And most 〈◊〉 amongst the rest hath that notable Apostata Hieronim Bolsek expressed the image of his father in that filthy slanderous booke that he hath written of the life of that excellent man of God Iohn Caluin whom without all shame being layde vp 〈◊〉 peace a great vvhile since and buried vvith Honour he taketh out of his graue and gnavveth vpon his 〈◊〉 carkase and bones more barbarously then any tygre or carian Crovve the enuye of vvhose honour and 〈◊〉 of Gods 〈◊〉 thoughe it haue 〈◊〉 his serpentine tongue and 〈◊〉 〈◊〉 eythere vppon 〈◊〉 or slaunderous reportes yet his 〈◊〉 is 〈◊〉 confirmed by so many rare monuments of learned works and graue testimonies of those that lamente his lacke in the Church of God that though he swelt his heart and burst for anger he shall neuer bee able amongest the godly to empaire his credite the value of the paring of a nayle or one haire much lesse hurt the trueth of God which dependeth vppon no mans person but haue credite and authority from God the only author thereof Let the vvhole armie of these slaunderers that ly by tradition one from the credite of another doe vvhat they can the trueth shall stande inuiolable Howsoeuer men haue their faultes vvho as they are men haue the infirmities of men and must plead mercie before that sincere seate yet this false vvitnesse bearing reacheth not to men but to the dishonour of God him selfe and thetefore that railing Staphilus Lindane VVicellus Vaquerius Cocleus Frarin and others that belche out their malice againste Luther Beza and suche like instrumentes of God doe but barke in vaine like dogges against the Moone that is farre from them without their reach Their lies are so notorious as that of Luthers and Caluines death that vvhole countries can and are ready to testifie the contrary But admit that some of these things vvere to be credited reported by indifferent men yet considering these vvretches to be shameles and 〈◊〉 enemies hovv vnequall a thing vvere it to accept them for vvitnesses beeing of a false and contrarye Religion beeing euen 〈◊〉 vvith malice and 〈◊〉 against them vvhose learning and rare 〈◊〉 they coulde neuer attaine to and hauing no conscience in greater matters vvil make no conscience to belye them being aduersaries to their falsehoode and superstition vvhom they labour to bring into hatred that they may vvinne some credite to them selues being in deede but monsters in the shape of men such lyers and slaunderers backbyters and railers as are more fitte I am sory to speake it to 〈◊〉 agaynst VVispes and to be set vppon Cuckingstooles vvith scoldes then to bee admitted to giue euidence agaynst such godly graue and learned fathers But this hath alvvaies beene the propertye of the kingdome of darknesse to slander the trueth and the true professors therof They haue not* spared the Prophets Christ himselfe nor his Apostles and therefore vvee must not looke that they vvill spare vs. Trueth vvas alvvaies hated of lyers and none finde greater friendship in the vvorld then the children thereof He can say little that being corrupt of nature can not speake yll but he that speaketh the trueth is of God This hath hene the practise of popish heretikes vvhen they find themselues too vveake to mainteine their wilfulnes then they fall to playne rayling and lying Then haue at Beza at Caluin at Luther the dutch Beare vvhose Mother vvas a vvhore and slept by the Diuell Then Caluine to get credite to his doctrine must be made a miracle worker wil he nil he though the myracle in deede if any such were be set out to haue bene attempted by one of their ovvne Iesuites vvho in steede of raysinge a man from deathe killed him and vvas fayne to entreate the VVoman to be contented and so persvvade the people because he could not effect it that it vvas long of their vnbeliefe This goodly tale is set out by Surius and dubbed since forsooth by that Apostata Bolsecke But the children of God they deale by trueth they take no aduantage of any enuious accusation nor stand vpon vain coniectures and ghesses as they are vvōt to do vvhat papist hath 〈◊〉 taught in expoun ding this ninth commandement to refrain frō vnsea sonable and vncharitable report of their neighbors faults 〈◊〉 or credite and yet the truth is and knovvn to them that scan this commaundement 〈◊〉 that the same God which forbiddeth vs to defame our brother doth therwithal enioyne vs to be as carefull ouer his credite as ouer our own and not to speake of our neighbours faultes but to the ende that they maye bee amended and other warned to take heed of the like vvhich is wel known to be only practised amongst the professours of the Gospell and not amongst them Lastly concerning coueting our neighbors house 〈◊〉 〈◊〉 maide Oxe Asse or any other thing they thinke this lust as before I haue partly mentioned to be so farre from sinne that they vvill not onely possesse whatsoeuer a Christian man hath but they vvill neuer be satisfied till they haue his life also 〈◊〉 his religion please them not As for concupiscence it selfe flying thoughts and desires vvhiche the * lavve condemneth they make no accounte of them though by them it bee manifeste that vvee are in that respecte not fully replenished vvith the spirite of GOD nor free from that corruption vvhiche vvee oughte dayly by nevvnesse of life to grow vnto Such enemies to God are these papists that they subuert al religion teaching for doctrin the vnsauory * precepts traditions of men they mingle their lead vvith the Lords gold and * fill his haruest full of darnel They breake as you haue heard al the commandements of God to maintein their own waies and stop from vs the springes of the vvater of life that vve might