parte lieth the wholle power of your D. booke I am not of your judgment This is a grosse error Herein I dissent from you This is a blasphemous absurditie My arguments are such as you are not able to stirre This is a most absurde heresie I detest your Anabaptistical fansie c. with a number of the like whereof you haue seene the recorde already yea and sometimes he refers vs we thanke him very friendly to his chapter bidding vs reade his answere which when we come to vewe either it serueth vs for a pretty dictionary to Caluius institutions or els wee are just as wise as we were before For this you shal finde to be true if you vewe it attentiuely that he hath for the most parte as much substance in his very table of direction as he hath in the whole chapter whereunto wee are directed and peraduenture more toe by the reason of some distemperature that makes him forget himself yea and for our better satisfaction he tels vs and that very often that he doth rest in that which he hath written dreaming belike that because himselfe hath some good liking of his own Image therefore others must needs haue so to But howe if this test be a broken rest or howe if D. Bridges and D. Bancroft should also tel vs that they likewise for their parts do rest in that which they haue written Yet M. Some knowes that hee must needs be a very restie Iade that for all this resting of theirs would rest or relie vpon any such fripperie ware as they haue cumbred the Church with But is it not a shrewd wipe to feareful and ignorant men when a man of that aunciencie as M. Some is shall reach at vs with a weapon drawn from the experience of his owne learning and judgment in this manner If I haue any learning you doe toto caelo errare It is something I confes and yet if our brother Bridges had so come vppon vs we should haue done well enough with him we could quickly haue added this Minor to his Maior But Heuen and earth knoweth brother Bridges that you haue no learning are but a sol ergo mary to M. Some the case goeth harder with vs and therefore he that woulde nowe be resolued in the point whether dumbe ministers be ministers or no neede noe more but ride to Cambridge to know whether M. Some be learned if he finde him to be so then to make no question but that they be ministers in deed quod substantiam but not quoad qualitatem Neuerthelesse because learned men haue their slipps somtimes and are not so priuiledged but that in their heate or height of spirit they may nowe and then let fall absurdities as wel as others therefore we are in noe greate feare of this neither the rather because your D. leaueth vs certain pretty outrules I dare not say absurdities vncanceled of purpose as I thinke to try whether his aduersarie be spuâ—blinde or noe For what els shoulde this meane If you denie not that it is a Sacrament you affirme it For not to denie is to affirme Every childe saith M. D. can teach you that lesson And I promise you then it is a proper lesson but if a childe can so redily teach it I trust an elder man may as readily learn it See then what a wit I haue that can at the first dash vpon the sight of one bare paterne thwite you out an other straight full as good as that M. Some denies not that I am a bastard Ergo he affirmes it For not to denie is to affirme Euery childe can teache him that Ye howe nowe What occasion did I giue M. Some to call me bastard Trust me if he vse me so ile haue an action of the case against him For I would he should knowe it my mother is an honest gentlewoman nobly borne And thus you see of words may grow blowes Wel for al that if I wist your D. were in good earnest I would certainly get M. Penri to wright on his head as an absurditie and a childish absurditie to by his leaue with out either reson or sense for what coÌ„sequeÌ„ce is there I pray you in these M. Some denies not that his brother Bridges is a patch Ergo he affirmes it M. Some denies not that the calling of an Archb. is vnlawfull Ergo he affirmes it For not to denie is to affirme He that had a good commission to reason thus at his pleasure might peradventure mooue your D. patience vnreasonably and make the couler come in his face For so a man might be convinced to affirm a thousand things that he neuer so much as dreamed of because it cannot be prooued that euer he denied them O but you will saye peraduenture that M. Some meanes this onely of those thinges that are in question and debate and not of euery thing at randome As if there be a controuersy about Predestination he that in handling of this denies it not may truely in a sort be said to affirme it And so now the controuersie being about the Sacrament from popish priests and M. Penri not denying it may truely in like sort be said to affirm it And then by that reckoning there is no douting of any thing For if a man doubt of a thing and denie it not he affirmes it straight And is this trowe you th'evidence that M. Some will plead for himselfe in this case Now sure then