God the Father begat his Sonne onlye by vnderstanding him selfe That infantes without reason should be baptised That the common Créede was made by the Apostles The celebration of the Sondaye in stead of the satterdaye The celebration of Easter onlye vppon a Sonday The foure Gospels which we vse to be the true Gospels and not fayned or corrupted That our epistle to the Romains was wryten by S. Paule and the other whiche is to be séene to the Laodycenses is fayned and not wrytten by him séeinge notwithstanding Saynt Paule neuer mentioneth any epistle wryten by him selfe to the Romanes but yet sayethe that he wrote one to the Laodicenses Al these things I say and many more are beléeued by vs generallye and yet none of them expressye to be founde in scripture But how doe you now ouerthrowe this doctrine and prooue it blasphemie M. Charke By a place of S. Paule Al the scripture is geuen by inspiration of God and is profitable to teach to confute to correcte and to instructe in iustice that the man of God maye be perfect and throughly instructed to euery good worke Wherof you inferre that the Scripture is sufficient to perfection but how wrongefullye it shal now appeare And first I let passe your ordinarie misusinge of scripture by adding fiue wordes of your owne in this litle sentence to wit the is and and throughlie which audacitie if it were in translating of Aesops fables it were follerable but in the holie Scriptures where euerie worde must be taken as from the holie Ghoste it is impious Secondlie this place maketh nothinge for your purpose which I proue by two reasons The first is because S. Paule saieth not here that the Scripture is sufficient to perfection but onelie that it is profitable Nowe you know that a thinge maie be verie profitable yea necessarie to an effecte and yet not sufficient to doe the same without all helpe As meate is profitable and necessarie to maintaine life and yet not sufficiēt without natural heat clothes and the like The second reason is for that S. Paule signifieth in this place that euerie parte or canonicall booke of Scripture is profitable to make a man perfecte but yet we can not say that euerie part or booke is sufficient for then al other bookes of scripture besids that were superfluous And that S. Paule meaneth in this place euerie seuerall canonicall booke or parte of Scripture by the wordes Omnis scriptura it is euident by that he vseth the worde Omnis and not Tota which two words how much they differ both in Gréeke and Latine all Logisioners know For omns homo signifieth euerye man And M. Charke him selfe in this verye same sentence hath translated Omne opus bonum Euerye good worke And yet deceatcfullye hath he trāslated Omnis scriptura Al the scripture As though S. Paule had mente onelye that al the Scripture put together is sufficient to perfection which sense can not stand Firste for that al the Scripture at such time as S. Paul wrote this wanted dyuers important partes as the Ghosepl of S. Iohn the Apocalips and some other which were writen after and consequentlye should haue bene superfluous if the other before had bene sufficient Secondly because we lacke at this day many parts of Scripture which of likelihoode were in S. Paules time As the booke of Nathan the Prophet with the volume of the Prophet Gad 1. Paralip vlt. The booke of Ahias Salonites and the vision of Addo the Prophet 2. Paral. 9. Many of the Parables and verses of Salomon for he wrote thrée thousande of the one and fiue thousand of the other 3. Reg. 4. Also the epistle of S. Paul to the Laodicēses Colos. 4. wherof it foloweth in M. Charks owne sēse that if al the Scripture put together is onely sufficient to perfection then our Scripture now lacking dyuers partes of the same is not sufficient And so me thinkethe M. Charke wrestethe this place against him selfe 5. You reporte the Iesuites to saye That the want of holy Scriptures must be supplyed by peecing it out by traditions Cens. fol. 220. This is coyne of the former forge all false and noe one such word to be found in al their booke But yet as though they had sayed soe you fight manfullye agaynst this your owne sentence sayinge in manner followinge Contrarye to this is the lawe in Moyses