drink of their puddles For their own dreams they make vs forget the name of our God and leade vs from that simplicitye that is in Christ Iesus They are vnthankfull vvretches for al Gods benefits and to say grace vvith them vnlesse it bee after some mumbling sorte in an vnknovven tong eyther before meate or after is a note of a ranke Heretique At their tables they neyther loue to talke nor to heare any thing of God of his word religion or any godlines but al their delighte is in idle talke iesting scoffing taunting mocking and nipping at them that be absent or beeing present bee better disposed then themselues They wil talke also filthily and vnshamefastlye to recreate both them selues and suche fleshly familiars as themselues be They naturally hate the word of God and sit vpon thornes vvhere the exercises of it are vsed And if they lay iust accusations and execute iudgementes vppon 〈◊〉 offences yet they doe it not in loue but deuise things that were neuer
A CAVEAT for Parsons Hovvlet concerning his vntimely flighte and scriching in the cleare day lighte of the Gospell necessarie for him and all the rest of that darke broode and vncleane cage of papistes vvho vvith their vntimely bookes seeke the discredite of the trueth and the disquiet of this Church of England VVritten by Iohn Fielde student in Diuinitie REVEL 18. 6. ¶ Reward her as shee hath rewarded you and giue her'dâ—uble acording to her works and in the cup that she hath filled to you fill her the double ¶ Imprinted at London by Robert VValdegraue for Thomas Man Toby Smith To the righte honourable and my very good Lord the Lord Robert Dudley Earle of Leicester Baron of Denbigh Knight of the most noble order of the Garter Maister of the Queenes Maiesties Horses and one of her highness most honourable priuie counsell I. P. wisheth grace and constancie in the blessed trueth of 〈◊〉 in this life and aftervvards euer-lasting life by Iesus Christe oure Lord. HAuing of late according to my bounden duty right honourable and my very good Lord testified my pore affection to the Churche of God and to your hououre aprincipall member thereof by translating that worthy 〈◊〉 concerning the Churche I finde that one HOVVLET If I bee not deceiued nowe lying in Rutlandshire or thereaboutes one of mine old acquaintance a scholler in my time hath taken the matter in great greefe for that to your honor I haue infinuated the Papists to be enemies to God and to her royall maiestie This he saith I haue done to excite youre honour to persecution The truth 〈◊〉 I did it to youre honour because that as God hath set you in a cheefe place ouer this his church so you and all the rest of your calling might vvatch against suche enemies and discharge that trust he hath committed 〈◊〉 to you both to 〈◊〉 them from farther 〈◊〉 the Church of God 〈◊〉 euermore they haue 〈◊〉 〈◊〉 and also 〈◊〉 for the preseruation of the Qâ—eâ— ne her 〈◊〉 〈◊〉 vpon vvhome 〈◊〉 〈◊〉 they 〈◊〉 〈◊〉 〈◊〉 fauour commodity they haue bene are and shal be 〈◊〉 her most dangerous enemies suche as from time to time haue gone about to seeke her highnes 〈◊〉 subuersion This argument though I did then but touch as it were by the 〈◊〉 yet this enemy hath now prouoked me to make a further discourse therof VVhich althogh it be not don with that glosse polishing of words that many times ill matters are colored pounced vvith all yet it is done truely and faithfully no one charge being 〈◊〉 vpon 〈◊〉 to my knowledge that is not iustifiable in euery respect I graunt it might haue bene more fully debated longer stoode vpon and vvith some better order methode But this being a common argument others also hauing dealt and dealing in it who can better doe it then I And considering against what aduersary it is whose gifts are known vnto me I haue ben bolde in this simple rude sort further to prouoke him not doubting but by the assistance of God to be able from time to time if he shall take any exception to giue him his answere That I vse my selfe otherwise then my manner is in roughnesse of words and charpenes of stile which perhaps some delicate eares will hardly beare supposing it not fit for the spirite of the gospell I haue done it I confesse both aduisedly and with iust deliberation thinking it to bee the fittest vvaye to 〈◊〉 dovvne his hawtie presumption I think I know the man and also his gifts Neither is it amisse to vse sharpe medicines against impostumous corruptions and fretting cankers The Scriptures giue sufficient warrant 〈◊〉 by examples confirmed in the Gospell of round speeche against the aduersaries of Gods euerlasting trueth I thanke God my conscience beareth me vvitnesse of no hatred tovvardes their person but I protest vnto your honour in the face sight of al the worlde that I hate al their idolatrous and abhominable superstitions and if they shall at any time like the proude Philistian dare to prouoke the hoast of the Lord in maintenance of their false religion and shall blaspheme the trueth let them not thinke but to heare their owne The Lorde hath many in Israel in vvhat contempte soeuer they holde them that shall be able to meete them and euery way to match them yea with their own swords to cut off their owne heades I beseech your honour therefore cheerefully to go for ward in defence of this trueth of God Beware of the 〈◊〉 of these double tongs their mouths are ful of guile the 〈◊〉 of A pes is vnder their lips As low as they 〈◊〉 as fast as they vveep if they mighte but creepe in and haue oportunitie to shevve their nature you shoulde try as God forbid vvhat Crocadiles they are Her 〈◊〉 and al that 〈◊〉 the glorious Gospell of Christe vnder her gratious gouernment should feel then the