hath he firmed faire And what may the good Deane of Sarum saye to this but that he was borne in an vnfortunate houre to be by this proper distinction manifestly convinced as a traitor euen by the mouth of my L. of Winchester himselfe if it were he that fumbled vs vp that sodden Admonition to the people of England For Martin whom he cals the libeller chargeth D. Bridges with flat treason and I take it he names both the place the page Now comes father Admonitor and he worthely defends but what marie forsoth for want of other matter That ministers liuings should not be takeÌ„ from them and be employed he knowes not howe But the principall thing in controversie namely the treason charged so justly vpon D. Bridges his head he had no leisure to peruse though he could finde leisure to speake of him twice or thrice and that purposely in his praise The issue therefore is that seeing the thing was in controversie yea and the principall and most materiall thing of all the controuersie and my L. of Winchester hauing the matter in hand doth not nor dare not it seemeth denie it Then out of M. Somes Logicke or diuinitie chuse you whether I conclude vnâ—oydablie that he must needs affirme it For not to denie is to affirme Euery childe can teach him that Ergo M. Bridges I am sory for him good soule must needes be a traytor by my L. of Winchesters verdict And I woulde I might liue to see him eyther
doubt not but his cousin germaine of Sarum who it may be woulde disdaine to be either his or a better mans inferior in Blindenesse woulde willingly subscribe vnto it without wresteling And I muze if on should defende That women idiots Sorcerers Conjurers can not ad an edifying worde to th'Element though they should repeat the words of th'institution a thousand times over I muze I say whether M. Some wold refute this euen as he hath don the former by telling vs that which the very boies that learn their pricksong could not I trow be ignorant of vz. That the summe of Christs Sermon is an edifying word For who doubts vnlesse his brains be out that The word of God is in his own nature an edifying woord That the Scripture is autopisos that is of credite in it selfe inspired not of man but of God c. who doubts of al this but what of that Shall we therefore infer that out of a Coniurers mouth it is an edifying worde or that wheresoeuer els the worde is wretchedly profaned hand over head as by a woman at baptism or by a cursed man of no calling in the congregation there must needs be Edification straight O but you wil say M. Some doth not say so he speaks only of vnpreaching ministers But I say again he must needs say so whether he wil or no for the reson that he bringeth doth point as directly and conclude as forcibly for sorcerers conlurers as for Dumbe Ministers and therein I pray you be judg your self The sum of christs Sermon saith he is an edifying word Ergo. The dumbe Ministers repeating the same Sermon doe ad an edifying worde And why not I pray you by the same proportion Ergo. Women Ergo. Witches Ergo. Madmen Ergo Idiots repeating the same Sermon do ad an edifying worde For if there be no more in the matter but only the wordes of the institution the sermon of Christ without regarde had of the calling of the man and of Gods inuiolable ordinance therin And M. Penri holding that our dumbe doggs that haue no measure of gifts are no more capable of the ministery then these then is it not possible but that M. Some must either as his vsual delight is begge the question or els the consequences must be al one in spight of his hart I know right wel that a godly man may even then be edified by the worde when it is most blasphemed by a hellish mouth and I knowe that a man may be edified some times stroken with remorse vpon the sight of some horrible murther as he may also at on of these plaies or Theater Spectacles as some haue not let to giue out That they for their parts haue bin more edified by a play then by all this preaching neuerthelesse I hope no man of sence will say that either murther or blaspheming the worde of God or the same word wretchedly prophaned in a play is therefore an ordinarie meanes to edifie And what warrant hath any man to seeke for Edification there where there is noe promise he shall be edefied Though the worde it selfe be an edefieng word yet may not the Lord chuse whether it shallbe an edifying word to vs or no especially when we make noe conscience of repairing thither where we knowe before hand his holy ordinance is prophaned Farther it is worth marking that whereas M. Penri saith Noe learned man wil deny the Lords prayer rightly saide to be an edefying worde nowe M. Some as a man that had long fasted and thereby glad of any thing to releeue his hunger doth hereuppon all to be thanke him I thanke you saith he for this and therfore doe conclude against you that the Scripture barely read and to non other purpose then to edifie by reading is wholsome doctrine for the Lords prayer is part