MY duetie remembed to your Grace and Lordshyp. It is kno­wen to all the Realme, with what vehemencie and care D.R. la­bored to proue, that a Concent of Scripture for certaintie of Chronicle coulde not be made. By reason of his former credite, he hath drawen many to deny that, which they alwayes helde: & to be against them selues, to countenance him, and to disgrace mee. I thought small skill might serue in an Apologie for all men: and was so bolde as to pronounce him more grosely deceyued, then euer I knew any man. And content coulde I haue been, to haue tryed by disputation, or by printing: not minding to leaue off, vntil my booke to her Maiestie (which he laboreth wholly to dis­grace) standeth by open iudgement, or falleth to my continuall disgrace, and last paynes in studie. [Page] When he had long read to proue that Mardochai was not of Iechonias captiuitie, and had made ma­ny commende his cause (we both graunt that to ende our strife) and they being called to reade the text, loathed their owne inconstancie: Yet then this was tolde me, that some Oxforde men requi­red answere of me. Therevpon I wrote to D. Ro­binson, Prouost of the Q. Colledge, certaine The­ses, which might ende the cause: requesting his alowance, or reiection: with this addition, that I thought it iniurious that Oxforde men should re­quire me to defende that, which they euer helde: vnlesse they woulde protest, that eyther their mindes were altered, or that they were vnable: and of D. Reynoldes I wrote, that he was extremely cul­pable, in blaming me for differing frō him: where none euer was, nor wylbe of his iudgement; and by his owne wordes he is vtterly condemned. Vpon this, D. Reynoldes commeth to London to me, shewing that he was willing to take any iudge: and both we agreed vpon your Grace, & you my L. B. of London, that we might haue the cause fully ended, without partialitie to the credite of either, clearely to the glory of God, and brightnes of his trueth: That whether soeuer hereafter should make any stir in the cause, he shoulde be openly culpable by all censures. My matter is opened in my Booke of Scripture Concent in Gabriels ora­tion Dan. 9. in the Preface, and at the yeere of the worlde 3470. My accusation is, that D. R. vniustly blamed that, as all particulars depending there­vpon: [Page] which tende through the olde Testament, yea from Moses to our Lord his ascention. To all which courses, I blame him as iniurious. Imo­ued him to sende to your Grace and Lordship, the booke of his Lectures. I trow, reason wil moue him to do so much, yf he meane to defende him selfe. I haue sent herewithall a briefe in Theses and short declarations, to giue an insight to the matter: a copie whereof I coulde wish D. R. yf he would: as I would gladly giue him any thing for a Booke of his whole Lectures against mee. If these be not sufficient, I am ready by Lecture, Disputation, or Printing, to open any poynt hid in my cause. Thus requesting your Graces and Lordships free report to her Maiestie, and my L. Treasurer, touching my Booke wherefore we striue: after your conuenient leasure: I humbly commende your Grace and Lordship to the spirite of trueth.

London. Nou. 4. 1591.