svvord vvhich novv they haue so annointed with hony It were much better for vs that 〈◊〉 the gospell to fall among Rauens if necessity should 〈◊〉 〈◊〉 then into the hads of these me 〈◊〉 〈◊〉 for the one wold neuer light on vs til we vvere dead 〈◊〉 as the other vvould deuour vs vvhilest we are liuing 〈◊〉 they haue hony 〈◊〉 their mouths death in their harts As Doeg the Idumean flattered Saul in accusing Dauid vvho vvas Saules dear Friende and Sonne so do they by accusing vs. I savve the Sonne of 〈◊〉 saith he in Nob 〈◊〉 Achimelech the Sonne of Achitob the priest So the flattering messenger that came to informe Dauid of Saules deathe receaued a iudgement from his owne mouth a iust 〈◊〉 fit for all flatterers So Rechab and Banaah brought 〈◊〉 head of Isboseth to Dauid in Hebron with flattering 〈◊〉 But Dauid a iust King gaue them a iust recompence So Absalon stealing the hearts of the subiects made shew of great readines to execute iustice and spake flatteringly to 〈◊〉 people Their mat ters were good and righteous but no man vvas appointed of the king to heare them c. Oh if he vvere iudge hovv he vvould sit in the gates No man cold make so much as a signe of obeizance to vvhome his hande vvas not straight vvay stretched ont to take him and to giue him a ludas kisse so populer he vvas But vvhat became of it The stron gre flatterye is and the more examples vvee haue hovve it hath deceiued the more vvary had Princes and men of authoritie need to bee against vvhom especially this kind of assault is vsually made hovve they giue credite vnto it Sibah 〈◊〉 man deceiued Dauid So did Sedechias that horned Prophet vvith his yron hornes promising the subuersion of Syria So did the false Prophetes vvho vvould haue the king to go vp into Ramoth Gilead againste the worde of the Lorde and Rheboams councellers in
continue in Heresic and 〈◊〉 〈◊〉 the woorde of God and then the consequence had 〈◊〉 playne that all Christians muste seperate them selues from vs so they had vvonne their cause For vve agree vvith them that there oughte to bee no dissimulation in the matters of God that 〈◊〉 are to bee 〈◊〉 that their 〈◊〉 is to be auoided but vvee affirme that they are those heretiques in that Apostaticall 〈◊〉 fallen from that vvholesom 〈◊〉 of Christ and his Apostles VVe affirme that 〈◊〉 and Lordship of Rome and the tyrannous 〈◊〉 thereof ouer the 〈◊〉 to be that Babylon out of which wee are commaunded to departe that vve be not 〈◊〉 of the same destruction together vvith them But alacke this is your olde 〈◊〉 Howlet when you cannot obteine youre purpose 〈◊〉 by the Popes threatning thunderboltes of excommunication or by your 〈◊〉 and 〈◊〉 bookes to styrre vp her 〈◊〉 to rebellion then you fall to your 〈◊〉 and 〈◊〉 glosing You file your tongues and make them smoother then 〈◊〉 they seeme svveeter then honye but the poyson of Aspes is vnder them then your compassion 〈◊〉 out her highnesse clemencye and mercy is praysed in youre vvante of punishment which yet in deede is her greatest daunger and then she is a mother whome notvvithstanding in deede you 〈◊〉 a stepdame a soueraigne princessc and yet no Queene of youres neither her Tavves any 〈◊〉 because she is not established by your popes authority your Gods vicar of whome you woulde haue her hold her crowne in fee 〈◊〉 eyther as tenant at will or else as 〈◊〉 by youre treasons king 〈◊〉 vvas compelled to doe that hee mighte take it agayn 〈◊〉 your Popc pay a 〈◊〉 〈◊〉 for it to hee deposed or 〈◊〉 at his 〈◊〉 vvhome you holde not to 〈◊〉 vvhen 〈◊〉 in his Chayre and aduisedly hee pronounceth any sentence Now he hath aduisedly and 〈◊〉 pronounced her Maiestie a Schismatike and an here tique therefore as in your opinion shee ought to be deposed so are all her subiectes discharged of their duty and allegeance And yet good man besides your general and particuler crosses lying so harde vppon your pore backes that you seldome or neuer except in the tyme of your greatest ruffe lay 〈◊〉 or fared better example of your fellows at VVisbich in the Marshalsey and else where vvho beeing idle and liuing in no calling are bent to folly and filthinesse and yet the poorest of them vvho mighte beg if they vvere abroade neuer had more plenty of mony in their liues nor more ease and leasure to followe all delightes sauing that they are restrained from a little libertye of going abroad and yet her maiesties gouernmente is accused if not in respect of her selfe yet of her counsellors inferior officers and Magistrates in executing of her vnsupportable lawes as you 〈◊〉 call thē through which there is such cruelty and souadge dealing as the like was neuer heard of before in any age These thinges are greeuous yet they 〈◊〉 nothing in 〈◊〉 of that one 〈◊〉 〈◊〉 in 〈◊〉 Epistle dedicatory of 〈◊〉 〈◊〉 of booke to the Earle of Leicester hath accused you 〈◊〉 be 〈◊〉 to God and to her royall 〈◊〉 This crabbeth nippeth you at the very hart root And I thinke in deede not vvithout 〈◊〉 For the trueth of the matter beeing so plainely and manifestly 〈◊〉 out and proued in the learned vvorkes of our time it lieth more heauily vpon you then you are able to remoue and a man neede not much to stande vpon it I vvill not speake 〈◊〉 the other points of your 〈◊〉 Epistle nor of that booke so highly cōmended by 〈◊〉 graue 〈◊〉 vvherwith you haue taken your 〈◊〉 into the light as vvith another mans vvinges and 〈◊〉 your selfe not as an Ovvle in this point but as Esops crovve vvith other 〈◊〉 fethers 〈◊〉 forsooth vvith suche modesty that it is fit for none but a Queene and yet the greatest part stollen either out of your fellovv Gregery Martyns booke of Schisme whome you 〈◊〉 not a little robbing him of his glory or 〈◊〉 out of a French book wherin