§. 1. Of my Puritanisme.

1. PHILOSOPHY doth teach, and experience doth prooue, that, amongst other conditiōs of Sight, there is required a conuenient distance betwixt the Organ of seeing, and the Object to be seene: not too farr; because the power of the sight is limited, and confined vnto a certayn space: not too neere; because the species (the formes, or shapes) of the Obiect must haue sufficient ayre, as the meane, to deriue, and conuaigh them vnto the Organ. That is to say (in a more familiar kind of speach, for the ca­pacity of euery Reader) VVe can not discer­ne a thing, which is too remote from the eye, or placed Sensibile po­situm supra sensum, toli [...] sensationem. immediately vpon the same.

2. This obseruation may be very beneficiall vnto Sir Edward; who (being no 1. Sam. 9.9 SEER by in­spiration) hath been very much deceiued in his sight; not onely betwixt VVhere he dateth his Letter to me. Queenburrow, and [Page] S. Omers, where the distance was too great, but also betwixt the VVere he dateth his Letter to the Ladies. BLACK FRYARS, and Fleetstreet, where the distance was too little for him, to perceiue the truth of those things, which he imputeth vnto my charge. And the­refore, if I, or any other, would demād; VVhy Sir Edward, liuing in the circuite of the Black Friars (that is to say, in the middest of a zealous, and religious Congregation) should vntruly accuse me of Puritanisme in Fleetstreet? the reso­lution may be this; The places were so neere, that he could not see the truth.

3. But I will not separate those things, which he hath joyned together. Behold then (good Reader) the whole connexion of his discour­se; for I will not be an vnkind Atropos to cutt the thred in sunder, before it be spunne out vnto the farthest length.

4. Pag. 12. ‘That famous Colledge of Christs Church in Oxford (which you haue ill repayed for the sweet milk, which you haue sucked out of hir breasts) hath not yet forgotten how you were euer stayned with Puritanisme; how violently aduerse you were to all such, as were suspe­cted to fauour the Romish Sea. She doth yet smile to think, what payn you took, being Censour of the house, in putting your and to the sawing downe of a poore, harmelesse May-pole, because you thought it came out of a Romish forrest. VVhen you were Lecturer at Fleetsir. S. Dunstanes, your contributory Auditours thought your long prayer, and spitting pawses too short, because the reuerend Bishopps (yea [Page 3] euen your owne Lord, and Maister) were euer left out for wranglers, and Antichristian Hierar­chies, not worthy to be named, in the same day, with your holy Pastours, and sanctified Ministers. Thus haue you euer affected singu­larity. But how commeth it to passe, that you should now fall into the opposite cōtrariety? &c.’ So he.

5. Here Puritanisme is made the Aries to rui­nate the walls of my credit; and, being an emi­nent vntruth, is placed in the very front, and forlorne-hope, of his future assault; that so my chandge might seeme either impossible, or ab­surd, where the termini are so distant, and, con­sequently, the motion must be long: howbeit the proportion is not iust herein, betwixt corporall, and spirituall things.

6. But, to deale orderly without confusion, and plainely without obscurity, in the roote of this accusation, vpon which the branches of the rest depend; I will first consider the point it self, or crime of Puritanisme, obiected vnto me by the Knight: secondly I will re­uiew the proofes, which he alleadgeth to ju­stify the same.

7. FIRST then for this PVRITANISME; I will readily confesse, with Sir Edward, that it is a stayne: but I constantly deny, that it was, or could be so, vnto me, who embraced PROTE­STANTINISME (as, in our cōtrey, it distingui­sheth from the note of a Papist, & a Puritā) and esteemed it to be more probable in reason, as I saw it to be more conformable vnto the [Page 4] State.

8. Of which my vnderstanding, and affection in theis affayres, as my conscience is my best witnesse, so I want not sondry ouertures to declare the same, if my publick association, if my priuate cōference, if Lectures, if Sermons, if, finally, any outward act may testify my in­ward thoughts, wherein Sir Edward hath no interest to be my Iudge.

9. If I must yet make a more particular ap­peale, it shall be vnto my Reuerend Lord, the L. Bishopp of London himself; for, as he knew me better then this Knight, so he knew like­wise, that a stayned Puritan was vnfitt either to receiue his fauours, or to do him Seruice; wherein sondry occasions presented themsel­ues vnto me, to encounter PVRITANS; and yet they can not (or, if they can, let them) say, that openly, or secretely, in whole, or in part, in doctrine, discipline, or ceremony, I was in­clinable vnto their side.

10. VVherefore, to come, SECONDLY, vnto Sir Edward his proofes of this pretended stayne (for, if it be sufficient for him to accuse, I shall not be innocent) I confesse the Fact it self in his first proof, but I deny it in the second.

11. First then (Sir Edward) vnto your first; I confesse the fact, which you alleadge, I deny the cause, which you assigne. For the origi­nall, and proper motiue of my disconceipt against that harmelesse Maypole (whereof I was the Aduersary, & you are the Aduocate) was, because it came out of the Colledge grounds; [Page 5] taken thence by stealth, and erected (with scorne) neere vnto our walls, without our cō ­sent; and this also to justify a former wrong, lately offered in the same kind. This was the cause (as many can yet remember) first moo­uing me vnto that enterprise; which, though it were not expedient for me then to vnderta­ke, yet (being a woodē proof in your behalf) it was not cōuenient for you to mention at this time.

12. As for your second proof; it is more im­portant, and materiall. And now I am glad to see your writt of remoouall, whereby you bring my cause from Oxford, to receiue a triall at London. For as this injury is more marqueable, so is my defence more ample in this case.

13. VVherefore I appeale vnto you, Honou­rable, Rightworshipfull, and other, well respe­cted, Auditours (from whom as I haue had many, and singular tokens of your loue, so I recognize it heere, with my best thanks) whe­ther you, in your election of me vnto the offi­ce of your PREACHER, or whether I, from the first vnto the last performance of that du­ty, gaue any signification of theis things, whe­reof I am now accused?

14. But if in the manner, and matter of my Sermons; if in the composition, and style, and other appurtenances of speach, I euer expres­sed a contrary affection vnto that, which is heere imposed vpon me; if vsually, in my ordi­nary Lectures (and, alwayes, in a more solem­ne assembly) I made a generall remembrance [Page 6] of the Bishopps, and a speciall of my Lord, and Maister; if I were different in habit, and de­portment from the singularity of stayned Puri­tans; lastly, if I shewed a totall conformity in regular demeanure, why should this whole fable, compounded of so many vntrue cir­cumstāces, be so improbably suggested against me by the Knight? Surely this benefitt ensueth vnto me by such a wrong, that Fame deserueth little creditt in things more secrete, and ob­scure, since it is controlled in things so mani­fest, and cleare.

15. I might also heere produce, for more a­bundant refutation of this pretended stayn, a certayn prouerbiall report (intertayned by my good friends) of the opposite contrariety; viz. If any man will heare a Popish Sermon, let him go to S. Dūstanes. I might acquaynt you with many po­sitiōs, deliuered by me there, in frequēt audi­toryes, which are Hereticall in GENEVA, but Catholique in ROME. I might appeale vnto per­sons of differēt quality; Clericall, Laicall; lear­red, vnlearned; noble, base; &c. who accused me in the later, but euer freed me in the for­mer respect. And, if farther occasion shall be ministred vnto me, I may (perhapps) deale more punctually therein.

16. Meane while, thus much shall suffise cō ­cerning this Puritanicall stayn; which, though it doth more properly belong vnto things IN­TELLECTVALL, then MORALL, yet since it is here taken by Sir Edvvard into his sifting Para­graph, with reference vnto the sequele (whe­rein [Page 7] he seuerely examineth the causes of my A­lienation) I could not pretermitt it in this place.

§. 2. Of the causes of my Alienation; and particularly of Debts.

1. BVt how commeth it to passe (saith Sir Ed­ward) that you should now fall into the op­posite" contrariety? His answere is. pag. 14. &c Happily you haue done this either wholly to escape, or to agree the better with your CREDITOVRS. Happily, hauing missed a former PREFERMENT, you think, by this meanes, to be wooed by the State to returne. Hap­pily the yoke of VVEDLOCK, being somewhat bur­thensome to your shoulders, was an inducemēt to make you cast off the plough. And is it, but happily, so? Behold his gradation. SVRELY, not onely some, but euen all of theis, were the cords, that haled on your FIRST MOTIVE.

2. But hold your hand, good Sir, a while; you must not object, and answere also; and it be­commeth me now to interpose my self, least your answere heere, might be more prejudi­ciall vnto me, then your objection §. 1. num. 4. & 12. before. VVherefore I will intreate particularly of your three assigned causes of my Alienation, and first cōcerning the matter of Debts; which (as you Ibid. say) the world knoweth were very cla­mours: agayn; pag. 19. It was the grimme aspect of your owne estate, &c.

