is much to be lamented that in the things of this life there is not a cause so good nor a title so iust but when it is brought into question the quarelling partie will readily finde out some forme of pleading against it in the iudgement of y e ignorant or partial hearer seeme to haue a good cause great reason on his side when in deede he hath neither the one nor the other But it is much more to be lamented that in the thinges of a better life namely in the matters of our saluation there is nothing so plaine in the word of God nothing so agreeable with the vse of the primatiue Church but it hath enemies that crie out against the light as if it were darkenesse and against the trueth as if it were falshoode whereby the ignorant are interteyned in their ignorance and the obstinate hardened in their rebellion Yf the trueth be subiect to such iniuries and reproches they that mayntaine the trueth must partake with it also but alwayes with an affiance therein that it is mightie and will preuaile As many also as loue the trueth yet for want of knowlege do as it were stagger in so great contrariâ—rie of opinions they must not haue their faith in respect of persons or be caried about with euery blast of doctrine in the vncerteintie or hazard of men who are exercised in cunning waies and lye in waite to deceiue For this Religion is not true because such learned men teach it or that false because such wise men doe condemne it but whatsoeuer is truely taught and playnely proued by the holy worde of God if thou â—â—care it with feare and reuerence that wil confirme thy iudgement and establish thy heart in a good conscience of the trueth But in handling these controuersiâ—s because an earnest zeale of the trueth doth prouoiâ—â— the godly to a great hatred of error and a blind loue of superstition carie away others to the slaunder of wholesome doctrine let both sides remember that there is one that sâ—eth and iudgeth in these actions whose final sentence shal stand in that great day of the Lord Iesus against al that withhold the trueth in vnrighteousnesse This being well considered will ioyne christian loue with godly-zeale on the one side and somewhat stay the other that they breake not out into a defyaunce of the trueth and into the same open faultes wherewith they so much and so vniustly accuse others For many in great want of arguments recômpense the matter with vnchristian taunts and slaunders and not being able to ouerthrow the trueth are yet alwayes armed with varietie and colout of wordes to charge it as a lye and the defenders thereof as forgers of lyes and as maynteiners of daumable absurdities Notwithstanding as the trueth was not tied when Paul was in bandes so good causes are not confuted though the defenders thereof be neuer so scornefully reproched This may appeare as by many other treatises against our brethren heretofore so by the late Censure of Ed. Campion or some other for him that was more ready before hand to deale somewhat with the answers made to his proud and seditious libel For in a round stile this quareler would cary away the maintenance of an euil cause and vnder the title authoritie of a Censurer ratifie his manifold and vniust accusations that so finally he may sit downe to giue open sentence against the truth But for an answere to those accusations and a repeale of his false sentence I mind to follow him as from line to line where iust occasion is offered that vpon examynation it may appeare howe little force there is against the naked truth of Gods causes in the painted wordes of mans wisedome This Censurer taketh in hand the open defence of y e Iesuites seditious Pamphlet and as a man of authoritie and iudgement to censure my answere to it but as he hath nor perfourmed the one so hee hath greatly missed of the other For the argumeÌ„ts alleged to proue Campions seditious enterprise in euery part of his libel to open the like practises in his fellow Iesuites and other Papistes that imploy all their labours against the Church of God and the good estate of this kingdome they remaine all vnanswered the Censurer did not think it safe to giue his sentence in these matters although he knewe well they were the chiefe things that he should haue answered The matters handled by the waye as of the sect and doctrine of Iesuites of Ed. Campions person of disputation of Christian Frankens treatise against the Iesuites they are the matters that the Censurer hath chosen out to abide his bitter taunts and receiue his vniust sentence Thus this iudge that for the skill and authoritie hee taketh vpon him should haue censured the matter it self hath dealt only with certaine accessaries leauing the principal cause in ful force against the Iesuite But for proofe hereof to come now to the Censure Campion oâ— the like spirit in some other petie champion doth at his entraunce giue an aduertisment to abuse his reader that the Iesuites offer required not so much an answere in