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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16174	A reproofe of M. Doct. Abbots defence, of the Catholike deformed by M. W. Perkins Wherein his sundry abuses of Gods sacred word, and most manifold mangling, misaplying, and falsifying, the auncient Fathers sentences,be so plainely discouered, euen to the eye of euery indifferent reader, that whosoeuer hath any due care of his owne saluation, can neuer hereafter giue him more credit, in matter of faith and religion. The first part. Made by W.P.B. and Doct. in diuinty.	Bishop, William, 1554?-1624.	1608 (1608)	STC 3098; ESTC S114055	254,241	290

fiercely bent to deceiue others that he cared not vvhat vntruth he vttered The Apostle maketh honourable mention of Hebr. 9. vers 4. 5. the Images of the Cherubins placed gloriously in the vppermost part of the Israelites Tabernacle which for the holinesse thereof was called Sancta sanctorum Further that within the Arke of the testament standing in the same place vvere reserued pretious Relikes as the rodde of Aaron that blossomed a golden pot ful of that Angelical foode Manna which God rained from heauen and the Tables of the Testament to vvhich if you joine the sentence of the same Apostle 1. Cor. 10. vers 11. That al hapned to them in figure and were written for our instruction may not vve then gather thereby that Images are to be placed in Churches and holy Relikes in golden shrines And the same Apostle in the same Epistle declaring Hebr. 11. vers 21. that Iacob by faith adored the toppe of Iosephs ●odde vvhich was a signe of his power doth he not giue al juditious men to vnderstand that the Images of Saints for their holy representation ought to be respected and worshipped With as great facility and no lesse perspicuity we doe collect out of S. Paul that the Saints in heauen are to be praied vnto for he doth Rom. 15 30. 2. hartily craue the Romans to helpe him in their praiers and hopeth by the helpe of Cor. 1. vers 11. the Corinthians praiers to be deliuered from great dangers Whence we reason thus If such a holy man as S. Paul was stood in neede of other mens praiers much more neede haue we poore vvretches of the praiers of Saints S. Paul was not ignorant how ready God is to heare vs nor of the only mediation of Christ IESVS and yet as high as he was in Gods fauour and as wel informed of the office of Christs mediation he held it needful to request other farre meaner then himselfe to pray for him Al this is good saith a good Protestant for to instruct vs to request the helpe of other mens praiers that are liuing with vs but not of Saints who are departed this world Yes say we because the Saints in heauen are more charitable and desirous of Gods honour and of our spiritual good then any friend we haue liuing and therefore more forward to assist vs vvith their praiers They are also more gratious in the sight of God and thereby better able to obtaine our requests Al vvhich may easily be gathred out of S. Paul vvho saith that 1. Cor. 13.8 charity neuer faileth but is maruailously encreased in that heauenly country Also that Ephes 2. vers 19. we are not strangers and forraigners to the Saints but their fellow cittizens and the houshold seruants of God with them yea we are members of the same body wherefore they cannot choose but tender most dearely al our sutes that appertaine vnto the glory of God our owne saluation They therefore haue finally no other shift to auoide praying to Saints but to say that though al other circumstances doe greatly moue vs thereto yet considering that they cannot heare vs it is labour lost to pray to them To vvhich we reply and that out of S. Paul that the Saints can heare vs and doe perfectly know our praiers made vnto them For the Apostle comparing the knowledge of this life vvith that of the life to come saith 1. Cor. 13. vers 9.10 12. De Ciuitat Dei lib. 22. cap. 29. In part we know and in part we prophecy but when that shal come which is perfect that shal be made voide which is in part And a little after We see now by a glasse in a darke sort but then face to face Whence not I but that Eagle-eied Doctor S. Augustine doth deduce that the knowledge of the heauenly cittizens is without comparison farre more perfect and clearer then euer any mortal mans vvas of thinges absent and to come yea that the Prophets vvho vvere indued with surpassing and extraordinary light did not reach any thing neare vnto the ordinary knowledge of the Saints in heauen grounding himselfe vpon these expresse wordes of the Apostle We prophecy in part that is imperfectly in this life which shal be perfect in heauen If then saith he the Prophets being mortal men had particular vnderstanding of thinges farre distant from them and done in other countries much more doe those immortal soules replenished with the glorious light of