3. As for your amplifications (the world kno­weth: clamorous: grimme aspect) they may be si­gnes of your Rhetori concessum est sētentijs vti falsis, &c. Gell. l. 1. c. 6. rhetoricall veyne; and so, let­ting [Page] them passe, I come vnto the matter of your accusation, which will easily vanish into smoke, and returne into that Nothing, out of which it was taken, and made, if you will vou­chsafe to consider with me, First, the quantity of theis debts; Secondly, the reason of the same; Thirdly, my meanes of dischardge; Fourthly, the disposition, and quality of my Creditours; Fiftly, and lastly, my honest intētion to repay. Thus I doubt not, but Sir Edward shall recei­ue a just satisfaction; whereby also I shall stoppe the wide mouth of his world.

4. Concerning the FIRST; it may be, that Fa­me hath putt my debts to vsury, and made the increase greater then the principall; which, by many pounds, extendeth not vnto one hun­dred marks.

5. Concerning the SECOND; it may please Sir Edward to vnderstand, that my debts (what­soeuer) arose not vpon any vitious course of life, but vpon other respects, incident vnto Schollers, and such, especially, whom either continuall attendance about their Lords, or euident hope of better fortunes, inuiteth vnto a more liberall expense.

6. Concerning the THIRD therefore; Sir Edwards world may beare witnesse for me, that though my desert (hauing no value in it self) could be of no more value, then it was made by the loue, and kindnesse of others; yet, as my possibility, and probability of imme­diate prefermēt were very great) in that res­pect) so they, whose fauour nourished my ho­pes [Page 9] in a comfortable expectation (beyond ma­ny of my rāk) would not suffer me to fall vn­der a burthen of so little waight.

7. Concerning the FOVRTH then; if my Creditours had bene as violent, as that Matth. 18.27.28. vn­gratefull seruant, who, forgetting his Maisters patiēce toward himself; shewed impatience a­gainst his owne fellow; yet were they so vn­wise also, that they would destroy the fortu­nes, which should be common vnto vs both? No; that, which they lent to buyld me vp, they demanded not to pull me downe, but ex­pected my haruest, wherein they might reape their owne agayn; if with aduantage, it depen­ded vpon my will, which (being not like the barren ground, wherein the seed is lost, but like the fertile, which yealdeth it agayn with profit) hath euer been more apt to recompē ­ce a benefitt, then to retayn a due.

8. Wherefore, for the FIFT point (which, in consequence, doth chiefly import me) I am desirous to satisfy Sir Edward, and his world, therein, in all syncerity of heart. But because Pro. the heart of man is deepe, and is knowen onely (infallibly) vnto him, Psal. 139. who walketh in all our secrete paths (or vnto none, farther then he will communicate the same) I appeale first, and principally, vnto my great, and souereigne Iud­ge, by whom, and before whom, I must, and may justify my honest intētion in this behalf. If I am guilty, he is the Accuser that shall be the Witnesse, and he is the witnesse that shall be the Iudge, and he is the judge that shall cō ­demne [Page 10] me, and from his sentence there lieth no appeale. Here then is my confidence, and comfort.

9. Howbeit, since Charity will think the best in all things, and of all men (for 1. Cor. 13.5 she thinketh not euill) and, specially, when she hath probable in­ducements thereunto; I am glad that they (Men) who (alone) can accuse me vnjustly, may (and ought) justly excuse me also. For, as at sondry times before, and vnto sondry per­sōs, I did fully, and thankfully repay my debts, so, vpon my departure out of England, I gaue some tokens of my morall inclination in this kind.

10. I will not (though I might) go vnto Oxford for my proof, but vnto London, whither I was cited §. 1. Num. 4. & 12. before, for a triall in the first, and fūda­mentall objection, contriued by Sir Edwards skill. And now, because he shall not farther call into question, nor disprooue, my fidelity, and truth; I am compelled to name some men (the first being one of my best, the other none of my worst friends) viz In Chance­ry lane. M. Garth, Ibid. M. Sim­cotts, Neere Cha­ring crosse. M. Councell: to whom (conjunctiuely) I dischardged the summe of eight pounds, or more; whē no necessity (but honesty) did for­ce me thereunto. Whence Sir Edward (out of his pag. 4. Protestāt Charity) may reasonably collect, and credibly affirme, that, in borrowing, I had no purpose to deceiue.

11. And heere, though it may seeme repug­nant vnto the duty, and affection of a Sonne, to detract any estimation from his Fathers re­port, [Page] yet since his Annexed vnto Sir Ed­wards. Letter is published to giue more creditt, and authority vnto Sir Edwards calumniations, yea to satisfy any vnprejudicate Reader (for so the In his Ad­monit. Printer testifieth in his name) and lastly, since heere the matter it self doth ineuitably challendge it at my hands (for though there are other vntrue points contay­ned in that Letter, either as much, or more pre­judiciall vnto me then this, yet I will seek no occasion to contradict any parcell thereof, o­therwise then it shall present it self vnto me; nor yet will I accept it farther, then pure ne­cessity shall constrayne me) I must remooue a scandall, which, by virtue of the sayd Letter, may (perhappes) make a deepe impression in some mens hearts, to my singular inconueni­ence, and losse.

12. Whereas therefore, you (my deare, and lo­uing Father) giue this signification in your Let­ter (bearing the forme of an indictment against me, your Sonne) viz. before he went beyond the Seas, he borrowed diuers summes of money, with pur­pose (I am perswaded) neuer to repay them, and, a­mongst the rest, he abused my self for ten pound; the former instāces (besides many other proofes) may perswade you otherwise, and assure you of that, which a Father doth least suspect, or least accuse; to witt, the Morall honesly of your Sonne: which, by the course of nature, hath, from you, descended vnto me, as my best inhe­ritance. And that it may appeare vnto your self, and others (who, either by your owne consent, or by Sir Edwards fault, haue interest [Page 12] in theis accusations, to require my defence) that I did not abuse your Fatherly benignity (which emptied your meanes to fill my wāts, as freely, as S. Aug. Conf. l. 2. c. 3. Patricius himself dealt with his Augustine) I pray you to remēber that, which you did (or might) know lōg before: to witt, that I borrowed, and receiued the sayd ten pounds of you, to further my suite in obtayning a S. Michaels in Gloucester. Benefice, being in his Majesties gift, and vacant vpon the depriuation of the late In­cumbent (stayned with Puritanisme) and that I was expressly counsayled thereunto by my Honorable Lord; howbeit, vpon some diffi­culties, I surceased from the same.

13. This was the occasion of borrowing that summe. But now, if you will compare the ti­me also, when I borrowed it, with the time of my departure out of England, I may be fully cleared from all suspition of abuse. For my de­parture, out of England, being in Nouember 1607. and the receipt of that money, about Easter 1606. the distance of the times doth prooue, that my intention was not fraudulēt; since at Easter 1606. I thought not of this de­parture in Nouember 1607; which was (al­most) two yeares after.

14. So then it is true, that I borrowed sundry summes, in generall, and this, in particular also, before I went beyond the Seas: but this word (BE­FORE) is heere ambiguous (and, in one sense, very prejudiciall) and therefore must be di­stinguished: viz. Mediately, or Immediately be­fore. If it be taken mediately, as it signifieth a good distance of time, I confesse the accusa­tion, [Page 13] in this sense, to be very true; but then my honest intention receiueth little, or no prejudice thereby. If it be taken immediately, as it signifieth a propinquity, and neerenesse of time; I must deny the accusation, in this sen­se, to be true; and this, onely, is it, which can be prejudiciall vnto the honesty of my inten­tiō. To cōclude then; I say, and, vpon my sal­uatiō, I protest vnto you, that neither immedi­ately, nor neere vpon my departure, nor after my first resolution that way, did I borrow any money, but I did repay some; and so, in each respect (both of not borrowing, and of repaying) I am freed from the infamy of this pretended a­buse; forasmuch as I might then haue borrow­ed more, and I might not haue repayed any: both which had been to my great aduantadge, when money was to be my best (if not my onely) friend.

15. Now, if my true defence were not thus plainely, and articulately set downe, who would not conceiue the meaning to be this? viz. Immediately before, or vpon his departure, he bor­rowed diuers summes of money, &c. For, by the contempering, and mingling together of theis words, borrow; abuse; neuer repay; going beyond the seas; this sēse must necessarily flow, & issue the­reout: and this, I know, is the construction, which is made by many, and specially by them, whose will doth make them more credulous in this case. Caesar in commentar. Et Lamprid. in Heliogab. Quod volumus, facilè credimus.