of the holy Scripture wherein I knowe not well whether M. Penri shoulde doe better to thanke him for his coste or praise him for his curtesie Neuerthelesse when the matter shall come to sifting I feare it wil hardly deserue halfe the Thanks that M. Some bestoweth For did you neuer heare of a man that tooke post horses to ride northwarde yet by wandering all night founde himselfe within 2. mile of Lambeth in the morning This was sure M. Some who making more hast then good speed to ride away with his poore aduantage is after his long trauel wandering as you see returned home by some night spirit by meanes whereof he is if you marke it as neere his jornies end as when he first set foote in stirrop Why alasse cannot so greate a Clarke as M. Some is see into these words Rightly sayed vnlesse they be written in great text letters or printed in Folio Or is he nowe to learne that Noe popish Priest as a Priest Noe Papist as a Papist Noe Witch as a Witch did ever say the Lords prayer rightly in his life What a squinteyed conclusion is this then to drawe an argument from Rightly saide to Barely read As if we were so childish to graunt him that which is Barely reade of a minister in his place function were Rightly said or that the hurrying over the Lords prayer or any other piece of Scripture either without booke or within booke were rightly saide that is to say that the word prophaned contrary to the holy ordinance and institution of Christ were wholsome doctrine But howe shal we doe nowe M. Some hath yet spied out an other blasphemie an other strange pointe of diuinitie and what is that Forsooth The worde of God vttered is not an edifying worde vnlesse it be vttered according to th'ordinance both in regarde of the persons that vttered the same and the ende wherefore it is vttered wherevppon he questioneth with his adversarie in this manner Is not this M. Penri to make the person to giue credite to the holy word of God which position is very grosso blasphemons We answere in M. Penries behalfe no in deede is it not First it is cleare M. Penri speaketh here as he doth in the whole course of his booke of that which is ordinary not extraordinary For what haue we to doe nowe with miracles or extraordinary revelatious Or as I saide before if any man be edified by a Play by a Murther by Blaspheming or prophaning of the worde of God what haue wee to doe with that This being set downe then as a thing cleare and out of question that M. Penri speaketh onlye of that which is ordinarie we answere that his assertion standeth firme and inviolable against M. Some and all the wrangling spirits in the world vz. That the worde vttered is not an edefying word vnlesse it be vttered according to the ordinance both in regarde of the persons c. neither is this at all To make the person giue credite to the holy word noe more then we say that the bread wine prepared for the Lords table can be
no sacramét vnlesse he be a minister that deliuers it Is this to make the sacrament depend vpon the person or the person to giue credit to the sacrament I think not no more is it of the word And who seeth not that when he speaketh here of the persons he meaneth not as M. Some wold seem to enforce of the dignity or worthines of the persons or barely of the persons themselues as they be of men for that were too childishe but onely of the Calling and office of the parsons whiche being the holy ordinance of God prescribed in the worde what incongruitie or absurdity is it for the Lord to restrane th'ordinarie blessing of edification to his owne ordinance as if he should say My word is in deed the worde of life neuertheles if any man abuse it or profane it if any man presume to deale withall that hath no calling or warrant therevnto let him neuer looke that I will bloue vpon it with my spirit And who dare saye that there is or can be edification where the Lorde breatheth not with his spirit Therefore let M. Some say what he wil there can be neither error nor heresy to make not the person but the holy calling of the person that is the Lords owne ordinance to giue a majesty credite to his owne worde which in trueth is nothing els but to make the very word giue a credite to the word and so it is Autopisos still Now for his maner of writing I rest euen of the same judgment I was when the book came first into my hands you know what I then told you vpon the first taste of it I dare warrant you you shall finde it to be true for he is all in his short cuts questions like prety apothegs What say you to 40. ful points in 50. lines to 30. ful points in 33. lines to 6. ful points in 4. lines to 4. ful points in 3. lines Nay in one place about the pa. 76. as I remeÌ„ber he hath more full points then lines yen in that space that Iohn a Bridges hath one period I dare be bound M. Some hath 50 or vpward And is not that sententiously written Nay farther let his whol book be wel viewed I meane his last book which of it self is not much aboue 40. leaues