the protestants rendred reasōs why they could not come to your 〈◊〉 masse vvhich you foolishly haue tourned and 〈◊〉 to your purpose I leaue that to be aunswered by one that vvil stand vpon it do it more thronghly But because it hath pleased you to dravv me in aganst my wil specifying my name I wil by the grace of God vndertake the proofe of that vvhich I haue set dovvn in that 〈◊〉 But before I enter into it I vvold haue this diligently marked of al that you on ly snatch at those bare vvords of mine neuer ansvver any iot of the matter you mention nothing of those same more general and particular 〈◊〉 of treason 〈◊〉 plainly set down in that Epistle by expresse examples vvhiche made me to call you papistes by your right names enemies to God to her royall maiesty As for your aggrauation pelting chafe vvith that reuerend Father his officers For letting passe the book to the print for that this 〈◊〉 vvas not onely vttered in speeche but also let it passe in print to the view of the worlde and vvas dedicated to a noble man of her 〈◊〉 priuye counsel VVhose honoure like a Katife you labor to blemish whilste you insinuate that I stirre him vppe to cruelty against you and by suche a brar sicke fellovve vvhom 〈◊〉 possessed a long time for his fantasticall opimous yet I think though he knew your nest and abiding also with your companion Carters or vvhether it be Parsons that hath put your name vpon himselfe for novv you are become such honest mē that in an euil cause you haue names at commandement yet you scarcely knowe him by the face are not able for your life to name any of those opinions to vvhome you farther attribute such pregnancy vpon such honest mens report as your self of 〈◊〉 sing any new religion vpon a weekes 〈◊〉 c. These circumstances I would a little consider before I enter into my proofe Concerning the vttering of this matter in speech being the trueth and vttered by so many before it should not so much grieue you and specially for setting it out in print to the view of al mē that it might come euen to your owne owlish sight what proueth it else but that it was done with confidēcie 〈◊〉 not fearing the light Hovv vvould you haue cōplained if it had bene vttered behind your backs in the dark as such ovvlish Hovvlets as your self are vvont to do vvho cānot abide the light nether loue to come to trial vvhat good face soeuer you set vpon the matter but your common guise is to eate drinke men behinde their backs to slander the truth and as much as lyeth in you to deface it to rage against it to persecute it VVhē such as cā ansvver you are
Berengatius his aduersary This vvas hee that was in such a league vvith Negromancers that Dunston that Familiar of the Diuels in Englande who could hold the diuel by the nose vvith pinsons was dear vnto him vvhom he made an Archbishop at length yet the diuel in the ende gaue this Pope his 〈◊〉 for being taken in bed vvith another mans wife he was by her husoāde thrust to the heart vvith a dagger Of 〈◊〉 〈◊〉 second vvho was a student of Negromancie and fetched avvay by the Diuell I neede not to speake the story is more manifest then that it can be denied 〈◊〉 the 8. also appeared after his death on a blacke horse vvhether it vvere the diuel or no that carried him let Hovvlet and his companions iudge to a Byshop an acquaintance of his to whom he said he was that vnhappy Benedict being in great torment shewed thē of an hidden treasure vvhich til it vvas found he could neuer be quiet though he had bene Pope either in hell or in purgatory Also Benedict the ninth gaue himselfe vvholy to this study and vvhersoeuer hee became alvvaies hee carried a booke of 〈◊〉 aboute vvith him hee obtained his Popeship by this magical art he sacrificed to diuels and made vvomen to follow him into desert places by the helpe of the diuel vvho vvayted vpon him in the likenesse of a sparravv Ther vvas nothing done in the vvorld as they sayde though they lied that was hidden from him after he had sold his 〈◊〉 as he vvas coniuring in the vvoods the diuell vvhom he had serued strangled him for his good seruice he vvas seene 〈◊〉 his death in the shape of a beare sauing that his head and 〈◊〉 vvere the heade and taile of an asse because as 〈◊〉 yeelded the reason hee liued vvithout reason vvithout lawe vvithout God VVhat should I speak of Gregory the 7. of Gregory the 12. that bought his popedom for at this time Benedict Syluester and Gregorye vvere Popes all at once and I vvonder vvhich 〈◊〉 the head of the church of Ioh. the 21. of Alexander the 6. of Paul the third and of al the rest of them it vvould make a whole book of a great volume to set out all their villanyes vvickednesse whereby they beare the liuely resemblance of their father vvhom they serue in that 〈◊〉 See of desolation For they were and so are their successors as proude as the ciuell liars like himselfe 〈◊〉 as he is filthy cruell and tirannicall enemies to the glorious trueth of God and to all righteousnesse And though this Antichrist come like an angell of light that he may the rather deceiue his brood in sheepes clothing to the ende they may deuoure that their deceite and illusion may be the stronger putting on most beautifull titles and glistering vizards calling themselues most holy most godly 〈◊〉 Lordes annoynted yet are they the filthiest of all others vomiting out blasphemies against the most highest Let their stories be read published to the vvorlde by their ovvne vvriters that testefie their 〈◊〉 abhominations That this seate might fit Antichrist as the Scripture 〈◊〉 〈◊〉 an vvhoore sitting vppon a beaste vvith seuen heades and 〈◊〉 Homes moste liuely describing the See and place of Antichriste vvhiche vsually moste interpreters both olde and nevve expound of Rome hauing seuen hilles howsoeuer that corrupter of the Rabbies commentaries 〈◊〉 Aelianus the Italian hath vvith a kind of vvhiting blotted such places quite out in the last great Venice Byble as that exposition of Aben Ezra vpon the eleuenth of Daniell verses 36. 