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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02464	Against Ierome Osorius Byshopp of Siluane in Portingall and against his slaunderous inuectiues An aunswere apologeticall: for the necessary defence of the euangelicall doctrine and veritie. First taken in hand by M. Walter Haddon, then undertaken and continued by M. Iohn Foxe, and now Englished by Iames Bell.; Contra Hieron. Osorium, eiusque odiosas infectationes pro evangelicae veritatis necessaria defensione, responsio apologetica. English	Haddon, Walter, 1516-1572.; Foxe, John, 1516-1587. aut; Bell, James, fl. 1551-1596.	1581 (1581)	STC 12594; ESTC S103608	892,364	1,076

many mischiefes the Romishe See hath ●ay sed The Translations of Empires The confirming of Bishops taken away from Emperours The warres of Hēry the 4. and Fredericke 1. 2. ●●donick of Bauie re Frederick of Austriche Ludouicke and Rodolphe The Tragedies of Hēry the 6. Chilperick the French Kyng The Scepters of Emperours and Kynges ouerthrowē and takē away by the Popes Phillippe the Frenche Kyng Hēry the 5. agaynst Hēry the iiij the Sonne in armes agaynst the Father thorough the practize of the Pope of Rome Frācis Dādalus an Ambassadour of Venice first afterwardes Duke of Venice kyng of Creete Osorius quarrell agaynst Luther Peace Church Bushoppes Sillius Peace is a common thing both to the good and the wicked The forme of the churche is altogether beutifull but not alwayes true Cicero Elias Vnder the name of peace many tymes lurketh horrible breach of vnitie Christ Paule the Apostles and Martirs falsely accused as disturbers of the peace Luther accused of the Portugall Tertullus without all reason Iuuenal Math. 2. Where the Church is there is the vnity of fayth but not where vnity is there the Church is alwayes Luther dyd not inueigh agaynst any priuate persones by name but gaynst their pestiferous Sectes The ouerthrow of Monasteries not to be imputed to Luther Osorius shameles slaunder vp-Luther Osori pag. 162. 163. Osor. creepyng Sophisme Conclusiō Aunswere The nature of the Sorites explaned Generum Specierum August de Trinitat Lib. 3. Necessitie of coaction Osori pag. 163. No mā sinneth but by his own will Without the will of God And contrary to the will of God Two absurdities in Osorius August de Lib. Arbitr Grat. Cap. 20. 21. August de Praedestin Sanct. Lib. 1. Cap. 16. August de Ciuita Dei Lib. 12. Cap. 6. 7. 8. Osori pag. 163. 2. Kyng 16. Will. Freedome Necessitie Freedome taken two maner of wayes Necessitie taken two maner of wayes Argument Aunswere A fallax secundū quid ad simplicit An other obiection of the aduersaries Aunswere Aug. in Iohan Tomi 49. Osor. obiect Osorius pag 163. Osorius argument leading to inconuenience Aunswere Augustine de perfect iusticia Argument Answere Deut. 30. An other obiection of the Aduer Aunswere August de perfect Iusticiae An other obiection of the Aduer August de perfect Iusticiae Gal. 5. An other obiection Osorius argument Aunswere 2. Cor. 12. 1. Cor. 13. Aug. de spiritu ●itte●a Cap. 36. The Argument of Celestine the Pelag. agaynst Augustine The Aunswere out of Augustine Rom. 8. An other Argument Aunswere Osori Obiection pag. 159. Aunswere Actes 13. August in his booke of Questiōs to Simplici the second Quest. An Obiection Aunswere Luther in his Christian libertie The Argument Ex Diatreba Aunswere out of Augustine Obiection out of Pighius and others Aunswere The vse end of the law August de perfect Iustit Obiection Aunswere August in his 107. Epistle vnto Vitalis The Papistes Argument Aunswere Will and Necessitie are not cōtraries Chrisost. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Voluntary and Necessary how they agree and are cōtrary eche to others Obiection Aunswere An Argument out of Esay August de perfect Iustit Aunswere Osori Argument An argument for Freewill Aunswere An other Argument Aunswere Out of Osorius and Pighius Aunswere Obiect Aunswere Osorius reason Aunswere An other obiection of Osorius Aunswere An argument of the Tridentine councell Aunswere Aunswere out of Aug. de corrept gratia Obiect Aunswere Obiect Aunswere An obiectiō out of Aug wordes Aunswere Aunswere The Iudgement of the Aduersaries touching originall sinne Aunswere Obiect Aunswere Out of Ierome Melanchtones aunswere Obiect out of the Apoc. August de perfectio Iusticiae 1. Iaco. 3. Obiect out of Ieremy Cap. 18. Aunswere An obiect out of Esay Cap. 17. Aunswere Obiect Aunswere Out of Ezech cap. 18. Voluntas Signi Argument Aunswere Obiect Aunswere August de grat Lib. arbit Aunswere An other argument of the same sort Aunswere Osori obiection Aunswere Obiection Aunswere Osori Obiect out of S. Paule Aunswere