IN that you set downe your whole Cen­sure, and doe but croppe heere and there out of Maister Charkes replye, without either replye or aunsweare to Maister Charkes reasons and arguments, you deale with suche equitie, as a man maye looke for at a Papistes handes, that vse neyther Fayth nor sinceritye in any theyr dealinges. But you haue done it for good causes, as I haue noted before, to witte, that you may bee sure to broche out to the worlde your falshood, and conceale the trueth of God. If there had beene anye Why the ad­uersaries pub­lish their own works so oftē, and conceale, ours. purpose of playne dealing, you woulde as well haue set downe full and wholly your aduersaries replye, as your Censure and defence. And if you had made as shorte woorke of your owne, as you haue done of his, we shoulde not haue had after so long time, but a first parte, in steed of both firste and seconde, nor in so manye sheets, that might haue beene comprehended in a fewe. But you neyther make conscience what you write, nor howe you write, howe often nor howe weakelie, so you may seeme to your deceyued followers, and superstitious Idi­ottes still to haue somewhat to saie. And in verie trueth you set down nothing newe: All is of that worme eaten store that was longe [...]spent, and haue receyued as often aunsweares as they haue beene ob­iected vnto vs. Of all M. Charkes replye to that prowde challenge of a Runnegate Iesuite; ye take only a word or two for your entrance: What is Campion, or who are the rest of these Seedemen, that they should auow popishe religion &c. Heere you exclaime euen beeynge out of breath your selfe, that Maister Charke entred in choller: and if his beginning or entrie were so hotte, what would the ending bee? Belyke you [...]haue men to speake to you as Angels, when you are diuels. In our answeares you are watching to catche euery sharpe woorde, that yet is ouermilde, considering who you are that sette your selues [Page 41] linesse & true religion: Let paretts sermons de tempore, & al the rest of their legendes and festiuals, their scholasticall and Lombardicall histories which are more then a good manie testifie: which are so full of lyes, toyes and inuentions, that a man can finde no truth in them. And albeit these late pedling Iesuites, seeme to come with a greater florishe in this last encounter against the truth, yet they are voide of all truth and since­ritie. Among these may bee reckoned also Syr Sonius, Hermannus, [...], Quintius, Poligranus, and a thousand suche like pedling proctors. And no maruell, for they were neuer acquainted with the holy scriptures, to preache for the glory of Christe, and to edifie his people.

Alas, they neuer came where it grew, neither know they what it meanes, The popish [...]ner of prea­ching. but they patch in deede together other mens sayinges, kicking and flin­ging here and there without all good method and order, neuer looking to the sense of the scriptures, neuer caring what the scriptures of God teach but they can tell vs some Canturburies tales, and lyes of Robin hoode, and many goodly myracles wrought by reliques: of our Ladies milke, of Saint Hubertes key, of Saint Loyes horse, of Saint Gabriels fethers, & of Saint Georges speare. Reade their Gesta Romanorum, Vitas patrū, their Speculum bistoriale, and you shall finde such stuffe enough. That I say nothing of Saint Frances conformities, of S. Bridgets reuelations, of these goodly things set out by Lypomanus, Sophronius, and such coū terfet Doctors, who are as full of such holy fraudes to helpe the peoples deuotion, as their golden Legende is full of Leaden, nay lowde lyes.

But heere Master Charke hath drawen vppon himselfe a needelesse charge, to answere for Master Hanmer, who is olde enough to answere for himselfe, and if hee finde it harde, hee must thanke himselfe, for medling with matters whiche hee might haue auoided. But good master Parson (let mee be bolde to call you so though perhaps you looke for an higher title) what are the fewe things of many you haue obserued to declare master Hanmers constitution? The first is, his ignorance, who hath alleaged out of Lyra: Ab Ecclesia Romana iam diu est, quod recessit gratia, whiche hee interpreteth: It is long sithence, that the grace of God is departed from Rome: whereas the worde is Graecia, not Gratia, Greece and not Grace: as the whole circumstance of that which went before and followeth after doth declare. But heerein Syr Defender, you doe not so much strike master Hanmer for ignorance, as your owne Dunces and Dorbels through his sides, that not onely haue printed it so, in all the copies that yet I haue seene, and I am sure I haue [Page] seene aboue twentie, but also your owne fellowes, that so haue taken it, and haue beene in as great rage with Lyra about this, as for his opi­nion [...]the sacramente. Quarrell not therefore with Reade him in 1. Cor. 11. vs aboute your owne slippes, but laye the faulte where it is vppon your owne backes, bay at those whose ignorance in time to­fore hath passed all others, among whom knowledge, learning & iudge­ment, hath had small account and entertainement, howesoeuer now Sa­tan [...]. furnisheth you his instruments, with som more knowledge, or rather [...], that you may doe the greater mischiefe. But let this by the way be marked by the Reader, that the supremacie of your pope, by Lyra his confession out of your owne interpretation hath been greatly ecclip­sed, seeing Graecia, as hee saith, was long agoe departed from the Church of Rome: whereas he might rather haue said that Rome was departed from Graecia.

The second thing you charge M. Hanmer with, is as you speake in your foule mouth, a foule lye, that hee shoulde say that the Iesuits helde that all & euery the things conteyned in holy [...], are so wrapped [...]. 2. [...]. 12. in [...], that the best learned, can gather thence no certaine knowledge: This (you [...]) is impudent, for they haue the plaine con­trary, and specially And radius, in the very selfe same [...]by him al­leadged. I knowe not whether M. Hanmer referred you to Andra­dius or no, but I am sure that euen in the [...]article of the Censure of [...], there is a speciall tracte, to proue generally that the scripture is ful of [...], and therefore not to bee read of the common people, and to that purpose are al those same authorities out of the Doctors set down by them, as also by Bellarminus, to deterre the people frō medling with them, whereas in deed the ancient fathers haue no such meaning, but ra­ther VVhat the sa­thers meane when they [...]of the [...]of the [...]. teach men, to be more diligent in reading them, to pray more hartely & earnestly, that God will giue them vnderstanding, and how hard soeuer they may seeme to be, what difficulties soeuer are in them in regarde of the wicked & such as are separated in his iuste iudgement from the know ledge of them: yet God doth vouchsafe to [...]his secretes to his cho­sen, that hearing they shoulde heare, and vnderstanding they should vn­derstande, and so attaine to [...]and be saued. Therefore Paule mag­nifieth his office, being the Apostle of the [...], to prouoke the Iewes Rom. 11. his own [...], that if it were possible by any meanes his miuisterie might be effect [...]also to them, & he might saue some from amongest them, as also he [...] Timothie, to attende vnto reading, that hee might [Page 42] saue himselfe, & those that heatde him. The fathers therefore when they speake of the hardnesse of the scriptures do it not to feare the children of God at all from reading & hearing the worde of God. Origen. in [...]hom. 9. bo. 4. In 12. cap. Epist. ad Ro. [...]. ad [...]. [...]. [...]hom in [...]. 4. [...]. bom. 9. in [...]. ad Col. ho. 14. [...]. in [...]. ad Threnos. Hiero. in Epist. ad Cor. 2. cap. 13. Ad Furiam. ad [...]. [...]adē [...]. [...]riam. Viduas. (For they ex­hort them here unto continually, thorow out their whole writinges) of what calling, condition, or sexe soeuer they be, we haue not therfore to regarde what the Censure of Colen, their Antididagma, their coun cell & their Colledge at Rhemes haue patched together, to disuade from the reading of holy scriptures: we know that the Ministerie of the Go­spell, is the only ordinarie way perpetually appointed of God to continue in his church, from whence must flow the instruction of euery sort, and building vp of euery member thereof vnto godlinesse & righteousnesse. And though to the blinde beetles & spiders of the worlde, light be dark­nes, & the sweetest & most fragrant flowers, yeeld matter of poyson: & to swine Acornes are fitter then pearles, which that newe Testament set out of late doth therefore insinuate, that the common people should feare to reade them. yet his will being his last Testament is commended as the [...]. Mar­cellam. [...]. &c. Virgines The ministerie of of the word the ordinary meanes that God hath ap­pointed for the saluation of his people. pledge and euidence of their inheritance in the same word, & whosoeuer shall goe about to keepe his Church from it, consisting of all sortes, they doe but hood wincke them, and so leade them whether they list, as they haue done all the princes and nations in the worlde. They are therefore in deede those theeues of the Scriptures that Origene mentioneth, that haue not right vnto them, being not the Churche of God, because they renounce obedience to the will of God, and heare not his voice. And thus much for this point.

The third thing you charge him with, is, that in his eleuenth Assertion hee should charge the Iesuites to holde, that there bee many things more greeuous and more damnable, then those that repugne the lawe of God, and yet the lawe condemneth them not: namely traditi­ons, mans lawes, and precepts of the Church. Here also you play with a fethar, and woulde catche the winde in a net. For you say the Iesuites doe teache the quite contrarie to wit that what souer is sin is condem­ned by the law of God: which none but wicked men & past shame can denie: but you dare not say that whatsoeuer is contrary to the lawe of God is sinne, least concupiscence which you defend, and some haue not beene ashamed to maintaine as a vertue, [...]assuming that if God shoulde commaund the [...]not to lust, it were as if he should commaunde the Sun and Moone not to shine, & the fire not to [...], muche like as Campion in the disputations at the Towre, [...]that it [Page] was a speciall vertue, that beeing in the Queenes Iewell house, and be­ing suggested to steale, did yet abstaine from it, abusing that place of Saint Iames: Blessed is hee that is tempted, But say you: whatsoe­uer Campian in the disputations had at the [...]. offendeth the lawe of God (if it bee done wittingly and with con­sent of hearte, for otherwise it offendeth not the lawe) it is sinne: whereby you establishe that whatsoeuer sinne is committed, if he that committeth it knoweth it not to bee sinne, or if hee doe not ap­proue it by [...]his seale of consent vnto it, it is no sinne. And heere also you shut out originall sinne in infants, who are notwithstan­ding sinners by reason of their corrupt nature that is in them, and sub­iect to condemnation without Christe. But if Gods lawe bee a per­fect lawe that reacheth not only to the outwarde man, but to the in­warde, and to the very thoughts of man, and therefore your venial sinnes (whereof you make no accounte, and teach that in respect of themselues we need not to repent of them, but as they make way to daunger) if those [...]. (I say) bee called sinnes for that they are against the lawe of God, it must needes bee, that they which are committed against the first table, though they bee onely conceaued by lust: though the hearte and will haue not subscribed, yet they are to bee condemned. This is but a ci­uill righteousnesse before men, but cannot stande before God whose lawe is plaine: Cursed is [...]one that abideth not in all thinges, which are written in the booke of the lawe to doe them. Whatsoeuer therefore resisteth the lawe of God, in it selfe and by nature, it deserueth the curse of God. But sinne in it selfe, and in it owne nature kindleth the wrath of God: in him that transgresseth in one, there is gilti­nesse in all, and the [...]of the least iote of Gods lawe, setteth a man giltie before God in all. And what a beastly shame is this, in all your Iebusiticall sort, that dare to lessen the breach of the lawe of God, and will aggrauate the transgression of such traditions, as your selues deuise vnto your selues, vnder the name of the traditions of Christe and his Apostles. But how shall wee knowe them so to be, either they muste [...]. Col. fol. 309. bee written or vn written? If they be written shew vs the word, if they be vn written and haue been deliuered from hand to hand, let vs see howe they agree with the written tradition, which is called the doctrine of the Apostles. But if we can shew you when they were hatched, who were the deuisers of them, that they are against the puritie of Christs doctrine, seruing neither for comelinesse nor edification, being besides im­pious in them selues, because you aduaunce them in equalitie with [...] [Page 43] commaundements of God, [...]aboue them, then M. Hanmer hath iustly collected both in this, and other poyntes, noted also by other learned [...]before him, that you make those sinnes, which the law of God hath made no sinnes, and whiche the lawe hath condemned for sinnes, those you make vertues. But say you, if they be traditions or precepts of the church, then the breach thereof, (as also of our superiors commaundementes) are offences against men: but yet consequently also against God, for he hath commaunded men to obey their superiors, which rule them, and foole wisely, that they must doe it of conscience, as Saynt Paule proueth. Rom. 13.

But here first we denie that they are preceptes of the Churche, for though you boast the church of Rome to be the Churche of Christe, [...]that is the question, and we haue, and doe still for good causes denie it. But to giue you somewhat to plaie withall, admitte it were, yet wee saye that the church may commaund nothing, either contrarie, or besides the worde of God. If it doe, we are not to obey it. The place of the Apostle is euen vnderstood of you, as all the rest of the scriptures are, which you Of the 13. to the Romaines. The new Te­stament of Rhemes trans­lated now in­to English by them selues, which in [...]was accounted an [...]. [...]to your owne destruction, and yet your new Maisters of Rhemes tell vs, that this place is to be vnderstood of remporall rulers, which you wil haue to be vnderstoode of the Churche. And though Chrisostome and others shew you, that whether hee bee a Bishoppe or of any other calling, yet he must be subiect: you wil not be subiect to your naturall princes, no not in thinges concerning God, that are commanded accor­ding to his worde, but to mainteine a forreigne [...]tyrannie in a countrey: and church where he hath nothing to doe. You care not what treasons you committe, that you may yet haue the name of Martyres, and may be chronacled in his Chronicles, and haue your names in his Kalenders. Of the traditions & commaundements of the churche whiche without the promise & commandement of God, you faine to be necessa­rie to saluation: reade before.

The fourth falshood you charge him with, is that hee saith: That the Iesuites say, that there is no other iustification, then the seeking or searching of righteousnesse, or to speake philosophically, a motion vnto righteousnesse. This you say is follie besides malice, shewing that hee knoweth not what he speaketh himselfe, and therefore out of Canisius you set downe, another description as though the other had bin sucked out of his owne fingers. But it is playne, what soeuer Canisius say, that Censura Celoniensis, hath the same words Dialogo [...]. in the very begin­ning [Page] sol. 141. and this they say is the Catholike doctrine, that is the do­ctrine of the papists, of whom I coulde aduouch a number besides, if I stu­died not to be short.

The [...]charge is gathered out of the 19. and twentieth asserti­ons: first, that the Iesuites holde a twofold iustification, whiche you confesse to be true, and therfore needed not to be set down in vayne, but what more? And that our works are necessarily required for the first, and doe merite the amplification of the second, this you say is clearely false, and here being blind your selfe, you account him without reason besides himselfe, and marueile what he meaneth by this shamelesse behauiour, surely your charitie is ouermuch inflamed, that thus rage, when you are as iustly charged with the one as the other. Yea but they teach the quite contrarie: and yet that is no reason that they which are not at one with Newe Test. [...]in Actes. 10. them selues almost in any poynt, should agree in this. For M. [...]hath truely gathered, and so haue others gathered before him, that woorkes are necessary to iustification: Therefore to the first as wel as to the later. Thereupon their owne annotation is plaine vpon the tenth of the Acts concerning Cornelius, that he did certaine worke; before iusti­fication, which though they suffised not to saluation, yet they were ac­ceptable preparatiues to the grace of iustification, & such as moued God to mercy. The like example they setdown of the Eunuch. So also they say vpon the 3. to the Rom. that faith & works proceeding of grace be dispo­sitions & preparatiōs therunto. They say iustification is reconciliatiō, & this cannot be without charitie, which is the gift of the holy ghost pow­red into our hearts. God they say foreseeth good things in vs, & so aug­menteth them till charitie be ful, to make vs the friendes and sonnes of God. And that is Gods righteousnesse, which giueth to euery man accor­ding to their worthines, & yet when we alledge that place of the Apostle that Abrahams faith was imputed to him for righteousnes; they say in deed, that that same infusion of [...]righteousnes cānot be merited of any by works, but that is giuen vndeseruedly by the merite of Christ, but thē ( [...]they) [...]is imputed to righteousnes, when God admitteth it, beyng found in men, and estemeth it worthie to haue the gift of inherent righteousnesse bestowed vpon it. This is their desperate [...]. This is [...], that they shoulde bee indued with charitie and o­ther vertues, whiche is the firste iustification, and hauing receyued these newe qualities, nowe man himselfe shoulde merite a greater and fuller righteousnesse, and so euerlasting life. So that they say and vnsay, they af­firme [Page 44] whereof they vnderstand not, as men that grope at the wall in the broade day. But if God pronounced of Abraham, when hee had nowe walked according to Gods commaundementes a good space, and was a­dorned with excellent vertues, that he was not iustified by his woorkes, but that his faith was imputed for righteousnes, because hee beleeued in him that iustifieth the wicked, how shal your blasphemous & abhomina­ble doctrine stand? This therefore is but a slie sentence of Canisius to da­zel the eyes of such as God hath reserued to such iudgements, for neither without grace nor with grace can we deserue any thing, either to the be­ginning or ending of iustificatiō. For before whatsoeuer our moral works may seeme to bee, yet beeing not of faith they cannot please God, and when they are offaith they please not God for themselues, but in respect of him, who is our propitiation, satisfaction, righteousnes, sanctificati­on, and all in all.

As for the Lordes prayer which you say vnto your Saintes, naye I [...]mee to Diuelles, because you haue no certayne testimonie of their beeing sancted to God, as also that their reliques, may be woorshipped with the worshippe that is due vnto God; which they call cultus [...]: I neede not to stand vpon it. For the first it is more cleere then the noone day, that whensoeuer they pray vnto any Saynt (as they call them) or to anie image of a Saint, they are woont euer to conclude with so many A­uees, Paternosters, and so many Credoes, or a Credo at the least. Looke in their [...], offices, howres and pies, and you shal find this so true, that you may [...]maruell at the impudencie of this [...], that hath taught both tongue to vtter, and penne to set down nothing but shame­lesse and palpable [...], and for the other it is cleere that they bestowe no­thing so much cost vpon God, as they did vpon their Sayntes and speci­ally vppon the Virgin Marye: and as for S. Francis, and [...], they had more orders, rytes, and ceremonies, then euer had Christe or anye of his apostles. Cōcerning that he chargeth M Hanmer with [...]the councel of Trent, by [...]to their words, seing it is their doctrine, hee needed not to haue byn so [...], neither is that to be accounted a peruer­ting by addition, that is added for explication sake, their doctrine beeing as M. Hanmer hath [...]gathered and set downe.

As for that he addeth concerning voluntary sin, and triumpheth a­gainst him for condemning that opinion of the Iesuites, because he [...]the like sentence in S. Augustine, and that twise [...]in two se­ueral bookes, the answeare is, that M, Hanmer iustly condemneth it in the [Page] Iesuites, and yet iustifieth it in S. Augustine, whose vnderstauding and meaning are as farre at oddes, as their religion is disagreeing from Augu­stine. For Augustine helde rightly, that actual sinne is voluntary, that is, is done with the will willingly, according as man is corrupted, not onely out wardly but in wardly: euen in those most principall faculties, that do consist in the minde of man. But hee [...]wil heere of conclude, as these Iesuites doe, that there is no siane committed, but where there is a will and consent ioyned thereunto, they conclude against the word of God. For there are many sinnes of omission, committed through ig­norance, for which also the lawe of God hath prouided: Yea manie Num. 15. times we offende, when we thinke we doe wel, and we haue our secrete Gen. 21. sinnes. Before we haue strength or any wil to wil, there is in vs that poi­son and corruption that sets vs in our selues, guilty and condemned before God, so that from the wombe, we carrie in vs that wooluish nature that prepares vs to the spoyle, although we neuer yet worried anie sheepe. The Scorpion hath his sting within him, though alwaies he strike not, and a serpent though he may be handled whilest the colde hath benum­med him, yet when he is warmed, he can hisse out his venom; and this is verified of vs, though alwayes the vices that are in vs appeare not, till we haue grouth and strength to bring them foorth. And if you will call this voluntarie, it must either be spoken in respect of our first parentes, or else in respect of that pronenesse that yet is hidde in vs and not other­wise. And therefore you might haue spared Maister Hanmer in this, seeing also that this hath not onelie beene noted by him (and is not de­nyed by you) but also by others, as appeareth in your Censure of Colen. Printed 1560 [...]. Fol. 44. 46.

The like we aunsweare for that saying of S. Hierome and Augustine, concerning the fulfilling of the lawe, that you and S. Hierome and Augu­stine agree no more in this then in the other. For you say, that the com­maundementes are so possible to bee kepte, that euery one maye keepe them that will: and that this is the keeping of them, if we doe as much as lyeth in vs: then we attayne the full perfection of the lawe, and keepe it in this life, when we are renewed and haue charitie. That Hierom and Augustine had no such meaning, concerning our fulfilling of the law, that is, that it was possible to be fulfilled in vs, it is plaine in other places of their workes. For in his dialogue against the Pelagians, he saith they are possible through grace, but impossible, to the strength of nature, as Paule saith. I [...]doe all thinges, in him that comforteth mee, & agayne [Page 45] of our selues we cannot thinke a good thought. In Christe the comman­dementes of God are absolutely fulfilled, but not in vs, whether we be regenerate or vnregenerate, that in him, we may assure our selues of all righteousnesse and saluation. For this cause hee came to fulfill the Hier. in Dialog. Aug. de [...]Ser. 63. Lawe for vs, and to take away the curse thereof, and therefore Aug. giueth this counsaile: if a man (saith he) think that any thing is impossi­ble or hard in keeping the commandements, let him not dwell in him­selfe, but runne to him that helpeth, who therefore hath giuen the com­maundement; that he may stirre vp our desire, and so may giue helpe. And againe, this then is to fulfil the law, not to lust; but who is there that li­ueth and can doe this? The Psalme (saith he) helpeth vs, that was euen De lib. [...]. cap. 16. super [...]. tract. [...]. now [...]. O Lord heare me in thy righteousnesse, not in mine owne &c. I am sure the Pharisie had as perfect a righteousnesse, according to the lawe without Christe, as any Papist in the worlde coulde haue, and the publicane as little in himselfe, and yet the one was iustified and the o­ther reiected in his hypocrisie, because that whiche the one had, was without Christe, and the other with Christe, that is, by fayth in him; and not in him selfe, quite contrary to that doctrine of your conspira­cie of Trent, who teache with the rest of your faction an inherent righ­teousnesse, whereby you and they both pleade iustification before God of deserte and merite, whiche is no lesse then blasphemous against the death, passion, and satisfaction of Christe: and of like sorte, is that you bring for the mayntenaunce of that counsel out of Saynt Augustine con­cerning Concil. Tride. sess. 5. Baptisme, of taking faultes vtterly away, and not racing them. Saint Augustine against the Pelagians aduoucheth truely, that the Sa­crament of Baptisme to the children, is the seale of their ingraffement and adoption into Christ, and is the vndoubted token of the forgiue­nes of all their sinnes.

But hereby Saynt Augustine doth not confirme with you, that after Baptisme there remaine no sinnes in the children of God, or that the Sa­cramentes of themselues, in the very administration thereof, as of the worke wrought doe so conferre grace, and take away sinne, as that who­soeuer is baptized with outward baptisme, foorth with is saued, or recei­ueth that grace which they had not before or afterwards, as you blasphe­mously teach, when as rather Baptisme is the ratification of those graces and giftes that are bestowed vpon vs. So that this neither declareth M. Hanmer to be a man of small reading, nor your selfe of any sincere iudge­ment, reading or learning, that thus picke vniust quarrels agaynst his [Page] person, when no occasion was offered. And thus much for M. Hanmer, whom albeit you pinch now and then afterwards, yet this being the grea­test gripe you giue him, when your nayles were at length, I trust you shal doe him lesse hurt hereafter, seeing now they are payred and made more short.

In that you picke also a quarrell both with Maister Charke and him, for passing ouer your vncomely iestes, concerning his good fellowlyke dealing, it deserued no aunsweare at all: as neither this defence of yours doth, from which if there were taken, the rayling, lying, and vayne re­peating of thinges obiected and long agoe aunsweared, wherewith you haue enlarged and adorned it, it woulde carry but a verie small bulke. But you say these thinges are not personall, but concerne his falshood and folly in doctrine, and yet you cannot in trueth sette downe anie one poynt of false doctrine, but are driuen to shamefull beggerie, whi­che is, that because you account them false and foolishe (whiche you doe the truest and wisest set downe by vs, that teache not as you doe) there­fore forsooth it must needes be so. And farther to witnesse what a manne of charitie you are, you coulde bee content to wishe him as good a parsonage as [...]desireth, so it were without the hurte of his Parishioners; wherein yet your charitie is mixed with suche gaule, that you insinuate him to bee as ambitious, as you perhappes woulde bee, if the time serued, ambitiously to seeke that wherunto you had no warran­table calling; and if of your liberalitie you coulde affoarde him such a li­uing, yet it should be with the renouncing of the truth, and so to his own condemnation.

But yet that you might seeme to speake vpon some ground, and not to haue giuen your proude Censure without cause, You runne through his whole firste booke: and to bring both your aduersaries into hatred, sometime you commende Maister Charke in respecte of Maister Hanmer, to haue aunsweared to the purpose, and sometime commende Maister [...]in respecte of Maister Charke, to haue answeared more plainly, and more quietly, with lesse rayling, and more goodfellow like, sauinge forsooth a foule lie or two. Thus [...]turne and wynde, and please your selfe trimly in your toyes and follies. Where you are iustly touched, that with you is called rayling; and if you be familiarly dealt with, why then wee are presumptuous; if wee exhorte you wee flatter you; and if wee [...]you your owne, we raile. As for Campions credite and woorship in [Page 46] Oxeford, when M. Hanmer was a ladde, it may bee aunsweared that M. Hanmer within a little was as olde as hee; and though hee came to place of countenance, yet hee had more then euer hee deserued: and what if he had had the greatest that might bee? when hee came once to bee a Traytour, enemie to GOD and to his countrey, all those things were iustely loste. As for Maister Hanmers perswasion, that he should haue lefte his vowes to bee performed by others, and haue ioyned with the ministers of Christ, abandoning that Frierlike life, and haue tasted howe sweete the Lorde was, it was a more friendlye and faithfull per­swasion, then hee had grace to hearken vnto. If hee had harkened vn­to it, hee neyther had died so shamefull a death, nor beene suche an offence to the Churche of GOD. And one thing I warne you of, that vyle spirite that openeth your mouth in suche Expositions as you [...]vppon those places of holie Scriptures: Taste and see how sweete the Lorde is, which scoffingly you expounde to bee thus muche: Take a Wife and a Benefice, and other sweete morselles, whiche commonlie fall to Ministers lottes in Englande: will (I am afrayde) vnlesse GOD turne your hearte bring you to the same ende. Indeede in re­garde of God it is a sweete thing to liue in his feare, for auoyding forni­cation, euerye man to haue his owne wife, and euery woman her owne husbande, and to haue a charge whereunto they are appointed of God, wherein they maye walke dutifullie, and liue fruitefully to the edifi­yng and buylding vp of manie, though they haue their cares and difficul­ties so annexed to them as are sufficient to make them looke vp to hea­uen: but the sweete morselles you speake in regarde of the fleshe, is to liue at libertie without all lystes, as your irreligious rable doe, that thinke it sweeter, to haue manie whoores, then one honest wife, to haue no one charge, but manie; that like the Caterpillers deuoure and eate vp all the sweete morselles of the earth, followe all the Lecherye and lustes that sinneful flesh leadeth vnto, and vnder the name of an au­stere life without trauell, care or labour, enioye all: which commonlie are the lottes of that proude and wicked generation thorowe out the [...]worlde, to which the whole earth hath beene lay de vp, and so wasted, as kinges and Princes haue become their vassalles and tenants to depend v­pon them and to be ordred by them.

As for Maister Hanmers beeing none of the Disputers in your coniecture, and verified now, because there hath beene as you call it [Page] a [...], it can no more preiudice him then anie others, that haue beene fitter to dispute then either your Champion was to aunsweare, or any of the rest shalbe able. Concerning his notes, where, whencesoeuer they were gathered it maketh no greate matter; you yourselfe, if you were cut off from the furniture, that you haue spoyled others of, out of Canisius, Belarminus, Melchior Canus and such like, you would be but a poore and naked Parsons, that say nothing (as I haue said) that hath not beene often said; and which declareth your beggery, you scarsly geue it the new burnishing or trimming ouer: and as for speaking to the purpose, you fight with more framed aduersaries then M. Hanmer doth, who saith iustly against your Pope, and against you papists, that the place maketh not a man holy, that vnder your pope holy garmentes and sowre counte nā ­ces there is shrowded many a deepe hypocrite. And besides he had greate neede against your greased generation to prooue the authority of the ci­uil magistrate, seeing they cast of that lawful yoke, and cannot abide at any hande to be subiect vnto them, but would aduaunce a false and trayte­rous vsurper that false priest of Rome, to intrude vpon their authority, not onely to depriue them of the chiefest part of their office for dueties con­cerning God and Gods seruice, but for meere ciuill affayres, and therefore they giue him that which Christ neuer did, to wit, two swordes. Lastlie, seeing he had suche a benefite by entertayning Campions Lybell vnder the colour of that booke, me thinkes he might in silence haue passed that, if it had beene such a benefite; but of the aboundance of the heart the mouth speaketh. For the Papistes are suche fleshe flies, that alwayes they light vpon the corruptest and worst thinges. Indeede I suppose it be their propertie, when they haue foysted out their villanies, then they looke that we should by priuiledge publish their draffe, which like swine they alwayes like to welter in, but the sweete waters they will neuer come neere, but this warning is woorth the taking, that wee maye learne to prouide for them against another time. Nowe hee hath done with Maister Hanmer, and runneth with all his mighte vppon Maister Charke.

First hee defendeth his owne methode, whiche hee feigneth to bee doone for Maister Charkes ease & the Readers commodity, although in very deede hee onelie nippeth and catcheth here and there for his pur­pose, and leaueth the waight of the matter altogether vntouched, in a Po­pish pollicie, cropping at words, & ouergoing the matter, neither setting [Page 47] it downe, as yet hee hath set his owne wholy againe and againe, But heere to discredit the whole reply hee layeth about him like a mad man, laying out the onely pith, and bringing that into order which was disso­lute, inuironed with long and bitter inuectiues, embrewed with spite­full and contumelious speeche, and euery way cast about with o­dious accusations, light suspicions, insufficient collections, and vaine surmises of treasons, rebellious dissimulations, practises, and what soe­uer a fonde malicious head coulde obiect besides. Is not heere rou­ling Rhethorick to discredite his whole booke, vpon a bare asseueration? The order beeing kept according to Campions disordered occasion, no bitter inuectiues beeing vsed, but where they were wel bestowed against poperie, treason and rebellion, without odious and vniust accusation, light suspition, or insufficient collection, the issues answering the con­iectures, and both agreeing with their desperate and wicked practises v­suall in their popish profession and godlesse religion. And nowe Syr Robert Parsons with a great vaine in his forehead, hee must sit as a Censurer vpon all mens doings, and discerne betweene wise and foolish: hee must iudge euery man and be iudged of none, as if he were in the Popes chaire alreadie, when howesoeuer hee knoweth not himselfe, all men knowe him sufficiently, to bee such a one as the Papistes themselues may be ashamed to auowe for a common honest man. But such Carpen­ter such chippes.

Further hee raueth against master Charke, for labouring to discredite those bottomelesse Locustes the Iesuites, and here hee snatcheth at him for accusing the papistes propertie, which is to discredite the men for the doctrines sake, hee woulde haue saide the doctrine for the mens sake, & for that hee confesseth that hee laboured to bring them into discredite, and acknowlegeth those speeches in all hatred of popish practises vttered, hee collecteth that hatred was the cause against their persons. As though many of their owne side haue not detested, that newe deuised or­der, who yet neuer hated the men, and as though a man might not vtter sharpe speeches in detestation of false doctrine, and yet his charitie bee saued towardes their persons: But heere no learned or common honest man, and much lesse a pretended Preacher of Gods worde, can iustifie such vnciuile and outragious tearmes against his brother. Alacke good man and why so, what waste of suche speech can there bee against such scome and reuedge of Antichriste? No pretended preacher, but a Preacher in deede as master Charke is, hath good warrand out of the [Page] worde of God, to call those sowers of sedition, and [...]of all reli­gion, that nowe are thruste foorth, in this laste rage of Antichriste, by Sharpe speache wher it is right ly and best be­stowed. their right names. Neither is the comparison a like, no more then the cause is, that you shoulde giue one for another. For you in opening your mouthes in an ill cause, you speak with the mouth of the Dragon against Christe, against heauen, against the Saints and children of God: but they speaking against you, and flinging your abhominations in your faces, they speake [...]Gods enemies, against perlecutors and tyrants, for Christ and for his church, against the corrupters and betrayers of all Churches and kingdomes. His bytter speech therefore iustly bestowed in waight and measure vpon you, was bestowed where it should be, and is no warrande for you to bestowe it, where you ought not: and yet it is all that which you can say, where with you gorge your bookes, and fil vp not your lines, but your leaues, and great volumes to. But howsoeuer you beare it amongest men, a day shall come, when you shall answere it to the Lorde whom you strike: then you shall knowe what it is to haue opened your mouth against the Almightie, and against his blessed & holy truth.

But heere you will not passe ouer this heape, whiche like a dounge farmer, you haue laide together out of the writings of the Protestants, Mat. 12. which you set downe as a token to knowe their heartes and their spirits Acts. 8. by, abusing that place of our Sauiour, and comparing them with Simō Magus: as fitly and as truely as you are wont to alleadge the Scrip­tures. But if you had turned it on the other side to your selues, & those scourilous railers of your sort, you had fitted it better. For in deede that [...]and furious backbiting and slaundering spirite, agreeth with all popish heretikes, and suche as not beeing able to preuaile against Gods euerlasting truth, flye alwayes to that diuelish and serpentine kinde of dealing. But I wonder at your folly in interpreting that place of the Actes concerning Simon Magus against vs, seeing your late young masters of Rhemes, acquite Simon Magus in respect of vs, that blasphe­med not, but prayed the Apostles to pray for him: That same gaule of bitternesse, and budde of vnrighteousness, which Peter sawe in that Patrone and forefather of yours Simon Magus, was that same roote of bitternesse, that budded foorth gaule and wormewood: a Metaphore declaring that the fountaine was corrupt, and the very heart teynted Deut. [...]. 18. with malice and venome. But what maketh this, againste bytter speeche, and sharpe dealing, againste hypocrites, suche as your selfe is, [Page 48] and against the enemies of God, and seeing also in the same place Peter Act. 8. 20. 21 22. vseth asgreat sharpnesse againste Simon Magus, as might be? Of like fit­nesse is that allegation out of the eight of the Romanes: He that hath not the spirite of Christe is none of his: Seeing it standeth well with the spirite of Christe, which came vppon the Apostles in [...]tongues, to reproue the worlde of sinne, to reproue errours and falshoods in mē, with the zeale and heate of God. And as for Papistes they cannot challendge this texte to them, seeing they make a mocke of vs, when be­ing Christes, wee assure our selues to haue the spirite of Christe, whiche they are wont to blaspheme, and accounte it an haynous presumption, that any man shoulde so thinke. I graunt that as the holy ghoste appea­red in firie tongues, so also hee had the for me of a Doue, which settethe foorth the simplicitie and softuesse, wherewith the children of God are indued. But as God hath softe ones, so hee hath sharpe ones, and both necessarie for the building vp of his Saintes. And you, your selfe giue vs a plaister together with the wounde, whilest you allowe heate in respect of the matter: and you say, that it is not the question, seeing Christe and his Apostles and after them many holy fathers, a­mongest whome you name S. Anthonie, haue vsed very hoat and sharp speech. Wee answere you, if there bee any heate in our writinges that becommeth not Christes Gospell, it is meete, as comming from mans corruption, that it fall to the grounde: but if there be heate, sharp­nesse, and biting Corziues, that gnawe vpon your proude fleshe, and Sharpnesse not against the mildnesse of Christians. is as a searing Iron to your festered botches and soares, in respect of the matter of truth, not of any hatred to your Parsons whom for the most part wee knowe not: You must bee content to abyde it. If Christ come with his whip, and will chase you out of his house, as he did the Iewes: if hee will driue you out headlonge, and ouerthrowe your Tressels and Tables, making his house, that is, the house of prayer Matth. 3 a denne of theeues: whilest you make it a markette and a place of Luke. 3 sale: who canne resist him: Herode may bee called Foxe, and Esay. 1. the Scribes and Pharisees generation of Vipers, the Princes of Iudah, Princes of Sodome and Gomorhe, theeues, and compa­panions of theeues: and yet this no spirite of errour, but the spirite of Christe.

Nowe then for M. Charkes woordes against the Iesuites, whom hee calleth Scorpions and poysoned Spiders, they are Metaphors in [Page] respect of the matter, liuely setting out their cursed practises and [...]and are rightly giuen them. I will not stande vpon the application. The first foun der of the or­der of Iesuits a lame souldier one that had li ued wickedlie, and was brought to this touche, by reading the Le gend. Laurent. Surius de [...]gest. fol. 455. It is apparant to all the worlde, that they are such in truth, as those noi­some & venemous beasts do set them out to be in nature and condition. And also in regarde of their pettigree and of spring taking their beginning of a late obscure souldier, master Hanmer might well enough in suche a case, to set out the madnes of such monsters vse those excessiue spee­ches, and that with more warrant a great deale then you might call him shamelesse slouen, whom I knowe to haue dealte a great deal more clen­ly then your selfe, or any those filthie sottes of your side in many their writings.

And as for master Fulke, they that knowe him better then you knowe him, to haue no ruffianlike spirit, although when he is prouoked by your vnlearned and doltish dealing, hee hath that courage, that becommeth a professour and Preacher of the Gospell, to giue you fit names, and to prouoke you again, according to your dealing. And albeit these speeches seuered from circumstances, that went before and after, and from the occasions, that made him to set such wordes downe, seeme odious: Yet they that are wise can consider, that they are much mitigated, when they are considered, as I haue saide. And surely I am perswaded there is no man, that carieth flesh vpon his backe, and liueth as a man amongst men, that can bee so patient, especially with papistes Gods sworne enemies, whose religion as it is grosse, and altogether built vpon superstition and folly, so when they will confirme it, by grosse abusing the scriptures, by palpable ignorance, and wresting the holy scriptures of malice, whiche they peruert to their owne destruction, as they doe in most of their wri­tings, (though Gregorie Martin vniustly chargeth vs with it): then must needes fall out of our pennes and mouthes some such names as a­gree best vnto them, whether wee will or no, when wee thinke least of them. I write not this, to the ende to defende euery worde that is vtte­red by vs. Wee are men, and because the Lorde buildeth by vs, and mainteineth his worke, it is our speciall comforte, that wee builde vpon the foundation. That which is ours, wee desire not, that it shoulde stande like stuble, it shall perishe but wee shall bee saued. If I should to requite him, gather all that dung and filth together of raylinge and scurrilitie which is in their bookes, I should euen choke the worlde, and infect the uery ayre with their filthe. As the cause is, so are their wordes: and therefore the comparison that hee maketh betwixt D. Fulk, [Page 49] Allen, Stapleton, and Martiall: is very vnequall, and whatsoeuer such lewde lossels and spende thriftes as Parsons is, with the rest of that po­pish crewe, thinke of suche cubbes, yet wee knowe howe to esteeme of them: wee by the grace of God can discerne of them, and what credite soeuer they haue with the worlde, with men that are blinded and partial, that are wont to praise them in those thinges that are most vnworthie of praise, and haue their Parsons in admiration, wonder at their giftes, and extoll them aboue the Moone, as if they were dropped out of heauen yet wee knowe that this is a plaine argument of their corruption, and of their shame wherein they so much glory. Neyther is it of any credite with vs, though like Mules thty rub one another, and dub one anothers sayinges: though they haue some good giftes: seeing they are abused by them, and their illusions made the stronger to deceiue others. And in deede the Gentiles of whom this Parson Parsons prateth, had a greater measure then euer they had, but all were nothing without Christe.