LFarned Fathers, you know that I put foorth sundry defences of my doctrine, touching the harmonie of Scripture, to cleare my booke which I wrote to her Maiestie: that I might proue my selfe not vnaduised, in offering that doc­trine to her Highnes: but carefull of duetie to the Church and state. And God is my iudge, that I had desire and hope therein, to haue aduanced not a litle the knowledge of Christ, the peace of the Church, and honour of all humane good learning. My defenses I hope, proue my cause to be sounde. And not onely that, but a more playne dealing vsed, then I haue founde from your Studentes. I wyll touch what I wrote: and your mens iniuries: and require your censure. First the trea­tise of Mardochai, wrytten without open noting any perticuler aduersarie, proouing all Churches and Syna­goges, and the natiue iudgement of all playne folke, to be of my syde, myght haue quietly appeased all stryfe, or haue dryuen all you to haue defended your owne cause. Moreouer I, though I stoode in possession of the ancient opinion, and by that onely myght disgrace the replyer, consented to abyde arbitrement, which commonly would part stakes. Besides, I chayned holy testimonies for the seruice of Shemesh, vnto that blessed seruice of redemption, that the cause myght match the Sunnes brightnes in the simplest sight: and the speach of euery [Page] part appeare of one tenour in phrase: that he which wold be tropique in one poynt, should be guilty of threatning the lyke to all. Some learned strangers, thought that paynes the best of mine. But some sayd, that your D. dis­dayned to answere that: being whole the expresse worde of God. Such reuerence holy Euthyphrones gaue Gods worde. Besides, your D. affyrming, that there was not a Chronicle in the Bible, disputed vpon Abrabams tymes, and the Iudges, to proue them vncertayne. I marueyled what he should meane to disturbe the trueth, in that most famous place: where God vpon Terahs death, bagan a new accumpt from Christes promise. The Sunne dif­fereth not more from the dimmest Starre, then that poynt differeth from obscuritie. And the ancient Grekes saw it so wonderfull a matter, that Moses should tell of Terahs death, telling in the eight aboue onely all their yeeres: that to hide the wonder, they put in eight tymes, and he dyed, S. Stephen and Philo in Abrahams peregrina­tion might haue tolde your D. that antiquitie therein made no doubt. Neyther did euer any Englyshe differ from me for S. Stephens wordes. For the Iudges times, my Booke woulde haue tolde him by perticuler accomptes, where S. Paul bringeth 18. stories to one worde: that no Virginalles were better in tune, then that harmonie of time: though your D. would needes be busie with me for the seauen yeeres of Conquest, and the seauen Iubilees to Samuel: feauen Seauenties to Nebucadnezars warre, the seauenty of Captiuitie, and thence the seauen Seauenties. But for Abrahams Promise, I most labord to reforme him: that he might not preuayle to marre the two most heauenly Promises, and noblest ioyntes of all the Bible: that, and the other to Daniel. In a disputation vpon Mel­chizedek. I conueyed a redresse of his opinions: which because some litle marked, afterwardes I graued in brasse, by reason of some Pictures, a view of the whole Bible, [Page] freendly amending his breaches of all the buylding. This also being vnregarded, directly do I reproue your Studentes, as denying the Redemption by a strong con­sequent: who holde, that it fell not out in the time pro­perly tolde: whereas men and Angels wyll holde, that otherwise it coulde not be from God: and the Iewes seeke no more colorable defence then to proue, that the proper time cannot be proued to agree with the prophe­cie. Therein also I founde your Studentes enemies to Gods trueth, as before: and bitter, because I liken them to Nero, harping at their owne cities flames. Hearing of their rage against my cause, and mee for that, I wrote a smoth treatise of the whole time, with fuller handling of euery ioynt, as though I had no aduersary: with a Preface, telling what some others thought of him, whom yours do so much despise: thinking that among indifferent Athenians Eschines must giue leaue to Demosthenes, ex­treamely accused, to proue how for all his times, others woulde haue made him a garlande. Thus I haue tolde what, and why I haue printed. Now for the next poynt, I thinke it not amisse to call your Studentes dealinges to accompt, and to request, what Christian defence they can make, that the pleasure which they tooke in speaking against the trueth, and the defender, may be bitternes to them in hearing a recompence, I wyll not complayne what hinderances and griefes they wrought me: but call them to accompt barely, for bad dealing.

1 First, your D. taught in his first speach, that Papistes might haue helpe by my doctrine, Choroebus harnes, in his lecture Cxvj. where al our nation in the Geneua bible are of my minde: and from Choroebus his Olympiades are counted: and they should be Choroebus harnes.

2 He confuteth mee for that which he no lesse then I writeth: that the 490. yeeres are begunne from Cyrus first, and are complete at our Lordes death, and mea­neth [Page] to finde me senselesse: not opening to the worlde how through his. xii. monethes paynes, he confuteth himselfe. Quo quid sol vidit vnquam mir abisius?

