libertie to your penne in charging mee with common misalleadging of Scripture But seeing you graunt y t this second point of doctrine is also mainteined by the Iesuites euen in such sort as they are charged all men may see It is hard to say whether you are more ready to defeÌ„d their doctrine or to take a pretensed aduantage of quarell against my wordes In the thirde place the Iesuites are charged to say The first motions of lust are without hurt of sinne This third doctrine is graunted by the Censurer as most true and playne but yet I must not go without â—ome accustamed taunt Hee chargeth mee that by clipping their wordes I make euery thing to seeme a Paradox This is only says to accuse without any shew of proofe For what â—â—nefit was there to mee in leauing out these wordes If they come of naturall in 〈…〉 onely without any cause giuen by vs or what gayne you by adding them seeing they are superfluous For I pray you are not all the first motions of lust meerely natural euermore of some cause giuen by vs and dwelling within vs namely the corruption of old Adam what shiftes are they then which you vse to helpe a weake cause If to defende this addition of waste wordes you shall obiect the temptations of Satan offered without any cause giuen by vs I answere you cannot properly call them motions of lust being but outwarde prouocations to lust and sinne wherewith many times a mortified man is not prouoked to lusting sinning by which neuerthelesse Satan woulde moue but is resisted by faith he entreth not in to worke those motions of lust which do affect vs and whereof our question is moued Your comparison bet 〈…〉 e these first motions of lust and the pulse making the one to be no more sinne then the other is without iudgement For you can not conclude from that part of our natural soule wherby we haue life and sense only to that part wherein our reason and affections are placed because the former is not in the same sort corrupted as the second neyther doeth sinne so woorke in naturall life and sense as it doeth in the heart by the corruptions and guiltinesse of the soule The necessarie actions of life as eating drinking sleepe breath also the â—â—cessarie actions of sense as smelling seeing hearing feeling and the rest they are of themselues al free from sinne remaining as they were in man before his fall But euery imagination and cogitation of maâ—s heart is euill euermore as God testified to Noâ— much more the lusts and desires thereof Wherefore to compare the lustes of sinne to the puâ—se which is meerely naturall and without sinne was to bring the simple into a dangerous opinion that the one is as lawfull as the other For a cleere example of this difference it may be 〈◊〉 that Christ had the working of the pulse and other naturall opera 〈…〉 of life and â—ense but hee was far euen from the least concupiscense I thinke in your owne iudgement Therefore this your example of the pulse to defende the first motions of lust is neyther in substance nor in shewe to any purpose Moreouer you make the first motions of lust no sinne because it lyeth not in our power to prohibite them by which reason you defende sinne by the necessitie thereof But seeing this necessitie commeth of our selues by our corruption and custome of sinne how can it be any excuse or defence for the trespasse what wil you say to originall sinne shall it be no sinne because it lyeth not in vs to resist it no more then we can resist our owne conception and is lesse in our power to resist then the pulse Like to the former comparison of the pulse is that which followeth making the first motions of lust to be no more sinne in vs theÌ„ they are in beastes But this comparison proueth no more theâ— the other for as there is no law giuen to prohibit the pulse so there is no lawe to restraine these motions in beastes but man is tyed to a lawe for euery action last or first great or small as is proued by the great commandement Thou shalt loue the Lorde thy God with all thy heart and with all thy soule and with all thy strength and with all thy mynde So that what lust or thought soeuer swarueth from this entire and absolute loue of God it is against this his commandement and therefore a sinne against his most soueraigne and most glorious Maiestie to whome wee owe all the seruice and holinesse of all the heart of all the mynde and of al our powers whatsoeuer Therefore to say wee must not or can not pull in the raynes of our first lustes or that they are as lawfull in vs. as the pulse or as they are in bruite beastes is indeede to reache a beastly libertie and to laye open the way to all vncleannesse without controulement Yf all your readers did knowe howe little proofe is made by similitudes they would all see the insufficiencie of your defence that so often vse them and so vnfitly in place of playne and sure arguments Now for the tenth commaundement alledged as a contrary doctrine y t Censurer sayth it is not any way repugnant to that the Iesuits teach For proofe whereof as