Thow shalte not adde to the wordes which I speake to thee nether shalte thou take from them But why do you breake the law M. Charke in reportinge the law you haue héere added the singuler nūber in the Verbe and the plural in the Noune and haue taken awaye the numbers which the law geuer vsed and changed the same at your owne pleasure and that for a purpose which I could gesse at But let al thinges be lawful vnto you what maketh this law for your purpose By your meaning the Apostles and Euangelistes did offend in adding any thing besids the law of Moyses which is absurd Nether did Moyses in this place forbiddinge to adde or take awaye speake of his wryten law for he had not yet writen it but of those thinges which he deliuered them by worde of mouth at that time the which he willed them to kéepe and obserue whollye and perfectly without chaunging it by additiō or diminutiō or by their owne corrupte gloses as noughtie men are wonte to doe And this is the true meaninge of that place and not as you would haue it that nothinge should be beléeued besides that which Moyses set doune for a litle after Moyses him selfe commaundeth the Iewes to heare the Prophet which God should rayse after him as himselfe mening therby Christ. 6 You reporte the Iesuites to saye The holy Scripture is a nose of waxe Cens. 117. God forgeue you for abusing so much these learned men Marie you take the waye to ouermatch both learninge and trueth too if you may haue your desire He that wil reade the place by you quoted shal finde the Iesuites vpon occasion geuen them to say in effect thus that before the rude and ignorante people it is easie for a noughtye man to wreste the scripture to what interpretation pleaseth him beste for the flatteringe ether of Prince or people euen as a man may frame a nose of waxe what way or to what forme he liste And wil you of this make them to saye that the holye Scripture is a nose of waxe Christ is lykened to a serpent and yet is no serpent Also to a couetous Vserer and yet is none Nether doth the Scripture cōmit blasphemie in vsinge such similitudes But how prooue you M. Charke that the Scripture maye not be wrested into manye senses before the rude people as a nose of waxe maye be into manye formes Because it is contrarye saye you vnto the wordes of Dauid The law of the Lorde is perfecte conuerting soules Suerly
actions bothe of God and man and al creatures in the world by likning them to some dishonest or ridiculous thing or other whiche a lewde mans inueÌ„tion may find out as this apostata hath done But dothe he charge anye one of the Iesuites in soe manye yeares as he saythe he liued in diuers places with them with any one acte of dishonestie or disorder of lyfe which he might haue done manye if he had liued amongest your ministers soe long Or dothe he improue by learning anie one poynte of their doctrine noe not one but rather vttereth that of their good discipline and orderly life in continual meditation of heauenly thinges with subduing the appetites of their fleshe as maye shame you and your loose ministerie I will put downe his owne wordes translated by you which God enforced him to let faule to his owne confusion and to the iustrifiinge of their honestie The Iesuites sayeth he doe adde vnto their earnest meditations the great toyle of studie also c. And from the time that a man geueth him selfe to such meditations he departeth farre away from al seruice and cherishinge of the body He abandonethe the societye of the fleshe to whippinges and other voluntarye punishmentes of the body He pressethe and beatethe doune pleasure as a blot of shame and as our 18. rule doth command he acknowledgeth the image of Christ in euery one of his spiritual brethren As for riches honor and al thinges which he worlde esteemeth most excellent they contemne them and make none accompt of them These are his wordes M. Charke translated by your selfe the which me thinke contayne prayse ynough especially cominge out of the mouth of a professed enemie which would not report their lyfe to the best yet I doubte lest your enemies shall neuer be able to charge you iustiy with the lyke things Thirdly and lastely I answere to this matter that in this kinde of argument we could