writing as shorter triall in disputation In which wordes he would seeme to make it a matter out of doubt that he his confederates can soone confute the religion established and by a short way defende their Popish superstition if they might come to the triall But these few wordes do bewray much vanitie For who is Campion or who are the rest of these seedmen that they should presume so much of themselues as to make so short worke in anowing that popish religioÌ„ that hath nothing to vphold it but tyrannie nothing to defend it but lies nothing to restore it but hypocrisie rebellion Where haue these disputers staied so long time Now they are come what can they get by renewing the battaile so often and so lately refused and auoided by their chiefe fathers auncient captaines Surely if your studied prepared bookes be a sure argument what you can doe in a present disputation then I doubt not if it were graunted but you would therein make a short triaâ—â— of your vaine ch 〈…〉 ge and leaue a sure testimonie of your 〈…〉 tichristian religion This your aduertisement is ioyned with a bolde and malicious accusation not so much against Mâ—st Hamner and mee as against the religion and as many as professe y e same For not hauing a watch before your lippes you affirme it as cleare that there can be had nothing from vs but wordes Mast Hamner hath with his words brought more reason and trueth against you then you wilbe wel able to answeare Whether I bring nothing but wordes or no I leaue it to them that 〈◊〉 measure my answere by their own indifferent iudgemeÌ„t not by y e preiudice of your vnlawfull Censure Whereas you would seeme briefly to gather y e effect of my bookâ— in steade thereof you
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 vs returne vnto the matter Martin Luther doeth neyther him selfe exclude Matthewe Marke or Luke from beyng the Gospel neyther woulde he haue 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 and 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 haue left to the treasure of the Church in the booke of God that also is the same Gospel and the Apostle doth call his 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 onely 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 loue of God towarde vs 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 loue be the fulfilling of the Lawe and the newe commaundement not to loue one another as euery man loueth him self but more perfectly and more aboundantly as Christ hath loued vs if to bring foorth much fruite as branches in the vine be the fountaine of euery good work if to follow the shepheard Christ and to obey his voyce be 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 of 〈◊〉 the insufficieÌ„cie 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 vs for your fault but couer it or take the sâ—â—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 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 to giue 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 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 vpon 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 vnto 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 will 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 is that Matrimonie is much more excelleÌ„t then virginitie Mariage was ordained in Paradise mariage increaseth the number of saintes it is honorable among all men 〈◊〉 so much cannot be sayd for virginitie The comparison I will not stand vpon 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 noteth which Luther in many places doth like wise acknowledge The sixt point might seeme to you a beame in his which to vs woulde not haue bene deemed a mote in your eyes 7 Your seuently report is that Christ and Saint Paul dyd not counsaile but disswade virginitie vnto 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 leâ— him receiue Which wordes for auoyding of sinne implie thus much also not as counsaile onely but as a commaundement he that can not containe let him marrie to auoyd fornication as S. Paul inforceth So that all Christians which haue not that rare gift of continencie for
insufficient witnesses the contrary being knowen to 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 haue come in your selfe all alone to be sworne vpon 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 loue as appeareth especially by an acte of concord agreed vpon at Marburge 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 coÌ„ceiue reprothes then any doctrine of importance for the one is home bredde the other must come downe from aboue But notwithstanding all your cunning if the reader stande vpon proofes and not vpon bare speach if he stand vpon witnesses of credit and not vpon these false subdrued witnesses the matter will fall out against Layolas as a superstitious obscure fellow and for Martin Luther as a mâ—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 vnder his voluntarie whippe who fynally