An other out of Osorius Aunswere Obiect out of August Aunswere The Obiection of Osori and others Aunswere Obiect agaynst Free Election Aunswere Out of the Maister of Sentences Lib. 3. Aunswere Basil. vpon the .32 Psalme Aug. in his Epistle to Sixtus August de Grat. Libero Arbit Aug. in his Epistle to Sixtus 105. Aug. vpon the .94 Psalme August de bono perseuer Cap. 17 Obiect out of August Aunswere Will is alwayes Free either to righteousnes or to Sinne. Out of August in his 1. and● 2. Epistle to Valentine How farre forth will is free after August Aunswere Mans will capable of good and euill Agaynst Gods prouidence and Predest out of Osorius Aunswere Three maner of Actions Out of Osorius Aunswere In the death of Christ our Sauiour how the fathers will did consent and how it did not cōsent Againe out of Osorius Aunswere Aug. de lib. arb et gra Cap. 2● An other obiection of the aduersaries agaynst the Lutherans Aunswere Aug. de grat lib. arb Cap. 21. How the aduersaries do dally with Gods prouidence Aunswere Argument Sufferaunce Iudges 9. Deuter. 2. Esay 6.63 3. Kings 22. Iob. 12. Amos. 3. 2. Thessa. 2. A conclusiō ill fauoredly inferred Aunswere Three reasons may be rendered why sinnes do come by the iust iudgement of God The second reason Esay 6. Ezechiel Rome 1. The 3. reasō An obiect out of the Diatriba others agaynst Luther Aunswere August de Praedest Grat. Cap. ● Obiect of Osori pag. 163. Aunswere Argum. Osor pag. 163. Aunswere Aug. in his 11. booke of Confesi Cap. 11. Aug. vpon Genesis agaynst Manichaeus Lib. 1. Cap. 2. August de Praedest Grat. Lib. 6 Esay 45. Ierem. 18. Osorius wordes pag 163. An Argu. 〈◊〉 Osorius Pighi Hosius Bar tho Camerar and others Aunswere Prouer. 16. Not for good workes To good workes Ephes. 1. Rom. ● Fou●e principall heads of Predestination Ephes. 1. Rom. 10. Rom. 9. Out of Ieremy Cap. 15. Aunswer The reason of the papistes Aunswere Ephes. 1. Obiect Aunswere Obiection Aunswere The reasons wherwith our Aduersaries doe practise to suppresse the verye name of predest Answere to the obiect proposed The doctrin of predestination with what maner of moderation ought to be preached to the people Three commodities do come by the preaching of predestination Aug. de bono perseuera Cap. 17. Iohn 14. Mar. 7. Cipriane Iames. 1. Math. 6. Osor. prosopopoepia agaynst M. Luther Pag. 162. Luthers aūswere to Osorius Rhetoricall fyctione Osori pag. ●63 Aunswere Luther falsely accused of sedition Luther purged frō the crime of sedition The complaynt of the Boores against Luther framed by Osorius by a Rhetoricall fictiō Ephes. Amos. 3. August agaynst Iuliā the Pelag. 4. booke Cap. 8. What was the cause who was the authour of the vprore in Germany Osor. glorious triumphyng against Haddon Haddon inconstant Haddon as infant in speache Haddon hath no ioate of Ciceroes fynesse Exquisite eloquence as is not carefully

Lord and Sauiour Iesus Christ. IF I hadd vndertaken this enterprise not beyng enduced more of earnest cōsideration of the cause I take in hand and present necessitie of the tyme then of any allurement of priuate commoditie or presumptuous oftentation or vayneglorious persuation of mynde most Renowmed and vertuous Prince kyng Sebastian I should not onely haue bene accoumpted blameworthy in the Iudgement of all the godly but also haue willfully plunged my selfe into deserued obloquy of all the world that beyng a poore despised abiect a seely wretched vnderlyng so meere a straunger and so farre seuered from you by distaunce of place without all maner of acquaintaunce either of name or of Title neither called nor cōmēded by any desert nor by any person cōmaūded hereunto dare so boldly presume to write vnto your highnesse beyng the mirrour of all Princely dignitie But as the occasion that moued me to attempt your Maiestie seemed of no small importaunce so the oportunitie of the matter it selfe yelded vnto me no lesse euident Argument of assured affiaunce and audacitie though in vtter apparaunce vnseemely yet pardonable I trust vpon due examination of the cause And yet besides this alleadged necessitie emplyeng reasonable excuse I wanted not many others as commendable aydes to defend my enterprise if like example applyed in like cause may be allowable For if Ierome Osorius beyng as then but a priuate man no lesse estraunged from the Societie of this common weale of ours then a professed Enemy to the Religiō which we embrace in Englād prouoked either of some vayne glorious oftentatiō or of greedy desire to maintayne his owne Religion and to deface ours vnder zeale of pretensed good will and affection borne durst be so bold not onely to write so long and tedious an Epistle to our most Royall excellent