and is in no wise to be allowed As touching the other with what face could you say it that â— do charge my fellow Ministers and brethren first to haue vrged this separation e Whereas in truth I doo no where so charge them but verie plainelie impure that to our aduersaries and especially to those that are the most cunning and most learned of them adding further in plaine tearmes both that they doo busily vrge that point and would haue neither vs nor others to make at all any quaestion of it is plainely appeereth in the beginning of the fifteenth section But belike the time is nowe come that God would haue it knowne vnto the world that the deeper you are rooted in those your Romish conceits and the more sway that you beare among your selues that are of that sort the more assured may we also bee that you haue the more piâ—â— off not onely al conscience and feare of God oâ—â— all honestie too and shame among men so 〈◊〉 to auouch so plaine vntruths 29 Your dalliance tendeth to this ende that now at the length I against al custom of my brethren do offer vnto you this so great and sodaine courtesie â—hen that you take vppon you to shewe what the cause is why so I haue doone This great and sodaine cortesie that now I offer vnto you is that I doo not denie you to bee members of the same church with vs generally and therewithal grant that the church wherof I speak is the true church Catholike and Apostolike I cannot denie you to be of one and the self-same church with vs generally because that being demaunded of your faith you say that you beleue in Christ and withal witnes that your profession by receiuing after a sort both the old Testament the new those two Sacraments that are therein to vs commended as we also on the other side beleue in Christ receiue those scriptures haue those Sacraments in daily vse But this curtesie as you tearme it doth not in truth so much please you as it doth inwardly vex fret you that therby you see your woÌ„ted course so crossed with the truth it selfe that you are out of hope so farre to abuse the facilitie of diuers as heretofore ful oft you haue done to your own aduauntage bearing them in hand and facing them downe that if they like not of your errors but imbrace the truth of Christ as it is in it selfe without your corrupt or needles additioÌ„s they are no more of the Church as they were before but now must go seeke a new habitation so conuey their descent froÌ„ other auncestors as that alwaies they find theÌ„selues to be a distinct people froÌ„ you not only since your corrupt estate but also before That you account this a new a sodain curtesie that I now at the length against all custom of my brethrenâ— as you say do offer to you that it is a meere fiction of yours a manifest vntruth yet notwithstaÌ„ding it is true too that hitherto we haue accounted you as your self alledgeth yet do the Synagogue of Sathan For we all accouÌ„t you in som sense to bee of the church as the Scribes and Pharisies were as that maÌ„ of sin is said to sit in the Temple of God as abhomination was said to stand in the holy place as Ismael was for a time with Isaac in the house of Abraham as Esau was for a time with Iacob in the womb of Rebecca as those wer builders that euer refused the head stone of the corner as those were his owne that neuertheles did refuse him knew him not when he came amoÌ„g them many such like I dare aduenture that you are able to alledge none that in such seÌ„se denieth you to be of the church As for example M. Caluin is one that most of al excludeth you from al sound interest in the church of God colour of it as plainly appeereth as in many other places of his godly profouÌ„d learned works so namelie in the second chap. of the fourth booke of his Institutions And yet he so concludeth his Treatise as that in such sense as I haue set down he leaueth you some interest in the church His woordes are plaine in the beginning of the last section of that chap. Quum ergo ecclesiae tit ulum non simpliciter voâ—umus concedere Papistis non idro Ecclesias apud cos esse inficianâ—â—er sed tantum litigamus de vera legitiâ—ima ecclesiae institutione quae in communione cum sacrorum quae signa sunt professionis tum vero potissimum doctrinae requiritur Antichrist uÌ„ in temple Dei sessurum praedixerunt Dan. Paul illius scelerati et abominandi regni ducem antesignanum apud nos facimus Rom. Pont. Quod sedes eius in templo Dei collocatur it a innuitur tale fore eius regnum quod nec Christi nec ecclesiae nomen aboleat Hinc igittur patet nos minime negare quin sub eius quoque tyrannide Ecclesiae maneaÌ„t sed quas sacrilegia impietate profanarit c. That is when as we do not simply or without al maner of limitatioÌ„ grant to the papists the title of the Church we do not altogither denie that they haue any churches but only we striue about the true lawfull institution of the Church which is sought in the felowship or partaking partly of holy thinges which are signs of our profession but chiefly of doctrine That Antichrist should sit in the temple of God Daniel and