As for that hee calleth vs good fellowes, wee desire no fellowship with suche: and as for calling M. Fulke Minister in derision, whome also from the Censure of one of his owne haire, hee calleth the poste horse of the Protestants: agreeing to that popish rayling spirite, whereby he is lead, shall receiue no other answere but this, that M. Fulke may reioice to bee so reuiled for the defence of Gods glorious truth. This deserueth no shame, but prayse amongest all Gods people, if in the zeale of God, he bee carried with a swift course, to answere their peeuish and pelting wri­tings: neither doth he it as poste alone. For God be thanked hee know­eth, and you shall find that there are a great number his inferiours both in yeeres and in the labour of the Gospel, and after him in Christe, that yet may bee your masters, and can answere you well enough. Hee doth it not therefore of penurie, as a man beeing left alone and woulde carry the burden himselfe, but of a readie and forwarde minde to serue the Lorde and his Churche. And if hee alone and so swiftly doe it, belike, if all the Lordes armie shoulde come vpon you, and with prepa­ration and furniture, where then woulde bee your glorie? I knowe your prowde Philistinians heart, and the contempt wherewith you reproche the glory of the Israel of God, but bee assured this reaching to God, hee will bee auenged of it. The name of Minister beeing the name of his office, hee thinketh no reproche to beare it: but the name of a Popish Prieste, instituted by Anticriste, that hath no ground in the worde of God, but hath written in the forehead of it the [Page] name of shame & blasphemie: this name, if they were not past blushing might make them ashamed. As for Martiall the laste of the three, the argument was so grosse, and the defence so blockishe that hee tooke in hande, as might not only prouoke M. Fulk to call him by those names, but they might blushe (that I may vse their owne woordes) of suche worshipfull writers. The other contumelie of attributing this to the pot, is iustly returned vpon his owne head. For their Doctors are commonlie fitter for the pot, then for the pulpit, and for an ale benche, or a stage, then for the Church of God: with whome when rayling is done, they are mumme, and the tragidie is ended.

Now hauing done (as hee saith) with the schollers, he letteth driue also at the Masters, and heere Caluine is set in the first ranke: and yet hee might knowe, that how soeuer wee esteeme of Caluine, as of an excellent and notable personage, yet wee haue but one master: neyther dyd hee in regarde of those excellent giftes God had bestowed vppon him, euer challenge any such prerogatiue or authoritie: That is only common to popery, and what are his sharpe wordes? forsooth his ordi­narie tearme, against the Papistes is knaues. Surely as fitte a name for them in the highest signification as can bee, and specially if a fitte Epitheton bee ioyned to it: and yet who knoweth not, that hath anye skylll either in the Latine, Englishe, Frenche, or Scottishe tongues, that it carryeth no suche odious contumelie with it? If malice had not blinded this mans hearte, hee woulde haue looked vpon his godly and great labours, set foorth with so notable profite of the whole Church of God: he would haue looked vpon his zeale for the glory and maintenance of the truth of God against such enemies and resisters as himselfe and the Papistes are. And what? Bishops forsooth are his Superiours. Still this Parsons will bee a beggar, as though M. Caluine shoulde confesse that the Pope and his Cardinalles are the Churche, and suche as hee hath proudly aduaunced and ap­pointed, were his Superiours, which for his heart he cannot proue, ey­ther by the law of God or man.

As for Staphilus, when hee will forsooth dubbe a counsai­lour, and dare sausily compare with some of ours beeing men of Staphilus a run­nagate, so farre from honour, that he was ne [...]honest. honour: all the worlde knoweth what an Apostatate and runnagate hee was: first falling from the truth of God, and then afterwardes for the glorye of men, embracing false religion, and following this [Page 50] present euill worlde. What his spirite of rayling was, hee that shall This boke was translated by Surius; one of his owne [...]writtē against Smidiline. reade his workes, especially his booke against Andreas his Hyp­podromus and suche like see at large hee was one of the first deui­sers of those notable lyes against Luther, after whom followed Coch­cteus, Eccius, and the rest, such another as that wretch Bolsecke is, of whom we shall speake afterwards.

Nowe as though hee had taken his leaue of Caluine, hee pas­seth foorth, to see what hee may finde in Luther, whome they call the Dutch Beare: This man he calleth our father, as hee did Cal­uine before our Master, and wee are newe ympes, who haue receaued from our father, the first fruites of his spirite, as the Apostles had of the holy spirite. Thus doth this prophane wretch, with an impure mouth, and an vnholy spirite abuse the most comforta­ble and holy woorde of God. But as wee answered euen nowe for hauing anye man to bee our Master in matters of God, so wee acknowledge but one father. And though Papistes haue manye fathers, of whom they receiue religion by imitation and tradition, and depend vpon them, being men, they are newe fathers, and new imps, [...]of that old father of ours, which was before all times, in whom we were beloued, chosen, called, regenerated and sanctified, euen bofore the foundation of the worlde was layde. And so farre forth as Luther taught this old and first, and therfore true [...]trine, wee receiue him and admit him. As for that which like a Spider, hee hath sucked out of that booke, hee wrote against K. Henrie, and vrgeth, that hee might bring him, and the doctrine which he taught, which was not his but Christes, into hatred with some great personages of authoritie: I answere generally vnto it, that wheresoeuer hee hath not kept that modestie, that became one that was carefull for the saluation of them with whom he dealt, wee do not, nor will not de­fende him. But I cannot thinke but that Luther knewe well enough that king Henrie was not authour of that booke, hee was wise e­nough to consider, that though the booke did carrie the kinges name, yet some pelting popish Proctor was the authour, whom hee repayeth in the same name wherein it was published. It is plaine that not long before that, hee had written verie gently vnto him.

And if hee being misseled, by such as he gaue credite vnto, did ouer [Page] [...]set himselfe against the truth, in which wee ought to respect no mans person: Luther coulde doe no lesse, but looking vpp to God set himselfe againste him. Neither is this gathered by Parsons, or obiec­ted by the rest of the Papistes, for that hee or they haue any regarde to the Matestie of a [...], or for any loue they did beare to that famous king, but to bring this excellent man and the truth whiche is far worse, into hatred: for all stories are full, howe their Pope and they togea­ther, Read [...] the sixth let­ter to the prin­ces of Germa­nie against [...] and his in­structiōs giuen to his Legate. Frideric. primus. Gregor. 7. alias Hilde brandus ex Auentino. haue offered violence from time to time against Princes, Noble­men and Gentlemen of all sortes and degrees: They haue not onely defaced them with euill woordes bearing Gods person, bearing his swoorde as beeing his Ministers, when they haue stoode for Gods truth, and in their lawfull right and libertie: but they haue plucked their crownes from their heads, stamped vpon their neckes, and hunted them to death. This pelting Parsons keeping his olde nature, is still vppon the soares, and the offalles and reuedge pleaseth him best. The matter beeing sounde and good hee passeth ouer, hee considereth no Honorius. circumstances, but like a malicious wretch, as farre from duetifull regard [...]. of [...]and authoritie, as anye might bee, yet hee will [...]a regarde in him, and those of his sorte. And yet they loued king Henrie not so well as the [...]their holy water (for bee­ing his owne inuention, and deuised for the better furnishing of Idola­trie hee coulde not but loue it too well) but as well as the wicked are wont to loue God, which is neuer a deal: For of all the Princes that e­uer were in Englande, king Henrie was hee, that gaue the Pope the wounde. And no doubt had hee liued but till these times, wherein the light of the knowledge of God doth so abounde and breake foorth, hee would haue seene all their treacherie: and as he abandoned the popes authoritie, opened a passage vnto the holy scriptures, ouerthrewe their shrines and grosse Idolatries, brought downe their Abbeys and dennes of filthinesse and knauerie, so woulde he haue chased out all the reste of their abhominations. But if in a modest spirite, this heate of Luther The Papistes honor not king Henry the 8. had beene founde fault with, with no disfauour of the truth, I would not for my part haue founde great faulte with it. But considering Lu­ther wrote for the truth and not against it: considering also that this [...], and those of his fether, neither honour the name of that nobleking, nor his memorie for the causes aforesaide: I truste I shall finde fauour, of those that are in authoritie, to speake the more plainely in it: and [...]report what their speeches also haue beene of him.

In all their bookes and writings where they mention his name, they ac­count Reade [...]Duraeus in Whitakerum Genebrardus in hist. of him as of an [...]fallen from their church. They had it once in deliberation, whether they should haue taken vp his bodye from the place where it was interred, to haue burned it to ashes, as they did Wick­liefes, long after his death; and that in the time of the reigne of his owne In Queene Maries time. daughter. In his life the Pope excommunicated him, and sought all the meane she coulde, to set all the Princes of the worlde vppon his [...]. It was his practise, and the practise of his shauelinges and prelates, to make that breach, betwixt him and the Emperour, that had beene at such concord. Cardinall Poole was the instrument to stirre vp the French king against him. They are wont to alleadge that place vpon Amos, out of M. Caluin against him & against others, for taking the name of supreme head of the Church. But is it because they would giue it? And yet themselues gaue it king Henry, and subscribed to it, and wrote bookes in defence of it: when not wihstanding those good men that professed the Gospel were de­ceiued, not knowing in what meaning it was either giuen or taken. And those kinges that tooke it neuer chalenged it as the Papistes gaue it, ney­ther was it euer giuen by Protestantes, to the ende that they shoulde bee heades of the Church by any absolute authoritie, to giue it newe lawes against the worde or gouernment, as some home Pope, to [...]it ac­cording to their owne willes against the trueth of God but as was meet being Gods Lieuetenauntes, they were acknowledged to bee the chiefe, and that the care both of the Churche and common wealth did belong vnto them, that it was their duetie (as did good Ezechias, Iehosap hat, & other kinges) aboue all thinges to care, that the religion of God [...]be established and floorishe according to his written worde. And if the Papistes made king Henrie head of the Churche in their sense, or if hee tooke it otherwise, they neyther gaue him that title aright, neither did he take it as he ought; and in truth it was themselues I meane the papists that gaue it as I haue saide before. But our Soueraigne nowe Princesse, doth neither receiue it, nor take it in that meaning, for this were to make the Churche a monster, not subiect vnto her head Iesus Christ, but sub­iecte to a mortall man, whiche were indeede to erect a newe Popedome. But if any thing were so amisse then, they shoulde not muche maruell at it, seeing those that were reformers then, were suche as were but newelie called from Poperie, and therfore could not but smell of that corruption. Againe, the trueth was not discouered at the first dash: King Henry was not a Prince of a yeres standing, Many thinges fel out in his [...], and vp­pon [Page] manie occasions, that brought him from the worse to the better, and made him see and know also much more then he could put in practise for feare (as his owne prouerbe was) of bringing an old wal vpon his head. No doubt he had a singuler courage, yet these monstars were then so big, so were they harnessed with power, & such poysō had they in their [...], that they must be vanquished by the grouth of truth in time & season, & not vppon the sodaine. And which of vs I pray you, were euer so bolde, malapert or vnreuerent in the raigne & eares of his owne daughter, to compare him to an ape at Paules crosse & in other places; as one of your whelps did, for pulling down of Abbeis? We neuer cōceiued secretly that which they haue rung out alowde in the eares of al, and thorow out the whole worlde, concerning that worthy prince by whom God gaue the pope such a deadly wound, as I trust he shal neuer reuiue in that strength & power that he had in this yle againe. We neuer practised treasons & rebellions, when he was sharpest set against vs, but alwayes with [...], endured whatsoeuer was laid vpon vs, when vpon small occasions diuers of our brethren were put to death by the instigation of suche as were a­bout him; when the sixe articles were procured, and according to the fa­ction that then was, some were burned as they called it for here sie; and o­thers were executed for the supremacie and conspiracie. In their Crono­logies [...]de reb. gest. S and de [...]. [...]. [...]. fol. 564. fol. [...]. and writinges, they euermore cal him beast & tyrant, & not with­standing they are home borne men whiche Luther was not, they speake a great deale woorse against him for good thinges, then euer Luther did whō we make no prophet (as you say,) for setting himselfe against GOD Loquens de Epis­co po Roffensi. and his Gospel. As for his termes of Ruffians and Rakehels, they agree When he [...]the death of Abel, Poret & Fo­rest, & in his preface vpon that booke of Images, read 75. 76. 77. 78, diuision &c. not to the Gospell, but all knowe that Papists are Rakehelles. For their Popes are the Gaylers of hell, and they canfetch them thence with their Trentalles, masses, Diriges, & such other trūperies which are the rakes indeede and harrowes that they haue deuised to rake and harrowe hell. As for Ruffianrie, it is proper to poperye, to their straightest and holy­est orders: Example of Campion and others, who were founde in their apparrell as Ruffianlike as might bee. As for that whiche hee obiecteth afterwardes of Luthers bitternesse against his brethren for the matter Duraeus. of the Sacrament, whom hee calleth Caluinistes, speaking of it there and afterwardes in the seuentie two, seuentie three, seuentie foure, seuē ­tie fiue, seuentie sixe, seuentie seuen pages vnder the Title of Protestantes [...] fol 7. dissention, I shall neede to saye little in it, it beeing but a quarrell [...]of them to discredite the trueth, wherein, howesoeuer menne [Page 52] varie, yet that is alwayes one and like it selfe. Neyther ought the brawles of men to discourage anie from the loue of the Gospell. [...]wee see euen amongest the Apostles themselues, as they were men, some­times that bitternesse that shewed them to bee men, and yet was it no breach of that vnitie of the Spirite, and of that agreement whiche in an holie profession of doctrine was helde amongest them. And as I haue sayde before, their contentions were not for matters of waight and sub­staunce, but eyther for ceremonies, or els for some suche errors, as not­withstanding they were errors, yet the foundation of faith might be kept [...], and they might be saued: of which sort wee take the errours that were amongest the auncient Fathers to be, and these of the Luthe­rans. Amongest whom of late, though some intemperate spirites haue gone further then euer did their forefathers, of whom they would seem to holde, as Smediline, Brentius, Kemnitius, [...], Hamelmanus, Holderus, and the rest that mainteine grosser thinges, and gather greater discordes then indeede there are, or then euer Luther did, and are [...]bent to maintein al Luthers writings & doctrine, & namely that first confession called the Augustine confession offred to the estates, as a rule of faith, from which none ought any whit to depart, which yet was written in a time wherein they could not haue so mature and ripe iudge­ment; when they studied to carrie those pointes of Religion, whiche [...]not best lyked, nor receiued of those chief Princes, more darkly & closely then was [...]yet being but a few, and very rawe, writing it, as shoulde appeare but for an interim, vntil the Lord should giue a clearer waye and make a freer passage for it: What should all this preiudice the truth whi­che we by the grace of God, alwaies indeuouring to mainteine, haue and doe set our selues against those that gainstand it? And why shoulde those that fell into manifest heresies be iumbled in amongst vs? For as wel you might match Simon Magus and Iudas with the [...], and Augustin with Manicheus, with Pelagius, and the rest of those heretikes against whom he wrote, and cried out, Dissention, Dissention: and as well you might gather the bitter tauntes that passed betweene him and all the rest, as to gather these, & therupon so to insult ouer vs, as though it were not lawfull for vs to write against errors; be they little or great; at home or a­broade; but by the truth muste bee deuided: Nay therein it is one, and they are one that professe it, when it discouereth errour, and they that professe it stand for it and not against it. Error and [...]is not at one, because they are manye and all agaynst trueth. [Page] If we set our selues against Heretikes, why should wee bee accounted a­mongest them, or they amongest vs? And though those iarres that fall out amongest brethren (as many times we graunt there may) be bytter and egar, yet what make these to helpe you Papistes, who agree not, as hath beene noted before in the greatest and waightiest poynts of your re­ligion? As for our agreementes in substaunce of doctrine, I referre them Harmonia Eccle. [...]. vnto that harmony published of late of the confessions of those reformed [...]a [...]. in [...]. [...]. Io. Cas. fol. 16. 17. 18. &c. Churches that professe the Gospel, as Heluetia, Basil, Bohemia, Eng­lande, Fraunce, Scotlande, The lowe Countries, and many other places, and to that learned admonition, written as an answeare to that booke of Concord set out by those called the Lutheranes, wherein you shall find one and the same euerlasting truth, whiche was from the beginning by vs and them mainteyned and professed. Reade also that pithie and shorte Treatise, written in the Latine tongue by Hieronyme Zanchus and de­dicated to M. Henrie Knoles of the dissention about the Supper. I leaue to speake of your contentions amongest your selues innumerable & im­placable, betweene Thomists and Scotistes about meritum congrui, & condigni: betweene your Friers blacke and white about originall sinne in the blessed virgine, about solemne and single vowes, auticular confession, Transubstantiation, and a thousand other greate pointes: in discussing of which, there neuer passed greater heate betwixt Zwinglians and Luthe­rans, (as they will needes call vs,) then hath passed amongest them, who haue so thundered and lightened one against another, as if they woulde haue set the whole world on fire, and these brawles and contentions haue occupied their churches many yeeres. Their vnitie therefore is in no­thing els, but in that they conspire against Christ, as Herode and Pylate did. I name not their nominalles and realles, nor other light matters be­tweene Franciscans and Dominicans, and betwixte those that were of sundrie orders, amongest whom there was, and are manie bitter emula­tions, contentions, raylings and strifes, not onelie about apparrell, diffe­rence of meates, obseruing of dayes, diuersitie of orders, but also about the waightiest matters, not one teaching like another, nor the same thinges, but quite contrary. Though therefore Luther in ouer great heat wryteth against the Tygurine Church, and they reproue him againe for it sharpely as he deserued: yet wherefore was this? It was not about any such matter, as could shake them off the foundation of faith: neither doth this burden M. Charke with any shamelesse lie, in defence of Luther. For Luther might bee verye well called by him an holye and Diuine manne, [Page 53] and by M. Whitaker, a man of holy and blessed memorie, and yet carrye the skarre of his rough and intemperate heate against so blessed and holy a Church as Tigurine was, and specially in suche a matter. And where­as you speake affirmatiuely and simplie, that they called him an Arch­heretike, it is not true: they gaue him warning, hee hauing vniustly cal­led them a damnable sect, that he should take heede least he declared him selfe an Archheritike. And whereas you farther conclude, that Luther had Diuelles, which M. Charke denied, because they wrote that he be­trayed himselfe in these outragious speeches with his Diuels, because they were [...]: you shewe your selfe too too malicious. For they speake onlie of those intemperate spirites that had so inflamed him against them. It is therefore no dissimulation in them to blind the people, to giue him that praise that was due to him. For howsoeuer he failed as a man in some pointes of lesse moment, which was no maruel, darknes hauing then couered the face of the earth, & the church of God being grieuously ecclipsed, & he being in a Friers cowle, to the end, it might humble him and those that woulde depend to much vpon his person, to make them rest vppon that infallible rule of the trueth of God; yet in trueth hee was both an holie and Diuine man, of blessed and holie memorie, whose praise we neither can nor wil enuie; endued with most rare and excellent giftes from God, of an excellent vnderstanding, being enlightened of God [...]. Tbeo. palat. fol. 198. himselfe with the light and knowledge of an heauenly doctrine, a man of as exquisite learning, wisedom, eloquence, courage & zeale for the glory of god, as that time might yeeld: & yet it is not meet, neither do we make his writinges, or any other mens sithens which haue beene more excel­lent, equal with the word of God, or rules of iudgement to stand vpon, to the preiudice of that. This honour we giue and reserue to God, and to his holie worde alone. Neither doeth this gainesaye Maister Charke for Sleidan. lib. 6. lib. 13. 14. their care of concorde and vnitie in the Gospel. For it maye appeare by Collo [...]VVormaciensco [...]. [...]. Smucaldense. Asteburgense. In Rates proto collo [...]. & [...]. their sundrie meetinges, yeeldinges, and greate toleration, that at [...]first they shewed one towardes another; the studie and endeuoure they vsed for auoyding of termes when they agreed vppon the matter, and taking suche as might beste fitte and expresse the trueth; by their sun­drye meetinges, and presence of Princes on both partes; and after­wardes when heates growe sorer and sorer, from sparkes to flames, and from flames to fires, yet were there sundrie bookes written by men of more temperate spirites, if it had beene the will of GOD to haue quenched the flame, that that hurtefull contention might haue ceassed: [Page] and as for the reformed Churches, so farre foorth as they might, with­out [...]boni viri and sundry others. the betraying of the truth, it is certayne they haue euermore kept peace, and accounted them as brethren, howesoeuer some amongest the others haue rather choosen to ioyne with you Papists and you with Reade all their bookes writen in his matter. them, as they haue beene [...]in Religion to you, and you to them. The rest concerning this matter, I leaue to Maister Charke himselfe. And so doe I those Treatises whether the Iesuites be [...], and of Friers & Nunnes which you wil needs haue Religious, seeing they are matters of doctrine, only I wil note some weake collectiōs, & a few vncomely & slanderous speeches vttered by you, & so passe it ouer, as filth vnworthy to be ouerturned, hauing also touched them as much as I thought neces­sary.

Heere you cauil againe at M. Charkes confuse order, when hee is compelled of necessitie to followe yours and not his owne, which in ve­rie deede is nothing but a confuse heape without all order, & wholly be­sides the matter. For what a reason is this to proue a different life from o­thers, from the examples of Elizeus, Daniel, Iohn Baptist and such ex­traordinarie Monkes & fri­ers drawn by srō Parsons, E­lizeus, Daniel Ioh. Baptist. persons? Because they extraordinarily called of God, fell from the common course of men, to liue extraordinarily. Why therefore the liues of Monkes, Friers, Iesuites, and the rest, leading a different life from the rest, doe it by their authoritie, and lawfully according to the word of God. But if it be plaine & euidēt, that these extraordinary things which were in these extraordinary men, that measure of the spirite, wor­king of miracles and manner of life be ceassed together with thē, and haue not bin found in anie of that sort; it followeth that they are ceassed, how soeuer such brainsicke heades, shal boast of them. This argument of yours is like the rest of your arguments Elizeus to make the water sweete, cast Popish argumē [...]. in salt, Ergo we must haue holy water. God said, let vs make man accor­ding to our image, Ergo images are to be made in the Church. These ex­traordinary men exempted from men led a different life from the commō sort of men, Ergo they were Monks & Friers, ergo a different life is set downe for vs; which is a Non sequitur, vnlesse you can proue that Iesu­ites from Elias, from Elizeus, Iohn Baptist, and Christ, haue that spirit of theirs doubled vpon them, so as they haue the same testimonie from God of their calling, and the same giftes to warrant their calling by. And what though Hierō setting before these that were in the beginning (far better then these later wicked ones & idle lossels, that consume the fat of the earth, and are as the plague of caterpillers) doth stir vp those that in [Page 54] his time liued in out places, laboured and were vigilant in studying the holie Scriptures, not mē of any professed religiō in the ministery, but such as indeuoured to be made fit for the ministery of the gospel by som things that were in those singuler and extraordinarie men? must these therefore be drawen in Rule, and by and by make a newe ministerie and order? so we shoulde not haue so manie notable men, so many names, and profes­siōs, but indeed so many orders to hang vpō them as vpon their patrons. And in deede this hath alwayes beene the patcherie of Poperie, not to looke to Christianitie, and to follow those things which are to be follow­ed of vs, but to looke to men, and to beare their profession and order frō men, so that among them in trueth Christ was vtterly lost and forgotten, and this they receiued from the Gentiles: as they did most of their things besides. Neither is M. Charkes argument absurd, that if Elias, Helizeus, and the like had bin patrones & patterns of Monks, and Friers: it is lyke the holy men before Christ, and in Christes time, would haue found out these orders, and haue led these different liues, they woulde haue vowed voluntary [...], abandoned their possessions, & prouided as holy & streight rules as euer Francis Dominicke, or Layolas coulde haue done. Againe, that which you cite of Adam for marriage, of Abell for Shep­heardes, of Caine for husbandmen &c. They are not proper. For though these things begā in them, yet they were not the beginners, al these were the ordinaunce of God, and forth with after them, they were imitated & followed of men, as giftes of necessity fit for the preseruation and main­tenance of men.

For Iohn Baptist, M. Charke collecteth right, and grypeth you to the hearte, and that without any wilfull mistaking of the question. And if it be now a thing indifferēt, & not of necssity, I cannot see why you shold vrge with such toughnes, those abhominable orders, as if there were no saluation without them. Neither was Iohn his austeritie & order of life, volūtary, but necessary inioined by god, & he sāctified to it, frō the womb of his mother. We say it is not lawfull for any to vowe to doe that whi­che God hath not commanded. God hath not cōmanded any man to liue in any extraordinary course without a vocation, begging at euerye mans doore, and wilfully to depriue himselfe of the moderate vse of those gifts, he hath vouchsafed to bestow vpō vs for the necessary sustentation of this life. The profession of Christe ouerthroweth no vocation that hath a foundation from the worde of God, seeing therefore that a man in mar­riage, as wel as out of marriage may bee, and is the Lordes, seeing in the [Page] ministery and without the Lord hath his seruants, in the state of [...]amongst men & freedom, why should any draw such a burden vpon [...], that God neuer laide vpon them? If God lay anye such thing ex­traordinarily vpon any, he giueth them strength, & specially annoynteth them to such a worke: so he did to Iohn Baptist, who if he bee a monke of the new Testament, & a patterne of your Monkes, I am sure your Monkes are as like him as flies and Elephants.

Whether an heretike or a Sectarie bee all one, let Maister Charke and him trie. But for Maister Charkes argument which yet this corrup­ter of al things frameth after his owne fashion, he doth nothing but [...]at it. For as there is a true difference betwixt a Sectary and a sect, the one being spoken of one, and the other of many, so euery Sectarie is not an Heretike, because he is a Sectarie that hath deuided himselfe by some sin­guler opinion from the common profession of the church: but not an he­retike, vnlesse stubbornely he stand in it, and mainteine it. The like is to be saide of Schisme, which sometimes is taken in the good part: & so they cal vs Sectaries from their Romish church, & Schismatiks, because by the grace of God we are departed frō Babylon, & from their errors. The ex­position of Augustine concerning the schisme amongest the Corinthians, fitteth the papists right. For they hold one mans baptisme to be better thē another, and one mans profession to be holier then another. They deuide the seamelesse coate of [...]Christ: & therefore your examples from the Archb of Cantebury, and the rest, are not only fond and malitious, but knauish and slanderous.

For that whiche hee saieth of the Pharisies, hee aunsweareth him selfe, for though they were Heretikes indeede, compared as Maister Fulke noteth with the Apostles, yet they are not saide to bee sectaries deuyded from the church in respect of the Iewes. For they were the chiefe, and oc­cupied the chaires, as like the papists, as if they had beene spit out of their mouthes.

That also is foolishe, which he bringeth in against Maister Charks de­finition of a secte, when hee saieth they are a companie that differ in matter or forme of profession, bringing in Bishoppes, Ministers, Iudges, Lawyers, as if they were Sectaries: when as hee purposely lefte out the chiefe difference, to wit, that they differed in matter of religion. For wee holde not that euery one ought to goe alike: there are and may bee ciuil differences amongst men of sundry vocations, which yet noteth no sects, & thogh papists haue distinguished their greasy ones frō others, & to put [Page 55] difference among [...]both in forme and matter of prouision, yet I know no such difference in the Gospel, and what is this in respect of thē that are of one haire and calling? Hee might as well haue alleadged that seruants go not like their masters in apparrell, [...]women like men, ther­fore they are sectaries. But if hee had reasoned truely: wee differ from others, and one from another, in forme of apparrell, in diuersitie of rules, in matter of religion, disagreeing in great points of our owne religion, ad­mit it were truth: but in deed from Gods word, ergo wee are sectaries.

Whereas hee trifleth in deede childishlye and ridiculously against M. Charke for holding that a secte is a companie of men, &c. comparing it with an heresie, with phrensie, abusing those places of the Actes, of the Galathians, and the second of Saint Peter, chap. 2. they deserue no answere, for the comparison is vnequall. A secte in our tongue, signifieth a companie of men that holde erronious opinions contrary to the truth. An heresie is the errour it selfe tough­ly maintained, receaued by common speech in the worse parte, and phrensie noteth the disease it selfe, as it might bee in Parsons or Hei­wood or some such like, whom of phrensie wee woulde call phrantike, as beeing of a secte wee would call a sectarie, or of [...]poperie, whiche is an heresie, a popish heretike: and hee himselfe [...], though [...]will not abide it in a definition, that it may signifie improperly a compa­nie of men: and yet his young masters of Rhemes are content to vse the worde against vs, although they can neuer proue that wee haue cut our selues from the Church of Christe, howesoeuer wee confesse that we are departed from them, & themselues are still sectaries, who haue cut them­selues from the body of Christe.

Now against M. Charkes collection in prouing the Iesuites to bee a secte, because they are seuered from the rest of their confederacie, by ap­parrell, order of life, yea and matter of religion, making a peculier vowe, preaching euerie where as the Apostles did (as you say) of free coast, whippyng and tormenting themselues, conceaued of Loyalas a creeple, and [...]hatched out of the shell: you say it is a conclusion fit for a man of his making, I know not well what you shoulde meane by twyting his making, vnlesse you would strike at God the Creator and maker of all Gene. 1. things, who hath done al things exceedingly wel, except Iesuits wil blas­phemously euen also in that, take vpon them to put to their handes for the bettering of his gloryous worke, But you say, it is such a [...]as hee made in the Tower: surely, both this and that in the Tower, [Page] thankes bee to God were so twisted, as your greatest Gordian could not otherwise vndoe them, but by a plaine hacking them asunder, as also you doe now. As for Campions conclusion at Tyburne, it followed right­ly of those premises where into hee was entred: For beeing a traytour, hee receiued the rewarde of a Traitour, and so did the rest that suffered: and I beseeche God that such conclusions may followe to all the sort of you, that shall enter into the like practizes. For it is meeter that they dispute with the gallowes then with their pretended disputations, to bring the truth into doubt, to disquiet the state, and to practise the ouer­throwe and destruction both of the Churche and common wealth. But you aske, what there is in this illation that can prooue the Iesuites a secte, if all were graunted. That they vow to preache heerein (you say) they doe but as the Apostles did: that they did it of free coast, why hee may bee ashamed to finde faulte with that, seeing Christ comman­ded it? As for whipping and tormenting themselues: why Paule chastized his owne bodie, hee carried the brands of Christe in his flesh, and there is much talk in the scriptures of mortifiyng the flesh? Surely all these doe proue them no table sectaries as like the Circumcelions as can bee and shewe most liuely vnto vs, howe wickedly you peruert the scriptures to your owne damnation. For will you make that commande­ment giuē to the Apostles stretch to the maintenance of a gadding mini­sterie Mat. 28. in al places & for al posteries? in your order of Iesuits? which yet is not reckoned amongest any the Ministers of Christe: Was the office of the Apostles temporall, their extraordinarie giftes ceasing, their office Mar. 16. of Apostleship also ceasing, because they must bee called immediately of Mat. 10. God, bee conuersant with Christe, and seehim in the fleshe, whose mini­sterie was the wide worlde without all limitation, as appeareth by the same commandement that you alleadge? What bussarde but a Papist or an [...], woulde euer alledge the scriptures so? The Apostles for­sooth vowed to preache. Therfore Iesuites, that are no Apostles, haue no office place, or calling in the Church, they must vowe to preach: The Apostles were commaunded to preach euerie where and of free coast as you say, therefore the Iesuites will become newe Apostles, and they will preache euery where, and gad vp and downe of free cost. And yet further as these argumentes are false, so these scriptures whereupon they are grounded are wrested. For where can they proue that the A­postles vowed to preache, seeing preaching was layde vpon them of ne­cessitie, and was not voluntarie as they [...]? Againe, how can they [Page 56] out of these proue that they must preach begging, seeing they make no­thing against the taking & possessing of those things that are necessarie, for Christe in the same places teacheth that the labourer is worthie his New testament of Rhemes in Mat. Chap. 10. rewarde, and themselues expound it: that preachers may not carefully seeke after the superfluities of this life, or any thing which may bee an impediment to their function. But for necessaries they deserue them at their hands for whom they labour spiritually: yea the Iesuites thēselues vnder this colour of free cost, receiue double the value of the stipends of painful & godly pastours: whereas in deed they haue no right so to doe, hauing no ordinarie calling in the Church of God. As for the chastising that Paul vsed it was such as was inioyned, and is necessarie for all Chri­stians. Mortification of the corruption of olde Adam is taught, & ought to be put in practise to the humbling of all, to bring that vnder the obe­dience of Christ. This maketh nothing against that cherishing & main­tenānce of our [...], which is meet to be done in sobrietie. Paul speaketh therfore of taming the corruption of the fleshe, & would not haue men to hate their flesh. It is written in the law of nature, that no mā hateth his owne flesh, but rather cherisheth & nourisheth it. For this is the rea­son of the commandement: That hushands should loue their own wiues because they are one flesh with thē. He meneth [...]not that outward exercise of the body which bringeth little profit, but the inwarde. More­ouer, the markes of Christ that S. Paule carried in his body, were the [...]of his stripes, laid vpon him by persecutors and tyrants, and such you were wont to lay vpon vs. But what maketh all these to proue whip­ping of your selues? The examples of Iohn, and of those holy men men­tioned in the 11. to the Hebrewes proue no such matter: the example of Baals Priestes that launced themselues, would haue proued it better. The one was extraordinarie in Iohn, the greatest though the last amōgst the Prophets, the other [...]that holy men indured, laid vpon them not by themselues but by others, whē either they must haue forsaken God or els haue lost their liues. As for Marcus Marulus, whē wee get his booke and reade it, wee will then tell you more of it, but [...]it bee of your religion, wee perswade our selues that there is no greate [...]or foundnesse in it.

But if whipping cheere be such a good cooling to your flesh, eyther your Popish Votaries vse it not, or els it hath not that effecte. For in truth all the worlde [...]of [...]and wicked [...], be­like they lay not on harde enough. If it bee so good a remedie, why [Page] doe you not vse it oftener? Why do you not suffer others to lay you Harding against Apol. Fol. 162. on, that wil pay you more surely then your own partiall hands? Certainely if you had done it in good earnest, your kingdō wold not for shame haue Discouerie of Iohn Nichols, fol. 40. Pope [...] builded the stewes for both kindes & gaue leaue for Sodomitrie. stood so for the stewes as it hath done, nor for the maintenāce of simple fornication to bee no sin, neither woulde your monsters haue written in the praise of Sodomitree, and haue been found so filthie in all their wayes as they haue beene.

Concerning Hieroms practise and others punishing their owne bo­dies so immoderately, wee giue them no farther credite therein, to folow [...]. a Casa. their example, then wee finde them warranted by the word of God. Our liues, are not our owne no more then our bodies are, and therefore wee must cherishe them by those meanes that God hath appointed. No man hath hated his owne fleshe, but cherisheth it. This is written in the lawe of nature, which is the lawe of God. Mortification respecteth the killing of the corruption of the olde manne, it teacheth vs not to kill our bodies: yee may aswell say, you will pine your selues, hang and draw your selues, cut and slash your selues, as whip your selues. As for your [...]and ruffianlike speech, calling him runnagate Fryer, as also you do Luther, whiche I maruell, considering it is an abasing of your owne or­der, it is a fit couer for such a cuppe. And yet I thinke you faile in your quotation. For Peter Martyr neuer wrote vpon the thirde booke of the Kings and sixteenth Chapter, hee wrote onely vpon two bookes, and the last was ended by Wolphius. But as in this, so in all the rest, you bring vs very little of your owne reading, but that which others haue scraped together for you.

As for our Eatons, and Hinshawes, if suche were aswell punished among you, as they are amongst vs, you woulde haue as few such loose liuers as wee haue, and if both you and they were punished vppon iuste conuiction so as we desire & the law of God hath appointed, you should neuer trouble and pester the worlde. The more wee haue, the more is our sorowe, and yet you haue no cause to hit them in our teethes since they are punished amongst vs, and therefore not iustified by vs. You tell vs of one or two, but wee coulde tell you of thousandes, and those not punished but maintained, because forsoth they were anoynted, & by that priuiledge exempted from the hande of the Magistrate. Your other pro­phane and filthie speech, woulde rather bee corrected by the rodde of cor­rection, as in an impure & malicious [...], then bee confuted by wry­ting as in a ciuill and honest aduersarie. Your conclusion in deed maketh [Page 57] vp all and shall stande: that the Iesuites (whatsoeuer they prate of cha­stising and whipping themselues) yet they are no fooles: who haue not bodyes of yron but sensible as ours are: and therefore will lay on soft e­nough for hurting them selues.

Your answere to the last reason, hath no reason nor truth in it: for neither is their order grounded vpon the holy scriptures, nor vpon the practise of any auncient fathers, no more then these superiors whom you name, are superiours of the Church, or haue any ordenance from God: therefore the Iesuites order is a sect, separated from Christe, & hath no part of that communion of Saints.