37. 38 vvhere Damel mentroning the false God he 〈◊〉 it of the iniquitye of Rome and so in diuers other places I say not vvhether it be so fitly expounded yea or no but of the trechery of this falsifier that vvill haue nothing to sound agaynst Rome and yet it is certaine that this state and citie is that beast vvoman and vvhore vvho comes in vvith crueltie and ignoraunce vvith deceaueable and entising vvordes vvith pleasaunt sleightes and alluring colours drawing the vvorlde to her spirituall vvhoredomes and idolatries In vvhich seate that vvhore Pope Ioan as a 〈◊〉 testification thereof vvhoe leyde her burden in the open streete betvveene the 〈◊〉 heater Collossae and S. Clements Church vvhich streete their Popes shunne euer since although Harding and that 〈◊〉 Saunders deny it neuer so impudently agaynst an vvhole cloude of their ovvne Historiographers and a monument of their ovvne in Rome that beareth 〈◊〉 of it besides the antiquitie of their tenne pees and yet I say nothing of their Porphyrie stone This is therefore that vvhore sitting vpon this beast compassed vvith those hilles that by her vvhorish prouocations must allure those blinde princes of the world vvho set them selues agaynst Christ to drinke of the cup of her abhominations vvhoe muste be bevvitched and rauished vvith 〈◊〉 braueries 〈◊〉 lights and pompous shevves This is that ionne of perdition because he is a lost childe and of suche a curssed state as can not be saued For vvhome vvee must not pray but ought to crye out against him tyl our Sauiour destroy him by the breath of his mouth Such a lost Iudas as neuer returneth that betraith Christ vvith a kisse entreth by craft not as an enemy but as a friend by counter set keies or else secretly like a thief He is said to be the sonne of perdition it selfe from the nature of the 〈◊〉 〈◊〉 begate him not onely because he is already damned but because hee shall dravve all his members of vvhom he is head to the same damnation Hovv should it else euer haue bene saide that albeit he draw an infinite number of soules into hell vvith him yet must not he be 〈◊〉 of any His place is not among Paynims and Ethniques but hee shal sit in the church of God and albeit this mystery of iniquity began to worke long before euen in the Apostles times and fast after yet the time of his manifestation vvas vvhen Boniface the thirde obteined by the meanes of Phocas vvho had murthered his Master Mauritius the seate and name of 〈◊〉 Byshop vvhich Gregorye his predeessour had pronounced to belong onely to the forerunner of Antichriste the Father of the Sonne pride and to bee the name of a verye Lucyser refusing it him selfe vvhich yet this 〈◊〉 sought kepte and continued and so did all his successors to the ende they mighte make vp that vvhole beast that 〈◊〉 to bee throvvne into that 〈◊〉 〈◊〉 And as before this mysterye of iniquirye wrought by little and little in the corruption of true Doctrine in some pointes so 〈◊〉 from time 〈◊〉 time the contrariety directly both against the Doctrine of Christ and his manners shevved it selfe that the name might best fitte him and agree vnto him
it in it ovvne language vvhich vvhilest men haue neglected we see hovv by the 〈◊〉 indgement of God they haue 〈◊〉 into palpable darknesse I wil omit the Psalmes as they are sung in the popish churches diuers other places in sundry lessons moste absurd in euery popish pie and ser uice booke of theirs yet extant For to reckon them all vvoulde make a iust volume and vveary a man Onely let this be marked that as Hierome noteth the corruption of the Greeke interpretation of the seuenty interpretors vvhich eyther came through ignorance or negligence or both so the common translation done by an vn knowne aucthor drawne from them strayeth further The Greeke I will passe ouer and only note some fevv places out of the lattin sufficiētly cōuincing the translatiō that is to be none of Hieroms because it differeth so much both from the Hebrue the Greek as in the 65 Psal. ver 11. where he saith thou shalt water the riuers in sted of the furrowes in 68. Psalme verse 19 day and daily in steed of daily and in the 87. 〈◊〉 vers 6. there is read Nunquid de Syon vvheras 〈◊〉 is neither in the Hebrue not Greeke and so there he saith Many were For many vvere borne in her and in the 88 Psalme vers 14. Lord vvhy doest thou reiect my prayer for my soule The places are infinit and haue bene found fault vvith by many and yet neuer mēded by any onely somtimes they set the trueth in the margent but they keep the errors stil in the text vvhich shevveth their malic as in the article referred to the seede and vvhich is masculine yet that they may mainteine their error they keepe the article feminine and vvould haue it vnderstood of the virgine So for 〈◊〉 domum shee svvepte the house they keep euertit domum she ouerthrevv the house 1. Pet. 4. 