Paul haue for shewed of that wicked abhominable kingdome we doo holde that with vs the captaine and chiefe leader is the B of Rome That his seal is placed in the Temple of God thereby wee are giuen to vnderstand that such shal be the maner of his kingdome that shall not abolish the name of Christ or of the Church Hence therfore it appeareth that we doubt denie but that vnder his tyrannie Churches remaine but such as he with sacrilegious impietie hath prophaned c. And on 2. Thes. 2.4 he thus coÌ„cludeth his treatise thereon Templumerge Dei esse fateor in quo dominatur Papa sed innumeris sacrilegiis prophanatum That is I graunt therefore that to bee the Temple of God in the which the Pope beareth the sway but with innumerable sacrilegies prophaned Luther also you know wel inough dealeth roundly with you maketh you no better in respect of our Apostacle and vsurpation than the Synagogue of Sathan and the Kingdome of the Beast and yet in respect of the worde and Sacraments after a som remaining among you he dooth freely leaue you altogither as much as I haue giuen you For writing against the Anabaptists hee graunteth that there is plurimum bom Christiani sub Papatu and then reckoneth vp the holy Scriptures both the Sacraments and the Catechisme of the Lords Prayer the ten Commandements the Articles of the faith graunting
that credite with them as it was then thought meet for those that should bee the dealers in that matter But I trust that you will not denie but that since that time it is come vnto your knowledge that so they haue doone If it be so what face haue you then that could so boldly lay that to my charge and to the charge of others besides that neyther in mee nor in anie of vs you are able to finde and that which you knewe might bee found in your selues in the highest degree Were you perswaded that by crying out so lowd against such dealing you could haue vs to beleeue that your selues did so much detest it that wee might doubt no such thing in you Indeede we doo not doubt it now for our selues doo plainely see it If you did not know so much before then by all likelyhood you wil soone leaue them now when as you find that same in them in so plentiful maner that supposing to be in vs you haue shewed your selfe so much to mislike vnles you had rather that in your self it should appeere by this one example in steed of the rest that neyther your profession nor your other dooings thervnto appertaining are in truth any other but such as your selues beeing better aduised do euer mislike and of your selues graunt to be naught 24 Then comming to my Treatise of Pacification although you catch heere and there at 〈◊〉 yet whosoeuer it is that considereth howe little fault you were able to finde after that once you had giuen your selfe to doo what you could may soone espie that in effect you haue iustified all And indeede there is nothing at all that for this matter you haue laid to my charge but only that which is either of no importāce but very trifling or els if the matter bee in it selfe of some weight then is the place first by you depraued and after that obiected to me as mine Insomuch that there is no point at all that you charge mee with but may easily bee sorted to one of those two that is either trifling or els depraued Of the former sort are these two that first you charge me to haue offered you so great iniurie in that your booke that I thereby haue cut off all hope of agreement the other that you carpe at my method and say that all things there run in couples of the latter are al the rest That you charge mee to haue offered so great iniurie vnto you that thereby the way to agreement is praeuented it lieth vppon a matter of controuersie that is betwixt vs. If you had set downe no more in the booke that nowe you call yours then that which standeth with the truth then might you iustly complaine that I had done you wrong therein but if you haue put in more and wickedly mingled the truth of God with your lies as it is certaine that you haue done and I doo charge you where then is this wrong that you do complaine of As for my methode what cause haue you at all to complaine but onely that you thinke that you are wrong if you carpe not at all Haue you neuer read tables ere now And do you not knowe that the fewer members that anie thing is reduced vnto the better it is thereby diuided If I haue laboured to reduce all to fewer members and therby gotten the method so much the better both for the plainnes and certaintie of it must this needes bee so offensiue vnto you that you could not passe by before you had snatched at it also Was it not inough for you to go vntouched for the loose and negligent diuisions that you haue made if so bee I may trulie call them yours but that you must be finding fault with an other in that which your owne doings do iustifie Or haue you the face to say that it confoundeth memorie to haue all reduced vnto a couple of principall heads and the subdiuisions to the same belonging to be sorted withal to their proper places and yet that it confoundeth