THE unfolding of sundry untruths and absurd propositions, lately propounded by one I.B. a great favourer of the horrible Heresy of the Libertines.  1. john. 4.1. 
Dearly beloved, believe not every spirit, but try the spirits whether they are of God, for,  Jude verse 4. 
There are certain men crept in, which were before of old, ordained to this condemnation: ungodly men they are, which turn the grace of our God into wantonness, and deny the only Lord, and our Lord jesus Christ.  
Imprinted at London for Thomas Man. 1581.   

To the Christian Reader Grace and peace from God. etc.  
THe days are dangerous wherein we live, and the time of the dissolution of all things draweth nigh, which maketh Satan by himself and his instruments, daily more and more to oppose himself against the truth, which if it were not plainly and plentifully proved by the wondered swarms of Atheists, Epicures, Anabaptists, Pelagians, and the Family of love, which this our corrupt age doth unhappily hatch and overmuch cherish, yet, by the blasphemous and wicked assertions of this man, in some measure confuted in this book, we have an evident demonstration and to plain a proof. But as this may in some measure make many slide, to see sundry, fostered in the bosom of the church, who both closely & openly go about to take her by the throat so on the other side, this may somewhat comfort us, that we may yet behold some passage granted to the defence of God's religion, whilst that under our godly magistrates, the confutations of such assertions, may be suffered freely to pass, and be published. Wherein it is thy duty (good reader) not only to show thyself thankful to the Lord for this his mercy, but also to use this and all other holy means, to preserve thyself safe and sound from this and such like dangerous & deadly infections of thy soul, which that thou mayest the better perform, I beseech thee labour diligently in the word, be fervent in prayer use continual meditation, and frequent daily conference, with them, that be sound and sincere hearted to god & his truth, & then no doubt but using that means that God hath ordained, thou shalt found his plentiful blessing upon thee & thine, not in know ledge only but in practice and obedience also, which God grant for his Christ's sake. At London the xxvii. day of this May 1581.  
Thy ever in Christ jesus T. W. the Lords most unworthy   

Certain absurd and Erroneous speeches, uttered the xxvi. day of February, Anno 1580. by I.B. the Libertine.  
1 THat the first Table of the Law, taught us our duty towards Christ's godhead: and the second Table our duties towards his manhood.  
2 That Christ was the Samaritane, that holp the wounded man mentioned in Luke.  
3 That faith was the light of the soul.  
4 That the tree of knowledge of good and evil in Paradise, was a figure of God's Law.  
That the tree of life there, was a figure of God's Gospel: And that the flaming sword was a figure of the threatenings & the justice of god.  
5 That the water in Baptism, was not a holy water in respect that it was applied to a holy use.  
6 That the ordinary and common washings amongst Turks & jews, was the same to them, that Baptism is to us.  
7 That nothing can be counted holy, unless it be perfect  
8 That Christ in his human soul, descended into the place of torment appointed for the wicked, called hell.  
9 That that place of Hell is in the centre, that is (as he interpreteth it) in the middle of the earth.  
10 That it is utterly evil for the Elect, to think, speak, or hear of the fear of God.  
11 That Papists, Puritans, Protestants, and the Family of love be utterly deceived, and in the state of condemnation, save he alone, and those that take part with him.  
12 That no outward thing (as the works of sanctification, unfeigned forgiveness of others, or such like) can be pledges, either to our selves or others, of our election.  
13 That we may as well say, that Christ is flesh of our flesh & bones of our bones, as say, that we are flesh of his flesh, and bones of his bones  
14 That that word kingdom, in the Lord's prayer is to be understood only of the kingdom of love and mercy, and not of his kingdom of justice and power,  
15 That Christ did not fully finish our redemption upon the cross but that he suffered somewhat afterward.  
16 That the last words that Christ spoke upon the cross, were these, My God, my God, why hast thou forsaken me.  
17 That all the jews generally, should be called to the knowledge of God.  
18 That the word Sacrament is not to be found in the scripture, and therefore not to be used, but the word Record, which he went about to prove. 1. john.  
19 That there will come a time, wherein there shallbe no need of sacraments in this life: his reason, because there will be such multitudes converted, that there shallbe no leisure to minister the sacraments unto them.  
20. That it is hypocrisy for one christian to reprove an other for swearing, or any such other offence, which he calleth but trifles.  

1 He said that the first Table of the Law, taught us our duty towards Christ's Godhead: And the second Table our duty towards his manhood.  
THe first part of this assertion I confess to be true, because Christ being of the self same majesty and essence with the father, is God equal with him from before all beginnings, and therefore look whatsoever appertaineth unto the father as god, in worship & service, belongeth also unto the son as he is God: but the latter part is most false & absurd. First, because it is utterly void of all ground & warrant of the word, a reason strong & sufficient enough to overthrow, not only this assertion, but all others also which have no better foundation. And secondarily, because that it followeth upon it, that if murder, which is one commandment of the second table, may be committed against the manhood of our saviour Christ, that then a man may lay violent hands upon his body already glorified in heaven, which how beastly it is too think or speak, let the godly judge.  
But here this fellow hath a statting hole, saying that it may be performed & practised against his members, which are as himself. Indeed that the laws of the second table, and namely this of murder, may be violated against those that are members of Christ's body, I think no man ever denied: but that those members of his, should in such sort be himself, that they should constitute & make his humanity & manhood, was never yet hard of. And if this should be granted would not this follow upon it, that as we rightly confess & believe, that he was in deed borne of the virgin Mary, so should we be borne likewise, which is all one with the opinion of the family of love, though he seem to detest it. That there is a very nigh and straight conjunction between Christ, as the head, & the faithful as his members, may appear indeed by sundry places of scripture but that the faithful should be called the manhood of our saviour Christ which is one of those two several & distinct natures, that make his holy person who is god over all to be blessed for ever & ever or that his manhood, should be called his members is very vile, and at no hand to be suffered, because thereupon it might be inferred, that then we were, as the familians say, godded with God.   

2 He said, that Christ was the Samaritane that holp the wounded man mentioned in Luke. Chap. 10.  
THis hath most commonly been the practice of heretics to allegorize upon the scriptures, that thereby they might feed the humours of the poor & simple people, who thorough their corruption wonderfully delife in such a deformed kind of handling the word, and also that they themselves might seem to have some proof out of the word, though very dark in deed: for the matters they propound and publish, when they have no plain places or testimonies for the same. For mine own part, I do utterly mislike of this allegorical handling of scripture, not only because it hath much defaced the true sense and meaning of God's holy word, as he that hath read Origens' works, and some others, may easily discern but also because it hath been the mother to bear and bring forth many beastly and bastardly children, as the opinions of that detestable Family, do at this day to the great grief of many good men sufficiently prove.  
But to let this pass, and to come to the particular matter in hand, touching this place of Luke, I say, that this fellow hath offered great injury to the spirit of grace, in going about to make the scripture speak that which it never meant to utter or speak. That it is a parable plainly showing that he, whom God amongst men stirreth up to do good unto the needy, how far of or how near soever he be, should be esteemed as a neighbour, every one that is acquainted with that text and with the story that goeth before it, & the conclusion that our Saviour inferreth upon it, may easily judge.  
The Scriptures, especially of the new Testament, propound unto us Parables after two sorts, some are expounded unto us particularly, and by piecemeal as it were. Of this sort there are two mentioned, Mat. 13. of the sour, and of the good seed. We may safely allow of this kind in that place, and in other places where soever they are found, because, he that cannot err, hath opened the same unto us. There are other some, and these are more in number by many, than the former, as may appear even in that 13. chapter of Matthew before alleged, which the Lord hath not particularly expounded, and therefore in them we must stay ourselves upon the general drift and purpose thereof, and go no further, lest we seem to be wise above measure. For who knoweth not that if it had not been to have bridled man's curiosity, and to have kept down the pride of his heart, it had been all one with our saviour Christ to have expounded all parables by piecemeal. And of this later sort is this parable of the Samaritane & the wounnamded the general purpose whereof hath been before noted.  
Now hereupon Infer, that besides that it bewrayeth wonderful presumption and pride, in the parties so handling the scriptures, there was yet never any that could so cunningly all gorize upon them, but there was ever one or other absurdity at the lest ensuing thereupon. Setting others aside, let us take this which we have presently in hand. He said that the Samaritaine was Christ, doth he not offer great injury, think ye to that holy person, to resemble him to so uncircumcised and so unholy a man?  
He saith that the two pence signified the two Testaments, which how absurd it is may appear by this, in that the new Testament was not then written. Beside I would demand of this cold allegorizer, what the wine & the oil poured into the wound, did signify: and whether (if the two pence signify the two Testaments,) there would not follow out of these words of the text, spoken to the host, (take care of him, & whatsoever thou spendest more, when I come again I will recompense thee,) popish traditions and unwritten verities? When he shall have answered these questions as also who was the host, what was the Inn, what was his own beast that he carried him upon and what was the provision he made for him, ye shall see many more absurdities ensue, and he himself shall then be further answered. And I add further, that it is contrary to the custom of our saviour Christ: for when he speaketh of himself in parables (as he doth many times resemble himself to sundry things) that then he doth usually say, I am the good Shepherd, I am the true Vine, I am the Door, I am the way, the truth and the life.   

3 He said that faith was the eye, or light of the soul.  
BUt I say, that if he would have spoken rightly, he should rather have affirmed faith to be the hand of the soul, because that by it only, as it were by a hand, we do take hold of Christ, in whom all the promises of God are yea, and Amen, and apply him and his righteousues particularly unto ourselves, and this is indeed the true and natural meaning of this proposition we are justified by faith only, So much disputed of between the papists and us.  
Moreover, I do not only mislike him for the unaptness of his speech, but also for the manifest untruth and falsehood contained therein. It is a very certain rule in reason, and allowed of in all arts, that the definition, and the thing defined, must not be larger one of them than another, for if it be, the definition is nought, and many absurdities and untruths will ensue thereupon: but this definition or description that he hath given of faith, is larger than faith itself (which is the thing defined) as may appear, because there was never yet any in the world, but he had some light of the soul, & yet not faith: which thing is all so more manifested unto us, by hypocrites in the church, who have light and understanding in the soul, & yet have not faith: for if they had, neither the one nor the other could becondenned, therefore it followeth, the this definition or description is false & absurd.  
And for the further proof of it, we are to mark, that though the Image of God through the fall of our first Parents was foully defaced, not only in themselves, but in their posterity: yet there was left in them & their seed, certain sparks as it were of light and understanding, which the Apostle in the 8. to the Romans, calleth the wisdom of the flesh, affirming that it is enmity to God, & the it is not subject to the law of God, neither of itself indeed can be. But all this light or understanding whatsoever, serveth no further than to make men without excuse or defence before God concerning the matter of their condemnation.  
Thirdly I say, that for the confirmation of this his absurd and false assertion, he hath foully perverted and wrested two very plain places of holy scripture. The first is Matth. 6.22, 23. The other is Hebr. 11.1. Touching the place of Matt. our Saviour allegeth it, to show, that men do many times even maliciously and wickedly put out the very light of naturè, that is in them, blearing their eyes and blindfolding sundry ways their own understandings, that they may not behold the things, which God presenteth unto them. Now who seethe not, that this place, is so far from furthering his assertion, that it rather proveth the contrary, to wit,, that many men may have light in them, (which they could not put out, unless they had it) & yet. be destistute of the gift of faith, which only proceedeth from God. In the other place of the Hebrews, the Apostle himself giveth a sure and sound desinition of faith, commending the same unto us, by the excellent effects that it hath to wit, that it doth lively represent & express unto us, things which yet we hope for, & setteth as it were before the eyes of our minds, things that are invisible, and cannot be seen with our bodily eyes. But how serveth this to prove, that every light of the soul is faith? Nay rather how doth it not overthrow it? For many have had the light of the soul as hath been already proved, yea and at this day many have, as for example, the jews, Turks, etc., which have not yet for all that attained this excellent gift of faith. And either the Libertine must confess this, to wit that these have some light of the soul, & so overthrow that, which he seemed to confirm, or else affirm men, to be as bruit beasts (because men in respect of the light & understanding differ from beasts) which is very bruitishe indeed. This only I will say, for this time concerning this matter, that if he were not utterly voided of the knowledge & understanding of Gods will by his word, he would never make such beastly conclusions: seeing that we know, by God's word, that the light of the soul, is naturally communicated to all men, as we confess and believe from God: and faith is a special gift of God, bestowed not upon all men, but upon the elect only.   