easely represse you with many for one of these examples in learned and profounde men of your religion which by the grace of God returne dayly to the Catholicke fayth agayne and that not vpon a fancie as this Apostata left it but vppon great reasons and inuincible proofes which after long studye and toyle they haue founde to stand with the same But for examples sake I wil here recounte onely two both of them later then the running out of this Apostata and both which are exstant in print of men that were many yeares ministers and preachers of your religion The first was called Nicolaus Xylander Borussus who yéeldeth these causes folowinge of his conuersion which I haue onelye touched in general but the Reader may sée them more at large set doune and proued by him selfe in his booke for this purpose 1. His first reason is because he hathe found that the Catholiques haue endured these 15. hundreth years in concorde of one doctrine he recounteth vp 16. distincte Sectes spronge of Luther within these 60. yeares 2. For that the Catholiques can bring their succession of Bishopes one after another from Christ his time vnto ours which the Fathers say to be an inuincible demnostration of the true Churche But the contrarye side bring none at al. 3. The infinite miracles which haue bene in the Catholyque Churche the which we must ether beleue or discredit al antiquitie which reporte them 4. The authoritie of the vniuersal visible Catholique Churche the which hath deliuered vnto vs the Scriptures them selues and haue triumphed ouer soe manye enemies and heresies which from tyme to tyme haue assalted her Whose authoritie was soe great with S. Austen that he would not haue beleued the Gospel but only vppon her authorytie 5. The great holynes of infinite meÌ„ of that Church as S. Anthonie Hilarion Basil Austen Benedict Gregorie Bernard Dominic Frauncis and the like which al were monkes and fryers and professed men of that religion and yet noe doubte are sainctes in heauen which cannot be if they liued in error 6. The reuerent spéeche of Catholique writers and the rayling balsphemous and dishonest spéeche to be found in the writinges of the other side 7. The ordinarye lyinge and fraudulent dealing of Protestantes neuer almost reportinge the opinions of Catholiques trulye but faininge them to say y e which they neuer say nor thinke 8. For that Protestantes estéeme al their Ancestors to be damned and doe breake their wils and ordinaunces by conuerting to prophaâ—â— vses thos reue news and liuings which they assigned to the seruice of God THE Seconde is called Sebastianus Flaschius whoe besides the reasons which the other hath geuen for I omit them which haue bene touched before he yealdethe these reasons of his conuersion 1. For that he hathe founde the Catholiques to teache quite contrarye to that which coÌ„monlye their aduersaryes doe reporte of them 2. For that he hath found by Luthers bookes that he was moued onlye of enuye to write first against the Catholyque Churche 3. For that he hath found in Luthers writings so great dishonestie and scurrilitye of spéeche as might shame anye harlote to reade which could not come froÌ„ a man inspired with the holy Ghost 4. For that the Protestantes doe reiect easily any booke or péece of Scripture which maketh against them and that which they cannot denye he hathe proued that they corrupte it and that they estéeme noe more of Councels and Fathers then of the Turkes Alcoran 5. For that he hath found by reading of ancient histories and Fathers of the primatiue Church that the most of all their newe opinions are ould heresies condemned expressely and by name in the heretikes of the primatiue Church 6. For that he hathe founde Luther to hould manye manifest contrarieties in his woorkes 7. For that Luther séemeth to haue beleued in nothing not being ashamed to saye that he had more confidence in his Katherin Bore and in his Philipe then in Christ. 