no memorie in yours to leaue thē at large to foure fiue six seuen eight and mo and to take them hand-ouer-head that first that should bee last and that last that should be first But such is the vanitie of our Iesuits now and belike a peece of their order that they must find fault with al others and neuer like of any but themselues and euer they are to mislike the manifestation of the truth not onelie as touching the thing it selfe but also whensoeuer any do labour to set it downe more distinctly or in plainer maner that so it might bee so much the better perceiued by others 25 Those that you haue first depraued after that obiected vnto me are very manie yet to so little purpose withal that it is in a maner but lost labour to go against them they do so easily fall of themselues But that you may see your vanitie the better I will not sticke a little to holde the glasse vnto you so that you also wil looke better into it and bee content to acknowledge those spots that so you may find And first concerning Religion whereas I say that it hath pleased God to blesse this age of ours with so cleere and singular a light of the truth as to our knowledge hee neuer yet bestowed on others heere doo you full wiselie charge me that I exclude all your companie and claime to haue that light alone among our selues And yet it is as cleere as the sunne that I spake it onely of this Age generally and not of the parties that are diuided not of our selues more than of you but indifferently of both togither and all others besides But otherwise you could not tell how to bodge in those impertinent complaintes that therupon you infer to ease your stomake of the boyling of them Immediatly after taking vpō you to recite the chiefe principal points of that my Treatise you begin so ilfauoredly that therby only you put vs out of hope after-ward to finde good dealing with you Whereas therefore I said that you ought to ioine in profession with vs for that it becommeth and behoueth the Church of God in many respects to bee at vnitie in it selfe and yet the case so standeth in this matter that wee are not able in our profession to yeelde vnto you but you verie wel may and of dutie ought to accord vnto vs heere come you in and say that to prooue that you should ioine with vs I alledge that the Church should bee at vnitie in it selfe Which reason say you how farre it prooueth his purpose let the Reader consider Yea verily the Reader may very well consider that your cause is verie weake whē as you can get out no greater matters to cauill at and yet are faine in them also to leane so much to vntruth besides Afterward againe whereas I denie not but that diuers there may
had members as euer were anie and as farre from saluation and al other priuiledges of the true Catholike and Apostolike Church in the course that yet you are in as euer were the Iewes themselues that put Christ to death or any others if you can find anie worse than they 30 Nowe as touching the cause why I haue offered you as you tearme it so great and sodaine curtesie whereas here you take vpon you to shew what cause my selfe do alledge for the same and would make your Reader beleeue that my selfe alledged none other than as you haue heere recited heerein also you haue abused me much like as in the rest you haue doone for that it is cleere you cannot denie it that I alledged diuers other reasons besides for that matter and all of more importance than this or at least not one of them all inferiour vnto it and spent the better halfe of that section onely in it as in the fifteenth section morefully appeereth But herein belike you wold againe giue some warning to al to see to your fingers teach theÌ„ how you are wont to deale in all your brablings against the truth that is to cutt out some od point by it self that you thinke your selfe most able to deale withall or to giue most colour vnto you and setting downe that in steed of the whole to tell your Readers that that is the thing that we do rest on Then also in reciting the words themselues whereas the consenting that I did speake of and which I misliked was to suffer you to make such an absolute diuision betwixt vs as my wordes doo there plainly declare you perceiuing that those words did not sound full inough to your aduantage altered them quite and tooke such as you thoght would serue you better especially standing so barely as you haue there made them to do in steed of theÌ„ you haue made mee to say to graunt that wee are not both of one Church But stil I say God bee thanked that your cause is no better euen with your selues but that you think needful so gredily to hunt after so poore seely helps as these It is bad inough of it selfe and yet by such dealing you might easily knowe that needs must you make it so much the worse But if you will deale plainly and are desirous a little to proue what you can do in the matter it selfe that most doth gal you this is the thing that you haue to do You are to shew what authoritie you haue in the word of God why you should so resolutely condemne