heauen perfectly know that which is done on earth though neuer so farre from them thus much of praying to Saints Now to the Masse The same profound diuine S. Augustine with other holy Fathers vvho were not wont so lightly to skimme ouer the Scriptures as our late new Masters doe but seriously searched them and most deepely pearced into them did also finde al the partes of the Masse touched by the Apostle S. Paul in these vvordes Aug. epist 59 ad Paulinū Ambros Chrisost in hunc locum 1. Tim. 2. v. 1. I desire that obsecrations praiers postulations thanks-giuings be made for al men c. declaring how by these foure wordes of the Apostles are expressed the foure different sort of praiers vsed in the celebration of the holy Misteries By obsecrations those praiers that the Priest saith before consecration By praiers such as be said at and after the cōsecration vnto the end of the Pater noster By postulations those that are said at the communion vnto the blessing of the people Finally By thanks-giuing such as are said after by both Priest and people to giue God thankes for so great a gift receiued He that knowes what the Masse is may by these wordes of the Apostle see al the partes of it very liuely painted out in this discourse of S. Augustine vvho though he calleth not that celebration of the Sacrament by the name of Masse yet doth he giue it a name equiualent Epistola 59. Sacri Altaris oblatio the oblation or sacrifice of the holy Altar in the solution of the fift question at the exposition of these vvordes Orationes As for the principal part of the Masse vvhich is the Real presence of Christes body in the blessed Sacrament S. Paul deliuereth it in as expresse tearmes as may be euen as he had receiued it from our Lord 1. Cor. 11. vers 23. This is my body which shal be deliuered for you c. and addeth that he that eateth and drinketh it vnworthily eateth and drinketh judgement to himselfe not discerning the body of our Lord. And in the chapter before makes this demande The Chalice or cup of benediction which we blesse is it not the communication of the bloud of Christ and the bread which we breake is it not the participation of the body of our Lord Moreouer he speaketh of the Church of Rome being then but in her cradle most honourably saying Your faith is renowmed in the whole world and after Rom. 1.

now by the Canon of the Masse the Priest must dippe the third part of the consecrated host into the Sacrament of the bloud and there praieth that this mixture may be heathful to himselfe and al the receiuers vnto euerlasting life WILLIAM BISHOP I Cannot easily judge whether this man were more fiercely bent to deceiue others or more foolishly set to shame himselfe vvith lying that durst aduenture vpon this Canon of the auncient and most learned Pope Iulius for besides that it hath nothing for the Protestants purpose it doth in sundry points notably confirme the Roman doctrine thus beginneth the Canon When euery crime and sinne is purged and blotted out by sacrifices offered vnto God what shal hereafter be giuen to God for the purgation of our sinnes when errour is committed in the oblation of the sacrifice it selfe note how often he repeateth and recommendeth the diuine sacrifice of the Masse For we haue heard of some men possessed with schismatical ambition who contrary to diuine order and the institution of the Apostles doe in the diuine sacrifice offer milke in steede of wine others also for a complement of communion doe giue the dipped Sacrament to the people c. Then confuting these opinions he saith When the Master of truth did commend to his Disciples the true sacrifice of our saluation he gaue to none of them milke c. let therefore milke be no more offered when we sacrifice Then come in the broken vvordes of M. Abbot thus But for that of the dipped Eucharist which for a complement of communion they deliuer to the people they haue not receiued any testimony brought out of the Gospel where our Lord commended to the Apostles his body and bloud for there the bread is mentioned apart and the commendation of the Chalice apart where M. Abbot first left out the commending of Christs body and bloud to his Disciples because those vvordes vvould haue scalded his tongue Secondly this Canon hath nothing against that vvhich is now done by the Priest in the Masse for the Priest doth not dippe any part of the Host into the Chalice to be afterwardes taken out and giuen to the people vvhich is that which Pope Iulius doth disproue Neither doe our Priests to speake properly dippe any part of the Sacrament into the Chalice for dipping in importeth as much as the putting in and taking foorth againe which we doe not but only for a holy signification we doe put into the Chalice one litle par●● of the Host there to lie and not to be taken out againe but to be receiued by the Priest together with the bloud and