is punished in the other which remaineth when either he is kept from inioying the things he orderly desireth or left free to desire such things as orderly are not to be desired If man haue lost all desire of that which is just as just as here he saith he hath then surely he sinneth in all his actions and is depriued of all morall rectitude for what morall rectitude is in him that loueth nothing because it is just farther then it may be commodious and in that respect pleasing The schoolmen are wont to vrge that a man may naturally loue God aboue all for seeing he naturally loueth that which appeareth vnto him to bee good why should he not loue God aboue all who is the chief good To this Luthers answer is this that there is a twofold loue for there is amor amicitiae amor concupiscentiae a loue whereby a man willeth the good of him that he loueth a loue whereby he desireth to make vse of the good of that hee loueth and to make it serue his turne In the first sort a man loueth his friend by the latter his horse now saith Luther it is true that euery sinfull man loueth God with the latter kind of loue desiring to make vse of God to serue his owne turne but it is not possible for a naturall man to loue God as a man loueth his friend that is to desire that God may rule raigne be glorified as God to rejoyce when his will is done though it be contrary to that we desire to bee grieued when he is offended And this surely is confirmed by Bernard for he saith that there are 4 degrees of loue For 1 a man loueth nothing but himself 2◠Heloueth other things amōgst other things God for himself finding that he cannot be without him Thirdly He loueth God for God Fourthly he loueth him selfe for God The two former are naturall and as I thinke finfull the two latter I am well assured in the iudgement of Saint Bernard proceede from grace and not from nature for hee sayth That is first that is naturall and then that which is spirituall and that scarce any of the elect of God goe beyond the first of these two latter degrees in this life So that according to that which before I alleadged out of Gregorius Ariminensis euery one that willeth any thing either willeth God or some other thing that is not God if God not for God but for some other thing expected to bee had from him or by him this is vti fruendis to make vse of that for the hauing of some thing as more loued that should be enjoyed as the best and most loued of all other things and this is most perverse as Saint Augustine telleth vs. If wee loue any thing else besides God and not for God it is likewise an iniquitie So that seeing naturally it is impossible to loue for God it is impossible to loue any thing rightly and consequently all the actions of naturall vnregenerate men are sinne And that they are so indeede it is proved by such authorities as may not be excepted against Cyprian de bono patientiae in principio sayth the true vertue of patience cannot be in Infidells now there is the same reason of one vertue and of all his words are these Hanc se sectari Philosophi quoque profitentur sed tam illis patientia est falsa quam falsa sapientia vnde enim vel sapiens esse vel patiens posset qui nec sapientiam nec patientiam Dei novit quando ipse de ijs qui sibi sapere in mundo videntur moneat dicat perdam sapientiam sapientum prudentiam prudentum reprobabo Augustine sayth Thou wilt say if a Gentile shall cloath the naked is it sinne because it is not of faith truely in that it is not of faith it is sinne not because the action of cloathing the naked in it selfe is sinne but to glory in such a worke and not in the Lord none but an impious man will deny to bee sinne If a Gentile that liueth not by fayth shall cloath the naked deliver him that is in daunger binde vp the wounds of him that is wounded bestow his goods to honest friendly purposes and shall not suffer himselfe to bee brought by any torments to beare false witnesse I aske of thee whether hee doe these good workes well or ill for if hee doe these things ill that are good thou canst not deny but that hee sinneth that doth any thing ill if thou say hee doth these good things and doth them well then an euill tree bringeth forth good fruite which he that is truth it selfe saith cannot bee If thou shalt say that a man that is an Infidell is a good tree then hee pleaseth God for that which is good cannot but please God who is good But Iulian the Pelagian answereth as the Papists doe at this day I acknowledge saith hee that they are steriliter boni that is their good is barren and bringeth forth no fruite who not doing the good things they do for God receiue not from him the reward of eternall life The answere of Saint Augustine is out of the 6 of Mathew If thine eye bee evill thy whole body shall bee full of darkenesse c Know that this eye is the intention with which every one doth that hee doth and learne by this that hee that doth not his good workes out of a good intention of a good faith that is of that faith that worketh by loue all the whole body that consisteth of such workes as members is full of darkenes that is the blacknes of sinnes Or truely because thou grantest that such workes of infidels as seeme to thee to bee good bring them not to eternall saluation and the kingdome of heaven know thou that we say that that good will that good worke by which onely a man may bee brought to the everlasting gift and kingdome of God can bee given to none without that grace that is given by him that is the only mediatour betweene God and man All other things that seeme to bee commendable amongst men let them seem to thee to bee true vertues let them seeme to thee to bee good workes and done without all sinne For my part this I know that the will is not good that doth them for an vnbeleeuing will and vngodly is not good Let these wills be according to thy iudgement good trees it sufficeth that with God or in Gods judgement they are barren and so not good Let them be fruitfull amongst men amongst whom also they are good vpon thy credit authority thy commendation thy planting if thou wilt haue it so so that I obtaine this whether thou wilt or not that the loue of this world whereby euery one is a friend of this world is not of God and that the loue that maketh a man injoy the creatures whatsoever they bee without