3 He confessed to mee, that he had not studied these matters: yet tooke vpon him to disgrace me in ab­sence, making himselfe accuser and rudge.

4 He promised me to yeelde, yf he saw reasons. When they are shewed, whose fault is it, yf he wyl not see?

5 You know that I charge him of striuing agaynst all men, art, and possibility: that wyll not be disproued.

6 A D. of yours tolde him thus when I was in Germany 1590. Inibis paruam gratiam a Christianis qui conatus es hanc prophetiam Danielis labefactare. Praeterea qui istic mos est in vebi in absentem: ille cui contradicis iam est in media Germania. Adhaec vis aduersari omnib. Nos omnes sumus in eadem sententia.

7 Any myght maruayle how euer he durst confute a particuler man for the vniuersall opinion: that in his xij. monethes gaynesaying, he can not bring one silla­ble faultie againste the graunt, and good of our present Religion, and Diuines. VVhether meaneth he to haue his aduersaire and all the Realme senselesse, that cannot marke this? All men know that he hath made many blaspheme the trueth vnawares: who woulde rather die, then do so willingly. If in warres a man shoulde fight against them who hire him, and giue him authe­ritie: it would be looke vnto. It is no more lawful in learnyng to confute all the learned, and learnyng of the prsent state: and to do it by stealth, it cannot agree with the corage of a learned Christian. VVhile the Sunne shyneth, herein he can not be defended.

8 Touching the pretence that antiquitie is of his side, a sincere minde should soone acknowledge, how that is turned against him. Thus it standeta. 1500. yeeres writers are in the generall on his syde (sauyng that all [Page] Ebrewes al their troupes, millions are against him) but olde Greekes & Latines are once with him, yet turned against him thus: 230. yeeres Iudab was vnder Persia, saith antiquitie. Part the time, say I, by the Iewes com­mon weale: on part from Iudahs returne, or the Per­sians Monarchie, vnto the building of the Temple by the 49000. returned. VVhat doth antiquitie make that time? 18. yeeres: very well, I wyll graunt that all, and 14. yeeres more. Now from thence to Alexander the great, the D. cannot complaine that I make it shor­ter then he doth: and therein antiquitie can helpe him nothing, where he most iustly doth damne it as in par­ticuler other stories: antiquitie damneth the errour of it selfe. VVhy may not I do so? Now if I proue that antiquity al euery one man that euer wrote vpon some one sufficient poynt, is of my side: what an iniurie is it to all the worlde, so to set a face vpon defences dam­nyng of hym, VVhy woulde not he playnely tell at the first thus: 1500. yeeres wryters are with A. C. for the Temple, that 49000. men at the returne shoulde buylde it, as all the Talmudistes holde at 18. after the returne, and not 107. But yet he wyll confute all anci­ent preuayling opinions. An oratour of plaine dealing should not enter an action against Ctesipho, where De­mosthenes commeth principall.