that in a large letter such as consumeth a great deal of paper in a little matter I dare vndertake you shal finde aboue 1500. full points So that whereas in one place he telleth his aduersary that vnles it be granted him that vnpreaching ministers haue no calling he is at a ful point his aduersary may now justly reply vpoÌ„ him vnles the contrary be graunted him he is at a 1000. ful points And I pray you tel me are not his lungs in gret danger thinke you that he is so short winded that he can scarce tie 2. propositioÌ„s togither in mood figure I promise you for mine owne part I am halfe afraid of him if he look not to himself in time Wel I could tel M. Some a notable receipt for this shortnes of breath if he woulde be ruled by me Firste he must crosse the Thames no more towards Lambeth for the moistues of the air so nere the water side is very dangerous heÌ„ the closenes of London streats is perilous for the stop ping of his pipes more the great fare entertainmeÌ„t about the court at Bb. houses may breede in time a Lethergie therfore his only way if he loue his helth must be to get him into the country in th'open aire to make his onely residence ordinary aboade vpon Gyrton benefice shaking of all other appendixes and hangbies whatsoeuer euen there in loue and consience to take pains with his poore parishuers aswel by publike teaching catechising of them as by priuate admonishment familiar conferences seeking to win them by all other good godly means that the Lord hath prescribed in his word And let him ask M. Grenham whether this be not an excelent medicine for the shortnes of the breath I warrant you he hath tried it and hath found good of it for he hath winde at wil ye see as shril pipes as most men Nowe M. Some may chuse he hath my direction for nothing if I might see his water I might happen tell him more I knowe there be other paltry practicioners in Phisike that wil aduise him otherwise but let him take it of my word it wil not be so good for him in the end For it is sure this short windinesse and nothing els that makes him thus in a kinde of kingly maner with so many vncontrollable periods to debate with vs I agree with you in this I dissent from you in this strange sansies haue almost consumed you your reuerence I make very base account of I thinke great scorne I tell you to be one of ignorant Penries disciples c. Sure your D. perswadeth himselfe I beleeue that looke what he saith it is a statute straght otherwise he woulde neuer come vppon his poore aduersary in this jumping manner Wel for all that if he can make shift with all the skill he hath to fetch a jump froÌ„ his benefice at Girton to some sweet Deanry or Bishopricke it wil sure be one of the pretiest jumps that euer he made in his life There be of his betters that haue made such Alemaine leapes in their dayes and thereby may the better direct him the way if neede be how thinke you by these jumps From Peter house to Penbrooke hall from thence to Trinitie Colledge from thence to Lincolne from Lincolne to Worcester from Worcester you knowe whither But were not these vengeable steps Wel let your D. looke to it for I haue knowne a man bursten in my daies with fetching such strides And this I feare me is the blessinge that he so often harpeth vpon as wel in his preface as in his booke It pleased God saith he to assist me graciously in my paines I haue taken I thanke his maiestie very humbly for it And I doubt not but he will giue ablessing vnto it And againe in an other place I was desired saith he to prouide a plaster I did so and God hath giuen a blessing to it And yet againe I doubt not but that blessing which god hath giuen already to my last tretise which his maiestie wil giue to this wil marre your market And last of all he closeth vp the mouth of all with this My comforte is that almightie God will blesse this labor But you may tel M. Some when you see him that I haue hearde of a man whoe dreaming of golde overnight had but an ilfauored mishap in the mornning These hasty promises of golden mountaines had neeede wee suppose haue better grounds then these dreaming conceipts and fansies of men For vnlesse it be some such blessing as I spake of before namly some hope or promise of promotion which is not so priuiledged neither but that it may end in bitternesse I durst me thinks in this case stand betwixt M. D. and the danger of any other greate blessing that may befall him As to those high wordes of his that he thinketh soule scorne to be one of ignorant Penries disciples c. Considering howe rightly it sorteth with the rest of his rhetoricke it can neither bring any grace to him selfe nor disgrace to his aduersatie Alasse it doeth but lay open the rottennesse and corruption of his harte being very far from that spirit that teacheth Let the greatest among you be as the least c. It is wel enough knowne that there be M. Somes betters I meane in learning and judgment that wil not refuse even in the feare of God to