Whether the Iesuits vowed or no, after the example of those here­tiks that whipped themselues, I leaue to M. Chark further to discusse, but I take it, howsoeuer you denie it, that in such hard works they would be loth to adde that, vnlesse they were bound by the vowe of their professi­on. And herein you cannot denie but they whip themselues as those he­retikes did, thinking to attaine thereby a greater perfection then others. But you laugh at M. Charke, and I say you may laugh at your own follie, and your laughter is madnesse: for there were heretikes longe before these were bredd in your boweles that whipped themselues, long before prating Prateolus or Alphonsus were borne, and you learned to whippe your selues long before, euen of them. Baals Priestes not onely whipped thēselues but launced thēselues. For the name of Iesuites, you stumble at your owne straw, graunting that which is in controuersie, & yet wrang­ling, as though some wrong were offered you. And it appeareth plainly in M. Chark, by the places quoted in his booke, [...]in those Chapters, that he vseth the same word. And yet you say he is to impudent to attri­bute it to Turrian, & because he iustly calleth it a blasphemie, for dra­wing to thēselues the name of his office, yee call him [...]gentleman, and communicate that name vnto him, which is none of his but yours. For none haue Syrs added to their christen names alone, but either knaues or popish Priestes, and yet you tell him: hee may haue his part in that comfortable name of Iesus, if he exclude not himselfe: wherein as you doe but tell vs that we knew before, & ouerthrow your rule of per­fection, so also you witnes som freewil with the Pelagiās to be in vs: & of your liberalitie graunt more thē in truth you mean for I suppose your meaning is not that all that haue part of saluation in the name of Iesus, should enter by & by into your new deuised order of Iesuits, howsoeuer otherwise they be christians, which yet maketh them not a distinct order [Page] frō other Christiās as Iesuites of y ^t name of Iesus do. But you say this is no iniurie to others, & that you shew by fumblet exāples of seruing y ^t Q. onely with more deuotion then others: whereby you insinuate that Ie­suits are more deuout forsooth then others. And that the Iesuites taking this name properly vnto themselues, doe no more but testifio, that they are deuouter seruants of his then others, euen like as they that serue the Prince, leauing all other things: wherein the comparison is vnequall, the one beeing lawfull, when one is lawfully called (for els none can bee a Pentioner or of the guard, without iniurie to thē that are of that office) the other being vtterly vnlawfull, from the essentiall name of Iesus, to drawe into an order: and howsoeuer you iest at ryming Elderton, whi­che is one of your common places, both in N. Discouerie and in other bookes, as also in this? yet you cannot so easilie auoid it: For if you that will bee Iesuits ought to doe as Iesus did, in all thinges to followe him, to preach freely, to worke myracles (which you hold stil to be necessary in your Church, and if in any your deuised orders, then ought it to be most especially in that principall and high order, for I thinke you will not suf­fer S. Francis to goe before him, howsoeuer you beare with the virgin Marie for your new Annuncianists): Why then you must like wise walk vpon the waters, raise vp the dead, cure the lame, giue sight to the blinde, &c. as Iesus did? Neither can that bee alike, that Christians must doe the like too, if they wil be called christians. For the name Christian is a name common to all that are baptised into the common name of Christe, and no name of any sect or order, as is your proude name of Iesuites: For so your order shold haue been [...]in vpon, and you would not be con­tented that euerie one shoulde haue parte in your hypocritical sect, & be­come fathers. For if euerie one that is a christian were also a Iesuite, why, then the children borne and baptized within the couenant, both young and olde that are Christians, should be Frierly brothers and fathers both at once?

Concerning your religious orders, so much hath been saide by many learned men, as I neede not to stand vpon it. A great difference hath bin shewed betwixt those auncient religious men as you call them, that liued in times past, and yours: They sorted themselues into priuate places, in­to [...]Rusti. Woods, Deserts, for the sauegarde of their liues, where after wardes [...]. lib. 13. as it were in [...], they might take oportunitie, not onelie the better to serue God, and to bee from the hauing of those common corruptions, that were amongest men, but followed their lobours, labou­ring [Page 58] for their maintenance with their hands, so farre off from being any secte, or challenging any ministerie in the Gospel, that they neither bear any mans name, or tooke any mans office vpon them: nowe what like­nesse is there betwixt them and your vermin? In deede afterwardes the worlde growing from worse to worse, that which they did, in some good affection, in daunger and not vtterly vnlawfull, the other that followed without any grounde of the worde, did institute as a vocation, whiche was the cause that as many of the auncient fathers wrote highly in the commendation of thē, so som wrote against thē and through a blind [...]growing to great superstition, they tooke on so with those that salling from that good beginning as they thought, liued after wardes either li­centiously, or els coulde not continue in it, without that lawful remedie that God had appointed for them. Your hypocrits that ensued, these grewe so from worse to worse, till there was no more likenesse betwixte the first and yours, then there is betwixt & a man a monkie, then betwixt light and darknesse.

As for that you bring in, tending to perfection, by the counsaile of Christe, it is a counsaile generall, not onely belonging vnto sectes and Math. 19. & 16. sectaries, but to all Christiās, that they should renounce the world, striue to perfection, bee holy, euen as Christe is holy: whereunto if all Christi­ans All [...]must renounce the worlde. doe not striue, forsaking the world and all that is in it, to take vp the Crosse of Christe, & to follow him, they do not as they ought to doe. But whereas you dreame that this cannot be done, but by abandoning our possessions, by forsaking wife and children, by casting off those seueral duties wherein God hath all sortes of Christians: you are farre deceiued. And otherwise seeing the best is best, & the head of the churche, whiche you blasphemously make your Pope to be, is the highest, mee thinkes hee should cast off his goldē coape, renoūce his triple crowne, his liuelode, & large possessiō, & become a Iesuit, so should al your popish kings, dukes, Earles, Barons, & knights, & al that fauour & loue your religiō amongst the people. If your order be the order of perfectiō, wherin appeareth such strength of chastitie, that you cāliue purely, such contēpt of the world & worldly things, that you chuse to be in a volūtarie pouerty, & alwaies are chastising those carkasses of yours that your soules may be saued, why should not al the rest of your beggarly orders imbrace this order as the highest & perfectest? But I see whither you go, & so may all the rest that wil not be blind: In boasting of perfefectō, you maintain all corruption, in steed of voluntarie vowing of chastity, hauing not that gift, one of you [Page] amongest a thousand, because our Sauiour noteth it as a rare and extraor dinarie gift, you follow all kind of whoredome, fil thinesse, & other vn­speakable abhominatiōs: all the world stinketh of your chastitie: & as for voluntarie pouertie vnder the colour of that, as al the rest of your prede­decessors did, you possesse great riches, where you haue all thinges richly prouided for you, the goods of your fauourits at cōmandement & what­soeuer in a maner they possess. Yea, you haue so handled the matter, through your deepe hypocrisie & dissimulation, that wheresoeuer you haue become, you haue marred the marker of all the rest, & as y ^t curmug­gians & cormorants of the world, you haue gotten into your handes all that, where with the rest were wont to be maintained. How beggerly so euer you com at the first, yet within a while al others of these bottomles So did the Fri­ars before the Franciscans, Dominicans, & others. Locusts, Dominicans, Franciscans, Augustinians, & the rest may goe shoe the gosling, if once you get in a foot. This hath bin seen in Parise & in other Cities, and is iustifiable by the complaints and whinings of them selues, so that the Lord maketh you as vipers to gnawe out your owne mothers belly, and as Tygers one of you to deuour another: such volū ­tarie pouertie, I thinke any man would be glad to vndergoe, if they might doe it with a good conscience, to handle no money, and yet to lack none, to haue nothing, & yet to possesse all things: & yet this is not that, that the Apostle speaketh of, though you shame ignorantly and wickedly els where to abuse that place to your purpose. And so also he abuseth that In the descrip­tion of their Seminarie of Rome, wqich was taken be­fore it was ful­ly imprinted. place of Peter, concerning those which are called the lot & inheritance of God. For albeit the first councel of Nice, Origene, Hierome, & others haue specially attributed it to those that haue bin, as it were the Lordes peculier, being consecrated to his seruice & honor, as those first fruits that were offered, & other sacrifices, that were set before him being seperated as it were to his seruice: yet what maketh this to ground that foolish di­stinctiō vpō, of Clergie & Laitie, making the one holy and the other pro­phane, the one as gods portion, the other as diuels: whē the people are no lesse the Lords thē they, nay when they are none of the Lordes because they yeeld him not that homage that doth belong vnto him, nor obediēce according to his wil. We know that the ministery of the gospel, with all the maintenāces & prouisiōs therof is the lords, but it is so his, as it is for his people, appointed as a means to bring thē to him, & to testifie, euē as the first fruits did, that he hath interest in al, & they belong vnto him, & they whō he vouchsafed of that excellēt honor, should be partakers with him of y ^t euerlasting inheritāce. M. Chark, not like a wrāgler, but as one y ^t [Page 59] mainteineth the euerlasting truth of God, taketh not exceptiō against thē The Papistes vse their owne Names in de­rision. in this point without cause. As for reproching him with a title of their priestes, calling M. Charke, Sir William, he sheweth what estimation he hath of his owne priesthood, being a proude Iesuite, ywisse against that popish deuotion (if he bee the author of this booke as I take him to bee) which he would seem to haue in the first part of his resolutiō, set forth of late vpon false groundes, to bewitche men, to drawe them from faith in Christ, to workes in them selues, wherby to be iustified, that when by the law of God they shal find how far they are off frō that perfect obedience, they may be swallowed vp, & vtterly despayre. That of the Apostles, is far [...], & serueth nothing to his purpose. For though they were sent, and their sending letteth not others also to be sent; that are distinct mē ­bers of the church of Christ, being mēbers vnder him, & in him, drawing life from him as from their head, & hauing a distinct office, such as Apo­stles, pastors, elders, & deacōs haue, yet al that are sent are not apostles, nor al are not pastors, eldérs & deacons, no more then al that are sent from the Pope, which is the head of the Antichristian church, are Iesuites, be­cause they are sent. Agayn being sent from the pope, that proueth not that they are sent of Christ, but rather the contrary, that they come from the Diuell whose minister the Pope is.

Concerning these that are good and euil religions, and that M. Chark saith: he speaketh not against the good but the euill, as Augustine & other of the fathers doth, he aunsweareth so doe they also: but he wold not haue their good offices to be condemned for their euill liues, Surely no more would we. But in that he matcheth Bishoppes and princes with Monkes and Friers, as though they had a like warrantable calling out of the worde, he is besides the cushin. For we know that the office of prin­ces The Pope, his Cardinals, Fri­ers, Monkes and Iesuitss no [...]in Gods church. whatsoeuer their liues be, is of God, so is the office of Bishops or mi­nisters: but let him proue with all the Logike he can, out of the worde of God, that his Pope, Cardinalles, Iesuites, & Friers of al sortes are officers in the Church of God, that is, haue their places in Christ his bodie, which is his Church by the appointment of God, and then the controuersie is at end. That concession of M. Fulkes doth not hinder this cause, for hee mat­cheth the old Mōks with the new, but he speaketh not of the lawfulnes of their calling, and though he did as being lawfull in them, who like Studēts liued for the supplie of the ministery, yet these latter doe not so, vnlesse it be to the supplye of a blasphemous priesthood against Christe and his Church. Neither doth the name alwayes warrant the vocation, no more [Page] then the name of Popish Bishops who are Lords, & ouerrule the church like tyrants, doth warrāt their office to be agreeable with that of bishops and pastors in his church, or to be that very office, wherein they haue no­thing but the bare name. As for that he boasteth of their learnednesse, painfulnesse and holinesse, iustifiyng them against M. Charke; he remem­breth What the lear nimg, paines, and holines of Papists are. not that this maketh litle for the iustification of their office: besides he shamefully beggeth at our doors, that which we wil neuer graūt him. For their learning leading thēselues & others from God, maketh them neuer the better Christians; & as for their painfulnesse, if they take any, it is not to bring any to God but to the Diuel, & their holines is no true ho­lines but hipocrisy, because it is without the holines of Christ, from whō they derogate in the greatest point of his glory, euen in the matter of sal­uation. As for their being preachers, they of whō M. Chark writeth were preachers of the truth, & these of whom you write are preachers of lies, running from place to place, where they haue no calling in the Churche of God, because the Church of Rome is not that church of God: neither doth M. Charke, nor any other of vs iudge of them, otherwise then wee ought, & as the scriptures haue taught vs: wee iudge the fruites by the trees, & we condemne them as they are and continue in their errors. Mat. 7. And for labouring with their handes, wee doe not bynde all men vnto it. For we know y ^t he that laboreth in his calling doth please God, thogh he hold not the plow. You might as wel haue brought in their scullions, cookes & gardiners: but we say that these old Monks laboured with their hāds to shew a differēce betwixt thē & you. They were not the Lords of the earth, they had no such faire houses & possessiōs as you haue gotten through your hipocrisie & wrōg, frō the iust possessors. Againe, though Pius 5. & other your popes shold haue thousāds of thē, out of their hou­ses & his erected seminaries to supplye his churche as you saye, not as M. Chark doth, to serue, but to gouerne the church within so little space, yet al this helpeth not your caufe. For their head is Antichrist the pope, that is that aduersary & not Iesus christ, into whose body if they were iustly knit Ephe. 4. & cōpact (as the Apostle speaketh) they should draw their life & beeyng from him, but that they do not, they are but of yesterdaies hatching, and whē that king of glory in the day as it were of his coronation, ascending into glory, did giue giftes vnto men for the ful furnishing of his church, these were not found in his bande, nor a manye more besides, whiche the Pope hath since deuised by the counsaile of Sathan, for the [...]of his kingdome. As for that girde at M. Charkes benefice, the [Page] trueth is hee hath none: & if he had as he is wel worthy of one, yet [...]might haue missed in such an obscure place: belike hee vnderstood this in some Barbers shop among other newes, comming as disguised thither in his apparrel as Campion did when he was taken, and whether he did or no, for the truth of it, there he might haue had it. Besides he stil boasteth of that he hath not, for though Christendome containe al such places & countreies as are separated by the profession of Christ, from the Turke & other infidels, yet neither is popery or Iesuitical Monkery christianity, & therefore he iudgeth no otherwise of them then he ought.

As for his three sortes of vowes, to wit, of pouertie, obedience, and Of wilfull chastitie. chastitie, which he maketh to be the essential points of a religious life; he might haue remembred his own answeare, that they who haue not made these vowes, haue yet their places amongest the religious; and it was ne­cessary; Mat. 19. pag. 32. for Christ being asked of one that stood vpon the keeping of the law and would be saued by it, that he should knowe the perfection of it, though he could not doe it: that he might haue sought vnto Christe. And howsoeuer those old Monks vowed pouertie, obedience, & chastity, whi­che yet resteth to be proued by that authority that cannot bee replied a­gainst: yet it followeth not bicause they did naught, therfore we must do so. For good men haue done many things amisse. And what warrand had they, or haue any now to take vpon thē to do that which they cānot per­forme, or which they ought not to do? Christiā religiō in the greatest per­fection letteth not men to inioy the commodities of this life: neither did these votaries, & specially the later abandon them, but rather vnder that pretence, inioy thē more & rob al the world besides of thē. And as for obe­diēce, if it be not in al christiās, their professiō is in vaine: but if you meane it of submitting thēselues to their rules that are y ^e deuises of mē, why thē it is a slauish subiection to men against God & his word in those thinges wherein God hath set thē free. The other of chastity is no more in anye mās power to perform without those meanes & lawful remedies y ^t God hath appointed, thē as if a mā wold vowe to fly without winges or with Reade Aug. [...]Psal. 75. in me­dio. wings of his own making It is a rare & special gifte of God. And whilest men haue attēpted that, which was not in their power; in steed of chastity, they haue euen filled the worlde, & teinted it with al impurity & villany. And this was the complaint of those fathers, whom you bring in for the maintenance of your forgerie, calling it by an vnciuil name, better becom­ming your mouth to vtter it considering your parson & quality; thē to be verified by M. Charke, who vseth neither cogging nor foysting, that is, [Page] vnder shadow of a truth to vtter two or three lies together. But hee that cannot catch a sishe is glad of a frog. M. Charke quoteth those pla­ces out of Augustine to prooue what the Monkes were in his time. First, that they were farre vnlike ours: And then that hauing vowed, and yet lyuing lecherously as some of them did, not following that whereto they De morib. Eccle. cap. 31. had consecrate them selues, but running with others of the worlde De opere [...]. cap. 14. & 15. into lewde and lecherous life, he put [...]them in remembraunce ther­of. But if he had seene that which we haue seene sithence, he would haue cried out vpon such filthy Votaries as yours haue beene, who vnder pre­tence of their vowed virginitie haue beene the verye goates and boares of the worlde, and woorse too, committing those sinnes that are not to be named. Augustins telling thē of their sin, doth not impeach the remedy of their sinne, whiche is that whiche God hath set downe in his woorde, He that cannot contayne let him marrie. Besides you clyppe S. Augu­stines sentence: For though he put a difference betwixte them that haue vowed and others: yet in the same place hee teacheth that these are not the best vowes, but he would rather that we should vowe our soules to God: answearing an obiection, and telling vs how to doe it by holy man­ners, by chast thoughtes, and fruitful workes, by departing from euill Aug. in Psal. 75. and doyng that which is good. I graunt that good and holy vowes are to be performed; but if this be the way to perfection, and a thing that plea­seth God best, more to liue vnmarried then married (although I deny not but it is an excellent gift of God, and a thing that may make a man to go more cheerfully thorow that seruice, God hath layd vpō him, & specially in the time of persecutiō) why thē it ought to be followed of all religious men without exception: but this cannot be. For euen amongest the Apo­stles some were married men: so were diuers holy men since, both myni­sters 1, Cor. 7. & others. And though you cānot suffer by any meanes this holy or­dinance Heb. 13. of God: which yet you make a Sacrament, which God hath ap­poynted and sanctified for the preseruation of mankinde, and for a mutu­all helpe and comfort one towardes another, and a remedie against sinne, to all men and women, excepting none, to be in place: yet me thinkes it is De bono [...]cap. 9. horrible that you shoulde eyther preferre whoredome before it (as you Aug. [...]lib. [...]. 10. & lib. de bono Coniug. & [...]. 27. quest. 1. [...]. Nuptiarum. Epiphan. lib. 2. [...]. 1. haue done) or account it sinne, when such as cannot contayne do takt it. S. Aug. though you alleadge him afterwards, that though a Nunne [...]not marry, but onelie haue a will to marry it is damnable: yet he saith in the Chapter following and els where, that such a marriage, after such a vow, is yet a lawful marriage: & he blameth them, that call them adulte­ries. [Page 61=y] And Epiphanius also though he blame such breaches of vowes, and complayne of their rashnes, yet he saith that iudgement is better then cō ­demnation. Those that play the [...]secretlie, or liue in whoredome vnder the colour of sole life and continencie, to the ende they bee not shamed before men, yet he sayeth God seeth them, that seeth al secrets, and wil finde out all their abhominations. But hee concludeth that they were better to marry against their vowe, and so after repentaunce be re­conciled to the Churche, then to adde sinne vnto sinne. As for Basill [...]. de [...]. though hee were ouer partiall in this poynt, making Adam to bee of a mortall seede by marriage, and Iesus Christe of an immortall seede by the incorruption of Virginitie, as though heauen were prepared for none but for virgins, (which yet should help your rable of Friers & [...]but very little, because vnder the colour of virginitie, they were filthes & brothels) yet in the same book he wold haue such rather to marry and in the feare of God to gouern their families thē to do as they do. And ther­fore he exhorteth thē to auoid these wanton baits, wherby they wer allu­red & takē. He would not haue thē to trot vp & down to bridals, nor to giue ouer thēselues to filthy lusts. As for Chrisost. authority & Hieroms, it is meet that when God speaketh, they shold hold their peace, & herein they were marked & knowen to dissent from the holy scriptures, as men Al these places are set downe by others & long ago haue receiued their answeare. erring, whilest they durst affirme that the marriages of such were woorse then adulteries: and therefore M. Charke need not to blush at any thinge by you alleadged. It is no new stuffe that you bring, but such as hath bin worne out long agoe. As for the lye you lay vpon M. Charke, it is your owne and not his. For he speaking of the old Monks onely: saith, they li­ued in their houses without superstitious vowes, but he denieth not sim­ply, that they made vowes, and the question is not whether they made a­ny: but how wel they did when they made them, hauing neither abilitie nor warrant so to doe from God.

Concerning that, whether Augustine the Doctor were a Frier or no, which you would seeme to proue out of the 94. Sermon of Ambrose, where mention is made of a blacke cowle, and gyrdle of Lether, your note booke deceiuing you (For it is the 92. de Baptismo) it prooueth no such thing: but rather that he being chaunged from an Infidell, and becomming a Christian, his garmentes were also changed.

Besides, that there is no mention in that place of the name of Monke, and if there were both in that and others, yet it prooueth not that Monkes were Fryers: and if Augustine the Doctour were the [Page] founder of any monasteries, yet these monasteries were far vnlike those Abbeyes, that superstition erected afterwardes, If any suche were, they were schooles and Colledges for the rearing vp of a holie seed, that migh [...]afterwards supply the work of the ministery. As for the other Frier Augu­stine if you wil needs haue him a Frier, & a foūder of Friers, it appeareth by the booke of their order which I haue seene, that it is of a later brood then Aug. the doctor: & it is plaine by histories written by men of your owne, that the later Augustine which you wil haue to be our apostle, was as ill a man in euery respect, as M. Fulk hath reported him to be; therfore I wil blot no more paper about him. But if it be a vertue to haue beene a Frier, mee thinkes you shoulde not twyte men with it so repochfully, no more then you should charge Paule to haue been a Pharisey: and if it be a wicked order (as it is) it is no shame to haue left it, & rather to haue chosen in the feare of God to be coupled with an honest wife, then with a lewde strumpet, and thus much in defence of him whom you call my L. of Hereford.

Concerning Christes spirit of voluntary pouerty, which you are so Of voluntarie pouerty. often in hād with, your exception against M. Charks reply, is nothing. He asketh, whē Christ whipped himself? Your Reply is he needed not because he had not concupiscence. But if Christ be the author & patrone of your sect, (which yet were [...]to make him a sectmaister) why shoulde you not follow him in al things? If you leaue some things vndone that he did, & do some things that he did not; are you not your own choosers to take and to leaue? It is not indeed denied, but Christ is an example of per­fection not to bee followed of any sect, that they should counterfeit him in all his doings; but that they should follow him in those thinges, which he specially & plainly commanded. And where doth he cōmand [...]any shold be called after the name of his office, a part & by themselues to take vpon thē to doe whatsoeuer he did in al things, being the sonne of God, as an exempt person, whom none might follow, sent of God for the exe­cution of that ministery of mediation & saluation, whiche rested in him­selfe and in no other. And vnlesse you had the giftes that he had, how cā you do the works that he did: Haue you the gift of continencie to liue chaste as he liued? Can you fast without either eating or drinking as hee did for 40 daies together: or can you do the miracles that hee did for the confirmation of your doctrine? And if hee liued as other men, & was founde as a man in al things, sin only except, wherby he was only separa­ted frō others, what extraordinary thing was there in Christ, set before vs [Page 62] to be followed in him, & what ordinary thing not to be followed in him? His great & long fasting for so many daies without any sustenaunce was extraordinary, so was also his praying in respect of his person, his volūtary refusing of al, who was Lorde of all to make vs riche, and his vsing of all, to teache vs that all the creatures of God were good, & his own bles­singes not to bee refused as vncleane, worldely, or vile, as you Wretches would teach and insinuate to the children of God. And in these thinges that are to be followed, other where commaunded in the worde of God: We trust that we the ministers of God, shal by his assistāce sollow him in true mortification, whē we shal feele that powerful killing of the corrup­tion of the flesh, which you papists pamper & reare vp to the ful, that you may commit all iniquitie, howsoeuer you prate of the matter in the ce­remony, not comming neere the thing required in deede.

As for that exāple of Christs going, being bidden to feasts, which with a yea marrie you twite M. Chark with, as thogh he spake for good cheere, and loued it better then you, which you say was more pleasant then the doctrine of the whip: howsoeuer you talke of the whip which you would seeme to loue better then cheere, it is wel enough knowen by your prac­eise, that good cheere carrieth a better tast with you, then the whip: you Remember Pope Iulie that wold haue his pecocke in de­spite of God. were & are the veriest belligods that euer liued in this world. And what sharpe strength soeuer your whips had in outward shew (beeing sensible mē as you say) they were either not laid on to the purpose, but some foxe tailes as it were, put in their places, or beeing laide on in some hipocritical maske & procession, you were so gorged & crāmed before, that the whip could not greatly annoy you. Indeed your religious locusts, biddē to asso­ciate princes & peeres, might goe by S. Francis order to such feastes, but In S. [...]orders. otherwise when both Franciscans and Dominicans, Benedicts & Au­gustines got once vnder pretence of religion, teaching that filthy doctrine of satisfaction by works, the good deeds they did for other meriting hea­uen by your hipocritical prayers, wherof they [...]made partakers, I say Example by the Monkes of the Charter house. then you were wont to keepe the warmest kitchins of al others: whoso­euer were prouided for, your prouision must not be neglected; If it were not had before the kings, yet it was next, & al other noble men must giue place to you. And if fulnes of bread, pride, idlenes, & not reaching their Ezech. 16. 9. The pleasures and commo­dities that were in Abbcis & Nūneries. hands vnto the poore, were euer occasions of those sins that were found in Sodome and Gomer, it was no maruell though the same sinnes were founde lodged within your Walles and Cloysters, where you had al cō ­modities, pleasures, and ease, where your fare was excessiue, your idlenes [Page] famous, your pride without measure, and your mercilesnes intollerable: How soeuer you would seemeto haue been the mainteiners of the poore: vnder your prerenced vowed pouertie, you were possessed as hath bin no­ted [...]. 47. 11. euen of the land of Goshan in Egypt, the fattest & moste plenteous that might be affoorded in euery natiō & countrey. Your exemptiōs, im­munities, & priuiledges were wonderful, so that vnder the colour of for­saking the worlde, you possessed it wholly: vnder the name of pouertie, you were the onely wealthy, who robbed the poore indeede of that com­fort which should haue bin yeelded them. We deny not but euen those that [...]most religious, may frequent feasts, but we denie that you are religious. We cal none Belligods, that sometimes vpō occasion haue grea­ter plentie, then at other times, but we cal them bellygods, who haue no other care but to pamper & cramme the flesh. The Stile therfore is not changed, but malice is blind & frantike in you, who wil make the world beleeue vnder the visard of some litle ceremonie, that you leade the auste­rest liues in the world, when if euer there were a wallowing in al the plea­sures of this life, both in the one sexe and the other, it was founde in your Abbeies and Nunneries.

Concerning the estate of Christ, whiche hee tooke vppon him, aban­doning those thinges whereof he was Lorde, which hee vsed, and some­times Of selling all, how that place is to be vnder­stood. refused according to his owne will, it maketh nothing for follo­wing any such vowe, as you would establish. Neither did he by that con̄ ­cel of selling al, and giuing to the poore, counsaile men to cast of and [...]their iust possessions and vocations, which might wel stand with the pro­session of his truth, but that they shold cast off the loue of those temporal thinges so, as they did not in regard of keeping them, forsake his Gospel: no more then hee meante by forsaking father or mother, that they shoulde withdrawe anie duetie whiche his law had layde vpon any; or by forsaking the worlde, wherunto we are so often exhorted, meane that men shoulde therefore shorten their liues, or lay violent handes vppon them selues to rydde them selues out of it. Neyther doeth that exam­ple of the Apostles in time of Persecution, as hath beene often no­ted, take awaye anye mans proprietie, and therefore, in that your order will haue all thinges to be common, and no propriety pleaded, you iumpe with the Anabaptistes wherewith you haue often charged vs, not vnder­stāding the power of the holy ghost, that being done in time of persecuti­on, whē the whole bodie was to be cherished & mainteyned. You dream therfore of the example of Ananias & Saphira, making that [...] [...]5. 3. [Page 63] resigning of their owne which they might haue kept, against the hayre: who were punished for lying to the holy Ghost: through hypocrisie, and not for breach of any vow, which you terriblie [...]out to feare all your votaries, to keepe them in the obedience of their rule, contrary to the rule of Christe and his Gospel in thinges not in their power, whereas this was in the power of Ananias and Saphyra concerning their own, which they might haue kept. As for the authorities: whereby hee would proue that Christ and the Apostles vowed that voluntarie [...]: they haue beene in parte considered before, and wee haue to leaue that to them, beeing too muche addicted to that kinde of vow­ing without any warrant or grounde out of the booke of God.

The other of the blessings of God wherewith he saith the Iewes in the olde Testiment were deceiued, and wee in the newe dandle our fo­lowers, tickling fleshly heartes: whiche hee saith ( if hee bee not decei­ued) proueth Master Charke to bee one of those, of whom the Apostle saith, they serue not Christe but their owne belly, &c: It is an impu­dent Rom. 16. slaunder: we teach men to esteeme of these earthly blessings as of those, that god in great goodnes, hath vouchsafed vs for the maintenance of this transitorie life, and being good in creation, and made for mans [...]: wee teach that they are lawfull by Christian libertie to bee vsed soberly, which libertie yet wee hold, ought to bee so moderated by charitie, that we vse not our libertie to the offence of any, but that wee forbeare euen of our right, to the ende to doe good, and to drawe others to Christ. As for pleasures and commodities from which men are called so [...], and wherein none cleaue faster, then such fleshe flies as himselfe, and the rest of that carnall generation, that wholy followe this worlde and their sinful lustes, as if there were no other heauen, vsing thinges not as [...]and ladders to heauen and to spirituall thinges, contenting themselues with titles and names of holinesse, and deniyng the true practise of it. These without all doubt are suche, of whom the Apostle speaketh: that serue not the Lorde Iesus but their owne bellies, and vnder their sheepes coat New testament of Rhemes in Rom. Chap. 16. beeing yet wolues, come in vpon the [...]and deuoure them, hauing sweete wordes, and blessing in their mouthes, but the gaule of bitter­nesse, and death in their heartes: because they leade men from Christe, and from his Gospel: and specially of all others, these hypocriticall and counterfet Iesuites, whereof this Parsons hath shewed himselfe moste Parsons booke of resolutions the prim. cunning, by that desperate and poysoned booke of his resolutions, which he hath lately sent abroad to make men builde vpon their owne righte­ousnesse, [Page] and to forsake the righteousness of Christe. Of Luther, of [...].

Of Loyolas and Luther, whome this slaunderous mouth coupleth together, not withstanding their difference bee knowen, and testified to the worlde alreadie, and M. Charke hath sufficiently set it downe, yet hee is still in hand with it, fetching large strides, that hee may passe ouer the things that pinched him most, and being most materiall, and cropping at words where he supposeth to take most aduantage, he may bear the Rea­der in hande that nothing lay in his way to hinder him. But these argu­ments of M. Charke which he so ouer hippeth, of Loyalas beginning a asect & M. Luthers faultes (if any such were as they say he had) whe­ther they might distaine the Gospel, these hee leaueth as poore deuises to solace himselfe in his miseries forsooth, who taking vpon him to make a booke, and his promise being passed thereof to his friendes, for lacke of matter must runne out to such imaginations as neuer came into his masterships head. Alacke seelie shifte, when hee cannot an­swere them, then he quarrelleth for propounding the arguments, and though hee in the pride of his owne heart haue not onely taken vppon him to write a booke, but to write many bookes, and as hee calleth M. Fulke with an impure mouth, the Poste horse of the Protestantes is in truth become not onely the packhorse, but the Asse of all the Papistes, to beare their burdens, and to defende all their absurdities be they neuer so grosse, hauing in deede (as it shoulde appeare) vowed to his friends & others, to deface Christe and all his seruants, and to open his foule wide mouth against heauen; yet must hee iudge M. Charke, as taking vpon him either that he coulde not doe, or els starting from that, and seeking out occasions, not to be furnished with sufficient defence of the truth. But hee knewe his owne disease, and that maketh him to iudge so of another. It is the maner of all papistes, to quarrell when they are pressed, as thogh they were ouerladen, and like [...]men, when they can not either swal­lowe, or keepe in their corrupt stomackes wholesome medicines, [...]they gulp them vp in other mens faces. And here he will needs yet iustifie his branded witnesses: Cocleus, Hosius, Lindanus, to whom he addeth [...], [...], [...]with [...]enough. Bartolomaeus Latomus against Sleidan, and might haue added infinit o­thers of like sort against that excellent man of God M. Luther, all which are not only knowen to be parties, such as being enemies, & no indifferēt men, ought not to haue credite, but being bored through the eares, their railings lies & slanders against the truth of god, & him for it, knowē & approued by their intēperat writings, ought no more to be regarded thē y ^e [Page 64] ling of geese, or the snarling of butchers curres. Neither doth that shift of his hide his shame, or proue his innocencie, no more thē the breaches of our first parēts, as being done not in a matter of controuerfie but of fact, For we say, there was neuer any such matter or fact: they were all the sworne enemies of god, who made no conscience to lye, because ther was no feare of God before their eies. What might not Satā suggest vnto thē, they standing for false religiō & enuying this mā aboue al the men in the world, by whose ministerie in the strength of the gospel, the foundations of their babylonical building was so shakē, their crowne & their belly, so rauished & spoiled, y ^t they cared not what they said or wrot against him. And we see by cōmon experience, that godly men & the holiest ministers, haue not the most friends, nay the more they loue & imbrace the truth & folow righteousnes, the more doth y ^t world & wicked mē rage against thē, because they wil not run with thē to the same riot. And what though they were Germans, & that foolish Cocleus tooke vpō him to write his story: doth that proue that he was so priuie of Luthers life & doings, [...]he must know al things truly, or being not reprehēded, that therfore hee deserued no reprehēsion? still this beggarly Iesuite stādeth with his bas­ket begging that which wil neuer be grāted. For these were neither reue­rend, [...]& [...]no bishops, neither learned nor reuerend. nor learned bishops, but spitefull wretches & hypocritees, no true bishops, but coūterfet crancks of Antichrists creatiō, and therfore spared not to vtter with damnable wickednes, & open shame & reproofe of all y ^e godly, slaūderous & false lies against gods saints, namely against Luther And first he wil examine the reports with a perhaps: that they wil yeeld som occasiō of iustifiyng their reporters: nay surely not a whit. For if the reporters be such branded knaues, their reports must needes be suspected of al good men? This Parsons is no Eagle, for he is still catching at flies, & yet he misseth thē, or els rather is become a flie himself: for he is alwaies vpō other mēs soares. For that which M. Chark thought he had omitted of modesty, wherein he was yet deceiued: Concerning Prateolus report of Luthers being begottē of a diuel, he followeth as thogh it [...]needs Doe you not thinke that it was Catella that intertained Ca­nisius so braue­ly, who for the affinitie [...]their names went together as dogs, in [...] [...]. be so, because Prateolus was so impudēt to set it down, for sooth by the report of as very knaues as himself, & by a matrone of Lipsia, that belike was som popish drab, that loued rather the cōpany of such lecherous [...], thē the asseblies of the righteous. And y ^t which is shameful in Pra­teolus, to set downe reports in print, especially against Luther, a publike person, is yet made a vertue by him, in cōparisō of vs Protestāis, who are wont as he saith, to set downe things, as absolutely done, when we do but [...]thē: & he set this downe but by heare say.

But what impudencie is this in M. Charke, to say that Prateolus [...]uoucheth it when he doth but set it downe as reported? but first (gentle Syr Robert) tel vs where M. Charke saith he doth aduouch it: and then [...]vs also if to set a thing downe in print by report be not as much as to ad­uouch a thing by report. his meaning is plaine that he would haue it left in the minde of the hearers, that Luther being begotten of a Diuel, his doctrine and all his doings was from the Diuell. But where should Anti­christes state haue been then? This had beene to put the pope out of his inheritance, and to doe him open wrong, who though hee be not begot­ten of the Diuel, in any corporall generation, yet he is his eldest sonne in nature, bearing his image in himselfe and in his members, euen as Christe is the image of his father, and beeing the only head of his Churche bea­reth his resemblance in him selfe and all his members. As for that hee leapeth at, out of an Epistle of Erasmus, ad Epistolam [...]non so­briam, which his sobre spirite englisheth, to Luthers drunken [...] Of [...]Epistle. whereby hee woulde insinuate that Erasmus, shoulde confesse some such thing, or seeme to bee priuie to it, it is but [...]. Hee that shall [...]. lib. 2. [...]ad Frideric. [...]ducem, ad [...], ad Campegiū Card. ad [...]. reade that Epistle, cannot but thinke him to bee [...]that will gather any suche thing out of it. Besides it is well knowen that howesoeuer Erasmus houered betweene the gospel and poperie, and kept him selfe close, that hee might retaine his libertie, yet hee thought, wrote, and spake honorably to great princes of Luther, and iustified his doctrine so farre foorth, as the Papists thēselues disclaime him for an heretike, which [...]. 1519. he would neuer haue done, if he had thought that he had been begotten of the Diuell.

And because (Syr Robert) will preuent all daungers, vppon his owne imagination: he deemeth that M. Charke will denie it, in regard not so much of the fact for sooth, as of the nature of the thing it self, to wit, that spirites can so abuse lewde women, &c. I thinke if I should deny it, I should put him to his shiftes to proue it. For although there may be strong delusions of Satan: yet there cannot be any generation or com mixtion, of such vnequall substances. I know that not onely Augustine and Ludouicus vines vpon him, but many others tell strange thinges of Incubi and succubi of such filthie spirites: but doth this follow, such a thing may bee, therefore it is so: or such strange thinges haue happened among Paganes, and infidels: therefore Luthers mother was oppressed so, and he was begotten by the Diuell, or els pratling Prateolus saith, it was reported by a woman. For as impudent as hee was, yet he durst not [Page 65] say it for shame, and from him and from others deadly affected [...]the truth of the Gospell, others haue receiued that horrible lye by tra­dition: therefore it must needes bee true that these enemies to God, and all good men, affirme to deface the truth. But for farther answere herin, I referre him to that learned booke of Wierus de Praestigiis demo­num: and also to his booke de Lamiis, Chap. 13. Wherein hee shall finde plainely proued against Malleus Malleficarum, and all the pack of those fooles that it is a phansye: and when he hath answered those rea­sons, he shall heare what I can say farther in that point both against him, and all the rest that are so [...]to defend it.

The like may bee saide of the Thunderbolte, which whether there were any such thing or not, it neither helpeth, nor hindereth the cause. It rather sheweth by what meanes, Luther beeing then ignorant, and yet desirous to serue God, as hee thought, first after the studie of the Lawe, bent himselfe to enter into a Monasterie. And this beeing done in an vnsetled state, when hee knewe not God, and yet fauouring his iudgements, was desirous to enter a religious life, as it is to his speciall prayse, so it disaduantageth your superstitious religion, and your whole faction: that by such deuised and voluntarie seruice that hath no war­rant or ground in Gods worde, thinke to please God. As for [...]credite and Coclaeus, and the rest, M. Charkes reasons stande yet vn touched, which hath broken their heades, and yet Syr Robert hath not healed them. All men who haue any sparke of Gods feare, whome the God of this worlde hath not blinded, may easily see in all their bookes and writings, that they haue written (not only against Luther, but against Linda. de [...]Idolis. [...]. others the seruants of God) that they make no conscience of lying. Let them but reade Staphilus Apologie against Smideline of the dissenti­ons of Lutherans as hee calleth them, and that same pestilent booke of Pratcolus, entituled Elenchus Heraeticorum, Staphilus his Table of heresies, and Coclaeus seuen headed beast, with Fabius Antiologies, with this booke of Lyndanus, and the rest, you shall finde nothing but hor­rible lyes, gathered either directly against the meaning of the authours, or els craftily and colourably against the truth, to bring it into dis­credite.