therefore we cal it not the dipping in but the mixture or mingling together of the body and bloud of Christ wherefore M. Abbot erreth in the maine point of his reprehension For Pope Iulius reproued only the giuing of the dipped Host vnto the people vvhich we doe not nor hold it any way necessary because vve teach them that the holy Host of Christs body containes in it selfe being a liuing body as wel Christes bloud as his flesh now vve doe only put a little peece of the sacred Host into the Chalice there to be receiued with the pretious bloud not of the people but by the Priest alone That this is no new deuise of the Church of Rome may be wel gathered out of the same distinction and in the very next leafe to that of Pope Iulius cited by M. Abbot in the Canon Triforme De consecrat distinct 2. vvhere Pope Sergius of more then 800. yeares standing doth expound this very ceremony of putting one part of the host into the Chalice It was then a knowne vsed ceremony of the Masse in his daies and no late inuention as M. Abbot dreameth I may not here forget that in the very Canon of Pope Iulius vvhich M. Abbot alleageth there is most expresse and very earnest cōmandement of mingling water with the vvine that is to be consecrated Because saith that blessed Pope our Lordes Chalice according vnto the precepts of the Canons must be offered the wine being first mingled with water Finally we haue in this Canon alleaged by M. Abbot a confirmation of a propitiatory sacrifice of the real presence of Christs body and bloud two principal points of our doctrine and of mingling water with wine in the offertory and not one direct word for the Protestants And because this resolution of Iulius seemeth to be taken almost vvord for word out of Pope Alexanders first letter vvho was but the fift Pope from S. Peter I wil acquaint the reader vvith his wordes these they be Alexand. in epist omnibus orthodoxis De consecrat dist 2. Can. 1. In the oblations of Sacraments which are offered vnto our Lord at the solemne time of Masse the passion of our Lord is to be blended that his passion may be celebrated whose body and bloud is made and consecrated so that superstitious opinions being banished bread alone and wine mingled with water be offered in the sacrifice For as we haue receiued from the Fathers and very reason doth teach in the cuppe of our Lord only water or only wine ought not to be offered but both of them mixed togither And a little after Crimes and sinnes are blotted out when these sacrifices are offered therefore the passion of our Lord whereby we were redeemed is to be remembred with such sacrifices our Lord is delighted and shal be appeased and wil pardon huge offences For among sacrifices nothing can be greater then the body and bloud of Christ Neither is there any oblation better then this but this surpasseth them al c. Where you see the present Roman religion deliuered in as formal tearmes as may be There is also much more to the same purpose but I am the briefer in these authorities and doe alleage them more sparingly because Protestants seing them to be beyond al other exceptions doe flatly deny almost al the Epistles and Decretals of the most ancient Popes neuerthelesse they must needes be effectual and haue good place against M. Abbot that doth take vpon him to establish their doctrine put downe ours by the testimony of these the lawful heires and successours vnto the Apostles S. Peter and S. Paul alleaging many testimonies out of the very same Epistles Wherefore seing he hath appealed to them he must needes stand to them for this sentence of the President Festus hath his ground in very reason it selfe Act. 25. v. 12. Hast thou appealed to Caesar to Caesar shalt thou goe M. Abbot judged those Popes sentences of sound authority for confirmation of their religion he may not therefore deny them being brought in against him The same Pope Iulius to omit many other cleare testimonies taken out of his owne letters because the Protestants doe cauil at them doth most euidently confirme the soueraigne power of the See of Rome ouer al the East Church euen by the vvitnesse of most approued authours For vpon the