9 An other vnhumane par of this kinde he shewed, in saying, that in this phrase Ezra filius Saraiae: the terme Filius, Sonne, deceaued me: where by him it shoulde be Abnepos: the fist from him. I pleade that I am sure so it is: if it were not so, marke how he confu­teth all the worlde: Hebrewes, all the millions that folow the Talmudistes in Aboth, and al their consentes in Seder Olam, their common register, and in Rambam, in their succesions, and in Sepher Mitzuoth gadoloth: namely after them I archi, Abrabbaneel, Kimchi. None [Page] are to the contrary (but Zakuto forgetting himselfe, for one discent.) Ierome is of the same minde: which thing your D. shoulde haue professed: So be our learned men, Bullinger Pellican, Lauater, Lyra, and Stella, with the generall opinion of Rhomistes: and no Diuine of Englande, to my knowledge, euer was of any other mynde. But contrary all helde the fourth of Ezra a witty Booke, wherein Ezra (as borne where I set him) is a Prophet 30. after the burnyng of Ierusalem. This was not fayre play, to blame all in deede, and pretende nouelty in one. As he talkyng of Ezra, sayd, that I should do wel to confesse my ouersight: seeing he, not I, is ouerscene, he should remember, Patere legem quam ipse tulenis: And to tell plainely, how all be against him. If Mercerus were aliue, who vpon Aggai maketh Ezra sonne to Saraias, he woulde maruel why any shoulde thinke otherwyse. I asked M. Fra. Iunius, whose sonne he thought Ezra? He answered, who dare deny him to be sonne to Saraias. Now the confession of M. Iunius is litle lesse agaynst your D. then his owne. And yfall antiquitie make Ezra lyue 50. yeeres more then the Persians raigne: your D. wyl confesse, that by antiqui­tie my cause standeth, and his falleth.

10 The vniuersal consent of the French, in their edi­tion 1588. Is fully on my side, and expresly, where Ezra is sonne to Saraias vpon I. Ch. 6. 14. relyed vpon Filius Ezra 7. I. as I tooke it: whom all, he confuted, and agaynst the same his hearers triumphed, when they sought onely my disgrace. If none euer were of his mynde for vncertayntie in Daniels 490. agaynst me, nor for Ezra, why am I onely blamed? or what re­uerence of men, do his wordes beare? And this one poynt (where al the worlde is on my side) Ebrewes al, Greekes al, Latines al, ouerthroweth al his Chronicle and strife: and as he ouerturned al religion, in framing [Page] an vncertayntie for the Angels number: So when he feigneth Ezra abnepotem Saraiae: he might as wel giue a new Bible from his authority. S. Augustine sayd that Ezra was borne in Captiuitie. And so he might: but begotten before, as posthumus. And any tyme of the Captiuitie woulde serue my turne. But neuer any was towarde his minde.

11 VVhen the french heare that al their iudgement is disgraced, their commending of Daniels 490. for a rare iewel, for the certaine time of our Lord his death: & likewise for Ezra, by one that brocheh a new opi­nion from his owne authority, pretending to confute one man, what wyl they say? Not Caluin only, and other wholly my partners, nor Iunius and Scaliger, onely his partners once, but al the nation is of him confuted, and al nations of the earth. And I might turne ouer the cause to others, whose hand was in it before mine.

12 And for my learned friende I must needes confesse this much, that when he hath his owne side, and al the worlde styl against him, and yet hopeth of a victorie, he hath a most valint courge. But I, as one In Homer, would wyshe courage not to exceede safety. So for Mardochai al Churches, and natiue iudgement: for Da­niel and Ezra, euery seueral man is agaynst him. Now it wylbe an hard demaunde, whether it were better to haue al Vniuersities with Helice and Bura, or pestered with Studentes, as M. Doctors hearers, who triumph that manifolde testimonies of all the worlde, brought to prooue the Sunnes seruice recorded vnto the Re­demption, haue bin confuted among them by their owne authoritie and courage? The Sonne neuer sawe the lyke dealyng.

13 But tochyng your D. I woulde gladly shew him all reuerence, not hynderyng fayth.

14 Iniuries of his hearers must be recorded: whereof [Page] one Bacheler of D. meeting (1589) at Tocester with one H. T. of London, and a Minister of Lancashire, who founde comfort by my paynes: that B. sayd, Qur D. R. hath confuted all that Booke: yet he could tell no one thing, but sayd, that he had that booke, and coulde vn­derstande nothing. How diuinely he pleaded igno­rance in his owne language and profession, I let other iudge: yet he would be a Bacheler of diuinitie.