the Papistes make of the tenth commaundement two commaundementes so this fellowe maketh of two seuerall breaches of two diuers commaundementes but one sinne and that agaynst the seuenth commaundement onely But there can not be a commaundement agaynst the which there is no sinne Therfore as it was declared in the former article there is a sinneful desire first which is concupiscense agaynst the tenth the assent whereunto maketh it adulterie which is a sinne of another degree and agaynst the seuenth commaundement So the Censurer must by duetie receyue home agayne his owne â—aunt of hudling and confounding for confounding the sinnes of two diuers commandements Furdermore y â— Censurer being caâ—ied awaye into errour by the olde translation against the trueth and other faithfull translations woulde proue that the lawe is in our power to doe it and that therefore these first motions of luste are not forbidden by the tenth commaundement because it is not in our power to resist them That his argument may appeare I will set it downe to be more easily discouered Whatsoeuer is commaunded that is not aboue vs but in our power to resist the first motions of lust is not in our power therefore to resist the first motions of lust is not commaunded The first proposition is false and as I said a false translatioÌ„ brought to proue it For Moses saith The Lawe is not hidden from vs and the Censurer saith It is not aboue vs Moses sheweth that it is reuealed the Censurer would proue that it is in our power Moses speaketh chiefly of the Gospell and the Censurer referreth it altogether vnto the tenne commandemeÌ„ts But that the
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
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
the â—â—uching of the places for â—ontrarie dâ—â—trine is â—ensured for vnlearned huddling vp and confounding hope and faith as one thing which note of the Censure I may truely say came from no deepe knowledge A litle iudgement might haue serued your Censureship to discerne that the two places were not alledged to proue or disproue any thing of faith the ful certeinâ—ie wherof is proued against you by the certeinâ—iâ— of hope but to ouerthrowe that which the Iesuites say in the latter parte of the sentence against which these places serue plainely and expressely For what may more cleareâ—y proue against the Iesuites doctrine that hope neuer faileth then the Apostles wordes calling 〈◊〉 The ancre of the soule Where by he nâ—â—eth our fâ—eedoâ—e from danger in all stormes of â—entations â—idding out the time of this life wi 〈…〉 any 〈◊〉 oâ— feare and without any 〈…〉 touching 〈◊〉 〈…〉 heauen To shewe the force of this assurance the Apostle vseth very significatiue words calling it a sure and stable ancre and yet to make it so full that no feare or doubt may remayne he addeth that it entreth into the inwarde of the Vaile whereunto Christ is entred meaning thereby the heauens Which importeth as much as if hee shoulde say we that haue cast this Ancre aboue in heauen are so much more safe then they whose Ancre is cast downe into the Sea as the holde wee haue taken in heauen by the Ancre of hope is surer Yea the very Rockes shal sooner faile theÌ„ our hold settling vpon the strength truth of gods promise which are al Yea AmeÌ„ in Christ Iesus This our shoote Ancre of hope hath taken holde of the mercy seate of God and of the throne of grace which except some storme be able to remoue wee are in most ioyfull and stedfast safetie The like is promised by y e other place out of y e fifth to the Romanes for if hope maketh not ashamed and shame commeth when a man faileth of that be hoped for then hope can not faile The Apostle maketh this more strong by that which foiloweth as a reason The loue of God is abouÌ„danly shead out into our hearts by the holy Ghost which is giueÌ„ vnto vs. By which reason it appeareth except the holy Ghost hath giuen vs a wrong testimonie of the loue of God the hope which we haue conceiued thereby cannot deceiue vs. Thus you see these places so truely and fitly alledged that al your falsely named learning will not be able truely to answere the allegation of them which notwithstanding it pleaseth you to call vnlearned But let vs see what you call learning forsooth the doctrine of Iesuites touching the doubtfulnes and feare which is in hope that is true learned and cleare This is as the prophet complaineth to call good badde and sweete sower whereunto you know what belongeth For aunswere to these two places of hope the Iesuiteâ— doctrine is declared at large the effect of all standing in two pointes the first concerning faith the other of hope Of faith they teach that no man may beleeue that he in particular shalbe saued without a particular reuelatioÌ„ from God A faithlesse doctrine of faith and therefore not to bee lightly passed ouer You seeme to proue it by reasons one drawen from y t obiect of faith which is the word written or tradition whereof neither as you say doeth testifie mens saluation in