16. But there is more art, then charity in theis commixtions; which are as preiudiciall [Page 14] vnto those, whom we are willing to defame, as the conjunction of Saturne with a more beni­gne, & happy starr, is fatall vnto the bodies in our inferiour world. As for example. CLE­MENT the eight (of blessed life, and happy me­mory) is accused by de Antichr. M. Gabriel Powell, of whoredome. When? Ante Papatum (sayth he) be­fore his Popedome. Who is the witnesse? Do­ctour Gentilis; his professed enemy. Well; be it so: it was in his yong of 16 years.age (as D. Gētilis related it vnto me) wherein, and Confess. l. 6 cap. 15. after which, Augu­stine himself confesseth, and lamēteth his grea­ter follies. But yet; why ante Papatum? Why should his Papacy (or the Papacy rather) in his declining age, beare the fault of his youthfull yeares? This was an euill commixtion also, &, for the manner, it hath a singular resemblance with the other, whereof I haue already trea­ted, and wherewith I will conclude this mat­ter.

17. Finally therefore; as my Religion, and dispositiō do powerfully incline me to GIVE euery man his owne (which is the proper act of Iustice, but not of Charity; which doth FOR­GIVE euery man his debts; and for this cause, though I will pay others, yet I will spare Sir Edward) so I will endeauour, to my power, to giue a iust satisfactiō vnto my Creditours, whether See before; num. 2. 3. clamorous, or silent. Vnto the first (if there be any such) I would owe nothing but loue: vnto the second, I owe more loue then before. I know the precept, which S. Paul Rom. 13.8. giueth, viz. Owe nothing vnto any man, but this, [Page 15] that you loue one an other. I know that it is a mark, which Dauid Psal. 36.21 setteth vpon the vngod­ly man; he borroweth, and payeth not agayn. My desire to obserue that precept, and to avoyd this mark, shall expresse it self in my carefull, and industrious prouision for that little quan­tity of debt, which Sir Edward esteemeth to be a great cause of my Alienation frō his Church. But whether there be any porportiō betwixt the cause, and the effect, I will now remitt my self, & him, vnto the decision of the impartiall Reader.

§. 3. Want of Preferment.

1. I come now vnto the second Cause, which is like vnto the first; as, amongst Facies non omnibus vna est, Nec di­uersa tamen, &c. Ouid. Si­sters, the one is the half image of the other. The Misse of your preferment was grieuous vnto you, saith pag. 15. Sir Edward: and; pag. 14. hauing missed a former preferment, you think, by this meanes, that the State will wooe you to returne.

2. In which accusation he is so confident, that, diuiding the affection of Aërius vnto me, & reseruing the opinion of that heretick vnto pag. 56. himself, he pag. 20. challengeth me, as a man in­fected with the disease of Aërius: and; pag. 10. this was the disease of Aërius; and, pag. 11. when I speake of Aërius, I think of M. An hater of God. Theomisus. Which name Sir Edward giueth me in his new baptisme: and I am no more vnfortunate therein, then S. Innocentius, whom the Magdeburgians haue bated the first syllable of his name; or S. Athanasius, to whō the Trinitarian hereticks haue added one letter; [Page 16] or S. Cyprian, with whom a Pagan Philosopher exchandged an other; making them appeare as Nocentius. Sathanasius. Caprianus. monsters, who were the lights of the world.

3. But digesting this wrong (as also many o­ther; viz. pag. 1. Fantasticall witt, 10. frantick fitts, 50. ray­ling Rabshekah; 6. monstrous birth, &c. and sparing the Authour, who accuseth 49. my currish pen, I proceed vnto the matter it self.

4. And heere, if Sir Edwards former objectiō (of Puritanisme) had stood in force against me; it had not bene so much a mutation, as a pro­gression, and perfection in that ghospell, to runne, frō it, into Brownisne, or Barrowisme, and, from thence, into Anabaptisme; which, in the strict letter, sensed by inward Spiritt (accor­ding to the ancient rules of Protestant Religiō also) is the neatest, and most refined ghospell of them, who fell away from The Sacra­mētaries, and Anabaptists fell from vs &c. Luth. in Gal. 5.9. LVTHER, the Powel de Antichr. pag. 324. great Reformer of the Church. And surely, if the chandge of my Religion had depended v­pon such a temporall respect, as Sir Edward doth suggest, thoses courses had sorted as ful­ly for my commodity, and more neerely with my conscience, then this opposite contrariety, which I now embrace.

5. But I plead no such defence. It was the light of truth, that conuinced me; the power of grace, that perswaded me; no corrupt affe­ction, but euident reason, no wāt in earth, but desire of heauen, no discontentment, which I found, but comfort, which I sought, did bring me, effectually, vnto this happy chandge.

[Page 17]6. Which motion of my Soule, if it came from the earth, and had the same beginning with this corruptible Body; my choyce were im­prouident to forsake my former, and to inter­tayn this present course. Could I not perceiue, that, by flying, I did not fly, but increase my e­uill? Did I not know, that this was no salue for such a sore, but a remedy worse then the sicknesse it self, if either I wanted, or sought for temporall meanes? Did I not foresee, that I should now exclude my self from such cō ­petent meanes, as I had, and better fortunes, which I expected; and that, withall, I should expose my name vnto certayn obloquy, and my life vnto vncertayn danger?

7. Oh, sayth the Knight, but you thought, that the Sate would wooe you to returne. No, not so: for am I not as a droppe of water in that great Element? But yet, you (Sir Edward) a member of pag. 4. the most superlatiue Parliament, do you not (in charity) perswade my returne, and do you not frame sondry pag. 94. Motiues to this effect?

8. Your pag. 4. &c. former lines were written in bloud (as the lawes of Draco) your later in milk; wherein I am restored agayn vnto my pag. 93. name (Theophilus) and (almost) vnto your fauour; so that you, my Aduersary-Friend, might just­ly haue a second right in me (the first being alwayes reserued vnto my Honorable Lord) to vse, dispose, and employ me according to your will, if my conscience did not retayn me in this Faith, with an inuiolable bond.

9. As for other Motiues, more effectuall, and [Page 18] powerable, then flesh, and bloud can easily re­sist, I will say nothing at this time. I may not publish the fauours of other men so freely, as Sir Edward doth proclayme my faults. This onely may suffise to shew vnto men of chari­table, and reasonable mindes, that I languished not with the disease of Epiph. hae­res. 75. Au­gust. haeres. 53. AERIVS (or See the Exa­men of Fox his Calend. Ianuar. 1. WICK­LIFFE) and delighted not my self in the singu­larity of opinion (as they did) but, for the truths sake, which conuinced me, for my sou­les sake, which lay in perill, for my Sauiours sake, who redeemed it with his bloud, I re­payred vnto that Hieronym. ad Damas. Ark, out of which there is no safety in the waues of heresy, and schis­me; that so I might be knitt vnto that Church, whereof, In 1. Tim. 3.15. S. Ambrose sayth, DAMASVS was Rectour in his time; and PAVL is at this day: a Church one in faith, ancient in time, visible in succession, comely in order, conformable in actiōs; It was S. Augustines obseruation in his time. she, that is in all places, and like hir self, wheresoeuer she is; the roote, without which the branches shall wither; the vnited body, out of which the diuided members shall pe­rish, and decay.

§. 4. Of my Wife; &c.

1. THe third Cause, which Sir Edward as­signeth of my Alienatiō, is my Mariad­ge; a yoke (saith pag. 15. he) to burthensome to your shoul­ders; the mariadge-God, Himenaeus, was none of your [Page 19] best friends, &c. Concerning which subject, I might intertayn the Reader with a long dis­course. But, cui bono? as Cassius was wont to say: to what good, or for what end, and purpose?

2. Seeing two sorts of people, generally, in the world; Good, and Euill: VVise, and Foolish: Charitable, and Malitious; I haue cast my recko­ning thus: I shall not be condemned by the first, and, I care not to be accused by the second.

3. Howbeit, to satisfy the just expectation of some, & idle curiosity of others, in this matter; I say, that I sought not my Wife in the begin­ning, but was sought by hir friends; Gentlemē of quality, able, and willing to further me in the courses of this world, and specially in my late profession. I accepted their conditions, and liked hirs; the promise was made, the knot was tied: yet so, that she was to remayn, whol­ly, vnder their prouision, vntill I should be a­ctually possessed with all conuenient meanes: and then hir portion was to be in my hands, hir self in my care.

4. Now, if Sir Edward will presse me yet farther with that vnciuill demād of the A. Gellius lib. 5. cap. 20 Ro­mane Censor; Habésne vxorem ex animi tuisenten­tiâ? I might answere vnto him, as the party vn­to the Censor: Habeo equidem vxorem, sed non herclé ex animi tui sententiâ. It was inough for him, and me, to make our choyce, to our ow­ne contentment, in this case. If there were any other default, Sir Edward knoweth the wise, & necessary counsayle for me, and other husbands also: A. Gell. l. 1. c. 17. Vxoris vitium aut tollendum, aut [Page] ferendum: qui tollit, vxorem commodiorem praestat; qui fert, sese meliorem facit.