all those to bee none of the Church of Christ that agree not with you in those pointes that now are in coÌ„trouersie betwixt vs. This is the thing you know well inough that I did beat on not caring so much to keep you in as not to suffer you to exclude others so much as you do For seeing you are such rotten members as you are yet take vpoÌ„ you to be the iudges of al others besides to thrust out take in at your pleasures euer coÌ„demning those that are right wickedly iustifiing those that are wroÌ„g it was not so needful now to bee so carefull to holde you in vnder that title though it were no more but generally as it was to let you vnderstand both howe far your selues are fâ—â—n froÌ„ the truth it self how manifest and open wrong you do to those that so you shut out as not apperteining to the Church of Christ. And seing that by this only sleight you do so much preuaile with many who dare in nothing dissent froÌ„ you so long as they feare that in so doing they forthwith should leefe the interest they had in the Church nor somuch as inquire of any thing you teach on what ground or warrant you do it vpoÌ„ the persuasioÌ„ that they haue of you that you alone are of the church that in you it cannot erâ—heÌ„ce is it that it was needful for me also hauing in hand to answer those doubts that chiefly hindred the weaker sort and such as of conscience cleaue vnto you so to discouer your subtiltie therein as that so manie as would looke about them not esteeme of things as they are accounted but as they are indeede might the better perceiue that with such toyes they need not any more to be stayed You on the other side if you wil say anie thing to the purpose in this matter must be able to shew that notwithstanding that wee receiue Christian Religion so much as we do yet can we be none of the Church of Christ in anie respect either because of some thing that we hold besides that is of that force as to exclude vs from all interest there or els which is the thing wherewithall you will rather charge vs for that some of those opinions of yours wherin we dissent from you are of that importance as that no bodie can in anie sense bee of the Church of God not so much as generally which is the thing that wee doo not denie vnto you notwithstanding that you are falne so farre as you are vnlesse he hold them all and euerie one without exceptioÌ„ Or to speak more plainly you must proue your propitiatorie sacrafice transubstantiation popedome righteousnes of works intercession of Saints prayer to them praier for the dead purgatorie image-woorshipping pilgrimage-gadding and such like to be so needfull points of Christian Religion as that whosoeuer holdeth not them or any of them hee cannot bee of the Church of Christ though neuer so much hee holde all that Christ or his Apostles haue left to vs in the written word This is the onely thing that must helpe you for this matter this if you do not whatsoeuer els it is that you bring neither doth it hurt vs neither can it comfort you whatsoeuer ioy you wold seeme to conceiue vpon this new and sodaine curtesie offered vnto you 31 Those others that nothing belong to this matter and yet are lodged vnder a roofe are two one that you take vpon you to shewe why I tooke in hand to write this Treatise of Pacification the other that you do before-haÌ„d giue vs hope of a certaine new woorke which perhaps heereafter may be taken in hande As touching the former of these two what meane you againe to take in hande to find out the cause in mine owne words and again so far to leaue the plaine way as before you did Had you so good successe in the former that now you haue so good a courage to attempt it againe But it is your lot in the bad cause that you haue in hande euer to bee sure to fall whensoeuer you striue to arise The cause why I wrote this treatise of Pacification I had my selfe downe in twoo places in my Epistie Dedicatorie the second leafe and first page and in the beginning of the Treatise it selfe in the first leafe and second page In
the place that you alledge out of the third section and either out of the foureteenth or fifteenth page there do I giue no cause at all why I wrote this Treatise neither yet do I directly set downe But by way of supposall that which so greedilie you catch for your purpose to cheare you withall For my wordes are plaine that we also will bee content to set by Religion for a season c and now consider of those things alone that do concerne our ciuille-state againe Be it therfore that whatsoeuer their profession be yet shal they haue many of those that now are with vs to ioine with them if in this point there be found no lawfull impediment or matter to stay them And now Sir I pray you if you would needs haue taken vpō you out of mine own words to declare vnto others what moued me to write this treatise ought you not rather to haue taken it out of one of those places before recited where I dealt in the selfe-same matter then out of this other alledged by you where I speake nothing at all of anie such thing And if you had ment