particular the seconde taken from the vncertaintie of the things beleeued which as the Censurer supposeth doe depende vpon such conditions as possibly may not be perfourmed Both these great points for want of scripture he setteth foorth by examples as minding rather to perswade then to proue The first is of the answerer the seconde of the possibilitie to be damned as did fall out in Iudas and may fall out a more fearefull case then I woulde put of him had bee not put it of him selfe in the Censurer him selfe Nowe let vs consider what great learning the Iesuices haue in this their opinioÌ„ of faith as the Censureâ— doth report them To iudge that without particular reuelation by name no man can be sure of his saluation is expressely against that the woorde of God â—eacheth in this great question Therefore howe leraneâ— soeuer the Iesuites make them selues yet in deede as the Apostle speaketh of the wise Gentiles they become starke fooles not knowing true wisedome out of the worde but bastard wisedome by their foolish distinctions The Censurers worde of Tradition must bee reserued for a fitter place Touching the promise of the Gospell it is general whosoeuer beleeueth shall be saued the Censurer confesseth it This generall promise hath place and is certainely verefied in euery particular y t beleeueth Euery sensible maÌ„ without further learning may easely iudge in this doctrine whatsoeuer is true in y e general must needes be true in euery particular Nowe if it be vndoubtedly true that euery beleeuer shalbe saued it must needes bee also that Simeon and Lazarus beleeuing in Christ shalbe saued Therefore what needeth any speciall reuelation in the worde for that which is sufficiently comprehended vnder the generall what neede is there by name to saye from maÌ„ to man by name Lazarus shalbe saued Citus shalbe saued and 〈…〉 we shall be saued and so infinitely Or shall we say that God in respect of persons doth particularly assure some of their certaine saluation leauing all the rest to be tossed and caried vp and downe with feare and hope as a ship in the sea caried hither and thither with contrary winds Moreouer the very place cited by the Censurer as a particular reuelation was not particular but generall to all the disciples that beleeued by vertue of a more generall couenant made to all that beleeue whatsoeuer For to examine that place neerer all the disciples and all the Apostles had not their names written in the booke of life for Iudas was excepted And here by the waye the Censurers ouersight must bee noted that draweth the place of Luke as speciall and particular to the Apostles being spoken of the seuentie disciples He wanted special knowledge herein when hee so boldly made it an argument of the Apostles speciall reuelation Of the most certayne and sure foundations of our particular fayth and hope the Apostle writeth in the eight to the Romanes saying that nothing was able to take from him the loue which God beareth to him in Christ Iesus which hee setteth out by naming such things as are most like and mightie to strike a feare and doubt into his heart as oppression anguish persecution famine nakednesse and finally death it selfe nay he addeth agayne that neyther lyfe nor death nor Angels nor things present nor thinges to come nor height nor depth that is what so euer is in heauen aboue or in the earth beneath or in the parâ—â— vnder the earth finally that no creature is able to
Thus the learned diuinitie of the Iesuites may appeare to them that will beholde it Howe dyd you forgette the two milstones you are wont to alledge for teachers in this matter When a man you saye doeth bebolde that he standeth vpon it maketh him holde but looking vnto that ouer his head he is in feare Wo be vnto them that teach such offensiue and erroneous doctrines deceitfully confirming them with similitudes and distinctions so farre from the trueth and yet easie to be imbraced and deceiue the ignorant It were better for them that a milstone were hanged about their necke they throwne into the bottome of the sea then thus to infeeble the faith and hope of Gods children by their faithles and fearefull doctrines Yet the Censurer and his fellowes if you will beleeue him reconcile all Scriptures together maynteyning confidence and feare in Christian hope whereas we are sayde to confounde and huddle vp matters but hereto I answere let him that offendeth herein beâ— both offend to which himselfe and not reconciled to God till he repent In the tenth article the Iesuites are reported to â—ayr The Scripture in deede neuer teacheth the inuocation of Saintes yet we must beleeue receyue and holde it Here you Censure both the alleadging of the Iesuites opinion and the text auouched to disproue the same You saye it is false that they graunt the inuocation of Saintes is no where taught in the Scriptures Neuerthelesse you graunt afterwarde that Monhemius charging them so and therfore gathering that it ought not to be beleeued they make this answere y â— many