learne somtimes of far meaner men in gifts then ever M. Penri was whome howe the Lord hath blessed in plentiful measure that way his aduersaries themselues haue bin forced to acknowledge but I woulde you would aske M. Some when you see him where was Humile peccatum when he did thus treade vpon his aduersarie with a disdainfull foote Well to correct this bad humor of his you may doe wel to referre him to Apollos in the 18. of th' Act. who though he were an eloquent man mightie in the Scripture informed in the way of the Lord and seruent in the spirit yet saith the text did he not disdaine to learne of Aquila Priscilla who expounded vnto him the way of God perfectly wherevpon our Bb. owne note in the margent is this which we presume M. Some will giue eare vnto with reuerence Apollo say they being a learned man was not ashamed to be taught instructed in the doctrine of Christ of a poore crafts man his wise what great disparagement then coulde it be for such a man as M. Some is were he as great as an Archb. or a Cardinal to learne some small trifling things of of a poorer and meaner student because he knoweth that the Lord somtimes chooseth the weake thinges of the world to confound the wise And therefore he that shoulde wish your D. lesse learning more modestie shoulde I suppose wish him no hurt Thus haue you my verdicte because you requested it I confesse I haue bin too longe but it is my falt wherein as in any thinge els I am very wel content you shal censure me as you please I. G. 185 Master Some hath in his book aboue 400. naked assertions 54. M. Somes Booke cases 184. Mast. Sines booke cases This preacher as I vnderstoode since vvas M. Some himselfe 81 176 174 91 The recognisance that M. Bridges standeth bound in 8â— 163 175 4â— 192 119 97 66 150 81 Matth. 17. 66 71 70 69 87 96 132 102 103 179 147 144 94 73 66 139 66 82 83 143 67 92 35 130 114 10 181 172 Pag. 21 11 92 90 92 92 My Lord of vvinchesters judgement touching those that are baptized by Midvviues 183 73 140 120 97 119 137 136 47 48 187 175 176 162 114 166 144 176 183 102 147 166 Consu Sâ—nd of Imag. 168 Contra. Stapl Fort. pag. 35. Rejond to Bâ—istovv pag 10. Rejond 14. 143 168 177 147 155 18â— 80 168 Rejond to Bristovve pag. 5. Institut lib. 4. cap. 2. sect 1. Contra. Siaple pag. 35. 149 150 98 120 120 118 preface 177 198 Luke 22. 26.
the edge of these arguments be something overworne and that we hope wil not be longe especially if he light once in one of these swete Deanries or Bishopricks Then I trust a man may speake with him vnder a couple of Capons then I hope hee wil not be so hasty to fright vs with these forcible arguments For it may be he wil not be at leasure he wil haue somewhat els to doe his Chappell and his Organes with other such implements and impediments moe will keepe him I trust from doing vs any greate hurt either in Lodgicke or Diuinitie while he liues Then we looke rather he should doe as the rest of his comperes are woont to doe that is liue of the stocke and waste of the stoare till they be within a little of bankerour as for arguments and matter of controuersie because they growe olde themselues alasse they may leaue that to Watson or Walton Haslop or Munday or some such sweete Chapleine of theirs whoe haue excelent witts at whipcoard conclusions to manicle these puritans with Well as it is cleare you see that M. Some can begg the question as wel as his betters So you shal wel perceue that he can speake for himselfe if his neighbors wil not And in deede for that good guift of sounding forth the trumpet of his owne praises he shal haue it of all and of al. To begin withal what say you to this If you wil knowe saith he what I thinke of sound preaching before th'administration of th'holy Sacrament my answere is that I doe greatly both like and commend it c. This mind was I euer of since I knewe what gods Religion good Diuiuitie meant howe say you Is not sound preaching much beholden to M. Some that wil of his curcesie vouchsafe it both his liking and commendation Belike it had bin in some danger to hâ—ue lost his credite if M. Some had not reached forth his hand to giue it some alowance wel for al that he had best looke to it that he doe not only affoard it his good likâ—ng in words but that he reuerence it in deed from his hart and that to some measure of practize if he loue his owne soule otherwise wee can tell him it wil bruize him into powder in th'end were he 10. times better then he is being as he may eâ—silie lerne by th'Apostle either A Sauour of life vnto life or A Sauour of death vnto death and therefore not to be dallied withall as if it were as our pleasures to entertaine it or reiect when we thinke good but he that doth it not that is he that doeth not embrace the word preached as the message of saluation with trembling and feare may be sure without repentance he very curse of God will overtake him and his seede what meanes your D. then to tel vs so solemly of his good liking of sounde