was the meane by the mercie of God to plant more then all the broode of Layolas shall euer be able to hinder in y â— 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 loue to him in godly meÌ„s heartes then is malice against him in your vncharitable spirites The Lorde is most wise and testifieth his loue 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 vpon the earth and they that would bring shame vpon him it shall light vpon them selues as a iust recompence from him who euermore preserueth his 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 haue 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 vs 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 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 departuâ—â— 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 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 arâ— into 〈◊〉 of their ma 〈…〉 and 〈…〉 that 〈◊〉 in their 〈…〉 a 〈…〉 tionâ— haue 〈◊〉 〈…〉 es to thi 〈…〉 In the fourth 〈◊〉 I am 〈…〉 〈◊〉 the Iesuites 〈◊〉 â—ited out of th◠〈…〉 is it shall hereafteâ— more 〈◊〉 〈◊〉 For if the Censures himselfe reporting most 〈…〉 in 〈◊〉 of M. Luther hath â—ot thought his 〈◊〉 discharged if hee report the matter as it is in his owne corrupt authors Hosius Lyndanus and Cochleus howe much more haue 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 hâ—e charged with â—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 meâ— for additions why doe you twise adde the worde Verie to helpe your 〈…〉 l and once misconster mee as if I would haue men know I minded
to haue fully answered the chiefe matter of this article but you drawing me on with your tauntes I must answere to them also For the difference of an Image and an Idol you knowe my answere and I acknowledge not your difference Couching your honours done to the creature and creator I doe not maliciously confound them but you do vnlearnedly make a distinction in wordes when in deede there is none When wee teach y t al your worshippes are idolatrous we offer you no wrong neither do we therin blind our hearers or charge you with doctrines which are not your own For if any worship be greater then other that you giue to the crosse and image of Christ you can not denie this being your playne doctrine as I haue declared by Thomas by Saunders by Andradius so expressed as we can not more expresse it against you Therefore we doe not mainteine matter of rayling against the true Catholike Church which hath alwayes more detested all Idolaâ—â—â—e then your Church doeth or can defende it For your repeated words God forgiue you I must conster them in the best part but comming in the middest of other scosses they giue me occasion to note that many offend in the vttering of them against God whose name they take in vaine and against their neighbour whome they curse and tant with wordes that import a charitable prayer which is to be reformed in our speach least such sinnefull vse of good wordes increase the note of euill maners All these XIII articles are graunted yet your Censureshippe doeth couer the graunt most carefully as one that knowes well what shame it is playnely and openly to graunt so foule absurdities You might haue prouided better for your owne credit and agaynst mine if you had directly denied but one of them to proue at the least one slaunderous false report for this alone woulde haue preuailed more against mee then all your naked vauntes and vndeserued sentences of disgrace But no one being denyed what cause had you as fearing no examination of your booke and without all regarde of trueth to saye Thus I haue answered briefely your slaunderous false reportes of the Iefuites doctrine In place of an answerer you haue only shewed your self a cauiller passing by the matter you haue propâ—unded to your selfe newe propositions from the purpose such as you might more easily confute theÌ„ those wherewith you are charged Therefore it appeareth notwithstanding your Censure that I haue with seemely and fitte wordes charged the Iesuites that they teach blasphemies against God and his worde that they are the Popes procters in that seruice and bewraye the spirit of Antichrist Let the record of your false sentence charging mee with a lying spirit of Antichrist with an ignorant and rayling spirit remayne with the placing of your name for mine til you haue otherwise proued that my speaches against the vncleane doctrine and rebellious practises of your Iesuites are vntrue or rayling And because so cleare places in the worde of God with the interpretation of the name and nomber of 666. agreed of by auncient fathers and founde to accorde with the Latin and Hebrewe wordes doe make Antichrist to sit at Rome in the citie buylded vpon seuen hilles if they make it to be a Latin and Romish Church let y â— record stande agaynst the Pope y t he is Antichrist and against al other his instruments for that they haue the spirite of Antichrist full of all corruption Wheras you charge me that