And yet this monster amongest men saith, wee belie Lyndan, when wee say, that he chargeth English men that professe the Gospel, to wor­ship the Diuell, when yet it is euident, that he saith: casting down other images, wee yet fauour the Image of the Diuell, telling a tale [Page] of a [...]that in Paules Churche, looking about for images and finding none but the Image of the Diuel, (whiche was brought in by Papistes themselues, and placed amongest their saintes) drewe out his swoord & thrust the diuel through, bidding him to pack with the rest. The like tale is that of those in Leyden, and the note in the margent out of Lyndā, insinuating plainly to the world, that Caluinists worship the I­mage of the diuel, & maintain & worship that together with the images See page 110. of the theeues hanged with Christ, but abolish al other Saints, both he Goddes and shee Gods. But the truth is, and doth appeare to all that feare him, that the whole lumpe of Poperie is nothing els but a heape of Idolatrie, and hauing no commandement from God, either for the setting vppe, or adoring of Images, it muste needes bee, that they adore their owne imaginations suggested by the Diuell: and so honour not God in truth but the Diuell, from whome is all falshood and lyes. And from that spirite proceeded those monstrous and ridiculous lyes, wherewith hee hath filled his whole booke, as that Luther, vnder pre­tence of keeping some fewe ceremonies, hath consumed al the florishing Fol. 10. 11. of the same book. [...]of the Lordes garden, and that retayning the others, hee hath done it, to deceiue the simple, that [...] (as hee calleth them) be­come Turkes, that Caluine, Beza, and Marlorate, were Arrians, deny­ing Fol. 40. the Diuinitie of Christe, and therewith also they charge Luther, In professio. [...]. [...]. [...]. affirming him to haue trusted more in his Kate & Philip then in Christ. So they begge at our handes, that we holde that the Gospel of Christe, and the worde of God, hath failed in the Churche of God, and beene a straunger from it, as though they were the Churche of Christe: [...]. de vero [...]. [...]. and that Caluine and Luther teache, that God compelleth men to all kinde of iniqeitie: that Melancthon woulde haue all the liberall artes [...]lib. [...]. fol. [...]. vtterly taken away, and onely [...]to remaine. It woulde wearie a man, to reckon vp all their abhominable slaunders and lyes, which no man will beleeue, [...]it be such as God hath giuen vp, that [...]in [...]. forsaking the truth, in his iust iudgement being lead by lyes, they may in the ende receiue with their father the Diuell a lyer from the beginning, euerlasting damnation.

But admit, that thinges had beene set downe by some particuler Perticuler mēs faults ought not to bee ob­iected againste the Church, or against the [...]. fewe men, yea euen by the best men, that might haue beene controu­led by the worde of God: what reason is there to charge our Churche or vs with all, that neither maintaine nor hold, nor by the grace of God will maintaine or hold any errours, in them or in our selues, if we shalbe [Page 66] conuicted by the woorde of GOD: Whiche seeing it is so, why shoulde wee bee driuen to defende the errors of men, standing a­gainst your falshoodes for the truth? and why shoulde mens faults preiudice the trueth, whiche, whatsoeuer men shall be, the truth of GOD shall stande, againste whiche whosoeuer set them selues, they shall knowe that they fighte not with men, but againste God?

But (he saith) that for the Diuels crying out in Luthers mouth, M. Charke bringeth not one syllable to disproue it, Cocleus hauing affir­med it, that liued in Germanie with Luth. & no Lutheran euer hauing beene able to reproue it. The reasons are set before, & handeled more at large by M. Charke, why Cocleus shoulde not bee credited in suche a case no more then Lyndan, Staphilus, and the rest. Besides, though Cocleus liued in Germanie, yet I am sure, he liued not so with Luther, as hee coulde say hee hearde it: and therefore his master that taught him and the rest of his fether, to lye in that, taught him to lye in the o­ther. His modestie in other of his woorkes stande as a scarre in his forehead, or rather as a hole in his care, to declare what credite hee ought to haue in this, and so doe these ruffianlike woordes of yours in this place and els where of coping with Nunnes, set foorth of what spirite you are, calling lawfull matrimonie, [...]letcherie, which the Lorde hath ordeined as a remedie against sinne, to all men that haue not the gift of continencie, either in the ministerie, or out of it, of what calling soeuer they are, as may appeare by those places set downe before out of the scriptures, farre aboue the credite of any councels or doctors whatsoeuer.

As for Luthers doctrines, whereof you haue not beene the first ga­therer, but haue stolne them out of such as were before you, and there­fore are answered by such as answered them, and neede not so often to bee repeated: yet that you may see our minde to bee as it was, wee say concerning Luther, Melancthon, [...], Beza, and all the rest, that howesoeuer we esteeme them as rare & singuler instrumentes of God, whome hee hath vsed against your Pope that Antichriste, for the worke of the ministerie to the edifiyng of his Saints, whose prayses shall indure maugre your beardes, as long as Christes Churche shall en­dure, yet wee esteeme them but as men, and this honour we giue onelie to God, that he is onely wise, & absolutely holy, without sault, and his woorde without may me or impersection: and therefore we say [Page] that all mens writings are to bee examined by that worde, and if any gooe from it, therein wee leaue them, as men that might bee decei­ued.

As for Luthers doctrine, which you haue so often charged, wee protest in the feare of God, that the most thinges wherewith you charge them, are malitiously gathered, contrarie to the true meaning of them, and otherwise then euer Luther intended, As first in that doctrine of incredulitie, though M. Charke haue cleered the matter, by conferryng How infidelity may bee called the only sinne. other places of Luthers writings, yet Syr Robert this blind bayard, kic­keth and wincheth as if hee were madde, and will needes haue it, that Luther must say, there is no sinne but incredulitie: that no other sinnes can damne a man, and that the poore man must say somewhat for cre­dites sake in ther broken cause. This you may see though Bayarde be blinde, yet hee is bolde and in deede past all shame. For whosoeuer will reade M. Charke shall finde that hee hath cleered Luther both in the one and the other. Neither are M. Chark and M. Hanmer at such ods in this matter, but that the poore wretch in deede, must needes say som­what, though it be not to the purpose. For M. Charke denieth not Luthers wordes, but sheweth his meaning by other places, and M. Han­mer saith truly, that you haue maliciously racked Luthers wordes. But that all other sinnes lye soking in the roote of infidelitie, it is too fine for your grosse head. Surely I thinke so, who are disposed to vnderstand no­thing as you ought to vnderstande, but aboue that you ought, which hath carryed you so farre beyond the listes of truth and true religion. But it myght haue pleased you to vnderstande, if God had opened your vnderstanding, that infidelitie, as Augustine calleth it, is the mother of sinnes, that it is the onelie sinne that separateth from God: and though there bee many sinnes, all which fall in account in the wicked, yet in the elect of God, if they beleeue in Christe, though all sinnes are sinnes in them, and they are condemned by the lawe, and to bee condemned both in them selues and others, yet they are pardoned and blotted out in them: which is a most comfortable doctrine, in deede farre of another nature, then your desperate doctrine of iustification by workes. The repetition therefore of Luthers woordes, whiche you might haue spared together with the rest, you haue stoln out of Staphilus and others. Howe the ten cōmandemētes [...]to [...].

The second concerning the ten commandements: whether they appertaine to vs or no? howe they appertaine to vs and howe they [Page 67] doe not, is sufficiently declared by M. Charke, how and in what sense Lu­ther spake it: but what wil satisfie a wrangling Iesuite, who hath sworn to gainsay whatsoeuer is saide by vs, be it neuer so truely saide? For I ap­peale to all the Papistes and Iesuites in the world, Did not Luther; Doe not wee teache the commaundementes of GOD? Doe wee not ex­pounde them in our churches and schooles, and set them as rules of our obedience? But what will not suche [...]instrumentes doe, that theye maye deface the trueth, and bring the teachers of it into hatred? O blinde malice. Wee neuer blotted out one of them, as it is plain they haue done in al their Breuiaries, Masse books, & Catechismes. Of the [...]Gospels.

The like is that of the foure Gospels: (wheras in truth the gospell is one) contayned in those prophetical Promises before the cōming of Christ, as in those Euāgelists, that were the 4. notaries therof, as also in Paules Epi­stles. And if he haue any such wordes of S. Iohns Gospel, hee speaketh it onely by way of comparison not to discredite the other, as this Sycophant woulde employ: but to declare how diuinely S. Iohn wrote of the Di­uinitie of Christ, and other profound matters of our religion. As for that he cauilleth because M. Charke cannot finde euery thing cited by him; The truth is that himself (as should appeare) neuer read Luthers works, Touching Lu­thers works. but hath stoln these accusatiōs frō Staphilus & others that wrote before them, and onelye hath a little smoothed them as though they were some fresh merchandize neuer offered to the sale before. True it is, that Lu­thers workes haue been often published, and some I thinke that he wrote wer yet neuer published: but what maketh this for his excuse, in not set­ting down places out of known books quoted & directed in their seueral editions, for the better triall of the truth, and ease of the Reader? Is there anie booke extant of Luthers, that we, who are more conuersant in thē then they, should not find out, if they would but direct vs to them? But I ghesse, and I suppose truelie, that Luther wrote more, as lecherous and godlesse a man as they would make him, then the most of thē haue read, & those, that are extant, may be founde and had, so that if there were a­ny sincerity in them, they should not lye by tradition, or sende vs at ad­uenture Luthers works to be conside­red according to the times, wherin they were written. to finde them we cannot tell where, which is a token of their ig­norance, and taking things at the second hand, not seeing them themsel­ues. The like is to be said of their cauil for the diuersitie of editions, be­tweene the soft and the rough Lutherans. Wee denie not but Luthers woorkes may be subiect to mens affections, as other of the auncient Fa­thers haue beene, and he may be made father of many children that are [Page] most vnlike him, as was Augustine and other of the Doctours, but what helpeth this their cause, when he and his workes both, are no farther allowed of vs, then they agree with the woorde of God? Wee knowe, that euen as there is difference in fruites and mettals, of wines, in the first and latter vintage, so we know, that Luthers workes are to be consi­dered, according to the times wherein he wrote. He writ many thinges being [...]in his cowle, & soone after he had cast it of, which [...]som­what [...]it: and GOD gaue him grothe according to that measure of grace in knowledge & vnderstanding, according as he saw meete for his church, & for the bulding of it. He saw not al at once, neither had he that sinceritie in the beginning whilest he would scarse come frō among you, [...]afterwards by the grace of God he attained vnto. If therfore his works wer filed by himself, or by others with his cōsent, during his life, or after, I know not why he should not inioy this priuiledg, as wel as al other au­thours & writers, who are woont, as they grow in knowledge, either to adde or detract, inlarge or abridge their own works, as they haue seene good: & yet ought not hereby to be therfore esteemed inconstāt or not like thē selues. As for the cōplaynt of Iohn Alusco, cōcerning the confes­siō Confession of Auspurge. of Auspurge, perhaps too toghly & too much vrged, & stood vpō by Libro de [...]. Ab its qui [...]. Luthers schollers, afterwardes in respect of the matter of the Sacramēt, as it was first set out, it helpeth not your cause. For besides that it was found faulte with by some of our side, the oftē setting of it forth, was to better it, being but written for a interim for the according of both sides, which although it seemed a thing altogether impossible: yet for the grea­test matters and substāce of Doctrin, it was in a maner brought to passe, had not some intemperat spirits by the mallice of Sathan fought too too egarly and bitterly against it, standing vpon tearmes and tautologies that haue in them no edification at al. That which he addeth out of that place That the Go­spel is one. alledged by M. Charke, to proue, that he spake in detraction of the Euā ­gelistes, because he saith, Paules Epistles may bee called more rightly The Gospell is the same glad tydings of sal­uation compre hended in the wholscripture. the Gospel, which he would make vs beleeue to be done of some tooth against the other, is altogether friuolous and foolish, which shewes that he hath a tooth against whatsoeuer Luther vttereth. As though there were no Gospel in Paules Epistles, or as though al were not the gospel, of equal authority, hauing bin indited by one & the same spirit. It appeareth y ^t this man measureth the Gospel, by the titles set ouer those stories, writ­ten by these principal notaries, making so many Gospels, as there were writers & Authours, who cannot forsooth abide, y ^t Paules Epist. should [Page 68] be the Gospel, or that the Gospel should be one: And yet Paule doubteth not to call it his Gospel. Here you cry out against M. Charke for not fin­ding out that, which you neuer found out your self, but as you receyued it by tradition one from an other, as often answered, as euer it was ob­iected, which I suppose you sawe not with your owne eyes, and that made you to refer vs to Coclaens, from whom you tooke it at the second hand, & thē taking an hold of our hemme, by all edging Gesner, that ma­keth mention of such a preface, wherin by way of comparison onely he speaketh so off. I am. Epistle, not denying the authority therof, which you & Campion falsely say, both he & we haue cut off from the body of the scripture: & yet Luther commendeth that Epistle in his Preface vpon it, [...]. [...]disputat. & we openly protest, that we receaue it as the word of God. Concerning [...], in prof, in Iaco. that which Duraey the Scot hath farther obiected cōcerning this matter, I refer the Reader to M. Whittakers answere, which I hope shal shortlye come forth. But this you say, you haue added, to shew the impudencie of M Charke, and his fellowes in the Tower against Campion, because he Campion cha­lengeth al pro­fessours of the Gospel, and [...]in a chief mat­ter, is ignorant wher that is written that [...]deliuereth. could not presently shew it out of our bookes, and especialy of M. Whit­takers, who to the admiration and laughter of al other nations, hath set forth, that Luther neuer called that Epistle so, &c. Surely first for Cam­pion, it must needes be a great impudencie, to aduouch such a thing, char­ging our whole Church of England also with it, that for his life, he knew not where to finde in the Aucthour, which he had neuer read himself, but as your maner is, had by a lying traditiō receaued it frō others. He y ^t was so impudent to chaleng a whole Church, & was able to say no more, whē Read M. Whi­takers preface, aduersus [...]. [...]ri. he should haue auouched his places, must needes be suspected, as you are. Again, what hath M. Whitaker set forth that is not true? For if those words be to be found in Luther, yet are they not spoken simply, but as hath bene sayd by way of comparison: & therfore that resolute desperat­nes This concer­ning Iames is one of their chiese strings; & yet not one amongst an hundred haue felt it them selus, but blind ly hit by [...], at they were directed by others. to defend error, is to be turned ouer to your selues, that are wont to defend whatsoeuer your Romish Church holdeth, be it neuer so [...]or contrary to the word of God. As for not hauing read it, but measu­ring M. Whitakers by him self, it is liker, that he had read them [...]then they, who indeede, although they haue often alleadged it, yet they haue done it, vpon no other ground then hath beene shewed, and it is a very lye, becōming Frier Parsons or his aduocat, y ^t he vtterly denieth it: but he saith; that they reporte absolutely [...]hath no such wordes. As for the Dutch Testament, it was also there offred to Campyon, and if hee had taken it from thence, it is lyke that hee woulde haue re­membred Dutch [...]. [Page] it, which if he had done, there were there that vnderstoode it, and could haue interpreted it vnto him.

Concerning that he saith, to auowe his exercise and iudgement in Scripture, twiting M. Chark with pride and ignorance, alleadging three or foure places farre from the purpose; in steed of stopping that hole, he hath made it wyder and slylie passing by Maister Charks reason, yet in the ende he graunteth that which was in question. For if Iohns Gospel was written by the same spirite that the rest were, and S. Iohn hath largely intreated of loue, which is the fulfilling of the lawe, it must needes fol­low, that he hath also intreated with as great specialtie of good woorks. And therfore it is a slaunderous surmise that Luther shoulde praise S. Iohns Gospel, and beare a tooth as he speaketh against the other, either in respect that S. Iohn speaketh lesse of workes or the other more. But what will not Papistes surmise? As though forsooth, we thought more basely of good works then they, who teach the doctrin of the more truly then they, and yet giue that glory to God, that they cannot saue vs, but that is onely from his meere mercie freely offered and apprehended by faith in Christ.

Concerning the fourth charge of Luthers doctrine (whiche he like­wise [...]. 129 hath taken word for word out of Staphilus, and whiche he citeth VVe neither do, nor will de­fend any [...]priuate opiniō further then it is warranted by gods word. out of the answeare of George the Duke of Saxonie, triumphing ouer M. Charkes ouersight in not reading that which followeth, calling it ex­treame impudency of a lying minister, and wilful and shamelesse disho­nestie, and I cannot tel what, as if the man were in the moone: I aun­swear that euery opinion of euery man is not to be defended by vs. Why should Luthers opinion in some one point or other, not of so great im­portance be laide to our charge to the discredite of the mightie trueth of God? I haue saide before that men had their errours, and as it pleased [...]. God to blesse them with a measure of faith, so they executed their mini­stery. And though Luther were now by the grace of God returned from Babylon, and from your whoorish church of Abhomination, yet he might both in this poynt of Diuorse and in others, be to seeke what councell to giue: you hauing not onely taught a diuorse to be lawfull for that thing, If any errours were in Lu­ther, he had them from the Papistes. but also for many others, contrary to the doctrine of Christe, so that that poyson was sucked from your owne breastes, and therefore you haue no cause so much to triumph against Luther for that poynt, or agaynst M. Chark, who is ready I am sure wherein he hath fayled, to be louingly ad­monished. But this is your propertie, to leape at gnattes, and to catche [Page 69] [...]in other men, but Elephantes in your selues are motes, and your fight is so dimme, you cannot see them. If your eye had beene cleare, you might haue seene set downe in redde and great Letters, in your owne popish decrees, that for impotencie of body, marriage is to bee dissolued, yea for many lesser causes a great deale, when our Sauiour hath set downe the onely cause to be fornication: yet by the Popes Pope [...]. [...]. quest. 7. cap. Quod [...]. Error, condi­tio, [...], cogna­tio, [...]. [...]disparsbus, vis, or­do, [...]: sisis [...], si forte coire [...]. lawe, your Gossips might not marrie; nor the women that had beene once marryed, might not marry againe. Neither doth that helpe, that you will permitte them not to marry after suche diuorse, but rather it doubleth and encreaseth your sinne, that first you dissolue, where you ought not, and hauing dissolued them, you suffer them not to en­ioye that remedie, which Christe hath left them, as it were leading them by the hande into the stewes, to leade a filthy and loose life euer after­wardes. This is that you might blushe at, if there were any mite of Iolius Coelest. [...]. [...]. [...]. Cap. [...]. shamefastnes in you. You that haue therefore such gaps in your selues, and such fowle botches, you might haue pardoned this scarre and warte in Martin Luther, who was otherwise so sincere, sounde, and painefull in the substaunce of Gods trueth and religion, at whose honour though you swell, and burst your selues for anger, to deface it, and bring it out [...], ad lib. [...]. of credite, yet it shall stand and remaine, till it receaue that ful fyning, that shall cleare it from all humaine corruption.

That which followeth, you borrowed not, beecause you concealed the Lender, but you stole it out of Staphilus, and it is confessed to bee Luthers errour, and meete to fall without maintenaunce: beecause it hath no foundation in the worde of GOD.

As for your knauishe coniecture, that Luther belike had some kinsmen, in whose wiues he would haue had interest, it fitteth rather a popishe Iesuite, and a vowed Votarie, that hath not the gifte of continencie, and therefore needeth such filthy shiftes. Luther was knowne where hee lyued, after GOD called him to that holy state of matrymonie, to lyue chastly & in the feare of God, what soeuer your Romish Priestes, Friars, and Moonkes doe, who were woont to bee the common Bulles of all the countrey, whereabout they dwelt.

And if thou couldest be ashamed, thou wouldest neuer insinuate to the Reader, that Luther shoulde holde, that if a man shoulde haue tenne wiues fledde from him, that hee might take more. For although he be too vehement against that disobedience both in men and women, that submit not them selues to the ordinance of God, yet it [Page] was neuer his minde, that any man or woman shoulde doe that of themselues without the Magistrate, and the appoyntment of the church. And as for Alberus writing against Carolostadius, that thereupon Iohn Most impudēt [...]. Leiden should take many wiues, & Kipperdolinge thirteen for his part: It is an horrible lye, y ^e euer it was vpon any such occasion. For as Luther resisted Carolostadius, when he departed from the trueth, so it is well knowne, & testified in al his writings, that he was a sharpe aduersarie against al the Anabaptistes, and wrote to the Magistrates, to suppresse them: So that he neither taught any such doctrine, neither was it pra­ctised by his authoritie. But such [...]writers care not what they set downe to the world, so they may deface the trueth of God, and the true Professors of it: though this byrde were hatched in their owne nest, and if Luther helde it, hee learned it in their owne schoole, and not in the schoole of Christ: and therfore, they haue small cause to caste it in our teeth, being their owne filth and dounge.

The fift doctrine, in the like case, is also answered as the fourth, and differeth not from it, being a case wherein Luther, one man, teinted with their corruptions, thought that there ought to be a diuorse: but M. Charke hath interpreted Luthers meaning, neyther hath this proude Parsons brought any sounde consutation against it. And as longe as we allowe no suche diuorses, and yet them selues doe, they haue no cause to charge vs with it, or so to raue against Luther, being not at one with themselues.

As for Sebastian Flaskes confession, it deserueth no more credit at our hands, then the confession of an [...]falne from the trueth, lyeing in a number of thinges besides, and therfore like also to lye in this. And whether he lie or no; concerning the matter perhappes much lasciuious­nes being in Germany, though nor vpon that occasion, yet was it no suf­ficient ground vnto him, to haue departed from the trueth of God, for the vices of men. But the trueth is, those opiniōs of Diuorsements sprung from Antichriste, with the vtter reiecting of matrimonie in the Romishe kingdom, & else wher, (where such corruptions haue bin entertained, & maintained) haue bin & are the causes of al abhomination. Therfore this being also their own, as the former, Parsons had good cause to haue laid his hand vpon his mouth, & that he might haue hidden the shame of his owne nest, not to haue so declaymed against Luther. And if the dutch [...] Booke were suppressed, hee had the lesse cause to be grieued at vs, that [Page 70] eyther woulde haue smothered such a monster, or were ashamed of it. And whether Luther recanted it or no, that can no whit help his cause. For if he had recanted, then he had renounced an opinion of their own, and so could not please them, or if he did not which is vncertaine, yet I doubt not, but the Lorde might burye it, amongest other his ignoran­ces, as he doeth great and manye in his children, who holding the substaunce and foundation of saluation, are not in iustice separated, and cast downe into euerlasting damnation.

But here I woulde haue the reader to vnderstande, that these Pa­pistes nowe a dayes, that come so freshly vpon vs out of their Semi­naries, and make bookes so faste, as if they had read all mens wry­tinges both olde and newe, I saye they haue nothing but such as they steale from others, Bellarminus hauing holpen them with his Dictates and common places, and this Apologie of Staphilus hauing beene the verye Storehouse of this rayling defence.

As for the opinion which hee maintayneth of Diuorse from a bonde woman, and also from one being couetous, if thee shoulde fall to steale, because they haue no grounde in the woorde of God, I will vouchsafe it no confutation: Only this maye be noted, that if Luther had remayned still in Poperie, and then taught their doctrine of Diuorse, for inhabili­tie or obstinacie of eyther partie, hee woulde neuer haue founde faulte more with the one, then with the other. It is foule and lasciuious in Luther, but it is good and maintainable in the Pope, and his Church. Loe their equitie, and Father Parsons honestie.

The laste foure doctrines, which you asfyrme M. Charke to ad­uouche as cleare and vndoubted, and which you labour to bringe into doubte, they are clearer, as they are defended and sette downe by Martyn Luther, then that you are able, with anye the leaste colour to blemishe them. For, for the firste, whether Matrimonie be to VVhether ma­trimony and virginitie be equall. be preferred beefore Virganitie, yea or no, or be equall with it: It is certayne, that in respecte of GOD, and as you vnderstande by me­rite, a deseruing of prayse with GOD of congruence, there is neyther merite in the one nor in the other. It is cleare, that Matrimonie is the Of the honou­rable state of Marriage. ordinaunce of God, sanctified vnto all that haue not the gifte of conti­nencie, and of so great worthinesse, the state beeing honourable, that your goatishe Virgines, are not woorthy to come neere, and stande at the thresholde. Neyther doe wee [...]from the spirite of [Page] the [...]Church: who, when they preferred single life before mar­riage, [...]preserred it, as it was sincere and without spotte of [...], and incontinencie, which your brockish boares, & wanton Nuns neuer attained vnto: and then againe did it not simply, but by way of comparison, in respect of time, as when the Church was vnder persecu­tion, and other circumstances, they being true virgins in deede. As for Hierome against Iouinian, it is wel knowne, that howsoeuer hee was ouer egar that way, and waded in an argument, for which he had no such ground, yet we take him at the best, and interprete him to haue dealt against Iouinian, because he perswaded some to marry, who had no need of it. And so, wheras August. in Haeresie 42. speaketh much of the me­rite of single life, and Ambrose in that Epistle to Syricius &c. affir­ming that mariage is not of equal merite with virginitie: I answere, that you abuse your reader, with the doubtfull name of Merite. For, they meant not by merite (as was sayde before) any deserte, to make them more acceptable to God, but a worthines, wherby they were freed from those incumbrances, that those that were married were subiect vnto: as Paule. 1. Cor. 7. And M. Luther, and. M. Charke doe no otherwise prefer marriage then so: Neither doe those auncient Doctours that haue writ­ten such volumes in the prayse of Virginitie, prayse it as a thing more acceptable to GOD in it selfe. Beesides, the comparison, which M. Luther maketh betwixt virginitie and marryage, preferring marry­age as golde, and reiecting the other as dounge: whiche hath so vexed you, that you shewe your popishe spirite, ioyned in deed [...]with scurrilitie and vilanie: hee maketh it in respecte of GOD, lay­ing these two estates together, nakedlye in themselues, without con­sideration, of those circumstaunces mentioned: but of them selues, they neyther commende vs, nor discommende vs to GOD.

And yet if weelooke to their endes in the ordinaunce of GOD; and In what respect Luther prefer­red marriage before [...], also weigh the sinne and abhomination, that hath beene shrow­ded vnder the name of Virginitie, I see no cause whye in respecte of that, marriage maye not be preferred beefore virginitie, as beeing the originall and meanes of our continuaunce, wherby not only cōmon Weales, Citties and countries, in a lawful sorte haue receaued their beeginninges, but also Churches and holy assemblies, which albeir, they are borne as children of Adam, yet beeing begotten and borne of godly parentes, and within the couenaunt, are holye and holyly [...]vp to GOD. In that respecte marriage is beefore virginitie [Page 71] with all her [...]. For as true virgines liue to God, and in the time of persecution, haue lesse incombrances to hinder them from the seruice of God, wherein they are saide to liue the life as it were of Angels, so those that are married, that yet serue God, and by his grace are strengthened to goe thorowe all incombrances, beeing instrumentes of an holy seede to God, they bring him a double glory, not onely liuing to his glory, whiche is the principall ende of their creation, whilest they are made his faithfull seruants, but also hauing children, teach them the same faith and obedience. And heereof it is that the Apostle comforteth women that are married against the molestations of marriage, saying: that if they continue faithful and vndergo that subiection, those paines, The fathers caried with an excessiue affec­tion to the praise of vir­ginitie. those duties with cheerefulnesse, whiche were iustly laide vppon them they shall bee saued. Howsoeuer therefore the fathers were carryed with an excessiue affection of true virginitie, into the excessiue prayses thereof, and the Apostle commendeth it, as a rare gift in them, that in truth haue it, for & in respect of those circūstāces, which I haue mētio­ned: yet I dare, & do challēge Parsons & all the pack of Iesuits, cōspiring together against matrimoni gods holy ordenāce, & the estate of it, that it is as M. Luther speaketh, the stateslaid together. Matrimonie with their vowed filthie virginity, the very sinck of villanie: matrimonie is gold, & theirs is doung, which whilest they haue lewdly and wickedly gone about to take out of the Church, they haue filled it, Concubmariis, incestuosis, [...]. in [...]. [...], [...]cōcubitoribus, & omnigenere immūdorum: I will not English it, they haue filled it with all abhominatiōs: yea let thē lay them together in respect of men, & of those commodities that both estates doe bring to men without respect of God, and with those titles and priuiledges that God hath vouchsafed vnto either, it shal stande also that matrimonie is golde, and the other drosse. The married profitable, thother as it were vnprofitable, the one reioycing in exceeding blessings, the other lacking exceeding comfortes, beeing alone and alreadie dead, howsoeuer hee seeme to bee aliue: And therefore if Parsons had not an impudent face, hardened from a stonie hearte to dishonour God, by casting his filth vpon his holy ordenance, and standing to maintaine the bawdrie, Sodomitrie, and filthinesse of that foule sincke, he woulde neuer haue condemned so worthie and excellent a man, who to auoide letche­rie and carnalitie, [...]himselfe to the seruice of God in holy matrimonie. He would not call matrimonie carnalitie, as Antichrist his master hath done before him: whē he said, Qui in earne sunt, Deo pla­cere [Page] non possunt: They that are in the flesh cannot please God: hee woulde neuer haue faced holy matrimonie, with such cursed virginitie, that is defiled with filthie letcherie & Sodomitrie. Their virgin Cardinals The filthinesse of the popes virgins. vsing it commonly, and writing whole bookes in the praise of it, so many being found, in their Abbeies, Nunneries, & religious houses, where their honestest [...], were to take [...]naturall course, betwixt male & female, to which (yet I quake to vtter it) they did not only not keepe thēselues, but as the Apostle saith, man with man wrought filthinesse, against kinde, not in one but in sundrie kindes of abhomination.

Concerning the 2. doctrine of these foure last, though it hath beene sufficiently said vnto by M. Charke, yet hee barketh still at the moone, like a restlesse curre, & biteth not one whit, neither answereth he M. Charkes reasons. O but Luther saith, that S Paul did not counsaile but deswade virginitie, but it is plaine: I haue no precept of Christ, but I giue counsaile: here to make Luther opposite to Paul, he will haue it to be a counsaile, that other where he wil make a commandement against him­selfe, that he may be against Luther, & yet he is not against him but with him. For he saith, & we all say, that S. Paul had no commandement of the S. Paule saith, hee hath no commandemēt and therfore it is a counsaile. Lord to forbid any virgin to marry, and therfore it is lawful for any vir­gin to marry: but in respect, as if they haue continencie & constancy, thē in regard of the present state of the Churche, he aduiseth, but dareth not cōmād, that they keep thē as they are, & sheweth that state to be better in respect, & not otherwise. Therfore first, S. Pauls coūsaile, is not a counsail simply to abstaine: but as the other cōcurrēts which are named, are found to be in thē: as also that preferring of not marying before marying, is not Parents must prouide for their children, they may coun saile them, but not compell them. spokē simply, but respecting those circūstāces. For if a mans daughter haue that infirmitie, that he see she cānot containe, he is in the feare of God to prouide for her, ouer whom, though he haue the autoritie of a father, yet he cannot cōpell her, nor restrain her from that remedie which God hath appointed. If hee doe, he shall be [...]of the sinne, that shee shall com­mit. And wherein is this contrarie to the doctrine of Christ or his Apo­stles? Hieroms sen­tence. As for Hieroms sentence, it may stand well enough, & neuer hurte this cause. For no doubt the Lord stirreth vp all to striue to that ex­cellent vertue of shamefastnesse. And what, may not this bee done in all estates, as wel maried as vnmaried? And yet doth this enable any man to that rare and extraordinarie gift, that all men striuing to be pure virgins, can or doe obtaine it? No no Sir Robert, either you papistes & Friers are extreeme loyterers, that striue not because you obteine not: or els forsa­king that remedie whē you haue not the gift, you willingly yet break out by the iust iudgement of God, without conscience, to liue most filthilie [Page 72] vnder the cloke of chastitie in all difhonestie. As for your frump concer­ning the preserment of M. Charke & his wife before virgins, I say wee might be all ashamed (as partly alreadie I haue proued) If your virginitie which is nothing els but lasciuious letcherie, (and therfore no compari­son betwixt that & honest matrimonie) shold once dare to loke towards vs. M. Chark and his sober wife shall stand in greater chastitie & digni­tie, with greater assurance of comfort & honesty in holy matrimonie (and all that are so married, in what honest state soeuer) thē all Romish vota­ries, Friers & Nuns established in the popes kingdom wheresoeuer. Per­haps they may perke vp as if they were honest: For harlots wil haue har­lots foreheads: but though they be shameles & impudent, yet they are ne [...]the honester.

The other point, which you odiously stand vpon, conteineth no such The third [...]cleered from [...]. absurditie in it, as you would seem to infer by pressing it in euery point. For as the Lord hath giuē food for the maintenāce of this life, so he hath appoincted by marriage the meane of continuing it. As for your beastly inference, that sheweth your knauish experience, in matters that shoulde be farre from you (if you were that you would seeme to be) it becōmeth such a lewd losell & filthie frier. M. Chark defendeth M. Luth. modestly, & Parsōs pursueth him odiusly & vnhonestly, & yet gaineth nothing for his purpose. It is true, & so shall be found, that he that shunneth marri­age hauing not the gift of continencie, as an vnholy thing, & considereth not that God hath created man & woman for propagatiō, he must needs be a filth, & make no conscience to cōmit all kinde of wickednes: exāple of Popes, Cardinals, Friars, Nuns, Priests, & the rest of that lecherous ge­neratiō: who faring wel, liuing idlie, & prodigally, hauing vsed not on­ly to keepe harlots, but to be harlots thēselues & against nature, to [...]things not to be spoken, not matching themselues in matrimonie as god hath appointed: but as he speaketh coupling thēselues in deede like beastes and worse then beastes with suche as are no matches for them. And therfore his collections being false concerning these wordes of Lu­ther his cōclusiō is violent, vntrue & vnhonest, against those reuerēd & learned mē the B. of Cāturburie & Salisbury whom hee nameth, liuing in the feare of god, in that gift God hath bestowed vpō thē. And alother holy B. of the primatiue Church, that had that gift, as Athanasius, Cy­priā, Ambr, Chrisost. Basil, & August. who thogh they liued without mariage themselues, yet neither disdained it in them selues nor others, but woulde haue thought it a singuler blessing if it had pleased God to call them to that honor: so far were they off, by their writing of books [Page] in the praise of single life, to condemne matrimonie, either in themselues I say, or in those that were married of their calling, whom they highly esteemed and loued.

As for the last doctrine, whereas hee woulde insinuate that estima­tion vpon our selues, to bee as holy and iust as the virgin Marie the mother of God, and the rest of the Apostles: Wee answere that what­soeuer God in mercie hath bestowed vpon vs, whatsoeuer be his giftes Howe wee e­steeme our [...]. and graces, where with hehath beautified vs, and whatsoeuer be the estate whereunto hee hath called vs: yet as we knowe and confesse, that of all others wee are the veriest wretches and greatest sinners, vyle in our owne sight, & thinking of all others better thē of our selues, & especially of those excellent seruantes of God, who had so rare and excellent gifts, such large sides and strong shoulders, to vndergoe so great offices, yet we knowe and are assured that in Christe by the ministerie of his Gospel, the whole storehouse and treasurie of his graces are opened vnto vs, and as they sawe that which great Patriarkes, Prophetes, and kinges, desired to see and coulde not, so wee haue seene that, whiche neither the virgine Marie beeing his mother after the fleshe, nor those excellent Apostles. which yet were examples to vs of his vnspeakeable mercie: coulde euer attaine vnto.

The doctrine of Luther therefore, whereat they cauill, Luther regar­ding that they made more of the blessed virgin then they ought, putting her in the place of her sonne, nay preferring her before him, whilest by her motherly authoritie, they call vppon her to commaunde him: See their serui­ces and offices. nay whilest they attribute vnto her a more speciall seruice and more large then vnto Iesus Christe: yea whiche is blasphemous, turning all the Psalmes mentioning God, vnto her: therefore Luther had iust cause to [...]. [...]. say as hee did, and M. Charke also to giue that interpretation vppon Luthers wordes which he did. Is it not a blasphemous thing, that they affirme, that her death proceeded not of any naturall infirmitie by rea­son Absurdities of the Ros. of the virgin of the [...]of her complexion? Is it not absurde that they say, that all the Apostles came myraculously together at her death? Fol. 99. A. [...]13. Of like sort also is it that they say: Christe descending from heauen, associated with [...]celestial powers, entred into that blessed house wher Fol. 99. b, line 10 shee lay, and saide to her, Cantic. 4, ver. 7. 8. What should I reckon Fol. 101. b. line 3. vp, their other blasphemeies in calling her the most righteous of all Fol. 106. a. line 19. righteons, the most holy of alholies, the most gracious of all gracious? And yet they compare her to Rahab the harlot: saying, that Whereas [...]. 6. [Page 73] Rahab the harlot, hydd the spies but one day, and her house was not de­stroyed: so by greater reason, the virgine Marie lodging Christ niene monethes in her body, shoulde not haue the same bodie destroyed and turned into ashes: and therefore that it is more then likely, that like as our blessed God woulde that the soule of this blessed Ladie, (althogh it is knowen shee was a very poore [...]) shoulde bee free from Fol. 105. Line [...] sinne: so her most holy body shoulde bee free from all corruption. And therefore they affirme, that howesoeuer her bodye liued in mortall fleshe, yet it was neuer defiled, or subiect vnto sinne, but was so faire that it sufficed to make God himselfe to take pleasure therein. And therefore they abuse those same places out of Exodus the fifteene chap­ter, & out of Esay the sixteenth Chapter: I will glorifie the mansion Fol. 107, line 10. of my Maiestie: saying, that it was fulfilled in the assumption of the virgin Marie. These blasphemies and such like absurdities, where­with they farced and filled their bookes, were in cause that Luther writ The causes that moued [...]ther to write as he did, to bring men from the virgin to Christe. as hee did: that all Christians are alike holy, as the mother of God, yea that we are equall to Peter and Paul, & to the virgine, and haue all goodnesse as plentifull as they had. And yet heere nothing is with­drawen frō them, to dimnish those graces and giftes, which God besto­wed vpon thē, nor nothing arrogated to vs, which thorow his goodnes, are not by the ministerie of the Gospell bestowed vppon vs. His giftes they were, that were in them: and his they are, that are in vs. They had singuler prerogatiues, and so haue wee: they in their places being so excellent officers, had great measure of holinesse: Wee in our place be­ing true beleeuers, are made partakers and heires in as large measure to our glorification, to whome hee hath giuen power to bee made the sonnes of God: as she, (though his mother) was the daughter of God. Besides: their prerogatiues consisted not in those thinges whiche pa­pistes take to bee their greatest glory. For it was not so much for the virgine to haue borne Christe, as to beleeue in Christe: nor for the Apostles to haue seene Christe in the fleshe, and to haue beene presente at his myracles, as to see him in spirite and faith, beeing assured that he was the true Messias: Euen therefore, like as all the members of a The giftes of God equally dispersed to al that are his howsoeuer it be according to measure. bodie, being knit in the same body, are partakers of the gouernement, direction, grace, righteousnes, & glory of the head, to that whole bodie: so the members of Christ are alike directed, gouerned, iustified, sāctified, and saued, howe soeuer their places bee different in that mysticall body, the grace and merite of Christe, are equally dispensed to all that are his.