honest plain dealing would you not haue taken the course that I speake of But put-case that that also were some part of the cause could you yet haue the face altogither to set by Religion and matters of faith which I set by but for a time whilst that I reasoned of the other then tel your reader that the consideratiō of our ciuil estate was the only matter that by mine own confessiō that my selfe confessed that indeed now I perceiued that me held with vs rather for respect of state ciuil cōmodities than of conscience beleefe Did I any where confesse this Haue you no shame to charge me with so manifest an vntruth Dooth your religion giue you that libertie Haue you so throughly digested that new lesson of yours to keep no faith to those that professe the gospel that now you regard not what you say of them nor how you charge them But the qualitie of your cause being better considered the matter is lesse that by you it is accordingly handled But you ad hereunto that regard of temporal commoditie in verie truth is the only reason or bait that wee can lay before you at this time wherby to moue you to come to our part and withall that our Lord knoweth how bare brickle a thing it is how long or litle while it may indure In the former wherof you seem now to discouer the reason to vs why you would before haue made your reader beleeue that I made this Pacification for no cause els but for that now I perceiued that mē held with vs rather for respect of ciuil commodities than of conscience and beleefe For if there were on our parts no other groundwork of persuasion but onlie the regard of temporall cōmoditie then without questiō I could haue had to this purpose no other matter at al to write of so consequently needes must I haue made the treatise only for it Therfore do but proue that to your gentle reader the other wil follow vpō it hard at the heels In the latter of thē wherin you talk of the bricklenes of it how litle it may endure althogh you cast in certain other speches besides to shadow the matter so far as to your purpose shuld be needful for the time yet considering your attempts since against the person of her Ma. the State it self it may wel be both that your self were priuy to thē that if so they had falne out you had laide thereby a pretie foundatiō to win the credit of a Prophet among you as one of your fellowes lately did in England We know as wel as you that al erthly prosperitie subiect to mutabilitie and that no man knoweth the time or season howe long or how little it is to continue And if it shall please God to enter into anie such triall of vs as you would fainest see we◠trust that we shal be in a readines to obey his wil and that it also shall be both to our great benefit and good of the Church and to the further ouerthrow both of your selues and of your profession now in this declining estate of your wicked pope-dome I also graunt as touching these speeches of yours if otherwise the cause be good and the persons be not suspitious such speeches as these may well be vttered without offence But I ad withall both that it is a false slaunder of you to charge vs that we relie vpon it and yet neuertheles are wee of dutie verie much bound heerein to acknowledge the goodnes of God towards vs and that so much the rather as wee see the same so much to greeue you and so firmly to be continued hitherto vnto vs notwithstanding so many vile attempts of yours to the contrary and that it is likely considering the qualitie that you are of that in these verie wordes you shewed your selfe to some purposes in couert manner but otherwise plainely ynough not onely how to lay in wait for the same but also that you had already conceiued an vndoubted hope to preuaile wherein notwithstanding hitherto God bee thanked you are cleerely defeated And our trust further is that seeing you are now so farre past not only religion but all honestie too as witnes these your vile and naughtie practises continually iterated one after an other both that God will still bee against you and that the most of your wonted adhaerents considering into howe reprobate waies they may easily finde you hereby to bee giuen will nowe begin euerie where to see how much you haue abused them daily forsake you more and more That Strumpet you know that sometimes hath beene in that honour and estimation with the Princes and people of the earth and with whome they haue liued in fornication being by her inchantments deceiued is at length to bee forsaken and hated of them to be stript naked and burned also And it may bee that GOD will vse this extreame wickednes of yours to make others both better to know you the more to detest you also so to make the readier way to those his iudgements which we besech him to hasten to his good pleasure for his names 〈◊〉 and for the comfort of all his people that soone should haue a readier way to their saluatiō if that great stumbling blocke were once remooued out of the way 32 As touching the hope that before hand you giue vs of that new Booke that perhaps heereafter may be taken in hande you haue in such sorte set downe the argument therof already that althogh it may be that some of you could giue the aduenture of such an attempt yet to deale plainly with you I must needes giue you to vnderstand that it is such a matter as that none of you all nor altogither are able to performe no nor to
