. 3….Gen 1:3and ordeined, and the ſame as they are nowe by themſelues, corrupted and made abominable. To that you ſay theſe things are not properly ſinnes, for that they are no actions, I anſwere, If nothing be ſin, but that which is an action, what Cenſure will you giuegive vponupon Gods iudgement againſt Hely, for not vſing diſcipline toward 1. Sam. …. 2….his ſonnes: What ſentence will you pronounce for thoſe watchmen, that ſound not E…h. …3. ….the trumpet, when they ſee the enemie comming? Here is no euill action done, but a good action left vndone, & y^t is a ſin, and hath receiued the puniſhmēt of ſinne.

It followeth in the Ieſuites definition. Sinne is an humane or reaſonable action. I would not ſay, ſinne is an humane or reaſonable, but a beaſtly or vnreaſonable action of a man indued with reaſon. Yet in the Cenſurers iudgement, if a madde man or a foole kil a man, it is properly no ſinne: but theſe effects of ſinne, theſe great in…irmities of folly and madnes ſhall excuſe murder, adulteri… and other like enormities. Laſtly you ſay, in the definitiō of ſinne, it muſt be added, that it is a voluntarie action, & done wittingly. Al theſe additions are additions in deede, and lay open notable corruptions in your doctrine. For whatſoeuer is not of faith is ſinne, be it againſt thy Rom. 14. 23.Rom 14:23will, or w^t thy will, bee it an action or no action, be it reaſonable (as you ſpeake) or againſt reaſon. If this part of their definitiō were true, thē original ſin ſhould he no ſin, becauſe you cannot make it an action done willingly or wittingly. Moreouer, touching manſlaughter done vnwillingly or vnwittingly, and to one that is not hated, it De…. 4. 43.may be anſwered, that hee that hath ſo killed a man muſt flee to the citie of refuge: if he be found from the bounds and liberties thereof, then the anenger of bloud may kill him. Alſo he cannot depart from the Citie of refuge, till the death of the high Prieſt; Nomb. 35. 25whoſe death ſeemeth herein in ſome ſort to prefigure the forgiuenes of his ſinne, in the death of Chriſt, the great high Prieſt. Laſtly Howlets booke acknowledgeth a ſin of ignorance againſt Chriſt the wiſedome of the Father: and hee maketh willing ſinne and wittingly committed, to come neere the ſinne againſt the holy Ghoſt. Thus betweene your doctrine and his, it will fall out that ſome ſinnes are no ſinnes: and againe, that all ſinnes are done wittingly, and therefore are in ſome ſort againſt the holy Ghoſt, & not eaſely remitted. Which doctrine condemneth all veniall ſinne, and leaueth no place for indulgences and Pardons: for al ſinne is wittingly and willingly done, ſayth the Cenſure: and all ſuch ſinnes are againſt the conſcience, and therfore damnable ſaith Howlets author. This is the harmonie and conſent of your doctrine, to mitigate the ſorowes of a weake conſcience w^t many diſcordes placed in an euil concord. As for your example, that Iacob ſinned not in lying with Lea, becauſe Gen. 29. 23.Gen 29:23he knewe it not, it is to make no ſinne of a double ſinne: for Iacob ſinned in iudgement, not knowing what he did, and ſo ſinned, as vponupon the like ignorance for want of regarde, hee might eaſily hauehave committed the fowleſt inceſt. Alſo it cannot bee proued that the bed was altogether vndefiled. To conclude therefore howſoeuer you alledge Auſten to approue your definition, it is no way ſo large as ſinne, and therefore a moſt vnlearned definition. You prouide for ſome way to eſcape by theſe your laſt woordes: And this is to bee vnderſtoode of actual ſinne properly, betweene properly and vnproperly, betweene actuall and not actuall, you thinke to finde a defence, becauſe the wordes may be diuerſly taken. But if eueryevery thing repugnant to the lawe of God bee ſinne in deede, though not actuall, the queſtion is graunted, and nothing left to you, but a warre of woordes againſt the trueth.