15 I wyll ioyne a late like part. M. Koph told, that of my Apologie all you D D. thought the same, How well, others know. If vntruly, you must blame him. Two of you, one in writing, the other in speach sent me, tell the contrary, that no one argument can be answered. If he haue a desire to winn fame for resistyng the hart of Religion Gabriels lampe of all Scripture, he must be censured as a Iulian or Lucian. But I haue some better hope of goodnes in the man, after that your D. publi­sheth his recantation. And I trust, he wyll regarde the common trueth, & Gods honour, more then his owne, Neuer any so disgraced Gabriel, as his lectures do.

16 A like part, hurtfull not to me, but to your Scholers fame, I wyl here ioyne. At his readinges 1589. vpon my going to Germany, by some of your young heades it was blazed ouer all London, Omnibus & lippis notum & tonsoribus, that your Doctors learned reading droue me away. A Damasell put in Bridewell for refusing our Churches assemblies, vpon mention of my iudge­ment, could reply, that your D. droue me away. Yet I had sent him worde afore by two of New Colledge, that if he were not foylde, I would neuer more handle penne: and a sharper warning by M. Kennel, by which he made him make the tyme 490. yeeres, iust as I did, and dash all his former paynes. VVoulde any of you take patiently sch sauage iniuries, as to abide oppro­brious speches, where the confuter proueth good, the cause of the confuted?

[Page] 17 An other part no lesse grosse, or rather fully the part of a bad man, I can not omit. A. M. of art of your breede, being at London on Thames 1590. in a Bote with one M. A. Cot. and others, sayd, that I had yeel­ded vnto your D. for Mardochaj: that not he, but Kis was the captiued. Then one knowing the contrary, sayd. Are not you ashamed to behe one so, that the last weeke openly read with cleere reasons to the con­trary. Areye past shame? I hen sayd the M. of his art: You in London speake ill of M. D. R. and why should not we of Oxford speake so of M. B. Yf this must be so, I must request all the graue of our nation, to ad­mit neuer any Oxford tesimony against mee.

18 The lyke part of one speaking to certaine Coun­sellers, when the Court was at Oxford, I put in print, how one of yours sayd, that I was ashamed of my cause, and yeelded vnto your D. His eyes might haue tolde him, that I wrote otherwyse to all Christians, and specially to some Honorable, in an other opini­on. The like part a third man playde.

19 An other borne in Hereforde towne, of B. N. C. told one thence in Paules, that his hart reioyced to see how your D. flouted mee, as promising to lende my Rabbines, and after for feare, breaking promise. If your D. did so, this much I must tell him, That all who know both our studies, wil say, that I haue spent more yeeres, then he hours in the principal Rabbines. It may be founde that neuer any Rabbine was of his minde for the cause then in strife of Mardochaj, nor against mee. He deemed that he had the Chaldy Paraphrast: by which he was most notably condemned: and thought that he had Aben Ezra, but was deceyued. By all ar­gumentes that can be brought foorth from any Rab­bine vpon Scripture, or either Talmuds, I trow he shal finde his condemnation sure. Iupiter and Mercurj [Page] might soner make Amphitryo and Sosia beleeue others to be them selues: then he make any from Rabbine recordes belecue Kis not Mardochaj to be of the Cap­tiued. Floutyng from your men I can not stay: but I can shew to others, that they haue no more stay for trueth in these studies, for the holy story, then Vlysses shyp had stay in a tempest, when he knew not where stoode east or west. I cannot abyde to sloute, and I am sory that your D. woulde be counted pleasaunt that way. But for sad trueth, the blinde may see all kindes of study turned agaynst him, euen such as in which he put al his trust and confidence.