thē but to the defect of the light of naturall reasō foūd in thē or the want of due consideratiō right proceeding in the searching out of such things as are so to be known so likewise it is not to be imputed to the want of evidence of the truth of the things or at least of Gods speaking in the word of Heauenly Truth that all men beleeue not all the bookes that are diuine canonical the things contained in thē but to thedefect of spirituall light in thē that should discerne such things or the want of due cōsideratiō right proceeding in the searching out of such things Secondly he laboureth to proue that none of the articles of faith or things beleeued by vs are evident vnto vs in the light offaith whereas yet notwithstanding Hugo de sancto Victore sayth expresly that in some the light of diuine reason causeth approbation of that they beleeue that in other the purity of the heart conscience causeth a fore-tasting of those things which hereafter more fully shall be enioyed And Alexander of Ales pronounceth that the things apprehended by vs in diuine knowledge are more certainly discerned by such as are spirituall in the certainty of experience in the certainty which is in respect of affection by way of spirituall taste feeling then any thing is discerned in the light of naturall vnderstanding according to that of the Prophet How sweet are thy wordes O Lord vnto my mouth they are sweeter then the hony and the hony combe Wherefore that wee may the more distinctly conceiue these things wee must obserue that there are some things which though without revelation we could not know yet after they are revealed are evident vnto vs in the light of grace As first that the defects euils that are found in the nature of man the blindnes of his vnderstanding the way wardnes of his affections and perverse inclination of his will were not from the beginning that hauing beene in all the sonnes of men the first parents of mankind fell from their originall primitiue estate and that seeing these euils are found in all euen in litle infants new borne the propagation of them is naturall and not by imitation Secondly that the very inclinations of our hearts beeing naturally euill in this corrupt state of nature nothing can change them to good but GOD by a speciall worke aboue and beyond the course of Nature which therefore may rightly be named grace Other thinges there are which are discerned by spirituall taste and feeling as the remission of sinnes the joy and exultation of heart that is there found where God is present in grace And a third sort of thinges there are which being not discerned to bee true eyther of these two wayes are beleeued notwithstanding because deliuered vnto vs by God whom wee discerne to speake in the word of heavenly trueth So that the two former sortes of thinges are euident in themselues to them that are spirituall the latter in respect of that Medium by force whereof they are beleeued which is Diuine authority deliuering them vnto vs which thing Hugo de Sancto Victore excellently expresseth Credit fides saith he quod non vidit non vidit quod credit vidit tamen aliquid per quod admonita est excitata credere quod non vidit Deus sic ab initio notitiam sui ab homine temperauit vt sicut nunquam quid esset totum poterat comprehendi sic quod esset nunquam prorsus posset ignorari Oportuit vt proderet se occultum Deus ne totus celaretur propsus nesciretur rursum ad aliquid proditum se agnitum occultaret ne totus manifestaretur vt aliquid esset quod cor hominis enutriret cognitum rursus aliquid quod absconditum prouocaret That is Faith beleeveth that it neuer saw and it neuer saw that which it doth beleeue yet it saw something by which it was admonished and stirred vppe to beleeue that which it saw not God from the beginning did so temper the revealing of himselfe to bee knowne of men that as it could never bee wholly comprehended what he was so it might neuer be altogether vnknowne that he was It was fitte therefore that God should manifest himselfe formerly hid that hee might not bee wholly hidden and no knowledge had of him and againe that having in some sort reuealed and made himselfe knowne hee should so hide himselfe as not wholly to bee manifested that there might bee something which being knowne might nourish the heart of man and againe something which being hid might prouoke and stirre men vp to a desire of attayning some farther thing These things it seemeth the Treatiser thought not of and therefore denyeth that there is any motiue sufficient to make a man beleeue the articles of the fayth setting aside the meane supernaturall by which they are propounded and therevpon asketh Mee what maketh