rebels destroy these murtherers and burne these sodomites and hang vp these traitors of the King and Realme And this they sayd of the friars But Wickleffe alwayes detested and spoke both against such abominations and such rebellions It is a common tricke also of Papists to proue their doctrine with lies fables To proue transsubstantiation they make a crucifixe to speake these words Benè de me scripsisti Thoma Thou hast written wel of me Thomas when shal I be able to requite you for your paines To proue the real presence they make tales of bloud appearing in the sacrament and sometimes they say Christ appeared like a litle child which are toyes to mock children withall To proue purgatory they tel vs tales of S. Patrickes purgatorie of soules complaining and crying for more masses of apparitions of Angels diuels and soules The same lies they abuse also to proue prayer for the dead For the iustification of their doctrine concerning the worship of saints and their images they tell lies of images mouing talking working walking and of wonderfull apparitions and miracles done by them Our Ladies image is said to speake to Hiaciullyus Goodrike saw a boy come out of a crucifixes mouth as Mathew Paris relateth Finally the Popes and their agents without lies and notorious forgeries cannòt maintaine their cause as by infinite lies of Bellarmine Baronius Parsons yea and of the Popes themselues I haue iustified Doeth it not then appeare that in lying they haue set vp their rest And will not the world see the abominations of popery that cannot be maintained but by lying forgery and force God graunt that truth may once appeare and open the eyes of all Christians that they may sée that which now lieth hidden and come to the perfect knowledge of truth AN ADVERTISEMENT TO THE READER CONCERNING FOVRE OTHER INFAMOVS Libels lately diuulged and sent into England by Parsons Kellison and Walpoole BEfore the fornter answer could be finished and published there came to my hands foure other bookes all penned by our malicious aduersaries and sent ouer frō Rome and other places into England to disturne simple people from the loue of the truth of which I haue thought good most Christian Reader here at the end of this work briefly to aduertise thée I hope also that the same aduertisement wil serue for present satisfactiō to those which percase expect a spéedie answer to such hastic calumniations and most wicked libels The first is set out vnder the name of T. F. alias Thomas Fitzherbert a man euill reported of by his owne conforts and therefore no maruell if hatefull to all men wel affected to their prince and countrey Long he hath bene a spie and pensioner of the king of Spaine But now perceiuing belike that the trade is become odious groweth out of request he is turned Masse priest and set to sing for the soules of his friends after thrée farthings a Masse And least he might forget his old art of spiery he is now set to spy for his holy father if by any good aduenture he can sée Christs true body lurking vnder the accidents of the Masse-cake his bloud by a necessary concomitance as they say being not farre off This fellow as a Masse-priest was thought a fit person to speake for the Masse and as a spie and renegate Englishmā to speake shame of his country and to defend traitors And yet the poore man is as fit to dispute of the massing religion and popish subtilties as an asse to play an antheme vpon a paire of organs The true author of the booke as his stile declareth and the dealers in the edition must néeds witnes is Robert Parsons an old hackster in missifical quarels and a great dealer in matter of conuersion of England and one that vseth at his pleasure to borrow other mens names now calling himselfe Captaine Cowbucke now Dolman now Iohn Houlet now N. D. or Noddy now T. F. or Tom Fop now Robert Parsons Under the name of Dolman he set out his traitorous seditious booke of succession in disgrace of the Kings title Under the name of Iohn Houlet he published certaine idle reasons of refusall himselfe neuer refusing to attempt any mischiefe against the State Under the title of N. D. he set out-his VVardword and VVarneword stigmatizing his manship with the perpetual note of a Noddy implied by those two letters N. D. And this course he tooke in T. F. his Apologie The second is entitled A treatise of three conuersions of England and was set out by Robert Parsons also vnder the old stampe of N. D. whose signification euery child now knoweth to be Noddy But why he should write of the conuersion of his countrey to religion we can sée no reason séeing we haue knowne him alwaies more studious of the subuersion then of the conuersion of England and his consorts the Masse priests do testifie that he is a Machiauelian packing fellow boyd of religion and honesty The turnings of the Masse or turning of iackets had bene a more fit subiect for him to handle seeing he furneth skippeth so oft about the altar like an ape dauncing about a maypole and hath turned his coate so often from English to Romish from Scottish to Spanish from all to French that some of his friends feare vnlesse he turne Cardinall that he will turne Turke The third is called A Suruey of the new religion and was deuised by a renegued fugitiue Englishman who hath surueyed diuers other countries and yet neuer found any settlement in his braine or habitation Like Caine he hath bin long a vagrant fugitiue fellow Vagus profugus in terra and séeketh if not to kill yet to slander his countrimen and friends imputing vnto them most horrible opinions and crimes It resteth then that we set vpon him a mark as vpō Caine that euery man may know him for a suppost of Satan although herein we néed not much to trauell seeing the first letter of Kellisons name who fathereth this monstrous moonecalfe is K. and the man is noted among his companions for a great quareller about his commons The poore fellow is but a kettle doctor or rather a Tinker of broken schoole distinctions and a professor rather then a performer of any diuine learning The fellow talketh idly of new religion but neither doeth he know what is new nor what is old nor what belongeth to religion that taketh popery for religion and esteemeth the masse and decretaliue doctrine which this Church of England refuseth to be auncient and the apostolike faith which we professe to be new The fourth is termed A briefe and cleare confutation of a new vaine and vanting challenge and is directed against a treatise set out some two or thrée yeares agone by mee wherein is proued that the Masse-priests and their adherents are neither Catholikes nor good Christians But so learnedly and wisely hath the author of this braggard confutation handled the matter that his good
peccato potest Papa quasiomnia facere quae potest Deus Nay Panormitan in the chap. venerabilem without qualification sayth Quòd possit facere quicquid Deus potest And he alleageth this for a reason aliâs Christus non fuit ailigens paterfamiliâs si non dimisisset in terra aliquem loco sui Gomesius writing vpon the rules of the Popes Chancery sayth That the Pope is a certaine diuine power and sheweth himselfe as a visible God Papa est quoddam numen quasi visibilem quendam Deum praese ferens Stapleton in his dedicatory Epistle to Gregory the thirtéenth before his Doctrinal principles doeth adore him and call him Supremum numen in terris that is His soueraigne God vpon the earth Hoping percase that his supreme God would looke downe vpon a terrestriall base creature and bestow vpon him some great preferment Bellarmine doth bestow Christs titles vpon the Pope calling him the corner stone of the church and a stone most precious and approued In his second booke De Pontif. Rom. he titleth him the foundation the head and spouse of the church Caesar Baronius his huge volumes containe most huge and many flatteries of the Popes of Rome the man contrary to all law of story setting forth their praises and concealing their errors and faults It would require a great volume to comprehend all and where so many examples are contained I should diminish his fault if I should set downe but few Simon Begnius a great doer in the conuenticle of Lateran directing his spéech to Leo the tenth Ecce sayth he venit Leo de tribu Iudah And againe Te Leo heatissime saluatorem expectauimus He calleth Pope Leo a lion of the tribe of Iuda and his sauiour Certaine rimes in the Glosse vpon the proeme of the Clementines call him the wonderment of the world Papa stupor mundi And againe say that he is neither God nor man but as it were neuter betweene both Nec Deus es nec homo quasi neuter es inter vtrumque Innocentius the third in cap. solitae de maiorit obed sayth the Pope as farre excelleth the Emperor as the Sunne excelleth the Moone That is as the Glosse doeth there calculate seuentie seauen times He compareth also the Pope to the soule and the Emperour to the bodie Tantū sacer dos praestat regi quantū homo praestat bestiae Quantum Deus praestat sacerdoti tantū sacerdos praestat regi Quiregē anteponit sacerdoti is anteponit creaturam creatori sayth Stanislaus Orichouius in Chimaera That is A priest doth so much excell a king as a man doth excell a beast As much as God is better then a priest so much is a priest better then a king He that preferreth a king before a priest doth preferre a creature before his creator Ioannes de turrecremata calleth the Pope King of kings and Lord of lords And Herueus will haue him to be a king The glosse and Canonists in c. ad apostolicae de sent re iudicat in 6. hold That the Pope hath power to depose princes and Emperours and this is now a comon conclusion of the Iebusites Clement the fift in the chapter Romani Clement de iureiurando doeth determine That the Emperour sweareth fealty to the Pope Boniface the eight affirmeth That it is a matter of saluation for all men to subiect themselues to the Pope c. vnam sanct ext de maior obed The Canonists teach That the Pope is not tyed to law in c. proposuit de concess praebendae Baldus in c. 1. in vlt. col de confess affirmeth That the Pope by reason of his authoritie is doctour of both the lawes And commonly his flatterers affirme That he hath al lawes within the chest of his brest Ioannes Andreas and Panormitane in cap. per venerabilem Qui filij sint legit say that the Pope hath power to dispense in mariages within the degrees prohibited by Gods law Petrus Ancharanus Cons. 373. saith That the Pope hath power to licence the nephew to mary his vncles wife Panormitan in c. fin de diuort writeth that the Pope for a speciall great cause may dispence against the new Testament Papa potest permittere vsuras populis Iudaeis eas tolerares that is The Pope hath power to permit and tolerate vsury to Iewes and other people as sayth Alexander de Imola in Consil. 