5. But to deale with you, in good earnest; Sir: do not think so vncharitably of me, that I wanted due affection vnto my spouse, or, that wanting due affection vnto hir, I would therefore renounce the Spouse of Christ; as you pretend your Church to be, & inuest hir with that name. No; there had been other alleuia­tions in this behalf, not so vnkind to hir, not so dishonest before men, not so impious in the sight of God. But, that I might embrace a com­fortable vnion with the Spouse of Christ (the Catholick, Romane, Apostolick Church) I am there­fore separated by place (not loue) from hir, be­twixt whom, and me, there is a perfect nee­renesse in this great distance. And though Sir Edwards pen hath made a See after­ward. Chap. 2. §. 3. num. 22. 25. fowle blott to the prejudice of hir good affection towards me, yet I will belieue it to be a part of the commō wrongs, which we sustayn from this vngentle Knight. And thus assuring both hir, and him, that I want not affection, but meanes to ex­presse it (which I will endeauour to do, whe­ther within, or without the Land) I will con­clude this matter, and, therewith, this chapter also.

6. Perhapps now, I may be condemned for writing too much, or too little in this kind; howbeit, he, that ingageth me into the doubt­full censure of the Readers, hath made the sa­me aduenture of his owne fortune. If we fare equally, I am eased by his company. If I fare [Page 21] worse, I haue patience to beare, and charity to forgiue. If better, he hath no reason to com­playn.

§. 1. Of my disconceipt toward the Catholique, Romane faith, after my Alienation from the Church of England.

1. SIR; the amplitude of your discourse ex­ceedeth the commission of your title. For though your first Paragraph doth promise (according to the inscription) pag. 7. to fift the CAV­SES of my Alienation (which you haue raysed vnto THREE) yet the greater part thereof spendeth it self in other pretēded crimes; viz. disconceipt toward my present Religion; perjury in promises; astorgy, and vnnaturall affection vnto my Father; and such like: things without coherēce in them selues, or reference vnto their title: & yet, Sir, you accuse the pag. 2. mishapen disproportion of my booke; as though my cōceipts had pay­ned the womb of my braynes, and, striuing for birth, had broken from me rather by violēce, then by order. Which accusation may (per­happs) belōg rather vnto your self, whose zea­le to do me wrong, distempered the method of your thoughts; so that the things, which be­ganne [Page 22] to proceed from you at the first, retired themselues to yeald passadge vnto the rest: as Gen. 38.27. Zara beganne first to come into the world, and yet withdrew himself, to giue place vnto the birth of Pharez.

2. But I passe by your method, and I come vnto your Matter; wherein if you be found de­fectiue also, either by your owne inuention (which is good) or by others suggestion (which I would rather belieue, in this case) then your stayning calumniations must, in the end, returne, and ebb agayn vpon you (or thē) from whom they flowed in the beginning. And now I will treate particularly of the pre­tended crimes; which, being dispersed in your sifting Paragraph, shall be reduced heere, more exactly, vnto their seuerall heads.

3. The FIRST criminatiō therefore (annexed vnto the former Causes) toucheth my discon­ceipt toward the Romane, Catholick faith: as though my Alienation from you, were rather in actiō, then affectiō; outward, thē inward; in mouth, thē mynd: & this you prooue by a tri­ple 1 euidēce, or reasō. ‘FIRST. I do easily belieue (say pag. 16. you) vpon his credible report, that at such time, as M. Etkins (your old fellow Chap­layn, and friend) at S. Omers. desired your company to Bruxells, or to England, you smote your hand vpon your breast, and, in great passion, vttered theis words; O that I might safely returne, for that is my desire. Yea more; you pag. 16. say, that, at his sight, I had Peters teares in my eyes, for the deni­all of my Maister, &c.’

[Page 23]4. As for the person relating, he doth me wrong, if you wrong not him in the relation it self. For I appeale vnto his cōscience (which representeth things past, in hir secrete, and inward reflex) whether I gaue him the least signe, or suspition of inconstancy in this (tru­ly, and onely Catholick) faith, or whether I ex­pressed any, the least, affection toward that, which he now doth, and I did sometimes, professe. ‘Doth he not remember, that my Fa­ther, treating with me to shew obedience, and humility in hearing the judgements of some principall Deuines in England, but finding no hope of my conformity, according to his desi­re, sayd thereupon; VVhat then should he do in England, if he be so obstinate?’ Yea, doth he not re­member his owne apology for me, in my Fathers presence; In good faith I do belieue, that he is so perswaded in his heart?

5. That he proposed vnto me a jorney for Bruxells, or England, or both, I deny not; as also that I shewed an affection in me, loyall vnto my Prince, dutifull vnto my Contrey, louing vnto my Friends (whom I was desirous to see) but yet without any such tragicall action, or passion, to any such end, and purpose, as you, from him, pretend. Wherefore I must leaue you both to deuide this wrong betwixt your selues; which is so much the greater (whe­ther in you, or in him) because you are one, whom I neuer offended; he is one, whom I euer loued. And what soeuer the effects of his friendshipp toward me, haue been, they are [Page 24] not proportionable vnto this discourtesy, if the matter it self were true; as, God knoweth, it is most false. Seneca said wisely, vpon his ow­ne experiēce; Quidam sunt amici leues, & inimici graues: which yet I will neuer apply vnto him, vnlesse I find, by better informatiō, then you seeme either to receiue, or giue, that he hath done me this wrong, which you haue publi­shed in his name. And so much for the first.

6. Your 2 SECOND proof ensueth; viz. pag. 17. ‘The small liking, which you haue to the Romish Religion, you sufficiently manifested, when as being reconciled to that Synagogue, by one Flud, a Priest, you did yet, after your returne out of Yorkeshire, write a little Pamphlett of Veniall, and Mortall sinnes, flat against the principles of that profession.’

7. If after Reconciliatiō vnto the Catholick Church, I had written, or spoken against any article of hir faith, my crime toward hir, might seeme inexpiable, and your aduantage against me, very great. Howbeit, it is neither the one, that I am guilty of, nor the other, which I feare; but it was your pleasure, Sir, to make a chayne of such wrongs, & to wea­ue them in your discourse.

8. I answere therefore, FIRST; that I wrote not that little Pamphlett, after my returne out of Yorkeshire, but before. SECONDLY; that as I came vnreconciled into the presence of that Venerable Priest (F. Flud) so I neuer saw him, nor heard of him, vntill my arriuall in S. Omers; where also himself had remayned one whole [Page 25] yeare (at the least) before that time. And I mer­uayle, that your intelligencer concealed this point from your notice; which he could not but know much more certainly, then that I was reconciled by such a Priest: though heere also I leaue your informer, and your self, vnto your better proofes. THIRDLY; that I wrote it according to my opinion therein, precisely at that howre. And truly this was one of the 3. or 4. points, wherein I had the learned, ju­dicious, and expedite resolution of that Reue­rend Priest, after my arriuall; being perswaded (absolutely) in most points, at that time, and chiefly in the chiefest, & metropoliticall que­stion, concerning the Men must diligētly seek out the true Church, that so they may rest in hir judge­ment, sayth D. Field in his epist. de­dicat. CHVRCH. So then I neither wrote agaist that, which I did belieue, nor yealded vnto that, which I did not concei­ue. FOVRTHLY; that the occasion of writing it, was a certain conference betwixt me, and a Catholick gentleman; vnto whose hands I deliuered it, and desired him to procure me a good resolution thereunto. FIFTLY; that the occasiōs of publishing it, were many, and one principall; viz. to diuert a strong suspition, in­tertayned (somewhere) to my prejudice, as I was induced to think by sondry reasons. SIXTLY; that some particulars in that pāphlet (as namely, in fine. Secreta mea mihi, &c. haue long since made the construction more cleare vnto Sir Edward, and his world, which, sometimes, was more secrete, and obscure.