The saints that were then, the saints that are nowe, are alike sainted. And as for our merite, wee knowe none, nor claime it, howsoeuer the saints of God haue difference of giftes, doe differ by offices, by times and places, and according thereunto, shall differ in glory, one from another. And this is the inequalitie, that the Doctors which you speake of, doe Euery member hath not a like place nor [...] mention. And therefore Christe our best scholemaster hath taught vs, which also is to bee learned of you, when the woman cryed out that the wombe was blessed that bare him, and the paps that gaue him sucke: hee replied, Yea blessed are they that heare the worde of God and keepe it. Againe, when they tolde him that his mother and brethren were without to seeke him: hee replyed, they are my mother, and my brethrē, that doethe will of my father: Euen as they are the right sonnes of A­braham that are his sonnes, not according to the fleshe, but according to faith and the promise of God.

And as for your Dionisius Areopagita, whome you woulde of a for­renner, Of Dionisius [...]. make a free [...], by the bare mention of his name in two generall councels, and yet name but one, and infinite other testimonies, wherof you name none: yet it is plaine by the starre in his forehead, that [...]. in 17. Act. hee is not that Dionysius, but some bastard and stranger in deed, far from [...]. Tbeod. Gaza in [...]. Proble. [...] that natiue knowledge, sinceritie, iudgement & religion, that the other was like to bee of. As for the place out of the first Epistle of Iohn, the thirde Chapter, whereby you woulde proue, that they onely are holy and righteous, whiche so woorke righteousnesse, that they compre­hende all righteousnesse: If this be true, then not onelie Peter and Paul, and the blessed virgine, but also all the saints of God, are without this working iustice, and so not iust. But if this bee true righteousnesse to beleeue in Christe, who fulfilled all righteosnesse not for him selfe but for vs: who by faith, communicated the same righteousnesse vnto vs, which is not of vs nor cleauing in vs, but in him, who is made Our righteous­nes is the righ­teousnes of Christe. our righteousnesse, then no: onelie they but also wee, doe exercise that righteousnesse, and walking as the children of God the time that wee are heere, fighting against [...], and expecting his glory, we shal be glo­rified together with him for euer.

Thus you might see, (if God had opened your eyes) what smal cause you & the rest haue had thus to storme, & vniustly to carp against the doctrine of that excellent man of God Martyn Luther, whose flaunders howe you haue iustified: I leaue it to the iudgement of [Page 74] the Churche of GOD: and howe M. Charke hath dealte, it is set Truth shall pre uail. It is as im­possible to plucke the wings of the wind, that it shoulde not blow, as to stop Gods euer­lasting truth. downe, and cannot bee carried with the preiudice of an aduersarie, with blustering and storming, lying and facing, to deface it, but beeing the truth, shall cleere it selfe, and stande, when suche poore deuises and beg­garly shiftes shall fall and come to nothing. For the truth beeing of God, must needes bee true Diuinitie, against whiche, though Satan rage, and bestirre himselfe neuer so busily to ouerthrowe: yet the more hee sweateth, the greater glory shall bee set vpon it, tyll it bee beautified, sined, and cleered from the corruption of man, and all his [...].

Againe, that whiche is from the Diuell, though it come into the worlde with strong winges, and as a mightie streame, with great beautie (as he is Falshod, thogh it be beautified & haue many followers, yet it shalbe de­stroyed. a very cunning painter) and that which is nought needeth greater curiositie to set it out: That whoore is a rose coloured whoore, and that whiche is in the cuppe, though it bee a cuppe of golde to allure the wicked: though the mouth of the beast speake great and terrible things, and the whole worlde be taken with the hewe of it, yet in the end, it shall appeare from whence it came, and take such foile & fall, as truth can giue. If the doctrine that M. Luther taught, had beene suche black Martyn Lu­ther taught [...]truth of God, because it was from God, and ouerthrowethe al false doctrin and heresie. diuinitie learned from the Diuel, (which this blasphemer aduoucheth) it neither had proceeded from God, could haue stoode so long, nor haue endured such tryall, nor haue so ouerthrowne Satans kingdome, nor weakened the power of Antichriste, as thanks bee to God it hath done, and shall doe daylie more and more. All heresies that haue proceeded from the Diuell, and from his instruments, carrie with them a sufficient marke, who was their father. As they had a beginning, so they haue had & shall haue an ending: but the truth of God, which is without beginning, which is not learned from man (as the authour of it) it cannot The truth is euerlasting. perishe, because GOD cannot perishe, and whatsoeuer man builde vpon it whiche may perishe, yet the foundation shall remaine sure.

Therefore, to call this a licentious and carnall doctrine, is to blotte The [...]no [...]doctrine. not Luther, but God, seeing it hath beene prooued, according to the trueth of God, that incredulitie is the roots of all finne and iniqnitie: that true christians truely beleeuing in Christ, (howsoeuer they sinne) there canbe no dānation vnto them: that [...]soeuer the [...]of god belong vnto vs, & there is no iustificatiō but by the keeping of thē, yet forasmuch as Christ hath fulfilled thē, satisfiyng y ^e righteousnes [Page] of his father for vs, we are discharged from that yooke of death and con­demnation, so as their power cannot come neare vs. As for the other thinges heaped vp in the conclusion, the premisses beeing confuted, they are also confuted. And therefore this is but a countrie Bagpype, whereupon Syr Robert stil bloweth, and as it were, is stil twanging vpon one string like a Iesuiticall Friar, to delight those that followe the diuels daunce to bring them to vtter destruction.

As touching that whiche followeth, concerning other absurde doctrines, whiche M. Charke thought that Parsons passed ouer by an hyperbole, that hee may not bee founde a [...]as hee is, he taketh vpon These absurde doctrins [...]ed together by [...]out of Luther. him yet, to [...]many grosse absurdities, first generally accusing M. Luther that of all other writers he hath written the most absurdly, Whiche by threatening some kindnesse vpon M. Charke hauing reade some of his workes, hee saith hee must needes knowe. In deede the truth is, that the nearer he was vnto his Friers coule, the more appea­red his weakenesse. But as God drew him further out from him, and from that popishe broode and infection, the clearer and sincerer was his doctrine.

Luthers writings therefore generally for all, (seeing we are so ofte Of Luthers drawen in to speake of them) are not all (as I haue saide before) of one byrth, nor of like iudgemét. But this appeareth plainelie, that after God discouered vnto him, that the Pope was Antichrist, he euermore set him selfe against him. And if the writinges of their side, be layd with his, and measured by the woorde of GOD, which ought to be the touch­stone of all mens writinges, there shalbe no comparison of absurdities, rybauldries, scurrilities, shamelesse sclaunders and impudent lyes.

The thinges of impietie, that he noteth, which he saieth are condem­ned Howe the ad­uersaries are wont to [...]our asser­tions contrary to our true meaning. by the Church, (whiche yet is a shamefull begging of the question, as though their Church were the true Church): which he saith cutteth the very sinewes of all vertue, which he hath stolen out of others, ha­uing neuer read the places themselues, nor considered the circumstances; they are nothing so, as he setteth them done. For some of the asserti­ons, they are catholike and sounde: others are so wrested, that they are made to speake that, which Luther neuer purposed. As for example: When he holdeth, that the very iust man in euery good work doth sinne, Euerie iust mā sinneth & ther ar imperfectiōs in our best workes. (as he saith) mortally: This article is both collected, and also condem­ned by his aduersaryes, who haue wrested it vnto their purpose.

Luther indeede teacheth that the very righteous man doth sinne in [Page 75] euery good woorkebecause that in euerye good worke that hee dooth, there is imperfection; and though this doctrine bee contrary to the Popes doctrine, who in the Tridentine councel accurseth al them that holde it: yet neyther hee, nor his adherents, nor sir Robert Parsons, with The doctrine of the councell of Trent. all his power, shall be able to mayntaine it. Neyther is it a cutting of the sinews of vertue, to drawe men so from good woorkes, but an esta­blishing of them in the righteousnesse of Christ. We are no right mea­surers what is well done, and what is euill done, because there is in vs a certaine selfe loue, as long as wee liue here in this worlde, which is woont to make great mountaines but molehilles, and molehilles moun­taines, that is to saye, accounteth great vices to bee but small thinges, if a man may so speake; and small faultes, it maketh many times vertues: yea Sathan abuseth this, to shrowde vices vnder the names of vertues, and vertues vnder the names of vices. But the eye of God is as a flame of fire, as wee reade in the Apocalipes, from which no imperfection can lye hidde. Besides, God dwelleth in a light that is inaccessible, so that we cannot come neere vnto him. Furder, al our actions proceede from our will, and our appetite; now these were corrupted, and altogether depra­ued in Adam, therefore also in vs: so that what soeuer floweth out of these corrupt fountaynes, as it commeth from them, they must needes be corrupted.

Againe, if our actions were simplie pure and good in them selues, they shoulde bee for themselues acceptable to God: But there is no­thing that wee doe but it needeth the patronage of Christe, and for It cutteth not the sinewes of vertue, to draw men from con­fidēce in them selues, to truste in God, neither doth it hinder good workes, because we teach, that wee are not iustifi­ed by workes. Christe it is to bee accepted: therefore euen in our best workes there is sinne. Also if our weakenes bee such as wee cannot indure the light of Angels, whiche is lesse then that same inaccessible light of God, howe can it bee, that our workes in themselues should abyde that tryall? Esay saith, that our righteousnesse, is as a filthie cloute: and the Apostle addeth, That wee cannot thinke a good thought, lesse desire it, and least of al performe it, beeing by nature the children of darkenesse and of wrath, howe therefore shoulde it so be, that in our good workes, there shoulde not bee sinne and imperfection? And if Parsons will except, that wee were sometimes darkenesse, but nowe wee are light in the Apocalyps. Lorde, and that therefore there can bee no sinne in our good woorkes: Againe, that God woorketh those good actions in vs, and therefore, if there be any fault in them, it is to bee imputed vnto God, as they blas­phemously gather: the aunsweare is at hande. For the firste, [Page] that we are in deede light in Christ, but yet as long as we remaine in this vale of miserie, we are not such light, as hath shaken off all darkenesse, those same remnauntes of sinne beeing still left in vs. For the second concerning euery good action in it selfe, there is no fault in it, as it pro­ceedeth from God, and is ordered and gouerned by the spirit of God, but as it is ordered and gouerned of vs, so that euery good action, although it be the gifte of God, yet because our will, and our powers haue a hand in it, in that respect it is vitious. And thus much concerning this xxxiiii. and xxxvi. article. Wherein yet, if this Momus, that hath receiued this at the second hande from others his predecessors, as malitious as him selfe, would but haue looked backe into Luthers aunswere, hee might haue beene satisfied, if the trueth coulde haue satisfied him. Con­cerning How a man hath in his power to doe euill. the second, where he chargeth Luther to say, that man hath not in his owne power to doe euill, hee wresteth the place contrary to Lu­thers meaning, who prooueth, that it is not in mans power to do good. And yet this is the comfort of al Christians, that neither in men nor de­uils, there is not any such freedome to doe euil, but they are moderated and gouerned by the power of God. For he hath the Deuil in a chain, & al wicked men, so that they can goe no further, then hee shal slacken it, and loose it vnto them. Against free wil therfore, he alleadged, not onely the scriptures, but also the Doctours, first prouing out of the scrip­tures, and then out of the Doctours, that there is no free will in man, es­pecially to doe good. Without me ye can do nothing. He that saieth [...] Iohn. 15. thing, shutteth out al preparatiue works, and moral vertues, to make way to grace. He that abydeth not in me as a brauneh, wythereth and is cast out, &c. S. Augustine saith, free wil without grace, auayleth to August. lib. de spiritu & litera Cap. 4. nothing but to sinne Now, what libertie (saith Luther) is this, which can do nothing but in the contrary parte, and the worser? Is this to be free, In resp. Luth. ad Articulum. 36. not to be able to do any thing, but to sin? Now, how agree these wordes with Parsons accusation? I leaue this to the consideration not onelye of al that feare God, imbracing religion: but euen to the Papists themselues that haue any conscience, what a shamelesse & notable impudencie this is in a lying Iesuite. Concerning the fourth, where heechargeth Luther to Of fighting against the Turke. teach, that to fight against the Turke, is to resist God him self; he dealeth in this, as in al the rest, hauing borowed it frō his own brothels, that like How we fight against God, [...]we striue against his iudgements. flies corrupt the sweetest ointments. For Luther addeth, that it is to fight against God visiting our iniquities by them, which haue brought vpon vs the hande of the Turke, and al other infidels. He speaketh it not sim­plie, as though Christians, setting themselues against the Turke, & figh­ting [Page 76] against him, doe therein sette them selues agaist GOD, and fight against him. But he saith, that vnlesse Antichrist be ouerthrown, and brought into order, vnlesse wee forsake our sinnes, and turne vnto God, we striue in vaine against him, being Gods rodd: and not cou­ching The Popes im­pietie, who vn­der pretence of waging [...]againste the Turke, hath kept in his owne tyranny and infidelitie. So he did in the time of Henry the 3. vnder it, we fight against God: hee sheweth that by our warres, which haue beene made, as couers to maintaine the Popes Cuppe, he & his forces haue beene mightely increased; and the Pope hath established his tyrannie by his often consultations, by his often prouocations to warre against the Turke; and by gyuing out his Bulles and Pardons, he hath sucked from all Christendome the fatte and wealth of it, & so hath weakened it against the Turk; and hindered al reformation, when it hath pleased God to lighten the harts of any Princes to see the trueth. And good S. Robert is this to make a path to the Empire of Infidellitie?

The fift absurditie also is set down with no lesse malice then the former. Concerning the Popes pride in taking vpon him to make new articles of our fayth, For whereas Parsons woulde beare men in hand, that Luther shoulde dislke the Pope, for holding that the soule is immortal: the truth is, that Luther disliketh, that he should take vpon him beside the scriptures, to make any new articles of fayth, amongst which he reckoneth this to bee one, as though it had no ground in the scripture, that the soule is immortall, but only rested vpon the Popes authoritie. So the Pope doth also This is com­mōly set down in all Popish writers. in other great matters of our fayth: as in the misterie of the holy trini­tie, in the proceeding of the holy Ghost: in the [...]of Infants: In al which he beareth vs in hand, that we haue no scripture, because we haue not their very words set downe, though the matters be sufficiently con­firmed by it. These and such like Luther indeede calleth [...]of the Romish dounghil. And as for the last, which hee citeth [...]of his booke, De captiuitate [...] in the title of baptism, this he hath taken [...] How lawes are not to be layde vpon Christians. He meaneth not [...], but Canon & spiritual lawes (as they call them) made e­qual with [...]word. of railing Staphilus: for in that [...], there are no such words in Luther, and thereupon I wil gage my credit. For, wheras he saieth, that neither [...]nor angel on earth, can lay any law vpon any Christian, furder then he wil him selfe: whereby he would insinuate the [...]of al politike lawes and common weales by which they stande, the trueth is, that Luther speaketh of vngodly lawes, brought into the Church by the Pope, and such like, besides the word of God, superstitious in them selues, and against Christian [...]: whereof hauing reckoned vp some in baptisme, at last he commeth to this conclusion, & these are his words: I say therfore, neither the Pope, nor the Byshop, nor any man, hath any right of ordaining or establishing any one sillable ouer a christian man, vnlesse it be by his own consent, and what soeuer is done otherwise, [Page] is done by a tyrannicall spirit. Therefore prayers, fastinges, donati­ons, and whatsoeuer other thinges else, the Pope hath established in all his decrees, not so manye as wicked, hee hath ordayned them and exacted them by no right at all; and as often as hee doth attempt any of these thinges, so often he sinneth against the liber­tie of the Church, &c. We may therefore here see, the monstrous ma­lice of these wretches, that thus pinch Luthers workes, to bring him in­to disgrace with Christian Princes, as though he were a subuerter, and VVhether Lu­ther bodily cō ­ferred with the deuill. an ouerthrower of al wholsom lawes, and good common weales. Wher­as he will not be aunswered, but will needes haue it so, that Martin Luther had bodilye conference with the deuill, because lying Lindane, and the rest of that Popish crue hauing receiued it by a lying tradition, one from an other do aduouch it: and because by a certaine Prosopopaeia, Luther him selfe, (in that same booke, De Missa Angulari, translated by Iustus Ionas, (whome he calleth Luthers Cooke, (though hee were a Doctour of Diuinitie;) Whether this were so or no, I must leaue it, to the iudgement of all that feare God: neyther dooth it any whit disad­uauntage the matter, though Luther had had euen such a strong assault, that the Deuil might haue made semblaunce, to haue appeared vnto him in some shape. For he hath not onely assaulted many notable and god­ly men, but also hath in some sorte appeared vnto them: before our Sa­uiour Christ, and euen since to Christe himselfe, and to others hee hath appeared sundry times, but yet he could neuer vanquishe them. Why Luthers as­saults many. Read his Cō ­mentaries vpō the Epistle to the Galathiás. therefore should they obiect this against Luther, who setteth out but the spiritual conflictes that he had with him, which by the grace of God, he ouercame? And therefore alwayes keeping him selfe fast vnto the trueth, was neyther possessed nor vanquished of that foule and wicked spirite. It is not denied, but that Luther, according to his own reporte, had many a sharpe combatte with the suggestions and tentations of that foule and wicked fiend, as al the godly haue had, haue, and shal haue to the end of the world. But what maketh this to proue a reall and sensible conference together with them? Or how standeth it, that therefore Lu­thers knowledge in diuinitie, should be from the Deuil, when beeing shaken of the Deuil, in those false groundes, wherein hee had stoode of Poperie and Idolatrie, he betooke him selfe to the word of God, and to such a ground, as put Satan to flight: Wherein he found rest, and peace, and exceeding comfort to his soule, which he hath left in his writinges, as a fauour of life, vnto many that haue beene likewise afflicted: His [Page 77] comfortable Commentaries, vppon the booke of Genesis, vppon the Luthers do­ctrine, not frō Satan, nor frō man, but from God. Psalmes, and specially vpon those Psalmes of degrees, and vppon the E­pistle to the Galathians, wherein, as in a myrrour they may see the mans spirite; shall testific to all posteryties, that that which he learned, hee learned not from the Deuill, nor from man, but from God, and his holye and blessed worde. And therefore Parsons, aduise thy self wel, & take heede, least in speaking against a man for man, that is, to vphold the kingdome of Antichrist, thou do not open thy foule mouth against G O D. Though Luther be dead, and man cannot requite it, yee God will bee auenged of it. If malyce had not blinded thine eyes, and hatred sharpened thy tuskes, to strike agaynst the trueth, thou woul­dest haue beene ashamed of the fome that hath falne from thee. Thou Read al the hi­stories that make mention of Pope Mar­tyn Siluester the second, of Boniface the 8. the 9. of Greg. the 7. 9. 10. the 12. of Heldeb. Iobn Stella. myghtest haue seene, that thyne owne Popes, not one, but many, haue had familiar acquaintaunce with the Deuil, haue had him at their com­maundement, to helpe them to their Popedoms, and to assist them in other their accursed and abhomynable attemptes, for the confirmation of their false and abhominable relygion. And in trueth, I doe not on­lie saye it, but by the grace of God, will bee redie to proue it, against thee and all the rest of you, that the Deuil is not onely the Authour of al your religion, the Father of Antichriste, who is the Pope, and that curssed Antoni. [...]. estate in succession, but also the supporter and maintayner of that kingdome, by false myracles, stronge delusions and woonders, where, Nauclerus. The Deuil the authour of the popish religiō. by hee woulde confirme it. What shoulde I speake out of your Le­gendes, Festiualles and Stories, of the continuall conference, that in a manner all your Sainctes haue had with the Deuill, whome they name almoste in euery leafe.

I speake nothing of Frauncis, of Dunstone, and Dominick, the won­ders Liber [...]. and life of the one, as in an Alcoran, framed to ouerthrow al religi­on, is set out in that booke of Conformities: and the, woonders and mi­racles Iohn Capgraue. Lombard. bist. of the other, set out by Iohn Capgraue, and the last by other Le­gendes. As for that thou chargest Luther with pride, for that by a fiction he setteth forth dialogue-wise, in that spiritual conflicte, it maketh Luther had no bodily confe­rence with the Deuil, though Dunston had, when he held him by the nose with his tōges. nothing to the purpose: neyther dooth that any whit make for the confirmation of a sensible conference, that he reporteth of the death; of Empser and Oecolampidius, whome, (though in some ouer great bytternesse) Luther accountinge them for aduersaryes, him selfe hauing indured so manye sharpe assaultes, supposed to bee ouer­come by the Deuyll: yet this maketh no more to prooue a bodilye [Page] [...], [...]the rest. Fynally, that Luther confesseth him selfe to The godly haue many as­salts, with that enemy of their saluation. haue [...]a bushell of salte with him, is also from the purpose. For, I am sure, neither Parsons profession, not his weede, his Medoles, his Ag­nus Deies, and such other trumperies can ridde him from the like ac­quaintaunce with the Deuill. Naye, I saye not the lyke: for hee by profession and religion, is the Deuilles darling by a full resignation The Papistes are the deuilles own darlinges by profession & cōuersation. and possession: and therefore eateth, drinketh, sleepeth with him; o­beyeth, followeth and loueth him: but those that feare GOD, howso­euer Sathan layeth at them, rageth and stormeth against them, exerci­sing them with manye sharpe and fearefull conflictes, that hee maye gayne them to damnation, neuer sheweing him selfe more restlesse & vnpacified with them, then when they most resiste him: yet he neuer so vanquisheth and ouercommeth them, that he will bee at one, or haue a­ny [...]peace with them.

Concerning Luthers death, which this impure mouth chargeth to Concerning Luthers death. haue beene a dronken death, and that from a deceitful deuil, al which bee layeth downe by coniecture, is more then villanous, to charge so excellent and notable a man of GOD with. Therefore, whereas M. Charke deemeth iustlye, that it is lacke of discretion, I pronounce, that it is extreame madnesse, and more then impudencie in Parsons, and all the packe of Papistes, vpon the testimonie of such partiall witnesses, to Iohn Slei­dan, a godly & learned man. vtter any such horrible lyes and sclaunders. And as for Iohn [...] credit, hee shall haue more credit, being a professour of the Gospell, a man singularly well learned, and [...]for his gystes, and as appeareth by the stories hee hath written, of greater intelligence, then all the reste of Luthers enimies, that neuer coulde come neere him. Against whom, if they would take any exception because of his religion, they muste re­member their owne rule, that it was in a matter of facte, whereof all men might be witnesses, wherein, though he woulde haue deceaued them, yet hee coulde not. And howsoeuer Sir Robert asketh the rea­son, yet I see not why one Iohn Sleidan a Christian, and an Historiogra­pher, shoulde not be preferred before al the packe of Papists, being irre­ligious Apostates, that haue auowed a matter they knewe not: who though they liued in Luthers time, yet liued not with Luther. And though they were Gormaines, yet coulde not therefore either knowe his life or his death. Neither can Fontanus and Pontanus, though they should haue noted some ouer sightes in Sleidan, receiuing that which they had by intelligence: nor Gasper Genepaeus, who hath dubbed their [Page 78] lies of purpose: nor Bartolomeus Latomus, that dyed as a desperate These [...]historio gra­phers partial, because they were deadlye affected to­wardes the trueth. man, once cracke the credit of worthy Sleidan: who, though (as you say) he haue noted so many lyes in his historie, yet he hath not proued anye, and if hee had beene aliue to haue aunswered, hee could not haue caried it so long in peace and silence. And as for Gropper, whome in your o­pinion you tearme to be so rare and excellent a man, that commonlye called Sleidans booke, the booke of lyes, his authoritie ought not much to weigh with vs, by your owne rule. For, if Iohn Sleidan were not to bee credited (who yet had many writing with him) beecause hee and Gropper. they were Protestantes, why shoulde we credit you, being all partial Charles the Emperour. Papistes; And as for Charles the Emperour, who was woont to inter­rupt the Reader with saying, there the knaue lyeth, it is but the reporte of lying Lindane, and may be as very a lye (for ought wee knowe) as any of the rest. And as for Guilielmus Mulenaeus, that shoulde refute Sleidans Commentaries: First we saye, that we neuer yet sawe his re­futation, so that belyke, though he would haue done it, hee coulde not: or hauing attempted to doe it, durst yet neuer publyshe it. Sleidan there­fore, though not alone, but hauing manye that did ioyne with him, though hee had beene alone, yet beeing a Christian, a learned and sin­cere writer, ought to bee credited in this case, and to ouerbeare a clowd of such false and partial witnesses, as the Papistes are, and euermore haue shewed them selues to be.

But now forsooth, wee shal not want a sound testimonie, to strike the matter dead against Luther, to prooue that hee died a drunken death, and that is out of Iustus Ionas beeing Luthers deere friende and his Cooke, and as partiall towardes him as Sleidan him selfe: See here the mallice of Sathan in this helhounde Parsons, and such lyke, from whence hee hath taken it: For where hath Iustus Ionas, whome hee cal­leth else where also Luthers Cooke, though he were a woorthy and a notable man, vttered anye such woorde? Indeede hee is some­times called by a borrowed speeche, a thirde Elias, and that is men­tioned in that storie written by those notable learned men, Iustus How Luther was called a third Elias. Ionas, Michaell [...], and Iohannes Aurifaber. And this was onely doone in respecte of his great zeale and feruencie of spirite, that he had in defence of the trueth of GOD, and against error: But what Pontacus Bur­degalensis, a li­ing historio­grapher. makes this for the mayntenaunce of that, which hee vttereth, not out of Iustus Ionas writing: but out of [...]Burdegalensis, with [...]name, that hee maye seeme for to haue some power and [Page] authoritie, he bedaubeth the margent of his booke to dasell the eyes of his reader. You shal not want, saith he, a sound testimonie. For I wil al­leadge you Iustus Ionas, Luthers deere friend, &c. For thus Pontacus writeth. Martinus Lutherus, quem tertium [...]quidam ausi sunt vocare: &c. That is, Martin Luther, whome some dare call the thirde Elias, going well typpled and [...]to bedd, was founde dead the next morning, &c. First wee shoulde heare it out of Iustus Ionas; and now there is brought in the reporte of Pontacus, the first a learned Iustus Ionas is onely named, and then Pon­tacus is allead­ged. man that hath no such woordes, the other a Popishe startvppe, bored through the eare, whose writinges you may iudge, not onely by this monstrouslye, but also by many others, receyued by tradition fom his predecessours, Hosius, Staphilus, Lyndane, and the rest, as impudente and sclaunderous wretches. And as true is this reporte, as the rest, wherewith their predecessours the Scribes and the Pharisees, haue Iohn 7. 8. Mark. 11. Acts. 26. charged not onelye Christe and his Apostles, but also these seruaunts of Christe, that followed him long after. They charged Christ, that hee had the Deuill, that he wrought his myracles by Beelzebub, the chiefe of the Deuilles. They charged his Apostles with the like, and after them the Christians in the primatiue Church with many enormi­ties and detestable factes, whereof yet they were neuer guiltie, and so yet [...], in A pol. Mertian ex [...]. [...]Lacta. they cease not to spue out their venim, without all colour and grounde of trueth, against those excellent seruauntes of God, whose shooe [...]they are not woorthy to loose, and al because their crowne is rea­ched at, and theyr belly is pynched, which yet must downe, tugge they neuer so harde for it. And hence come all these deuises of Satan, being lewde and lowde lyes, without all colour of probabilitie or coniecture. Hence it is that [...]must needes beethe sonne of the deuill, that he must dye drunke: that [...], must needes eyther be killed by him, or by his owne handes: that Peter Martyr must haue a familyar: Martin Bucer must consulte with his Cowe and his Calfe: Iewel must The grosse & horrible [...]of the papistes deuised against Reuerend and godly men. haue all his knowledge from his Cat, or from a Wesel, and muste dye recanting his opinions, imbracing a popishe Crosse, with protestation that hee sinned against his owne conscience and knowledge, with a thousand such other deuises and fictions. And he that can be the firste, to deuisesuch a ground for thē to worke vpō, that they may deface god & his truth; these mē, thogh they be the [...]rascals, & landlopers, y ^t are amōgst men: though they be so branded, y ^t they deserue no credit amōgst honest men, especially amōgst godly mē; yet these they receiue & [...]aboue the skies. [Page 79] And suche a one is this Pontacus, whome hee woulde boarde in steede of Iustus Ionas: Such a one is Bolsecke, of whome hee speaketh after­warde, Bolseck what he was. an impure Apostata, and a trouble coast, an enuious and malici­ous wretch, as afterwards shall more plainely bee proued. And for the credite of this reporte concerning Luthers death. I referre the Reader to that story, written by Iustus Ionas, and testified by Selius and others, Martyn Lu­thers death when it was and where. that Martyn Luther died in a good age, with great peace and excellent [...]of great personages, and godly men: who being sicke not vp­on the sodaine, but as he was in his iourney towardes Islib, at the instant request of the noble Earles of Mansfielde, departed from Wittenberge the 23. of Ianuarie, in the yeere 1546. The first night going to Bitter­fielde, the next day comming to Haulis about eleuen of the clocke, hee remained there that day, and three dayes after in the house of this Iustus Ionas, being a Doctor in Diuinitie, whom this sorte and the rest, woulde make to bee his cooke.

On the twentie eight day after, he departed from Haulis, with his good hoast and his three sonnes [...]him, and [...]ouer a dangerous flood in a small [...], by and by afterwardes hee fell so sore ficke, y ^t euerie man thought him in great danger: and thereupon, not only tooke vp the next harborow, but made such necessarie prouisiō as was fit, till hee was som what better relieued & recouered. Afterwhich though he were not fully cōfirmed, yet he folowed y ^t matter about which he wēt: The labours of Luther in his ministerie [...]ching, reading, confuting & confirming were wōderful he oftentimes preached, & was euermore occupied about the affaires of y ^t Church. And for the aduācement of the kingdō of Christ, his exercises in study in expoūding the Scriptures, in writing & in prayer, were won­derful: All done with wōderfull zeale & singuler [...]. But all this [...], hee was as a crased man, and thereupon was desired by those prin­ces and many others, to take vp his chamber aforehande, that his health might bee the better prouided for, but hee woulde not, but thought it a great dutie still to be occupied in thinges appertaining to his function, [...]. in or [...]. [...]. [...]. And therefore as a prediction of his ende, hee made a worthie Sermon of death, and of the ioyes of the life to come, of the great tentations that euerie Christian indureth: and when afterwardes hee waxed sicker and sicker, hee was often founde in prayer: hee was visited by the Earle Albeis, and receiued medicines, such as were appointed for him: beeing had to his bed, hee vttered these wordes: The euerlasting God bee my comfort, for now I goe to my bedde. Into thy handas: O Lorde I commende my spirite. And whereas this wretch reporteth that hee [Page] should will thē, to pray to God for our Lord & God, & for his Gospell: it is a foule lye, fit for the mouth of a Papist. For the storie is thus, that whē his clothes were done off & he was layd in his naked bed, he gaue each of thē his hand, and said: Farewell to you all sweete brethren in the Lord, Luthers praier. pray for the congregation, and holy Gospell of God, that they may haue prosperous successe, for that wicked councell of Trident, and that abhominable Pope, hath sought and yet seeketh to do them both great harme. What villanie therefore is this, not onely to lye vppon a man that is dead, but that the lye may bee credited, to father it vpon Iustus Ionas, beeing reported by Pontacus: Howe woulde this impudent Friar haue triumphed against M. Charke, that hauing but a little holde in a matter of diuorce, for that M. Charke sawe not the latter ende of Luthers wordes, as hee did the beginning, and maketh yet such styrre about it, if hee had had the like aduantage, as heere hee hath yeelded. But God and his holy angels, heauen and earth, men and all creatures, must needes beare witnesse against such a false witnesse. If hee will say still that these Reporters are partiall: what are his? If these that were present, coulde not tell the truth, because they imbraced true religion: can Papists tell it that are absent, imbracing superstition? Can this Harlots forehead say, that any Papist did heare it, howesoeuer they haue shamelesly reported it? Or is there any publike seale of the states present, that euer did confirme it? No no, for the storie saith, that afterwards hee fell a sleepe, and beeing awaked, when [...]was as­ked howe hee did, hee aunswered not like a drunken man, but thus: O my Lord God, how sicke am I this houre? Oh M. Ionaes I make no o­ther account but here in Izlibe where I was both borne & baptised, to lay my mortall bones. And afterwardes beeing desirous to bee car­ried into a stoue, when they began to comfort him, hee still cryed out, O Lorde into thy handes I commende my soule, as before, &c: Then going to his bed againe, beeing visited with Phisitions, Noble men and Ladies, and others of all sortes, that did their best to comfort him with such thinges as they thought meete, hee cried out: O my Lorde God howe greeuous anguish suffer I nowe about my heart? I shall now die: Lorde, I thanke thee highly: I shall nowe lay my bones in Izlibe mine owne natiue Citie. And when some went about to comfort him againe, hauing nowe sweat, &c. Yea (saith hee) but the sweate it colde, and full of death. I giue ouer this life, for my paines in­crease more and more. And further to prooue that hee was no drun­ken [Page 80] man, hee made this notable prayer. O my euerlasting father Luthers godly prayer a little before his death. the God and father of our Lorde Iesus Christe, yea the Lorde of all Ghostly comfort, I render vnto thee most high thanks this houre that it hath pleased thine inestimable goodnesse, to make open vnto me a sinner, thy moste dearely beloued sonne, my Lorde Iesus Christe, whome I haue nowe I thanke thee, in ful and perfect beliefe, him haue I preached, him haue I confessed, him haue I loued and glorified, whome the most wicked Pope, with his cursed cormorants, doe still Ex Melanct. Ex Sleidano & [...]Acts & monu­ments. fol. 966. 967. 981. 982. &c. yet darken, disdayne, mocke, persecute, and blaspheme. I bee­seeche thee most deare Lorde Iesus Christe, mercifully to receiue my soule. O my heauenlie father, though I nowe leaue this mortall bodie, and am taken away from this life, yet doe I certainelie knowe, that I shall euermore dwell with thee, and that none shall Abbas V sperg. Casp. [...]. bee able to withholde mee from thy gracious handes. Then hee rehearsed sundrie comfortable sentences, taken out of the scriptures, to confirme himselfe in the hope of that glory. And then receiuing the quantitie of a sponefull of a medecine that was ministred vnto him, hauing [...]againe repeated those wordes, Lorde and father into thy handes [...]commende my spirite, &c. Hee lay still and qui­et, and after a good pause beeing asked, whether hee woulde per­seuere in that doctrine, whiche hee had taught: hee aunswered with Luther con stant in his do­ctrine. great courage and stomacke, yea, and so turning vpon his right side, after that spake not. Thus slept this sweete Luther in the Lorde, whome these monsters did persecute a liue, and now like mad dogs doe bite vpon being dead.

As for that which he addeth further, concerning Protestants dissen­tions, I haue touched it afore, and will not enter into it againe. It is con­fessed, Our differēces. there are some differences amongest vs, because wee are not all of equall birth, growth, iudgement, and knowledge. But our differences are not in matters of substāce, or such as do break the foūdatiō, vpon which Colloquium Mar purg. in 1529. where Luther and Zwingli­us were pre­sent, & agreed vpon all the chiefe points of religion. if any man stande not, hee is not with vs but against vs. And though Lu­thers schollers haue growne to greater heate, and lesse modestie, then was in that singuler instrument of God, yea and to som opinions of more fearefull consequence: yet we hope, if they be Christes, the Lorde shall reueile vnto them also his glorious truth in her excellent perfection and beautie. And as for Papists dissentions, & contrarieties, they are so many & so waightie, all besides the foundation, as they may be ashamed, once to obiect any such thing against vs, but of this enough.

Nowe concerning the life of that notable and excellent man of God Caluins life. M. Iohn Caluine, whose laborious and painefull workes ful of sinceritie and wonderfull iudgement, beeing so many, and so well written, mighte The works of Caluin many, & sincere. Reade their Catalogue in the end of his life written by Beza, set before his Commen­taries vpon Io­sua. not onely seeme to haue taken vp a whole man, but euen to haue beene done by many men: although I say not onely these workes, but also his other painefull labours in his ministerie, might giue a sufficient resem­blance to all posterities, to his friendes and veriest enemies, what maner of man hee was: yet not withstanding doth this Cerberus, for hatred of the truth, barke also at the credite of this most reuerent and excellent man.

And although (as I haue noted afore) they that are truely taught of God, are not wont to measure the truth by men, because the best men haue their faultes and imperfections, yea the holiest and best that euer were, that the truth might stande alone, and not bee regarded in respect of mens persons: yet this doggishe generation whose liues and very ver­tues not withstanding, are the very sinckes and infections of the worlde: that they may deface the Gospell, they runne to mens persons, and like flesh flies they lye still vpon their soares. Wherein yet their stinging & biting, should nothing so much greeue vs if they did not first also wound vs themselues, that they might haue matter and corruption to suck vpon, though not from vs, yet from their owne filthe, to fat themselues with­all.

Thus whereas they shoulde bee [...]to God for the wonderful graces that hee giueth vnto his Saints for the edifiyng of his Church, The giftes of God should be praysed in his seruants. they enuie them, they barke at the light, because they loue darknesse more then light. For if this were not so, what cause haue they, thus to raue against a very Gods man, the most singuler and rare instrument, that God hath raised vp in our time. Wherein yet their fault were the The nature of the wicked. lesse, if they had any colour, or probabilitie by any reasonable coniecture, or warrāted testimonie against him. For of all others, who is this Bol­secke whom Parsons thus highly commendeth? Whom as if hee had knowne, hee affirmeth to haue liued with Iohn Caluine both in Bolsecks des­cription set out by Parsons, to the ende his testimonie might be [...]. Geneua, Berna, and Lausanna, thirtie yeeres agone, whom hee dubbeth a Doctor of Phisicke, and calleth him by a reuerent name, as if hee were some greate personage, skilfull and of experience, such a one, as shoulde haue professed and practised Phisicke, euen in Caluines time, whose booke of Caluines life was written in the yeere of our Lorde 1577. and dedicated to Monsieur Epynack, Archbishop forsorth, and Earle [Page 83] To conclude, this is graunted, and standeth fast fixed betwixt vs: ‘that it is not lawfull to make God, a companion of the faulte or blame in mēs sinnes: neither that the name of sinne dooth by anye meanes agree to him. And yet this letteth not, that, that exercifing the power of his hande, by a certaine wonderful & incomprehensible iudgement, thorugh Sathan and the reprobate, as it were the organes of his wrath, he should sometimes instruct the faythfull to patience, and sometimes inflicte, such punishments vpon the wicked as they deserue. But this prophane [...]cryeth out, that God is wrapped in this guiltines, when we make his prouidence the arbitrer of all thinges: To conclude, taking away al dif, ference betwixte the secreete remoued cause, and those neere causes, hee suffreth not those aduersities that were layde vpon Iob, to bee counted the worke of GOD, vnlesse he also bee made guiltie together with the Deuill, and those theeuish Chaldeans and Sabeans: Wherefore as our brotherly coniunction requireth, we beseech you thinke not muche to maintaine and vnburden by your subscription the doctrine of Christe, laden and oppressed with the sacriledges of a vile & naughty man: which because we hope you will willingly doe, and of your owne accorde, it is in vaine with any carefull and diligent praires to intreate you. Wee a­gaine, as our helpe shal be needefull for you, you shall finde vs euer­more readie to euery brotherly duetie. Fare you well deare and reue­rende brethren. The Lord gouerne you by his spirite, and blesse al your labours, and maintaine and defend your Church.’