1. part 2. and Card. in Clem. 1. § fin 27. quest de vsuris And experience sheweth that he permitteth vsury to the Iewes of Rome and Paul the fourth and Pius the fourth set vp publike bankes of vsury called falsely monti di pietd The Popes they are also made to beleeue that they may permit publike stewes in Rome and of that permission they make no small reuenue Likewise it is the custome of papists to flatter Princes hoping thereby to allure them to defend their sect Some they call most Christian some Catholike some great Dukes Baronius in his Epistle dedicatory before his third tome of Annales calleth King Philip the second of Spaine regum maximum the greatest of kings and Christianorum regum maximum decus ornamentum The glory and ornament of Christian Kings He sayth also that greater things may be spoken of him then Xenophon wrote of Cyrus and seemeth to compare him or preferre him before Constantine Likewise doeth he grossely flatter the French king in his Preface before his ninth tome of Annales Thomas Stapleton hath giuen immoderate prayses to Thomas Becket and Thomas More perhaps for name sake rather then for vertue Sanders Rishton and Bozius albeit they professe to write histories yet do they intend nothing more then to aduance their owne fauourers and to disgrace their aduersaries This is also a great part of the argument of their lying legends to set out the prayses of Monkes Friars and such like superstitious Papists Likewise without cause doth he accuse vs for lying M. Foxe vnderstanding his error concerning the execution of Marbecke did correct the same Yet when he said Marbecke was burned at Windsor he lied not speaking that which was to him reported and like to be true considering that the partie was condemned Neither doeth M. Foxe set downe Wickleffe or others in the Calendar to the intent to make them martyrs for that passed his reach but to declare the time of their death or sufferings Parsons doth further threaten to shew out of M. Foxe and others of our writers infinite doctrinall lies But he threatneth alwayes more then he can performe In his second encounter ch 2. where he giueth out these brags himselfe lyeth notoriously For most false it is that either the rebels in king Richard the second his dayes or else the friars whom Thomas Walsingham called lyars were Wickleffes schollers albeit this shamelesse frier affirmeth both For Ball a Masse-priest was a principall ring-leader of the rebels and the friers were murtherers sodomites and traitors as the rebels said of them Let vs sayd the
that neuer offended them did not worke mischiefe against her whom they tooke to be the obstacle of all their plots and desseines Your Maiestie I doubt not will wisely consider of these plotters and their abettors and all their practises A King saith Salomon that sitteth in the throne of iudgement chaseth away all euill with his eyes But his eyes must be in his head and he must sit in the throne of iudgement and execute his lawes He must not suffer them to escape vnpunished that maliciously seeke the bringing in of strangers and the subuersion of Religion and the State A wise King saith a wise King scattereth the wicked and maketh the wheele to turne ouer them Who these plotters are I haue declared in the treatise following And that they excuse not themselues by Religion I haue discouered the deformities of their Religion as well as their wicked treasons All which I present to your Maiesties graue consideration beseeching him that is King of Kings to endue you with wisedome and all royall and heroicall vertues fit for the managing of so great kingdomes that you may both triumph ouer all your enemies and also long sit in the royall seate of these kingdomes to the honor of his diuine Maiestie and the comfort of all your louing subiects Your Maiesties most loyall and louing subiect Matthew Sutcliffe The Preface to all true Christians and loyall subiects HOw often the Spaniard and Pope and their agents haue attempted by secret practises to ruinate the Realme of England I doubt not my deare countrimen and friends but you haue heard The rebellion in the North-part of England an 1569. the pretence of the Duke of Guise an 1584. the diuers rebellions and troubles of Ireland the practises of Parrie Patrick Collein Williams and York to kil the Queen of Lopes Squire to impoyson ber of Babington and Ballard and diuers other Masse-priests and Masse-louing Papists to subuert the State are yet fresh in memory And to forbeare to speake of such secret practises they haue endeuoured by open warres also to preuaile against the State In the yeare 1588. they prouided against England not onely great land-forces but also a great fleete in their owne conceit inuincible yet by Gods grace easily vanquished and dispersed Likewise anno 1597 and 1598. they made two attempts or rather offers of some enterprise against the State In the first one D. Stillington and other Masse-priests English and Spanish miscaried the Spanish fleete being wracked on the rockes of their owne country so that they could not come to sing Masse in England The other was disappointed by stormes and contrary winds so that no effect came of it The noise of these preparations and menaces comming into England and being bruited abroade partly by letters and partly by a proud proclamation set forth in print by the Adelantado of Spaine wherein he plainly discouereth that he meant no lesse then to cut all our throates if he could it is no maruell if the State and diuers men well affected to their countrey did prepare themselues to make resistance Among the res̄t Sir Francis Hastings a man of auncient nobilitie and one that hath adorned the honour of his parentage with excellent vertues and namely with true pietie loue of his countrey fortitude and magnanimitie scorning to heare that so base a rabble of Marranes and Bisognos as were assembled first at Lisbone and then at the Groyne should either talke or thinke of the conquest of England which the Adelantado in his bragging Rodomonts stile did threaten he armeth himselfe and prepareth his friends and countrimen to make resistance Perceiuing also the securitie of some and slacknesse of others especially such as were tainted with the pestilent infection of Italian atheisme or Spanish Marranisme but commonly titled Cacolike or popish religion he publisheth a little treatise called A watch-word giuing warning to the secure and stirring vp such as seemed euill affected to resist manfully and to withstand the Spanish incrochments and pretences This booke crossing the desseines of Robert Parsons and his consorts who by all meanes sought to set England in combustion that they might triumph in the ashes and sing Masse in the funerals of their natiue countrey we may perceiue by the sequele that it touched his cause and faction very nearely and therefore was taken by him very tenderly For presently he taketh pen in hand and writeth a most scornefull and bitter treatise against her Maiesties proceedings against Religion and all that professe it railing against Sir Francis and the professors of the truth and commending in the best sort he could both the professed enemies and the secret vnderminers of the State Wherein if we would but note the mans singular impudencie or rather his audacious foolerie it were argument sufficient to confound all his writings For at what time the Spaniard lay with forces at the Groyne and by a Proclamation set forth in print threatned fire and sword against the Realme Robert Parsons like a viperous traitor in his Ward-word talketh of nothing but peace and would make vs beleeue that both the Pope and Spaniards are our good friends Where Iesuites and Masse-priests and malcontent Papists were brewing of sedition and preparing themselues to ioyne with forreine forces this good fellow would make vs beleeue that traitors are good friends and that there was no hurt by them meant to the Queene or State Finally this babling Warder doth addresse all his discourse to the Lords of the Councell and chiefe dealers in matters of State albeit the same tended wholly to the destruction of the State And yet when I consider the practises of the enemies of the State I must cōfesse that he had great reason to enter into this shamelesse course For albeit there was no colour of truth in his discourse yet he supposed if the same were shewed to her Maiestie that it would make her stay her preparatiues He thought also it would proue a faire pretence to those that were loth to spend their money to forbeare to make resistance against the enemy Further he saw that the same would bleare mens eyes while both forreine enemies and secret traitors sought to cut our throates And finally the same being full of railing scorning and scurrilitie he doubted not but the same would deterre others or at least make them slow to take vpon them the defence of the common cause For what man considering the smal encouragement that forward men did find at the hands of friends and the rude entertainment they receiue at the hands of enemies would not leaue the patronage of the State to those that haue most interest in publike gouernement All this notwithstanding sir Francis considering the obligation that Christians haue to maintaine sincere religion that bindeth true harted subiects to defend their country hath published an Apologie both in defence of the common cause and of his owne reputation against the scurrilous and railing libell which Parsons calleth A
of scripture To excuse this great deformitie Robert Parsons endeuoreth to bring the best defence he can First saith he let this whipster tell vs where we were taught to say O stocke or O stone help vs. As if it were not absurd to pray before stockes and stones and to giue dumbe images the same honor that is due to the originals Or else as if they committed no fault because they say not O stocke or O stone This exception therfore declareth that the moule of this old hacksters cap was blockish and senslesse like as if it were made of stone Secondly he saith that S. Basil homil 20. in 40. martyres prayeth to the same martyrs that Nazianzen in laudem Cypriani martyris maketh his prayer to the said Cyprian and in his oration in praise of Athanasius to Athanasius in his oration in praise of Basil to S. Basil that Chrysostome prayed to S. Peter in a certaine sermon of Peters chaine and that S. Ambrose called on the same Apostle comment in cap. 22. Luc. and S. Ierome on S. Paula in epitaph Paulae And that S. Augustine prayed to S. Cyprian and other Saints lib. 7. de baptis contr Donatist cap. 1. But first there is an infinit difference betwéen the words of the Fathers and the blasphemous formes of popish prayers They by a figure called Prosopopoeia did speake to saints as Orators do to heauen or earth or cities or other things that heare nothing These pray to them as if they heard them saw them and could helpe them Secondly neither Ambrose prayeth to Peter nor Augustine to Cyprian and other saints in the places mentioned Thirdly neither can be proue that the sermon made vpon the adoration of S. Peters chaine is authentical nor that the oratiōs of Basil Nazianzene and other fathers are cléere of all corruptions which differ so much in diuers editions Finally we liue by lawes and not by the examples of three or foure fathers disagréeing from the rest if so be it were granted that they called vpon saints Thirdly he alleageth that in the first prayer to Thomas Becket there is no more blasphemy contained then when the holy prophets did mention the name faith and merits of Abraham Isac and Iacob and other their holy fathers But what if the holy Prophets do not mention the merites of Abraham Isac and Iacob but rather desire God to remember his promise made vnto them Doth it not appeare that in speaking of holy Prophets he lyeth most shamefully and like a false prophet and teacher Againe he sheweth himselfe both shamelesse and senselesse that perceiueth no difference betwéene the Papists that pray they may attaine heauen by the bloud of Thomas Becket and the Prophets that neuer prayed in that fashion nor hoped to attaine heauen by the bloud of any but of the immaculate Lambe Christ Iesus Finally he answereth That where Thomas Becket is prayed vnto to lend his hand for our helpe it is meant he shal do it by his prayer and intercession