Me beleeue the articles of the Trinity the two distinct natures in Christ in the Vnity of the same person and the resurrection of the dead Wherevnto I answere that the thing that moueth mee so to beleeue is the authority of the Scripture which is the Word of God and that I beleeue it to bee the Word of God because I doe most certainely discerne him to speake in the same and a certaine diuine force and Majesty to present it selfe vnto Mee though the prophane Treatiser professeth hee knoweth not what that authority and Majesty of God is which is discerned in the sacred Scriptures nor how wee discerne it which is not to bee marvayled at seeing blind men cannot discerne the difference of colours but that there is something more then humane discernable in the Scripture all deuout and religious men will acknowledge with vs. Beleeue Mee sayth Picus Mirandula there lyeth hidde in the Scripture a secret vertue strangely altering and changing them that in due sort are conversant in the same So that the reason that all doe not discerne the Majesty of God in all bookes that are diuine and that some doubt of such as other admitte is not because such a diuine power is not discernable in them but because there is some defect in the parties not discerning the same To the former most weake reasons brought to proue the insufficiency of those inducements or reasons by which wee thinke the Spirit of GOD setleth vs in a perswasion of the truth of thinges contayned in the Scripture First hee addeth an vntruth to witte that I deny those parts of Scripture which rehearse matters of fact to bee knowne to be divine by the authority of God himselfe discerned to speake in the Word of faith And secondly an objection that men cannot know the Scripture to be diuine by discerning the Majesty of God speaking in them vnlesse they reade or heare euery part of them read ouer which is very hard to bee
one by vnity wherein there are not many things foūd which neither cōsisteth in many things nor of many things in which sort God only is most properly sayd to be One in whom there is neither diuersity of natures nor multiplicity of parts nor composition of perfection and imperfection being and not being as in all creatures One by vnion is that which either consisteth in many things or of many things and is either in a sort only or simply One. In a sort onely a thing consisting in or of many things is sayd to be one three waies First when neither the one of the things whereof it consisteth hath denomination from the other nor the property of it as when stones are layd together to make one heape 2ly When the one hath the property of the other but no denomination from it as is the vnion betweene the hand and those sweete spices it holdeth in it Thirdly when the one hath denomination from the other but no property of the other as a man is sayd to be apparelled from his apparell but noe property thereof passeth from it vnto him as the sauour of the sweete spices doth into the hand Vnion simply is of diuerse sorts First when one of the things vnited is turned into the other this falleth out soe often as there is a repugnance betweene the things vnited and one is predominant and preuailing as when a drop of water is poured into a whole vessell of wine Secondly when both the things vnited are changed in nature and essence and that commeth to passe so often as the the things vnited haue a repugnance betweene themselues and yet no preuailing of one ouer the other In this sort the elements are vnited to make mixt or compound bodies Thirdly when there is no transmutation of the things vnited but the constitution of a third nature out of them because they haue no repugnance but mutuall dependance Of this sort is the vnion of the soule and body Fourthly when there is neither transmutation of the natures vnited nor constitution of a third out of them but onely the founding setling and staying of the one of the things vnited in the other and the drawing of it into the vnity of the personall being or subsistence of the other this commeth to passe when there is neither repugnance nor mutuall dependance of one of the things vnited vpon the other but a dependance of another kinde so the braunch of a tree being put vpon the stocke of another tree is drawne into the vnitie of the subsistence of that tree into which it is put and whereas if it had beene set in the ground it would haue growne as a separate tree in it selfe now it groweth ◅n the tree into which it is grafted and pertayneth to the vnitie of it Here is neither mixture of the natures of these trees nor constitution of a third out of them but only the drawing of one of them into the vnity of the subsistence of the other so that here is not Compositio huius ex his but Huius ad hoc that is not a composition of a third thing out of the things vnited but an adioyning of one of the things vnited to the other And this kinde of vnion doth of all other most perfectly resemble the personall vnion of the natures of God and man in Christ wherein the nature of man that would haue beene a person in it selfe if it had been left to it selfe is drawen into the vnity of the diuine person and subsisteth in it being preuented from subsisting in it selfe by this personall vnion and assumption This that wee may the better conceiue we must consider what the difference is betweene nature and person and what maketh an indiuiduall nature to bee a person Some thinke that nature and person differ as that Quod est and