4 He said that the tree of knowledge of good and evil in Paradise was a figure of God's law: also that the tree of life, there, was a figure of God's Gospel, & lastly, that the flaming sword, was a figure of the threatenings and justice of God.  
IF men may be suffered in their vain speculations, thus to sport themselves with the word of god, and to endeavour the seducing and deceiving of others: all reverence of the lords truth willbe quickly pluck up out of men's minds: and infinite thousands carried headlong into eternal destruction. If this be not with the papists, to make a nose of ware of the scriptures, & with the family of love utterly to subvert the histories therein contained, I know not what it is. For the first, the tree was called the tree of knowledge of good & evil, not because it had good & evil in it of itself: but good, because it was (as the rest of the creatures were before sin entered) good: and evil because of the effect and consequent that followed thereof. For man (eating of it being forbidden) did by that means pull upon him & his posterity, eternal death and condemnation, so that it is called evil, in respect of the evil, the thorough disobedience came upon man and all his race.  
Concerning the tree of life, it was so called, not because it had life in itself to communicate the same to others (for very absurd is it to tie such an excellent gift, to so insensible & unreasonable a thing) but because it was appointed by God to seal unto man that blessed estate of life wherein God placed him, and continuance in the same so long as he should continued in the obedience of his god. And as for the shaking sword the Lord ordained it (together with the cherubins which kept the way to the tree of life) to strike a terror into Adam and Eva, being fallen: that thereby they might understand, both what excellent benefits, they had deprived themselves of, and also into what great miseries, they had cast themselves headlong.  
Now this being the only true and natural meaning of these matters, how can that stand, which this Libertine hath put down? If he would needs have allegorized upon the tree of life or the rest, it had been less evil for him to have said, that the tree of life, should either have signified God the author of life (because as the Apostle saith, in him we live, move, and have our being) or else Christ himself, who by the working of his spirit and power of his resurrection, raiseth us up to newness of life and holy conversation And though I acknowledge this to be true, yet I am not persuaded, that it can be aptly and fitly gathered out of that place of Genesis. But further to pursue, the absurdity of this allegorical interpretation, and plainly to lay it out to the sight of the simple, we say, first, that he hath bewrayed the great pride and presumption of his own heart, because, that whereas it belongeth only to the Lord, too institute and ordain holy signs and sacraments, and to give the things so ordained force & and power, to signify and seal the things signified: this man arrogantly hath taken upon him this office of God, not only without any warrant from the Lord himself, but also directly contrary to his will revealed in his word.  
Secondarily he hath wonderfully manifested, the beastly blindness and ignorance of his heart: for, whereas in all signs and sacraments, there should be ever a certain analogy and proportion, between the signs and the things signified, there can be no such thing found out between the tree of knowledge of good and evil, and the law of God itself.  
Besides, what blockishness doth this argue in him, to resemble the tree of knowledge of good and evil, to the whole law of God, & the shaking sword to the threatenings of God, as though forsooth the whole did not comprehend the parts? And if this man's vain should be followed, we should not only have seven sacraments (as the Papists imagine) but seventy times seven, that is infinite and innumerable. But of this matter enough if not to much.   

5 He saith, that the water in Baptism was in no respect to be said or counted a holy water, not not in respect it was applied to a holy use.  
THis Assertion greatly beewraieth, first his gross ignorance in the word of God For why may not the water in baptism be esteemed and said to be a holy water, as well as the priests garments, the temple the mountains and other things were said to be holy? When we say the water in baptism is a holy water we mean not that it hath any holiness in itself, or that it is made holy, by any magical incantation as the Papists dream) but speaking according to the use of scripture which counteth every thing holy that by God's appointment is separated from profane and common uses, and dedicated & applied by his institution to holy uses. And therefore we fear not to affirm (whatsoever this babbler shall say to the contrary) that the water in baptism is a holy water, not only because it is dedicated to a holy use, but also because it proceedeth from a holy institutor, and is by his ordinance, appointed to seal and set forth unto us, holy things to wit the washing away of all our sins, in the death & bloodshedding of our Saviour: and our rising up to righteousness & well doing, by the virtue & power of his resurrection from the dead.  
Secondarily, it manifesteth in what base regard and account he hath the Sacraments of God, which may appear not only by this, but by sundry other speeches uttered by him: as that the jews may receive as much instruction, by their ordinary and common washings, as we by baptism. Besides, that there shall be a time in this life, wherein there shall be no need of Sacraments, and such like, of which we will speak hereafter in their several places.   

6 That the ordinary and common washings amongst the Turks and jews, were the same to them, that Baptism is to us.  
THis carrieth with it, in the judgement of all upright men, great presumption of profaneness, in that he dare make equal with the Sacrament of baptism not the ordinary and common washings of Christians, but even of Turks and jews, who before GOD are as Infidels, because they acknowledge him not, in the person of his son and withal savoureth very strongly of the Sacramentary heresy: yea it is far more absurd and vile, because the Sacramentaries, speaking indeed very basely of the Sacraments, that is, esteeming them but as bore ceremonies & signs of holy things, did yet never so far extenuate or debase the same, as to resemble them (having their institution from God) to common & profane things, used amongst such, as because they are void of faith, are justly condemned in & for the things they do.  
And note withal the subtlety and malice of Satan, who seeing he cannot carry men headlong into destruction, by overmuch reverence, either in judgement or action to the Sacraments, with the Papists and Lutherans on the one side: nor yet thorough an unright & an unreverent opinion of the sacraments with the sacramentaries on the other side: hath at the last stirred up this wicked instrument, by a new assault, to batter their faith, and to plunge them over head and ears, into eternal destruction. But as I hope that they which are rightly instructed of God, by his word & spirit, will look to themselves, the they be not surprised with this devilish persuasion: so I humbly beseech the rest, that have not as yet attained to so great a measure & light of understanding, to take heed, that they do not before they be ware, drink in and that to their utter ruin, this deadly poison of their souls which carrieth with it so manifest a contempt of the order of God, and by consequent contempt of his Majesty, because no despite can be offered unto his ordinances, but the injury thereof, doth in some measure redound unto himself.  
And indeed to speak the truth if our baptism have no singular privilege above the ordinary & common washings used amongst Turks & jews, our Saviour Christ hath dealt unadvisedly, that I may say no more, to busy himself so much about the institution of new sacraments in the new state of the Church and to occupy the hearts, heads, hands, and every part and member, both of the ministers administering the same, and of the people communicating therein. For my part I think godliness and wisdom would teach us to prevent (what we may) afterclaps for if this man may be suffered so defacing the sacraments, why may he not likewise offer disgrace unto the word? And if he may disgrace the word, why may he not in like sort, disgrace God the author thereof: and so not only a wide door set open to all atheistrie, but also the very foundations thereof planted and laid. But (I hope) the godly magistrates, will in time have an eye to these inconveniencies, that at the lest, if they cannot be utterly rooted out, yet they shall not spread their vows and branches further abroad.   

7 He saith that nothing can be counted holy, unless it be perfect.  
I Would feign learn what can be more repugnant to the holy scripture than this assertion. Do we not read that many, both things & men, are called holy in the scriptures, as Exodus. 35.21. the garments of the Priests are called holy. Also Exod. 19.6. the people are called a holy nation to God.  
But I know, because I have heard this fellow speak, that he thinketh easily too shift of all these and infinite number of such like places because they are writ ten in the old Testament. How right this answer is, let every godly man judge, not only because we know, that certain among the anabaptists heretofore laboured, as also this fellow now doth, to impair & to disannul the authority of the old Testament: but also because the spirit itself beareth record, that whatsoever things were written before hand, were written for our learning, upon whom the ends of the world are come, that we through patience and comfort of the scripture might have hope. And that this truth might be indeed, the more effectually ratified and confirmed unto us, we have the practice & example of Christ and his Apostles, who for the confirmation of their doctrines, have alleged testimonies and examples out of the old testament, which they would not have done, if the old Testament had been utterly abrogated, as those fantastical spirits have dreamt.  
But admit that this copper would go for currant coin, The Lord hath not so scanted us, but that we have a cloud of witnesses, even in the new Testament, to overthrow this falsehood. Saint Peter calleth the mount, whereupon Christ was tansfigured, holy, Saint Jude calleth the faith of God's children, not only holy, but most holy. How many times doth Saint Paul and saint Peter, call all such as are gathered into the bosom or lap of the Church by the word of preaching, and the ministery of the same (whether they are men women, or children) Saintes or holy ones. For the proof hereof, turn to these places following. Rom. 1.7. 1. Corin. 7.14 1. Tim. 5.10. 1 Pe. 1 16. 1. Pe. 3.5. & many other such like: and yet we know that they were clothed with corruption and had sin, though not reigning, yet dwelling in them, whatsoever this fanatical fellow will say to the contrary.  
True, yea most true is that speech of the Apostle, we know in part & we prophecy in part, but when that which is perfect is come, then that which is in part shallbe abolished. I suppose that this man, musing and speaking so much of perfection in this life, jumpeth flatly with the family of love, howsoever he would seem much to dislike them, and hath had some large conference with A.C.S. who doteth and delivereth much concerning this matter in his Dialogues upon the Romans.  
Whatsoever it be we fear not too condemn it as a gross and detestable error, putting flax to the fire of man's presumtions and proud nature in many and being a terrible headelong down fall into desperation to othersome, while they see and find in themselves, that they cannot attain in this life to the same. But to such men's comfort it shall be very good for them, not only not once too admit such a thought, as that they may attain too perfection in this life (a mark indeed whereat we must aim, though verily we cannot hit the same) but utterly to estrange it far from them staying themselves upon this, that all their imperfections are covered in the fullness of Christ's perfection, and that though they cannot attain by reason of their own weakness, to perfect faith, to perfect hope, to perfect repentance, to perfect mortification etc. Yet they do through gods great goodness, attain to the soundness and truth; of many excellent and worthy graces, as too have steadfast faith, true repentance, etc.  
And thus much I thought good to put down, lest either on the one side, we might be overthrown in our wants, or on the other side be deceived in a false imagination of perfection. For here we sail in a dangerous gulf, and pass as it were between two great rocks or cleffes, if either of which we touch, we are in peril without God's rich mercy help, of eternal destruction, both of body and soul.   