But this answer is as foolish as the prayer is blasphemous For there is great difference betwéen the word helpe and this prayer Be a meanes that we may be holpen Againe albeit the meaning of the word were so yet it is a ridiculous thing to pray to any to gouerne direct and helpe vs that cannot gouerne direct nor helpe vs and farre from the meaning of Papists who in their Legends tell vs that Saints haue appeared holpen and healed such as haue called vpon them This excuse therefore will by no meanes reléeue the aduersaries whose prayers in their Missals and other rituall bookes are repugnant to Christian religion and the formes and practise of the auncient Church Finally they erred in the obiect of their worship adoring creatures in stead of the Creator or at the least aduancing creatures vnto honor not due vnto them The law expresly forbiddeth vs to worship strange Gods or to haue them But the Papists do worship the Sacrament newly made by the priest and call it their Lord and God which is a very strange God and neuer knowne to Christians for a god Neither can they pretend that they giue honor to the Sacrament as to the bodie of our Sauiour while he liued vpon earth For this honor was due by reason of the hypostaticall vnion of the two natures in one Christ. But there is no personall vnion betwixt Christ and the sacrament That they call the Sacrament their Lord and their Maker it is apparent by the common spéech vsed by the Papistes Further in the canon of the Masse the priest looking vpon the Sacrament saith Domine non sum dignus Lord I am not worthie Innocentius lib. 4. de Missa cap. 19. speaking of Transsubstantiatiō by the priests words saith that so daily a creature is made the Creator Ita ergo quotidiè creatura fit Creator The author of the booke called Stella Clericorum saith that the priest is the creator of his Creator Sacerdos saith he est creator sui Creatoris Qui creauit vos dedit creare se. Qui creauit vos absque vobis creatur à vobis mediantibus vobis The like words are found in the worthy book called Sermones discipuli ser. III. Secondly the law forbiddeth vs to make any similitude or image of things in heauen earth or vnder the earth to bow downe to it or to worship it But they make the images of God the Father and the holy Ghost and the crucifix bow downe to them and worship them and that according to the doctrine of Thomas Aquinas with the same worship that is due vnto God They do also make the images of Angels and Saints burne incense vnto them pray before them and kisse them Thirdly they confesse their sins to Angels and Saints saying Confiteor Deo Omnipotenti beatae Mariae semper virgini c. that is I confesse to God Almightie to the blessed and alwayes a virgin Mary to S. Michael the Archangell to S. Iohn Baptist and as it followeth in the common confessiō But if they did not beléeue that Angels and Saints can forgiue sinnes they would not so pray vnto them Fourthly they make their vowes to saints as appeareth by the common formes of vowes of such as enter into Religion Bellarmine also lib. 3. de cult sanctor c. 9. confesseth that vowes may be well made to saints But the scriptures teach vs that this is an honor due vnto God Pay thy vows to the most high saith the prophet Psalm 50. and Deuter. 23. when thou shalt vow a vow to the Lord thy God Finally they pray to the crosse saying Ange pijs iustitiam reisque dona veniam that is increase iustice in the godly and graunt pardon to sinners as if a stocke could encrease iustice or pardon sinners We are therefore herein to acknowledge Gods fauour and continually to praise him for his goodnes who gaue vs such a Queen as with al her heart sought to pul downe the altars
and groues of Baal to root out idelatry and superstition and to restore Gods true worship In the beginning of her reigne the holy scriptures were restored to the people in their mother tongue and Gods true worship established in the Church according to that rule God was serued in spirit and truth and the seruice of the Church brought back to the auncient forme of Christs primitiue Church CHAP. V. Of the translations of Scriptures into vulgar tongues and reading them publikely in tongues vnderstood HE that doth euill hateth the light No maruel then if the Pope his crue of Masse-priests shun the scriptures their workes and doctrine being euill and the scriptures being compared to light Psalm 119. and to a candle shining in a darke place 2. Pet. 1. they would if they durst plainely prohibite scriptures as appéereth by the practise of the begging Fryers in the time of William de sanct amore who hauing brought all their fancies and traditions into one volume and calling the same the eternal Gospel preached that the Gospel of Christ should cease and that their eternal Gospel should be preached and receiued to the end of the world The Pope also could hardly be enduced to condemne this blasphemous booke of the Fryers In the end I confesse he was forced for shame to abolish it yet he conceiucd infinite displeasure against the Doctors of Paris and fauored the Fryers as much as he could And now albeit he hath not simply prohibited the translation of scriptures and reading them in vulgar tongues yet he hath so limited the same as in effect they are as good as prohibited For first he will not permit that scriptures translated into vulgar tongues shall be read publikely in the Church as both the Trent conuenticle and the practise of the Romish Church declareth Secondly Pope Pius the fourth doth simply forbid all translations of scriptures into vulgar tongues such onely except as are made by his adherents and followers which are not onely false and absurd in diuers points but also corrupted with diuers false and wicked annotations as the Rhemish annetations vpon the new testament being examined do manifestly declare Thirdly we do not find that the Papists are hastie in setting forth translations of scriptures in vulgar tongues nor can I learne that the Bible is hitherto translated into the Spanish Italian and Dutch tongue by them Fourthly they will haue no Booke-sellers sel Bibles though translated into vulgar tongues by them selues without leaue Fiftly they wil not permit any man to read Bibles so translated by themselues without leaue Sixtly they graunt leaue to none to reade scriptures in vulgar tongues albeit allowed by themselues but to such onely as they suppose to be resolued or rather drowned in the dregges of Popish errors and to lay men seldome or neuer do they grant the same I do not beleeue that Robert Parsons albeit well acquainted in Spaine and Italie can name a doosen lay men of either nation that haue licence to reade Scriptures in vulgar tongues or that had licence in England in Queene Maries time to reade Scriptures translated into their mother tongue If he know any such he may do well to name them If he name them not his silence wil bréed suspition if it be not taken for a plaine confession Finally if any among the Papists be taken with other translations then such as themselues allow or not hauing himselfe obtained licence according to the foresaid rule he is presently taken for suspect of heresie and seuersly punished if he acquite not himselfe the better So we sée that among them it is lawfull to reade all prophane bookes if they fall not within the compasse of their prohibition and to tumble ouer the lying legends of Saints and the fabulous booke of Conformities of Saint Francis with Christ and that without leaue But Scriptures translated into vulgar tongues no man may reade without leaue Now how contrarie this course is to the word of God to the practise of Gods Church and to all reason we may easily perceiue by these particulars God would haue the words of the law not onely a continuall subiect of our talke and meditations but also to be written at the entrances and doores of our houses Our Sauiour Christ preaching to the Iewes willed them to search the Scriptures But how can this be done if Scriptures be not translated into tongs which we vnderstand and if no man may reade them without leaue In the primitiue Church they were publikely read in the Syrian Egyptian Punicke other vulgar tongues By the testimonte of Bede hist. Angl. lib. 1. it appeareth they were translated into the British tongue and into other vulgar tongues the mysteries of religion being made common to diuers nations by the meditation of Scriptures Irenaeus speaking of all the Scriptures saith They may be heard alike of all Hierome in an Epistle to Laeta and in another to Celantia exhorteth them to reade Scriptures But how can they be heard alike if they may not be translated nor read publikely in vulgar toungs And why should it be more lawfull for Laeta and Celantia to reade Scriptures then for other men and women In his Commentaries likewise vpon the 86. Psalme he saith that Scriptures are read to all that all may vnderstand Scriptura populis omnibus legitur vt omnes intelligant But how can the common people vnderstand a strange toung Chrysostome homil 9. in Epist ad Coloss. teacheth that the Apostle commandeth lay men to reade scriptures and that with great diligence The Apostle teacheth vs that the word of God is the sword of the spirit And before I haue shewed that it is light Our Sauiour saith that the word of God is food to our soule Basil. homil 29. saith That the old and new Testament are the treasure of the Church Vetus nokum Testamentum saith he the saurus Ecclesiae In his Commentaries vpon the first Psalme he sheweth that the holy Scriptures are a storehouse for all medicines for mans soule Chrysostome Homil. in Psalm 147. saith the Scriptures are our armes and munitions in the spirituall warfare which we haue against the diuell Arma comeatus eius belli quod est inter nos diabolum sunt Scripturarum auditio Doth it not then appeare that the Papists are enemies to Christians and séeke to murther their soules that by all meanes séeke to expose them naked vnto their enemies weapons and wold willingly depriue them of medicines munitions armes and foode and leaue them in darknesse without the comfort of Scriptures For how can they vse Scriptures that vnderstand them not And how can they vnderstand them when they are read in toungs vnknowne And how can they come to reade them when there are so many difficulties in obtaining licence to haue them Séeing then at her Maiesties first entrance into her gouernement we were fréed from the thraldome and slauery of Antichrist and had the Scriptures in