my zeale ouerranne my witte in reporting the former doctrines as blasphemous it is to speake without proofe and to slaunder without controlement For I must agayne saye that all your ignoraunt euill zeale and al your witte knoweth not howe to denye any one of these XIII articles except you will willingly wittingly runne into a curse of the Trent Councill Therefore your bitter taunt was without cause in respect hereof as also in respect of that y t followeth about a masse booke For in my conscience I am not priuiâ— y t I did at any tune crye out or at all vtter these wordes A blaâ—phemie findyng the blessed virgin named mother of God Wherefore vntil you bring better proofe of it my religious deniall shal more then weigh downe your hateful affirmation conuince you of breaking y t nienth coÌ„mandemeÌ„t by raysing â—â—ch infamous reproches in print agaynst your neighbour eyther vpon light report of an enemie oâ— vpon your owne imagination I am not in this sort ouergreedie of your discredit to whom in that generall loue I owe to all men I wish in the Lorde the riches and honour of true godlinesse praying that you may receiue the loue of the trueth and bee blessed as I woulde bee blessed But this your cause of teaching errour and labouring to roote out the gospell must more and more bee brought into discredit eyther to drawe you to a loue of y t trueth or to make you ashamed of such lies If I did in deede any way hurt my cause you loue it not so well as to admonish mee thereof but I trust y t Lord would prouide me more faythful remeÌ„brancers For your next wordes of reproche that wee seeme to haue made a compact betweene vs euery man to lye his part howe vntrue are they and howe full of reproch To lye is a fowle sinne but to lye with consent and conspiracie that the lye may haue the more force and greater credit it is double iniquitie and furder from vs by the grace of God then from any of you If the force of trueth ouerbeare you not without Gods extraordinary iudgemeÌ„t I looke not to see you ouerborne This thirtieth leafe of your booke will afford a scantlin of your brotherly loue if any man will take the measure Notwithstanding in the ende you please mee so well that I must thanke you for your helping hande in a good woorke And although you tell the tale so that I may seeme to haue a fellowshippe in the offence yet being free I subscribe to your good a 〈…〉 tisement against imprinting lying 〈◊〉 as that from Rome For it is so great a sinne to imprint lyes and râ—â—ore for â—â—â—thy lucrâ— and euery where â—o empty mens purses and â—â—ll their heades with â—ables that for such an inquitie euery such Printer 〈…〉 ueth to carye a print of his vngod 〈…〉 couetoâ—snesse 〈◊〉 dishonour offered to 〈◊〉 so excellent and so profitable 〈◊〉 Touching the purpose of him that to perswade the allâ—wance was like to aff 〈…〉 the 〈…〉 er 〈◊〉 he were a Papiâ—â— such as is 〈◊〉 like 〈◊〉 tell what is done at Rome hee had a 〈…〉 d to sinne hi 〈…〉 of purpose that he 〈…〉 ht laye it 〈…〉 If it were 〈◊〉 you 〈◊〉 〈◊〉 〈◊〉 woulde so 〈…〉 e y t Pope which cannot be gathered by any word in all the 〈◊〉 it was in him a greater sinne For without lying newes there is true matter â—â—ough
next Sabboth day though to the Churchwarde they must be draweâ— or driuen or caried betweene two men like obstinate bâ—ares to a stake yet could they after y â— sermoÌ„ walke home vpon their own legges stoutely ynough and strongly as other folkes This is indeede to straine at a gnat and swallowe vp a camell to complayne of iustice mercifully necessaryly vsed to two or three and your selues with all horrible tormentes to destroy great cities and attempt the desolation of whole kingdomes But to passe from this sâ— causelesse and foolish complaint which may worthily hurt your cause I nothing feare any losse that can come to our religion by so necessarie iustice As for your last note of desperation which may come by these torcures it is not to be feared you are so resolued yf we may beleeue Campions protestation for himself and his fellowe Iesuites haue such a confideÌ„ce in your cause that there is no such feaâ—â— they are prepapared by the whippe to endure greater things especially in the cause you esteeme so great and so woorthy your sufferings This neuerthelesse I may graunt you that your euill cause may more charge and racke yoâ—â— consciences to desperation then a thousande times more coulâ— dâ—â— to the godly martâ—â—s who haue sounde it a ioyfull thing not onely to beleeue in Christ but also to suffer for him The Censurer hauing vsed a large digression returneth to the man finding his defence a barren matter doeth only denie some things which in my answere were proued against him secoÌ„dly adding a praise y t al the gold in England wil not gilt â—im and that if he mette with me in equall balance I should appeare too light which naked assertions may bee sufficiently answered with a bare deniall Yet for a further answere what is it