Quo est that is as the thing that is and that whereby it is Other that the condition of personall being addeth to an indiuiduall nature a negation of dependance or beeing susteined by another but to leaue all vncertainty of opinions to bee this or that is indiuiduall to bee this or that in and for it selfe is personall being to be this or that in and for another is to pertaine to the person or subsistence of another so that euery thing that is in or for it selfe is a subsistence or thing subsisting and euery such rationall indiuiduall nature is a person Amongst those created things which naturally are apt to make a subsistence or to subsist in and for themselues there is very great difference for some naturally may become parts of another more entire thing of the same kinde as wee see in all those things wherein euery part hath the same nature and name that the whole hath as euery droppe of water is water and being left to it selfe is a subsistence in it selfe and hath that beeing quality and nature that is in it in and for it selfe but being joyned to a greater quantity of water it hath now no beeing quality or operation but in and for that greater quantity of water into which it is powred Other things there be that cannot naturally or by the working of naturall causes put themselues into the vnity of any other thing but by the helpe of some forreine cause they may be made to pertaine to the vnity of another thing different in nature kind So the braunch of a tree of one kinde which put into the ground would bee an entire distinct tree in it selfe growing mouing and bearing fruite in and for it selfe may by the hand of man be put into the vnity of the subsistence of a tree of another kind and sort and so grow moue and beare fruite not distinctly in and for it selfe but joyntly in and for that tree into which it is implanted A third sort of things there are which being left to themselues become subsistences and cannot by force of naturall causes nor the helpe of any forreine thing euer become parts of any other created thing or pertaine to the vnity of the subsistence of any such thing such is the nature of all liuing things and such is the nature of man which cannot be brought by force of any cause to pertaine to the vnity of any created subsistence because it cannot haue such dependance on any created thing as is required to make it pertaine to the subsistence thereof yet by diuine and supernaturall working it may bee drawen into the vnitie of the subsistence of any of the Persons of the blessed Trinitie wherein the fulnesse of all being and the perfection of all created things is in a more eminent sort then in themselues For though all created things haue their owne being yet seeing God is nearer to them then they are to themselues and they are in a better sort in him then in themselues there is no question but that they may be preuented and stayed from being in for themselues caused to bee in
wife which hee marryed while hee was yet a Lay-man hee should bee put out of the Ministery of the Church Whereas all the most famous Presbyters and Bishoppes also in the East might if they pleased but were no way by any Law constrained to refraine from the company of their wiues So that many of them euen when they were Bishoppes did beget children of their lawfull wiues A particular and most approued example whereof wee haue in the Father of Gregory Nazianzene who beeing a Bishoppe not onely liued with his wife till death divided them but became the Father also of Gregory Nazianzen as worthy and renowned a man as any the Greeke Church euer had after he was entered into the priestly Office as appeareth by his owne wordes reported by Gregory Nazianzen For after many motiues vsed by him to Gregory Nazianzen his sonne to perswade him to assist him in the worke of his Bishoply Ministery the last that hee most insisteth on is taken from the consideration of his olde age dis-inabling him to beare that burden and performe that worke any longer that hitherto hee had done And therefore intreating him to put to his helping hand he breaketh out into thesewords Thou hast not liued so long a time as I haue spent in the priestly office therefore yeeld thus much vnto mee and helpe mee in that little time of my life that is yet behinde or else thou shalt not haue the honour to bury mee but I will giue charge to another to doe it Heere we see Gregory Nazianzens father was employed in the priestly function before hee was borne and that therefore hee became the father of so worthy a sonne after hee was a Bishoppe or at least after hee was a Presbyter Neither was the father of Gregory Nazianzene singular in this behalfe For Athanasius writing to Dracontius who beeing greatly in loue with a retyred and monasticall kinde of life refused the Bishoply Office when hee was chosen vnto it for that hee feared hee might not in that state liue so strictly as formerly hee had done controuleth this his conceit and telleth him that hee may in the Bishoppes office hunger and thirst as Paul did drinke no wine as Timothy and fast often as did the Apostle So that the Bishoppes Office is no cause of doing ill or doing lesse good then may bee done in other states of life and there-upon assureth him that hee hath knowne Bishoppes to fast and Monkes to eate Bishoppes to drinke no wine and Monkes to drinke it Bishoppes to worke miracles and Monkes to doe none lastly many Bishoppes neuer to haue married and Monkes to haue become fathers of