rather to be found in the Popes bosome then any corpes of Apostolicall doctrine for that is very rife with them With the corpes of Apostolicall doctrine the Italian atheisticall Popes are litle acquainted We tel him further that for trial of any point of doctrine we are not to run to the Popes sea which is as much able to resolue vs as his close stoole but to the word of God reuealed in Scriptures and if there be any difference about a place of Scriptures we are then to compare the same with other places to search the resolutions of Councels of auncient and later Fathers of the Church of England and learned men Prouided alwayes that nothing be receiued as a ground of faith which is not to be deduced out of the word of God Whether then S. Augustine or Hierome or Ambrose or Luther or Caluin or any preacher among vs bring vs the word of God it is to be receiued But if they teach without that we are not necessarily to credit them nor to beléeue them in grounds of faith Out of the Scriptures we learne that Christ hath giuen some Apostles some Prophets some Euangelists some pastors and teachers albeit all particular matters are not precisely set downe So likewise we are taught that these words this is my body are most true that the sacrameÌ„t is Christs body in a mysterie or sacramentally albeit how the Sacrament is called Christs body there may be some differences Likewise out of Scripture we are taught that the King is the most principall man in his Realme and not to be subiect to any other in externall gouernement albeit euery one percase vnderstandeth not the seuerall points of his supreme authority These differences therefore notwithstanding our rule of faith is most certaine Fiftly he would insinuate that as vertue houskéeping true dealing is much decayed since her Maiesty came to the crowne so pride in apparel gluttony drunkennes lechery swearing and other vices are much increased But the man should shew that these vertues are decayed and vices increased in men that are truly of our Religion If he say so then let him name the men that are guiltie of these faults If the men that are guilty be Papists that for the most part are knowne to be carnall and cruel and most vitious he striketh himselfe and not vs. If they be Atheists or hypocrites then his allegation maketh not to purpose This I will speake to his teeth that if our Ministery be no more honest and vertâ—ous then the Popes Cardinals Friers and Masse-priests and our true professors then zelous Papists it were pitie they should liue on the face of the earth Some proofes I haue brought before and more I shall alleage herafter Let Parsons do the like against vs and leaue his hypocriticall ostentation and generall declamation that maketh men rather to wonder at his impudency then to beleeue that he dealeth truly or sincerely Sixthly he very impudently imputeth all the troubles wars and calamities that haue happened in Scotland Ireland Flanders France to alteration in Religion and wold lay the blame wholy vpon vs. But if he looke into their immediate causes he shall find that the mint of this money was the Popes consistorie and that he and his agents are the onely firebrands of all mischiefe In Ireland Gregorie the thirtéenth stirred vp rebellion by the traitor Saunders his legate in England Pius Quintus by his agent Ridolphi and by Morton his messenger moued the two Earles to rise in the North Anno 1569. The same Pope animated the Spanish King to make warres against the Quéene of England and against them of the Low countries The same Pope sent not onely his agents to stirre the French but ayded them both with men and mony Gregorie the thirtéenth likewise sent ayde to Irish rebels The wars of Germanie were enflamed by that butcherly Pope Paule the third To make short all massacres trecheries warres and troubles haue wholy procéeded from their malice against the truth If the Pope and his adherents therfore haue bene troubled so was Herode and all Ierusalem with him at the birth of Christ. If they blame vs for their troubles so did the Pagans impute all their troubles to Christians and their religion But the true cause was not religion but the hatred of impious Papists against religion Finally he saith that if her Maiestie had not altered religion then her kingdome had bene flourishing and secure and that she would haue had issue and her succession certaine and continued in friendship with the Pope and auncient confederates and neither had wars abroad nor treason at home and insinuateth that by reason of alteration of religion al is fallen out contrarie But if Wil Sommer had written this discourse he could neuer haue spoken more foolishly nor impertinently For first I haue shewed that the state of the kingdome for diuers respects was neuer more flourishing Secondly if any danger hanged ouer our heads the same might easily be auoyded if lawes had bene executed against traitors Thirdly it is now apparant to the world that want of issue in her Maiestie hath not hurt vs God sending vs so gracious and magnanimous a king Fourthly his royall Maiestie succéeding in her throne hath declared that she wanted no succession The same act also sheweth that Parsons and all his consorts are a packe of false Prophets Parsons his booke of succession doth also declare him to be a false traitor Fiftly it is a ridiculous thing to tell vs of vnion with the Pope and his mediation of peace For there ought to be no agréement betweene Christians and Antichrist Here the Noddie will storme that his holy Father should be called Antichrist But let him answer my reasons in my fifth booke De Pont. Rom. against Bellarmine and then let him storme while his heart break Sixtly we haue so litle losse by breaking with the Spanish king that all men of knowledge pray that either he may chaunge his former courses or that the warrcs may still continue Finally this land hath no reason either to feare forraine warres or domesticall treasons vnlesse we will vncouple the Popes hounds that come hither to teare the kings Maiestie and State in péeces which I hope he and his Councell of state will looke vnto Whether then we looke into the Church or the State we must needes say that Quéene Elizabeths raigne was most happie And that so much the rather for that all her aduersaries wit and malice doth not affoord any one sound argument that doth any way sound to her disgrace Robert Parsons hath long barked in vaine against her procéedings But he should remember that the end of mad barking curres is beating if not hanging The second Booke shewing the miserable estate of Papists both in England vnder Q. Mary and elsewhere vnder the Popes irreligious tyrrannie weakely defended by N. D. in a leud Libel intitled the WARNE-WORD The Preface to the second Booke THE nature of
and the rocke vpon which the Church is built Bellarmine lib. 2. de pontif Rom. cap. 31. talking of the Popes titles saith that he is called a foundation and that he is fundamentum aedificij Ecclesiae the foundation of the building of the Church In his Preface before his bookes de Pontif. Rom. speaking of these words of Isay Ecce ponam in fundamentis Sion lapidem lapidem probatum angularem saith that these words not vnfitly may be applyed to the Pope as if he were that corner stone that is placed in the foundations of Sion Stapleton likewise in his Preface before the relection of his doctrinall principles affirmeth desperately that God speaketh in the Pope and that the foundation of Christian religion is necessarily placed in his authoritie teaching vs. It was much to say that he was any way the foundation of religion But to make him a necessarie foundation was a greater presumption then I find in his fellows His words are these In hac docentis hominis authoritate in qua Deum loquentem audimus religionis nostrae cognoscendae fundamentum necessariò poni cernimus Neither can any of them well deny but that the Pope is the rocke vpon which the Church is built and against which the gates of hell cannot preuaile séeing generally they proue the Popes authoritie out of Christs words to Peter Mat. 16. For if these words be not meant of the Pope but of Christ whom Peter confessed then are they fondly alleaged for iustification of the Popes authoritie In summe all their practise sheweth that the Pope to them is summa summarum and the corner stone and chiefe foundation of the popish Church For alleage Scriptures they quarrell about the interpretation and admit no sence but that which the Pope alloweth although his glosses and interpretations be neuer so contrarie to the text Againe alleage Councels they enquire if the Pope haue allowed them Alleage Fathers speaking against the Pope they reiect them But alleage the Popes determination there they stop like restie iades and will not be drawne further So the Pope and his resolutions are the foundations nay they are all in all with Papists But this is not onely contrarie to the words of Scripture Isay 8. and 28. Mat. 16. and 1. Cor. 3. and Ephes. 2. where Christ is made the corner stone and sole foundation of the Church but also contrarie to all Fathers and good interpreters of Scriptures The same is also most absurd and contrarie to reason For first if the Pope were the foundation of the Church then should there be as many foundations as Popes Secondly the Church should be built vpon foundations diuers from Christ. Thirdly the foundations of the Church should differ one from another one Pope centradicting and crossing another Fourthly the Popes being sometimes reprobates and damned hell should preuaile against the foundation of the Church which is most absurd Fiftly the Church during the vacation should be without foundatiō and a woman being Pope the Church should be built vpon a woman Finally the Church should be built vpon men subiect to infirmities errors and mutations and not vpon Christ Iesus the vnmoueable rocke The Conuenticle of Trent talking of the bookes of the old and new Testament and of traditions as well concerning faith as manners doth receiue both with equall affection and reuerence as it were either deliuered vnto vs either by the mouth of Christ or by the holy Ghost and kept by continual succession in the Catholike church Omnes libros tam veteris quà m noui testamenti cùm vtriusque vnus Deus sit author nec non traditiones ipsas tum ad fidem tum ad mores pertinentes tanquam vel ore tenus à Christo vel à Spiritu Sancto dictatas continua successione in Ecclesia catholica conseruatus pari pietatis affectis ac reuerentia suscipit ac veneratur Those likewise among the Papists that procéede Doctors or take any degrée in schooles do professe that they most firmely admit and embrace the traditions of the Apostles and the Church and other ecclesiasticall obseruances and constitutions Apostolicas ecclesiasticas traditiones reliquasque eiusdem Ecclesiae obseruationes constitutiones firmissimè admitto saith euery one of them Bellarmine lib. 4. de verbo Dei cap. 1. beginning to speake of traditions hitherto saith he we haue disputed of the written word of God now we will begin to speake briefly of the word of God not written accompting traditions to be the word of God as well as holy scriptures Aliud hodie religionis Christianae fundamentum saith Stapleton habemus non quidem à Christo aliud sed ab ipsis literis Euangelicis Apostolicis aliud That is we haue now another foundation of Christian religion not diuers from Christ but diuers from the Euangelicall and Apostolical scriptures So either he excludeth scriptures from being the ground of Christian religion or else maketh vnwritten traditions equall vnto them Afterward in his Analysis prefixed before his Doctrinall principles deliuering to his disciples the grounds of Christian religion he vouchsafeth the scriptures no place among them But first if by the books of the old testament they vnderstand all the bookes contained in the old latine vulgar translation of the Bible then they admit the third and fourth bookes of Esdras and all additions to the originall text to be canoniall scriptures which contradicteth their owne decrées concerning the canon of Scriptures Secondly it is absurd to make vnwritten traditions equall with the holy Scriptures For these are certainly knowne to procéed from God But of vnwritten traditions the aduersaries can bring no proofe but from men Now who is so presumptuous as to match the testimonies of men with the word of God Augustine in his 48. epistle to Vincentius speaking of the fathers writings saith they are to be distinguished from the authoritie of the canon And in his eight epistle which is to Hierome he saith that vnto the Scriptures alone this prerogatiue is to be giuen that none of them containeth any errors All other authors he wold haue censured and examined by them being not free from errours The holy Scriptures are alwayes consonant and agréeable to themselues But traditions do not onely contradict one another but also are repugnant to holy Scriptures Polycrates as Eusebius lib. 5. Eccles. hist. c. 23. reporteth maintained the obseruance of the feast of Easter according to the practise of the Churches of Asia to be according to the Apostles traditions Victor and the Church of Rome thought contrary Some maintained the fast vpon the Sabbath others denied it and both held by tradition Siue hodiè Christus natus est c. whether Christ was borne or baptized as this day saith Hicrome serm de nat to 3. there is a diuers opinion in the world and according to the diuersitie of traditions there are diuers iudgements The Romanists do found their communion vnder one kind and their Masses