8 He saith that Christ in his human soul, descended into the place of torment, appointed for the wicked called hell. s●. pag. 118. 127.  
WHat great variety of opinions & minds: there is concerning this Article, he that is acquainted with Learned men's writings, may easily perceive. For mine own part, setting aside all partialtie & dealing against any, save this pernicious man, I will be as brief & short in it as possible I man.  
The first thing that I have to say of it is this, that for as much as Saint Cyprian an ancient father of the Church plainly affirmeth, that neither the Roman nor east Churches had this point in their confessions of faith at all: and for as much as no confession of faith at all, so far as I remember, penned in general counsels as that of Nice, of Ephesus, Chalcedon etc. toucheth it any whit, but utterly omitteth the same: And for as much as the other Articles of our belief, may even in plain words be pro●●ed, out of the writings of the Apostles and Prophets, and yet there is no such either word or meaning (as the Papists draw out of it) to be found in the books of the old and new Testament, that therefore it seemeth unto me not to be a matter of any great importance, so that it be expounded according to the Analogy and proportion of faith.  
And though it be true, that this fellow in this point of Christ his descent into hell, be not so gross as other some are, who imagine that he went down thither, to harrow it as it were and too fetch from thence the souls of such of the faithful fathers, as died before Christ's death: yet (as shall appear by that which followeth) he is very unsound in the same. For to say that Christ in his h●●mane Soul descended into the place of the damned, is quite and clean contrary too that speech of Christ upon the Cross, when he cried saying. Father into thy hands I commend my Spirit, understanding by the word spirit, his soul, and by commending of it into the hands of God his father, the returning of the same, into the hands of God the gave it, of which see Eccle. 12.7.  
And his beastliness is so much the more intellerable, by how much he abuseth some places of scripture, for the maintenance of this his absurd assertion. He alleged indeed four special places, whereof two were taken out of the old festament, and two out of the new. The first place out of the old is. Leu●●. 16. Where he entreateth of the escape grate: the other is Psalm 86.13. The places out of the new testament be. Rom. 10.6.7. Eps●. 6.4.8.9. of which places we mind to speak particularly.  
Concerning the place of Levit. he would gather it by an al●e go●●● thu●, the the frape goad being appointed by the Lord to be let go into the wilderness would be a figure of Christ, escaping free out of hell, resembling the Wilderness too hell, which wilderness he saith (but there is no such warrant for it in the Text) was full of wild, ravenous & devouring beasts: but the absurdity of this allegory appeareth, because not the scape Goat so much, but the Goat that was appointed to be the people's sin offering (if any of them were a figure of Christ) was the figure rather. Besides, it is spoken without all ground of the Text in that place, that the wilderness was full of wild hests. I suppose that a man may more safely say, that it was called a wilderness, because it was by much less inhabited than other, parts of the land were, and so is the word taken, Math. 3.1. Where it is said, that john ●eached in the wilderness of judea, which must be understood, not as some of Saint Francis order have thought, as though he had preached to the trees and beasts of the forests, but because he preached in those places which were less inhabited than other quarters of the land were.  
Touching the place of Psal. 86.13. I say, that it is as much perverted & abused as the former. Which shall appear, if we do but a little consider the words and circumstances. The words lie thus: for thy mercy is great towards me, and thou hast delivered my soul from the lowest grave. Which verse I take to be a reason, why David would praise the Lord with his whole heart and glorify his name for ever, to wit, because God had wonderfully delivered him (for he putteth his soul (which is a part of him for his whole man) from very imminent & infinite dangers, which he understandeth by the term of lowest grave. And this sense is plain, not only because David made the Psalm being sore distressed, sometimes with inward afflictions, & sometimes with outward persecutions, by the extreme outrage & fury of his enemies, in the days of his life upon earth: but also because, if it were not so, this absurdity and inconvenience would ensue thereupon, that David being dead, and condemned into the place of torment, should be delivered therefrom, and set in the place of eternal blessedness, which is not only quite and clean contrary, to the scope and drift of holy Scriptures (as appeareth. Luke 16.26.) But utterly subverteth the justice of GOD, and accuseth it either of inconstancy or rashness, as though that he had, either unadvisedly pronounced a sentence, or were not constant in his counsels, and steadfast in the performance of his purposes and ways.  
Touching the place of the Rom. 10. He hath bewrayed very gross and palpable ignorance, being deceived belike with the bore show of the words, descend into the deep. For if he out of this place would prove Christ's descent into hell, an other might as easily and with better reason by much, prove his ascension into heaven, but in truth the place doth not plainly prove, neither the one nor the other. The true and natural meaning of those words of Saint Paul, I take to be this that Paul setteth that peace of conscience, which the righteousness of faith bringeth with it, against all their perplexed and doubtful thoughts, that seek and hunt after the righteousness of the law. And these imaginations or thoughts, are two sold in them, whilst sometimes they think, how they may avoid condemnation, and other times whilst they think, how they may obtain eternal life and salvation. For the law propounding heaven no otherwise, but by an impossible condition, and threatening death and destruction for the breach of the same, it must necessarily follow, that every one that standeth stiff in the righteousness of the law, must be enforced to cry out, who shall ascend into heaven? to wit, that he may bring me thither. Or who shall descend into the deep? to wit, to deliver me from the same. But the righteousness of faith telleth us, that Christ, having fulfilled all righteousness for us, & having suffered for us, the punishment which was due unto us, overcoming in his death, death itself, and him that had the power of death, that is, the Devil, that he might bring us to heaven also, that where he is as the head, we might be as the members. And if this were not the true sense (as indeed there can be no other but it) yet were not his collection out of these words right and sound, not only because it would follow thereupon, that Christ would be brought out of heaven, but also that he is even yet at this day in some sort, to be brought again from the dead: and so not only the truth of his resurrection, flatly denied, but he held under of death, and the sorrows thereof, which S. Peter affirmeth Act. the second, to be an impossible thing.  
Now a word or two concerning the place out of the Ephesi. In the former verses, S. Paul had laboured to persuade the Ephesians, to such unity & concord, as God alloweth of: and that he might the better perform this, he showeth the God in Christ hath given sundry gifts to his church and the particular members thereof for that great & excellent purpose, & this is put down in the seventh verse. Now that Christ hath given such graces to his Church, he proveth it, by a testimony, borrowed out of David. The words as they lie in the text are these: wherefore he saith (that is the holy Ghost) by the pen & mouth of his servant David) when he ascended up on high (that is, rose again from death, and went up into heaven) he laid captivity captive (that is, he made such his captives & slaves, as had before healed others in captivity and thraldom, meaning thereby the Devil, death, sin, & whatsoever else did set itself against Christ & his members. All know that under a metaphor in this place, there is excellently described, the triumph of Christ our Conqueror, S. Paul therein alluding, to the manner of earthly Conquerors, who after some victory attained, were solemnly & triumphantly received into the places whether they came, their captives going either before them, or behind them chained. And that he might the better express the glorious conquest of our Saviour Christ, he saith not simply, he lead the captives, but that he lead captivity captive, speaking accordiug to the propriety of the Hebrew tongue, using the abstract, that is, the substantive, for the concrete, that is the adjective, signifying thereby also, the great multitude of enemies, that he carried with him as captives: and he that is but meanly seen, either in the Scriptures, or in the Hebrew tongue, will easily acknowledge the truth of this. It followeth, And gave gifts unto men (to wit, for the continual help and comfort one of them of another, & all tending to the building up of the body of Christ, which is his Church) vers. 9 Now in that he ascended (to wit, into heaven) what is it (that is, what meaneth it.) But that he had also descended, first into the lowest parts of the earth. These are the words that this libertine most presseth, that is the lowest parts of the earth. But I answer, that he much abuseth these words: for the word earth, is not taken here only for this world whereon men walk, but also for the whole world comprehending heaven, earth, and whatsoever else: and so those words, the lowest parts of the earth carry with them this seuse, that Christ descended from the glory of his father into the earth, which is indeed the lowest part of the whole world, for fire, a ire, water and all are higher than it. Besides, if these words (lowest parts of the earth) should be taken for hell, this absurdity would follow upon it, that when David saith, that he was made in a secret place, and fashioned beneath in the earth (or as it is in the Hebrew text) In the lower parts of the earth, that when he ●●●uld have been made, conceived, and borne in hell, than the which, what can be more absurd? But as this fellow hath been foully deceived, in alleging of scripture, for the maintenance of his error: so he is as much deceived and more also in the matter itself. For the truth is so far of, from propounding any such gross thing concerning our Saviour, Christ that it teacheth us, the as he did indeed suffer a natural death (which is the sundering of the body & soul for a time) so he was both in body and soul, shut up in wonderful distress: in body, when being in agony, his sweet was like drops of blood, trickling down to the ground. Luke. 22.44. And in soul, when he said, my soul is very heavy, even unto the death. Mat. 26.38. And when he cried out upon the cross, my God my God why hast thou forsaken me. Math. 27.46. And all these laid together, the Apostle Saint Peter calleth the sorrows of death. Acts. 22.24. which he suffered for us miserable sinners, whilst that he presented himself to the justice and judgement of his Father, to the end that he might satisfy the same for us: So that necessary was it, that he should in his conscience, feel this fearful agony and condemnation as it were, even as though he had been forsaken of GOD his father, and he had been angry with him bearing our sins upon his back. And this I take too be the natural meaning of this article. He descended into hell, that he did in his very sufferings and death, not only set himself against all our enemies, as the world, the flesh, the Devil and eternal condemnation: but did, as it were, wrestle even hand to hand with them, overcoming them all for us, that we, (by the virtue and power of his victory) might be more than Conquerors, And thus much I thought good to put down, as my full persuasion grounded and settled upon God's word, concerning this point: being ready to yield to any other, that can show further out of the word of God.   

9 That that place of Hell is in the Centre, that is, as he himself also interpreteth it, in the middle of the earth.  
Man's curiousness of the one side, & his ignorance of the other side, hath been, is, and shallbe, the cause of a bottomless pit of error, and corruption. If we had no other thing to prove it by, yet that which hath been held and propounded, concerning the place of hell, and the manner of torments in the same, were sufficient enough to confirm that which hath been said.  
Concerning the pains and punishments of it, I mind to say nothing at this time because it concerneth not the question we have in hand. But concerning the place, thus much I say that it is fantastical curiousness at the lest, if not an intolerable pride, for any man too take upon him to point out where that place should be, seeing that the Lord, hath not in any place of the old and new Testament declared the same.  
That such a place there is, prepared of old for the devil and his angels, and the reprobate, the scripture declareth. But where it should be, or in what place, as whether in the centre of the earth, or in some region of the air, or in some of the uttermost parts of the world, it is not revealed, no more than the certain time either of the creation or of the fall of the Angels. Wherefore as we do in all godly sobriety, believe that they were created, and believe that they did fall, because the word of God doth warrant the same unto us (notwithstanding that the time either of the one or of the other be not put down:) so it behoveth us, with the like measure of christian modesty, to behave ourselves in this point, that seeing we know such a place of torment there is, we should believe that, and yet because we know not, where particularly it is set, we should beware of rash and hasty pronouncing of any thing, concerning the same For as the revealed counsel of the Lord, appertaineth to us and our posterity, to know, believe, and do the same: so we may not enter into those secrets, that his majesty hath kept close unto himself, lest we be for our presumption, utterly confounded & over whelmed of his glory.  
And me thinketh, the if we had not these reasons taken out of the word to bridle our curiosity, yet even in very christian policy, it should stand us in hand, for the preventing of greater afterclaps, to say a stop here, and in all such carious questions what soever. For if one may be suffered in the vain and idle imaginations of his own heart and head to discourse without the warrant of the word, upon this or any other such like point, making resolute and flat conclusions concerning the same. Why shall it not be lawful, for others to do the like? And so by that means, we shall have a whole world of men's fantasies propounded unto us, and in process of time, (man's nature being greedy of novelty) God's truth and the grounds and principles of the same, if not utterly defaced & discredited, yet wonderfully impaired and abased. And therefore both magistrates and ministers, are in this respect too have a vigilant eye, in due season to stop the gap to these mischiefs, and to keep short such persons as this is, who dare so shamelessly propound such hidden mysteries and erroneous opinions.   