‘At Geneua.’

If Parsons will saye, that M. Caluine might be partiall, yet hee can­not take any iust exception against the whole Senate, and against the o­ther Ministers that wrote, as they were perswaded, and as the trueth was, against this wretched and vile man, who beeing thus corrupt in the bee­ginning (when he would seeme, hauing now cast off his coule, to bee in exile for the Gospell, and yet standing against it) coulde not giue anye great hope of imbracing it afterwardes. He was now fled from his vow, which is the greatest sacriledge that can be amongst Papistes, and there­fore deserueth no credit amonge them. And towardes vs, you see what credit he deserueth. For though he had cast off his cowle, yet he had not cast off his cowlish superstition. In this matter, he is, a partie, prouoked, & prouoking others, and therfore his testimonie is as the testimonie of a man boared through the eare, neither to bee credited of one or other: who, although he make neuer so earnest protestation, is no more to bee [Page] credited in that, then in the other thinges, for whiche you [...]him.

Neyther coulde hee write the lyfe of Caluine, without suspicion and reproofe both of Caluines friendes, and Caluines enemies. Of his friendes, who were the Churches, from whom he both dissented & was condemned. Of you, from whome he was nowe departed, and as you accounted beecame an horrible Apostatate. But this is your fa­shion, euen as common shifting mates are woont to doe, to auowe that they are sette, at so much and so much in the Queenes bookes, that they may be counted as free-holders, and sufficientsuerties, so doe you: you woulde neuer vse els to bring in euery rife raffe, whome you can get, in any cause to speake any thing against vs, whether it be with you or against you: because your selues are heretiques, you ioyne with al he­retiques against Christ and his trueth. So as you haue borrowed some sclaunders from some such knaues and [...], as were notorious & troublesome to the whole worlde, and stincke almost in the nostrelles of al: such as were Baldwine Blandrat, Heshusius, Fickler, Frarin, and the like: so when you haue no authour to followe, rather then you wil lacke to charge vs, you will deuise thinges that were neuer sayd or done, as this impure Apostate hath done, in writing so long after the death of Caluine, so many horrible and palpable lyes of him, that all the worlde can witnesse to be false and shamelesse. And as that Epistle sent to the Churches of Heluetia, did witnesse, what the whole Church thought of him, so there was another Letter written to the Ministers of Basyll, that giueth sufficient testimonie of him: which beecause also it maketh for the more clearing of the matter, and containeth many profitable thinges against Bolseckes false doctrine, I will not thinke it much to [...]it downe.

‘ Caluine to the Ministers of Basil: grace be with you, and peace from God our father, & from our Lord Iesus Christ, most dearely beloued and honourable [...].’

‘Although concerning the question propounded vnto you, you haue giuen a lesse, full and cleare aunswere, then peraduenture was meete, and in good sooth otherwise then our hope and desire was: yet notwith­standing we imbraced with thankeful heartes, that same forwarde and gentle readinesse of yours, to haue helped vs. And further we [...]nothing to bee contayned therein but godly and sounde. I woulde to God such a confession might haue beene obtayned of Bolsecke, for [Page 84] then wee shoulde haue had no cause to haue troubled you. But that which we haue testified of him, that hee is a man of more then a bra­sen forehead, this prooueth it true: for that hee falsely lyeth, to haue sub­scribed to your iudgement. Neither was hee ashamed before our Se­nate to boaste of the same. But being confounded thorowe a stronge confutation, which was at hande, he was at length quite dumbe. Further, whether he holde anye thing neere your doctrine, there is no harde iudgement. Let not our Letters and testimonie bee credited. Our Senate hath sente you his aunsweres written out of our publique actes, in which you shall finde worde for word, that our faith hangeth not of our election: also that election is of fayth: also that no man remaineth in his blindnes, by reason of the corruption of his nature: because all men are rightly enlightened of God: and that God is reproched: if any man shal say that God hath left some in their blindenesse, beecause it seemed good vnto him. Also, that al reasonable creatures are drawn of God, or that any is forsaken of God from the beginning, but onely he, whoe hath wre­stled against God oftentimes. Also, that a fleshie heart is made of a [...]of stone, is nothing else, but y ^t a heart, capable of vnderstanding is giuen vnto him. And that this grace is general, also y ^t these rather thē they are predestinate to saluation. When that place was obiected vnto him, out Ephe. 1. [...]. of the first Chap. of the Ephe. he answereth after his woonted desperate impudēcie, that ther y ^t apstole intreated not of the cōmon saluatiō of the godly: but that Paule with his companions, was to be elected into the offyce of the Apostleship. Whē it was again excepted of vs, that thē the Apostles onelye were partakers of the free adoption, were onelye re­conciled to GOD, and onelye assured of the forgiuenesse of theyr sinnes, hee was so farre from beeing mooued, that with a doggish laughter, hee tooke those lyghteninges vnto him. Conferre these frantique dreames with your iudgemente: and what is more vnlike? Farre bee it from vs, that wee shoulde saye, that you maintaine his wic­ked errours: from which, that you are moste farre, your Epistle plainely sheweth. Yea, when that same deceauer attempted to wynde you in with him, hauing manysested his deceit, wee mightilye bryd­led his leawdenes. Of which thing we haue our Senate a most plenti­full witnesse: And when hee was banyshed, it was publiquelye pronounced out of a solemne wryting, that he had obstinately despysed the iudgementes of the Churches, to which hee sayde, he would haue stoode. Let Falesius write, that hee is not a man altogether so [...], [Page] and in fauour of an vnknowne knaue let him pawne his credite, to bee mocked for his labour. For it wil shortly appeare, to a greater hurte of the Church then we woulde, what an hurtfull pestilence hee was. For there are manye other fitte witnesses, that he nourisheth within his brest, many other monstrous errours. And now when he openly resisted our fayth, by a deceitfull counterfeiting of consente, hee went about to get letters from you, vnder colour whereof, hee might the ea­filier abuse the rude and simple. But you, as it became brethren, and friendly towardes vs, differred what to aunswere, vntill you were certifi­ed of the whole matter from vs: and as was woorthye your wisedome, skilfully & rightfully you suffred not your selues to be circumuented by the crafte of a perfidious and wicked knaue. So that as your moderati­on deserued not a common prayse: so we hope you shal feele the fruit of it. And for this your gentlenesse vsed towardes vs, wee giue you great thankes. Fare you well worthy men, and brethren beloued of vs from our heart. The Lord preserue and blesse you together with your Church. This month of Ianuary. 1552.’

By these testimonies it appeareth plainely, what this Bolsecke was, whom Parsons bringeth in, as a witnesse against Caluine, and heareth him to speake, and helpeth him [...], though his woorke of Caluines life forsooth, were translated and misse caryed in the carriage: A pitifull losse: which yet that it may bee recouered, Parsons hath stuffed this booke, with a briefe recapitulation of the most odious matter, for the better discharge of his credite with M. Charke. But a man may see that Byrdes of a fether, will together: and if Parsons had beene one, that had set eyther by credite, or honestie, he would haue beene loth, to haue bin seene so familiar, & so conuersaunt with such an honest moome: of whome hee hath learned such notable lyes. For, admitte that he knew Caluine, as manye others did: is it like that fuch a knaue, hauing had intelligence of such horrible faultes, as he aduoucheth to haue beene in Caluine, that he would not then, when hee was neerest to him, when he was thus prouoked, was heard, and might haue beene heard in that Ecclesiasticall Senate: when for an Heretike and trouble coaste he was afterwards banished out of Geneua, is it like (I say) that hee would haue spared then to haue vttered it, or if he did for feare, or for other respects not then vtter it, was it notlike, when he came afterwardes to Berna where he boasted of fauour, or to Lausanna, from whence also he was [Page 81] of Lyons, which in the very forefront of his booke, ‘carrieth so sacred a protestation, that hee neither wrote nor spake any one thing for an­ger, enuie, euill will, against the trueth and his owne conscience.’ Are not heere thinke you goodly colours to gaine credite, to so wicked and infamous a sclaunder? For the first, that you may knowe this cub, as the Lyon by the clawe: I will set foorth what this Bolsecke was, that all Christian Readers may in the feare of God iudge, of what credite such a one deserueth to bee amongest those that feare God, then afterwardes I will examine euery circumstance of his euidence, and compare thinges so together, as I trust, it shall euidently appeare to all that will not wilfully bee blinded, that this Bolsecke is not onely a notorius roge and a runna­gate, but those men, at whom he barketh, are worthie & excellent men: reuerende for their giftes whilest they were a liue, and many being now dead in the Lorde, of a blessed and euerlasting memorie. First therefore, that you may see, what holde the Papistes take of euerie riffe raffe that may but beginne a matter for them, and what a shamelesse witnesse this is, whom they bring in, as if he were an honest man, you must first vn­derstande, that this Bolsecke was a friar Carmelite, who sodenly lea­ped Bolseck a [...]Carmelite. from the profession of popishe diuinitie, to practise of phisicke, wher­in yet though hee had not had that bringing vp, that should haue made him fit for so necessarie a science, yet hee was bolde and impudent, and for the better compassing of estimation and credite, (which such kinde of spirites euer hunt after) hee dispatched himselfe from Paris out of his cloyster to the Churche of Geneua: where, the discipline of Christe beeing euen thorowe some difficulties by the worthie labours of M. Caluine, recouered, brought in, and fully setled in these Churches toge­ther [...]in vita [...]. with sounde doctrine: which then had chased out the darkenesse of poperie from their publique assemblies, (though there were manie papists amongest them:) This Bolsecke was quickly [...]out what hee was amongest them. For hee perswaded himselfe, as if he had been still in a cloyster, and therefore knew not howe to beare himselfe in a reformed Churche. And this was the cause that certaine naughtie and euill dispo­sed persons, with whom this Bolsecke ioyned (hauing now in the be­ginning begun to barke against that comfortable doctrine of Gods euer­lasting predestination and prouidence: as though M. Caluin & others, had made God the authour of sinne, & culpable of their condemnation) did so much then trouble that church. This Bolseck therfore hauing deceiued the Dutches of Ferraria, who in the beginning had conceaued som good [Page] opinion of him fauouring in some points the Gospel, came to Geneua [...]the yeere, 1551. where in deed, thogh he tooke vpon him to be a Phisitiō (whō Parsons this Iesuit [...]out with all his titles) yet hee was ne­uer of any [...]amongst those learned Phisitions that were there. On a time, one of the ministers in the assemblie, & as they call it a congrega­tiō, propoūding vpon that text of S. Iohn: He that is of god, heareth the words of God, yee therfore heare thē not, because you are not of God, &c. did by occasion inuay against free wll, & that same foresight of wor­kes, which the papists much speake of, prouing that same decree of Gods euerlasting predestinatiō, to be certain, &c, This Bolseck being present, & M. Caluin (as he thought [...]) he was so bold & impudent, that hee could not any longer refrain, but burst out openly, to the disturbance of that congregation, & with many seditious, vile, & opprobrious wordes, set himselfe against y ^t excellent doctrine: whereupō M. Caluin being now M. Caluin vpō the [...]cō ­futeth Bolseck out of the scrip [...], & out of [...]. Augustine. come thither, or euer he had finished: he did so notably confute him, & y ^t euē vpō y ^t sodain, by many notable argumēts & places, especially out of S. Aug. hauing not thoght of any such matter before, as the calfe had no­thing to replie or say against it: & as y ^t storie saith: If euer Cal. shewed what a mā he was, he did it at that time. There was at that time one of the Magistrats present, who presently committed him to prison: but the matter being hādeled by many disputatiōs, in the Ecclesiasticall senate, & y ^t Senate of the Heluetiās hauing their opinion also asked, concerning y ^t matter, he was at lēgth cōdēned as a meere Pelagiā, & banished out of Ge neua, y ^t 23. of Decēber 1552. Frō thēce he departed to the territories of the Lords of Berne, where also he behaued himself in such sort, that hee was twise or thrise banished out of their dominions, as an impure & se­ditious heretike, till at the last, seeing some hope of peace in the churches [...]incon­stant & a [...]. of Fraunce, he labored thē to enter into the ministery, & at a Synode in Orleās kept there in the yere 1562. he acknowledged his fault, & faigned an earnest & harty repētāce, in such sort, y ^t M. Beza & sūdry others con­ceiued som good hope of him. But because he had byn so notoriously in­famous, they wold not admit him without som notable satisfactiō to the [...]in vita [...]. Cal. de [...]Apostata [...]. church, & especially to the church of Geneua, which he had so wickedly & wretchedly infamed. And althogh he fained himself redy to perform al this, yet whē he saw, that that which he sought for, could not be obtai­ned, but with such hard conditions, & that the peace of the Churches in France where he would haue bin imploied, fell not out to be such, and so great as he loked for: this dog returned to his vomite againe, and ioyned with the enemies of the gospel, his wife in the meane time playing the [Page] [...], and prostituting her selfe to euery [...], & hee playing the [...] In the [...]downe in [...]before Iosua. [...] 1574. [...] 80. knaue in sclandering & backbiting the religion of Iesus Christ, & the true professors of it. This is that goodly witnes that Parsons bringeth foorth in a foxe furd gowne, like some knight of the poste against that bles sed mā of god, of blessed memorie, I. Caluin: taking vpō him, to broch vn­to the world, such shameles sclanders & lyes, as this Bolseck hath deuised & set down: first, beeing as you haue hard a Friar, then an impure knaue, not instructed in the sound doctrin of saluation: one that was a seditious wretch, & hauing carried the shame of so iust a reprehensiō by M. Caluin would not digest it, but enuied & hated to the death that worthie man, (whose shoe latchets he was not worthie to vnloose) al his life after: of whom not only M. Caluin, but also the churches gaue this testimonie, & haue set it down to remaine to al posterities: that he was a deceiuer, & of The whole Church of Ge­neua, to them [...]. [...]sters of [...]. Fol. [...]. 140. the nūber of those runnagate Phisitions, that had gottē so much impu­dency, as they were fit for any mischief. This Bolseck (say they) about an 8. moneths since, in a publik assēbly of our church, went about to ouer throw the doctrin of the free & vndeserued election of God, whiche wee teach together with you out of the word of god. ‘But thē the frowardnes & stubbornnes of the mā, with as much moderation as might be, was as­suaged: yet afterwards he ceased not in all places where he came, to make [...]noyse, to the end he might shake from the simple, this chiefe head of their faith. At length, with opē mouth he vomited foorth his poison. For when, after our accustomed maner, one of our brethrē should expounde that same place of Iohn, where Christ pronounceth, that they are not of God, which heare not his worde, & had said, that as many as are not re­generated by the spirit of god, resist God stubbornly to the ende: because that gift of obediēce, which god vouchsafeth his elect, is a peculiar gifte: This knaue started vp & said, that it was a false and wicked opinion, sprūg vp of late in our time, wherof Laurēce Valla was the author, to wit, that the will of god was the cause of all things. And that by this meanes, the sins of al mē, & the blame of al euils was laid vpon God, & that there was fained vpon him a certayn [...], euē such as Poets dreamed to be in their God Iupiter. Afterwards he descēded to another point, to witte, that mē do not obtain saluatiō, because they are elected, but they are ther­fore elected, bicause they beleue: nor y ^t any mā is reprobat by gods decree, but only those that depriue thēselues of that cōmon electiō. In y ^t hādling of this question, he inuaied against vs with many bitter & shameles slan­ders. The gouernor of the citie being there, & hearing the matter, cōmit. [Page] ted him to prison, especially because he had seditiously exhorted the peo­ple, not to suffer thēselues to bee deceiued. Nowe the knowledge of the [...]is brought to the Senate, where he goeth on with no lesse obstina­cie and impudencie, then hee was wont to maintaine it. In the meane season, when hee boasted, that hee had many ministers in other churches that were of his side, wee desired of the Senate, that it shoulde not pro­nounce any thing of the summe of the whole, before the answer of your Churche being obtained, it might know how shamelesly the knaue did abuse the title of your suffrage or consent. Hee in the beginning being [...]uercome with shame, would not seeme vtterly to refuse the iudgemente of the Churches: But he cauilled, that you might seeme worthily to bee suspected, for the ouermuch familiaritie you had with our brother Cal­uin. The Senate for all this, as we had requested, thought meete that you should be consulted withall. And this also drew it on, because hee had wound in, your church. For cōdemning Zwinglius aboue all others, hee lyed, that Bullinger was of the same opiniō with him. Also, he hath [...]ly taken occasion of contentiō amongst the ministers of the territorie of Berne. But our desire is, that our church may be so purged of this plague, as that being chased from thence, it hurt not our neighbours. And yet notwithstanding it is our parts, & very materiall for the maintenance of publik peace, that the doctrin which we professe, be approued by your consent: althogh there be no cause, that we shold intreat your faith with many words. The institution of our brother Caluin is not vnknowne vn to you, which this fellow especially hath takē vpon him to resist. It were not to the purpose to set foorth, how reuerētly & soberly, he there intrea­teth of the secret iudgemēts of God: because the booke is a sufficiēt wit­nes in it self. Neither do we teach any thing here, vnlesse it be drawē frō the word of God, & is receiued also in your church, euer since the light of the Gospel was receiued. It is fit enough that we are iustified by faith: but in this appeareth the vnmoueable mercie of god, whē we vnderstand faith to be the fruite of our free & vndeserued adoptiō, & our adoption to flow frō the euerlasting election of god. Now this deceiuer, when hee faigneth election to hāg of faith, he faineth y ^t faith it self doth no lesse arise of y ^t proper motion of mā, thē of y ^t heauenly inspiratiō. Again, it is with­out all controuersie, y ^t whē men perish, it is to bee imputed to their owne malice. But in the reprobate, whō god passeth ouer & forsaketh as [...]thie by his secrete counsaile, it sheweth a worthie instructiō of humilitie. Now this Hierom Bolseck graunteth nothing to be done [...]of god, unlesse the reason of it may be set before his eyes.’ [Page 85] publiquely banished, that hee would not haue blabbed it forth? or, if euer hee learned it, hee must haue learned it then, and there, or else afterwardes deuise it, when he was returned to that stye of Hogges, where there is store of suche filthynesse, to delighte suche beastes withall. Againe, why was it so manye yeeres, after Caluins death, hee hauing now slepte in peace, in such honour and fame a­mongste all the Churches of GOD? so concealed, that this soule byrde was not hatched? Surelye the reason is, because it was deuised, that beeing the further off, and nowe brought in cunninglye, to bee auenged vppon a dead man, it might bee currande amongest Papistes, amongest whome nothinge is so vsuall, as lying and sclaundering. As for Bolsecke his learning, credite, wisedome, and honestie, Parsons in praysing them, sheweth his partial iudgement: one Mule dooth [...]another in it. For, for the proofe of the firste: to witte of lear­ning, there is no other proofe, but this onely booke of Caluins life, whiche beeing a barne of so longe a byrth, and a woorke of so many yeeres, vttered so out of season, it carryeth nothing in the forheade, Anthony Ca­thaline against whom Caluin wrote, being a companion of his, was such a scholler, that wrote in the end of an Epi­stle, Perme [...]. but barbarous ignoraunce and scurrilitie. And if hee bee of credite, wisdome, or honestie, let Parsons also bee wise and honest. As for the place of his lyuing, I suppose, Parsons knoweth not where Bolsecke lyueth, whether in heauen or in hell. I haue hearde credibly reported, that for the time hee lyued ( [...]nowe I heare hee is deade) hee lyued like a fugitiue, neyther in credite nor estimation, eyther with Protestant or Papiste: although I cannot thinke, but the Papistes had cause to make some accounte of him, that hauing grounde forth such a deale of stuffe for them, against Caluine and Beza, and beeing then of a Friar become a prieste amongst them, (as they saye hee was) they should for his good seruicehaue set some greater price vppon him, and rewarded him, eyther to haue made him a Cardinal, or at the least some Iesuite. Thus much concerning Bolseckes, and his protestation, till we come af­terwardes to speake of M. Beza.

Where hee saieth, that Iohn Caluine was borne at Noion in [...], Where [...] was borne. the yeere 1509. hee saieth true, beecause hee learned it of them, that sette it downe beefore him, that better knewe it, then hee coulde tell them: but in that hee saieth, that hee was in his youth a horrible blasphemer of GOD: we aske him how he knew it? The place of his byrth hee knewe by information, but Caluines [...]hee coulde not knowe: because it was not set downe in anye [Page] storie, nor giuen him to vnderstande by any sincere information. And although it had not beene much to the purpose, nor ought not to waye against the trueth, if [...]youth, ignoraunce, and blindenesse hee had she­wed him selfe suche a one! yet they that knewe his parentage, his friendes, and the course of his youth, beeing not partiall, haue testified, that hee was towardly, his lyberal bringing vp in knowledge, and his [...]borne of good parentage, and well brought vp. Caluin no blasphemer. profiting in it, that made him a man of so worthy gifts, plainely confir­ming it. And if hee had beene suche an execrable blasphemer in his youth, is it likelye, that hee eyther did, or coulde so applye his booke, as to come to such perfection euen in his youth, at the age of 24. yeeres, & somewhat vnder, to haue written those notable commentaries vpon [...]de Clementia? Againe, when hee saieth, that he became at length a Prieste by shiftes, and had the cure of a certaine Chappel in Caluine vnder the age of 24. writeth those notable books of Clemencie [...]extaunt Noton: It is true, that by his fathers procurement, being a man of good reputation, hee had a prebende in the Cathedrall Church of Noion, but that hee euer came by it, by anye shfting meanes, it is the sclaunder of an impudent Fryar. And if hee had come vnto it by any, after that sorte, yet this ought not muche to preiudice the trueth, which then hee ney­ther knewe nor professed: seeing the Popishe Church maketh no con­science of simony, and shifting meanes, to gette fatte By shopprickes and benefices, the most of their Popes buying and selling their Popedomes In the papacie nothing but shifting, chop­ping and chan­ging, [...]and selling. Reade their own stories. and benefices, as in a common market. But yet, that he was a priest, though hee had a cure, and preached certaine Sermons to the people, it is vncertaine, both because his yeeres had not fitted him to that highest place in their Antichristian kingdome, by their owne Canons, whoe might not bee a prieste vnder the age of xxx: and also because he continued not longe in it, his father chaunging his minde, in [...]to sette him to the studie of the Lawe, and M. Caluine [...]hauing receyued some light of the trueth, by meanes of his [...] Caluine by all [...]. M. Peter Oliuentanus, that made him to withdraw from that ab­homination.

As for beeing taken and conuicted in that horrible sinne of Sodomie, if there were any such thing, it was a fruite not of the Gospell, but of Poperye, amongst whome, holye Matrimonie beeing detested and shun­ned, as vncleaene and filthy in their Popishe vnction, what other fruites No [...]. coulde it yeeld, but Sodometrie, Buggerie, Whoredome, and all other kinde of filthinesse? but that it was vnlikely, that Caluine was euer [Page 86] teynted with anye such cryme: Fyrst, wee must thinke, that if there had beene any such conuiction or condemnation, it would haue [...]set downe vppon recorde: Besides, who euer heard, that the Papistes retayned any such law in Fraunce for that sinne, hauing so many Ab­beyes, Nunneries, and religious houses, as they call them, but most irreli­gious, where they made no account of that sinne, but alwayes accounted it as a sporte: their Popes hauing dispensed with it, in some Countries, and some of their Cardinalles hauing written bookes in the prayse of it. And if hee had beene condemned to haue beene burnte alyue, why Pope Sixtus, [...]is alleadged before, and sundry [...]. did not this villaine, and wretched lyer, set downe the manner of pro­cesse, the fourme of pardon that was graunted, and she we the like pra­ctise of anye burnte in the shoulder, for the like offence. The like is to be said of chaunging his name, to make him agree with Luther, which impudentlye hee saieth, the whole Citie did testifie to Bertili­er, Secretarie of the councell of Geneua, vnder the hande of a pub­lique and sworne Notarie, the same beeing extaunt and to bee seene, &c. For I aske, what man of credite did euer see anye such testimony? If it were a publique instrument, it was not so easily concealed?

Againe, who was this Bertilier? Surely a knaue, one of Bolsecks com­panions, Bertilier an vngodly man, one of [...]faction. and of Seruetus faction, that troubled the Church, that ha­uing stoode excommunicate of the Church a longe time, striued against the discipline of the Churche, to bee admitted to the Lordes Supper: which Caluine dutifullye resisting, hee hated him for it to the death. Nowe, if Bertilier, firste a secretarie, and afterwardes a deuiser, and vn­derminer of the Church, haue faigned some such thing, what credit can it deserue amongest the godly? M. Caluine witnesseth of him, in an Epistle to M. Bullinger; that beeing thrust from the Lordes Ta­ble, Fol. 127. [...] for his vnbridled lustes, and manifolde wickednesses, till he should shewe amendemente, hee despising the iudgemente of the Church, woulde needes notwithstandinge bee admitted, and when openlye through his contumacie, hee woulde haue ouerthrowen the right of the Consistorie, he had obtained of the Senate that which was ne­cessarie for me to denye.

Furthermore, because the brasen forhead of the man was known vnto me, & the wicked of purpose had set him against me, that either he might ouercome me with his wayward stubbornnesse, or stirre vp a tumulte, I admonished the Senate, what I woulde do. But the worser faction [Page] preuailed, so that I coulde not obtayne anye equitie, &c. Reade that whole Epistle, and also another written to Maister Virette, and the Churches where hee was, and to the Churches of Tygurine lykewise: whereby it maye appeare what this Bertilier was, an vn­godlye and factious man, that so troubled the Church, as his name is registred to all posterities: and therefore M. Caluine hauing had such a doe with him, hee is vnmeete to bee admitted into anye courte for a witnesse against him. And shall wee thinke that Bartilier, ha­uing suche a notable testimonie, to stayne Caluines youth, lying by him, that in all these stirres, hee woulde not haue brought out it? and that it woulde not haue beene more notorious then it was? But this is the malice of that pestilent generation, when they cannot bee auen­ged of the trueth, then will they deuise against the Professours, what soeuer the Deuill can suggeste vnto them. And therefore this beeing a [...], layde vpon that woorthy man, bellowed forth by those Bulles of Basan, what are they else, but suche markes and printes, as Paule did beare in his bodye for the Gospel of Christe? M. [...] [...]. See it answered in the preface be­Saunders rea­sons.

For if Caluine a Prieste, as Bolsecke saieth, had nowe beene [...]for Sodometrie, in detestation of that vice, contrary to the whole pra­ctise of the Romishe Churche, that lyke and allowe that vice but to wel, it being so common in their owne brood? then M. Whitakers hadde made the comparison vnequall: But if Caluine nowe, making pro­fession of the Gospell of Christe bee sclaundered by a sorte of villaines and knaues, not for Sodometrie, but for Christianitie, because GOD vouchsafed in mercie, to draw him out of that sincke of abhominations, and hee ranne not to the same ryotte with the reste of that rancke and These thinges areset down in [...]storie. Romishe generation, dooth hee not nowe beare the markes of Christe? for Christes sake, & for the Gospel, which is the matter y ^t they haue, do, and shal persecute, and notthe euil that is in men, nor their sinnes, wherin all the worlde knoweth they were deeper [...], then that they were able to beplucked out: I wil not speak now of the childrēs heads found in pondes, [...]of the Popes despensation for Sodometrie, in the hotteste monethes of the yeere, nor of those Sodometries, that were too [...]in other countries, in all their religious houses: But I will come nee­rer home into our own country: where, whē it pleased God, in mercy, to visite this Lande with his trueth, and to make a way for his Gospel, and those dennes were no we to bee searched into, and to bee dissolued vppon examination and due tryall, of eche manns conuersation that [Page 87] liued in them, there was no house found, wherein that abhominable [...]was notfound. Amongst the rest, these are set down in a booke that [...] Whē K. Hen­ry caused the religious hou­ses to be visited anno 1538. D. Lee. D. [...]. D. Bedel. & others being [...] Thomas [...] being the pub­like notarie. offered to the king, called the Breuiarie of those that were founde in the Abbeies, Brotherhoods, and Colledges, &c. In the Abbey of Battel of Chichester diocesse, these Sodomiters were found: Iohn Abbot, Richard Salchurst, Thomas Cutbert, William March, Iohn Hasting, [...]Champion, Clement Westfield, Iohn Crosse, Thomas Cranebrooke, Thomas Basill, Iohn Hamfield, Iohn Hierome, Clement [...], Ri­chard Touie, and Iohn Augustine. Incontinent Thomas Lyuet, with one married woman, and another vnmaried, Thomas Cranbrooke incon­tinent with the same women and many others, &c. In the Cathedrall Church of Canturburie, amongst the Monkes of Benedicts: Sodomits, Richard Godmer sham, William Lichfielde, Christopher Iames, Iohn Goldmyston, Nicholas Clement, William Caunston, Iohn Ambrose, Thomas Farleigh, and Thomas Morton, of incontinent, there were found the foresaide Christopher, with three maried women, and [...]las Clement with one vnmaried.

In the Monastarie of Saint Augustine, (not the Doctor, but of him, whom the papists call the Apostle of England) in the same Citie of Can­turburie, there were founde these incontinent ones: Iohn Abbot, with [...] one onely, Iohn Langdon, with two, Richard Compton with one, Wil­liam Rainsfoorth with one, William Godmerston with two, Dauid Frankes with one, Laurence Goldston with one, William Holling [...]with one, William Miltō with one, Iohn Shrousburie with one, & Tho­mas Baram a Sodomit. In the Abbey of Bath amongst many other, Ri­charde Lyncombe, was found to keepe seuen whoores, foure vnmaried, and three married, and one William Beushon, besides that he kept [...]whores, was also found an horrible Sodomite, vsing diuers kindes of that All these dit­ches came srom that [...]of [...], where that sinne was not accounted of. sinne. In Monkenfarleg, of the Diocesse of Salisburie, the Prsor of the house had niene whores, for his owne share, and the house many [...]that belonged vnto them. Richard the Prior of Maiden Bradley, had [...]whores, and sixe bastardes, William the Abbot of Bristow Abbey, [...]foure, three [...]and one married, Thomas the Abbot of Abing­don, beside his naturall sister, by whom hee had two children, he had three other whores, and this was a father and captaine of many Sodomites. I speake not of the Abbey of Reading, of Glasenburie, of Chertsey, of Burie, Shulbrede, and many others, where such honest women had their harborowe, and boyes were kept for the nonce to serue [...]of this [Page] [...]generation. And as for the Colledges of Priestes, they were worse, if worse might bee, altogether giuen to suche shiftes, as all [...]knew, that knewe those [...], and the whole worlde must needes speake of them, and yet they were more borne with, and had greater fauour a­mongest the wicked, then they that in the feare of God, vse that lawfull remedie, that God hath sanctified & appointed: nay they thought it good pollicie not to stirre too much with their Priests, that kept whores euerie where, least they shoulde cause them to run from them to sectaries (as they called them) and so leaue their desolate Churches desolate.

Concerning that hee chargeth him, that after a little wandering in [...], assisted with some almes of the Dutches of Ferara, that hee re­turned backe to Basill, Strausburge and Lausanna, and began to play the minister and preacher: And that thence hee came to Geneua, and there ioyned with two seditious ministers, Farrel and Carold, & beganne by a thousande deuises to worke great tumultes, and innoxa­tions in the Citie: What other answere shoulde I giue to so impudēt an accusation: but to tell this lying Parsons for Bolsecke, who I heare is nowe dead, that hee lyeth in his throate, of a reuerend and notable man. For it is plaine, that after he withdrewe himselfe from the popish seruice, he did some good time continue his studie at the [...]Lawe at [...]. de [...]. Orleance, where M. Peter [...]Estoille did reade, profiting so in it, that hee might haue proceeded Doctor in that facultie gratis, without anye maner of those charges, that are wont to be laid vpon it. Afterwards he went to the vniuersitie of Bourges, by reason of that famous Lawyer Andrewe Alciate, and hearde him: practising in [...]vnder his first master, when hee was president of the Court of Parliament in Paris, be­ing both of credite and countenance, and studying therewithall [...]onely the tongues, but also (as hee could) Diuinitie, and after the death of his father, by that occasion returning to Noyon: hee was, whilest he was yet not throughly deliuered from that blindnesse, sent to Paris, to bee preferred in the Courte vpon occasion of a sedition-and if God had not drawen him to a worke, whereunto he was sanctified from his mo­thers wombe, for the ouerthrowe of the kingdome of Satan, he had not beene of meanest place and condition amongst themselues. But God had shewed mercy vpon him, and those great troubles in Fraunce increa sing, he chose rather to bee a dore keeper, in the house of God, then to dwell in the tents of princes: and therefore he departed out of Fraunce in the yeere, 1534 and was at Basill before hee went into Italie, for there [Page 88] hee caused to bee printed his first instruction, dedicated to Fraunces, the first French king of that name: In deede afterwardes hee went into Italie, where that worthie Ladie the Dutches of [...] hauing heard & seene him, was confirmed in the knowledge of the truth, and loued him [...]well for his singuler learning and vertues all his life long: from whence, hauing onely seene the borders of Italie, and by the grace of god hauing not drawen that strong poyson of Godlesnes, that men are wont to bring from thence, that dwell there too long, he returned into France, & hauing set his thinges in order, & being also careful for his brother, he thoght to bring him together with himself either to Argentine, Straus­bourge or to Basil, where he minded to follow his studie. But the Lorde who hath a hand ouer all his workes, who disposeth, howsoeuer men do purpose, according to his owne good will, the warres growing hotte in France, he was constrained to passe through Geneua: where thinking of no such matter, the gospell hauing beene there brought in myraculously by the meanes of M. Farrel of worthie memorie, and M. Uiret, where also this worthie M. [...] was, though blinde in body, yet one to whom God had giuen the spirituall sight, hee was so sore charged to ioyne with them in that businesse, that at length hee yeelded himselfe, to such lawful calling, as by Gods word, receiued in their church (though discipline were not yet throughly [...]) was appointed, And before [...]played not the Minister, as this sycophant would insiouate, but exe­cuted the function of a Doctor and reade [...]amongest them, in the yeare of our Lord 1536. As for these notable men, whome in the cankered malice of his hearte, hee calleth seditious Ministers: it may [...]appeare, that they were notable and singuler men. For whosoeuer shall reade M. Caluines Epistles, and M. Beza his (which howesoeuer these cankred wretches will not allow as sufficient testimonie, yet they shall bee of credite with all the godly, though they woulde burst for an­ger) hee shall see (I say) first for M. Farrel, that hee was a man of a rare [...], far frō any seditious practises, (for these are the practises of Prelats) & as for y ^e other, he was a mā of such holinesse of life that his death was wonderfully lamēted of all the godly. Caluine witnesseth that his death Epist. Farrel. fol. 10. was so heauy vnto him, that he coulde put no end to his sorow. If there­fore there were any tumults & stirres in the Citie, it came from the vnqui [...], & hāmering heads of papists, & such corrupt ones, as would not [...]the Lords yoke. As [...]it falleth out, in y ^t foūding of any church where men louing darknes more then light, striue to maintaine it [...] [Page] the light, and so it hath fared in other places, as well as in Geneua, that famous, & most happie Citie of the world, whō the Lord hath made so glorious a mother, of so many excellēt & beautiful childrē. Whē Christe was born, Herod was troubled, & all Hierusalē with him. When the Di­uell is to bee cast out, he throweth the childe into the fire, and his rage is greatest when hee is most disturbed. Whom hee possesseth he holdeth [...]peace, but when hee hath any to winne, or to loose, hee bestirreth him like a Diuell, and so doe all his diuelish instruments. The banishment of Caluine therefore, was not for any euill, but because the wicked had for a time preuailed, whom God yet afterwardes found out in their sins, so that [...]no manlaide hande vpon them, yet they went not downe in The vvōderful iudgements of God against such as resisted the truth. peace to their graue. For when Caluine was gone, those that were in the chiefest place of office, being called Syndiques, and had byn the cause of M. Caluins banishment and M. Farrells, the one being giltie of a [...], and thinking to saue himselfe through a window, when he was sought after, burst himselfe all to peeces, another of them hauing commit­ted a murder, was by order of iustice beheaded, the other twaine beeing conuinced of treason and disloyaltie against the state of the towne, fled away and were condemned in their absence,

Concerning that the dogge howleth, of his recall againe to Geneua, by practise, and that by the meanes of some noble both Dutch & French, whom hee had made as he saith Caluinists: it is euident, that hee came againe to the towne, as sore against his owne will as coulde bee, hauing been ouerweeried & whelmed with the troubles & difficulties that had beene there before, which appeareth by many of his letters, and specially, by one written to M. Farrel, wherein hee hath these wordes: As often [...]. Epist. 24. (saith hee) as I remember in what miserable case I was there, I cannot but abhorre from my hearte, that there shoulde bee any dealing for my calling againe. I let passe that same vnquietnesse wherewith I was continually tossed vp and downe, euer since I was [...]a companion with thee in labour: for I knowe that wheresoeuer I shall become, that there are infinite troubles prepared for mee, if I will liue to Christe: that this world shal alwaies be a trouble some world vnto me, and that this present life is a continual battaile: but whilest I way with what torments my conscience was continually vexed, with what cares it was heat, pardon mee, if I feare that place, as fatall vnto mee. Thou thy self art the best witnesse together with God, that I was not so long hol­den there with any other bande, but that I knewe that the yoke of my [Page 89] calling was laide vpon mee by the Lorde whiche I durst not shake off. As long therefore as I was bounde there, I had rather indure anye thing, then once to thinke of changing my place, although I had many times such thoughtes. But seeing nowe by the goodnesse of God I am deliuered, who will not pardon mee, If I do not willingly draw my selfe againe into that gulfe, whiche by experience I haue kno­wen to bee so dangerous? &c. Reade out that whole Epistle, and also diuers other places, & it shall euidently appeare, that M. Caluine came backe againe, as one drawen with the strength of a lawfull and godly calling, according to the worde of God: That hee vsed no such prac­tises of strengthening his side, or brought in any straunger, but that such straungers as from other places were harboured there, had nothing a doe in that businesse. If there were any great personages, by the goodnes of God conuerted from Poperie, that fauoured so notable and singuler an instrument: and set forwarde so worthie a worke, as to recall him backe whose feete were beautiful vnto them, bringing the gospel of peace, they did but their duetie. And the Lorde multiplie many suche amongest his people, that aboue all thinges, they may haue care to seeke the meanes of their saluation.