yeeld proofe sufficient I may therefore vse Optatus his words to Parmeniam against him Cùm pro his erubescere debueras catholicos innocentes accusas That is where thou shouldest blush for thine owne faults thou accusest others that are innocent As for my stile and termes they shall alwayes be iustified when Parsons hath any matter to obiect against them Descending from his magistrall throne of his royall pedantery to speake of my epistle it pleaseth him to diuide it into three principall parts to wit into notorious folly apparant falshood and ridiculous vanitie in bragging and vanting But seeing he hath diuided no more wisely he must take the parts all to himselfe being a notorious sot a false packer and a vaine and ridiculous bragger Such a one the wise man describeth Prouerb 6. Homo apostata saith he vir inutilis graditur ore peruerso annuit oculis terit pede digito loquitur prauo corde machinatur malum omni tempore iurgia seminet It seemeth a proper description of Parsons an apostate from religion a man of little worth that goeth vp and downe with a peruerse and wide mouth which winketh with his eyes giueth a signe with his feete speaketh with his fingers deuiseth mischiefe in his wicked heart and at all times soweth discord and contention It followeth therefore that he looke for the execution of that which followeth Huic exemplo veniet perditio sua subitò conteretur nec habebit vltrà medicinam This mans destruction will come quickly and he shall suddenly be broken in peeces and shall find no further remedie As for the folly falshood and vanitie he talketh of they are so surely fastened vpon himselfe that he shall neuer put them vpon me To conuince me of folly he hath alledged the words of Tully that calleth him a noddy orator as he saith that alledgeth such matter as maketh no lesse for his aduersarie then for himselfe But if this be the part of a noddy then is Parsons a threefold noddy who alledgeth almost nothing but it may with better reason be reiected vpon himselfe then cast vpon others as for example where he talketh of heresie rayling bloody pamphlets folly and such predominant humors and qualities in himselfe Against me the words of Tully make nothing For albeit I do call him noddy that taketh for his deuise N. D. which with the addition of two vowels make noddy yet cannot he by any meanes make noddy out of O. E. which letters I assume to fhew his folly vnlesse he will lend me his owne name which I do not meane to borrow at this time Againe if he may come vpon the stage with the maske of N. D. why may not he that defendeth take the two next letters O. E The lawes are plaine that no man may refuse to stand to that law by which himselfe meaneth to receiue aduantage Furthermore talking of two letters where I say he is a man of two or three letters he answereth but by halfe and therefore is like to rest a noddy and a man of three letters that is Fur and the rather for that like a thiefe he came into England entring not by the doore but stealing in some other way with picklocke faculties and trecherous instructions from the Pope Finally the man sheweth himselfe to be not an orator but rather a foolish grammarian that calleth consonants the material part vowels the formall part of words For if this were true then should no word be compounded of bowels nor should bowels stand without consonants nor should forme and matter be proper to bodies but common to words also and fancies Thus we sée how Robert Parsons since he ran out of England hath outrun both grammér and logike is now learning to spell N. D. It may be if he passe Tiburne cleanly he wil shortly enter into his Puerilis and learne to construe stans puer ad mensam or percase pendens in patibulo To conuince me of apparant falshood he saith albeit he might remit himselfe to a multitude of examples in the encounters ensuing yet he will shew one for a proofe of the ministers talent in this kind But whosoeuer list to compare my answers with his examples shall find that his multitude of examples doth shew the multiplicitie of his banities and that his whole Warneword is but a fardell of foolery As for this one example which he alleadgeth it may serue to iustifie my honest dealing throughout the whole booke and to shew that he hath neither wit nor honesty In my reply I charge him that he hath written diuers odious chartels and bookes both against particular men and the State and namely First certaine chartels against some in Oxford Next Leicesters common-wealth Thirdly a libell intitled a Confutation of pretended feares Fourthly the booke set out vnder the name of Andreas Philopater Fiftly the Libell to the nobilitie and people of England and Ireland set out vnder Card. Allens name Sixtly Dolmans booke of titles Seuenthly the Wardword Eightly the relation of the dispute betwixt M. Plessis and Eureux But because I doe not mention other bookes written by him as for example Houlets reasons of refusal the Discouery of Nicols the Censure against Charke the Epistle of persecution and his Directory he saith that in recounting eight bookes I tell nine lies fiue priuatiue and foure positiue But in talking of priuatiue lies hée sheweth himselfe not onely a positiue but a superlatiue dizard For if euery one lyed that reckned not vp all his paltry pamphlets he would bring himselfe and his owne friendes within the compasse of lying He must therefore iustifie this fiction of priuaâ—iue lies for else he doth nothing It standeth him also vpon to shew that euery one is to take notice of his fooleries and patcheries For such is the howling of Parsons Houlet and the Epistle of persecution where he taketh that which is in question for granted The Censure of Charke and Discouery of Nicols do consist principally of rayling The Directory is stollen out of Gaspar Loarti Granatensis others He hath no reason therefore to brag of such bald inuentions Where he obiecteth falshood to me for charging him with certaine libels written against some in Oxford and with the libell called Leicesters Common-wealth the treatises entitled a Confutation of certaine pretended feares Letters to the nobilitie and people of England and Ireland his friends are much ashamed in his behalfe For the stile and phrase of these tookes compared with the Wardword and other pamphlets confessed to be his the testimony of diuers priests in England that ordinarily charge him with these bookes the confessions of some of his friends do conuince to lie most shamefully Nay his owne conscience doth accuse him and conuict him For listen I pray you what he answereth I neuer heard saith he any man of notice and iudgement ascribe them to him before and if I be not deceiued other authors are knowne to haue written
Emperors fauourable speeches Quam esse omnium ecclesiarum caput sayth the law patrum regulae principum statuta declarant pietatis vestrae reuerendissimi testantur affatus Let him therefore beware that the Pope do not find him a traitour aswell to himselfe as to his countrey Fol. 23. speaking of the blessings mentioned by Sir Francis Hastings he sayth They were freshly framed out of the forge of his owne inuention But he was not aware that this belongeth to Uulcane the blackesmithes putatiue sonne Parsons who from his infancy might in his putatiue father Cowbuckes forge learne to forge frame and inuent nayles to tacke the Popes triple crowne to his bald head Fol. 25. b. you shall perceiue sayth he that saying of old Tertullian to be true c. that it was impossible for two heretikes to agree in all points But first this place is not found in Tertullians booke de praescript by him alleaged Secondly were it truly alleaged yet doth it not belong to any more properly then to popish heretikes For if all the bangling Iebusites were coupled together like hounds yet would they sooner hang together then agrée together And that may appeare both by the schoolemens disputes one against another in all questions almost and also by Bellarmines bookes of controuersies and Suares his tedious fraplements about schoolematters in which they are as much at variance with themselues as with others In the same place he taxeth vs for confused writing And yet if you séeke all the sinkes of the Popes libraries I do hardly beléeue that you shall find a more confused farrago of words and matters then the Warne-word set out by Robert Parsons For therein the man runneth as it were the wild goose chase and heapeth vp a farble of foolery like to nothing vnlesse it be to a bundle of stolen tailors shreds wherein frise and carsey listes locrome cotton and soutage is bound together Fol. 43. out of Augustine lib. 4. contra Iulian. c. 3. he telleth vs that the forehead of heretikes is no forehead if we vnderstand thereby shamefastnesse And out of Tertullian de praescr contra haeret That lies hardly stand one with another Both which do excéedingly wel fit Rob. Parsons For neither hath the man shame nor honestie nor do his lies hang together as appeareth by this whole discourse Fol. 52. out of M. Knoxe he alledgeth as a dangerous position and so it is That princes may be deposed by the people And yet that is his owne traiterous assertion in his booke of Titles set out vnder the name of Dolman The title of the third chapter part 1. is of Kings lawfully chastised by their common wealths That is likewise his and Allens drift in their trecherous libell directed to the Nobility and people of England and Ireland where they perswade them to take armes against the Quéene of England Fol. 53. he condemneth in Buchanan that which he and Beliarmine and their crew of rebellious consorts hold viz. that if Christians deposed not Princes in the Apostles times it was for want of temporal forces and for that S. Paul wrote in the infancie of the church That is also in termes holden by Bellarmine lib. 5. de Pont. Rom. c. 7. In his first encounter chap. 10. he goeth about to proue that S. Bernard and S. Augustine iumpe with Papists in the doctrine of merits of good workes But vnlesse he shew out of them that workes are meritorious not by reason of couenant or promise or mercy but for the workes sake as Bellarm. lib. 5. de Iustif. c. 17. holdeth and that there is a proportion or equality betweene the worke and reward merited and that workes are meritorious ex condigno and that charity differeth not really from grace as Bellarmine teacheth lib. 1. de libero arbit c. 6. and that men are able to prepare themselues to receiue grace and finally proue the distinction de congruo and condigno Parsons laboureth but in vaine But this is contrary both to scriptures and fathers He first loued vs