8. For that he hath found them by experience to be parshall and to exaggerate euerye litle thing that they can find amisse in the liues of Catholiques althoughe amongest them selues they liue most viciouslye especiallye in the sinne of the fleshe For albeit they haue wiues of their owne yet doe they in Germanie according to Luthers doctrine vse their maydes at their pleasure and more then this the ministers vse commutation of wiues amongest them selues and a preacher of no smal account would nedes enforce this man to change wiues with him And many other such thinges whiche he proued amongest them he saythe that verye shame letted him to reporte them FINIS The effecte of M. Hanmers booke The effecte of M. Charke his booke The first part Iesuites noe Secte 1. Reg. 17. 4. Reg. 1. 4. Dan. 1. Marc. 1. The name of Iesuites In psal 132. lib. 11. hist. ca. 3. Li. 3. con lit Petil. ca. 40 Bookes written in the coÌ„mendation of monkes and fryers Luc. 9. Ioh. 12. Math. 19. The true lyfe of Iesuites M. Hanmers notorious lye Vide Iaco. Payuam li. 1. de ortho explicat Ignatius the beginner of the Iesuites Vide Iaco. Payuam li. 1. orthodo explicat Pet. Maffeum in vita Ignatij de Loyola Luther beginner of the new Ghospel Vide Ioan. Cocle. in vi Lutheri LindaÌ„ li. de fug ido ca. 8. 9. Luthers doctrine Lib. de fug idolis ca. 8. Li. de miss angul pag. 228. to 7. li. de missa priua Hoss li. 1. de heres Claudi de Sainct li. de reb eucha LindaÌ„ li. de fug id ca. 8. Luth. ep ad Argenti epist. ad Io. Har. Bucer ep ad Luth. A definition of Sinne. Gen. 29. Aug. li. 3. de lib. arb cap. 19. Transposition in alledginge of Scripture Concupisence noe synne Rom. 7. Rom. 8. Li. de Nup. conc ca. 23. 25. li. 1. con ep 2. Pelag. ca. 13. et li. 1. Re tract ca. 15. Math. 5. First motions noe synne Exo. 20. Deu. 30. Li. de nupt et concupis capit 23. Eccl. 18. All things not expressed in Scriptures Thinges beleeued whiche ar not in Scripture Colos. 4. Obiection 2. Timo. 3. Profitable Necessarye Parts of scripture loste Addinge to Scripture Deut. 4. Non addetis ad verbuÌ„ c Deut. 18. The Scripture may be wrested to an euill sence Nu. 21. Ioh. 3. Math. 25. Psal. 18. The readinge of Scripture 1. Tim. 4. Luc. 2. Math. 22. Deut. 2. Faythe and woorkes Rom. 11. Faythe and hope Heb. 6. Rom. 5. Luc. 10. Faythe grounded onlye vppon the word of God Hope hathe doubte in it Heb. 6. Rom. 5. 1. Pet. 1. Phil. 2. Eccle. 9. Inuocation of Saintes Esa. 63. Ieron in ca. 63. Esa. Math. 25. Hoc facite Traditions Two kinde of traditions 2. Thes. 2. Marc. 7. Three kyndes of Rabbinical expositions of the Law Worshippe of Creatures 2. Cor. 6. Act. 5. 7. Exod. 25. Num. 21. Ioh. 3. Psal. 45. Phil. 2. Aug. li. 3. de Trin. cap. 9 10. M. Charke his lacke of modestye M. Charke his zeale Lyinge for the game Newes from Rome printed by 10. Charlewoode Ed. Whyte The 2. parte M. Charke his conclusion Religion standeth with temporall obedience Rom. 13. Tit. 3. 1. Pet. 2. Vide Apolo duas Iusâ—ni mart A bad argument Wiclif li. 4. Trial. ca. 3. Concil CoÌ„ sessi 8. Luther in Bulla LeoÌ„ 10. Caluin li. 3. inst cap. 19. li. 4. cap. 10. The third part Distinctions Epi. Iudae Arist. in Elench Libertye of pen. Proofes in disputation Councels Fathers and stories Theod. li. 1. hist. ca. 8. Syno Constan Damas. here 99. Philosophie Note this reason Flying onely to Scripture condemned as heretical The 4. Parte Aug. ep 137 ad ple. Hip. Psal. 68. Luc. 16. The Iesuites lyfe by the enemies confession Great labour Deuine meditations Chastising the fleshe Perfect charitye Contempte of riches and honour Causae motiuae N. Xilandri iÌ„pres sae Ingolsta dij 1579. IreÌ„ li. 3. ca. 3. Optat. li. 2. coÌ„tr Donat Aug. ep 165. Professio Catholica M. Seb. Flas chij impres Colo. 1580. Li. de capâ— Bab. eth 〈◊〉 Pap. Li. coÌ„t Pap. et in sermo conuiualib Vide Sand. de visib moÌ„ cap. 57. Fabius de aÌ„tilogijs Lut Serm. conuiu et tit de prophet et tit de oper Dei Ser. de matrimo