things are to be beleeued which are not expressely set downe in the Scripture To which purpose you your selfe adde afterwarde that the inuocation of Saintes is deduced out of many and euident places of Scripture whereby it appeareth that you all confesse that the Scriptures expressely teach it not Nowe that praying to Saintes is by necessary consequence to be gathered out of many euident places of the Scriptures and to be proued by generall Councils Fathers and the vniuersall practise of all Christen dome from the beginning though you boldly affirme it yet you vouch not any one place of scripture nor any one proofe of so many If you haue so good bookes to shewe it standeth vpon your credit to bryng them to lyght For where as your idolatrous praying to saints is detestable in euery sort both for the sinne it selfe and because you commende it without any likely colour of excuse if you bee not able to answere to so grieuous a crime as you are charged with herein being in deede high treason against the heauenly Maiestie of the eternall God yet you may alledge somewhat by waye of excuse to finde some fauour if so great authoritie as you pretende haue carryed you awaye like simple people to ryse vp and rebell agaynst the Lorde You sende vs to your Catholike bookes touching this question which we haue seene and read but fynde not any warrant which may iustifie your doctrine Hauing hoasted of much perfourmed nothing in your second Censure of y â— place alledged agaynst Saintes inuocation you blame me for auouching but that one text of scripture for the disproofe yet your selfe haue brought none for your necessary defence To ouerthrowe the place you bring two answeres but tel vs to which of them you will stand The first is grounded in Limbo patrum that is to say hath no grounde at al as there was neuer any such Limbus but framed setled in your imagination The seconde which you seeme to relie more vpon is in effect this assertion not to knowe is not to allowe This if I might graunt you it doeth not take away the force of the place Out of y â— which allowing you your owne sense I reason thus Because GOD onely is here declared to be of fatherly loue toward vs who also is readie to pardon vs when Abraham by your sense would not knowe vs but condenme vs therefore it is both wisedome and duetie to praie to God and the contrary both vanitie sinne But because you require other reasons and places for this purpose take these of a number It is not lawfull to giue the worship of God to any other according as it is writteÌ„ Thou shalt worship the Lord thy God him only shalt thou serue I wil not giue my glory to any other nor my praise to idols But prayer is a speciall honor and seruice that God requireth of vs as it is said in the fiftieth Psalme Call vpon me in the day of trouble and I wil deliuer thee and thou shalt glorifie me Whatsoeuer you shall aske the father in my name he will graunt it vnto you Againe a man cannot praye to any but to those in whom he doth beleeue Rom. 10. How shall they call vpon him in whom they haue not beleeued But it is not lawfull to beleeue in any but in God alone which is proued by the former places faith being a principall part of Gods seruice Therefore it is not lawfull to pray to saintes or to any creature whatsoeuer I might here shewe all promises made to prayer all precepts and examples of prayer in all the whole bodie of the Scriptures to be onely of prayer to God and no one precept promise or approued example of prayer to any saint liuing or dead or to any other creature But this place being cleare and mightie against you I will conclude with the Prophet Ionas They which obserue lying vanities let them forsake the goodnes shewed vnto them but with the voyce of thankesgiuing will I sacrifice vnto the Lorde I will pay that which I haue vowed all maner of saluation is of the Lorde In the eleuenth the Iesuites are charged to teach that Christ neuer sayd to the lay men Doe this in remembrance of mee Seeing you pretend that notwithstanding you expound Do this of the Ministers only yet you meane not so but that the people are also commaunded to communicate at the Lordes Supper as well as they I can the more easely leaue you to followe your owne sense for the doctrine against lay mens consecration or ministration is not in controuersie but it is except you faile holden on both that none but called Ministers should minister the sacraments But if as you haue alreadie committed the greatest sacriledge and churchrobbery that may bee in taking away from the people the Cup of the newe Testament and the Communion of the pretious bloud of our Sauiour Christ so nowe by this exposition you would leaue the people at libertie to chuse whether they will be partakers of this bodie too or no y â— you may driue them altogether from the table of the Lorde the sacriledge shalbe so made the more intollerable If the Commaundement Doe this in remembrance of me binde not the people to come to the Lords table howe shall the other wordes