sayth Ioh. 1. Ioh. 4. And the Apostle sayth We are saued by grace and not of workes Nullus saith Augustine in Psal. 142. vnquam bonū opus fecit tanta charitate quanta potuit debuit No man did euer performe a good worke with so much loue as he could and ought And 1. Confess chap. 4. Qui reddis debita nulli debens Thou which restorest debt yet owest to no man Bernard lib. de grat lib. arb promissum quidem ex misericordia sediam exiustitia persoluendum Promised of mercy but to be payd according to iustice And in his first sermon de annunt Thou canst not sayth he merite eternall life by any workes vnlesse the same be also giuen freely or gratis And againe Mens merits are not such that eternall life should be due for them of right or that God should do wrong if he did not giue them eternall life Fol. 75. he saith theeues the worst sort of mē do not suffer persecution one of another which is verified by the example of Parsons and his consorts For albeit like wolues they teare and like théeues they steale and spoile Christs lambs yet they do not alway teare and spoyle one another Neither would the kingdome of Satan stand if it were diuided in it selfe The words of S. Augustine contra Iulian. lib. 1. c. 7. alleaged by Parsons fol. 77. b. fall right vpon his head For both his ignorance and boldnesse is intollerable Fol. 80. b. be saith Calis was lost by heretical treason which cannot be true vnlesse Quéen Mary and the Papists were heretikes For none but they did lose that towne Fol. 83. he talketh of the chastitie of Friers Monkes and priests which as he signifieth haue ghelt themselues for the kingdome of heauen And yet the Monk Heywood his true father was not very chast when he begot him Nor was Parsons ghelt for the kingdome of heauen when he begot children on his owne sister as A. C. sayth or when he got his hurts in Italy and Spaine which yet sticke to his rotten shins nor are the Popes and Cardinals and Massepriests that commonly kéepe concubines if not worse very holy eunuches Of D. Giffard and Weston I shall haue occasion to speake otherwhere Furthermore he is often talking of great heads alwayes forgetting the branched head of the blacke smith his putatiue father Fol. 84. and 85. he is not ashamed to talke of ciuil wars murders and other calamities in France Flanders and other countries when he cannot denie but that the Popes bloody buls and the Iebusites the firebrands of sedition and their agents haue bene the beginners of all these troubles and the principall massacrers of innocent men Was he then wel in his wits trow you to talk of his owne deare fathers cruelties and to accuse Christs sheepe as cause of the woluish Papists notorious murders and cruell executions Whereas Parsons asketh Sir Francis whether he hath
the slaunder of this noble Earle he confesseth that if that action had taken effect the Popes authoritie would not haue bene still holden out By which it may appeare that by the trechery of some hollow hearted Papists this noble Earle was brought to destruction Fol. 9. most impudently he affirmeth that nothing is answered to his discourse of Emoluments of tolleration of popish religion and of the hurts that haue come of alteration of religion As if popish religion being proued false idolatrous and disastrous to all kingdomes all his discourse did not fal to the ground But this is the fashion of such combatants to crie victorie when they are beaten out of the field Likewise he crieth out manifest vntruths because Sir Francis saith he was first called into the field by Parsons But as wel may the théefe say that the peaceable traueller that giueth warning to all to beware of théeues prouoked the théefe to set vpon him The Spaniards were ready to come for England Sir Francis giueth the alarme Out commeth captain Cowbucke like a cutthrote and setteth vpon him in his Wardword Is it not he then that beginneth this braul And doth not he in fauour of publike enemies make himselfe ready to cut our throtes Fol. 11. he saith my Preface tendeth wholy to bloodshed But this grieuous accusation required some more proofe then he bringeth Notwithstanding let vs heare what he alleageth His first perswasion saith he is by extolling exceedingly her Maiesties extraordinary clemencie As if the praising of a Princes clemencie were a perswasion to crueltie Or as if Parsons commending Pope Clements clemencie perswaded him to rigour Who euer heard such a witlesse speake Another reason he imagineth me to haue drawne from the meanings of papists But like an vnskilful archer he neither hitteth my reason nor intentiō He is therfore to learne that my purpose was to arme her Maiesty againft Parsons and his consorts treasons and rather to secure the State then to vse violence to any but such as by all means oppugned the State and sought by trechery to vndermine the State Where I shew that heretikes idolaters traitors are to be punished therfore factious papists he saith thus to reason at randō is much like to boies argumēting in sophistry And yet he with all his logick shal neuer answer this argument considering that I haue proued Robert Parsons and his consorts to be heretikes idolaters and traitors Nay W. R. in his cleere Confutation confesseth so much not answering any of my arguments But saith he shew me one example from the beginning of Christendom that euer man or woman in any age was punished as an heretike by the Christian common wealth for sticking to the religion of the Pope of Rome As if I had not shewed that Angelikes Carpocratians Marcionists Manicheys Prince-killing circumcellions and Assassins Pelagians Collyridians crosse-worshippers and diuers others holding the same points which now the Pope professeth haue bene condemned and punished for heretikes Fol. 15. he crieth out folly and impudency in prouing that idolaters and heretikes are by lawes to be repressed But he dissembleth cunningly whatsoeuer is otherwise brought by me to proue Papists to be idolaters and heretikes He passeth by also two Gréeke sentences taken out of Euripides and AEschines for to him Gréeke is of hard digestion Finally whatsoeuer is said of the Papists for railing against the Quéene in the booke De schismate Anglicano set out vnder Sanders his name and in other libels Parsons doeth wholly omit and yet he maketh a shew as if he would answer all writhing his face like an old ape swallowing pilles In the same place he noteth as he sayth a contradiction betwixt Sir Francis and me But the contradiction was in his vnderstanding and not betwéen vs. For neither would I nor he haue simple Papists punished with death which is the opinion of S. Augustine concerning simple heretikes Nor doth Sir Francis denie but that factious dogmatizing and obstinate heretiks ought to be put to death which both S. Augustine and I my selfe affirme Fol. 16. b. he giueth out that the words of Paul Rom. 16. where he would haue such marked diligently as caused diuision and offences contrary to the doctrine which the Romanes had receiued make directly against vs and not against the Papists But then he must shew that we haue forsaken the doctrine preached to the Romanes and they not He must I say shew that S. Paul taught that Clernent the eight is the fpouse and rock of the Church that there are seuen sacraments that Christs body is corporally vnder the accidents of bread and wine and in as many places as is the sacrament that the accidents of bread and wine subsist without their substance that a Christian may liue without sinne that latria is due to the crosse that we are to pray to saints after the fashion of the Romish church and such like points of popish doctrine Or else he shall make a direct lie where he saith these words make directly against vs. Hauing rchearsed the law Cunctos populos Cod de summ Trin. fid Cath. he crieth out and willeth vs to tell him whether the same touch not vs. But if we tell him true it will make little for his comfort For we neither refuse to communicate with the Church of Rome nor the Church of Alexandria that was in Damasus his time Nor do we digresse from the faith mentioned in that law which Parsons like a falsary cut out seeing it made not for his purpose But séeing true Christians do not communicate with the Church and Bishop of Alexandria that now is why should Christians communicate with the Pope and his sect séeing they haue embraced a number of nouelties and heresies and published them in the Conuenticle of Trent which were vnknowne to Damasus and to the Church of Rome long after his time Fol. 20. he complaineth of iniuries offered by the Watch-word as a famous libell as well to great forreine princes and nations as to honourable worshipfull and honest subiects whereas whosoeuer readeth the book shal find that Sir Francis spcaketh onely against forreine enemies and notorious traitors If then Parsons put his consorts among them it is maruell they spit not in the rascals face and defie him Againe if Sir Francis be reprehended for writing against forreine enemies and domesticall traitors what doth Parsons deserue that hath set out Sanders de schismate Allens wicked Exhortation to the Nobility and people of England and Ireland and diuers other libels to the disgrace of his liege soueraigne and nation and hath taken vpon him the defence of publike enemies and traitors Fol. 24. he would make vs beléeue that the Knight flyeth the true combat that he runneth behind the cloth of Estate But in the first he sheweth himselfe a false accuser in the second a vaine bangler For the controuersie arising about Sir Francis his discourse what was required at his
hands but the defence thereof and the answer to Parsons his vaine cauillations Again seeing his purpose was to rehearse the principal blessings that God hath bestowed vpon this land through her Maiesties gouernement how could he satisfie mens expectations vnlesse he touched matters of statc as well as religion If then Robert Parsons seuer the inconueniences ensuing from the change of religion from the rare good parts both in nature and gouernement of her Maiesty as himselfe confesseth fol. 25. then doeth he like a cowardly fellow runne out of the lists and flie the combat and not we For we haue proued and alwayes offer to proue that both variety in their liturges as the missals and formularies of Toledo Seuil Sarum Paris Rome Yorke and Millan do shew Neither hath Parsons any thing to answere but that in the substance of the sacrifice they agree As if that were all or the most part of the Romish seruice or as if I had not shewed that this is most false in my bookes De Missa Secondly it is true that the Conuenticle of Trent hath abolished diuers old missals and formularies as the bull prefired before them shew Thirdly it is true that Iustine and Dionyse describe the forme that Christians vsed in their Liturgies as Iustines second Apologie and Dionyse his bookes of Ecclesiasticall hierarchie testifie Fourthly the instruction of the Armenians was no act of the Conuenticle of Florence but of some odde Masse-priest that vsed that conuenticles name It is no lie therefore not withstanding this instructioÌ„ that the Conuenticle of Florence did not by any cannon establish seuen sacraments Fifthly the Conuenticle of Lateran vnder Innocentius the third doth mention penance but giueth the name of sacrament as I sayd most truly to Baptisme and the Eucharist Finally it is most true that the popish sacrifice of the Masse was not knowne of the auncient fathers and I haue proued it in my third booke De Missa against Bellarmine Which if Robert Parsons confute I