9. This is (good Readers) the true text of this matter, which now I referr vnto your ju­dicious [Page 26] interpretation. Let me add onely a word (for a finall complement herein) and say thus much; that if I were as guilty of, or in this fault, as my Accuser would make you belieue, yet I might be excused rather then See the Exa­men of Fox his Calendar. Part. 1. pag. 374. &c. CRANMER himself, whose seuerall Treatises pro, & contra, for, and against the Reall Presen­ce, were exhibited by Bonner in a publick Iud­gement; when it was no small mortification (you may think) vnto that chādged Father, to behold the faces of his vnlike children. Whe­refore,

10. But as there is no proportion in our faults (if yet I committed any) in respect of all the circumstances, of Person, matter, manner, &c. so ZWINGLIVS, a greater Pa­triarch then he (and one of the Apo. 11.3. two witnesses against Antichrist, as de Relig. in exposit. 4. Praecepti. Zanchius belieueth) may hold out his buckler for my defence. For he ( Sir Edw. phrase. pag. 100. mark you me now) falling away from Luther, and teaching a doctrine (of the Sacrament) con­trary vnto his former preachings, confesseth plainely, ‘that De vera, & falsa Relig. he knew the truth long befo­re, but he serued the time; wherein he is com­mended by Christ as a faithfull, and wise seruāt, who giueth meate vnto his family in due season.’ So sayth your Zwinglius: of whom the censure of De Eucha­rist. lib. 1. c. 1. Bellarmine is (perhapps) very true; to witt: Zwinglius betrayeth his impiety to couer his ignorāce. Howsoeuer it be; the censure of his fellow [Page 27] witnesse, Loc. Com. Luth. Fabric. classe 5. pag. 50. M. LVTHER, is very terrible against all that Sacramentary faction; viz. He that taketh pleasure in his owne damnation, let him belieue that the truth is taught by theis Spirits, since they beganne, and defend their opinions by lies.

11. So much for your second proof; and now 3 to your THIRD, which you deliuer in theis words. pag. 19. ‘It is not long since you haue com­playned, through impatient emulation, and ambition, that, if you might haue been then preferred, and not aduised rather to returne to the Vniuersity, to repayr your wings; You would not haue changed your copy so soone, nor made so sorry a flight from vs to ROME. This you know to be well knowen, and, vpon farther occasiō, may be better specified vnto the world.’

12. I answere; The thought neuer entered in­to my heart, the speach neuer proceeded out of my mouth. And I am glad, as well for your owne, as my sake, that you haue some other Authour, then your self (who sitt at the receipt of custome, and keepe an auditt of intelligences) to specify in theis behalf; that so, when he com­meth forth, and crieth adsum, I may answere confidently, and say vnto his face, Psal. 26.12. Mentita est iniquitas sibi. Wherefore, remooue theis wrongs from your self vnto their proper Authours, that I may behold them in their owne center: then you are free, whosoeuer shal be found guilty in this matter. For I assure you, that I am incredibly abused; and, whosoeuer the Au­thour be, I beseech the Readers to vnderstand, that Matth. 1 [...].28. Inimicus homo hoc fecit.

§. 2. Of vnnaturall affection to my Father.

1. SIR Edward is desirous to make me o­dious, and contemptible in the eye of his world; and therefore he would shew, that I am an vnnaturall Husband to my VVife, and, likewise, an vnnaturall Sonne vnto my Father; persons, that should be conjoyned with indis­soluble bands of loue. For the bands betwixt the first, are, sacramentally, Supernaturall; be­twixt the secōd, intrinsecally Naturall, and In­separable in both. In the first two are made one: in the second, one brancheth from the other: so that, betwixt the Husband, and Wise, there is a concourse of equall duties: from the Father the­re is a decourse of affection vnto the Sonne, and, from the Sonne, a recourse vnto the Father.

2. How I am condemned in the first respect, you haue Chap. 1. §. 4. already seene; how I am condem­ned in the second, you shall now receiue a double proof. FIRST. ‘Your Father tooke a long iourney (saith pag. 17. Sir Edward) to seek out his lost Sonne, who neuer opened his mouth to aske him blessing for his paynes.’ Then (af­ter an amplification of no value, or su [...]stance) he addeth: pag. 18. ‘Was not this, I say, grief inough, but that you must depriue him also of that pri­uate duty, which was due vnto him?’ And he­reupon (amongst the rest) he breaketh out in­to this passion; pag. 22. If theis be the fruicts of your Religion, my Soule abhorreth it.

[Page 29]3. Spare my Religion, good Sir (least you in­crease the wrong; extending it vnto many o­thers, yea vnto God himself) and lay the faults vpon my person alone: so all Readers may cō ­demne me, as a mā vnworthy to draw any mo­re ayre, or to tread any longer vpon the earth. For though all are not Fathers, yet all are chil­dren; & so, Piety in them will detest such im­piety in me.

4. But, Daniel. 13.4. reuertimini ad judicium, &c. Returne vnto iudgement (you impartiall Readers) and you shall see, that I will specify in my owne de­fence. And what specification can be more effe­ctuall in this case, then to produce those per­sons, who, onely, can be witnesses either for Sir Edward, or against me, in this behalf?

5. Theis are my Father himself, and my See before; §. 1 [...]num. 3. an­cient friend. For my Father can not deny, that, as soone as I came into his vnexpected presē ­ce (which was vpon a sonday, in the afternoo­ne) I did immediately humble my knee, as low as my foote, and desired his benediction, as in former times. The same night, and likewise the next morning (in the sight, and audience of M. Etkins, at each time) I performed the sa­me duty, and in the same manner. Vpon his de­parture, the same day, I intreated his blessing also, though not with the like humiliation of my body, as before, because our Fare-well was taken in the open streetes.

6. And thus (as you see) at 4. seuerall times, in the space of 24 howres, I most hūbly, and affe­ctionately yealded that priuate duty vnto my [Page 30] louing Father, which Sir Edward first affir­meth, and then amplifieth vpon it, at his plea­sure (before, to myne, now to his owne dis­grace) that I NEVER opened my mouth to do. But he, that accuseth me herein, is the same man, who sayd; See Chap. 1. §. 1. num. 4.14. In your long prayer, at S. Dunstanes, the Reuerend. BB. (yea euen your owne Lord, & Maister) were EVER left out for wranglers, and Antichristian Hierarchies, &c.

7. Now, if I would insist in the stepps of your amplifying vayne, you, Sir Edward, might pardon my just plea against your injust wrongs; and others would say, that it were lex talioms; a reflexion of your owne pen, and a Agens a­gendo repati­tur. repassion from your owne action. But it was my See before; Chap. 1. §. 2. num. 17. promise to spare you, though I payed others; and so I remitt vs both vnto them, who haue interest to giue their censure in theis things. For they, who will aduēture to write, can not exempt themselues from the jurisdiction of their Readers; but they hold out their hands for euery man to feele their pulse, and to jud­ge of their temper. And so much for your first; now to your SECOND proof; which is more capitall.

8. pag. 18. ‘Contrary to your Fathers expresse com­mandement, and request, and your owne so­lemne promise made vnto him, you made his presence knowen to your CONFESSOVR: whe­reby he might haue been in danger, as much as in you lay, to haue lost not onely his vnnaturall Sonne, but euen his dearest life, in a strange land.’

9. Rhetorick still; but more bloudy then [Page 31] before. As for my self (the principall in this accusation) I will say nothing: yet giue me leaue to speake for others, who am thus con­demned my self. Let me then be punctuall with you, and search into the probability of this danger. What was it, which my Father, & my Friend did feare? Open HOSTILITY, or priuate VIOLENCE, or formall IVSTICE?

10. Not open hostility; for there is a confir­med 1 peace, a free intercourse, and inter-traf­fique betwixt each contrey. And how many Protestants, of different quality, as well before, as since that time, haue conuersed in S. Omers, more publiquely also, without any molesta­tion? Yea I know, that some gaue offence, but receiued none.

11. Not priuate violence; for what example 2 haue you in this kind? If any, produce it: if no­ne, why should they be the first? And because you seeme to lay a suspition vpon the Fathers of the SOCIETY; let me aske you first, whether I am, or were, in any grace with them, or no? You say that I am; & your owne language is this: pag. 4. You are matriculated amongst those merciles helhounds. Let me aske you secondly; whe­ther, you think, I had so little grace in me, that I would not haue interposed my life, and bloud, to hinder such an vnchristian designe?

12. Accuse me, as you please; but let it not be offēsiue vnto you, that I should speake for others, and testify what I know, vpon my ow­ne experience; which teacheth me to speake better things. First then, I say for that SOCIETY; [Page 32] that, as their state of life is, so are their actions; religious. I am a witnesse (for as I haue heard, so I haue seene) of the candour, and sweetnesse, wherewith those Fathers haue intertayned their contreymen (differēt from them in Re­ligion, as my Father is) and gaue no significatiō (in their words, or actions) of domestick suf­ferings: 1 Gen. 45. like Ioseph, forgeting, and forgiuing, the vnkindnesse of his Brethren; recompen­cing the hatred, which they find at home, with loue in a strange land. Which as the parties can not deny, so they can not but confesse al­so, that they were not in feare of the dangers, which Sir Edward doth suggest, nor in hope of the courtesies, which themselues did find. For which, then, of their good deeds, will he stone theis Fa­thers?