Queene Elizabeth but also so vnprouokedly to aduertize her highnes of matters inconuenient daungerous to her soules health why should I be condemned of insolency if inflamed with sincere inclinatiō of most humble dutie towardes the most valiaunt Prince Sebastian kyng of Portingall no lesse famous in Princely vertues then valiaūt in administration of power if allured by the notable Reporte of his incomparable bounty do send most humble greetyng in the Lord Iesu in two or three wordes to his Maiestie in recommendyng his highnesse to the gracious protection of the allmightie with no lesse increase of perfect peace and tranquillitie to him and his by Letter then inwardly I wishe to his Maiesty frō the bottome of my hart Neither do I see any reason to the contrary why I should be more embraced in cōceipte and driuē from my endeuour hauyng so many notable commendations vttered by euery godly personadge in the behalfe of the famous kyng Sebastian Renowmed in eche Coast for his excellencie in prowesse and Noblesse in dignitie sithence Osorius through the pleasaunt blast of the Trompe of fame hath presumed so farre vpon the vnspeakable clemency of our Queenes most excellent Maiestie whom he neuer sawe when as also her highnesse of her aboundaunt grace hath with so great lenitie entertayned the Letters of Osorius and so gently perused them though otherwise perhappes vnworthy so noble a personadge why should not I persuade my selfe to obteine as much yea more rather of your Princely magnificence and heroicall clemency especially sithence it cann not be credible that kyng Sebastian beyng a man cann any ioate be inferiour to Elizabeth a womā Queene in any Princely ornamētes or dutie of Humanitie But there will some peraduenture be founde not farre from emongest vs to whō this comparison which I do make betwixt vs two Osorius and me will seeme in no respect agreable for as much as he beyng a constaunt frend to the true and Catholicke Churche as they will alleadge doth take vpon him a most commēdable and necessary cause But my defence they will say of sett purpose proclaimyng opē warre agaynst the most aūcient Catholicke Church agaynst sincere Religion agaynst the approued supremacy of the Byshop of Rome hath bene allwayes hitherto atteinted by Iudgement of all Monarches and by consent of all degrees condemned and banished● and ought not by any meanes be admitted into the Courtes and eares of Princes as matter exempt from all protection and priuiledge of godly Lawes This Obiection is no new thyng whereof I haue long agoe well aduisedly debated with my selfe yea the very selfe same thyng most Royall kyng wherein I am become at this presēt your Maiesties most humble Suppliaunt and whereof I determined to beseech your highnesse in the bowels of our Lord God whose aucthoritie and person you do represent in your Realme that ye would vouchsafe due consideration Ierome Osorius Byshop of Syluain bandyng and enforcing all his knowledge and skill agaynst the professed doctrine of our Religion publiquely receaued in England hath published in Printe three famous Libelles vnder the Title of an Aunswere to Maister Haddon for Reply wherof we haue framed accordyng to our slender capacitie this Apology how conueniently to the purpose I haue not to say to what successe it will come is in the handes of the Lord surely for the garnishment of phrase and Stile thereof I haue no great regard For this our contention tendeth not to the blazyng of excellency in eloquence neither treate we here of the delicacy and finesse of speach neither descant we lyke Minstrelles of warblyng of stringes ne yet tosse we our questions to and fro in vaunt of brauery of witte Sophisters vse to argue of moates in the Sunne in their triflyng and Dunsticall Schooles But we dispute as Deuines in matters of greatest importaunce of true righteousnes of the way to eternall saluation and euerlastyng damnation and of the true woshippyng of allmighty God This Apology or Aunswere to the quarrellsome and slaūderous reproches of Osorius how simple soeuer it appeare we haue thought for no man so meete to be presented as to your Maiestie most excellēt kyng Sebastian whom we most humbly craue and desire to be both a wittnes and a Iudge of the controuersie As for the questions wherewith Osorius doth inueigh agaynst vs we suppose are allready well knowen to your grace Now therefore the petition that we desire to obteyne of your highnesse is this in effect That for as much as Osorius hath vttered all his cunnyng and eloquence by all meanes he may possibly to depraue vs whō he vnhonestly reprocheth by the name of Lutheranes not onely vnto your Maiestie but to all other Princes of Christendome also thereby to bryng vs into vnappeasable hatred it may please the Royall Maiestie of all godly Princes not to conspire to geaue sentēce agaynst vs before the matter be heard and debated betwixt vs. And your highnesse especially most noble kyng of Portingall hauyng allready seene the clamours and brables of Osorius beyng the best and chiefest Arguments that he vseth to deface the orders and obseruation of our profession will vouchsafe also with