23. He cōmitted himselfe to him that iudgeth vniustly referring that vnto Pilate if it haue any sence vvhich the Apostle meaneth to god For it is contrary He committed him selfe or his cause to God to him that iudgeth iustly These a nūber of such absurdities there are some noted also by diuers greate learned men vvherof I make no mention yet forsooth they vvill haue vs onely bound to this cōmon translation and no other VVe say notvvithstanding that vve are so farre from condemning the labours of those 70. interpreters vvosocuer they vvere that 〈◊〉 thanke God for them vvherein they haue done well we praise their industrie and so doe vve the labours of him that did that common translation and theirs also that since 〈◊〉 rendred any thing either out of the Hebrue or Greeke but thervvithall vve affirme vvith Hierome that if any question arise amongst the lattines concerning the new 〈◊〉 or if the copies vary vve must go to the 〈◊〉 of the Greeke or if any doubte occure vvith the Greekes we must to the Hebrue read Augustines councell in his booke de doctrina Chr 〈◊〉 lib. 1. If this course had ben held since God gaue encrease of knovveledge from the beginning many 〈◊〉 had bene amended and the papists vvould not haue ben so obstinat in that vvhich they cannot defend but it is the proper nature of these 〈◊〉 of God still to vpholde errors neuer to acknovvledge their 〈◊〉 and faults 〈◊〉 the children of God are 〈◊〉 ready to amend that vvhich is amisle and to be thankfull to them that admonish them Such enemies they are to God that they ioyne and participate vvithal the heretikes that euer vvere in one pointe of heresie or other They haue nothing sound in the vvhole masse and body of their religion From Satan the subtil serpēt vvhose eldest sonne this Antichriste is he carrieth his fathers resemblaunce in all things The Adamites vvere beastly againste marriage vvente naked vsed all kindes Sexes in common and 〈◊〉 as vvee read the frantique Annabapristes did likevvise and hovv 〈◊〉 off are they from these villanies Pope Leo the 9. and Paschall the one in the yeare 1150. the other 1100. ioyne both together in the condemnation of marriage Their ovvne diuines teach their priesthoode to be defiled vvith marriage but not vvith harlots yea that it is 〈◊〉 〈◊〉 to playe the 〈◊〉 then to marrie It is 〈◊〉 for a Christian man vvho hath not a vvise to haue a concubine Neither doe 〈◊〉 forsvveare incontinencie but matrimonie This is the cause that the Pope taketh a 〈◊〉 〈◊〉 of his Priestes for their concubines and in 〈◊〉 〈◊〉 they haue any or no they paye their 〈◊〉 for it And 〈◊〉 Syxtus buylded Stevves for bothe kindes like an horrible monster in the yeare of Christe 1474. Herein they likewise ioyne vvith Tatianus Montanus and Carpocrates for they mayntein the 〈◊〉 tollerate vvhooredome by bulles and licences yea they preferre Sodomitrie and filthy buggery before that holy remedy of mariage in their priestes vvhich God hath appointed sor a remedye to all that haue not the gifte of 〈◊〉 and therefore Paul the thirde besides his common reuenevve sor forty fiue thousande whoores 〈◊〉 paying forty thousand duckets in Rome he had also as some report forty thousande ruffians kept vppon their charges at an houres vvarning to do him any kinde of seruice For euery one of these harlots had a champion to keepe her house to be her speciall desendant vvhatsoeuer other incōmers there vvere besides And though Parsons Nichols discouerer defends both the stevvs and the stipends arising to his vnholy holinesse for them vnder the name of a punishmente yet vvho seeth not that it is tollerated vpon this condition and matrimonie cannot be tollerated in priestes vppon any condition The 〈◊〉 taught the putting awaye of mens vviues for any cause and so in a manner doe they For the pope will dispence vvith any and there are tvvelue 〈◊〉 alleadged such as the scripture 〈◊〉 aproued off why mē may put away their wiues The 〈◊〉 vvoulde haue the vse of othe mens wiues adultery and sornication to bee an indifferent thing and so will they For they teache that simple fornication is no sinne and though M. 〈◊〉 slaunder Luther for pleading the 〈◊〉 of marriage as much as of eating and drinking yet they say in deed it is lawful to haue a woman once in a moneth ad de 〈◊〉 renes to purge the reynes I would haue seene lusty Campion to haue beene as diligent in 〈◊〉 the manifest abhominations of their 〈◊〉 and Canonistes as hee is to corrupt Luthers sayings and to dub that whiche before vvas dispr oued and neither coldly nor fearfully defended But they and their complices haue 〈◊〉 vvhole bookes de ratione 〈◊〉 liberos de 〈◊〉 〈◊〉 concubandi and Ioannes a Casa an Archbishoppe hath vvritten a booke in the prayse of filthy Sodomitrie calling it a diuiue vvoorke Horrible vvere
did vnto Story make thē feele the punishment of their vvicked treason If this be not their dealing let me be reproued If their rebellion in the North their conspiracie in Norffolke their calculating her byrth their practises by Sorcerye by imagery and such trumpery their libelling 〈◊〉 slaundering their threatning and monstrous flattering their 〈◊〉 inuading of her highnes territories and dominions with giuing placards to the meanest of her subiects to shed her blood that hath beene alleaged before be not ynough to conuince them to bee 〈◊〉 let mee beare the shame of it I coulde set downe the particulers but that the same are handled and it may please God one day besides that whiche is already declared that a iust 〈◊〉 vvil be published of it I referre the reader for further satisfaction herein to the vvorthye vvorks of M. Norton published at that time when the Bull roared so 〈◊〉 in our eares and to his vvarning giuen to our Northen rebels I referre them also to Howlets checke nowe in publishing VVho did these things but papistes vvho procured the Bull broughte it into the Realme set it vp and published it And what vvas the matter against vvhome for vvhat and to vvhat purpose VVhat vvere 〈◊〉 vvho platted the deposing of the Queene and 〈◊〉 vp of another Mary amongst vs VVho conferred vvith the Diuell sovved 〈◊〉 reportes and 〈◊〉 to effect their mali ious purposes VVho had their 〈◊〉 their