10 That it is utterly evil for the elect to think, speak, or hear of the fear of God.  
THe truth is so farrè of from admitting, either in truth or show, any such blasphemous & beastly speech, as this is, that it doth in flat and plain terms, put down a plain contrary assertion. A notable proof hereof we have in this earnest and gracious wish, of the Lord testifying thereby his mercy and great good will towards his people, saying. O that there were such a heart in them to fear me, and to keep all my commandments always, that it might go well with them, and with their children forever. Which (if the fear of his majesty had been evil,) he would never have done. This also appeareth, by that most merciful promise that he maketh unto his own people, saying: I will give them one heart, and one way that they may fear me for ever (and not at any time as this Libertine sayeth) for the wealth of them, and of their children after them.  
By which words it appeareth, that the right reverence and fear GOD, being sincerely planted in the hearts of his children, is so far of from working any hurt or damage: unto his Saints, that it is rather a pledge and an assured testimony of his love and favour, not unto them only, but even unto their very issue and posterity.  
I would be loath to charge this fellow further than truth, neither have I hitherto gone beyond the bounds thereof. For mine own part, I rest persuaded, and I hope I shall have the approbation of such as be singly sighted in the matters of GOD, with me that this assertion is not only repugnant too the truth of the word (as hath been before showed) but that it doth by a consquente carry with it, not one, but many most horrible blasphemies.  
First if this should be true what should we do with so infinite numbers of places in the scriptures, which do exact and demand this fear towards God of us, but utterly blot them out of the book of god's word & cast them away? And would not then this follow upon it, that if we reject apart of the word, we may safely reject the whole. For why should we allow of one part & refuse another? Or who hath given us any such popelike authority? And then also would not this ensue: that men might likewise (the word being cast away) deny God the author of life? A point which the Atheists of our age do very much urge & press, as by words and deeds appeareth very manifestly, to such as are acquainted with their assertions and dealings.  
Beside, doth it not flatly overthrow, not only the justice of GOD, which should serve as a bridle to keep us from evil, if he should not be feared, but also the mercy of GOD, which should be a spur to provoke us to well doing? Notable is that place of the Prephete David. Mercy is with thee that thou mayst be feared. For the children of God or elected people (of whom this fellow seemeth to speak) are so far of from receiving any hurt or evil, by meditating, speaking, or hearing of the fear of God's majesty, that they reap and receive thereby singular profit. For as God's mercy, is a singular argument or matter of spiritual joy unto them, in the days of any their heavinesses or distresses either outward or inward. So the reverent fear of God's Majesty, in the times of their great peace and prosperity, which it pleaseth him sometimes to give unto them, is a notable mean to instruct them, to take heed unto themselves, that they be not carried forward, either by the pleasures, or by the profits of this life, to the thinking, speaking, or doing of any thing that may be displeasing before God, or unansweareable to that great calling wherein he hath placed them.  
Thirdly, it taketh away one of the seals and pledges of our repentance, & so by that means shaketh our faith, which we had need to labour, to prop, and stay up, by all the lawful and holy means we can, which God himself hath ordained and set forth unto us in his word to use: specially if we would but with a single eye, consider, either our own weakness on the one side, or the strength, subtlety, and continual assaults of our spiritual enemies on the other side. Saint Paul 2. Cor. 7.11. proveth that a reverent fear of God, wrought in our hearts, by the sight of our former sins, and the apprehension of his justice against us for the same, is a singular effect and declaration, of our unfeigned repentance and amendment (even as some good fruit is a plain proof of a good tree) whilst that, considering our own slipperiness on the one side and Gods heavy indignation & wrath against us for sin on the other side, we do with care & conscience, not only look unto our steps, that we fall not into the like mischiefs: but also strive to the uttermost of our powers, both to the purpose and performance, of such good works, as he himself hath prepared that we should walk in.  
Fourthly, this assertion, setteth open a wide gate, to all profaneness and licentiousness. For if God be not to be feared in respect of his judgement, even as he is to be loved for his mercies, men may then live as they list, which bridle, if it be once laid in the necks of outrageous and unruly people (as you see all are, to prove that way) what mischief and sin, will not ensue thereupon? For my own part, I am so far from approving this man's opinion, that I think it most meet and convenient, for the children of God, to have often before their eyes, not only that same filial or childish fear (which ariseth of a certain reverence of God's majesty in their hearts,) having an unfeigned love of the same, as an inseparable companion annexed unto it) but also that same servile fear, or fear of servants, which springeth from the terror of his judgements, & the apprehension of his justice.  
And the reason that leadeth me thereto is this, because that as it is meet, for the strengthening and upholding of our faith, against spiritual combats and assaults that men should gather unto themselves, as much strength out of the word, and as many heavenly comforts, as possibly they may, because that when we come to the conflict, we shall have need of them all: so up reason of the proneness and inclination that is in us, to all manner of sin before regeneration, & by reason of an overweening that we have of ourselves and of our own works (as the pride of our own hearts doth sufficiently prove it unto us, and the palpable opinion of merits that hath crept in in popery, doth plainly declare it) and by reason also of the great sea of security and carelessness, wherein men are drowned, in these same last and dangerous days of the world: it shallbe good for every one to gather to himself, as many means as possibly he can to stay him from following the swinge of sin, and as many swords as he may, to cut down the opinion of pride, and presumption that we carry in ourselves, and as many trumpets of terrors & threatening, to arrows and wake us out of the dead sleep of carelessness and security. Which things we can never perform, if we shake of once, this same easy and profitable yoke of the reverent fear of God's majesty.  
And herein I am not alone: for the Apostle Paul writing to the Romans (upon whom God at that time had showed the riches of his grace, in vouchsafing to make them the vessels of his mercy) doth notwithstanding admonish them, to take heed that they be not high minded, but fear: and the reason of this his exhortation is this, for if GOD spared not the natural branches, take heed lest he also spare not thee admonishing them as it were to have all eye to the fear of God, that thereby they might be contained and kept within the compass of a good conversation, answerable to that great grace of election, that God had bestowed upon them. Which thing the Apostle should not have needed to have done, if the assertion of this lewd Libertine, had had any ground of truth at all in it?  
But that this fellow, might not seem to speak without warrant, he hath laboured to pull, and that by the ears, into the wrestling place, two Texts of Scripture, foully perverted, for the maintenance of this, his detestable error. The one is taken out of the Psalm. 18.44. The other out of Esay. 54.4.14.  
The words of the Psalm are these: Strangers shall shrink away and fear in their privy chambers. How these words should prove, that the elect, should be utterly void of the fear of God, no man in his right wits (as I suppose) can rightly conjecture or judge, The meaning of the Prophet is this: that forasmuch, as he was the Lords anointed, the Lord would so work for him and by him, that not only his own people, should be brought in subjection, but even fortainers and strangers that were not under his jurisdiction and government, should be subdued by his power: and that for the better accomplishment hereof, the hearts of his enemies, should be stricken and seized, with such horror and fear, that they should have little, or no power at all to resist or withstand him. So that you see, that this place proveth, that the fear of men shallbe in the hearts of the wicked, but that the godly should have no fear of God, at all in them, or that it should be hurtful for them, to think, speak, or hear of the same, there is not so much as one syllable or jot tending to that end.  
The words of the Prophet Esay are these, Fear not, for thou shalt not be ashamed, neither shalt thou be confounded: And again, in righteousness shalt thou be established, and be far from oppression, (for thou shalt not fear it) & from fear, for it shall not come near thee. They that will look with diligence into the chapter, shall find, that the special purpose and drift of the prophet, is to comfort the church which should be collected and gathered of the jews & Gentiles, but specially of the gentiles, not to be afraid for any terror or persecution, that the enemies thereof could practise or perform against them: so that I take it to be the same in meaning, though uttered at another time and in other words, which the Apostle speaketh Phillip. 1.28. In nothing fear your adversaries, which is to them a token of perdition, but to you of salvation, & that of God: and also the same which our saviour himself speaketh, when he saith. Matt. 10.28. Fear ye not them which kill the body & are not able to kill the soul, but rather fear him which is able to destroy both body & soul in hell, which place serveth, not only to show the true sense & meaning of the place untruly alleged: but also to teach, that there aught to be in the hearts of gods children, a fear of god's majesty.  
And thus you see that this place thus alleged serveth little or nothing to the purpose it was alleged for, to wit, that the elect should banish far from them, all hearing and speaking of the fear of God, and not so much, as to admit one thought of the same, if it were possible, seeing that the Prophet's purpose is, to teach the elect, to remove far from them, only the fear of men, which to weak flesh and blood, if it be not overweighed with spiritual strength from above is a terrible thing, to turn men back, from the bold embracing and professing of God's holy religion.   