deadly 4. Of what thynges Free-will taketh his denomination 1. From necessitie or coaction whiche is called the Freedome of nature This Freedome the scholemen do attribute to mē in all states But this necessitie must bee distinguished proportioned by his principall causes whereof Some be called internall As be the thynges whiche are moued of their own nature and of inwarde operation And those Are either simply and absolutely necessary as God and his holynesse and as those thynges which b●yng chaūged emply contradiction whereof the one partie m●st needes bee true the other needes false as foure is not an equall nōber foure three are not sen● in nōber and this is called Geometricall Necessitie which alteration nature do●h not admitte and this Necessitie perteyneth nothyng to Luthers Disputation of Freewill Or be no● simply and absolutely necessary but after the common course of nature as ●●er doth burne of Necessitie The Sinne is alwayes moued and other such lyke beyng naturall thynges whiche yet are not of such Necessitie but may bee ●indered by God and so cease from operation Some haue externall begynnynges and of these there is two maner of Necessities Either violent Whiche is called the Necessitie of externall coaction as wh●● thynges are constreyned to moue or to do contrary to their nature as stones and heauie thyngs as the schole men call Necessitie in respect of the consequence not of the consequence or it Sensu Diuiso and not in Sensu Composito and frō this Necessitie the freedome of mans will is vtterly exēpted Or stable and infallible by reason of the consequence not of the consequent or in Sensu Composito not in Sensu Diuiso This Necessitie of the consequence not of the consequent is to be vnderstanded when a thyng may bee true in respect of the necessary aff●●tie of proposition from proposition although the thyng concluded be not necessary of it selfe or true in Sensu Composito which otherwise is false in Sensu Diuiso or false in Sensu Composito which otherwise is true in Sensu Diuiso as if a man say that white may bee blacke by distinction of contrary tymes it may bee true but ioynyng the tymes and in Sensu Composito it can not be true 2. From sinne or from bondage of sinne whiche is called freedome of Grace And this freedome is attributed to them onely which are made free by Grace Wherein if they meane of the imputation of Sinne it is true but if they meane of actuall Sinne it is false 3. From miserie which is called the freedome of Glory and this freedome had free will in the state of innocēcie once and shall haue the same much more perfect hereafter in the state of glory 5. How much Freewill is empayred in man through sinne It is woūded in her naturall qualities to witte in Reason in vnderstādyng in memory witte c. Dispoyled altogether in thynges as bee heauenly and apperteynyng to God And this much well agreeth with the doctrine of Luther Lombard Lib. 2. Dist. 25. Sithence we haue now layd this foundation for our better furniture to be able to make aunswere We will now addresse our selues to our aduersaries Argumentes Wherein although he obserue no course nor forme of cōmon Disputatiō let vs yet helpe his lame Logicke as well as we may And first of all touchyng the ouerthrow of Lawes wherewith bycause it lyketh Maister Osorius to vrge this point chiefly before the rest let vs geue our attentiue eares to his wordes and marke well how cunnyngly he argueth But I say sayth he that by this doctrine of Luther whereby he doth teach that things are directed to their end by Necessitie that Lawes are subuerted Decrees put to silence and right and wrong confoūded together And why doth he not adde this much more also that whole common weales are ouerthrowen Well go to I do heare very well what you say Osorius But I haue not heard yet any substaunciall Argumēt whereby you proue this that you say to be true Certes there be at this present within Christendome many Natiōs many Prouinces many Kyngdomes many Dukedomes many Cities and common weales that fauour Luthers doctrine Wherein I appeale to your owne conscience speake it if you can haue you euer heard amongest all these I say not of any one commō wealth or Citie but of any one litle Uillage or Ciuill