Sacrament or else M. Abbot doth fondly alleage his wordes against the real presence wherefore his later paraphrase is a meere trifle and a vaine shift See more of this man and matter in the question of the real presence Let vs proceede ROBERT ABBOT De consecrat dist 2. comperimus THE same Gelasius when he vnderstood that some receiuing only the portion of the sacred body of Christ did forbeare the cuppe of his sacred bloud did forbidde that superstition and willed that either they should receiue the Sacrament whole or be kept from the whole because the diuiding of one and the same mistery cannot come without great sacriledge But now the Church of Rome is so farre off from acknowledging the diuiding of that mistery to be sacriledge as that shee pretendeth to be moued with just causes reasons Concil Trid. Sess 5. Can. 2. such as Christ and his Apostles and the primitiue Church had neuer the vvit to consider off to administer the Sacrament to the people only in one kinde and pronounceth them accursed that say shee erreth in so doing WILLIAM BISHOP NOW we come to Gelasius the Pope indeede and by his very phrase related by M. Abbot you may plainely perceiue that he beleeued firmely the sacred body of Christ and his pretious bloud to be really present in the blessed Sacrament for thus he speaketh We haue found that certaine men hauing receiued the portion of the sacred body doe abstaine from the Chalice of the sacred bloud Neither doe his wordes fit M. Abbots turne for the peoples receiuing vnder one kinde for he speaketh of Priests that doe consecrate both together vvho therefore must receiue both together that he may be partaker of the sacrifice which he himselfe hath offered For as it is said in the Canon next before De consecrat dist 2. relatum est Quale erit illud sacrificium cui nec ipse sacrificans particeps esse dignoscitur what kinde of sacrifice is that whereof he that sacrificeth doth not participate Wherefore it is by al meanes to be obserued that how often the Priest doth sacrifice the body and bloud of our Lord IESVS Christ vpon the Altar so often he exhibite himselfe a partaker of the body bloud of our Lord Iesus Christ. These wordes taken out of the Councel of Toledo goe immediately before those wordes which M. Abbot citeth and doe euidently shew that they are to be vnderstood of the Priest only that consecrateth the Sacrament as also the very title would haue told M. Abbot if he had beene disposed to take them right It is that the Priest ought not to receiue the body of Christ without his bloud So that here is not a vvord against the giuing the blessed body of Christ alone to the people But M. Abbot is forced like an euil Apothecary to take quid pro quo as they say one thing for another or else he should not be able to furnish his poore erring customers vvith any sort of pleasing drugges to feede their corrupt tast and grosse humours He doth by a parenthesis enterlace That Christ nor his Apostles nor the primitiue Church had euer the wit to consider any just cause of giuing the Sacrament in one kinde to the people vvhich is spoken too too like a blasphemer to touch our Sauiour Christ Iesus with lacke of vvit skil or due consideration who as diuers ancient Doctors doe testifie ministred the blessed Sacrament himselfe to two of his Disciples at Emaus vnder one only kinde of bread Luc. 24. vers 30. He tooke bread and blessed and brake and did reach it to them and their eies were opened and they knew him and he vanished out of their sight vvhere the circumstances August lib. 3. De consensu Euang. c. 25. Epist 59. ad Paul q. 8. Hier. in Epitaph Paulae of blessing breaking and giuing bread as he did at his last supper and the maruailous operation of it doe very probably proue it to haue beene the blessed Sacrament after which giuen in one kinde IESVS vanished out of their sight * Isichius lib. 2. in cap. 9. Beda in Theophil in e●m locum Lucae Opus imperfectū in Mat. homil 17. In the Apostles time also very vsually the Sacrament vvas administred in one kinde They were perseuering in the doctrine of the Apostles and in communication of the breaking of bread and praiers vvhere breaking of bread being joined with preaching and praier doth conuince it to be spoken of the blessed Sacramēt Againe saith S. Luke In the first of Sabaoth when we were assembled to breake bread Paul disputed with them c. This assembly vpon a Sonday furnished with S. Paules sermon must needes be to be made for the receiuing of the blessed Sacrament as a August Epist 86. Beda in illum locum S. Augustine and venerable Bede doe testifie In al which places following the expresse letter of the Scripture and the interpretation of many holy Fathers we haue warrant for the administration of the Sacrament to the people vnder one only kinde they then I hope vvanted not wit to know a cause of giuing the Sacrament in one kinde Lastly that in the primitiue Church the Sacrament was receiued vnder one kinde is most manifest by the testimony of b Tertull. lib. 2. ad Vxor●m Cyprian sermone de lapsis Ambros de obitu Satyri Tertullian S. Cyprian S. Ambrose and many others who declare how the Christians in those times of persecution carried to the sicke and reserued in their owne houses the blessed Sacrament viz. vnder the forme of bread to receiue it when they were in danger of torments or death for their more comfort and strengthning against those assaults Thus much by the way of administring the Sacrament vnder one kinde vnto the laity out of the practise of the primitiue Church the Apostles and our Sauiour himselfe in