11 That Papists, Puritans, Protestants, and the Family of love be utterly deceived, and in the state of condemnation, save he alone, and those that take part with him.  
THose that are acquainted, with the shamelessness, and boldness of heretics and perverse persons, do well enough know, that it is no new or strange thing, to hear from them such resolute and peremptory sentences, tending to the condemnation of others, and the justifying of themselves and their wicked causes. The practice of former ages (as for example the Donatists in Africa condemning the Churches of the people of GOD there,) and the experience of latter times, as of the anabaptists in Germany, and of the family of love amongst us, pronounting sharp sentence of eternal judgement, upon such as were not, or are not of their faction) doth sufficiently evince and prove this point. So that we may see, with what spirit this fellow is led, to wit, with the spirit of frensey & brainsickness, which hath carried them, & him forward, to the justifying of themselves in falsehood & lies, & to the condemning of others for sincerity & truth. Out of which kind of corrupt & perverse dealing, though the thing itself be evil, yet those that are wise in God, may gather some profitable and good instructions: as first not to believe all spirits but to try the same, by the touchstone of the word, whether they be of god or not, seeing that there was yet never any, how foully soever they were deceived, but that they durst yet rashly and boldly, take upon them, not only to condemn others holding contrary conclusions, but also to avouch their falsehoods as manifest truths. Secondly, it is very strong, to show and declare, the mighty effect of truth itself, & to teach them that do profess it with knowledge, zeal and courage, to wade on in the same & the defence of it, seeing the wicked and ungodly so stiff in the maintenance and justifying of their corrupt causes.  
But to let these things pass for this time, and to come to the particulars that this fellow toucheth: that Papists and the family of love, are both seduced, & out of the way of truth, is as clear, as the light at noon tide, and therefore that they continuing in their blasphemous opinions of their several sects) should be in the state of condemnation, none that is enlightened with the spirit & truth of the Lord, will ever deny or doubt of, for (as our saviour saith) he that believeth not is condemned already, because he believeth not in the name of the only begotten son of God.  
Concerning Puritans, because, it is a word of a doubtful signification, (before I declare my mind concerning these men) I will distinguish upon it. The Novatian Heretics, so called of one Novatus the beginner of that sect, who held that if a man did sin after Baptism, there was no hope of repentance, were in old time called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is as much to say, as Puritans. Now if any man hold this opinion, I am so far of from allowing him in the same, that I fear not to pronounce (if he live and die in it, without being thorough God's goodness reclaimed from it) that he is in the state of exernal condemnation, not only because he holdeth an opinion contrary unto the truth of the word of God (which saith; that if we have no sin, we deceive ourselves and the truth is not in us) but also because he doth utterly evacuate, the love and mercy of God, which in nothing doth more effectually and plainly appear, then in the free forgiveness of all our transgressions, and by a consequent also, doth annihilate & make of no force, the merits and obedience of Christ, who was delivered up to the death, even the death of the cross, that thereby he might not only take away our sins, but also assuredly seal up in our hearts, the free pardon and full forgiveness of all out transgressions whatsoever.  
But for as much as this name hath been slanderously by that Traitor D. Saunders the first deviser of it (as it is thought) imposed & laid upon some, that have desired the reformation and redress of some things amiss in the Church: and since by some other of the Papists his fellows being yet in endurance, for their obstinacy in that their heresy, and disobedience to her majesties royal authority, used against the same, for him or any other, to give such an absolute Censure upon them, I doubt not to pronounce it, that he or whosoever they be that so shall do, do very rashly rush into the office of God, to whom alone it belongeth to pronounce sentence of absolution & condemnation, & for their great presumption, shall abide horrible pain, unless it please God to give them unfeigned repentance for the same.  
And in case these be the men he meaneth by the Puritans, with what equity or right, he can charge them with these things, let the godly judge, yea I will report myself in this cause, to the judgement of those, that I am sure mislike both the men, & the matters that they propound, whether ever any of them were heard to affirm, either themselves, or theirs, to be void of sin, or that if any have fallen after baptism, there was no hope of repentance & amendment, or any such beastly and blasphemous speech. If not then have the Papists done evil, to call this name from the dead, as it were, & to give it to sincere Christians, seeing that it cannot be proved, that they held any such heresy, & this fellow & others continuing the use of this name, without justifying the cause upon them are found false witness beaters.  
Concerning Protestants, that is to say, such as amongst us do at this day preach and profess the Gospel, I doubt not but that in good time, they will have an eye, to such desperate fellows, and 'cause him and others for their lying, to feel the weight of a just judgement, that dare so boldly condemn them and the truth, which they hold & maintain. For this they must of necessity grow to, that seeing there is but one God, one faith, one Church &c: and their own conscience telleth them, the untruth of this assertion, they must either defend that Religion that they have already thorough God's goodness embraced & published (which then they shall do, when they resiraine, the unbridled speeches of such lose and lewd fellows more than heretofore they have used, by some sharper Censures and punishments, either of imprisonment, banishment, and if need require death itself: or else yield unto him and them in their corruptions & errors, because the thing that they propound, & the matters that the Gospel delivereth, can no more stand together (being things directly opposite & contrary one of them to another) than darkness & light, or then hell and heaven, as hath been already in some measure proved, and more particularly shallbe declared hereafter. And this I suppose may serve for a full and sufficient answer, to this lewd & false accusation.   

12 That no outward thing (as the works of sanctification, unfeigned forgiveness of others, or such like) can be pledges, either to ourselves or others, of our election.  
IT is well said by one, that he that hath once passed the limits & bounds of modesty & shamefastness, must be indeed notable shameless. And it is as truly said by an other, that error seldom or never cometh alone, but that it bringeth with it, an infinite number of absurdities & corruptions, as handmaids, to wait upon the same. How true this is, may appear, by the lewd assertions that this man hath already put down (& yet by the way I must advertise you, that he fostreth an hundredth more in his breast, as perilous as any of these here expressed) and by the plain answer & confutation of the same, amongst which his wicked conclusions, this that we have now in hand, is not the lest evil, both because it is directly against the truth of the word, & also because it fighteth against some points, that he himself holdeth.  
I will take the latter of these two & pursue it first. This fellow who would have nothing of the threats of gods justice propounded unto the people, but only have their ears filled with the joyful and comfortable promises of the word, that thereby they might be assured of salvation, doth take away from them not only one good testimony & pledge of the same in their hearts, but many & sundry, yea and those very mighty in effect For by this assertion, he will not admit, that either our prayers should be pledges of our faith, & so by consequent of our salvation (whereas the scripture, telleth us, the we cannot call upon him in whom we believe not: & again, that who soever shall ral upon the name of the Lord shallbe saved) or that our love of the brethren should be a testimony of our regeneration and new birth, where as the word assureth us, that by this we know, that we are transiated from death unto life, because we love the brethren: or that our unfeigned forgiveness of others, should be a seal of the forgiveness of our sins before God, whereas our Saviour Christ telleth us, that if we do forgive men their trespasses, our heavenvly father will also forgive us: but if we do not forgive men their trespasses, no more will he forgive us our trespasses. See for this purpose. Mat. 18 35.  
Now to the other point, wherein I said that it was directly against the truth of the word, S. Peter shallbe a sufficient witness in this behalf, when he saith: Give diligence to make your calling & election sure by good works, for if you do these things you shall never fall: for by this means an entry shallbe ministered unto you abundantly, into the everlasting kingdom, of our Lord and saviour jesus Christ. The Apostle meaneth not here, that our election and calling is uncertain in respect of God, for we know by the truth of the word that he hath written our names in the book of life: that the gifts and graces of God, are without repentance: that those whom he loveth once, he loveth for ever: and that there is with him no variableness no not so much as a shadow of turning: but because we ourselves have our faith sundry times sore shaken, by the weakness of our own corruption on the one side, & by Satan's continual malice and assaults on the other side, that therefore we should what we may (by all the graces of God, either within us or without us) strengthen our persuasion against such furious combats & batteries.  
I think not the contrary, but that this fellow will make a show to speak many great things, of spiritual feeling and comfort in Christ: but yet for all that, this is my judgement concerning him, that it seemeth unto me, he knoweth not what it meaneth, because it cannot be so much as supposed, that he hath had any strong wrestlings, with Satan & his own corruption: which may plainly appear, because he doth willingly and wittingly deprive himself, of such big bulwarks & mighty fortresses of his faith, as this and such like are. And if this his dealing, did but taint himself only it were a matter of no great importance: but for as much as under the bore pretence of a spiritual comfort, he endeavoureth nothing else, but to plunge men over head & ears in the pit of desperation (for why may he not as well deprive us of all the props of our faith, as the word, the sacraments, etc., as of this & such like) it behoveth every one the tendereth his own salvation, to beware of this and all other his pestilent and pernicious opinions.  
True it is that hypocrites & dissemblers, may in outward show (as he himself saith) do many good works, but yet that hindereth not, why that the children of of God, should not either do the like, or conceive some comfort and strength therein, seeing God hath assured us by his word that sow may do. For this must remain resolute, amongst such as love and fear the Lord, that so long as we do unfeignedly cast from us, the opinion of merit on the side, and fail not either in the manner of doing the thing that God commandeth us, or in the end, (though we cannot do it in that exquisiteness & perfection that the Lord demandeth it at our hands) yet there is no cause, why we should either not do the thing at all (for that were sin against GOD in leaving undone the thing that he requireth at our hands) neither that we should be void of comfort in the accomplishment of the matter, provided always that our rejoicing be not in ourselves, neither in the things as they come from us, but only in the Lord, and the goodness of his grace, who hath enabled us, poor & miserable wretches though we be in some measure more or less, according as we have received grace and assistance from him to perform his william.  
And this is that, that I would have the children of God to embrace, not only as a counterpoison against the venomous infection of this lewd man's assertion: but as a matter of consolation & comfort to their assaulted consciences, in the days of their affliction & trial. Of which matter I will hereafter, through God's assistance, publish a treaty, that I have already begun.   

13 That we may as well say that Christ is flesh of our flesh, & bone of our bones, as say, that we are flesh of his flesh and bone of his bones.  
THough somewhat have been said of this matter heretofore, in the first & second articles of this treaty (and therefore we shall not need here any large discourse, concerning the same) yet somewhat I will say, to the end that the vanity & falsehood thereof may more sensibly appear.  
First therefore I affirm, that we may safely say, the we are flesh of of Christ's flesh, & bone of Christ's bones because the scripture itself, useth, that fashion & manner of speech Ephe. 5.30. Whereas no such ground or warrant out of the word can be showed, that he is flesh of our flesh, and bone of our bones.  
Secondly, I say that we may, upon very good ground of reason, warranted unto us by the word of God, say, that we are flesh of his flesh, & bone of his bones, because that he was before us now living, of whom I suppose, this Libertine specially speaketh both in respect of his humanity, which he took of his mother, (when the fullness of time was come) & also in respect of his eternal deity, by which all things were made, and without which, was made nothing that was made. And this me thinketh is plainly proved, by these words of the Apostle. Hebr. 13.8. jesus Christ yesterday, & to day, & the same for ever. Wherefore, even as in the very order & course of nature, the father being before the child, cannot be said, to be flesh of his child's flesh, and bones of his child's bones (because that long ere the child was, the father was) & the latter must be denominated of the former, and not the former of the latter) so cannot christ be aptly and rightly said, to be bones of our bones, & flesh of our flesh, because that we be but as it were his children, and far after him in respect of succession of time. And if this were not true and sound, that speech and reason of Adam mentioned in Genesis. 2.23. could not be right, when he sayeth. This now is bone of my bones and flesh of my flesh, she shallbe called woman, because she was taken out of man. But in these points, it is good to be wise according to sobriety, and to go no further than God's word will allow us. For mine own part, whatsoever I have said against him in this point, I have not done it as of curiousness, to carp him, otherwise than the truth I hope will bear it: and if I have failed (as it must be confessed in many things we offend all) I have not done it of malice, or purpose, but of ignorance rather: and therefore I would have no man to misconstrue my meaning, to the maintenance of any corruption, touching either the names, nature, person or offices of our Saviour Christ. And that which I speak particularly of this point, I would have to be understood, of this whole writing and of every part and piece thereof, and of all other things whatsoever that either have passed or shall pass from me.   