anie liking of that which is the head-stone of the corner And if there bee no remedie but that needes you will holde on the course you are in walking in darknes in the midst of light abiding in bondage when you may bee free and disposed to perish when saluation is offered what can we doo better than as Christ in the like case did fully content settle our selues in such iudgements of God the causes whereof are euer iust howe secret soeuer they bee vnto vs. His name therefore be euer blessed and glorified of all those that are his that to the glorie of his holie name and to the further manifestation of his great and vnspeakable mercies to his chosen people it hath pleased him to hide those things from the wise and learned and to open the same vnto babes Euen so bee it for so it standeth with his good pleasure Among you all we trust there are some that doo appertaine to the secret election and are to be called in their time Now is the time when they may as plainly perceiue howe far they are falling if they should go on still with you as euer they or anie others might since the world began God giue them grace so to perceiue it and so to with-draw themselues from your naughtie waies and that while they haue this acceptable time before that euer it be too late that with you they be not partakers of those heauie iudgements that are already prepared for you and of which in the course that now you are in you shall one day tast and cannot escape would you neuer so faine FINIS The occasion of this myne Answer That the Aduersaries haue it their common maner to make much a doe about nothing This aduersarie of mine to folowe the same course likewise In what maner this my answer in framed vnto him 1 Not thinking at the first to make any answer here vnto by what reason I was after induced vnto it Of that which he had doone against me Of the Title of the booke wherein he would charge me to haue bin desirous to haue crept into the credit of it First by altering the maner of it to his best aduantage Then by striking out a word that made against him How hee hath altered my name either of grosse negligence or some foolish mysterie Of the sentence of scripture What fault he findeth in mee about it What aduantage therein he hath left against himselfe How indistinctly therfore ilfauoredly he setteth down that text of scripture How resolutely hee setteth down that which the fathers before nor the learned now could so fully agree on His idle caueling about the first page a sufficient pattern of all the rest A friuolous slander of the keies crown vpō the Archbishop of Yorke his Armes As good title thereunto onely by coupling their armes togither as they haue any by the word of God His printers Alphabet fit for the matter hee hath in hand Vpon the Epistle Dedicatorie he associateth himselfe to an The great lewdnes of his own fellowes in that kind Le Cabinet du Roy de France Aboue half a score a peece one with another had in bodily abuse by these holy fathers A wilfull ouersight Of the preface Of the foūtains whēce the booke was taken Pag. 2 3. 3 4 5 6 6.7 7 8 9 14 19 25 32 34. 35 37. 25 33. 35 39 41 Ib. Ib. 42 He altereth my words changeth the pointing to make them square better to his purpose Of the want of learning that he in his vanitie doth charge vs withall How the aduersaries euer haue shunned yet doe the triall of learning Hee is so wearie of being so roundly handled in matters of controuersies that now hee braggeth vs with an other argument to till vs aside frō dealing any longer in this Iudges 9. How arrogantly he challengeth to him selfe and his fellows that which is the farthest of frō them of al others How properly they themselues are occupyed in writing bookes of deuotion pietie and contemplation Of the faults that he findeth in the Resolution How iniustly he chargeth mee with corrupting falsifiyng c. Being takē in the maner himself he thinketh best with opē mouth to lay it on others Vpon how weake a ground-worke he buildeth this greeuous charge The places that he specially toucheth doe readily turn to his owne reproch Of the seared conscience Of sinning wilfully in their owne conscience Acts and monumēts out of Hen. Pantal. lib. 19. an 1543. in the storie of Mollius one of the Italian Martyrs Athanasius abused and falsified That he is made to speake like a good Minister of the Church of England How little cause hee hath to cōplaine of those few parentheses that I had added Of those follies and errors of his that I left out Purgatorie Auriculat confession Satisfactiō Moonks Virginitie Wilful pouertie Apparitiōs Chastising of the body Watching weeping abstinence fasting Merit Of my Annotations Of those that he calleth fond A note of Philosophers taken to himselfe and his