to proue Campions quiet purpose by his owne naked woordes when his open practises appeare to the contrary For notwithstaÌ„ding your scoffe a man seeing little into common wealths might easely see into these matters and knowe both what the Iesâ—ites superiours seeke and what their instrumentes woulde bring to passe in this kingdome Let any man iudge will not the Iesuites bee as faithfull to their superiours as Balam the false Prophet was vnto the Lorde Balam blessed where the Lord had blessed and cursed where the Lord had cursed And shal the Pope discharge hee Maiesties subiects of their Liegeance and wil not Campion declare it shall hee denounce the curse against her and will not the Iesuites subscribe thereunto But I will not agayne proue y t which is already sufficiently prooued Your tales of the Iaponian Iesuites are neither of credit being written by themselues in their owne prayse nor to the purpose if they be as quiet as they you report For eyther they are in the Portingales Islandes and neede not or among the Heathenesse and dare not yet rebell Secondly you will not seeme to vnderstande a plaine speach of your Golden day so often by the goodnesse of God adiourned or as I hope for euer disappoynted but expounde it as spoken onely of Campion and his loue of golde the least suspicion whereof neuer entred into my thoughtes But you haue here the seconde time deliuered that hard iudgement agaynst me with other reproches which I let passe I knowe that notwithstanding any parrishes or Parsons opinion at the balances yet the iudgement appertaineth to the Lord. Touching the matter NOw the Censurer is come to the matter as appeareth by the title of the third part which title sheweth that the rest hath beene from the matter or about circumstances not so materiall This is the like arte to that which hath bene noted For howe absurde is it to haue spent so many leaues eyther from the chiefe purpose or in things not so weightie now conclude that which hee calleth the matter in 〈◊〉 seely leaueÌ„s and an halfe But this is yet more absurde comming but nowe to the cause it selfe giuing it so smal allowancâ— yet thereof to speake no one word dire 〈…〉 to the question For he was to prouâ—â— y t 〈◊〉 is not incoâ—uement for the state to 〈…〉 te 〈◊〉 disputation against theÌ„ 〈◊〉 agaynst the lawes against re 〈…〉 gion a◠〈◊〉 ar 〈…〉 challenge of a seditious Iesuit◠〈◊〉 finding this hard to be proued and 〈◊〉 reasons not very easie to be confuted he 〈…〉 eth to the generall question and proueth that dis 〈…〉 tation may bee sometimes graunted which proposition was neuer denieâ— Let vs th 〈…〉 fore consider what hee sayeth still front tâ—â— matter I alleadged the q 〈…〉 continuancâ— of religion two twentie yeeres free from Iesuites and from all such chalenges this is not a good reason vtterly to â—ebaâ—re all disputatioÌ„ neither was it so allâ—adged but this setled peace maketh it an inconuenieÌ„t thing to admitts men guiltie of rebellion to dispute agayast the peace of the kingdome and the authoritie of religion Your pretensed continuaunce of Poperie a thousande yeeres without interruption is clearly sounde false by many and great euidenceâ—â— but if it were true what doth it proue If religion were reentred into Ierusalem and there established two twentie yeeres woulde you thinke it â—onuenient that Maâ—â—met shoulde bee admitted to dispute because hee also can pleade many hundred peres prescription as wel as you Passing ouer the reasoâ—â— you thought good as that of your oâ—â—â—inate purpose not to yeeld which also saketh such disputation as you 〈…〉 e very inconuenient You repeaâ—e in the second place my argument of a small victorie ouer two or three last and least in the quarrell To this you say somewhat in 〈◊〉 but it would proue nothing because it is not in your power to perâ—ourme or in your purpose to doe it For doe you esteeme your selues such pillars of Poperie that al the Catholiques in Englande and abroade so long and deepely sâ—â—led in their religion will presently yeelde if you bee ouercome with demonstration of the trueth Doe they stande no longer then you preuayle or must they needes fal when you are ouer throwen If to shew y â— trueth with vs were the way to gayne you you had beene gayned long agoe as many thousandes haue bene But some haue 〈◊〉 to see and will not see they haue heartes to consider and will not understand Ca 〈…〉 on in his chalenge forgate that which you do well aduertise him of concerning hiâ— fellowes preast 〈◊〉 readie to helpe him if he should come to the danger of his chalenge The thirdâ— reason against your 〈◊〉 distinctions is 〈…〉 all this thirde part for I alledgâ— that 〈◊〉 particular distinctions of 〈…〉 learned and p 〈…〉 and 〈…〉 question di 〈…〉 ly are profitable If this 〈…〉 propound and assâ—â—le his 〈…〉 can obteine no victory but 〈…〉 and I can be but a witnesse of it 〈…〉 oâ—s I graunt are generally 〈…〉 of the cheifest partes of a learned man consisteth in the