14 That the word kingdom in the second petition of the lords prayer, is to be understood only, of the kingdom of God's love and mercy, and not of his kingdom of justice and power.  
IF his name shallbe razed utterly out of the book of life, that taketh any thing away from the word of God, and the true meaning of it (as he that cannot lie hath most certainly assured us of the same) than this fellow is in a most dangerous and desperate estate, the in the pride of his own heart, dare bring into so narrow & strait a room, that which the Lord by his eternal wisdom, hath enlarged so far.  
For seeing that the glory of every kingdom, and therefore much more of God's kingdom (which is greater than all) consisteth of two parts, to wit, justice & judgement against the wicked, and favour & mercy towards the good, and we pray for the coming of God's kingdom, this fellow cannot choose, but be much deceived, that goeth about to make the Lord so scant, the of his goodness hath given us here, such a large stoup and field to walk in. And that this may the more plainly appear, I will here put down but two points. First I will show, the absurdities that ensue upon this conclusion. Secondly, I will put down, the true sense and meaning of this petition.  
If this man's meaning might be accepted for currant coin, that ground & principle, which hitherto hath been always received & admitted, for an infallible truth (to wit that Christ hath given us a certain form, in which he hath shortly comprised all points & matters, that it is lawful for us to ask, whether they concern God or men, or respect this life, or the life to come) should easily and with little or no do at all, not only be shaken, but cast down to the ground also. But God hath more graciously and liberally provided for us, and for the strengthening of our saith, whilst that it hath pleased him to give unto us, by the ministery and means of his dearly beloved son, so excellenr, though indeed very short form of prayer: wherein he hath not only manifested, his wonderful and unsearchable wisdom, comprehending all things, in so few lines or words: but also testified, his singular love, providing by this means, a most necessary help for the duines and grossness of our understanding, and memory, whilst it hath pleased him, in the same even as it were in a little table, to describe and set out. whatsoever it is lawful for us to wish and desire at his hounds.  
Besides if we should admit this assertion, than this would follow upon it, that when we pray for good things, we do not demand or crave, the removing from us the contrary evil things: and then the rule of contraries should be overthrown also, and we should see nothing in God but mercy and goodness. Which how false it is may appear by the particular both testimonies and examples, which do in the word set out his judgements sharply threained, & justly executed upon all rebellious and disobedient people.  
All that know any thing out of the word, know this to be a most true and infallible rule, both in the commandments given us by the Lord, and in the prayer which our Saviour hath taught us, that as by commanding good things, he hath forbidden us the contrary evil things: & as by forbidding evil things, he hath commanded us the contrary good things: so likewise by teaching us to pray for the obtaining of good things, he hath instructed us to pray against evil things: & by teaching us to pray against evil things he hath taught us to desire at God's hands, the contrary good things.  
To make both of these plain by examples. In the fifth commandment, when he requireth at our hands obedience, to Magistrates, ministers, parents, and all others, whom it hath pleased the Lord, by wit, wealth, or any other manner of way, to prefer before us, he hath forbidden all rebellion, disobedience contempt, evil words, yea evil thoughts against the same persons. And in the seventh commandment under adultery he doth not only require at our hands, to abstain from all filthiness, as whoredom, fornication, adultery, incest, filthy speaking, unseemly gestures, and all other things whatsoever, which may provoke to uncleanness: but commanded also all pureness and chastity, both of heart, word; & behaviour. And if this were not true, there were but one way of transgressing God's law, to wit, the doing of such evil things as he hath forbidden. Whereas we know by the truth of the Lord, that this is also disobedience to God, to leave undone the good things that he commandeth.  
The like may we say of prayer. In the fourth petition under the name of daily bread, the Lord doth not only teach us to pray for health, wealth, liberty, meat, drink, apparel, and all other things whatsoever, that God knoweth to be meet for us in this world, to sustain, keep, and defend our bodies and lives by: but we pray also against all things that may tend to the hurt of our bodies & lives, as hunger nakedness, scarcity, pestilence, poverty, bondage, and all such like.  
So in the sirt and last petition, we do not only pray against fainting and falling away from God, against worldly vanities, fleshly lusts, devilish deceivings & such like, but also we pray for christian patience and continuance in all troubles, for contempt of the world, for mortification of the flesh, for quickening of God's holy spirit in us, and also for a joyful and glorious victory, against sin, the devil, and all trials whatsoever.  
Now the reason both of the one and the other is this: because that we cannot so soon speak of the one, but the other presently offereth itself unto our cogitation and thought: and again we must know and confess, that the feeling of the one in obedience without the lively apprehension of the other by faith, is to little or no purpose at all. For what would it profit me to all stain from evil, and yet not to do good, seeing that the lord requireth both the one and the other from me? Or, what should it avail me, to have evil removed from me by prayer, and not to have gracious & good things by the same means in the name & for the sake of his son jesus Christ bestowed upon me. Let this therefore remain as a resolute conclusion, that this fellow doth evil, thus to allege and straighten, that which the Lord hath so graciously enlarged.  
Moreover upon this there followeth another absurdity (as this generation always is very fruitful, procreating and begetting infinite children like unto itself) and that is this: that if God's kingdom comprehend nothing but mercy and love, and that there is no justice in this place to be found, that then his kingdom, shall not be so large as earthly kingdoms are, who are ordained of GOD himself, to maintain the good, & to punish the evil: & by a consequent, that there are no wicked men, upon whom that part of his kingdom, which consisteth of justice and judgement, should be executed: & by another consequent that followeth upon this, this Libertine should be found contrary to himself, who said before in the 11. article, that all that were not of his profession, were utterly deceived and in the state of condemnation: And then another error would flow from hence, that as Origen dreamt, both devils and all men should be saved in their religion, Turk, jew, Papist and all, which how false it is, hath been in part declared before.  
By this you may see, what an of spring and generation there is of heresy & corruption, & what a world or sea of absurdities, such gross opinions bring with them. Let every one of us seeing these great mischiefs and inconveniences, be learned and warned thereby, to withstand the beginnings of evil, and to stick fast only to that with soundness & sincerity of truth, that God hath revealed unto us in his word, casting far from us, the idle inventions, and wicked devices of our own heads, knowing that such imaginations, are not only great defame to God's glory, but foul corruptions, yea great condemnation to our own soul.  
Now somewhat concerning the true meaning of this petition, and so an end for this point, And though herein I might refer myself, to that which I have written heretofore expounding the lords prayer, in a little treatise that I did writ of summary meditations, yet because occasion is here offered, to speak somewhat largely, and by expounding of one petition, light may be given to another, I will with the good leave and liking of the godly reader, in as few words as I can discourse somewhat concerning this point.  
We know by the truth and light of God's word, that God's government stretcheth itself, far and wide over all, so that there is no creature, neither in heaven nor in earth, nor in places under the earth, but either willingly or unwillingly (as you would say) it must of necessity be subject to this his most sovereign & high power. And this we may call the general jurisdiction or government that GOD exerciseth over all, from which no creatures, not not the devils or wicked men (though he do not rule them or guide them by his holy spirit) can be exempted, though they gladly wish and desire the same.  
We know further by the truth & light of the same word, that as earthly kings & princes, have in several quarters & parts of their dominions, many thousands of their subjects, all which make but one body: so the Lord hath some in heaven, whom we call the church triumphant, (because in the victory & conquest of Christ, they do already in soul, triumph over sin & hell, and some here in earth, which we call the Church militant, who thorough the grace & strength, that God be stoweth upon them, do battle as against corruptions in others, so specially against sin in themselves.  
But as there is no earthly kingdom, though it comprehend all the people of the same, under the name & title of subjects, but it hath notwithstanding, not only many factious and seditious persons therein, but counterfeit subjects also, upon which the prince and magistrate, will in the day of the manifestation of their transgression, take just vengeance, according to their several transgressions: so the Church, here cannot be so purged (though it please God many times, by exercising his judgements, to she we his justice against wicked hypocrites and rebellious persons) but that some chaff will reinayne with the wheat: And yet when the day of wynowing shall come, then shall the good corn, be received into the Lord's gramner, & the chaff shallbe burned with unquenchable fire. All this tendeth not only to show what resemblance there is between earthly princes governments, and Gods: but also to prove, that this spiritual kingdom of God consisteth chief in two points. One is, that he bear rule over a ready, willing and unfeigned hearted people, as it is said in Psalm. 110.3. the other is that he confounded his adversaries in their boldness and pride.  
So that in this petition, we demand these two things, God's mercy towards his elect and his judgement and indignation upon the wicked of what sort soever they be. For as we cannot desire the clear light of truth, but that we do withal wish the removing, of darkness and ignorance, so we cannot desire God to guide his faithful people by his spirit, but we do on the other seed desire him to over throw and confounded, all those that do obstinately withstand his holy will, and proudly lift up themselves against him, at no hand suffering themselves to be brought in obedience and subjection to his blessed government, whatsoever contrary show many of them will notwithstanding pretend.  
If any man would think this to be against charity, because we are commanded generally to may for all men. I answer that this is no whirte at all against it. For we must not measure tharitie by the line of our own reason, but by that figure or rule that God who is in himself the God of charity, hath sanctified and set forth unto us in his word, and there we shall found, that though we be commanded to pray for hast men generally (that is for all sorts & degrees of men, as magistrates, ministers, men, women, young, old, & that this is enjoined us, because we certainly know not, who besides ourselves every one of us in particular are elected & reprobate) that yet if it be granted in the bore letter, it utterly overthroweth Gods eternal reprobation, who in his justice hath ordained many to be vessels of his wrath, as in his grace hath appou●ed some to be vessels of mercy, & is directly contrary, to such prayers as Christ himself the sun of GOD, Saint Paul and other holy men have made as may appear. john. 17.9. Galathians 5.12. 1. john. 5.16. and sundry such other places, whither, for avoiding of tediousness I remit the reader.  
To conclude, because I fear, I have been overlong in this point, this I take to be the meaning of this petition, that for as much as God's kingdom is general over good & bad (though the wicked indeed, cannot properly be said to be his subjects) and that he is glorified both in the destruction of the wicked, and also in the salvation of the elect: we pray therefore that he would overthrow the wicked generally, and namely, and particularly Hypocrites, who are not sincerely subject to his kingdom and government, though they would seem so to be and that on the other side, he would govern his chosen ones, as outwardly in his church, by the sceptre of his own word and discipline, so inwardly in their consciences, by the gracious working of his holy spirit, mortifying in them daily more and more, the lusts and concupiscences of their own hearts, till he have brought them thorough the vale of their pilgrimage, for ever to triumph with jesus Christ, their captain and leader, and withal the faithful, and glorious company of heaven, continually to praise his most holy name.  
Whereupon I conclude, that if the meaning of our Saviour Christ in this petition, be so large as it is indeed, and I hope, hath been hitherto plainly and plentifully proved, all that love the Lord jesus Christ to their immortality, will abhor and that from the bottom of good hearts, such presumptuous spirits, as in the pride of their understanding, will with this exclusive particle only, restrain that, that God hath graciously enlarged, specially seeing the purpose of our Saviour was not only to set forth God his father's mercy, but also his justice, who in the fullness of knowledge that was in him, (foreseeing well enough the relaption of man's heart who if he heard of nothing but mercy, would wax careless, and if he heard of nothing but justice, would be cast down above measure) did therefore most wisely temper sweet things and sour things together, to the end, that by his goodness the godly might be comforted, and by his justice the wicked might be terrified, teaching us as it were by his example, to deal so, and not utterly to abolish out of men's hearts the fear of God (which ariseth in some sort, of a sensible feeling of his justice and judgements) as this Libertine would have us to do. See before Article 11. and in other places.   