fellowes Whether there be any reason or not why Christ should die if we shuld be saued Of those that he calleth absurd Of the maner of our knowledge one of another in the world to come The place of Cyprian abused S. Augustines rule Augustine Possidonius both abused togither What Saint Augustines rule was generally What it was more specially as touching wiuing Good reason why S. Augustine should refuse to cohabite with women yet that to be no rule vnto others that are not in the like case with him Forgetting how farre themselues are polluted with all vncleanes hee condemneth lawful marriage in vs. My Annotation depraued Of the assurāce that we haue in God Of those that he calleth wicked The conuersion of S. Anthony The conuersion of S. Augustine My Annotation dismembred The silence of the blessed Virgin Of his vain and friuolous illation vpon the premises How little cause was giuen by me that so he should charge vs. How faithfully the later church of Rome hath kept the monuments of antiquitie The Nicene Councell Decretall Epistles Constantines gift The Fathers S. Ierome S. August Particular examples M. R. in his confer cap. 5. diuis 2. De doctrin Christ. lib. 2. cap 8. Dist. 19. In canonicis (a) li. 4. dist 10. (b) de consecr dist 2. Prima quidem (c) parte 3. Quest. 75. Art 1. (d) super can missae lect 39. A. M. Reinolds in his praeface of the Confer to the Seminaries pag. 23.26 In praef ad lect in Indicem Expurg Of the treatise of Pacificatiō Of those that are trifling Of the iniurie that he saith I haue offered vnto him to the ouerthrowe of al agreement Of my methode Of those that are by him depraued in that which I had set downe to persuade others Cōcerning Religion That I shuld seem to vaunt of our owne proper lerning aboue all others He gibeth at the consequence after that first he hath taken away one halse of that whereon it depēdeth That I shuld seem to graunt that there is no cause why men should ioin with vs in respect of Religion but in respect of Policie onely The I deuise bugs on the Ecclesiastical authoritie of the B. of Rome That because I teach that we ought to rest in Christ alone for the whole worke of our redemption therefore I abolish works and that we all are little occupied in any good woorks Concerning our ciuil estate That I shuld seeme to exempt our profession from temporall calamities and that our superiors conuey our treasure out of the land to forraine vses Of the peace of the church Of carying out our treasure Other places by him depraued in that which I brought for the remouing of certain impedimentes that hinder others He first depraueth then derideth Christs descending into hell That I should grant that their faith and ours is all one About my treatise of the church Taking in hand that which I set downe first some part of it he dismembreth some he falfifieth After he dallieth thereupon That I shuld seem in such sort to graunt them to be of the church as that it were no great matter of whether religion a man were of theirs or ours How they are of the Church Rob. Bellar tom 1. com 3. lib. 3. cap. 13. cō 4. lib. 4. cap. 16. Quest. 11. ad Algasiū De Ciu. Dei lib. 20. ca. 19 How they are of that Church that is true Catholike Apostolike yet themselues nothing at all the better thereby Vpon what cause hee would haue it to seeme that I did grant them this curtesie Not so careful to keepe them in as that they should not thrust out others What it is that for this matter they are to do Two other matters of another kind Why I shuld write this Pacification That regard of temporal commodities is all that we haue to mooue others to our profession as he wold haue it Of the hope that he giueth vs of a certaine new worke to be taken in hande which none of them all nor altogither can euer perform He forgat himselfe when hee laid this vnto vs. Of the residue that he hath otherwise broght vs. Of the whole booke generally Of the Title of it The Troian horse The monks hood Acts and mon. 1209. Of the matter of it Of a few particulars That he is loath to amend that hee hath done amis Apothrypha Canonicall like Scripture with him and why Corrupt translations stil continued against the Fathers Corus That fowly he erreth in manie things In the ods that he conceiueth betwixt faith and works Pref. 7. in the book it selfe 315. In defining of a true Christian. Part. 1. c. 5. In comforting sinners against dispaire Part. ◠cap. 1. Miserable comforters all the sort of them In certaine others that do nothing belong to anie controuersie Isaac was but a child with him when he was fortie yeeres old Pag. 16. Fiftie gentlemen for two hundred and fiftie pa. 70. Iephthes sacrificing of his daughter Pag. 78. Of the time when Abraham liued pa. 143. Of the time of their bondage in Aegypt Pag. 144. The first part of the conclusion beginning with a brief recitall of the whole First generally that he dealeth herein as Laban som time dealt with Iacob Gen. 31. Then more specially in the particulars The second part of the conclusion ending with a short admonition of the iudgements of God