familie that hath bene any one iote defrauded of the benefite of their Lawes or become lesse prouident for the cōmon quyet of their countrey by followyng Luthers doctrine Although we haue not yet receaued frō Spayne and Portingall into our common wealth your bloudy lawes of Inquisition embrued with Chriscian bloud and do suppose also that no discrete common wealth will euer receaue them Yet through Gods inestimable prouidence we bee not destitute of politique Lawes nor of honest sciences nor of vigilaunt Counsellours Wherein albeit our grosse capacities may seéme vnworthy to bee compared to the fine and pregnaunt wittes of Portingall yet howsoeuer they seéme we are by their direction sufficiently enough instructed to discerne betwixt the limittes of right wrong not to confounde thē neither haue we euer confounded thē as farre as I know what maner of hotchpot you make of them in Portingall I know not For as much therefore as common experience teachyng the contrary doth most manifestly conuince you of open lyeng with what face dare you so boldly affirme that through this doctrine of Luther Lawes are subuerted Counsels put to silence and confusion and disorder of right and wrong to haue entred in Whereof you neuer saw any proofe ne yet can tell a dreame so much of any attempt practized in any common wealth And therfore I marueile what kynde of lesing you will coyne at length to make this cauillation of yours to carry some shew of truth I suppose veryly that beyng disfurnished of proofe and recordes and founde an open lyer in matter so euident you will shrowde your selfe vnder some close couert of Pelagius To witte That where the vse of the law consisteth of two pointes principally that is to say in aduancyng vertue and in punishyng vyce hereupon Osorius will frame an Argument after this maner and forme Lawes are ordeined in vayne vnlesse there be habilitie to performe them But there is no habilitie to performe by the doctrine of Necessitie which Luther do threache Ergo Lawes are ordeined in vayne by Luthers doctrine of Necessitie I do aunswere the Maior proposition were true if this bondage or Necessitie which doth preiudice habilitie were naturall and not of it owne faultynesse that is to say If we had bene created without this habilitie by nature and had not throwen our selues into this inextricable Laberinthe of yelding through our owne default But as now hauyng heaped vpon our selues this Necessitie of sinnyng voluntaryly by our owne purchase and hauyng made Necessitie as Augustine sayth of a penall offence for good cause therefore lawes are of

Fryth that excellent learned young man and his companion imediately after committed to prison and suffred iust plague for their vniust crueltye And to passe ouer other what end Eckius and Iames Latomus came vnto I suppose you be not ignoraunt Mary Queéne of England after she had consumed so many godly Martyrs to Ashes being first forsaken of her husband and afterwardes raught away so quickly with such an vntymely death shall we thinke the same came to passe without some great iudgement of God Can you tell vs of nothing happening in your owne Countrey of Portingall after the horrible tortures and execution of William Gardiner which might haue bene a manifest token of Gods vengeaunce agaynst you But why doe I stay vpon these when as besides these infinite lyke presidentes be manifestly extaunt which ought worthely to terrify you and others also in the lyke For as for those Englishmen whom Haddon doth make mencion of there is no cause why you should be discouraged Especially sithence this litle Island is as your selfe doth confesse replenished with so many notable godly men excellent of witt of learning and of pietye who will neuer molest you as you say because they doe wonderfully agree and consent with you in Religion c. Surely Osorius in this you lye nothing at all wherein yet you haue forgottē somewhat your olde wont For this is to true that you speake that here be ouermanye companyons and confederates of your errors in this Realme whereof some are roonne away of late more afrayd a great deale then hurt There be behind yet many tarryers I will not say Traytors to the Common weale whose witt and learning as we doe not despise so also doe we not feare any harme they can do vs for there is no question to be made at all of their witt nor of their learning but of other matters the direction and disposition whereof resteth wholy in the power of the Lord and not in any pollicye or force of men Lett these therefore whosoeuer they be whom you prayse so much haue their deserued prayse for their excellencye of learning and actyuitye of witt as much as you will who if they