15 That Christ did not fully finish our redemption upon the cross but that he suffered somewhat afterward. se pag. 40. to 56.  
THis speech he uttered amongst many other absurdities, as a ground of that his gross opinion, concerning Christ his descent into hell, of which we have spoken before, in the eight Article.  
The untruth of this his assertion appeareth, in that it is contrary unto the words of Christ himself, when he said, [It is finished,] meaning thereby that the redemption and salvation of all the believers; was now accomplished in that same one and only sacrifice, which then he offered and not as this fellow imagineth and expoundeth it, that the malice and envy of the jews towards Christ, was then at an end, when they had crucified him. For beside, that this his speech, is a mere conjecture, without any show either of words or circumstances taken out of the Scriptures, it is flatly and directly contrary, to that which is expressed by S. Matthew in the seven and twenty Chap. where after his death they declared their malice towards him, one while in words as whilst they called him deceiver and an other while by deeds as whilst they went about, by setting their watch, to keep him down, from rising again.  
And yet in the. 28. chapter of that Gospel, their malice doth more plainly appear, in that they went about to conceal and deface the truth of his rising again, partly by bribing the soldiers that watched the sepulchre, partly by devising a most false lie, saying that his disciples had stolen him away by night: & partly by spreading and conveghing the said falsehood over as it were by tradition, to their posterity, the people of the jews.  
Moreover it is flatly and directly contrary to the plain words of the Apostle. Col. 2.14.15. saying that Christ even upon the cross, did put out the hand writing of ordinances that was against us, which was contrary unto us, which also he took out of the way, and fastened upon the cross, and hath spoiled the principalities & powers, and hath made a show of them openly, and hath triumphed over them in the same cross meaning thereby that Christ hath set us free by his sufferings on the cross, not only from all the figures and ceremonies of the law (which tended specially to these two ends: to wit to declare first, the great corruption that was in us, & the great condemnation, that by the same we deserved: as for example, the cutting, away of the foreskin, and the usual washings, to signify the outward filthiness of man's corrupt nature: the killing of beasts for sacrifice, to declare, that we ourselves, had deserved death, yea even eternal death: and secondly to represent Christ, his death & blessed obedience, who was indeed figured likewise by the same) but also from the power of Satan, of whom we were held captives at his pleasure. So that now Christ having yielded that Sacrifice and obedience for us, neither sin nor Satan, nor the law nor condemnation are able to say any thing to the charge of Gods chosen, seeing God is on their side, who spared not his own son, but gave him for them all to death, even to the death of the Cross, that so he might reconcile all believers unto himself.  
Besides, seeing that the word, [redemption] doth properly import the freeing of some one or other, from the power of an other, that kept the same parties in captivity and bondage, and this was usually performed, when the price or rate set, for their redemption & liberty was satisfied & paid: & seeing we know, that as we were under the thraldone of the Devil & eternal condennation by means of our sins: so we were delivered by that price of our redemption, jesus Christ the righteous, in whom it pleased God, to reconcile the world unto himself, while he made him that knew no sin to be made sin for us, that is to say, a sacrifice & price for sin: & seeing the this Sacrifice or price was not performed & paid but by offering up of himself once for all, upon the Altar of the cross, we cannot therefore be otherwise persuaded but that he hath fully redeemed us, by this only & sufficient sacrifice.  
Indeed we confess, and must of necessity confess it, because it is the truth of the Lord, that sometimes this word [redemption] as also this word [death of Christ] is used in scripture, not only for the price of our redemption, and the sufferings of our saviour, but for all the fruits and effects, that at his death, and after his death he performed, or doth perform in the behalf of his elect: As his resurrection ascension, intercession and such like. But yet, when the word thus speaketh (as it useth not these kinds of speeches without great reason) to wit, because Christ's death, resurrection, ascension, &c. cannot be divided (for to what end should it profit us to know that Christ were dead, if he rose not again? and what should his resurrection profit us, if he were not ascended? And in what steed could his ascension stand us, if he did not thereby, fulfil the office of a continual mediator between God and his people?) so it doth no whit at all confirm thereby either this or any other absurd assertion, that this or any other such fantastical spirit shall blow abroad: But putting apart for the whole, which is a matter very usual in the scripture, he doth by the part understand the whole, & by that that goeth before, mean that also which followeth after. Which kind of interpretation or sense, this fellow will at no hand accept or allow of. And yet this notwithstanding we shall see that these things are severally mentioned also in the new Testament. Let one place or to serve for many, As Rom. 4. 25. It is said that Christ was delivered to death for our sins and is risen again for our justification. Also Rom. 8.34. It is said that Christ is he which is dead, yea or rather which is risen again. Who is also at the right hand of GOD, and maketh request also for us. The holy Ghost giving us thereby to understand, both when he speaketh generally, & also when he speaketh particularly, that we should learn to look for, both the whole, and every part and piece of our justification and sanctification, in the person of his son and not in ourselves at any hand: and teaching us also further, that seeing we know that sin, hath not only hindered the course of God's mercies towards us, but let in upon us withal the floods of his justice, seeing we believe also that Chrstes righteousness to our comfort consists of 2. parts, that is, the taking away of our sins, & the clothing of us with his righteousness, & innocency, to the end that thereby we may stand with boldness & purity in the presence of God, & seeing all this is brought to pass by his death & resurrection, we should therefore both generally & particularly look into the same according to the warrant of the word for our instruction & comfort, & not confounded & jumble them together as this fellow doth for the approbation of erroneous and absurd opinions.   

16. That the last words that Christ spoke upon the cross, were these, My God, my God, why hast thou forsaken me.  
Though it be a matter of no great importance in respect of itself, toe know which were the first or which were the last words that our saviour uttered upon the cross yet because, that these words fight against the truth of the story as it is put down by the Evangelists and were alleged by this fellow, to improve the true exposition of these words. It is finished, handled in the, 15. article some what in few words shallbe said of the same.  
By comparing the Evangelists Matthew and john, who do at large set out, the history of Christ's death and suffering the one in the. 26. chapter of his gospel, & the other in the. 19 it appeareth that Christ, after that he with a loud voice had cried saying, Ely Ely Lamasabatany, that is, My God, my God, why hast thou forsaken me: and after the they had taken a sponge and fuled it with vinegar, and jesus himself had received of it: he cried again with a loud voice, as Matthew reporteth it verse. 50. not erpressing what words he used in that cry, but yet Luke in his 23. chapped. ver. 46. saith he uttered these words, Father into thy hands I commend my spirit. and john. chapter. 19 verse. 30. saith, he said, It is finished. By which places it appeareth that our Saviour Christ uttered both these speeches last upon the cross, and not the other which he affirmeth.   

17 That all the jews generally, should be called to the knowledge of Christ.  
I Rest persuaded that this assertion, savoureth, (as many of the other do) of the idle unagination and dotage of his own heart & brain, because no such thing can be resolutely & certainly concluded, either by the plain words of the holy scripture or by any circumstance thereof, for mine own part, this is that, that I am persuaded, that all Christians may safely hold concerning this doubtful & intricate question, to wit that forasmuch as the scripture in many respects, make the jew and Gentil equal as appeareth. Rom. 3.9. Rom. 10.12. Rom. 11.32. and in many other places: & we know by the scriptures, that the doctrine of salvation, was generally offered to all the Gentiles, and yet all received it not: nay which is more, amongst those which gave heretofore, and give at this day, an outward consent, to the doctrine taught, many are castaways, that therefore we may safely conclude, that though the Lords truth, should be generally revealed, to all the jews, yet all the jews, should not have an effectual calling, & by consequent, should not be wholly restored, to the hope and fruition of eternal life.  
For if that were true, then should the jew not in many outward things only, but in the hope & possession of better things, be preferred before the Gentiles, which I suppose no man in the world will ever be able to justify.  
He that will go beyond this, may be wise in his own conceit, & vanish away when he hath done, in the idle imagination & dotage of his own heart. Wherefore it shallbe good, to put a stay here in time, and in this and such like points to let go the curiousness of our own heads, wading no further therein; then the revealed will of the lord, hath set out: which he hath manifested to this end, that we & our posterity might know, believe and do the same, staying ourselves and our wisdoms in the obedience of that only, and not to search beyond it, lest we be overwhelmed of his glory.   

18 That the word [Sacrament] is not to be found in the scripture, and therefore not to be used, but the word [Record.]  
IF question were of words only, and not of matters also, we would easily grant the first part of this assertion, both because it is true in the letter, though alleged to a false end: and also because the Apostle requireth us, that we should not strive about words, which is to no profit, but to the perverting of the hearers. But forasmuch as this speech carrieth with it some dangerous consequences, it shall be good for us, to look somewhat into it.  
True it is that S. Peter saith that if any man speak, he should speak as the words of God: yet this hindereth not but that we may without danger of sin and offence, use such words as we find not in the scriptures: if so be that the words be not, either in themselves, or in the end whereunto they are spoken, contrary to godliness and honesty: specially then, when, though we have not the words themselves in the Scriptures, yet we have others of the self same signification, and the matter also itself that those words import, comprised in the holy Scriptures.  
To deal even with this particular word Sacrament I found it, to be of double use amongst men. Sometimes it is used in the law, and then it is put, for a pledge, of some bargain, covenant or handfasting, Now why we should not use if, seeing that the Lord hath ordained sacraments, to be seals and pledges of his mercy towards us, & of the covenants that in the same mercy he hath made with us, I can see no reason unless we would go about (as I suppose this fellow shooteth at this mark) to frustrate and deprive ourselves, as of terms & words, that do very significantly, set out unto us holy things, so of the holy things themselves. Sometimes it is used in military art, & then it is put for a solemn profession or oath as if were, that captains & generals of armies, ordained, to lay upon soldiers, thereby the better to keep them (after that they were chosen to the rooms and places of soldiers) in the faithful observation and persormance of such points as they in duty did own to the common wealth and prince whom they served. And this kind of promise or oath, conceived & that in prescript words was call led a sacrament, because they did use for the ratification & confirmation of it, certain holy things as they supposed.  
Now, seeing that the Lord himself, even for the tying of our faith more fast unto him, hath ordained sacraments, & for the better confirmation thereof, hath annexed, certain holy things thereunto, such as the elements are in the sacraments, which are holy, because they are appointed to holy ends & uses as before hath been showed article. 5. Why should not we, use such words, as may lively and sensibly instruct us, in the truth of those things though that the scriptures use not the same words.  
For mine own part, I see no reason, why we may not for learning sake, use some words not in use in the word, so that we do it not without some good cause, nor innovate or change any thing, from the doctrine of the Apostles and prophets.  
Moreover, seeing we have words of the like signification, as sign, pledge, seal, (and as this fellow himself also confesseth) Record: there is no reason why we should abstain from the use of that word, which, though it differ in sound from the rest, yet doth it in substance and effect, agreed very well with them & expresseth the same things that they do.  
Besides this, if this man's rule were true, we should not use the word trinity, nor many other words that our christian religion embraceth, because we have not that word in use in the scripture. But leaving this man in his dotage, we do and may very well and safely use it, because that though we find not the word there, yet we found the matter by the word signified there. It is much to be seared, jest that under this large & loose conclusion, this fellow, would first in some dangerous opinions heretofore set abroach by servetus and others: and therefore I would wish all christians to take heed of such sly, subtle, and corrupt speeches.  
To all this that hitherto I have put down, I have thought good to add this caution, that as my meaning is not, to improve any, in the use of any lawful word, with the conditions that I have before expressed: so it is not my mind, to approve or allow any, in the use of strange and affected terms, under which heretics of all times, have customably shrouded themselves, & in which faculty the heretics of our days, specially, & particularly the family of love, are very pregnant, & plentiful, as to every one but meanly acquainted with there books, doth plainly appear.   