20 His fayth stayed vpon Olympiades: and by them he woulde gather 560. yeeres precisely. But they are turned agaynst him: and Phlegon taketh part with my syde: in whom yf he rest not, then I shew that Thal­lus, Castor, Phlegon, Timaeus, Philistus, Xenophon, Laertius, Africanus, Clemens, Triclinius, Sosigenes, Pamphila, Apol­lodorus, Plutarch, and such, differ so exceedingly one from an other, and from them selues, hundrethes of yeeres for famous matters, touching Olympiades, that one myght wonder how your D. coulde misse, to see that by them Cyrus myght touch Iudas Machabeus: Aggai and Zachary goe afore Daniel and Ezekiel: and all heathen antiquities be brought vnto an infinite Chaos. Likewyse he myght haue seene how by prophane Greekes the Persians myght be sayd (in Clemens) to haue reigned 500. yeeres, or bare ten yeeres. He spent his tyme not in these studies. And I commende his cou­rage, that durst prouoke one readier of youth in this tongue, then in any. He lytle looked that 50. of 80. in Erat [...]sthenes accompt, cited by M. Ioseph Scal. should be cut off. For, twixt Cyrus & X erxes. He lesse loked to haue all the worlde with Iude to proue this. Lyke­wyse thence he marked not, that Isocrates maketh [Page] Athens principality 25. shorter then Lycurgus doth: (Wherein I coulde wyshe it to be no more shortened.) Nor marked how Athenianes, Andocides, and Aeschines, recken for those tymes 30. where Thucidides and Xeno­phon make but 14. Likewyse Aeschines scholershyp vnder Socrates, and his warfare vnder Alcibiades, and death af­ter great Alexanders (the doubtful poynt) recorded from Demetrius Phalereus: this wyll make Lysander neare Alex­ander, then Olympiades accompt about 30. yeeres, though some Olympiades proue the same: for K K. Philip & Mausolus. The very same is holpen by Plutarch and Vlpian, by Lysias: for if Lysias were 63. before Athens fall, and a pleader for Iphicrates at Philip Macedons tyme, the distance can not be about 50. but rather lesse then halfe. The Olympique fayth is fayne to deny the ora­tions to be from Lysias: as though Plutarch and Vlpian knew not the style of Lysias. So yf the Angel had spoke nothyng, cunnyng humanistes myght haue seene the same space from heathen. Aelianus that maketh Demetrius Phalereus to be seruant to Conon and Timotheus (Conons death being neare Lysanders) and Phalereus seeing the 70. translaters: this also would haue troubled your D. hope of a longer compt then the Angels from Heathen. Iso­crates agayne woulde resist him, that telleth how Lacede­monan ruled Greece not 34. yeeres, but ten: though he touched not exactly Leuctra fall. But Polybius who tel­leth that by the 12. yeere they were at the losse of it, gal­leth the Olympiques. Athenaeus troubleth them some­what, in whom Philip reigneth not 24. yeeres, but 20. And Clemes more, in whom Alexander by some is 12. yere, hygher then by others: that is neare Socrates. And agayne by Phalereus the same is playne, out of Reinecius, for if he liuing so long after great Alexander were schole­felow with Alcibiades brother, the space betwixt Lysan­der and Alexander, can hardly come neare halfe 70. The [Page] whole speaches in the later Attique oratours talke in the same tenour of Conon, and the equals, as knowen well to some then alyue. Thus Grecia is with S. Matthew and S. Luke, in their ages: and not I, but your D.hath the new opinion. For ten by him must draw 527. yeeres in their successions: the lyke where of since Dauids tyme, that is 2500. yeres, the Sunne neuer saw. I may not blame him agayne for callyng those ten men the glory of all the earth, and rare argumentes for this cause, Obscura sydera. But this I may tell, that a diuine, M. I. I. bred at Cambridge, there in iudgement holden inferiour to none of yours, seeing in the countrey your Doctors booke of Lectures, was greeued to seetherin for those ten men these wordes: Autoris Concentus obscura sydera. The man him selfe tolde mee: And gaue your diuines this prayse, that they were indifferent iudges: and sayd, that your D. was now out of his studies. That, all the worlde may see, whom ran­cour blyndeth not. But how then wyll he be able to sa­tisfie the Church, pretending trueth and antiquity, and defence of the setled opinion, disturbyng all Englande, all Europe, and Asia. May not I require that he be called to accompt, for what one syllable in my Booke for this matter, differing from others of our best he blameth me, and putteth me to priuate paynes and charges, for the desence of the publique trueth? If the young student delyght in floutyng, let him see whose dealynges deser­ueth that: your Doctors, myne, or his owne?