13. Secondly; I can not be silent in the be­half of my Confessour (least I should deny his singular merits) the instrumentall Coopera­tour with God, vnto my vnspeakeable com­fort. Why should Sir Edward accuse him, who­se innocēt thoughts were not embrued in this imaginary effusion of bloud? He loued the Sonne too well to hate the Father: neither was there any cause for my corporall Father to be jealous of my spirituall Father; since his care was to saue my soule, but not to destroy his life.

14. Now, if open hostility, and priuate vio­lence 3 could not be feared, was it the forme of Iustice, which was dreadfull in their thoughts? By what sword? Ecclesiasticall, or Temporall? Not [Page 33] Ecclesiasticall; for as there is no Inquisition, 1 which you can pretend; so the Iurisdiction of the Bishopp could not minister occasion of their feare. For the most Reuerend D. IACO­BVS BLA­SAEVS; natio­ne Flander, affectione Anglus. Bishopp of that City ( Sir Ed­ward; spea­king of Frā ­cis, Duke of Anjou. pag. 106. of whom I am glad to make so wor­thy mention; as well in respect of his owne parts; he being a second, true Ambrose, in whō the great variety of learning is accompanied with eminent sanctity of life, and an excellent grauity of person, tempered with gratious af­fability of nature; as also in respect of his ge­nerall loue vnto our contreymen, and speciall benefitts vnto many; in which number I am) the Bishopp, I say, being not their Pastour, had neither will, nor power, to proceed against such, as offend not by publick, and notorious scandall; from which they did wholly decline, as knowing what appertayneth vnto honest, and good deportment in theis affaires. Not 2 Temporall; for the cause being not ciuill, but religious, the temporall sword dependeth vpō the ecclesiasticall, and is not drawen before; but after it; as S. Ber­nard. de Consider. lib. 4. S. Bernard saith: ‘the materiall sword, and spirituall sword are both belonging vnto the Church: that is to be exercised for the Church, this by the Church; this by the hand of the Priest, that by the hand of the soldier; sed sanè ad nutum Sacerdotis, & jussum Imperatoris.’

15. If then they were (as, indeed, they were) free from danger in, or by any of theis meanes, either Psal. 52.6. they feared, where no feare was, or, by this pretense of feare, they would deriue hatred v­pon those men, who were desirous to giue [Page 34] them the pledges of their loue. And this is no new deuise in our contreymen (of Sir Ed­wards Religion) to speak euill for good (vpō their returne out of Catholick lands) to procure vn­just hatred by vnnecessary feare: as Numb. 13 33. some vngratefull visitours of Canaan, did speake euill of it, and gaue out reports of the terrible Giants therein, purposely to deterr the people from making entrance into the land of promise.

§. 3. Violation of promises, and Oaths.

1. I Am now arriued vpon the last accusatiō, which toucheth my infidelity, and perjury. An example of the first, was mētioned §. 2. num. 8. befo­re, and is to be considered heere; viz. Contrary to your solemne promise, you made your Fathers pre­sence knowen to your Confessour. Which accusa­tion may appeare vntrue; because the Letter (whereof something is Chap. 1. §. 2. num. 11. already spoken) though it hath not fauoured me in any relatiō, yet it is wholly silent in this point. For thus saith the Authour thereof, in my Fathers na­me. Being in S. Omers, I willed, and chardged him (my Sonne) not to reueale my being there: not with­standing he made it knowen the same night; as, vpon examination, he confessed vnto me the next morning: which made vs presently to come away, fearing our liues to be in danger amongst such a company of hel­hounds, as that towne is stuffed withall.

2. Behold (on my Fathers part) willing, and chardging me not to reueale his presence: but [Page 35] (on my part) no promise; either simple, or so­lemne. Which point being of singular aduanta­ge against me, if it had been true, had not been concealed in that Letter, wherein each parti­cular hath the waight of all circumstances (more then due also) to aggrauate the quality of my offence. But as my memory doth not witnesse, nor my conscience accuse me of any such solemne promise, so it imported me, for just causes, to retayn my liberty therein.

3. For when my Father, and my Friend (who­se true name, and quality were knowen, vpon some accident, before I saw him) pressed me very earnestly to returne; I desired, of them, a time of deliberation, for my mature, and cer­tayn answere. Cic. Diu deliberandum, quod statuendū semel. I was to consider long vpon that, which I was, but once, to vndertake; my case being like vnto his, who hath the conduct of an army, & can make but one fault in warr (as Plutarch, in apo [...] Reg. & [...] Scipio said; A man can not make two faults in warr) because there is no remedy, but ruine by the first, be­fore he can committ the second. So it was in my affaire; I was to stand, or fall, in body, and soule, vpon this acceptāce, & present choyce.

4. Whereupon, finding my self mooued in consciēce to take aduise with, and from, him, whose counsayle was vnto me, as the oracle of God, in all spirituall things; I acquainted my Father, expressly, with my resolution herein; shewing him also, that, by detection of his presence, no danger should, or could ensue. And though he was very willing to diuert me [Page 36] from this course, yet, seeing my constancy, he made me an absolute (I might say solemne) pro­mise, not to depart from S. Omers, before the tuesday morning; so that I should haue the whole monday for time of deliberation, ac­cording to my request. So still, here was no promise from me, not to reueale his presence; but rather the contrary: and this may be suffi­cient vnto the objection of the Knight.

5. Now, whatsoeuer my Fathers comman­dement, or chardge was, or howsoeuer he may think, that I erred in obedience, or others, that I fayled in discretion; yet my conscience did thus solicite me, with hir effectuall mo­tions. But whereas it is sayd farther, that I, v­pon examination the next morning, confessed, how I had reuealed his presence, the last light, vnto a Popish Priest, and that THIS made him come away, fearing, &c. I must humbly intreate pardon to shew, that my confession was not the cause of this so­dayn departure.

6. For when I tooke leaue of him, and of my friend, vpon the Sonday night, I left them in their resolution (as it seemed vnto me) to ex­pect my answere (for returne) vpon monday in the euening, or (rather) vpon tuesday mor­ning; and, accordingly, I intended to prepare my answere, either yea, or no, as the difficulties should present themselues vnto me, vpon mo­re exact recollection of my thoughts. How­beit, comming vnto his chamber, on the mon­day morning, I found him prouiding to be go­ne, with as much speed, as he could. Wherefore [Page 37] my sayd confession (that I had reuealed his pre­sence vnto a Popish Priest) was not occasion of that departure, which he had prepared, and re­solued vpon, before I entered into his sight. And though this were no lesse grieuous vnto me, then vnexpected, yet he gaue me no such reason of this departure; but, that his money fell short; things were vncertayn; &c.

7. Thus much of my Infidelity; now I am to treate of Perjury: whereof three remonstran­ces are produced by the Knight. FIRST. pag. 17. You did protest, as you hoped to haue any part in our Sa­uious passion, that, within three weeks, at the farthest (if you liued so long) you would be in England, after your Fathers returne; &c. pag. 18. You made your Father a sorrowfull witnesse of your perjurious vow.

8. I will not deny any thing, pag. 12. whereunto my Knowledge can suscribe. It is true therefore; I promised to returne. But you must obserue 1 with me FIRST, the inference of this point, and the connexion, which it hath with the premises. viz. You wrote a little Pamphlet contrary vnto the principles of the Romish profession. When? After your reconciliation vnto that Synagogue. What doth that prooue? Your small liking vnto that Re­ligion. And (sayth the Knight, immediately therevpon) were you not now in Hucksters hands, whose vigilant eyes haue mewed you vp in their idola­trous cage, I dare say you had been in England long si [...]ce; FOR so you did protest, &c. Behold then the inference, heere, is to shew my procliuity to renounce the Catholick Romane faith, as a thing not intertayned in the secrete approbation of [Page 38] my heart. But of this scandalous imputation I haue already treated in the §. 1. num. 6 &c. precedents; vnto which I must now remitt the courteous Rea­der.

9. SECONDLY; 2 the manner of this protesta­stion (viz. as I hoped to haue any part, &c.) I nei­ther can remember, nor will acknowledge to haue proceeded from my lippes. That, which my memory, and conscience can best testify vnto me, is, that I sayd; by the grace of God. Which is a speach of great importance, I con­fesse; but yet (formally) it hath not such po­wer in exaggeration, as the other.

10. THIRDLY; 3 because Sir Edward doth dea­le so precisely with me, I may not giue him leaue thus to circumcise the time, nor to chandge my words, at his owne pleasure. For I sayd not absolutely, WITHIN THREE WEEKES, at the farthest, I will returne; but I ad­ded a forsan (with which particle Sir Edward helpeth himself pag. 47. elsewhere, to triūph ouer me, yet without a victory) PERHAPPS within three, or four weeks: I cannot certainly resolue vpon the ti­me. And so, I know no reason, why, vpon my returne within this yeare, or more, my word might not stand inuiolate, and entire, in that respect, if I would rather presse Sir Edward with outward reasons, thē acquaint him with my inward thoughts.