children and on the contrary side Bishoppes to haue become fathers of children and Monkes to haue liued altogether as Monkes without desire of posterity Neither can this authority of Athanasius bee avoyded as Bellarmine seeketh to avoyde it namely that those Bishoppes did ill which hee sayth became fathers of children For Clemens Alexandrinus an auncient Greeke Father sayth expressely The Apostle admitteth the husband of one wife to bee a Bispoppe and that though hee bee a Presbyter Deacon or Lay-man if hee vse marriage aright and so as not to incurre iust reprehension hee shall be saued by the procreation of children Chrysostome accordeth with Athanasius and Clemens Alexandrinus and sayth that mariage is in so high a degree honourable that men with it may ascend into the Episcopall chayres euen such as yet liue with their wiues For though it be an hard thing yet it is possible so to performe the duties of marriage as not to be wanting in the performance of the duties of a Bishoppe wherevnto Zozomen agreeth saying of Spiridion that though hee had wife and children yet he was not therefore any whitte the more negligent in performing the duties of his calling and of Gregory Nyssene it is reported that though he were marryed yet he was no way inferiour to his worthy brother that liued single But some haply will obiect that Epiphanius is of another minde and that hee sayth where the strictnesse of the canon is obserued none but such as are vnmarried or resolued to refraine from matrimoniall society with their wiues are admitted into the ministery of the Church Wee deny not but that he sayth so But hee confesseth in the same place that many in the Church did liue with their wiues in his time and beget Children euen after their admission into the ministery Soe that the strictnesse of the Canon hee speaketh of was not generall but in some certaine places onely as I noted before out of Socrates Nay it is euident by Socrates that howsoeuer in Thessalia Thessalonica Macedonia and Hellas this strictnesse preuailed yet all the Bishoppes of the East besides were left to their owne liberty and howsoeuer some in diuerse places went about to take away this liberty yet the worthyest men the Church had stood in defence of it protesting they would not suffer themselues to bee inthralled in this behalfe to which purpose that of the famous and renowned Synesius is most excellent who when they of Ptolemais would needes haue him to be their Bishoppe which thing hee little desired hee made them acquainted with his present condition and resolued purpose for the time to come God sayth hee the Law and the sacred hand of Theophilus hath giuen vnto mee a wife I therefore tell all men afore-hand and testifie vnto all that I will neither suffer my selfe to be altogether estranged and seperated from her neyther will I liue with her secretly as an adulterer For the one of these is no way pious and godly and the other no way lawfull but I will desire and pray vnto God that exceeding many and most good and happy children may be borne vnto mee Neyther will I haue him that is to be chiefe in ordayning of mee to be ignorant hereof This liberty the councel in Trullo impeached in respect of Bishops but in respect of Presbyters it continueth in all the East Churches of the world euen till this day Greeke Armenian and Ethiopian warranted vnto them by the Canons of the Apostles Iudgment of Bishops Decrees of Councels and the consent of all other partes of the World For first the Apostle Saint Paule telleth the Corinthians hee had power to lead about a wife a sister as well as the brethen of the Lord and Cephas Which words Clemens Alexandrinus interpreteth in this sort Paul feareth not in a certaine Epistle to speake to his yoake-fellow which hee did not lead about with him because he had no neede of any great seruice Therefore hee sayth in a certaine Epistle Haue wee not power to lead about a sister a wife as the rest of the Apostles but they truely as it was meete because they could not spare their Ministery attending without distraction to preaching lead their wiues about not as wiues but as sisters which should minister together with them
Canons prouided that Bishops and other Cleargy-men might make their last Will and Testament and giue to whom they pleased that which came to them by inheritance the gift of their friendes or which they gained vppon the same But that which they gayned vpon their Church-liuings they should leaue to their Churches But the Church of England had a different custome neither were these Canons euer of force in our Church And therefore her Bishops and Ministers might euer at their pleasure bequeath to whom they would whatsoeuer they had gained either vpon their Church liuings or otherwise And surely there was great reason it should be so for seeing The labourer is worthy of his hire why should not they haue power to giue that which was yeelded vnto them as due recompence and reward of their labours to whom they please And how can it bee excused from iniustice and wrong that men spending a great part of their owne Patrimonie in fitting themselues for the Ministery of the Church which conuerted to the best aduantage and benefitte might greatly haue enriched them should not haue right and power to dispose of such thinges as they haue lawfully gayned out of those liuings which are assigned to thē as the due reward of their worthy paines Yet are there some that are much more iniurious to the holy Ministery For