A graue Preacher dwelling betwixt Algate and Bow, gaue this censure: that your D. and one other D. wry­ting both contrary to them selues, and to the thirde that helde the true, beginnyng vpon affection out-off their studie, had made many Athiestes. The man, yf partiality might serue, is knowen otherwise bent. Many haue sayd since: What, shall we study the Bible, when so great Scholers cannot agree? And a Preacher of your breede, [Page] now teaching in London, seeing your D. confuted, sayd, For two pence halfepeny he woulde be of eyther opi­nion: to such a passe come your Diuines. They triumph at the first, as hauing caried away Burlyspoyles, and am­ple laude: how one is by yours confuted, for endeuoring to proue, that God draweth vs by the Sunnes Chroni­cle, vnto the Sonnes iustice, contriuing all Libraries, all, playnely to this high poynt. When the matter is de­tected, that he confuted the trueth, himselfe, and all the worlde: then a new pestiferous errour is bred, that the matters are small: though they be the harmony of all Scripture, and ioy of Christianity. An other B. of D. of yours neare Lon. thanked God, that he neuer troubled his head with these matters: That is, why God vpon Terahs death, leaueth to honour man with the Sunnes ourneys, and tyeth all to the promyse of Christ: and what wisedome Gabriel promised to teach Daniel. Belike yong diuines are in deepe mysteries, that can dispise such high poyntes.

But here I must needes pardon your young Students; whereas Preachers abroad, some not of your breede, fall to grosse schisme. A certaine learned man was to be pre­ferred vnto a charge, one that helde my studies for the trueth of the frame of the Bible not vnprofitable. An aged graue Gentleman liked well to collate a place on him. Certayne that would be counted Preachers, desi­rous of that which they call reformation, aboue al holyer knowledge, come to the Gentleman with greater heate then the Terentian Chremes came to Simo, charging the Gentleman in his conscience, that the shoulde not prefer him, for the doctrine which he liked off. The gentleman asked an olde great-learned man, what he thought of the doctrine, and of the man. He shewed how grosly the Preachers were deceaued. Because of their calling, I wyll not lyken them to Alexander the Capper-smith: but I [Page] am sure that Paul would abandon them. Olde M. Iohn More, preacher of Norwich, lately a neighbour of theirs, one in their zeale, but seasoned better, no colder then they, & as great a student in the text Hebrew & Greke, as they knew any: he was of an other spirit, & disdayned not to treade in euery step, where these men, like Paris of Homer shrunke, as if they had troden neare a Serpent. I know it to be farre from your D. minde, to pricke for­warde rumors in that kind. And I thinke that he is resol­ued, how zeale (as Iewes proued) running afore know­ledge, is the ruine of Religion: and knoweth tradesinen, who be cunninger in the depht of the holy booke, then the common sort of teachers: whose zeale medleth not beyond their owne boundes. I would not be thought to thinke, that your D. could fauour such dealings: But be­cause they wil needes be shrowding vnder his winges, I thought good to warne of that. This euil sowen by mis­taking your D. is like a Grangraena further growing. A Cambridge man that liueth in Essex a Scholmaster and a Preacher, meeting with a Gentleman that knew from Genesis to the Apocalyps, the frame of the Bible better thē he, was counselled by that Gentleman to make a declara­tio of christianity, how in al ages it was cleere (before he trauelled to stir the simple vncertainly) and to make the people know the euerlasting certainty of saluation, by Moses, the Prophets, the Gospel, and the Epistles. He an­swered, that some bookes of Scripture could neuer yet be vnderstood: namely the Reuelation. The Gentleman vsing an instance from some for that, he sayd, that your D. had confuted that paines: though he medled not with one worde. You may see what harme to himselfe, and to the Church is wrought by his reading, being mistaken, and misreported. I could wish that he would eyther re­uoke all his gain-sayinges: as I charge him, that they be all iniurious & erronious: or print al his lectures, which [Page] I saw for the one halfe, an yeeres reading, that all might see what is in controuersy.