can a man damne him selfe doe what mischefe he can except the wil refuse to beleeue In his booke de capti Babil cap. de baptis The ten commaundementes appertayne nothing vnto vs. Serm. de Moys It is a false opinion and to be abolished that there are foure ghospels For the ghospel of Iohn is the onelye fayre true and principal ghospel In prefa ad nouum Testam And this he sayed because the other thrée Ghospels spake too much of good works If anye woman can not or wil not proue by order of law the insufficiencie of her husband let her request at his handes a dyuorse or els by his consent let her lye priuilye with his brother or with some other man Lib. de matri in epithal super 1. Cor. 7. If the wife wil not come let the maid come Serm. de matrim Matrimonie is much more excellent then virginitie Li. de vot euang Christ and S. Paule did not counsaile but dissuade virginitie vnto Christians Lib. de vot monast It is as necessarie for euerye man to haue a wife as it is to eate drinke or sleepe Li. de vo coniu in asser art 16. Al Christians are as holy and is iust as the mother of God and as the Apostles were Serm. de Trin. de B. Maria com ep 1. Pet. I leaue other infinit beastly doctrines which he taught for the inuentiō wherof he had much conference with the deuil him selfe whom Bishoppe Lindan and dyuers others wryte to haue bene séene talke bodyly with him by men of very great credit And Luther himselfe confesseth in his workes that he had often and familier speache with him and that he was first moued by him to wryte agaynst the Masse in the yeare 1534. He also diserybeth his voyce sayinge that it was so terrible huge and dreadfull that he was lyke to dye dyuers times after the nightes conference with him And that dyuers men were slayne by such conference Notwithstanding it was his chaunce to escape albeit as he sayeth he did eate more then a bushell of salte together with this deuil But yet neuerthelesse he was deceaued in the ende as al men are that deale with such Marchantes For Luther going one night drunke to bed as Hosius wryteth was founde there the next day deade slayne as is thought by this his familier deuil For he was a pitifull creature to looke on as Sainctes describeth al blacke with his tonge lying out as a man stranguled And this was the end of Luther after almost thirtye yeres lyuinge in all kynde of sensualitie pryde and dissention not onelye with the Catholique Church but also with his owne broode and ofspring Carolostadius Oecolampadius Bucer and Zuinglius parents of the Protestantes religion whom he perseruted cursed and condemned to the very pitt of hel for damned Heretickes as yet appeareth in his bookes writen agaynst them Wherefore whether the Protestantes or the Iesuites may be more ashamed of their first father let the indifferent Reader iudge There is the lyke lyfe or worse wryten of Calum by a french man that lyued with him of the same religion at that time and was translated into Englishe by a countrye man of ours and had bene put in print ere this had not my L. of London by an euil chance gotten the copye into his handes Fourthly you wil néedes bringe the Iesuites in discredit by certayne blasphemous doctrines which you say they hold in a booke writen by common consent called Censura Coloniensis out of the which you haue for examples sake put downe thirtine blasphemies in their owne very wordes as you saye noting the leafe and adding the cleane contrarye doctrine out of the worde of God And that men should knowe that you deale playnely and bring their very words and no sillable of your owne you haue put their sayinges doune in a differēt romane letter But M. Charke in brotherly charitie let me reason the matter a litle with you Are you not ashamed of this falshode did you not thincke that this your booke might be examined by some man or other in déed you haue al the Printes to your selfe and your searchers are so watchful as nothing can passe their handes to the discouering of your doinges and therefore you may both saye and print what you wil And our eares may wel burne on this side the sea and our harts rew at the shameles vntruethes which we heare and sée vttered there amongste you dayly but we can not remedie it and this that I wryte now I make account it may as wel perishe as dyuers things of greater importāce haue done heretofore But suerly me thincketh a wise man that had care of his soule might sée the lighte at a litle hole and descrye the conclusion by a few premisses If you in so short a pamphlet vtter so many so manifest so inexcusable vntruethes as I wil now shewe which notwithstanding you might reasonably doubt leste perhapps they might be disclosed what wil you and your felowes dare auouch in your sermons spéeches and discourses which you are sure shal neuer come to the