preaching when in paine of Gods vengeance he is bound to like it But he telleth vs farther that it hath pleased many of excellent learning and wisdome to like of his treatise Sure if they did so then is th'olde prouerbe verified that Blessing goeth by sauour Some B. belike or Bishoplâ—ke man for I doe not thinke that any man els would abuse him so much And you may tel your Doct. from me that certainly if they were Courtiers they did but flout him if they were learned and of judgment in deede they did but flatter him And therefore for mine owne part I cannot so much condemne him in this case if in the want of Heraulds and some other good friends he be forced as it were to make an emblazure of his owne coate armor himselfe who can blame him then if in speaking of the ignorant ministers he tel vs himselfe when no man els will tel vs for him That his writings and sermons are not Ajax shield to couer them but the Lords sworde to cut them So that if any man be desirons newe to finde out the swoorde of the Lord where shall he redilier come by it then about the exchange or those places where M. Some vseth to prech there he may happen heare news of it But by the way can you shewe me any writer olde or newe that euer gaue that name of the Lords sworde to his owne writings and sermons with his owne mouth but only M. Some I knowe right wel that the true preaching of the worde is both the fire of God to burne the water of God to quench and the sworde of God to cut betwixt the marrow and the bones but what of that Yet it may be doubted whether M. Some may justly brag of any such apparant successe of his labours and if he could yet me thinks modesty might haue taught him rather to haue left the publishing and emblazinge thereof to others then thus out of season to be the proclaimer of it himselfe indeede if a man marke it there is much a do through out his whole booke with his writings his words his reasons his answeres his sermons c. which it semeth he woulde faine fasten vppon posteritie for lawes and statutes as if the ground of al good knowledge were grauen in the very wrinkles of his forehead in one place he tels M. Penri that he may as easily fetch oile out of a flint as any such consequents out of his writings c. And againe They which haue heard my sermons or reade my writings c. And yet more my own words in this present Chapter are as cleare as the Sunn c. what should a man talke of it then when al things that M. Some doth are so cleare so direct and in so good proportion There be men in the world that write out of jointe sometimes speake darkely and intricately and make many euil consequents but they be not belike of that colledg that M. Some was of where a man shall as soone fetch oile out of a flint c. as any thing that hath not his weight measure and therefore no maruel if he call his owne writings and Sermons The Lords sword to cut these ignorant ministers for he that doeth neuer any thinge out of square must needs cut deepely I trowe In deed if he coulde so cut them that they might be quite cut of the ministerie it were a happy cuttinge both for them and our church But that he is not the man that is like to worke this cure we see by his lookes For as our Sauiour Christ saith to his disciples This kinde of Deuill is not cast out but by praier and fasting So wee say to M. Some that this kinde of Deuil or deadly sore of our dombe ministery which may rightly be called Vlous Matricis that so feastereth and wrankeleth inwardly euen to the very bowels of our Church and State can neuer be cured but with an humble spirit a hart that bleedeth for the ruines of Sion which because it is a lesson that it semeth M.
Some had neuer yet any leasure to take out we cannot looke for any great thing from those cutting sermons and writings of his though he shoulde blaze them to vs a thousande times ouer wel may they helpe a litle to the lapping and shreading of the tree but to hewe it downe by the roote because the high minded hart is commonly by Gods just judgment plagued with a bluntedged pen wee neuer looke for at the handes of any such as M. Some is til he be come of a better spirit then hitherto he hath shewed himselfe Nowe that you may witnesse with me that I doe him noe wrong in all this I pray you aske him when you see him whose sweete sentences these be Content your selfe I haue made no fault The fault is in your eie and not in your penne if that you meane that my reasons are faultie in the eies of the learned you mistake the matter if my reasons were sutable to your sencelesse answers they were strange stuffe I swarue not one jotte from the cause I dealt in My answer to your obiection is very direct My reason was a very sure one For the cleare proofe of this point I haue set downe sound reasons I mislike the popish Priesthood and sacrafice asmuch as he and if occasion serue wil set downe sure reasons to shake them both in peeces Sure it is odds your Doct. neuer looked downe on his leggs but