Waldensis out of a Monkish humour thinketh that Cleargy-men are bound to giue away whatsoeuer commeth to thē by inheritan ce or by any other meanes that they ought not to possesse any thing in priuate and as their owne And alleageth to this purpose the saying of Origen Hierome and Bernard that the Cleargy-man that hath any part or portion on earth cannot haue the Lord for his portion nor any part in heauen But Cardinall Bellarmine answereth to these authorities That these Fathers speake of such as content not themselues with that which is sufficient but immoderately seeke the things of this world and proueth that Cleargy-men may haue and keepe lands and possessions as their owne First because the Apostle prescribeth that such a one should be chosena Bishop As gouerneth his owne house well and hath children in Obedience which presupposeth that he hath something in priuate and that is his owne Secondly hee cofirmeth the same by the Canons of the Apostles the Councell of Agatha Martinus Bracharensis in his Decrees and the first Councell of Hispalis and further addeth that a man hauing Lands Possessions and Inheritance of his owne may spare his owne liuing and receiue maintenance from the Church for proofe whereof he alleageth the Glosse and Iohn de Turrecremata a Cardinall in his time of great esteeme and confirmeth the same by that saying of Christ The Labourer is worthy of his hyre and that of the Apostle Saint Paul Who goeth to warfare at any time at his owne charge FINIS AN APPENDIX CONTAYNING A DEFENSE OF SVCH PARTES AND PASSAGES OF THE FORMER foure bookes as haue bin either excepted against or wrested to the maintenance of Romish errours Diuided into three partes THE EPISTLE TO THE READER SINCE the time I presumed good Christian Reader to offer to thy view what I had long before for my priuate satisfaction obserued touching certaine points concerning the nature definition notes visibility and authority of the Church much questioned in our times first there came forth a Pamphlet intituled The first part of Protestant proofes for Catholique Religion and recusancie After that a larger discourse bearing the name of A Treatise of the grounds of the old and new religion thirdly the first motiue of one Theophilus Higgons lately minister to suspect the integrity of his Religion The Author of the first of these worthy workes vndertaketh to proue out of the writings of Protestant Diuines published since the beginning of his Maiesties raigne ouer this Kingdome that his Romish faith and profession is Catholique The second endeauoureth to make the world belieue that Protestants haue no sure grounds of Religion And the third hauing made shipwracke of the faith and forsaken his calling laboureth to iustifie and make good that he hath done Euery of these hath beene pleased for the aduantage of the Romish cause amonst the Workes of many worthy men to make vse of that which I haue written the first seeking to draw mee into the defence of that hee knoweth I impugne and the other two taking exceptions to certaine parts and passages scattered here and there Such is the insufficiencie and weakenesse of the idle and emptie discourses of these men that I almost resolued to take no notice of them But finding that the last of these good Authors fronteth his booke with an odious title of Detection of falshood in Doctor Humfrey Doctor Field and other learned Protestants and addeth an Appendix wherein hee vndertaketh to discouer some notable vntruethes of Doctor Field and D. Morton pretending that the consideration thereof moued him to be come a Papist I thought it not amisse to take a little paynes in shewing the folly of these vaine men who care not what they write so they write something and are in hope that no man wil trouble himselfe so much as once to examine what they say yet not intending to answere all that euery of these hath said for who would mispend his time and weary himselfe in so fruitlesse a labour but that which concerneth my selfe against whom they bend themselues in more speciall sort then any other as it seemeth because I haue treatised as Maister Higgons speaketh of that subiect which is the center and circumference in all religious disputes And b◅cause Mr Higgons is pleased to let vs know his name whereas the other cōceale theirs it being no small comfort for a man to know his Aduersary I will do him all the kindnesse I can first begin with him though he shewed himselfe last and from him proceed to the rest What it is that maketh him so much offended with me I cannot tell but sure it is he hath a good vvill to offend me for hee chargeth mee vvith trifeling egregious falshood collusion vnfaithfull dealing abusing the holy Fathers and I knowe not what else But such is the shamelesse and apparant vntrueth of these horrible imputations that it is altogether needelesse to spend time bestow labour in the refutation of them Yet because in the suspicion of heresie falsehood and vfaithfull dealing in matters of faith religion no man ought to be patient I will briefely take a view of his whole booke And though his beginning bee abrupt and absurd his whole discourse confused and perplexed and all that he doth without order or method yet to giue satisfaction to all I will follow him the same way hee goeth I was vnwilling good Christian Reader to trouble thee with such discourses but the restlesse importunity of our aduersaries setting euery one a worke to say something against vs forceth mee thereunto Read