As for that hee alleadgeth, concerning Caluines behauionr against his enemies: this was not his least prayse, that alwayes such were his enemies, as were not friendes to God, impure men teynted with he­resies, Caluins beha­uiour against his enemies. suche as hee reckoneth vp heere: Castalio, Caroly, Bernardyn Ochine, and Peter Morell, euery one abandoned and banished by the Censure of the Churche, not in respect of any quarrell betwixt him and them, but because they walked not with an vpright foote in the trueth of the Gospell, but were founde to bee obstinate and runnagate heretiks. And as for Perinus, Petrus Wandalus, the Balthasars, and others that He shold haue set the letters downe. he speaketh of (as hath been noted before) God found out these in their sinnes, after M. Caluine was banished the towne, and their Acts remain in publike recorde, that they were practisers of treason, and receiued their iuste rewarde: all or the most of them, notorious and wicked men, fauourers and boulsterers of wickednesse and wicked men, such as could not digest the discipline of Christe, nor endure that sweete yoke. And therfore all that hee addeth of forged letters and other inuentions, to bring these men in suspition of betraying the Citie, they are forged lyes, A likely matter that the Lords of Berna wold suche as whereof hee can bring no testimonie from that Courcel of Berna, and though hee coulde, yet were that no acquiting of them, see­ing [Page] for the time, they might bee abused. And if they had not beene a­bused, [...]with [...], bani­shed [...]a­mongst them, of any [...]. why is not the subornation of M. Caluine set downe? Why doth hee not set downe, the deniall of his accusation, and proue vnder the seale of that Courte, this mans [...]; and what price was paide in his purse; who was his paymaster, and into what apparrell hee was disguised': Where is that publike testimonie of the Lordes of Berna, [...]their common Notaries hande? And whie is it not set downe to cleare them (if it can) of that notable crime, whiche by all likely­hoode if it coulde [...]beene shewed, Caluines faction was not so strong, hee beeing but one man, and the fauourers of the truth but an handefull in respect of the multitude, they might haue been wel resto­red againe.

As for those other examples that hee bringeth in, to proue Caluins tyrannie against suche as offended hym: and namely, againste Mountofet a Lutheran, Almer to the Queene of Nauarre, whome ( [...]sayth) hee made to flee Geneua for speaking a worde or two a­gainst his partiall distributyng of the Queenes almes, sente in greate quantitie to the poore Protestantes of that Citie: and (as he saith) [...]and deuoured by Caluine him selfe: it is oflike credite as all the rest, for who knoweth not, that Caluine beeing subiect to the order of the Churche where hee liued, coulde not of hymselfe do any thing against the determination of the whole Churche. And if he woulde haue doone it, yet Montoset, beeing Almer to the Queene, and therefore hauing in his owne power the distribution thereof, and also beeing a Lutheran, and therefore coulde not fauour Caluine; how coulde it bee that Caluine coulde bee auenged of him, and dryue hym out of Geneua for speaking a [...]or-two againste his partiall distribution? For eyther hee muste bee an Almer absolute to dispose of the queenes almes, or els hee must bee none: but hee was one (as this man affirmeth) therefore Caluine coulde haue nothing to do to deale in it. Againe, if hee parted his right with him, or were onelie a messenger to bryng the queenes [...], and [...]infected and corrupted, woulde haue disposed [...]of it [...]he ought, yet Caluine did but his duetie in [...]it there, where was most [...].

And as for deuouring of it himselfe, his sober diet, life and death, [...]knowne, and his [...]amounting [...]to so small a [Page 90] summe, it muste needes bee a shamelesse sclaunder wherewith hee is charged, hauing no greater grounde, then the impudent asseuerati­on of a shamelesse Friar.

And concerning Peter Ameau, ( whome hee saith) hee shoulde make to walke thorowe the Citie naked in his shirt, with a torche in his hand, and to aske him openly forgiuenes for that hee had spo­ken at a supper in his dishonour, &c. It is too shamelesse: for this man was knowen to be a wicked & euill man, aduer sarie to Gods [...]trueth, againste whome if any sentence were pronounced, it was neither pronounced nor procured by M. Caluin hym self, but by that solemne assemblie, whiche by indgemente both coulde and did, discerne and discusse of euery faulte as it deserued. These Curres therefore that barked so againste M. Caluine, for hatred of the truthe, were iustly musseled by those to whome God had com­mitted authoritie, whose duetie it was to defende the innocencie of their Pastours and Doctours, against their rauening mouthes and cursed teethe.

As for that same wretche Seruetus, otherwise called Micha­ell Michael Serue­tus the vilest heretike that euer liued. vella [...], Doctour of Phisicke in Uienna of Dolphin, &c. Whome hee him selfe calleth an heretike, and yet for all that, bryngeth him in as a witnesse againste Caluine, what shoulde a man blotte paper about suche a monster, who was not enuious of Caluines glorie, but of the glorie of him whome Caluine ser­ued: one of the moste monstrous and moste blasphemous here­tikes, that euer sawe light in this world, compounded of al the aun­cient and newe [...], and an execrable blasphemer againste the blessed Trinitie: and namely, against the eternitie of the sonne of GOD, whiche heresies hee had nowe maintained for the space of aboue thirtie yeeres and more; vomiting them out both by mouthe and writing.

And doe you not thinke nowe that this is a fit man, to bee brought in as witnesse by Bolsecke and Parsons, two cowpled companions in the same mischiefe, against M. [...] of blessed memorie? But so they may haue some what and some bodie against him, they care not whome they ioyne with them, whether it bee the Diuell The malice of papists [...]they care not what witnes­ses they take, so they may haue some to bring in against vs. himselfe, or any of the vilest heretikes that [...]liued in the worlde. Is [Page] it therefore like or probable that hee shoulde write thirtie Epistles di­rected Caluins Insti­tutions were like to be well corrected, if [...] might [...]been put in trust with them. to Caluine, together with a little booke in written hande, in the yeere of our Lorde 1546. comming all at once as a Captaine with his troupe vpon M. Caluine, to finde so many faultes escaped in his Institutions? I suppose a man of a meane sense may smell this or euer hee come at it. For was not hee like to bee a good Cor­rector, and to finde faulte to the purpose, that was so notable an he­retike? But a man may see, whither enuie and rage will carry a man.

But if M. Caluine were greeued as hee had good cause, hauyng knowne him in those heresies so long, and God casting the heretike in­to Griefe for ini­quity is a good griefe. the Magistrates handes, there, where hee had corrupted many, as the sequele prooued: why shoulde any man blame M. Caluine, who like a good Pastour resisted the Woolfe, and endeuoured to drawe his sheepe out of his mouthe? That hee therefore shoulde purpose his deathe, and that vppon a priuate quarrell for finding faulte with his Institutions: And also shoulde accuse him of heresie, alluring him to come to Geneua, it is a most horrible and mon­strous Sclaunder. For if M. Caluine had had any such purpose, or had but barely accused him, he beeing in truth no heretike, then had master Caluine beene disappointed. But whosoeuer acccused him, because hee was both founde an obstinate heretike, and also was crept thy­ther to trouble the Church, vnallured and vnsent for by any, the Magistrates did their duetie to purge their citie to the terrour of o­thers, of such a monster.

This was not done by Caluine alone, as the storie of his life de­clareth who vsed all good meanes to reclaime him, and as appeareth by sundry his Epistles, was a suiter to haue had his punshimente mitigated. And therefore it is but a tale that he telleth of any such secrete Letter written to Virette, that should shewe the purposing of his death, for any such quarrell. And of like trueth is that of Seruets speedie passing thorow the towne, howsoeuer M. Caluine hauing intelligence that he was there, and also hauing knowne him long before in Paris, to bee [...]with that heresie, and [...]to holde it and spreade it, to the infection of the worlde: caused processe to bee serued, and the suite to bee followed against him, till the Magistrates had giuen him his iust re­warde. [Page 91] As for that hee further [...]M. Caluine, that he should cause him The Papists crueltie exceeding for one execu­ted and burned aliue for here­sie indeede, in many yeeres, they haue bur­ned thousands in a few yeeres. to bee burnt aliue, and that with a softe fier, for his greater tormente, making him like his Pope and his adherentes, who yet burnt men quick, not for heresie indeede, as this man was, but [...]the euerlasting trueth of God, it is moste false and sclaunderous, seeing nothing was doone here but by the Magistrates, and by the consent of the common Councel, who had authoritie in such matters. Of like trueth also is that, [...]be saieth, that M. Caluine had written a booke a little beefore, that heretiques should not be put to death, and that nowe he shewed the con­trary by his practise, whereupon also hee giueth that marginall note, that Who euer saw that booke. heretiques hold not a doctrine longer then it serueth their turne: & that forsooth manye Protestauntes hereby were offended, and (as hee spea­keth) grieuously scandalized. If euer Caluine wrote such a booke, I am sure some must haue seene it, and yet if hee had in his time beefore God gaue him a sincere knowledge and iudgement, delyuered out any Such Protestāts as him self, be­like he mea­neth, some A­nabaptists, or such like. such thing, yet this prooueth not, but vpon better aduise and iudgement, he might haue the same [...]that all other writers haue to retract it. And of this I amsure, that by the occasion of the death of this mon­ster, both he and M. Beza set out worthy woorkes of that argumente, to prooue the trueth of that doctrine to all posterities. And if there The notable works of M. Beza and Cal­uin, occasioned by [...]. were any that were offended herewith, they were no true christians, but some such heretiques, as were fauourers to that cursed wretch, and to his cause.

Indeede Arrians, Anabaptistes, and those heretiques of the [...]lye of loue, and such like, can at no hande indure that doctrine, because they woulde liue as they lyste, and spread their heresies abroade to the destruction of others. Furdermore, whereas hee accuseth M. Caluine for his maners, that he shouldbe teinted with intollerable ambition and pride, and thereof taketh vpon him to set downe some examples: as y ^t to make himself famous, he should deuise diuers letters and other workes in prayse of himselfe: and publishe them vnder the name of Horrible [...], absurd & false. Galasius and others, & that he should sende them to Viret, who acquainted with the stile, shoulde espie the deuise, hee beeing of­fended, shoulde be pacified with an aunswere, that it was neces sarie for the credite of their cause, and that he woulde shortly doe as much for Viret. For proofe whereof (hee saith) [...]these letters were founde in the studie of Viret, with fortie more, at what tyme [...]away from Lausanna, and they were shewed to the [Page] Lords of Berne, who could neuer afterwards abide Caluine for it, &c. For confutation of all this, they that knew Caluine in his life time, and [...]great humilitie. were throughly acquainted with him, did knowe him to bee the moste simple and humble man, considering his great giftes, that lyued in the woorlde, whoe [...]in all his writinges, and in his ex­positions vpon the Scriptures, without anye ostentation, or subtill de­uises (whereof he could haue found out as great store as others) yet did he refer al to the edifying of the people, and to Gods onelye glory: and that hee shoulde deuise letters and woorkes in his owne [...], and publishe them vnder the name of another, it is shamelesse and villanous, well becomming [...]Bolsecke, an Apostate Fryar, to deuise it, and [...] Robert Parsons a shamelesse Iesuite, to credit and publishe [...]. Galasius hath turned some of Caluines trea­tises written in French, into Latine.

For Galasius, hee was a woorthy and learned [...]then, and nowe (as I suppose) lyuing, and whose name coulde not bee so abused. Indeede Galasius did gather some of [...]Lectures, as from his mouth: or which being gathered by others, hee might translate into the Latine tongue out of the French, which might; as was [...], both bee reuised, and also published by M. Caluin. But what is this to prooue that it was done in his owne prayse? Againe, what should it haue [...]to haue sent them, (if any such thing had beene) to Virette alone, when others also could haue iudged and discerned of Caluines stile, hee writing not [...]& in a corner, but much, & to the whol world. Furder, if Viret were offended, and wrote so to Caluine, and that these Letters with one and fortie more were founde [...]Virets studie, and that they were shewed to the Lordes of Berne, and they could neuer abide him for it: why is there not so much as one set downe? And why did those Lords of Berne afterwardes by so manye honorable testimonies and en­tercourse of messages, testifie their loue both to M. Caluine, and also to that state and towne? And againe, where was the perfourmance of that promise to Viret and Farrel, concerning the setting forth of [...] So Claudius Zantes and Baldwine charge Beza. prayse? As for that he addeth concerning his breaking downe of Ima­ges, and raizing the pictures of Christ and all Saintes in Geneua, and causing his owne to be drawen, and set in place, and giuing them also to diuers Gentlemen and Gentlewomen, to hange about their neckes, it is as monstrous a lye as any of the rest. It is true, that when the Gospel was Images ought to [...]down established there, the Magistrats cast down, being rightly instructed, those instruments of [...], adored and worshipped in euery place, contrary to the wholsome doctrine of saluation, but that Caluine did it himselfe, [Page 92] or by anye extraordinarie course, or caused his owne to bee put in place, it is shamelesse, and where is the proofe? His picture might be dra­wen, and was, it cannot bee denyed, hee being an excellent [...], of rare and singular giftes: but that it was procured to be doone by him selfe, or set vp in places of the Citie, or in the Church, where the py­cture of Christ, (as hee calleth it) stoode to be adored and worshipped: or that it was giuen or taken by him or of others, to bee worne [...] Lying the sosi­dation of the Popes kingdō. their neckes, is moste sclaunderous. Indeede the Papists, lying Lindan, a deadlye enemie, Staphilus, that rayler, and others do charge him with such a thing. But we may see from whence all these charges spring, euen from that same father of theyrs, that hath beene a lyar from the bee­ginning: who hath no other postes nor pillars to vpholde his kingdome in credit with his lying and viperous generatiō. The like is to be thought of that answere, that he should say, that he that cannot abide it, let him burst for enuie.

As for that Legend, that he should be a miracle worker, especialy v. Caluin no mi­racle worker, that belongs to Iesuits. pon one Brul, whom he should raise from death to life, and the seruant of a Citizē of Geneua, out of whom he should cast the deuil, it deserueth no [...], as hauing beene deuised by shamelesse and wicked Friars: whereas there appeareth no colour of probabilitie of any such thing euer Bristow in [...]. to haue beene done by M. Caluin. Besides, it is plaine and euident, that M. Caluins doctrine is flat against both the one and the other. For Cal­uin teacheth according to the scriptures, that we are now not to look for A miracle wrought vpon a whore [...] which Bristow [...]sorth solemnlye in three sundrye bookes, in his motiues, in [...]Epitome ther­of, & by it self. [...], that gyft being an extraordinary [...], and onely found in the Prophets, in Christ, and in the Apostles. And as for casting out [...], though Papistes would make both that and the other a special [...] to [...]their religion, yet they are indeede as farre from [...]able to worke true myracles, as we or any other. Neither is it a marke of true relygion, seeing that Antichrist shal come [...]with a ful and powerful spirit of his [...]the deuil, to deceaue (if it were possible) euen the elect, with lying signes and wonders. Indeede the like [...]wherof he speaketh here, of raysing one from death, was sette foorth long agoe, to [...]beene doone by a Iesuite, who take vpon them the work Copus in his dialogues. of such miracles (& as one hath reported vnder the name of Cope, an Englisheman & yet was not the authour, but another ( as hath [...]founde since, they cannot onely rayse the dead to [...], but also they can make holye water to [...]and rattes, to make barren women [...]with childe, and to doe manye suche feates beesides: but also to coniure out Deuilles, and to chase them awaye [Page] with the signe of the crosse, and we may read in their new legends, writ­ten Ex epist. Indicis. of their doinges in the Indies, and in other such places, where they say they haue conuerted whole kingdomes and countries, and brought them from Paganisme, to their cursed religion. And indeede these Ie­suites that haue such exercise in working miracles: and not onely imitate Christ in thinges that are supernaturell, but in all thinges wil doe as much and more then euer hee did, to whome the Pope, (who can doe what he liste for that purpose) hath communicated of his power: these are likely to take vpon them to worke such miracles, as that storie mentioned bee­fore, written in the Dutch tongue testifieth they did. For the [...]whereof I referre you to Harrie Steuens booke, written in the French tongue, intituled his Apologie vpon Herodotus, where there is testified a number of examples of their vile and wretched dealinges. I referre the Reader to the 333. 337. 379. and 380. pages of the same book.

As for casting out deuilles, where with he chargeth M. Caluine: and Parsons also vpon the credit of Staphilus, in his marginall note moste falsely chargeth Luther: vsing such counterfeite wordes, drawen frō [...], as doe liuely set out a counterfeit knaue; who knoweth not that the Papistes were the greatest Coniurers in the world? If M. Luther or Caluine through fayth, and the earnest prayers of the Churche, haue brought reliefe to any that haue beene either possessed or assaulted, they did it not as miracle workers, but through Gods assistance, without taking vpon them any such power. Contrariwise Papistes haue had more dealing with the deuill then they. Erasmus in his booke of E­pistles, The Papistes Coniurers, & such as had great familia­ritie with the Deuill. sheweth how a night Ghoast was coniured: For there was (saith he) a certaine prieste, that kept his own neice, who because she was well monied, lapped him self in a sheete and towardes midnight entred her chamber, counterfeiting as if hee had beene a spirite: the woman per­ceauing the misterie, because she would shift of the purpose of this bug, desired the helpe of a kinsman of hers, who lying the next night in her chamber to defende her, in steede of a conturing booke, brought a good cogill, who so bebasted the deuill, that if he had not discouered him selfe to be a priest, and so a knaue, he had vtterly spoyled him.

In the yeere 1569. there was a Gentleman of Auspurgh in Germa­nye, Apol. [...]fo. 347 who hauing certaine men, that made no account of that new found 'secte of the Iesuites; a Iesuite him self, to plant the greater estimation of 'their coate in their hearts, hee disguised himselfe into the habite of his [Page 93] first founder the Deuil, and after hiding him in a corner of the house, hee so feared one of the maide [...], as she had like presently to haue runne out of her wittes, and telling this to one of her maisters men, hee willinge also to make tryall of the matter, founde it to bee true, and be­inge The [...]killed by a young [...]. assaulted in the horryblest manner that this Iesuiticall Deuill could deuise, the younge man drewe out his dagger, and wrought a miracle, for hee killed the Deuill. So wee reade also else where, howe familiar alwayes the Deuill hath beene with these cloister men. Aenaeas [...] that afterwardes was Pius secundus, reporteth, how familiar the Deuil [...]. [...]. was in a couent of Monkes, to whome S. Bennet resorted. So also in the Legend, which they call golden, but indeede [...]or leaden, in Friar Iuniper. which there are stuffed many such tales of friar Iuniper, that made a hoch poch of all thinges together, whom Saint Frauncis so highly estee­med Booke of [...]. for a Saint, who also berayed his bed, and hath both these pranckes [...]forth for his singular prayse in the book of Conformities of Sainte [...], in the 62. and 63. leaues.

What should I speake of Friar Ruffian, or Friar Rushe, that would Friar [...], or Friar Rush. besiege the douill, and threatned to vntrusse a poynte into his throate, and so chased the deuill awaye: Or of Saint Frauncis, who to proue his virginitie, stripped him selfe starke naked before the byshoppe of Arsis, and gaue him his breeches for a relique: How hee was woont In Confo. 211 to speake to fowles, to sing with nightingales, to salute woolues, and to carry them with him wheresoeuer he lysted? Much lyke as Hil­debrand Pope Hildebrād carried the deuil aboute with him in the lilcenes of a Sparrow. the Coniurer, hauing the deuill very familiar with him, [...]him alwayes about with him in the likenesse of a sparrowe.

What shoulde I speake of Saint Micharius, that for killing a flea, did seauen yeeres penaunce amongest bryates and thornes? What shoulde I speake of Saint Dominicke, that with a sweete oyntmente [...]prandium. from vnder his cope, did heale a Nun that had a griefe in her thigh: And as for raysing vp men, that were dead to life againe, (with whiche Trim knauery you charge M. Caluine here) Saint Frauncis and his disciples (aboue whome I am sure, the Iesuites will take foule [...], if they be not pre­ferred) O horrible blasphemy. they could doe it as easilye as drinke wine, yea Christes [...]were nothing in comparison of Saint Fraunces myracles: [...]Christe was transfigured but once, Saint Frauncis twentie tymes: Christe chaunged water into wine once, and hee thrise: Christe suf­fered the griefe of his woundes but a little while, hee whole two yeeres together.

And as for raysing vp the dead, of which we haue mentioned, casting out deuilles, making the blind to see, the lame to walke, the dumbe to speake, it was but a play vnto him. ‘For thus it is written page [...] [...]estdictus de [...], in quo Beatus Franciscus fecit illud in­signe miraculum, quod [...]medici filium primogenitum, prius occidit & contritum suscitando restituit. There is a place called by the name of [...], in which S. Frauncis wrought that same worthy mi­racle, that first he killed the eldest Sonne of a certaine Phisition, and by treading vpon him, raysed him vp againe.’

As for Christ, hee did indeede these myracles to a fewe, but S. Fraun­cis to manye. For S. Frauncis gaue sight to more then a thousand that were blinde: hee restored limmes to more then a thousande that were lame as wel men as beasts: and hee forced the deuill to fly out of more then a thousand men and women. Well sir Robert, I will spare you for this time, but if thou shalt hereafter, dare once to hisse for the crediting of such monstrous lyes deuised by the Deuil; I say to thee in the feare of God, if thou shalt dare to broach suche absurdities and monstrous fa­bles, of good and holye men, to stayne their faces with the filth and dyrte of your dunghill: I will, (if God giue me lyfe) not spare to rake your filth together, and to cast it in your faces (as the Prophet saith) and into your teeth, so as you shall neuer bee able, but as menne drowned and choaked in your owne filth, once to looke vppe a­gayne. I will translate that booke of the Conformities of your Frauncis, and gather out of your other woorshipfull Writers all the [...]I can, to measure that vnto you in truth, which vniustly and fal­slye you haue powred out vppon Gods Sayntes, to dishonour his holye name withall. And thus much concerning these deuised things, that you lay vpon Caluine and Luther. [...]the name of Prophet [...]to Caluin, & of Elias to Luther, in re­spect of his [...]zeale.

Nowe, for that which followeth, concerning the lasciuious dealing of M. Caluine, (whome in mockage hee calleth a Prophet) &c: Say­ing, that there are many examples sette down of his loose beehauiour gathered by open signes, importing great suspition of foule dishone­stie, both with man and woman kinde, though he had alwaies a wench of his own. &c. This wretch might haue remembred, first for the name of Prophet giuen thus in mockage to M. Caluine, and also for the name of Elias, giuen by a borrowed speech vnto M. Luther, that they themselues in their filthy bookes, shame not to preferre S. Frauncis beefore Iesus [Page 94] Christe, in moste damnable tearmes, saying that he was not worthy, (O horrible blasphemy) to pul off his hose, that hee did excell all the Apo­stles, In lib. Conform. [...]. 17. & a litle after fol. 49. the Saintes, and all Aungelles, yea that hee was a Patriarche, a Prophet, an Apostle, a Martyr, a Doctour, a Confessour, a Virgin, an Angell, a Sainte, most conformed to Iesus Christe. And therefore, as Christ had twelue Apostles, so had he. And as Iudas Iseariot betray­ed Christe, so Iohannes de Capella, was deiected from his Maister S. Frauncis, beecause hee disliked his M. profession, as I suppose al the le­suites doe.

Concerning the other poynt, what villanie is this, vppon the reporte of suche a varlet, as [...] is, dubbed by Parsons to discredite the trueth, to bring M. Caluine, a man spente in studie, (whose labours and learned woorkes testified then, and shall testifie to all posterities, how he was occupyed, beside his publike ministerie, in preaching & rea­ding, his being continuallye occupied in writing woorthy monumentes, and both in the publik & pryuate affayres of the Church) as a man teyn­ted with foule dishonestie, and to haue lead an incontinent life: Where­as, if he had turned the leafe on the other side to him selfe, and suche The stories are mentioned in euery [...]. like swine, and considered [...]dooinges, I should wearie my selfe, and annoy the whole world with the filth of their bauderies, and vile abho­minations. For who knoweth not (if hee knowe anye thing) that all this cursed generation, euen from the highest Pope, to the lowest hedge Prieste, with all theyr orders, Cardinalls, Abbots, Pry­ors, Moonkes, Nunnes and Fryars of all sectes that drawe within the ropes of theyr Vowes and cursed Consecrations, they all lyue as the Bores of the [...], not onelye committinge all kynde of filthynesse in fornication and vncleannesse, and such kinde of wickednesses, but also gyuing ouer them selues to such abhominati­ons, as a man woulde blushe once to thinke, muche lesse to haue them named. Caluins [...].

And wheras he nameth M. Caluines daintines, both for rare meats, choyse of Wines, and furniture of seruice, and that when he would Belike Bolseck was both his Cooke, baker, and butler, or els very well acquáinted with him. shewe so much fauour to anye manne, as to goe foorth, and dyne or suppe with him, alwayes a siluer [...]of his owne wine, must bee carryed with him, for his owne mouth, and that hee hadde a Ba­ker that made bread of purpose for him only, of fine flower, wette in Rose water, and myngled with sugar, [...], and Annis seede, &c. [Page] and that he had a kinde of biskat made for him selfe, &c. [...]the It is meruell you put not in, that he had some iellies, & iunckets, and comfects also. What an en­uious knaue is [...]? Lordes of Berne were offended, &c. I aunswere, that all this is but a horrible slaunder like the rest, and shewing the malice of this Momus, that hath his finger in euerye dishe, & enuieth whatsoeuer M. Caluin dooth or enioyeth. They that knewe him, knew him to be a man of as sober diet, as might be, whose great studies and labours had brought him nowe so lowe, that hee coulde hardelye feede vpon any thing. If there­fore hee had his owne wine with him, and his owne dishe also of some little boyled meate, (as commonly they say he had) and wheresoeuer he went, did onely feede vpon that: If he had (I say) a diet bread, made for the nonce against his rewme, where with hee was sore cumbred (as all great studentes commonly are:) why should this bee obiected vnto him, as vsed to prouoke him to lust and wantonnesse, from the suspition whereof hee was alwayes free, had not these deuilishe deuises [...]put in practise against him? Besides, if a man do but consider, the [...]he had with the continuall occasions of expence, how litle he died worth, they might somewhat testifie, that he had not the thickest diet in the In the papacie nothing but [...]cheere, & [...]. worlde: farre vnlike to the superfluous excesse and cramming, that is in the Papacie, where in their kingly prouisions, their Popes, Cardinalls, and Bishoppes dwelling in pallaces, their Priors, Friars, and Nunnes in Ab­byes, more beautifull then Princes houses, indued with all liuely hood and riche possessions, where in sties they swil and deuoure, the richest and fattest thinges of the earth, following in a manner no profitable studie for the edifiyng of the Church of G O D: what can this idle­nesse, this bellye cheere else breede, but all kinde of iniquitie, filthines, and bawderie; The Cardinall therefore that hauing roasted to his breakefast Partridges and Woodcockes, and being serued without Orin­ges cryed out, O quanta patimur. What penaunce doe we endure? And what doe wee suffer for our mother the holye Churche? Belike Apolo. Sten. fol. 325. he was serued far otherwise then M. Caluin, and yet this hee spake at a generall Councell, when hee had layne with a whore all night beefore. What shall wee saye also to that Pope, that before he was Pope, in signe of humilitie and deuotion, had no other cloth to feede vpon but a nette, In [...]. Tri. but when he had gotten that he fisht for, he laid a side those clothes, and fell to the lyke iolitye that all the reste of the Popes did.

I will not mention Pope Iulius Peacocke, whiche hee pre­ferred beefore the Apple in Paradise, and his Gammon of [...], whiche hee woulde haue in despyte of G O D: but I [Page 95] will only mention one Peter Riarus, which was first a Fryar Minor, and afterwarde made Cardinall by Pope Sixtus the fourth, who did not only weare cloth of golde himself in his house, but his hangings & co­uerlets were likewise of cloth of gold; & making a feast to one Elenor of [...]. Fulgosa, lib. 9. cap. 1. Arragō, y ^t passed by Rome to marry with Hercules de Est duke of Fer­rara, the seruice of the feast continued seuen houres, his seruants at euery course chaunging themselues into newe Liueries. If you will needes speake of furniture of seruice, and of delicious daintinesse, to cause lust, loe heere a Prelate of your owne, aduaunced from a dounghill, that keepeth no measure. And if this were so in a Cardinall, who also kept his harlot openly, named Tiresia, so as her shoes were couered with pearle and precious stones: what shall wee thinke of the Pope himselfe, [...] neither God nor man, that by that fable of Christe, said, hee got so much riches, if wee looke vpon his sumptuousnesse, his braueries, and other royalties, who shall bee compared to him? What temporall kinges or Lords shall be offended with him, and thinke that neuer any of their old prophetes or newe, tooke such care of their bodies as this new pro­phet doth?

Concerning his examples, of the Gentlewoman of Mongis, that stole (as hee saith) from her husbande at Lausanna, and comming to Gene­ua, her husbande durst not follow her: and also a young straunge Gentlewomā, that tooke a house nigh Geneua, where [...]was wont to lye when her husband was frō home: & the Ladie Iolland of Bred­rode, to whome M. [...]shoulde vse perswasion of marriage whi­lest her husbande was aliue, and hee beeing sickly, shoulde will her to let him goe. Let all these examples stande or fall, as they shall deserue All filthie [...]. credite with the Christian Reader, onely this I say; Is it or can it be likely that M. Caluin, who was so sharpe a Censurer and an executor of the Lordes discipline for that foule vice in others, that hee could haue scaped scot free himselfe? or if there had beene any such notorious signes of su­spition as he speaketh of, and y ^t with so many of name, & in such a place, where the least infamie of such a persō, so many enuying his honor, could not haue byn kept close: Shall we think (I say) y ^t this can carry any proba­bilitie of truth, especially such a knaue, being both partie & witnes, and Parsons as good as himselfe beleeuing & broching y ^e same to the world; Again, why should the credite of a seruant (if any such were) or of such a Lady y ^t should not dare at Geneua, but afterwards whē she was departed from the towne, which Bolsecke being so very a knaue, should heare frō [Page] her mouth: weigh against the credite of so honourable a personage? A­gaine, if shee were godly, why shoulde she conceale so lewde a thing so long, or concealing it, how shoulde shee come acquainted with Bolseck an heretike, vnlesse shee fauoured his heresies also? Or if it were told so in the hearing of so many, why was it not before vttered and de­clared, the truth searched out, and hee detected in his life time? But a man may smell this geare, and easilie see whence all this forged stuffe commeth. If I shoulde (to requite into his bosome) open the packe of their knaueries, and of their wicked liues, I might beginne a new booke, for euerie storie is full of their villanies. I referre the Reader but to the liues of their owne Popes, as they are set downe in their owne histories, and in euery booke, &c.

Nowe in that hee doth leaue (as hee saith) infinite matters of other qualitie, as of his singuler cosinage, especially towardes the Queene of Nauarre by diuers feined & contrary letters, & the like, for which Friar Parsons referreth vs to this goodlie & worshipfull boke: I say nothing of them heere, because they may bee considered of in another place, when it shal pease God, that that lying Legend shal be further examined & sifted. In meane time, for that he saith so shamelesly, that M. Caluine died so shamefull a death, hauing besides those manifold diseases, that M. Beza [...], con cerning M. Cal uines death most shameles and impudent reckoneth vp in his life, that horrible disease of lice and wormes, which did eate his whole bodie ouer: beside an vlcer, which hee shoulde haue in his fundament, and in his priuie members, and shoulde make him so to stinck, that none was able to abide him: & also that he shoulde die swearing & cursing, & naming the diuels through desperatiō of his See M. Beza his answere to Claud. Xaintes [...]fol. 392. extreame paynes, and that he should bewayle that euer hee had studied or written booke, I leaue also this to the consideration and iudgement of the wise, discreete, and Christian Reader, onelie this also I would note by way of examination in trying the iust waight of these circumstances, that I might shew what probabilitie of truth there is in this report. First therefore, if M. Caluin, besides those diseases that hee had, (which what they were, is cōfessed by M. Beza, & set downe to haue growen vpon him by his great & excessiue study) if (I say) hee had had that same foule dis­ease CaIuin visited by many excellent persōages. vpon him, that he should haue stunke, that no bodie could haue abid­den him: how could that be true, that is written of him, (which yet was most true) that he should be visited by so notable & excellent personages. By the foure Syndiques of Geneua. For he was visited in the time of his sicknes, not onlie by y ^e 4. Syndiques, which are 4. chief lords & magistrates of the towne, to whō M. Cal. made [Page 96] a graue & a notable exhortation, that they should continue faithfull in By the mini­sters. that place wherein God had set thē: but also by al the Ministers, who ac­cording to the custome of that Church, met at his house, & in token of that vnitie & loue that was betweene thē, tooke their repast together at a supper, Among whō M. Caluin was brought forth sitting in his chaire, If he had had such a soule dis ease, is it like so litle while bee­fore his death that he would haue come forth and syt amongst them to take of them as it were his last farewell in this life: and notwithstan­ding that he were very sick, yet he conceaued prayer himself as wel as he coulde, cheered vp his guestes: and before supper was ended, withdra­wing himselfe, hee tolde them that a wall could not sunder them, but that hee woulde bee ioyned with them in spirit. After which time going to bed, his sicknes grewe to be such, as lying vpō his back, he neuer rose againe, till God had put an ende to all his miseries, and receiued him in­to that euerlasting ioy, whiche hee had from before the foundations of the worlde prepared for him. Now therefore, though Caluine had beene teinted and touched with as sore plagues and diseases, as euer was [...]and that in his ende the anguishe of his flesh, had made him to speake as foolishly as euer Iob did: if his bones had beene putrified and corrup­ted, as Dauid confesseth his were, & he had had all the diseases in himself that many holy men haue cōplained to haue felt: yet forasmuch as y ^e end of a mā simplie in it self is not enough for a mā to be iudged by, God ex­ercising his childrē as he seeth to be best for thē: and seeing y ^e breastes & bones of the wicked, are as full of milke and marrow, as the breastes and bones of the godly; & that neither outward prosperitie nor aduersitie in the ends, either of the godly or of the wicked, simply in thēselues are iust measures to measure y ^e fauor or displeasure of God by; I cōclude y ^t thogh M. Caluine had had suche a disease: yet hee dying in the Lorde, and in the constant profession of his truth, this growing vpon him by his great labours and studies, taken against such helhoundes and enemies as you are, I conclude, that he dyed a glorious and an honourable death.

And besides the reasons before alleadged, that he died not any such hor­rible the end of M. Caluin; was in the Lord, pro­ued by many reasons and argumentes. death, with any such discontentment and rage against God, hereby it may bee prooued, that hee was continually occupied in prayer, in writing and ouerseeing sundrie bookes and writings that hee had in hand to finish, that hee vttered many golden and excellent sentences, made such a solemne and a godly wil, died with such peace & quietnes, ha uing neither clogged himself with trāsitori things, not being in loue with the world, so as he yelded most willingly, neither stirring hād nor foot, as by the testimonie of them that were present, is declared; wheras Bolseck [Page] this heretike was both his enemie and also absent, and therefore vnfit to Reade M. [...]his desence of Caluin against [...]. [...]. fol. 388. 389 390. &c. giue any testimonie of him.

But nowe if a man shoulde turne ouer the leafe, and looke to the life and death of Papists, which as their doctrine is wicked and idolatious, so their liues and their deaths, are abhominable and hideous, hee shoulde enter into such an argument, as hee coulde not tell where to begin, nor The iudge­ments of God wonderfull & fearefull a­gainst his ene­mies. where to ende, so copious and plentifull are examples of the iudgements of God vpon them. And what peace and honour can bee in the death of them, whose life and death is without God? Diues in out­warde shewe, and to the iudgement of the worlde, dyed as a man blessed, and Lazarus as a cursed man, vpon whose liues and deaths yet if Bolseck and Parsons might haue sate as Iudges, Diues shoulde haue been iustifi­ed, and Lazarus condemned. But those wicked ones, whose doctrines and liues haue beene wicked, and whose death therewithall haue beene marked with some notable iudgement of Gods wrath; these indeede are examples vnto vs to make vs to feare. So died Steeuen Gardiner a wic­ked and a wretched man very horriblie, with his tongue swolne out of his mouth, with such a hideous and fearefull countenance, with suche stincke and dispaire, as his owne side did loath him for it. So likewise dyed Thomas Arundell, Archbishop of Canturburie, Cardinal Wolsey, [...] ante [...]de morte Ioh. [...]. Ex [...]. Latomus, Francis Spira, and diuers others. Euen like as in the old time, God brought strange iudgements vpon his enemies, that were [...]and mercilesse persecutors, as vpon Antiochus, Herode, Iulian the Apo­stata, Valerian, Decius, Maxentius, and infinite others: So also vpon men euen in our times whose liues were wicked, hee made their deaths notorious and infamous, by setting vpon them as it were visible signes of his wonderfull and vnsupportable iudgementes. I referre the Reader for breuitie sake, vnto a speciall booke, written in the Frenche tongue, wherein there are gathered together, as into one summe, the wonderfull iudgements of God that haue byn executed vpon wicked men, declared both in their life & in their death. To which also may be added a spe­ciall treatise, which M. Foxe hath set downe in his booke of Actes and [...]. 2298. Monuments, in the second part.

Nowe concerning the life of M. Beza, and his maners, which Parsons M. Beza. saith this worshipfull writer hath set downe during M. Beza his life, and dedicated to the honorable Magistrates, Councellours and other [...]of the Citie of Geneua, &c. Although I shoulde not [...]much to wearie myself, seeing M. Beza is (thanks be to God) a­liue [Page] & both of sufficient age & abilitie in Christ, to answere for himself, and may perhaps haue seene the booke if it bee deliuered there, where it is dedicated: yet because I know y ^t M. Beza will not file his handes vppon suche a shamelesse wretche; and also because as Parsons in Eng­lande, so also another of the same fether in Scotlande, haue been so eger to spread these sclaunders, to the discredite of this reuerende and hono­rable person in Christe: I haue thought it my dutie to examine his groundes, and to weigh the circumstances of this, as I haue done in [...]life of M. Caluin. First therefore where hee saith, that hee hath doone it during his life, that if it bee false hee may refute it: this maketh no whit to the iustifiyng of his fact. Hee that hath shewed himselfe suche a varlet against the truth, and M. Caluin for it: is it like, beeing a bored and branded witnesse, that hee will deale with any more [...]towards M. Beza? Shall wee thinke that his purpose is to finde out the truth, The purpose of the ad uersarie. or beeing confuted for falshood, that hee can make any satisfaction for it? No no, his purpose is to spue out his poyson, that it may haue a per­fect effect in the children of darkenesse, and as muche as lyeth in hym, also that hee might steale the heartes of faithfull men, not onelie from the loue of their persons, who are their chiefe fathers and professours: but also from the truthe which they teache and professe. But thankes bee to God, howesoeuer the wicked doe greedily sucke in suche poyson to their own destruction, yet the children of God haue this preseruatiue, that no suche poyson can hurt them. They honour men for the truth, but they honour the truth and loue it, because it is of God: and is the healthfull meanes of their saluation: they knowe that the Diuel is a lyar, and so are his instrumentes, that wyll doe their best to staine the beautie of Iesus Christe, in his blessed and holy members. But first let vs heare what this furie saith concerning Beza? For sooth first that he was borne at Uezels in Fraunce; that his father was the kinges Whether M. Beza his father did curse him, and disinherite him yea or no. Lieuetenant, and that when hee came to die, seeyng the most wicked disposition of his sonne, hee did vppon his death bed curse him, dis­claime him for his sonne, and disinherite him, and that vnder the hande of a publike Notarie, and in the presence of many witnesses, &c. A heauie case if it were true, that so good a sonne shoulde haue so euill a father. But shall wee beleeue it, because bablyng Bolsecke only saith it vppon his bare woorde? If there were any such thing, why is not the publike instrumente set downe? Or if that coulde not bee doone conueniently, why are not the causes declared, that [Page] made his father so egar against him? O it was his euill disposition: A cursse for righteousnes is a blessing. O I smell a ratte, perhaps you woulde say his religion. It may bee the [...]according to those times, was ledde with common errour and su­perstition, and because his sonne did not continue in Babylon together with him, that in steede of blessing him, hee woulde haue cursed him: but this curse (if any suche were) was a singuler blessing. His father forsooke him, but the Lorde tooke him: and blessed was hee, if he were cursed for righteousnesse sake. As touching that which he addeth, that his father brought him vp in the studie of learning, both at Paris and Concerning Beza his father, reade his owne [...]in the [...]of his owne [...]. Orleans, & procured for him a Priorie, it confirmeth that which I haue saide before, that hee was ignoraunt and superstitious, that I say no worse: and that it was the Lordes singuler mercy, to drawe him out of that sincke of Poperie.