shall be content that the Pope bestow on him a Cardinals hat But if he be not able to answer and yet will néedes cry out famous falshood I will bestow on him a pointed cap with a bell and a capons feather to let all the world know that at that house dwelleth a sot Ignatius Irenaeus other fathers that he doth mention speake not of the body and bloud really offered in the Masse but of an oblation made in commemoration of that sacrifice Our writers albeit they mislike the fathers in some things yet no where do they yéeld that they speake of the popish sacrifice of the Masse offered after the damnable fashion of the synagogue of Satan Fol. 107. he calleth for two reall differences betweene papists in the points of faith And therefore I count my selfe bound to shew him not two onely but many more It may please him therefore to reade what I haue sayd before and to answere to euery point particularly and then I hope he will cease his harsh and currish bawling He must also shew that his consorts differ not in matters of moment or in any thing if he will defend their vnion Fol. 111. he crieth out and in his dogges boyce sayth If this woodcocke or any of his crew can shew any one noueltie as an article of faith in our religion c. And againe If O. E. or his mates can shew any one heresie taken for an heresie by the generall Church What then forsooth he saith He will yeeld in the rest Which I would pray him to remember For if I do not make him in this poynt a foote length of nose like a Curliew let the Pope if it be his pleasure make him king of the Canaries Nay I haue already shewed diuers both nouelties and heresies to be contained in Popish religion and no Popish woodcocke yet hath thrust out his beake to answere shewing themselues by their wits to be woodcockes and by their silence Codfish Dnely one woodcocke of Rome vnder the maske of W. R. aliâs Walphoole or wicked Richard flusheth forth with his long bill But his answere is such as confirmeth my challenge very much the man being not able to answere any one argument Parsons also toucheth the heresie of the Collyridians which among many other I obiected to him and answereth that Papists differ from Collyridians manifeftly But it is not inough to shew a difference vnlesse he also shew that his consorts hold no one point condemned as heresie in the Collyridians But that the congerhead cannot do For like to the Collyridians they pray to the Uirgin Mary and offer in her honour This answere therefore sheweth him to be of the lignage of woodcorkes But of these matters we shall talke elsewhere In his 2. enconter c. 2. he cryeth out ô cogging ô cousinage and all because Sir Francis reporteth that the blood of a Ducke was worshipped as the blood of Hales and that D. Bassinet confessed his ignorance and that the archbishop of Aix called the Pope God on earth and spoke foolishly But what if all this were true May not we then with more reason say O coggers O cosiners O Scogans O cods-heads But that appeareth plainly For the imposture about the duckes blood was openly detected and the rest is reported in the acts of Bassinets examination Neither is it vnlikely that vnlearned prelates should speake vnlearnedly or that schoole-doctors should be ignorant in scriptures séeing all their diuinity is grounded vpon Thomas his fardle of questions and answers But saith Parsons how could a duckes blood be discerned from others blood after so many yeares As if it were not detected also by the confession of the false priests that from time to time they renewed that blood as they do other false relikes in many places Here therefore Parsons sheweth himselfe to haue a shallow capacitie and the Papists are declared to be miserably seduced by cogging and cousening priests and caried away most simply and idiotlike to the worship of idoles and false reliques Fol. 43. b. of his second encounter he cryeth out Who shall be iudge Meaning to conâ—â—y the highest authoritie in iudgement concerning matters of controuersie about the interpretation of scriptures to the Pope But that is a shamelesse and most absurd course to place a béetleheaded ignorant and impious Pope aboue al learned holy fathers and Councels Beside that the Popes sentence is alwayes vncertaine For what can one Pope do that his successor cannot vndo Tertullian he sheweth that scriptures are to be interpreted by scriptures Si quid pars diuer sa turbat c That is If the contrary part do trouble vs in any thing by pretence of figures or aenigmatical speeches those places that are more manifest ought to preuaile the certaine to prescribe against vncertaine Encontr 2. c. 8. where he should answere my obiection out of Hosius he cryeth out of deceitfull fraudulent and shamefull shifts and notorious cousinages But the matter being
in shifting and concealing then he doth deny disputing Ita opertus ac tectus incedis sayth Hierom to one epist. 6. vt plus confitearis tacendo quà m renuas disputando This we may truly say of Parsons that his shifts and answers which he bringeth to couer the wounds of his cause do make the matter far more suspicious then before What then are we to think of such a shifting and iugling fellow Will you heare Parsons giue sentence in his owne caúse If he do I hope you will say we do produce no witnesse that wil deale partially in fauor of our cause But he in his 2. encon c. 9. fol. 62. saith that he which vseth a trick of legierdemain but once of known and set malice to deceiue is neuer to be trusted againe What then remaineth now but that such a shifting trecherous companion be rather trussed then trusted haltred then harbored baffulled then beléeued CHAP. XIII Parsons his patcheric in begging things in controuersie discouered THe very name of an aduersary and often mention of controuersies if nothing else me thinkes might haue moued Robert Parsons to looke better to his proofes and to haue presumed lesse of his begging For albeit he be of the Ignatian sect and by profession a mendicant friar yet hath he no reason to beg of his aduersaries nor to take as granted things that hang in controuersie Nor haue we cause to maintaine of almes such vagarant sturdy roging beggars as the laws iudge worthy of hanging It may be he wil stand vpon termes and sweare like a hackster that he is no beggar bestowing many thousands of crownes vpon spies and cutthrotes But the truth will appeare by the sequele of his doings Fol. 1. b. he accuseth me of deportment against all kind of Catholike men though neuer so learned vertuous worshipful or honorable But he shold haue proued himself his traitorous consorts which are the men that I do meane to be both Catholikes and learned vertuous worshipfull and honorable We of the plainer and simpler sort could yet neuer learne that it was a thing either honorable or commendable to betray his prince or countrey or to take part with Italians or Spaniards against his owne nation Fol. 7. talking of priests put to death in England he calleth them and others seruants of Christ and sayth they suffered for auncient religion But we looked for proofes and not for bare and beggarly affirmations For the seruants of Christ came neuer to depose Princes from their thrones Nay our Sauior Christ saith plainely that his kingdome is not of this world But these Massepriests as appeareth by records and by their confessions and the Popes faculties granted to them came for that purpose Secondly we haue proued in our challenge that their religion as it differeth from the faith which we professe in England is neither Catholike nor anciēt Lastly we haue there also declared them to be culpable of treason and to haue died for that not for their religion though otherwise bery louzy and beggarly bellacos and as beggarly defended by this begging and cousining companion In the same leafe also he affirmeth that Christ is the Masse-priests captaine and master and that he assureth them on his honour and power that no one haire of their head shall perish In the end he doubteth not to call thē martyrs But to proue his matters he alleageth neither testimony ofscripture nor sentence of fathers Nay where that Romish Church teacheth that no man can be certaine of his saluation without speciall reuelation yet this disciple of Antichrist affirmeth that Christ vpon his honor hath assured Campian Ballard Babington and I thinke Lopez too that they shall not perish For of these I thinke he speaketh To shew them to be no martyrs I haue alleaged diuers reasons Reason then would that if he would haue wonne credit he should haue either answered our reasons or proued his owne cause by argument In his obseruations vpon my Preface and in diuers places of his book he giueth the name of Cathōlikes to papists And yet he knoweth that this is a maine controuersie betwixt vs. What punishment then doth he deserue that wittingly and wilfully wil beg or rather steale that which belongeth not vnto him Fol. 14. most impudently he giueth the title of the Catholike Christian church and the vniuersall body of Christs commonwealth vnto papists that are neither the whole church nor part of the Church Unto vs he giueth the title of Protestants Puritanes and Lutherans which we renounce professing onely the faith of Christ Iesus He doeth also match vs with Arrians and other sects which we detest But these are points in controuersie to be proued Fol. 17. he sayth that the Councel of Trent was gathered by like authoritie as that of Chalcedon was A matter vtterly denied by vs and not any way proued by him Nay it is most absurd to compare that reuerend synod assembled and moderated by the Emperors authority and proceeding according to scriptures to a conuenticle of slaues sworne to Antichrist and assembled by his writ and doing all according to his pleasure Fol. 20. a. he sayth It cannot be proued that any one Pope impugned his predecessor in matters of faith As if al our pleading were not that the later Popes do impugne and ouerthrow the faith of the first bishops of Rome Themselues also deny not but that Agatho condemned his predecessor Honorius for a Monothelite In the same place also affirming that all the Popes and Bishops of Rome from Iohn the first to Leo the tenth held one faith he saith that this demonstration is as cleare as that three and foure make seuen But this seuen and seuen yeare he shall neuer proue that which with a light fingar he taketh as granted is clearely false For the instruction giuen to the Armenians in the synode of Florence and the decrees of the Conuenticle of Constance were neuer holden of Popes before them Nor did former Popes beléeue the doctrine of the Conuenticle of Trent Fol. 77. b. he taketh as granted that a hundred haue bene put to death for being priests and for being ordained to that function beyond the seas and for defending the faith belonging to that function and that great numbers are dayly apprehended arraigned and condemned for standing in their fathers faith and resisting nouelties Both which are notorious vntruths For neither in the arraignement of priests or others is any question made of faith nor is that louzy patched religion that Papists hold ouer and aboue our faith the faith of the Apostles or Fathers nor are priests executed simply for being priests but because they come from forrein enemies and are combined with them which alwayes hath bene accounted treason Fol. 80. he talketh idly of sending money out of England for defence of heresie for he beggeth of vs that which he shal neuer obtaine that popery is religion and true religion heresie and that we maintaine heresie Fol. 104.