answere vnto M. Abbots parenthesis Now ere I take my leaue of this holy and most reuerend Pope Gelasius I vvil note briefly some branches of the Catholike faith which he doth formally deliuer to counterpoise those friuoulous objections vvhich M. Abbot haleth in obtorto collo as the Latin phrase is by the heeles out of his writinges First I haue declared out of him already Epist. ad Anast Imperat. In Epist ad Episcopos Da●daniae how that Bishops haue power and authority ouer Kinges and Emperours in Ecclesiastical causes so farre forth as to excommunicate them when vrgent cause so requireth He saith further That the Canons of the Church doe ordaine that from any part of the world appeale may be made to the See of Rome and that from it no man is suffered to appeale Againe That euery Church in the world doth know that the See of blessed Peter the Apostle hath right and power to loose and vnbinde that which is bound by the sentences of what Bishop soeuer as that See which hath lawful authority to judge

to yeeld vnto their willes or because that the Earle Gowry with his brother and family almost earnest Gospellers did actually attempt traiterously to haue murthered his Majesties most sacred person that therefore he should hate al men of the same religion and repute them for traitors I am wel assured they wil say no and plead that ●it were no reason nor justice to punish them that neuer meant his Majesty any harme for the fault of others and that in al religions there be some badde for whose wickednesse the good of the same religion ought not to be oppressed if they would thus pleade if the case vvere their owne they should in Christian equity admit the like plea for vs. But the simple people are by their preachers and others made to beleeue that al Papists vvere priuy to that conspiracy or at least would haue beene glad of it if it had succeeded and taken place they are very simple indeed that suffer them selues to be so perswaded For answere vnto the later surmise If it had taken effect it had blowne vp aswel Catholikes as Protestants and that in great numbers vvho the first day of the Parliament are wont to presse into that place to heare his Majesties speech wherefore Catholikes could not haue beene glad of that vvhich should haue deuoured so many of their owne profession Againe suppose al the Parliament had beene blowne vp vvhich God of his great goodnesse preuēted how much the nearer had the Catholikes beene to haue obtained the establishmēt of their religion the body of the realme being against them and would for that bloudy and barbarous act haue hated them much more then euer before it did so that it hath no probability that the wiser sort of Catholikes would haue beene glad that that should haue beene brought to passe which would haue proued so hurtful to so many of them without any certainty to haue benefited the rest This therefore is only a malitious and odious surmise put vpon them by their backe-friends at pleasure To the other point vvhich is of very great moment if is were any way probable I answere that al the circumstances of the matter doe fully cleere and acquite al other Catholikes of that crime for first the vvhole processe of the offendors is set out in print by his Highnesse authority where twelue or thirteene persons only are proued to haue beene priuy consenting and accessary to it who were al and euery one of them bound by oath and Sacrament not to communicate or vtter the same to any other so that al others being kept from so much as the knowledge of it how could they be consenting to that they knew not Secondly his Majesty both by publike speech in the Parliament and by proclamation in the country did declare that there were many Catholikes innocent of this treason yea some of them as forwardly to discouer and apprehend the offenders as any other subjects these be his Highnes one speeches which are very memorable in a Proclamation of the 7. of Nouemb. 1603. Although we are by good experience so wel perswaded of the loialty of diuers of our subjects though not professing true religion that they doe as much abhorre this detestable conspiracy as our selues and wil be ready to doe their best endeauours though with exspence of their bloud to suppresse al attempts against our safty c. vvhere also his Majesty out of his Princely equity commanded that the innocent should not be wrongfully vexed about it Thirdly that most vigilant and prudent Counsellour the right Honorable Earle of Salisbury now Lord Treasurer who was like to looke as farre into this plot as any other in his eloquent discourse printed doth not only free other Catholikes from that conspiracy but also yeeldeth a very probable argument therefore to wit That the conspirators rising in a country where many of their religion are thought to dwel none excepting some few of their owne seruants and kinsmen