19 That there will come a time, wherein there shallbe no need of sacraments in this life: his reason, because there will be such multitudes converted, that there shallbe no leisure to minister the sacraments unto them.  
WHat ground he should have for this assertion, I think no man of sound judgement can well perceive. Sure I am that the scripture, doth in sundry places both by examples and testimonies, conclude the contrary. Take one place for al. The Apostle Saint Paul, telleth us, that the Lord ordained, the sacrament of his supper to put us in remembrance of him, and of the graces that we reap and receive by him, even until his coming again in the clouds with power and great glory, to judge the quick and the dead. This fellow mindeth (as it should seem) by uttering this conclusion, not only to make voided this plain place of Saint Paul, but to rob us as of the sign that should put us in mind of Christ's remembrance, so of the remembrance of Christ himself, and of the graces that in him and by him are daily bestowed upon us. For of necessity, one of these two things must needs follow, either that this man's assertion is true, which no godly man I suppose will ever consent unto, & Paul (his writing is unsound which be it far from any to think, much more for any to speak, and utter) or else Paul's speech must be true & his false, which I am sure all of understanding will easily confess: and the reason hereof is, because that the one of them are as directly contrary to the other, as light & darkness truth and falsehood.  
Now out of this I infer further, that if the lords supper itself, be perpetual and must continued in the church of God, how few or how many soever the members thereof be: then the sacrament of baptism, having the same institutor, that the other hath, to wit Christ jesus, and being ordained for the same end, that is for the strengthening of our faith in the truth of God's promises: and for the same people, that is, for all those, that are gathered into the compass and bosom of God's Church must likewise be perpetual and endure unto the end of the world in the Church howsoever the multitudes thereof increase.  
And forasmuch as we acknowledge no more sacraments in the Church of God, but these two, and it hath been before proved, that these two shallbe perpetual, it followeth there upon, that there shallbe no such time in this life as this man dreameth of, wherein there shallbe no use or need of the sacraments. As for the reason that he addeth, I take it to be so far of from having any force in it, that it is nothing, but a cunning or fine colour or mist rather cast before men's eyes to darken them from beholding an anabaptistical conclusion, who hold, that men may attain to such perfection in this life (which thing also the family doth stiffly urge) that they shall not stand in need of the word & sacraments. It is a strange assertion, to say, that the multitude of such as should be converted, from dead idols to the living God, should hinder the administration of sacraments, which God himself hath ordained for their good. Belike this fellow suppose●h, either that the Lord did not foreknow the number of those, that should be called into his Church, or else were not able sufficiently to provide, that those, that do appertain unto him might have their liveries and cognisances, where by they might be known to be his servants, both of which or either of which to think, were intolerable blasphemy.  
Beside we know, by the truth of God's holy word, that whatsoever this fellow dreameth of multitudes to be converted, yet the number of those, the shallbe out of the bosom of the church, shallbe greater, by much, than those that shallbe gathered, into the outward society and fellowship thereof. And yet amongst them many also shallbe cast away. So that unless all the world, or the greatest part thereof should be converted unto God (which I am sure neither this fellow nor any for him will ever be able to prove we need not fear, that either multitudes should hinder the administration of sacraments, or that leisure should not be sufficient for the same, and yet though either the one or the other could be proved, what are we, that we should dispense utterly to leave of, the institution and order of GOD: nay rather, it were the duty of every good man, that seeing he cannot do all that the Lord demandeth, yet he should do that that the Lord enableth him to perform, for otherwise we might easily cast from us the whole yoke of the Law of God, because we are not able indeed, wholly to fulfil it though thorough the goodness and assistance of our God, we walk now and then in the performance of some part and piece thereof.   

20. That it is hypocrisy for one christian to reproone an other for swearing, or any such other offence, which he calleth but trifles.  
If this fellow had said, that many men in reproving others do fall into the sin of hypecri●y, pride, or such like, whilst that they would seem in re●●●●ing of others to be better than others, or to loathe that in others, which perhaps inwardly they foster and feed in themselves, he had spoken the truth, because it is a fault, that men may not only be easily over taken withal, but sundry times indeed shall into the same, seeking thereby their own credit and praise. But for a man to condemn any good thing (as this fellow seemeth to do) for the evil or corruption of the party that intermeddleth therein, it argueth folly more than palpable. First because things of themselves good, howsoever they may be profaned by wicked men, cannot of themselves and in their own nature become evil. Secondly, because if that were true, we might easily condemn as things evil and unlawful, both the word and sacraments, specially if they were preached and administered unto us by evil ministers, or wicked men made a show to receive them, which savoureth strongly of Donat●●●y and Anabaptistrie. But whether death not this man's arrogancy and impudency drive him 〈◊〉 Mark I beseech you how by this speech he dares make GOD the Author of evil: to wit of hypocrisy. For GOD demandeth this duty of us, that we should have an eye one over an other for good, and that in the spirit of mildness and brotherly love, we should friendly admonish and charitably reprove one another. To this end is it said in Leviticus. Thou shalt not hate thy brother in thy heart, but thou shalt plainly rebuke thy neighbour, and suffer not sin upon him. Our Saviour Christ also willeth us to tell our brother his fault, and y●● this fellow dares, say, that 〈◊〉 is h●pocrifie so walk in the needy ●●e of these h●●● coninande 〈◊〉, It this be not to charge God with evil, ●et all men ●idge, and if this be not the o●erth●●w of God's law, & word I know not what is: But this fellow ●aieth not here, but pro●●●●eth to● utter as great and gross blasphemies calling swe●ing and other transgressions of the first and second table, but tri●●●s, Be l●ke this fellow is newly godded with God (as the familians say) or else he would neue● take upon him thus Pope-like, to dispense with the holy commandments. If he that breaketh one of the least commandments and teacheth men so, shallbe cast into utter darkness, what shall become of this fellow that feareth not to 〈◊〉 some of the greatest, and ●ot 〈◊〉 men to do the same 〈◊〉 ex●●●ating of sin 〈…〉 person pract●●ing the same little or no 〈◊〉 at ●otion. B●●●● it differeth not much from the Stoics opinion 〈…〉 sin equ●●●. But ●e rest p●●swad●● by the truth of God's word, that not 〈◊〉 one ●●aue is. more gres nous that ●●●●her before God and man (which may● plainly appeare●: by the order that God himself ob●●●●eth in propo●●●ding his law in the 〈◊〉 tables) but also that even one and the self same sin, may 〈◊〉 aggravated and made mo●● heinous by the circumstances, of time, pla●e, person, and ma●ner of doing. So far of are we therefore from accounting the greatest sins trifles, as this fellow doth, that we counce the lest offence that can be committed against God's law, by thought, word, or deed, to be of and in itself, without God's great mercy pardoning the same, a mean to pull upon us eternal death and condemnation, which argueth that the thing itself committed, must of necessity be a greater matter by much, than a trifle, or ●ls GOD as a very rigorous & unjust GOD, that for trifles and matters of no importance, layeth so sore is judgement upon the world. But for this matter I say, let God be just when he speaketh, and pure when he judgeth. And as for this Lioertine, and all other pexnicious Heretics whatsoever, let them receive that which is due unto them to wit, shame & confusion of face before God and good men.  
One thing more out of this last point and so an end. I see in this instrument of Satan, a lively image and picture as it were of his devilish corruption. They that are acquainted with the suggestions of Satan, know, that all his assaults do at all times and in all things, tend ever to extremity. For example, if he cannot draw men to idolatry, he will labour to bring them to contempt of true religion: Again, if he cannot prevail to make men covetous, he will assay by all means possible to draw them to prodigality and wastefulness, so hard a thing is it, too keep & direct and right course sailing in this world of wickedness, wherein we are tossed up and down with the tempestuous waves of our own corruption and Satan's malice, between these two most dangerous gulfs and huge rocks. The self same thing, doth this fellow, led no doubt, by the spirit of sathan, propound and practise in this place. For seeing that he cannot carry away men, into a eurious beholding of other men's transgressions: and thereby into a forgetfulness of their own, he doth larbour by this his speece, to make them utterly to neglect that great duty of brotherly admonition and reproof, which both God and christian charity doth require at their hands. And seeing, that in the ugly sight of sin, he cannot terrify men's consciences to despair, he endeavoureth, by debasing obey onde all right and reason, sin itself & the miserable effects and fruits thereof, to make men void of all remorse & conscience of the same, the greatest instrument & mean the Satan doth use to indurate and harden men's hearts therein. Those that are taught of god have learned by the light of his word and working of his spirit, not only to take heed of such dangerous and desperate extremities but also in all holy obedience to God, and dutiful love to their brethren, rightly so to divide the times, that they will have a season, wherein to look to themselves, and those things, that be amiss in them, labouring according to the n●●sure of grace received, the amendment thereof: and also another time wherein they will by the spirit of love and gentleness labour what in them lieth, the reformation of their brethren Again, because they know, that man's judgement is bleared, if not altogether defaced, thorough sin and transgression, many times calling good, evil, and evil, good: and beside, being partial to themselves in their own causes, often justifying themselves in those things, wherein they should condemn themselves, they do use to measure out sin by an other line, than by the crooked understanding of their own hearts: that is, by the truth & touchstone of the word, which is able not only to instruct them to put a difference between good and evil, but even between evil and evil, and good and good. For by the truth of that word they know, that there is difference and degrees both in the one and in the other. And that this is truth, it is as clear, as the light at noone●ide. There resteth no more but this, to know and believe for our encouragement in well doing, that as many as walk, according to this rule, shall have peace upon them, and mexcie, & the like shallbe powered forth upon all the Israel of God. (:)  
FINIS.    

¶ An advertisement to the Godly Reader.  
SInce the printing of this work was attempted, certain rumours have been spread abroad, by this lewd Libertine, or some of his favourers, that he never held or propounded many of these or such like propositions. For mine own part I thought good, to advertise the (gentle reader) of the falsehood of this report, & that not only upon mine own knowledge, (though therein I might have said much, as who hath been this 9 or. 10. years somewhat acquainted, with these & such like cursed conclusions of his: as that we need not to pray specially for forgiveness of sins: and that if we keep ourselves in our castle Christ nothing that we can commit in this flesh, can be sin unto us: and that now sith we are married to Christ, there are no more men because all are become women) but upon the assured testimonies also, of good and sufficient witnesses, in whose hearing & in mine likewise he did not many months since, shamelessly utter & speak, the matters and points before rehearsed. Yea if the beastly books that he hath penned, as one which he calleth his music, another which he calleth his axe, and such others might be brought to light, the world should then see, not only these, but even a whole sea of such like absurdities and falsehoods, broached and spread abroad. So that there is no reason why the christian reader, should believe, such flying reports published, very cunningly, to the discredit either of this, or any other thing, that may be set out against him, specially, considering that it is Satan's common custom, both in himself, and in his servants, to colour their wickedness with lying, that thereby they might, the more mightily deceive: and experience hath taught us, that it hath been the very use of sundry heretics, as in old time of the Priscilianistes, and in these days of the family of love, to say and unsay. And therefore I wish the godly Christian to have an eye to this, not only to credit this or any other erroneous person, upon a bore denial of his or their untruths, but for the better sifting of them, to require a plain, and an open confession, of the contrary truths and an yielding thereto, and then no doubt it shall sufficiently appear, whether the retracting of their errors, be plain and simple yea or no. Thus beseeching the Lord, to give those that be his, understanding in all things, that in sound knowledge they may prove, what that good, holy, and acceptable good will of his is, and in blessed obedience, labour with care and conscience, to perform the same, I end, for this present. At London the 27. of this May. 1581.   

¶ Imprinted at London at the three crane's in the Vintree by Thomas Dawson for Thomas Man. 1581.