11. To come then more particularly vnto matter it self; as I deny not my speach, and, therewith, my intention, that, by the grace of God, I would returne, &c. so there are many cir­cumstāces [Page 39] heerein, and specially three, which may ease the burthen, and cleare the diffi­culty, on my behalf.

12. FIRST; that my Father, and friend, knew my resolution to be vnprepared; and yet now they would force it vnto a birth, before the prefixed time. For it was my HOPE, and it was their PROMISE, that I should haue the whole Monday for my deliberation; which was now denied. Wherefore this their sodayn (and vn­necessary) departure (contrary vnto both) was the first cause of my abortiue promise; borne, before it was conceiued.

13. SECONDLY; my sympathizing eyes be­held the streame of teares, flowing from a dee­pe fountayn of loue, and grief, in my deare, and carefull Father: which was the strongest elo­quence of Nature to perswade my vnper­swaded self; who (being S. August. Conf. lib. 3. cap. 12. filius tantarum lachry­marum) knew not what to say, or think, when my Soule suffred a dissipatiō of all hir powers. Mettall so softened was fitt for any impressiō. It was not a returne, into a CONTREY, with a FATHER (things of no small value, in all mens estimation) but the present expense of my dearest life, which I could, and should haue promised to satisfy such loue, and to mollify such grief. Si haec tempestas propterme orta est, &c. if all this be for my sake, dispose of me, at your owne will.

14. THIRDLY; though I was thus preuen­ted by them, besides my expectation, and so caried out of my self, beyond my strength; yet [Page 40] there was annexed vnto my promise of returne, a condition of security. But where should I re­reiue it? At Douer.

15. Behold now my errour, which drew on my fault. For hauing thus incautelously, and improuidently (in my benummed spirits) ma­de my promise to returne, so that I might receiue security at Douer; and perceiuing, afterward, what danger I might incurre (though I doub­ted not of my friends good will, but of their power onely) I desired, that my security might giue me meeting at Calais: least, otherwise, the Land might prooue more dāgerous then Sea; and specially for two reasons. The ONE; be­cause I then had (as now I haue) a grounded resolution of heart, to remayn a constant mē ­ber of the Catholick, Romane Church ( from which the certainty of faith is to be sought, saith Part. 1. Serm. coram Alexand. 5. Gerson; a D. Field. pag. 85. worthy guide of Gods Church) & the­refore I should be lesse acceptable vnto them, whom, in all temporall things, I would gladly reuerence, and obay. The OTHER; because I stood thē charged vpon the point of Reconci­liation, which M. Etkins did insinuate vnto me at S. Omers, and Sir Edward hath now pub­lished in his Letter, to prejudice the in­tegrity of my §. 1. num. 6.7.8. Faith, and safety of my Life. But as he doth vntruly accuse me of Reconciliation in ENGLAND, so my ignorance of the Law ma­de me too confident, and too fearrefull also; in this respect. Too confident; for when I knew, ex­perimentally, that Reconciliation is onely a Sa­cramentall act, to reduce vs into the fauour of [Page 41] God, and vnity of his Church, I did not suspect the seuerity of the Law therein; & therefore, out of the comfort, and exultation of mine owne heart, I imparted something, in this be­half, by my Letters vnto a person of eminent dignity, and place. Too fearfull: for vnderstan­ding (afterward) the penalty of Reconciliation, and not knowing how farr the statute exten­deth in this case, I thought the perill to be e­quall, whether within his Majesties domini­ons, or without the same; neither had I any notice to the contrary, till I perused the sta­tutes; not many howres, before the writing hereof.

16. Now, if my Father, and my Friend, did feare the losse of their dearest liues, where no law was in force against thē, nor any man cō ­ceiued a thought prejudiciall vnto the least droppe of their bloud, and yet did therefore de­part from S. Omers, against their owne promise, and without any cause; had not I just reason to prouide securely for my self, when my life should be As I con­ceiued, in mā ­ner afore­sayd. actually in the mercy of justice, & exposed vnto continuall danger, vpon some ineuitable acts of my Religion?

17. Thus you (see [...]ood Readers) wherein I fayle, as also vpon what precedent, and consequent reasons. If, heeretofore, you haue wholly cō ­demned me, I appeale from your first, vnto your secōd, and better thoughts. If, now, you excuse me wholly, you do more for me, then I would do for my self. For as I find some thing, which I may defend, and some thing, [Page 42] which I may excuse, so there is some thing, which I may, and do condemne. And so I re­commend my self, with this matter, vnto the mercy of God, and vnto the charity of the Readers; desiring them to make this case their owne, before they giue their sentence vpon me.

18. The SECOND remonstrance of my perju­ry, Sir Edward deliuereth in this sort. pag. 18. The like solemne oath you tooke in the presence of M. Etkins, that, vpon the faith of a Romane Catholick, and as you hoped to be saued, this booke of yours, which you then shewed him, should not be printed.

19. A solemne promise before; and now a solemne oath; in both which your dealing is not simple, but double. Leauing therefore the formes of theis protestations, as calumniating exaggera­tions (for, euermore, there is 4. Reg. 4.40. Mors in olla; so­me euill herb in your best pottage) I answere, that it was my promise, and resolution to sup­presse that booke. But how? Respectiuely, vpon the opinion, and hope of my returne; which comming not to passe, according to my just, and necessary desire, I was, and am (in conscience, and in reason) acquitted from that promise. Heere also you must obserue, that M. Etkins was at S. Omers in May, and that this Booke was suppressed vntill It was thē first commited to the presse. October en­suing: whereby you may perceiue, that, till I was in despayr of returne, I gaue it not leaue to issue forth into the publick view.

20. Farther; I was yet prouoked hereunto by many, and grosse indignities; of some my [Page 43] Betters, whom I alwayes honoured; of some my Equalls, whom I alwayes loued; of some my In­feriours, whom I neuer offended; of many stran­gers, whom I had wronged, no more then Sir Edward himself; and this, he will confesse, was in a very meane degree.

21. Finally; charity vnto my self, to vindica­te my name from reproach; charity vnto others, to draw them out of the snare of death; and (aboue all) my gratitude vnto my Lord for his great mercy, did vrdge, inforce, and impell me vnto that course.

22. I come now vnto the THIRD, and last re­monstrance of my perjury; viz. pag. 18. Your Wife, and Creditours are throughly acquainted with many such your voluntary, and intended perjuries; as, vpon your next reply, shall be more particularly specified: vnder whose name so euer you meane to couer it.

23. You see that I come vnmasked into your presence; I borrow not the face of any man to couer my shame: Specify therefore, if you plea­se; and, if it be an act of Cheualry to be an In­dex-maker of other mens liues, spare me not: Vtere tuo judicio; nihil enim impedio. But yet, Terēt. And. Act. 1. Sc. 2. Ne temerè facias, ne (que) tu haud dicas tibi non praedictū, CAVE. Let discretion be the vsher of your action, and temember, that TAKE HEED is a fayr warning.

24. Now to your accusation. It may seeme strange, that neither your Charity preuayled with you, nor Philosophy taught you, to dea­le more sparingly with my Intention; which being not a transient, but an immanent act (in­hering [Page 44] in the will) is knowen (certainly) vnto none, but vnto God alone; by whom also it may be communicated vnto others, by reue­lation, or represented by vision, according to his pleasure.

25. But it is a more vnchristiā, and vnknightly part to make my WIFE a witnesse against me (& specially, without any iust cause) which the Lawes themselues permitt not, or exact not, in cases of greater importance. Howbeit, my charity toward hir will make me vncharitable toward you. Wherefore, Sir, I belieue you not. Your wrongs against me teach me, that you may wrong hir; so that, accepting your testi­mony in this case, I should make a forfaiture of my reason.

26. As for my Creditours; I confesse vnto you, that, vpō probability, or hope, or (supposed) certainty of receiuing moneyes, I haue been sometimes deceiued, and they, consequently, by me. I confesse vnto you farther, that, neere vpon my departure, I was more liberall in my promise vnto one man, then I should haue been. And thus Sir Edward also is now beco­me my CONFESSOVR; who (I doubt not) for my plainenesse, and syncerity, will giue me a speedy absolution, and a gentle pennance.

27. Heere (courteous Readers) the Scene of criminall accusations is done. Wherefore I will take the Actour aside (his part being ended) and, in a friendly manner, I will addresse my self to intertayn him with a new discourse.

§. 4. A kind expostulation with Sir Edward, vpon the former wrongs; and a charitable inter­pretation thereof.