be of your sect may happely be learned doughtlesse godly they can not be Agayne if they be godly I am sure they will neuer agreé with you in thys Doctryne But as for mens agreément in opinion is not so much materiall Neyther is any part of our cōtrouersye at this present touching matters determinable by common consent multitude or wittes of men but must be decided by the infallible and vnchaungeable rules ordinaunces of the sacred Scriptures whereunto if your opinions be consonant as meéte is we will all together lykewise consent and agreé with you If otherwise what shall it preuaile you to be lincked in any vniforme consent of those men though they be neuer so excellently well learned but onely that you may seéme to become a raunging rouer emongest straggling Starters From thence you proceéd leauing them whom you say be of your minde and turne backe agayne to these Lutheranes and Haddonistes Who if would contend with you as you say with reasons with argumentes or with Testimonies you promise that you will not refuse the conflict But if they will brawle with cauntes and cursed speaking you will not be persuaded by any meanes to make them any aunswere c. Loe here a very pleasaunt panion and Maister of his Arte After that your gaye goodly choler had cought vpp as many slaunderous reprochfull croomes as it could euē to the casting vpp of your gorge to the poysoning and infecting of godly and learned personages now at the last you prohibite them for pleading their causes least happely some one or other in making his purgation will s●●t somewhat neare your holy Reuerent skirtes or least with some corrysiue in aūsweryng he frett to much vpon the skabbe of your delicate conscience For that your Nature is of that complexion as will not lightly be offended with any slaūderous toūges nor accompt it any ioate prayseworthy to exceede by any meanes in so filthy a kynde of contention Moreouer that it is no wisedome to spend your tyme so vnprofitably whereof you haue skarse any breathing from other more weighty af●ayres And therefore if Haddō or any other of that Crew shal be so disposed as to rush vpon you with snatching and taunting more rigorously then shall beseeme them you will geue them free skoape to chauffe foame and exclayme agaynst you as much as they list and as much as they can And that it is not conuenient for your personage in respect of the charge that is committed vnto you that either you ought to be distempered with rayling or that you should aunswere to all cursed speaking If to these wordes and speéches all his other doinges and writinges were in eche respect correspondent what siner man might any man finde in this world what more noble mind what more excellent nature which hauing so throughly mortified his affections will not suffer him selfe to become impatiēt with any iniuries or rayling raging agaynst him But if his doinges be called to an accompt before strickt Inquisitors and if they will examine his wordes by his deédes I beseéch you gentle Syr where was this mildnesse of spirit so gloriously commended by your selfe where was this lenity of nature where was this contempt of reproches exiled at that time whenas your reuerence being neuer prouoked with any iniury offered of our natiō nor so much as euer molested by word could not measure your insolent malice and wrath nor make any end of slaundering backbiting and rayling in so excessiue outrage agaynst the godly and learned Preachers of Christ both altogether vnknowen vnto you and withall neuer deseruing to be thought ill of at your handes Euery man must suffer the penalty of the breach of Law that himselfe maketh sayth Ausonius You require vs to cutt of all contentious brawling and to deale with you with sound Argumentes and Testimonyes We do like well your law For what can be more seémely for discreét Deuines then a calme and peaceable modesty in disputation not disquieted with any naturall motions nor waxing wroth with other mens rayling But who doth obserue this order that you doe prescribe worsse then your selfe good Syr If wāt of time which you alleage in excuse or consideration of your function as you say be such an estoppell vnto you that you haue no leysure to aunswere to all mens raylinges how is it thē that in this your aūswere to Haddō be so many slaūders heaped vpp vpon slaūders so muche rayling in such skorpionlike nipping bitternesse wherein how vnmeasurably lauish you seéme beyond all cōsideratiō of your personage all this your owne whole discourse remayneth a sufficient witnes against you wch doth breath out bray out and spew out nothing els but flames fierbrāds furyes botches madnes frensies outrages droūkenes feuers childishnes