examination But now let vs consider these wicked blasphemies of the Iesuites with whom if you haue dealt truelye and honestlye thē let al be beléeued which you speake dayly of vs if you haue done otherwise then the same malice which droue you to abuse your selfe towards them may also iustelye be suspected in the reste of your doinges and sayings towards vs. 1. First therefore you reporte the Iesuites to say It is not sinne what so euer is agaynst the word of God Censura Colon. leaf 44. These wordes are guilefully reported péeced and culled out for your purpose of a large discourse and yet most true in their sense The occasion whereof was this One Monhemius a Lutherā against whose Catechisme this Censure of Colē was made would néeds proue Concupiscēce remayninge after Baptisme to be a damnable mortal sinne albeit no consent of harte were geuē vnto the same and for proofe of the same he brought in this definitiō of sinne Sinne is what so euer repugneth to the law of God The which definition the Censure of Colen affirmeth not to be in al respects perfecte but that dyuers wordes should be added to the same as for example in stéede of that he sayeth Sinne is what soeuer c. he should haue sayed Sinne is an action for that there be dyuers things which repugne against the law of God as euil men euil lawes the deuils and the lyke which notwithstandinge are not properlye sinnes for that they are not actions Secondlye he should haue sayed not onely Sinne is an action but Sinne is a humane or reasonable action for if a mad man a foole or a beast should commit an acte prohibited by Gods lawe as for example kill a man it were properly no sinne Thirdly he should haue added voluntarie for if a man should doe a noughtie acte against his will as
I would you might be féede cuē for the sauing of your credit M. Charke to alege one place without corruption Doe you translate Lex domini immaculata The Lawe of the Lorde is perfecte in sense soe that it maye not be wrested to a wronge interpretation This is maruelous Immaculata signisieth in these countryes vnspotted voyde of filthe or dishonestye wherewith prophane wrytings are often times defiled But the Law of God is deuoyde of all such thinges and therefore conuerteth soules wheras other wrytinges doe often times corrupt them But that Immaculata can not be translated perfecte in sense it is euidente by this that euerye sillable and worde in God his Lawe is vnspotted but yet not perfecte in sense and much lesse so cleare as it may not be peruerted to an euil meaning wherby your fraudulente translation is discouered 7. You reporte the Iesuites to saye The readinge of the Scripture is not onely not profitable but manye wayes verye hurtefull to the Churche Fol. 21. Did you thinke M. Charke when you wrote this that anye of these bookes whose leaues you cite were to be had or séene in Englande I thinke noe or els you are at a poynte to make none accounte what you speake hereafter The Iesuites haue not this which you reporte here in their names But onely they laye doune certayne wayghtye reasons whye the readynge of Scripture is not rashelye and without verye greate consideration to to be permitted to the rude and ignorant people which vnderstande it not and therfore maye easely misconceaue the meaning therof shewing also that al heresies from the beginning haue bene founded vpon the misunderstanding of the Scripture and yet this without al faulte of the woorde of God but by the ignorance or malyce of the misconsterer As in like manner al sinnes arise by the misuse of the creatures of God which creatures notwithstandinge are good in their owne natures as the Apostle teacheth and Christ him selfe is sayde to be an occasion of ruine vnto some and yet without any faulte of his This is the Iesuites doctrine the contrarie wherof I would sée nowe how M. Charke according to his promise will proue out of the cléere woord of God Mary saythe he Christe delyuerethe a contrarie note Math. 22. Yee erre not knowing the Scriptures nor the power of God whereof he would inferre that all men must read the Scriptures A stronge argumente the circumstances considered for first the men to whome Christe spake these woordes were noe ignorante people but