would aide or assist them Yea many sent their men and armour to pursue and apprehend them which was a manifest proof that they abhorred from that practise for in any ordinary quarrel the meanest of half a dozen of them might quickly haue found many more to haue taken his part then al they could get together to assist them in that hateful enterprise This might be yet further fortified if neede were by the testimony of Sr. Edward Cooke now chiefe Iustice of the common pleas then Atturney general who in his plea against the delinquents deliuereth the very same obseruation That none of their religion would take part with them therein Al which proceeding from such principal persons who were as of best intelligence in those affaires so nothing partial in fauouring that religion how then can any man of meane vnderstanding be yet holden in that grosse error that al Catholikes were consenting or any way priuy to that powder-treason And if al Protestants that conceiue so vncharitable an opinion of their poore afflicted countrymen be to blame how much more are those preachers to be condemned who notwithstanding the publike notice thereof giuen out in print of which they could not be ignorant haue euer since and doe not yet ceasse to cry out infame and slander al Catholikes with that hainous crime If they vvere Gods true seruants they vvould rather perswade to mercy th●n to justice because God doth exalt mercy aboue justice but to cry out against harmelesse subjects that they may be cruelly handled for other mens faults hath no colour of either mercy or justice but doth conuince them of inuincible malice the peculiar property of the euil spirit and his Ministers Now to M. Abbot one of their principal proctors for bloud as it seemeth He forsooth Out of the Apostles affection wisheth that his Majesty would giue order that Catholike Priests at the least might be euen cut in peeces assuring his Majesty and the state that if they with al rigour and seuerity proceede immediately against them the guilt shal ly vpon themselues because they haue drawne the sworde to be imbrued in their owne bloud What a bloud-thirsty Minister haue vve here what because some rash vnaduised Catholikes who were for the greater part much decaied in their estates haue deserued the sworde may al of the same religion how innocent soeuer of that fact be therefore cut in peece make yee no difference betweene the just and the vnjust must not the sworde of justice be put vp into the scabberd vvhen the vnjust and trespassers are punished No saith M. Abbot it must not so be for being once justly drawne he that draweth it may lawfully lay about him and strike as wel on the left hand as on the right it maketh no matter whom he kil and slay so he be of the same religion for the guilt of al shal be laid vpon them that first caused the sworde to be drawne and not vpon him that strikes Did euer any Christian man heare such a

traitours Heralds at armes or menacers of their Prince vvould of al sober men haue beene esteemed to raue rather then to injoy the right vse of his vvits Let it be then vvel waighed vvhether M. Abbots case be not the very same Now to that which followeth ROBERT ABBOT VVHERE vve are to note the singular impudency and impiety of the Traitour Father Iesuit who seing the example of the first Christians to be contrary to their practise now colourably mentioneth it and by meere falshood seeketh to auoide and shift it off Bellarm. de Rom. Pont. lib. 5. cap. 7. That Christians saith he of old deposed not Nero Iulian the Apostata Valens and such like the cause was for that they wanted power and if they had had power they would haue done it directly contrary to that which they themselues testifie of themselues That they had power sufficient but held it vnlawful to rebel And thus here the young Crabbe goeth according to the gate of the old Crabbe and telleth his Majesty that if they can get strength they wil perforce winne that that his Majesty by entreaty wil not yeeld And biddeth him in effect Ibidem looke for the practise of their rule If Princes goe about to turne the people from the Roman faith by al their consents they may and ought to be depriued of their Dominions WILLIAM BISHOP HERE we are rather to note the ignorance shal I say or impudency of a shamelesse railing Minister that catcheth at al occasions to cauil at our doctrine how little congruity soeuer there be in the coherence of his owne speeches for smal reason had he to leape from my wordes of so modest signification vnto those of the right famous Cardinal Bellarmine vvith which they haue no affinity or resemblance For I only insinuate an inconuenience that may proceede out of the frailty and corruption of some impatient men vvhereas he seemeth to teach what may be done vpon good aduise justly And that you may vnderstand the vveakenesse of M. Abbots judgement