1. SIR EDWARD; there are three things, which I esteeme very deare, & pretious: the safety of my Life; the honesty of my Name; the saluation of my Soule. The first may be, the second is, the third neither is, nor may be, in your power. The first I will submitt vnto the benignity of my Souereigne, to giue, or take it: the third standeth at the mercy of my Lord, to saue, or destroy it: the second remayneth at the charity of others, to suffer wrong, or to ob­tayn right. For as in this particular (cōcerning my Name) you are actiue, and I passiue; so the Reader is vncertayn vnto vs both, either to pronounce me guilty, or you injurious.

2. But I haue vnfolded, and he may now be­hold, your SIFTING Paragraph; vnto which if I should giue the due aspiration ( Iudic. 12.6. Shibboleth for Sibboleth) you might, and he would, pardon my just boldnesse therein.

3. For FIRST; my Innocency, in the things themselues, pleadeth effectually for my defen­ce, and your reproof. SECONDLY; my Innocē ­cy also toward your owne person; which I ne­uer offēded by hand, mouth, or heart; in deed, word, or thought. THIRDLY; our vnequall quality saith, that a noble Knight should not thus intreate a poore Scholler; since you should be as farr from doing me a wrong with a Pen, as I am vnable, or vnfitt, to answere it with a [Page 45] Sword. For, howsoeuer you speake of your pag. 4. lin. 3. often employments with both, yet I (and I know not your mind also) would rather choose, with Plutarch. in Eumen. Eumenes, to beare pen, and paper, then, with Neoptolemus, a sword, & targett. FOVRTH­LY; the māner, by which your matter is caried, proclaymeth, that you were more willing to disgrace my name, then able to resolue my doubts.

4. I sayd, and I shewed, that the euidence of Scripture, the rule of Apostolicall Traditiō, the practise of the ancient, and VNIVERSALL Church, the con­sent of Fathers, the vntruths of some chief Protestants, did strōgly induce, and perswade me, first to a just suspitiō, thē to a necessary rejectiō of my late Protestanticall faith. And least the Answerer of my discourse should First Mo­tiue. pag. 94. throw dust into the ayre, with more contention, then profitt (as you haue done) I preuented such exorbitant courses, and prescribed the due, true, and absolute me­thod, which he must obserue; viz. to oppose, and to prooue, a CONTRARY assertion vn­to each particular in my discourse: as, that Prayer for the dead descended not from the Apostles: that the Vniuersall Church (in S. Augustines time, euen by his owne testimony) did not referr Prayer for the dead vnto the SOVLES; and to the soules, remayning in a temporall payn. &c.

5. Theis things you should haue fairely, and orderly refuted; taking the particulars in their place, and course, as they were plainely, and methodically represēted vnto you in my MO­TIVE. Thē there had beē charity in your pay­nes, [Page 45] and judgement in your fact. But you (ma­king a digression in your very ingresse) sift the causes of my Alienation (not such as I deliuer, but such as you deuise) and runne, vastly, into my Puritamsme, my perjury, my vnnaturall affection, my disconceipt toward the Romane faith, &c. that so, vndermining my creditt, with your engins, at the first, you might, afterward, blow me vp with more facility, and ease.

6. Now, for my owne comportment, and behauiour in making my answere vnto this sifting Paragraph; though the Reader (I presu­me) hath (or might) obserue it, without any farther remonstrance, or declaration from me; yet I will briefly, and plainely bring it vnto his consideration, in this place.

7. FIRST then he might obserue me to be free from the commission of many, and from the concealement of other faults. In the first respect; a knowen wrong is a sufficient remedy for it self. In the second; my sorrow may be a satis­faction. Senecae. Quem poenitet peccâsse, penè est innnocens. Let my Repentance, therefore, for that, which I haue done amisse, make it vndone, in your charitable thoughts. God himself accepteth this Sacrifice yea his Mercy bindeth the eyes of his Diuinity, hiding that from himself, which euery man seeth, & making him forgett that, which he knew, before it was committed. Heere is the prototypus, by which our acts, and judgements must be drawen; that so we may make our selues like vnto him in our actions, who made vs like himself in our creation.

[Page 46]8. SECONDLY; he might obserue my Patience, which sheweth it self in the perpetuall course of my style. We are reuiled, and we reuile not agayn. Heerein I had rather haue a victory ouer my self, to conquere my passions, then ouer you to requite your wrongs. Besides; I haue had a remembrance, and respect of your bloud, as being a pag. 50. Gentleman; of your quality, as being a Knight; of your fauour, and grace with his Ma­jesty, as being his pag. 105. Seruant; of your consan­guinity, and affinity, as being allyed vnto per­sons of highest rank; finally, of your pag. 49. affection vnto that Oxford. Vniuersity, which I am bound to reuerence, and of your inuestiture therein with a pag. 6. Degree, by which you are honoured, and which is honoured by you.

9. Thus I haue subdued my passions vnto the strength of reason, and humbled my reason vnto the power of grace; that, as the Rock standeth vnmooueable in the raging, and fu­rious waues, so I might be quiet, modest, & temperate in the middest of theis great wrōgs; so great (perhapps) as can admitt no parallele in theis later yeares, and vpō the like respects.

10. And thus, as the beneuolous Reader hath seene my cariadge to be no wayes correspon­dent vnto the wrongs, so farther, he shall now see my CHARITY also; which will easily be­lieue, that, since Malice, and Falsehood, are igno­ble vices (and specially in men of his eminent place) Sir Edward may, and will decline theis imputations, by some probable, and conueniēt excuse.

[Page]11. FIRST then, it may be, that secrete loue to recall me, and not open malice to defame me, inuited him vnto this course; as inno­cent Genes. 44. Benjamin was accused of secrete theft, by the policy of Ioseph, his kind, and vnknowē brother. And this I do the rather conceiue, because my In the afo­resayd Let­ter. Father himself seemeth to be in hope, that the whole rabble of Papists shall vnder­stand so much (by Sir Edward Hoby) of the cause of my comming to their hotch-potch Religion, that they will be ashamed to patronize me any longer, if they be not past all shame. The meaning whereof is, either that I should want my part in the Terram de­dit homimbꝰ. Psal. 113.16 common portion of mankind (which I can not suppo­se) or that, being destitute of relief in all Catho­lick lands, I might returne home agayn, as the Luc. 15. lost Sonne, vnto his louing Father.

12. SECONDLY; it may be, that, in pursuing, & hunting me, he followed the sent of informa­tion, and drew my picture conformably vnto that Idea, which other mens report, and not his owne fiction, had formerly imprinted in his mind. So Pythia gaue hir answere, as she recei­ued it from Apollo; and Tiresias prophecied v­pon the flight of birds, according to the rela­tion of Manto. In this case, the thing may be false, but the person doth not Mentiri est contra mē ­tem ire. S. Aug. lye, whose words are answerable vnto his thoughts.

13. If it be so with you, Sir Edward (and I wish it so, for your owne honour) you are wronged the more, but I nothing the lesse. Wherefore (by allusion, not comparison) I may iustly say; Io. 19.11. He, that deliuered me vnto you, hath the [Page 50] greater sinne. A sinne toward me, by abusing my name; a sinne toward you, by abusing your pē. Such a victory, therefore, as you haue gotten herein, if it were my shame, yet it is also your owne grief. Victus occubuit, & victor fleuit.

14. But yet I liue; that is the mercy of my Lord: I want not conuenient meanes; that is the kindnesse of my friends: I remayn in their good opiniō, not impayred, but increased; that is against a subtile (perhapps malitious) pro­ject. My consciēce is free; wherein I triumph: my name is cleared; wherein I rejoyce.

15. Gal. 6.17. From henceforth, then, let no man be trouble­some vnto me, nor vnto himself. This is my first, and it shall be my last (the non vltra) of my la­bours in this kind. For since my Aduersaries haue fayled in the beginning (the first borne, & strength) of their assaults, cā I looke for greater exactnesse in their rechardge, & in their secōd attempt? No; Io. 2.10. Omnis homo primùm bonum vinum ponit, et, cùm inebriati fuerint, tunc id, quod deterius est: the best is drawen at the first; that, which ensueth, is lesse syncere, and pure. Farther; since a KNIGHT hath fayled in his enterprise, can I expect more fidelity from others, whose quality hath not such a speciall obligation of HONOVR, to require it at their hands? No; Schollers, who professe the pen, may be more profound in knowledge, but Knights, who professe the sword, are more punctuall in their credit.

16. Finally therefore; let my Aduersaries throw out their calumnious scripts, as the [Page 51] haile, yet no indignity shall trouble my com­posed thoughts; but, Luc 21.19. possessing my soule in pa­tience, I will answere the Authours with silen­ce, their workes with contempt.