al one his feathers when hee perfumed vs with this sweete powder But howe say you haue I done him any wrong The places you see I haue quoted be you your self the judge here is neither swaruing nor falting but al sound sure and direct therefore you may see what a treasure your vniuersitie hath bred vp to our Church such a sure card as we may be bold to trust vnto if there do chance to fall a dearth of learned men in this age And in this glasse it was belike that he beheld himselfe when he told vs so confidently That there is some reson that Gods truth should haue more defence by him then by his aduersarie Wherein I dare say you thinke that the life blood of his owne conceit did tickle him a little too much In deede if he be so sure a man as he supposeth himselfe to be there must needs be more loked for at his hands then of other poore men that are not halfe so sure it is like he speaketh this altogether in the ouerweening of his owne sufficiencie to make vs knowe what ods there is betwixt his poore aduersarie and him otherwise wee see no reason why the defence of Gods trueth according to the measure of his talentes and place should not euerie way be as deare and precious vnto another as to M. Some I perceiue it woulde distemper him vnreasonably if one should tell him that Mast. Penri hath discharged a better duetie to Gods Church in one sixe leaues then euer M. Some did in all that euer he wrote and yet I thinke he that should say so might haue hands enow to subscribe to it euen of the godliest and best affected subjects in the lande but I purpose not to enter into that comparison let eche man speake as his heart hath felt comfort and God giue M. Some an humbler spirit Only this much I thinke one may safely and truely say that in all that euer M. Penri hath written though M. Some haue beprouded him I know not how many times no man shal be able justly to finde any one dashe with a pen sauoring so palpably the corruption of the heart thorow the good liking of himself as is in a hundred places of M. Somes book Too long and loathsom it were to runne through all and therefore I wil onely ad som few more to sute with the rest Your feare saith hee that posteritie will not rest in my reasons is a vaine fear My arguments for baptisme by vnpreaching ministers are such as you are not able to stir if I haue any learning you doe toto caelo errare For the knowledge that God hath giuen me I thanke his maiestie very humblye I can receiue no disgrace by anye such as you are c. How saye you is not this a medicine to giue a modest man a vomit or is not this able to make a man draw his mouth to his elbowe to heare a man professing learning lay about him on this fashion beyond the bonds of shamfastnes Why did your D. neuer read Laus propria sordescit in ore Tush he is at a point you see and goeth on like a censurer in his impious vaine telling master Penri That as yet he maketh very meane account of his iudgement And againe in another place to the same effect he presseth him shrewdly You desire pardone of me if you recant saith he you shall haue an easie sute otherwise I doe and will account very basely of you Was not the man in a golden dreame thinke you when he perswaded himselfe that the whole poize of the matter lay vpon his account Take heed therefore my masters of the fantasticall crue if you go on your course you see what will come of it certainly M. Some will account very basely of you and where be you then I know peradventure what you will saye that this base account of his is but as a man stuffed with draw that fraieth the birds but for a day or two and afterwards they feare not to pecke on his head And if you saye so then comes M. Some vpon you againe full as powerfully as before and telleth you plainly That he will speake for you if you reuoke your errors and heresies otherwise he will not once open his lip for you or any suche as you are c. And then ye are drest if M. Some giue you ouer once therefore it is good to bee wise and to looke before you leape Thus I hope you see that your Doct. is none of these nice and shamefast diuines that in the sense and feeling of his owne good gifts is afraid to make knowne to you what he can doe But where abouts dwelt he trow you or what vncurteous neighbors had he that would thus suffer him for want of helpe to sing all the 4. parts himselfe Fie fie that an ancient D. of diuinity should be thus vsed It is sure long of these puritanes that are dispisers of degrees of Schooles and thereby force men to fall a praysing of themselues whether they will or no. But in good earnest speake your mind do you not thinke M. Some to be vnmatchable in this Thrasonicall veine When you shew me the like of any learned protestant of our time I will then yeelde my selfe faltie and saye I did him wrong Till then you must giue me leaue to think that he is among diuines th' onely prince of conceyted writers in this age vnto al which vnbridled Rhetorike of his if I were as M.