Seminaristes and landleapers to gadde from place to place and from country to counrrye and from gentlemans house to gentlemans house to shedde the seede of 〈◊〉 but ranke and 〈◊〉 papistes 〈◊〉 that are in high places knovve to whom the knowledge of these thinges speciallye belong that 〈◊〉 conspiracies treasons practise of her maiesties death hath bene found in that nest For 〈◊〉 they glauer their minds are known and their 〈◊〉 are seene and to the discomfort of all 〈◊〉 be it spoken God of his goodnesse hath from time to 〈◊〉 brought their secretest 〈◊〉 and attempts done in the darke to light he hath thrown their ladden treasons into our lappes vnfolding thē laying them open in tender regard of his churche and to the ende her highnesse taking good heed might more more be confirmed in the truth learn to rest in the assurance of his protection that hath bene her mighry 〈◊〉 in al her greatest dangers And thanks be to his goodnes he hath done it 〈◊〉 any great blodshed or hard dealing either of rack or of any other torturs and though it please 〈◊〉 M. Censurer to vtter his malapertnesse 〈◊〉 into the iudgement of her 〈◊〉 dealings concerning the racking of those lately in the tower 〈◊〉 the worlde in hande that it was for religion yet he might haue considered that it is much better for one or two bodies to be scaired and feared then that a vvhole countrye shoulde bee betrayed that one member shoulde bee cut off then all the reste shoulde 〈◊〉 and had hee beene so 〈◊〉 seene as he vvould seeme to be he had had sufficient 〈◊〉 to consider that they comming ouer at suche 〈◊〉 as they did their complices the Popes souldiers appearing in actuall rebellion in 〈◊〉 and diuers commnig ouer in companies and troupes to scatter were it but their errours their Honours had good cause finding them obstinate against religion her highnes Iawes to distrust their sidelity and to regard 〈◊〉 〈◊〉 safety rather to 〈◊〉 them vvith the racke then we should be seared with the ouerthrowe of our florishing peace and country vvihch God in mercy turne from vs. This also hath God done for her that her highnesse may cary alvvayes a thankfull heart towardes him vvhen shee shall haue such experience of his mercy in preseruing her whē she shalbe established in iudgement not to bee affected vvith euery Syrens voyce that seemeth very sweete but yet bringeth a sharpe destruction as this Howlet that with his yuybushe at the first is verye humble lowely and lovv but resteth not there For as it groweth and getteth strength it claspeth and girdeth so harde that within a little time it will kill the hart of the greatest oake and get aboue it to be an haborowe for such owles and vncleane birdes as himself is And euen so did the first pope deale vvith the Emperour he crept alow till 〈◊〉 aurhotity bare him vp so he crept vp by litle litle 〈◊〉 the 〈◊〉 decayed was remoued and ouerthrowne and novv he is become the 〈◊〉 for al the silthy byrds in the world I will make on farther application the wise I hope vvill see light at a little hole VVho haue bene those traitors that haue stirred vp other princes agaynst the Quecne vvho haue procured their forces and labored for an alteration by colourable practises but papistes VVho haue beene suche trayterly fugitiues as them selues vvho are the authors of erronious traiterous bookes 〈◊〉 forth as wildfyre throwen as fyr 〈◊〉 into our church cōmon wealth to kindle the sire 〈◊〉 rebellion but papistes For who hath vvritten against her highnes by name against her trusty 〈◊〉 but you Papists agaynst such as you moste hated because their vvisdome and care in the Lord was against you fome being 〈◊〉 frō your malice 〈◊〉 yet liuing maugre your heads to helpe as lōg as it shal please God with their faithful 〈◊〉 against you vvho 〈◊〉 taken vpon 〈◊〉 to decide 〈◊〉 to discouer as they say priuy treasons to debate of state matters and to make heires apparant but papists VVas there any one protestant that can be named that did these things No goodman How let hovvsoeuer Surius Frarin such scurrilous raylers charge the gospell and the profestors of it it is vvith the same trueth that the 〈◊〉 their master is vvont to speake against the truth no otherwise It is as fit 〈◊〉 a papist to speake of obecience and as yll it be cōmeth him as vvhen an Ovvle counterfaiteth to become an Eagle or when he wil take vpon him to sing like an Nightingale You must bear with me the name you haue chosen vvhether truely or like a counterseite maketh some prouerbs to fit my porpose Is not true obedience to God in his true religion and vvorship the mother of all true obedience and duety to princes and peeres And hovve then can a 〈◊〉 that is a traitour to God in his worship be saythful true to princes VVhat cōscience is there vvhere there is no knowledge what knowledge can there be vvithout his word without the gospel to teach either obedience to God or duety to Princes The subiect that feareth God the instructed Christian he only knoweth how to obey in and for God He 〈◊〉 knoweth what duety is to be rendred to Gods Liuetenants They are not the best 〈◊〉 that are readiest to fulfill all Princes commaundementes and pleasures but they are 〈◊〉 subiectes that loue and honour their Princes in the Lorde not of custome but of conscience yea