Marke further infection of an other learned man: I know not whether he were bred amongst you, a cer­taine Gentleman, whom I neuer saw, writeth to a friend of his from Dunslei in Staffoideshyre, to a Londoner thus: Dec. 20. 1592. I hearde not long since, a learned man, yet ignorant, and ouer swift in iudgement, disprayse this Booke (of Scripture Concent) as needelesse, and a superfluous worke: of whom I demaunded, whether he did know it: or euer read it. His answere was, no. How can you giue iudgement then, sayd I, of that you know not. He answered, that he heard so. Thus lea­uing the counsell of S. Iohn, which biddeth vs try spirites, whe­ther they be of God or no: such fall into the curse of the Lord, that call lyght darknes, and darknes lyght: that iudge good euyl and euyll good. Although he tooke himselfe learned, I am sure he was not able of his owne pregnant wit, so much as to reade ouer the booke in such order as it requireth, without an instructer: much lesse then to vnder stande the same, and the drift therien. The Gentleman that wrote this, fauoureth much your studentes, and hearing of my iust griefes, wrote a request to beare with the losers. But when he perceiued the strang dealinges of some from you, and sauage barba­rousnes, he was of that mynde, that pitty may not marre the citie. VVhat some Doctors of Cambridge thought, I recorded. One being at London vpon your Doctors first Antilogy, being asked of a Londoner, what he thought of the Booke which your D. confuted, sayd thus: The argument is as profitable, as could be chosen for this age. Then sayd the Londoner: yf it be so, VVhy did none of you DD. or of the BB. take it in hande? Then sayd he: The man who tooke it in hande knew, by reason of his studies in the tongues, longer then any others, that he was ablest to performe it. Truely, I woulde not for any preferment, haue troubled her Maiestie with accepting [Page] any worke of mine, aboue all others in the kinde: in yeeres the youngest of dealers in so weighty affaires, vn­lesse I had thought my houres most of any in that study, and my selfe able to keepe our nation from all foyle for accepting my paynes. And I know that by that helpe, an other may see more into Scripture by a learned guide in few monethes, then I coulde before I founde the or­der, in ten yeeres. And acertaine Nobleman of my age tolde me, that he learned more in two houres by that helpe, with open speach vpon it, then by all his former paines. I hope you wyll beare with me: the cause is not now mine owne. And I may giue as good leaue to dis­grace the cause, as the defender. Pericles or Nestor would do this vnprouoked. Iob. Moses, and Paul, would in de­fence speake of them selues. And as I made the cause from priuate by arbitrement to be publique, so I wyll enterlace here the testimony of a publique person. The Archbyshop of C [...]terbury his grace, you know, was by both sides chosen vmpire: you may soone know whe­ther he thus censured, That neuer any humane paynes was of greater trauell and dexteritie, then against. 1500. yeeres errours, so to cleare the holy story, as the booke of Concent hath done. Of what spirite then shal we holde Studentes, that cannot abide their owne Religion to go cleare forwarde, nor the publique testimonie, which standeth as the Princes owne? I most humbly woulde intreate her Maiestie to commaunde that a publique te­stimonie which might be knowen ouer the Realme, may passe betwixt ys. But now I desire your goodnes to giue your testimony, eyther in print, or as you wil: whe­ther I holde not the trueth, and haue bin more grosly iniuried▪ then euer any by any of a contrary religion. I hope all wyll so conclude, who reuerence learning, care for trueth, honour Scripture, and regarde Religion.