vvho would make the Cardinals wordes directly opposite to Tertullians doctrine obserue that they be not so contrary as he through the fault of his soare eies doth mistake them For Bellarmine saith not that Neroes and Iulian the Apostataes subjects and such like would haue deposed their Princes if they had had power But that they might lawfully haue so done Now if you marke wel Tertullians vvordes he seemeth not to dissent much there-fro For saith he with vs it is more tollerable to be killed then to kil Out of vvhich wordes it may rather be gathered that he held it also tollerable for those Christians to make warre against their persecuting Emperours though he thought it more tollerable to endure euen death it selfe for their religion Neither can I perswade my selfe that the Cardinal meant that of Heathen Princes ouer whom the Church hath no power to judge but of such Princes only who had before made profession of the faith and therein promised obedience vnto Christes Spouse the Church as he doth there in his fourth reason declare expresly Now I entermeddle not at al with any such question vvherefore he too too crabbedly and crookedly doth resemble things so vnlike togither That which followeth in this his Section is but a most malitious exaggeration of their hainous crime that plotted about the gunne-powder-treason of which I haue spoken so largely in my answere to his Epistle vvhere he first enforced it that I neede not now againe stand about the confutation of it He after his old manner dilating his lies maketh it not only a common conspiracy of al Catholikes in England but addeth That it was also the effect of a consultation held at Doway but when or by whom he cannot wel tel I weene For al the Kinges Majesties most learned Councel hauing vsed al the diligence that vvas possible for men to doe to bolt out al the complices and circumstances of that most odious enterprise could tel no tidinges of any such consultation held at Doway as al the records thereof doe testifie Was it not then great pitty that they had not sought vnto this holy Minister for their better instruction in so waighty a businesse who could haue giuen them greater light therein as he seemeth to insinuate then al the world besides Marry if one should appose him how he came by the knowledge of that secret he would answere I trow that he had it by reuelation from the spirit that possesseth his hart to wit the father of al lies that old Serpent and calumniator Sathan Out of whose false figures he hath taken this more then Poëtical fiction which followeth in his text O if the Protestants saith he had vsed any such practise in France in Spaine or any where else what hidious noises and exclamations would these men haue raised there-vpon how would they haue traduced our religion how would they haue bent al their force withal extremity to extirpate vtterly not only the persons guilty but al that carried the name of that profession vvhat a sencelesse and most wicked fiction is this most wicked for that it would enforce the slaughter and vtter ruine of many thousands of innocents and guiltlesse persons for the guilt of a dozen offenders For he saith They would vtterly roote vp not only the guilty but al that are of the same profession how innocent soeuer And no lesse sencelesse is the same his assertion and repugnant to most euident truth For in France vvhich is the first country that he doth giue instance in the Protestants haue not only plotted and gone about but haue put in practise and actually done the vttermost of their power to depose and ouerthrow and ruinate not only their lawful King and most of the bloud Royal but also the Catholike Peeres Princes Dukes Lordes Gentry and Yeomanry Clergy and Laity To the effecting vvhereof besides their owne strength and the helpe of their neighbours they called into the bowels of their owne country two mighty armies of Germans with helpe vvhereof they haue sacked many a noble Citty Castle and Towne and blowne vp most stately Churches and other faire buildings vvith fire gunne-powder and Cannon-shot They haue rifled spoiled and ruinated many great Prouinces of that goodly Country they haue cruelly butchered slaine and beene the cause of the vnjust death of many hundred thousands of Men Women and Children as not only their owne Hystories testifie but many thousands of yet liuing eie-witnesses can verifie And notwithstanding al this mischiefe really acted and done be al that beare the name of that profession vtterly extirpated and rooted out of that country therefore nothing lesse nay they haue not only tolleration of religion but free exercise thereof openly allowed and graunted them Was this man then wel in his wits or did he know what he said vvhen he preferred that horrible conspiracy of the gunne-powder-treason before al the enormious crimes of Protestants both in France and al