of his as may appeare in his ovvne vvorks d See Marcus Marinus in his preface prefixed before his Hebrue Grammer e Concil Trid. Ses. 4. Psal. 14. f 〈◊〉 in 〈◊〉 〈◊〉 a Read in Caluin 〈◊〉 〈◊〉 in Con cil 〈◊〉 〈◊〉 4. Canon Read 〈◊〉 in Concil Trident. b 〈◊〉 Ciuitate Dei lib. 18. cap. 44. a The best way euermore to goe to the fountaines b Decret Cano 1. 〈◊〉 9. c Pagninus in 〈◊〉 gramat Hebr. a The gift of toungs necessary in the church 〈◊〉 〈◊〉 Luk. 15. Euagr. lib. 1. hist. cap. 21. a Epiphan lib. 2. tom 1. Iohn 〈◊〉 Campégius pighius b Crantius lib. 4. cap 43. c Agrip. art 21 〈◊〉 〈◊〉 22. 〈◊〉 16. vt habetur in cap Si concubina desent excom gratia 34. dist 〈◊〉 40. Ioh 〈…〉 34. Christianos d Agrippa Bale 〈◊〉 〈◊〉 〈◊〉 Sixti 〈◊〉 lib. de Rom. Pont. vitis Irenaeus lib. 3. Tom. 3. 〈◊〉 lib. 2. Tom. 1. a 〈◊〉 confu 162. 〈◊〉 〈◊〉 lib. 8. b 〈◊〉 in Alphonso 〈◊〉 Mant. 2. fast Sipudor in vil 〈◊〉 〈◊〉 pati 〈◊〉 〈◊〉 〈…〉 iam tota 〈◊〉 nar 〈◊〉 de Clamangis de corrupto ecclaesiae statu Constitut. Othonis de con cubinis clericorum remouendis Bucer Ioh. Filius vegerius Ochi nus 〈◊〉 Anselmus c Mark 10. 4. d Error conditio votum co gnatio crimē cultus 〈◊〉 vis ordo ligamen honestas si sit affinis si forte coire nequibit Driander e Ioh de Tur. Crem Laurent 〈◊〉 〈◊〉 lib. 1. cap 38 〈◊〉 de Sanc. Vict. par 2. Distinct. 34. 〈◊〉 qui. 〈◊〉 〈◊〉 〈◊〉 cap 17. 〈◊〉 〈◊〉 de 〈◊〉 a Thomas Aquinas sent lib. 3. b Iason pratensis printed 1549 by Petrus Aretinus at venice vpon vvhich booke 〈◊〉 there haue bene written commentaries and many filthie pictures printed there c Summa Angelica de casibus conscientiae Lut. Cortez in lib. 3. sent dist 3. Thomae 〈◊〉 〈…〉 a 〈◊〉 hist. 〈◊〉 c. b 〈◊〉 and 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 〈◊〉 de 〈◊〉 〈◊〉 d Mant. lib cal Read Platina your ovvne 〈◊〉 〈◊〉 Irenaeus lib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multis 〈◊〉 〈◊〉 cis f 〈◊〉 〈◊〉 〈◊〉 de turre 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Cliutoueus de venerat Gaspar Rutlādus Saunders de Typ ador imag 1. Tim. 4. The heresies are knovven vvhen they shevv a difference they shall receiue an ansvvere Bullinger aduersus 〈◊〉 a They worship many gods Exod. 3. 14. 20. Deut. 4. 35. 6. 4. b Durand Innocent de officiis 〈◊〉 Guydon de monte Roch. This is manifestly to bee seene through out all their bookes Saints offices many all robbing God of his glory Read the Behiue foi 252. 253. 254. a Paulus Diac. Lib. Ceremo niarum Legenda aurea Rom Breuiar Pontifical b Hoc est viris auibus quod noctua c. Eglog 9. c Alexander ab Alexandro Ob bubonem aut 〈◊〉 Cellum Iouis aut Capitolium ingressum Sulphuris quae lustratione vr bem Capitolium expiarunt d Images forbidden Exod. 20. Deut. 4. 12. Esai 41. Io. 5. 21. Abac. 2. 18. c Iames praied to 〈◊〉 staffe therefore we must pray to Images a Epist. Adrian Act. 2. Read the trim arguments in that 2. Nicen Councel and you shall see good stuffe b The name of God holy Horrible blasphem ie See Vauses Catechisme others that commonly leaue it out One printed at 〈◊〉 by the commandement of the King of Spaine b The name of God holy Tho. Aquinsuper mandat Esai 66. 1. Act. 7. 19. George VVicellus in his retection swe reth horribly Prophaning and svvearing comon vvith 〈◊〉 papists Esay 18. 19. Ier. 12. 16. Soph. 15. Deut. 6. 13. 10. 20. a Examples of periurie in papistes reade Ma Par. of the 〈◊〉 of Ro mulus in the besieging of Auinion a Legate of the popes in the yeere 1222. Also before that of the breache of the othe of the cleargie tovvard 〈◊〉 the first vvhen they dispossessed his heire and crovvned king Stephen And in the 〈◊〉 of Step. b The Saboth to be religious ly kept Gardiner Boner the rest that vvere svvorn against the Popes supremacy and yet aftervvards reuolted The Saboth day most vvic kedly prophaned by papists both in their meetings by idolatries and abrode by licentious and 〈◊〉 enormities Rom. 2. 2. The seconde Table * Exod. 20. Dan. 7. 6. Deut. 17. Psalm 51. 6. Prou. 16. 〈◊〉 12. 10. Rom. 13. 1. 1. Pet. 2. 3. 17. They called them the lay and seculer 〈◊〉 svvine c. 1. 〈◊〉 5. 3. Tit. 3. 〈◊〉 〈◊〉 an 1215. Concil Nicen. 1539. In capite 〈◊〉 〈◊〉 de religiosis domibus a Petrus Aliacensis tract 4. de reformanda ecclesia Exod. 20. Gen. 4. Deut. 5. Leuitic 29. Mat. 5. Ioh. 8. Psalm 10. 7. Rom. 3. 15. Esay 53. Matth. 5. Iohn 1. a Anger Cholerike passions Taunts b Adulterie raigneth in the Popes kingdome See Bale de pontif Rom. in the preface c Iouianus pon tanus de immanitate ca. 6 Epist. Hulderich ad Nicho. primum 265. Reade that vile epistle of Clem. 〈◊〉 4. Tom. 1. Conc. and the dist cap. 〈◊〉 causa 12. q. 1. Rom. 1. The vices in religious houses a Epist. Belgar ad Nico. 〈◊〉 Auent lib. 4. VVo bee to thē by whom offences come Mat. 18. August contra 〈◊〉 lib. 5. c. 3 b M 〈◊〉 Fomes peccati non peccatu All the patrimony that the Pope possesseth he hath vvrung and stolne from Emperours princes The dukedome of Sicile many 〈◊〉 Apuleia c. a Read Abbas vip sub 198. De cons Dist. 5. cap. Discipulos b 〈◊〉 famis excusat a 〈◊〉 c Lving 〈◊〉 vvitnes 〈◊〉 condemned Exod 20. 23. Deut. 5. 〈◊〉 19. 1. Reg 21. Mat. 7. Luk. 6. Ioh. 7. 1. Cor. 4. Iam. 4. 〈◊〉 25. Apoc 12 10. d 〈◊〉 〈◊〉 vvas 〈◊〉 at Geneua and troubled the Church barking against the most comfortable doctrine of Gods 〈◊〉 〈◊〉 novv he is become a 〈◊〉 〈◊〉 See 〈◊〉 〈◊〉 and 〈◊〉 also that make mention of 〈◊〉 The ttueth of God dependeth vpon no mans person neither do vve measure it by mens liues but rather their liues by it Mat. 10. 34. Luk. 6 40. Ioh. 13. 16. 15. 20. Iohn 7. 7. VVe stand not vpon miracles but such as vvere vvroght by Christ and his Apostles a The practise of popish pedling preachers and pelting writers This vvas printed in the Dutch tongue and re ported to haue bene done by a Iesuite Surius 〈◊〉 breue in 〈◊〉 gest 〈◊〉 in vita Ioa. 〈◊〉 Gen. 6. Exod. 20. Deut. 〈◊〉 〈◊〉 6. 1. 〈◊〉 10. Heb. 13. Rom. 7. Iam. 1. Mat. 15. Iere. 2. Iere. 3. a For this vvas obiected against the vvaldenses in quodam libr. inquisitorio Reinerius Panoplia Lyndani This is their common practise Ephes. 5. Though this be too common a thing among all yet it specially belongeth to the papists Pro. 9. 17. Staphi against