might seeme to speak against images Neither doth he onely bely the fathers but his aduersaries also Fol. 114. he sayth that Aurifaber Snepfius Heshufius Vergerius Beza Musculus Socinus and other minifters in this agree that the auncient fathers are against them and for the Papists A matter neither agreed vppon by all nor in these termes confessed by any As for Socinus he was an Italian heretike cast out and condemned by our church Why then is he ranked with honest men Doth this ranke fellow in this multiforme lie think it reason to range together men of such disformitie In another place he affirmeth boldly that Luther Caluine Peter Martyr and Melancthon make God the author of sinne not considering as it séemeth what a sinfull act it is to calumniate and bely honest men That they are desperatly belied their words and writings where they profefse and declare the contrary of this which Walpoole affirmeth do manifestly demonstrate But this monster hath filed his tongue to speake vntruth Fol. 157. speaking of popish purgatorie and limbus patrum he sayth they were taught by all antiquitie A lie most notorious and which shal make him famous to all posteritie For neither is this word Limbus patrum nor the popish distinction of the parts of hell nor the popish doctrine concerning Limbus patrum and purgatory held by any one much lesse by all the ancient fathers And thereon I ioyne issue with this disioynted companion requiring him to answer that which I haue written De Purgatorio and contra limbum patrum papisticum to this purpose Of his great skil in Latin his words fol. 57. b. wil giue testimony For there he hath Vnae ecclesiae sole for Vno ecclesiae sole as Hierome hath or at least Vnius ecclesiae sole if hee would haue spoken in any congruity Of his skil in the Gréeke we find good proofe fol. 54. b. where in two words he maketh thrée faults First he denideth this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and maketh it two words Next he writeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thirdly he putteth an accent of aspiration in the midst of a word If he had bene put to vse much Greeke we should haue had good stuffe that find him so faulty in this only one Gréeke word To conclude with our partie for this time neither in obiecting against his aduersary nor in defending himselfe his consorts his cause doth he acquite himself in any tolerable sort Unto me he obiecteth that I vnderstād not the state of the question A matter ridiculous For he himself cannot deny but I report the aduersaries meaning and words truly He chargeth me also with vntruths Yet is it no vntruth that I say that Stapleton denieth the scriptures to be the foundatiō of religion For I cite his words truly And euery man that readeth his booke entitled Principia doctrinalia shal find that scriptures are excluded out of the number of Principia doctrinalia With the like facility I shal cleare all the rest of his foolish obiections Wherest bring many arguments all concluding that papists are no true Catholikes as maintaining rather particular then catholike doctrine this wise confuter or rather confounder of himself slieth out like a wild goose into a long discourse of the name of Catholike and the causes of the amplitude of the Church matters scarcely questioned betwixt vs. He doth also lode vs with sacks of authorities of the Fathers concerning the vniuersality of the Church which are not to the purpose But in all this discourse he doth not once attempt to answer any thing said by vs. Likewise in the Challenge wherein Papists are declared not to be the true Church he flieth al encounter like a foolish combatant fighting with his owne shadow And this we do not dcubt but to declare shortly in a larger answer most fully In the meane while thou maist easily perceiue the vanity falshood forgery and insufficient dealing of our aduersaries Parsons in his booke set out vnder the name of T. F. doth most grosly and impudently praise himselfe In his booke of thrée conuersions he citeth Ado Treuirensis for Ado Viennensis and often mistaketh one for another Both his and their other faults I haue before briefly noted The rest if thou wilt haue patience with vs God willing thou shalt receiue shortly Now I could bestow no more time in polling these Arcadian fellowes The Lord if it be his holy will discouer all the impestures of hereticall Papists and grant that the rayes of his most glorious Gospell may shine in all mens hearts to the vtter confusion of the seate of Antichrist and the full establishment of the kingdome of Christ Iesus Laus Deo FINIS 2. King 18. Psal. 94. 1. Sam. 15. Prouerb 20. Ibidem Contra Constant * Eccles. 44. * Ibidem Ibid. cap. 49. Luke 24. Enchirid. c. de Ecclesia Sess 4. Lib. 7 princ doct c. 1. Ward-word pag. 6. 1. Cor. 3. Rom. 10. Lib. 3. aduers. Haeres cap. 4. Warn-word Encontr c. 16. Luk. 24. Mar. vlc Dist. 1. lib. 1. In dist 2. lib. 1 sent In 2. sēnt dist 1. In 2. sent dist 3. Cap. plurùnt dist 82. Irenaeus lib. 1. aduers. haeres cap. 23. Euseb. hist. li. 10. cap. 5. Euseb de vita Constant. lib. 3. c. 23. Matth. 18. Lib. sent 4. dist 2. Ibidem Psal. 137. In Missali Rom. 2. Entont c. 6. num 8. 2. Encont ca. 12. num 9. Ibid. num 10 Ioh. 3. Doctores Paris de peric nouis temp Regulae Ind. lib prohib Deut. 6. Lib. 2. aduers. haeres cap. 46 Wardw. p. 6. 1. Cor. 14. Warn-word Encontr 1. cap. 8. Eccles. hist. 10. cap. 1. In pragmat sanct In Conclu grauam In Praefat. in lib. de Eccles. minist Grauam 20. Ibid. 8. Mat 15. Iam. 4. In Bulla contra Elizabetham De reform Eccles. Grauam 34. De reform Eccles. Lib. 1. Epist. 11. ad Pomp. Gal. 1. Gal. 5. Epist. ad Smyrnens Lib 1. Instit. diuin c. 21. Ibid. c. 22. Lib. de idolol 1. Ioh. 5. Depraescrip aduers. haeret 2. Tim. 3. 1. Cor. 3. Contra Constantium In Missal Rom. In Mariali In Psalterio Bonauent Missal Rom. in fine De praescript aduers. Haeret. T it 2. Ibid. Ephes. 2. In vita Pij 5. In Epist. ad Nicolaum Sonnetto 106 4. Brig 49. 2. Brig 10. In vita Greg. 6 Deut. 28. Deut. 28. Philippie 10. Ibid. Psal. 34. Philippic 2. De leg Agrar contra Rull Philippic 2. Philippic 3. 1. Encountr cap. 11. nu 7. 1. Encont c 11. nu 5. 1. Encountr cap. 11. Psal. 14. Warnw. 1. encont cap. 17. Wardw. p. 3. Warnw. 1. encoutr cap. 18. Gal. 5. Philip. In Capt. Lib. 1. contra Celsum C. ignorantia de sum Trin. Note that this is a common text among the Papists Grauam 47. Onus Eccles. cap. 23. Ibidem Aureū speculā in Antilog 6. Brig 96. Lib. I. de consid 2 Brig 10. Syluius de gestis concil Basil. lib. 1. Ca. 29. parad
warde-word expecting no doubt reward at the hands of God rather then mā and respecting rather his own dutie then the praise of others But before either the booke came forth or that I knew the Knights resolution the impudencie of the man so boldly extolling traitors and forreine enemies together with his singular arrogancy despising his own nation and his foolish speakes for the Popes cause stollen out of others and put forth as his wont is in his owne name had extorted from me a reply to his Wardword Which certes might haue bin wel spared considering the sufficiencie of the Knights apologie if I had seene it before I had ended my reply For what is there in the Wardword worthy of answer seeing the same consisteth wholy of lies and patches and old ends stollen from others often refuted before And what answer can be deuised so slender that counteruaileth not such a hochpotch of words To these replies published by vs after long silence we see that Robert Parsons hath purposed to set forth a reioynder For we haue already receiued two parts of nine but so fraught with calumniations and lies malicious and scornful termes odious and filthy reproches that it seemeth he hath spent all his store of poison and despaireth to perfect the rest This booke albeit most contemptible containing nothing but disgracefull matter against her Maiesties proceedings that is lately deceased and childish disputes for some few points of poperie yet haue I thought good to handle not for any worth that can be in any such packe of pedlary stuffe set to sale by this petit merchant but for that iust occasion is thereby giuen vnto me to insist vpon the cōmendatiō of our late Queene for her heroical vertues and happy gouernment by this wicked traitor and vnworthy swad wickedly disgraced and especially for her singular pietie and zeale in restoring religion and abolishing Poperie O that she had bene so happy to keepe out the Ministers of Antichrist once expulsed as at the first to expulse them and put them out of her kingdome but what by yeelding to intreatie of some about her by this generation foully abused and what by tolerating of such as were sent in by forreine enemies to practise against her life and kingdome and what drawne backe by those that entertained intelligēce with publike enemies she was perswaded to slacke execution of lawes if not to suspend them to her owne great trouble and to the hazard of Religion and the State but that God by his prouidence supplied the defects of mē By the aduersaries Warne-word I haue also bene warned to discourse of the miserable and dangerous estate both of kings and their subiects that liue vnder the thraldom of the Pope and that both in regard of matters of State and of Religion Finally albeit Robert Parsons hitherto hath vsed scurrilous railing for his warrant protection against those that haue dealt with him and like as a foxe pursued with hounds with the filthy stench of his stile endeuoureth to make them giue ouer the chase yet I shall so touch him for his impietie making a iest at Scriptures and Religion for his scurrilitie railing without wit or modestie for his doltish ignorance committing most grosse and childish errors for his lies and forgerie vsing neither respect of truth nor common honestie that I hope I shall turne his laughing into another note If I speak roundly to him and his consorts yet I do not as he doth speake falsly Sharpnes he ought not to mislike hauing begun this course Neither can others iustly reproue me considering my aduersaries audacious impudencie Si falsa dicimus saith Hilarie infamis sit sermo maledicus Si verò vniuersa haec manifesta esse ostendimus nō sumus extra Apostolicā libertatem modestiā If we tell matters false then let our sharpe speech be infamous If all we report be manifestly proued then are we not out of the limites of Apostolical libertie and modestie Howbeit what measure is to be required in him that is to incounter a man of such vnmeasurable and outragious behauiour In the first booke the honor of her Maiestie late deceassed and her proceedings in the alteration of religion is defended In the second the grieuances of Christians vnder the Popes gouernement both in matters of conscience and their temporal estate are plainely discouered In the last we are to incounter with the ridiculous manner of Parsons behauior and writing left he might per case thinke himselfe wise therein God turne all to his glorie to the manifestation of truth the detection of errors and the shame of the shamelesse patrons thereof The first Booke containing a defence of Queene Elizabeths most pious and happie gouernement impugned in a scurrilous libell intitled A warne-word The Preface to the first Booke I Need not I trust make any large discourse in calling to remembrance the noble and heroicall acts of our late Queene and most gracious Soueraigne Ladie Elizabeth of famous and godly memory For as Iesus the sonne of Syrach said of famous men of auncient time so we may say of her that her name will liue from generation to generation Her kind loue to her subiects and gracious fauours done both to English and other nations will neuer be forgotten His words likewise concerning his famous ancesters may be well applied vnto her She was renowned for her power and was wise in counsel She ruled her people by counsel by the knowledge of learning fit for them She was rich and mightie in power and liued peaceably at home Her remembrance therefore is as the composition of sweete perfume that is made by the art of the Apothecary and is sweete as hony in all mouthes as it is said of Iosias In his steps she insisted and behaued her self vprightly in the reformatiō of the people took away al abominatiōs of iniquity She reformed the abuses and corruptions of popish religion which through the working of the mystery of iniquitie had now won credit in the world and ouerthrew the idoll of the Masse and banished all idolatrie out of the Church She directed her heart to the Lord and in the time of the vngodly she established Religion She put her trust in the Lord and after that wicked and vngodly men had brought vs back into AEgyptian seruitude she deliuered vs from the bondage of the wicked AEgyptians and restored Religion according to the rules of Apostolicall doctrine But because as in the time of Iosias the Priests of Baal so in our times their of-spring the Masse-priests cannot brooke her reformation but looke backe to the abominations of AEgypt and Babylon I haue thought it conuenient not only to declare at large what benefites the people of England now fiue and fortie yeares almost enioyed by her gracious and happie gouernement but also to iustifie the same against the slaunderous calumniations and cauils of Robert Parsons her borne subiect but now a renegate Iebusite