Againe, where hee saith, that of all other wickednesse, hee aboun­ded in the excesse of carnalitie, not onelie offending God himselfe, but also infecting others, into whose companie hee came, which hee proueth by an Epigram, which hee made (as he saith but most vntruely) in com­parison of the two sinnes of adulterie and sodometrie, betweene aboye whiche hee shoulde abuse, and a mans wife, &c. And that this [...]beeing printed by Robert Stephanus, [...]so offend the Councell of Paris that processe was awarded out against him, whiche hee vn­derstanding, not onelie solde and let out his Pryorie, taking double money, and so betaking hym to his heeles, tooke Candida a Taylours [...], dwelling in Calenders streete with him, & she stealing what she coulde from her husbande, they both were receiued at Geneua by [...]and Beza soone after was placed by him, as chiefe minister and publike Reader of diuinitie in Lausanna. Would not a man thinke that this were the mouth of the Diuell, that coulde belch and vomit out suche wicked lyes, and yet this drumbe is played vppon by euery Papist, in their rayling and lying bookes, though in truth they myght haue been satisfied, and had their mouthes stopped long agoe concerning these fals­hoods. And though I cannot, in euery particuler make that answere that Beza can: yet concerning the generall, which is the Epigram, let vs heare, what hath beene set downe, and published in printe a good while since by himselfe concerning this matter. And then I doubt not (good Christian Reader) but if thou shalt heare with an indifferent eare, & weigh with an vpright heart, that which he saith in his owne [...] [Page 98=y] thou wilt learne to detest the malice of such sclandering lyers, and also imbrace the truth of God, which thou regardest for it selfe, and not in respect of mens persons. In that preface therefore set before his Poemes and Epigrames, with thirtie Psalmes of Dauid, reuised and cor­rected, hee preuenteth both that, that hath beene or heereafter might bee, obiected against him, concerning those Epigrams which this monster maketh mention of in this place. First hee saith, that hee [...]. was giuen to Poetrie euen from his youth vp, whiche hee did [...]very studiously, partly by a certaine instinct of nature, that drewe him that way, and partly his learned and notable master Melior Volmarius, exhorting him both to those same other studies that became that age, as also to the exercising of his wit in this kinde of stile. Whereupon hee saith, that vppon the seuenteenth yeere of his age, when by his [...]appointment, hee was come to Orleans to studie the ciuill lawe, and there did finde certaine learned men nowe alreadie confirmed in iudge­ment, and excellent in that kinde of learning, and so reckoneth vp a great sorte of their names; hee did not onelie not forsake that studie of Poe­trie, but rather as it were with a certaine emulation sproung vp amongst them, followe it with greater contention, and so profited in it, that euen by the testimonie of those same learned men, hee attained to an exacte knowledge in it. He witnesseth that though hee were taken with the loue of these same Poets, with their iestes and pleasant speeches, yet hee detested theyr filthinesse, euen in that same brittle and fraile time of his youth, when if euer the exercise of suche follies myght haue corrup­ted him, and brought him to a practise of wickednesse, it was then. In this studie hee continued, not as in the chiefest: for hee vsed it rather as a pastime and recreation from other that were more weightie: but when he returned from Orleans to Paris againe, among other great learned men of that profession, hee was famous. And when hee was called vppon by his M. Uolmarius, to publish those Epigrams, he was in the beginning so farre of from hauing any minde or purpose to publish them, that they were now all scattered, and in his friendes hands, and hee was faine as it were, to begge for them, and yet coulde neuer altogether recouer them.

Nowe when it pleased GOD to awaken him, and to kindle in him the loue of his truth, which then in France he could not professe [Page] without danger of his life, hee be thought himselfe to ioyne with Gods people in a sincere and a reformed Churche, and therefore Christe cal­ling him, forsaking all things, that hee might followe him, as oneled by his hande, together with his deare wife, whome hee had marryed a lit­tle before hee arriued at Geneua, where hee was louingly entertained, of that worthie man M. Iohn Caluine, and there abode, tyll he was called to Lansanna; an Vniuersitie in the territories of the Lordes of Berna, to professe the Greeke tongue: beeing called therefore such in­quirie was made into his life, as is wont to bee, in those Churches where the Gospell is professed, where also voluntarily, M. Beza maketh menti­on of his Epigrames, that the Churche might not be deceaued, and te­stified vnto them, that there were many thinges in them, that did vtterly dislike him, for which hee was heartilie sorie: and further, that hee was readie (if it shoulde seeme good so vnto them) euen publikely to wit­nesse, howe muche that ouersight of his youth did displease & [...]him. This also is witnessed not onely by his owne preface, set be­fore the confession of his faith in the first aedition dedicated to his father, whome Parsons by Bolseckes testimonie affirmeth, shoulde [...], in [...]. [...]. haue cursed him, who was in truth somewhat alienated from him by sclaunderous reportes in respecte of his profession, whom by this con­fession hee sought to satisfie: but also by his preface set before that tragedie of Abrahams sacrifice: where hee hath these woordes, I Praefat. in Trage. Abrahami. pag. [...] confesse (saith hee) that euen of nature I delighted in Poetrie, and I cannot yet repent mee of it: Neuerthelesse it heartily greeueth mee, that the little grace which God gaue mee in that behalfe, was imployed by mee in such things, as the very remembrance of them, yrketh mee nowe at the hearte. Heereupon therefore, that same as­semblie of brethren, considering that this was doone in the time of his youth, when hee was ledde by ignorance and Poperie, (which com­monly is the mother not only of vices, but of all indiscrete and foolishe dealings) they thought it vnreasonable, that hee who was nowe translated from poperie to Christe, and (as it were from Paganisme to Christian religion:) who also had liued honestly and blamelesly, what­socuer he had written, should now be thrust frō a place of such seruice in the Church of God. They therefore pardoned his former folly, they im­braced him and incouraged him to goe cherefully forwarde in that place, [...]. confes [...]. whereunto hee was appointed of God.

And whereas, not only this Bolsecke, but also Parsons [...]charge [Page 99] him, as that same impure Apostata Baldwin, and Fryar [...]Zanctes did before him, that Beza shoulde make this Epigram, as an as­sured testimonie of dishonest lyfe, comparing Whoredome and Sodo­metrie together, and preferring the last before the other: as also that filth Nicoll Bourne the Scot, or whosoeuer it were that wrote it vnder his name: Let vs see with what probabilitie of trueth they haue doone it.

Beza had beene nowe married (hee saieth) foure yeeres beefore his [...]his wife [...]chast [...]. voluntary exile into those parts: his wife an honest & chast matrone, and whatsoeuer hee [...]concerning Candida (which was but doone by way of fiction, it is certain that he made those verses before he could vnderstand what that vice meant, wherewith they charge him. Againe, those verses were written a good while before they were published: And Beza hauing published them was but xx. yeere olde or there about: and that hee could not meane (by Candida), his wife, it is plaine, because in those faigned verses he commendeth Candida being with childe, to the Gods, and yet he neuer had childe. And as touching Audibert the boye, (whome they say) hee should abuse, God knoweth (saith he) how vniust and false it is. Indeede Audibert was a young man then, moste deare vnto me, now a man of singnlar learning, and good name, to whome being at Uezel, I wrote tryflingly certaine verses: wherein I did declare my singular desire of seeing him, and of other my friends: and of my repayring to them againe.

Nowe, that these wretches should say and write, that hee committed the horrible sinne of Sodomie, what ground haue they, but euen theyr owne wicked and diuelish inuention? And that he should also run awaye with an other mans wife (as Persons saith) out of Bolsecke, dwellinge Frarine in [...]railing [...]translated. in Kalender streete, and Frarine saith, dwelling in Harpe streete, (so well they agree in their tale) her husband yet lyuing, who could euer imagine it, but such limbes of Sathan? God forbidde (saith Beza) Lo if there be any mortall creature, which is able iustly to touch Beza, but with the least and lightest suspition of adulterie, I refuse no seate of iudgement. And yet notwithstanding (saith he) if any such thing had beene doone: by what right I be seech you, should they reprehende this in me, whiche where they liue, is not only not a wickednes, but [...]counted worthy of praise. &c. Reade that same whole preface set beefore his Epigrams, (which for breuities sake I omit) and thou shalt see the wantonnes, wic­kednesse, and [...]of that whole popish generation, who not onely [Page] carrye in their handes beastly Epigrams, but also expounde them, and set them forth in their schooles: amongst whome there is scarse one can be named, of a number, that is not defiled with all kinde of lustes and filthinesse. And I pray you what be their Poets? though many of them be wittie, yet most of them most vngodly and [...], and yet these same good Catholiques, can bellowe and bleate out against Beza, and against Caluine, as vntollerable men, because they professe the Gospell. But they them selues can intertaine amonge them selues, and also allowe to others, euen the very fountaines to bee opened of al scurrilitie and ini­quitie. They can suffer their palpable toyes more then filthy to be in euery mans hand, so that they come not neere the Gospell. But they The Poets cō ­monly read, al­lowed, & com mēded amōgst the Papists, most filthy & wicked. cannot endure Beza that in his youth made suche Epigrams, firste so praysed of them selues, and whilest he was amongest them, well lyked: but nowe because (by the grace of God), he hath both publikelye and priuately by writinges, & in his life time disclaymed & forsaken thē, they take on with him as if they were madde, for continuing no longer in Amadis Oliue. Cassandra si­derid. Neae. &c their filth, pressing that poeme to the vttermost, and making it to sound that which was neuer meant: yea, they can make the worst of them, and [...]them to their filthy meaning, with ful and foule mouthes of baudry, making them to speake that, which they neuer meante, as that impure knaue Nicholl Burne a Scot, in his pretended and faigned disputation hath done; whose fleshly and filthy spirite that you maye see, I will sette downe that Epigrame it selfe, and his interpretation thereof, so much, as my modest penne may vtter, that all may see their vile and villanous [...]rite. This is the Poeme word for word in Latine.

Nowe though this be somewhat too wanton, to haue beene vttered by Beza, in respect of that office he now beareth in the Church of God: yet, if you looke vpon him, as he was then a younge youth, brought vp a­mongst your selues, where not only such loue songes and Epigrams were highly [...], but he also wonderfullye extolled and praysed by you for these: with what equitie, in the profession of the Gospell, shoulde you now so egarly obiecte them against him? And whether they sound so ill, as they are interpreted, by that baudy wretch, I leaue to the confide­ration of any indifferent reader, either Protestaunt or Papist.

‘The tytle is: Theodorus Beza de sua in Candidam & Au­debertum beneuolentia: That is, Thodore Beza, con­cerning his good will towards Candida, and Audebert. Hee interpreteth it thus.’

The testimonie of Theodore Beze the neu Pseudoprophet and pretendie reformator of the warld cōcerning his sodomitical Bougorie vith the zoung man Audebertus, And adulterie vith Candida, ane vthir mā ­nis vyf, quha is his harlet zit for the presēt, cōposit be him self in latine.

If a man should rake hell for a filth, where might hee finde a worse, whose impure heart, in that wherein hee had chiefest delight, hath made him with a foule pen to set downe to the worlde, that, whiche honest heartes would [...]to thinke, and a shamefaste face and eare, woulde blush and burne once to heare: and yet this he setteth downe with a foule penne to deliuer to the print, that it may bee seene, read, and hearde [Page 101] of the whole world: how neere to the meaning of the Epigrame', take it euen as il as may be, and at the worst: I appeale to al, as aforesayd. But (as I haue sayde before) their Popes and Cardinalles may doe what they lyst, but Beza for a youthly Poeme, written in their owne shame and ignoraunce, must be so condemned, as both he and the religion that hee Platina. [...]Meiero. professeth, for his sake must be throwne to hell, and cryed out against by euery fil thy rayler, with foule and vglye mouth. I omit those that were Abbas [...]. heretiques, fauouring the Arrians, Nestorians, & such like, as was [...]rius and Anastatius the 2. I omit Boniface the 8. who entred as a fox, raigned like a Lyon, and dyed like a Dogge; who was condemned at a Councill in Fraunce, of murther, heresie, and symonie, and beeing dis­possessed Les [...]Fraunce. and imprisoned, became madde, and deuoured his owne flesh, the deuilles keeping a terrible stirre in the pryson the same daye that hee Cronic. Cronicor. Mare bist. [...]. dyed: I omitte that holy man Iohn the 23. that held that men were no better then beastes, who was condemned in a generall Councill, and had his picture burnt, by Nicholas the fift, and whose opinions were also condemned by Benedict the 12. I omitte Gregorie the eleuenth, who at his death, confessed what a cursed lyfe hee had lead, in beeing so coue­cous, and raking together that which did him no good. What should I saye of Iohn the 24. who picked Alexander the fift ouer the pearch, by Coucil. [...]. tom. 2. the helpe of an Italyan Figge, that hee myght come to the papall digni­tie him selfe, who was condemned to be an heretique, a wicked knaue, an oppressor of the poore, a persecutor of the good, a staye to the wic­ked, a barterer and exchaunger of By shoppricks and benefices, a glasse of dishonestie, a vessell full of vice, a deuill incarnate, one that had kepte his brothers sister as his whore, had defiled many Nunnes, and younge maides, had contemned his owne religion and seruice, banished fastinge and abstinence, had solde holy reliques, and namely S. Iohns heade: for See the Arti­cles to the num ber of 54. put in against him. 50. thousande duckettes to the Florentines? What shoude I speake of Leo the 7. who for his gluttony and incontinencie, might beare the bel, that for the enlarging of the possessions of Peters chaire, dispossessed Duke Vrbyne of his whole kingdome, bereaued the Duke of Ferara of Mantua & Regium Lepidi, kindled warrs betwixt Charles the 5. & Frā ­cis the Frenche king, who accounted the Gospell of Christ for a fable? What of Clement the 7. who by coniuring and poysoning attained the keyes & seat, paying for it thirtie thousand duckets, & doubting also of the immortalitie of the soule? To passe (I say) ouer al these, and to come nearer our purpose, what neede I remember Pope Ioan, begotten with [Page] childe by a Cardinal, and laying her burden in an open Procession in the open streete, who was the cause, y ^t that honorable ceremonie of groping, in their porphirie stone should be vsed, to try whether they were men, or women; What should I mention Iohn the 11. begotten in adulterie, & [...], lyuing in it al the daies of his life? who by the meanes of Theodora, that shamelesse strumpet, was made first Byshop of Bullen, then of Rauenna, and lastly Pope, til he was smothered by Marozia, daughter to Theodo­ra, as very a whore as the mother: who, to further her sonne Iohn the 12. that was begotten of her by Sergius the third, had his breath stopped with a coushin, vntil [...] againe, through a commotion was deposed, & Leo the 6. set in his place: which Leo within lesse thē 7. monthes was poi­soned by the aforesaid Marozia, and Steuen the 6. set in his placebut yet drunke of the same cup. This Marozia had also a whelp, named Albe­ricus, who hauing gotten some head & power in Rome, tooke an oth of the Citizens, that after Agapitus, they should elect his sonne Octauian to be Pope, & this was called Io. 13. This cub grew vp in the same kind: For he liued filthily, & maintained an open stewes: & being reproued of some of his Cardinals for it, he cut off some of their noses, some of their handes, some of their legs, and some of their priuy mēbers. This father of the Church gaue orders in stables, committed whordome with 2. sisters, [...]called Stephana. made children Bishops defiled virgins and widdows, made his palace a brothel house, lay with his fathers own Concubine, and with others, cō ­mitted robberies, and being at length deposed for his popelik dealings, be ing taken a bed with another mans wife, he was worthely killed. I haue before spoken of Paul the 2. a Sodomite, whose necke was broken by the [...]. [...]. Textor, deuil, and of Sixtus the 4. that erected that shameful foundation of Sodo­metrie, of both kindes, and dispenced with his kindred for the free vse of it. What should I speak yet more of your shamful dealings? I coulde set down, that Inocent the 8, had plyed this filthy occupation so fast, that he had 8. bastard sonnes, & as many daughters: I could rehearse how Iulius [...]de Monte, the 3. besides his strumpets, kept a knaue for sodometical vse, named Ino­cent, to whom he gaue a Cardinals hatte for his seruice in recompence. The like I could say of [...] the 4. who for his beastly behauiour that way, had this of Pasquil set vp by him: Impius es tu, pater tuus latro est, Ma­ter [...]meretrix. Thou art an vngodly wretch, thy father is a theefe and a murtherer, thy mother a whore. Persons out of Bolsecke enuieth M. Caluines siluer potte of wine, and his diet bread: but this Pope keeping besides a curtesan another mans wife, woulde commonly eate oysters & [Page 102] snailes, and drinke Mangeguerra, to prouoke his beastly lust: which yet This was a ve­ry strong [...]for the pur­pose. when through feeblenes of age, it would not serue his turn, his Curte­sane delighting more in the young Cardinal de Monte, then in him, hee caused her to be thrown into a stincking dungeon, to bringe downe her courage, til at last setting her free againe, he eate so raueningly, and spente him self so lauishly vpon her & the other, that he died in his bed beastly. They talke of Caluines death, how he died: but if a man should set down their ends, they are wonderful. How Stephen & Sergius vsed Formosus, Cronicon Si­geberti. [...]Polonus. how [...] vsed Christopher, how Benedict the 4. Bene. the 5: howe Boniface the 7. Iohn the 15: hauing his eies put out, and being famished to death. What should I remember the horrible and fearful end of Bonif. the 8. that dyed suddenly, and was trailed thorow the streetes like a dog, thrust in with speares & bodkins? what of Benedict the 8. who was seene after his death, riding vpon a blacke horse? They reckon vp vnto vs, (as they thinke great accusations, against Luther, [...], Beza and other godly men, which yet are but sclaunders and lies, but these things appeare [...]. temp. out of their owne stories: that Engenius the 4. was not onely accused, but also conuinced to bee a blood thirsty & wicked man, and howsoeuer he recouered his papacie after wards, by the help of the Dolphin of Frāce, yet he was deposed. So Iulius the 8. like a Ruffy an threw S. Peters keies Concil. [...]. into Tyber, and being a man giuen ouer to dronkennes, and other fleshly filthynes, and to Sodometrie, abusing two noble Children, that were sent by the Queene of Fraunce to Cardinall Nantes, by the meanes also of great warres, he caused, that within lesse then seauen yeares, there were brought aboue two hundred thousand persons to their graues. And as for their beastly Coniurers, they are sy known, and so many, that it would re­quire a whole volum to set down but their names and doings. Was not Siluester the 2. a trim felow, that by the means of his M. daughter, dwel­ling in Spaine, got such a booke, as taught him great skil: and was y ^e cause of al his preferment. For it brought him to the Popedome, and frō thēce to the deuil: the deuil going beyond him in a bargaine that he had made with him, to haue his soule when he should take him saying Masse in Ierusalem? Of whome Iohn 19 learned his cunning, though hee enioyed his popedome not so long time. To these Coniurers may be ioyned Be­nedict Plat. Naucl. Ioh. de [...]Mariā, [...] the 9. Gregorie the 7. that notable firebrand, that threw the sacra­ment in to the fire, & cōmitted such notable villanies, forbidding mari­age, that the whole world was festred with his abhominations. And euen as these Popes, that were the heades of that Antichristyan [Page] seate for the most part, especially since they tooke vppon them that Anti­christian tytle, degenerating from Christ and his doctrine, haue shewed them selues the veriest villaines that euer liued, so their creatures that as swarmes haue pestred the world, haue beene the wickedest wretches y ^t euer liued, liuing in adulterie, buggerie, incest, and al kind of filthynesse: their Cardinalles, Byshops, Abbots and [...], giuing ouer them selues to committee wickednes, with greedines. But if anye such filthynes bee found in Israel, wee neither iustifie nor allow it. But they wil not see their own sinnes, which if they would or did acknowledge, it should make thē to lay their handes on their mouth, and to be ashamed, they would not abyde that in them selues, euen from their highest Popes to their lo­west Priests, whiche they doe: to witte, all kinde of Sodometrie, filthinesse, and iniquitie. They forsooth may not marrie, and then good enough, though they play the whoremongers, maintaine as it were a stewes, in euery place where they come, giuing ouer them selues to all filthynesse. Theyr Popes maye possesse their owne daughters, and Alexāder Borg. called Alex. the 6. His daugh­ters name was [...], who lay with the Pope her Fa­ther, and with Valentin [...]. her own [...]. they may be likewise abused by their owne sons: so as one, & the same maye bee his daughter, his whore, and his daughter in lawe, and all at once, without any blame: yea theyr harlottes canne make Cardinalles, purchase by shopprickes, and doe whatsoeuer they [...], as partelye I haue shewed: yea, theyr Popes can lay their owne sisters to gage, and take away others by poyson, for telling any tales concerninge their fil­thines: let Paulus Fernesius, Petrus Aloissius, Iulius Tertius, Iohan­nes Acasa, and Canisius, that for names sake was married after the manner of dogges to [...], mentioned before, beare witnesse. All these thinges therefore obiected against Beza, concerning the sellinge and letting of his priorie, is false and villanous, and so also is that shamelesse reporte, of his running awaye with an other mans wife, whiche if they had beene true, all the safe conductes that the kinge of Fraunce coulde haue made him, coulde not haue saued him from the shame of such outragious iniquitie: or at least, if any such challendge had bin made, eyther by the fermers, or by the Tailer, [...]that Launoy had giuen the one of them a hundred crownes, to stoppe his mouth, coulde haue stopped the blaste of this infamie, espe­ciallye beeinge in suche a place, where they woulde haue beene gladde for to haue hadde some suche matter agaynst him, to haue defaced him. Where both hee and wee shoulde haue hadde it hotte in our noses, sette out to the vttermoste, and with the [Page 103] fullest testimonies, whereas nowe forsooth onely Bolsecke an heretike & an enemie, and [...] a slidebacke, & an Apostata, are brought in, in a dumb shew to witnesse the matter. But heere for the better satisfiyng of the godly: (for I suppose nothing can satisfie the papists that are [...]sonable men) in regard of these accusations, I will set down a letter from M. Beza him selfe, [...]euen very lately to a learned and godly father of this Realme, that had written vnto him a litle before concerning these matters, wherein they shall heare what M. Beza answereth, which I haue faithfully thus translated.

The like is to bee saide concerning the begetting of his seruant with childe, and also murdering the same: Peter Viret beeing a notable man, being (as he saith) of counsell with him, al set abroade forsooth by Bolsecke, and dubbed vpon the report of a barber. O shamelesse iniqui­tie, at which euen the very heauens doe sweate, and were it not that God in his long patience, did suffer such wretches to trie the faith of his chil­dren, and also to vtter their owne shame, that all creatures myghte witnesse against them: the earth woulde not beare them, but euen cleaue, that they might be swallowed vp quicke to hell, and so come to a iust and full damnation.

Concerning that hee addeth, that it shoulde proceede from [...], that the young king of Fraunce shoulde haue beene taken at Amboys, that Lions, Orleans, Poyters, and other Cities shoulde haue beene surprised: that hee shoulde contriue the death of the Duke of Guise, and commit the execution thereof to Poultrot, that hee shoulde bee the authour of those bookes (which hee calleth) seditious, to wit, of the booke intituled the Furies of Fraunce, another the truth, another the watch, another the waking Bell, and the last the life of the Queene mother: they are to bee credited as all the rest are. For first whether wee looke vpon the reporters, or vpon the circumstances to proue these reportes, they are both vnsufficient to proue any such thing againste so rare and notable a man. For if that matter at Amboys had beene contriued from Geneua, the stories beeing set downe, so many & so variable, as well by Papists, as by those of the reformed religion, either one or the other woulde haue touched it, they woulde, haue set downe the guilties examinations, and haue published thē to the world, with the All the histo­ries in a maner written in the French tongue doe acquite the Admirall and the Protestāts. most sufficient proofes, to haue brought that place into hatred. And if so many Cities should haue beene surprised by their deuise, the treason woulde haue beene further discouered, their seuerall confessions that were racked, tortured, and executed, for and about it, should haue been published. And concerning the Duke of Guises death, the noble Ad­mirall that was so cruelly murdered, beeing charged with the same fact, should not haue beene so cleared by all their histories one and other that haue written of it, nor all the rest of the Protestants, as they were, as appeareth by sundrie the Frenche kinges Edicts and Proclamations, that haue acquited them from it. And touching the last, concerning those bookes, howe shoulde Bolsecke know that Beza was the authour, was hee present with him; Hath hee yet confirmed it by any sufficient testi­monie? [Page 105] Or did hee knowe it by any speciall reuelation? Can no man write bookes but Beza? Was Beza there that hee coulde so set downe their particuler dealinges? Is it not rather likely that it was some from amongest themselues, that being conuerted and escaping those [...], in the detestation of such proceedinges wrote them, that was of more in­telligence, and acquainted beter with matters of state, then Beza either was or coulde bee? But any man may feele these lyes they bee so grosse, and shamelesse.

That whiche followeth deserueth no answere, concerning Beza [...]. For all men knowe that knowe the state of a reformed Church, that howesoeuer the Pope like a Tyrant rageth and raueth at Rome: yet Beza cannot doe so at Geneua, where albeit great price bee set vp­pon Nothing [...]alone in refor­med Churches but by [...]. him, in respect of his rare and notable giftes, whome they honour & loue, as a singuler minister of Iesus Christe: yet hee doth nothing alone, but all is done by common consent of the Churche, and of the states. And therefore if any such Merline (as you name) were deposed from his ministerie, I warrand you, it was not for his goodnesse, or for his sin­ceritie. The like is to bee thought of Gaigne. and the Lord of [...], belike it was for some treason or conspiracie, seeing the punishment was so capitall and deadly. And as for such as you name, to bee the furnishers, and furniture of Geneua, which you make an harborow of male factours, and wicked liuers, of banckrupts, and suche as runne away from their husbandes and from their wiues: though a thousand such Varlets as your selfe, conspiring it, against it, shoulde sweare it: yet they that haue dwelt there and knowe it, knowe that it is most vniust and lewde that you report of it: For no man can dwell and continue there, no not a fewe daies without examination from whence he came, & whi­ther he woulde, but they must knowe of his life, religion, and honestie. Seruetus may confute this sclaunder, that beeing an heretike, coulde not escape there, how soeuer hee had escaped in Fraunce, and in other Cities; neither can any others, if, they haue beene any notorious offendours; they will quickly bee founde out, they can neither be there receiued, nor find any such maintenance. In deed in your Cities and Popes kingdome, where lust beareth the sway, and iniquitie hath gotten the vpper hande, there vncleane birdes do nestle themselues, as in an vncleane cage: there wicked men, that runne from their wiues, and wicked women that leaue their husbands, may haue protection and mainteinaunce enough, for they tooke their beginning from suche good foundations, and so did [Page] Rome it selfe, which afterwards became that same rose coloured whoore, Rome had his beginning frō such a founda­tion. that was the most glorious strumpet in the worlde, whither for refuge of [...], haue [...]all the sinckes and chanels in the world. Geneua yet [...]graunted such dispensations, for diuorses in cases against the worde Rome the mo­ther of carna­litie & carnall [...]. of God, as Rome hath done: Geneua neuer maintained the stewes, such witcheries and sorceries, idolatries and blasphemies, as Rome hath done.

And whereas you say that M. Charke, vpon occasion giuen by him­selfe, hath hearde somewhat of the first beginners or restorers of our Gospell, &c. Wee [...], that M. Charke hath giuen no suche occasion, and you haue but testified and set out to the worlde, the villa­nous spirite, that dwelleth in that cankered heart of yours: for all men of God know, & by the grace of God wilconfesse, that these men in deed were holy men and Saints of God, and whatsoeuer infirmities they had, Men are not the beginners of the gospell. yet the Lorde hauing appointed them to a singuler work, did inrich and beautifie them, with [...]and singuler giftes: neither yet do we say that these men were the first beginners or restorers of our Gospell. For our Gospell was before all beginnings, deliuered and restored to the Churche of God in all ages, [...]in it selfe, and shining into the hearts of all the faithfull from time to time to their euerlasting saluation. In deede some of these men were rare instrumentes in the generall Eclipse of the worlde, when Antichriste your Pope had preuailed, and had now corrup­ted and confounded the truth and true religion of God: these were in­struments to scatter that doctrine, & to scoure of that filth and rust, that in length and continuance of time, was growne vpon it, bringing foorth that worde of God that long had lyen hidden, and the Lorde gaue a singu­ler blessing vnto their labours, reclaiming a great part of the world from your heresies, and being also, godly vertuous men, your supposition being false, all that you inferre vpon it, must likewise bee false. And as for your recapitulation, it is proued before vpon occasion of that you haue obiec­ted, that the vocation, life and doctrine of M. Luther, was from God, & not from Satan, as you blasphemously speake, from whome can proceede Religion is not frō man, thogh God giue his giftes vnto mē. no good thing; but the religion of Iesus Christe, which (by the [...]of God) Martyn Luther professed, was (as I haue saide) the wisedome of God, hidden in a misterie with God from before all beginninges. Of the publishing whereof, although it pleased God to make Martin Lu­ther an instument, and others after him, yet were they not, neither [...]nor beginners.

As for that you [...]in Carolostadius with Occolampadius and [...]. Zvvinglius. [...], the one beeing in deede an heretike, and the other sounde and The Papistes [...]here­tikes amongst those that are sounde profes­sors, to the end to deface them. [...]. godly learned fathers: It is but your olde practise, to the ende you might deface them. For concerning Carolostadius hee was a man so corrupt and euil in religion, as hee was instly sequestred from their vnity, and in that Sleidan our owne historiographer, doth set foorth his banish­ment and miserable ende, it sheweth how both hee and wee did like of it. The other two in deede were hardly thought of by Luther, and there was some difference betwixt them, concerning a poynt of the sacrament, but this was not in any suche matter of substance, as coulde, or did break that same vnitie that is amongest the children of God. As for [...], hee was a worthie man, and it cannot bee shewed by any te­stimonie, that hee came to any suche death: that was an ende, that [...] As was Silue­ster the seconde when hee saide Masse in a chappell called Hierusalem in Rome, and A­lexander the sixth. out to some of their Popes, who were carried (as their stories witnesse) euen as a man may say quicke to the Diuell. Of like truth is it that out of lying Lyndan, (who hath laboured to discredit all religion, and to bring the scriptures of God into doubt concerning the originalles, both Heberwe and Greeke) that hee deliuereth vnto vs that he should kyll himselfe with his owne handes: for that is the ende of that desperate doctrine of poperie, which teacheth satisfaction to the iustice of God, by [...]. [...]in [...]. their owne [...]: which when any of them haue felt them selues too short of, they haue bin their own hangmen, and come to miserable ends. Mention hath beene made before of some, and I referre the reader vnto those places that are quoted. If I would enter into that field, and make comparison betweene both the one and the other, euery man should see what litle cause Parsons hath to speak of the end of anye, that prosessed The death of Gods saintes precious in his [...]. the Gospel of Iesus Christ: For a man might reckon vp al sortes amongst them, that haue died most wretchedly, in great dispaire, in [...]of conscience, in doubtful wauering of their saluation: the most smitten by the hand of God, and for lacke of peace, smiting them selues: wheras the others, died ioyfully in great peace, and assurance of the fauour and mer­cye of God: And so did not onely Oecolampadius, but also Zwinglius, whom impudently also hee would make to haue receaued his doctrine [...]in not forsakinge his flock in the field, did the dutie of a saith ful Pastor. of the Sacrament from a spirit, as hee had charged Luther before him, whose ende, though it were in the field, hee dooing the duety of a good Pastor, and not forsaking his flocke, died gloriously: because hee dyed in mayntenaunce of the trueth against the enemies of the Gospell.

And as for Caluine, besides that that hath beene said, the noble [...]of his woonderful learning, great paines, excellent knowledge, sincere iudgement, &c. shall be enough to stoppe the mouthes of al his enemies, whose doctrine, though hee would seuer and set at oddes, from that which Zwinglius taught, by the testimonie of two false witnesses like him self, Andreas Sebedeus preacher of Noion, and Iohannes An­gelus, pracher of Burtin, both zwinglians, which they did take vppon them to prooue against Caluine, beefore the Magistrates of Berna, Caluine him selfe beeing present, whereupon should proceede a decree from those Magistrats, in the yeere 1555. that none of their dominions should go and communicate with Caluine at Geneua, &c. It is euen as true as the rest: for if there had beene such difference in so many Ar­ticles, why are not those Articles sette downe? Why is not an extract of that edict also set forth, that men might see the causes of that restraint? But all this is nothing but malice. For shall we thinke, that the Lords of Berne, who are ioyned to the other Churches in the same profession, and maintaine the Gospel, that there should be suche difference betwit The people in well reformed Churches, sor­ted to their own parrishes. them? Indeede in well reformed Churches the people are bounde, not to runne where they lyst, and to communicate where they will, but they are sorted into flockes, and euerye flocke hath their owne Pa­stors, and such an edicte might passe from the Magistrates: But whoe is this Pontas, by whose credit this is deliuered vnto vs? If it be your ly­ing Potacus, which you haue mentioned before, hee deserueth as little credit in this, as in the other thinges that he brought before.

As concerning Beza (who you say) hath brought our doctrine to per­fection, that is as you expound, to Puritanisme, in whom (you say) M. Charke may greatly reioyce, for that he sheweth him selfe in his reply a most zealous Puritane: I aunswere, that wee thanke God for those notable helpes, which we haue receiued by the excellent ministerie, of that worthy man M. Beza. The trueth of God, though it be so perfect in it selfe, as no man can bring perfection to it, yet then it is moste cleare and gloryous, when it is separated, and purified from the corruption and [...]of Poperie: wherein, if M Bexa his paynes haue beene further im­ployed, then others, why shoulde this bee imputed vnto him, as worthy of blame, and as if hee were an heretique, he be charged to imbrace that which both he and we do set our selues against, more then euer did the Papistes? vnlesse they call that Puritanisme, when menne doe studie [...]seperate them selues from Popish corruptions, which indeed, because [Page 107] Papistes doe not, as they cal vs in spite, Puritans, we may iustly cal them filthy Porkelins.

Last of al, concerning that worthy man M. Bucer, whom this wretch [...]. seeking to deface, as he hath done all the rest, by the authoritie of lying Lindane, he auouching it vpon the reporte of certaine Merchants (as he saith) of Colen, and by the reporte of Pontacus afore rehearsed, a po­pishe, and therefore a lying Historiographer of our time, who forsooth (as some of his owne Disciples should reporte) should die a Iewe, deny­ing Christ to be come: it is so foule and false a sclaunder, as M. Charke hath already prooued, and the storie both of his life and death set forth to all the worlde, doth testifie, as I will not any longer stand vpon it. As for the inconstancie, altering and chaunging that they charge him with, wherby they would gather, y ^t he so often altered & chaunged his fayth, that he might die a Iewe, (as Parsons saith) welinough: It is a reporte worthy such reporters. For, for his inconstancie, it was no other then it bcommeth al Christians, who must, and doe, grow from worsse to bet­ter: wee beginne first with principles, as it were with milke, but after­wardes (by the grace of God) we are confirmed, and can receiue stronger meate: Both Phillip Melancthon, and Martin Bucer, were woorthye men, and yet by the meanes of Luther, and Zwinglius in that point of the Scrament, they were diuersly distracted, till their iudgemente was better confirmed. And what reproch ( Parsons) was this vnto the: Must Bucer therfore needs so often alter & change his faith, as he was found to alter & change his opinion in this point? Is there no differēce, betwixt a mans faith, that is, that whiche comprehendeth the whole doctrine of faith, and a little point, whiche onely consisteth in a matter of circum­stance; Againe, haue the Papistes alwayes beene one, of one growth, alwayes like themselues; Did not Priest Bristow, dissemble a greate while, come to our Churche, communicate with our Sacraments, be present at our exercises and disputations, long time after her Maiestie came to her Crowne? Did not Friar Campion so, liuing in S. Iohns Colledge, beating office in the Vniuersitie, beeing the Grocers scholler, and proceeding so farre, that hee shoulde haue preached before them? And good Syr Robert, (if you be the authour of this booke) for your selfe, howe liued you in your colledge, before you were expelled your house for your prodigalitie and wickednes; before you went beyond the Seas; When there was a greater likelicood, that you woulde prooue [Page] some notable royster or [...], whom the gallowes would take vp by the way, rather then a Iesuite: who for popish treason (excepte the Lord turne your hart) wil bring you (I feare) to a iust and a deserued end.

As for that which follo weth (hauing beene long in this) seeing it is matter of doctrine, and containeth but such things as hath beene already obiected, and was long ago answered: wherin also I suppose M. Chark, as God shal giue him strength, leasure and time, either presently, or when the whol shal come out, wil shap some answer: I leaue it for my part, estee ming it vnworthy any, beseeching al good readers, euen for Christes sake, and as they tender their own saluation, to beware of those enemies: whō we doe see to be distressed in the maintenaunce of their cause, that they are driuen from the matter, to the manner, from the trueth to mens per­sons, from the word of God, to mens traditions, seeking nothing but to inueigle vs by odious and false accusations.

Now the Lord Iesus open thy heart, giue thee wisdome and strength, that thou maist discerne trueth from errour, and light from darknes: and discerning it, maist so fast cleaue vnto it, as thou maist stand against Satan, against hell, against Antichrist, and against al his Adherentes, to liue and die in it.

Amen.