learned Saduces which came prepared to pose Christe about the resurrection This appeareth by the subtile question which they put for the of seuen brethren which had alone wife groūded vppon the lawe of Moyses wherby they thought to ouerthrow the doctrine of resurrection But Christe hauing heard their question toulde them that they erred not vnderstanding the Scriptures touching that poynte of resurrection which Scriptures he interpreted to them presentlye out of the iij. chapter of Exodus Also he sayde they erred not vnderstanding the power of God wherby he is able to rayse againe the selfe same bodye in nomber whiche is dead though it be vnpossible as it is in all natural reason Soe that Christ spake not here to vnlearned men nor of all Scriptures nor of readinge but of vnderstanding What maketh therfore this to your purpose M. Charke forsoothe as much as if you should reason thus my Lorde Chaunceller sayd to certayne Doctors of the Arches pleading a case vnskilfully before him you erre not vnderstandinge the common lawe in this case nor the Princesse anthoritie Ergo by these woordes he meanethe that al the clownes of Englande shall fall to readinge of the common lawe albeit they vnderstand neuer a woorde therof 8. You reporte the Iesuites to saye That the rightuous mā lyueth by faith ne hath it not in Christ but by his own woorkes fol. 118. You wearye me out with your impudent lyes there is noe suche thinge what should I aunswere you and yet as though they had sayde it you bringe in a place of S. Paule against the same sayinge If rightuousnes come by our woorkes it is not now grace As thoughe noe mans woorkes coulde be rightuous in this lyfe whiche is bothe from the purpose and false For we denye not but the firste and chéefe rightuousnes wherof Saint Paule speakethe in this place that is wherby a man is called first from sinne or infidelitye to the seruice of Christe his sinnes forgeuen him and he iustified by the infusion of grace this rightuousnes I saye is onlye of Gods merrye and noe waye of our woorkes or by anye merite of the same But yet notwithstandinge after we are nowe made iuste and by the mercye of God placed once in state of grace the good woorkes which ensue of this grace may be rightuous and meritorious not of themselues or of their owne natures as you wickedly affirme vs to hould but thorough the dignitye of that grace of Christe whiche remaynethe in the doers The whiche grace beinge once loste their good déedes are noe more rightuous or merytorious The which true doctrine of ours you will not vnderstand but alwayes of malyce report it contrarye as also you doe shamfully this place of S. Paule to make it serue your purpose For S. Paule saythe that Gods election wherby he chooseth men to be Christians is of grace onlye and not by merite of woorkes and you drawe it generallye against the rightuousnes of al good woorkes And because it would not streche soe farre you haue added vnto it of your owne these woordes If rightuousnes come by our c. which woordes are not in S. Paule 9. You reporte the Iesuites to saye Men doe surely hope that euerlastinge lyfe shall be geuen them but they doe not beleue it now hope often fayleth otherwise it were no hope Cens. 118. For confutation of which doctrine you aleage out of S. Paule Hope is the sure anchor of the soule And againe Hope maketh not ashamed In the which you shew your selfe vnlearned huddlinge vp and confoundinge faythe and hope as one thinge the whiche S. Paule 1 Cor. 13 dothe affirme to be distincte thinges The Iesuites doctrine if you vnderstoode it is true learned and cléere to wit that noe man with out a speciall reuelation from God as the Apostles had from Christ when he sayde that their names were written in the booke of lyfe maye beléeue that he in particuler shalbe saued albeit he maye well hope it And the reason of this is for that the only obiect of faythe is the woorde of God reueled vnto vs ether by writing or by tradition that is as much to saye as noe man maye beléeue or haue faythe in anye thinge excepte it be reuealed vnto him by the woorde of God Wherof it foloweth that whatsoeuer a man beléeueth must be soe certayne necessarie and infallablye true as it cannot possiblye be