many vexations of minde and with how many sorrowes hath God punished the heretiques in Flaunders for their hautie stomackes and disloyaltie to their natural King for their stubbornes in not receiuing clemencie offered vnto them and for their wilfulnes in reiecting the same for their contemning of the Catholique faith and for their following I cannot tell nor they them selues vvhat Religion so vnstable and vnconstant their opinion is in matters of faith God hath stirred vp the Catholiques against them their strength is feebled their fayre buildinges made euen with the ground their coffers are opened and their gold and siluer fyll the purses of their aduersaries their costlie household stuffe their hangings their trim attyre their cloath of Tissue and whatsoeuer thing else they haue is taken away Their cattell is driuen from them their corne is burnt and in summe they them selues are eyther iustlie made bonde-men and slaues or else wretchedlie and rufullie slaine So that now after Gods iust reuengement they are become the outcast and the verie scum of the earth they are banished out of their owne countrey and can finde no abiding place to rest they are a fable vnto all the world for their newe inuented heresies their state and condition is not far better then the Iewes and their punishmēt doth not much differ the one from the other the heretiques and the Iewes are hated a lyke are persecuted a lyke and are punished heere in this worlde a lyke But heerein the Iewes and the Heretiques doo differre in sinne the Iewe sinneth ignorauntlie and obstinatelie but Heretiques sinne not ignorauntlie but obstinatelie and wilfullie The Iewes neuer knewe Christe neuer beleeued in him nor neuer tooke him to be the sauiour of the worlde The Heretiques acknowledged Christe to be the onelie begotten sonne of GOD beleeued in him and tooke him to be theyr Messias or Iesuah But in sweruing from the Catholique fayth they haue lost the knowledge of Christe their faith is frustrate and in vaine Their taking of Christe to be their sauiour can nothing auayle them can stande them in no steede And why they haue denied the Pope to be Supreame head they haue renounced the Traditions of the Apostles the Councelles they despise the aucthorities of the graue and learned Fathers they disallowe and to be breefe the Lawes of our holie Mother the churche they haue contempned and contrary sayd them VVherefore their sinne is not excusable and more greeuouslie to be punished in hell then the obstinate ignoraunce of the Iewes for not receyuing Christe to be theyr redeemer If this fayth whereby we hope to be saued which is the Catholique faith were not the true and substantiall faith whereof mention is made in our Creede where as it is sayde I beleeue in the holie Catholique Churche And what church is this is it not that for the which so many Martirs ended their vitall breath before the due course of nature So many in wyldernesse lead a most austeare life lyued in penurie and scarsitie glad they were to sustaine their lyues with rootes and water they forsooke the world with all the pompe and glistering shewes therof they bridled their carnall affections and sensuall lustes the deuill with all his subtill temptations they ouercame with fasting and praier What doo they beleeue that these holie Hermites are all condempned for that they haue beleeued the church of Roome to be the holie catholique Church and the Pope to be the head and cheefe Sheepheard thereof Haue so many Monkes so many Friers erred who wrought so many charitable deedes so often fasted so often prayed so often called vnto God for grace and helpe so brotherlie exhorted the wicked to amendement of lyfe so freendlie harboured the harborlesse cloathed the naked fed the hungrie visited the sicke helped the poore prisoners and redeemed the captiues forsooke their lyuinges and gaue them selues onelie to contemplation VVere all these reprobate doo they all suffer tormentes in hell for euer neuer to enioy the glorious contemplation of Gods heauenlie countenaunce is this the rewarde which they haue for all their holinesse for their vpright dealinges for their timerous conscience to offend their neighbour and beeing by some mischaunce offended to aske him forgiuenesse and to render a satisfaction Shall good workes reape no better reward then among the dampned should this their reward be euerlastinglie to rue in hell If as the heretiques say their faith was Antichristian-like and contrarie to Gods word Beleeue this who that will and let him be an heretique therefore I beleeue they were holie men and for their holinesse and catholique Religion were crowned with an incorruptible crowne of perpetuall blisse in heauenlie ioye If the Religion of our holie Mother the Church were nought then in vaine haue so many Saintes serued the Lord honoured him and kept his commaundementes in vaine haue so many Virgins intruded them-selues to Monasteries sequestring and estraunging them-selues from the societie of seculer women in vaine haue they reserued their virginitie forsaking wealthy and ritch mariages in vaine haue they chastised their bodies subduing and bringing them to subiection in vaine haue they liued and in vaine haue they beleeued if for the confession of the Catholique Church of Roome damnation bothe of body and soule should be then their reward So many Preests so many Leuits so many Kinges so many Princes so many Potentates so many Magistrates haue liued in vaine and in vaine was their faith who were no happier then the Gentiles in Cicero his time to be condemned with the heathen Gentiles since the beginning of the faith of Christe Onely perishing in soule and bodie for that their faith depended of the Catholique faith of our holie Mother the Churche Empires Kingdomes Prouinces Islands Citties and Townes beleeued in the Church of Roome which is the holy Catholique Church and are they all condemned therefore and haue they all liued in blindnesse and errour and hath Christe beene so vniust of his promise neuer to fayle his Church and haue his woordes beene so vntrue that the holie Ghost should direct the Catholique Church in all her dooinges howe was the Church directed if all the people erred How should Christ beeing the way the trueth and life neuer fayle his Spowse if he suffered her to decline from him who is the trueth Christ his wordes are true Coelum et terra peribunt sed verba eius remanebunt vera in aeternum Heauen and earth shall perishe but his wordes shall remaine true for euer Though the heretiques prate or speake neuer so much against the trueth Christe hath euermore instructed the churche of Roome Though Martin Luther and Iohn Caluin write to the contrarie who make them-selues more familliar with Christe and more priuie to his secretes then euer the Apostles were who were conuersant with Christe liuing on earth But Luther and Caluin not so they make men beleeue that their Forefathers liued in blindnesse and errour euen from the time of the Apostles
vntyll their dayes O happie mothers to be conceyued and to be deliuered of such fortunate children and to bring them vp in such good lytterature that they should become the lampes of the world the Teachers of the ignorant I haue written I can not tell what naie I say O vnhappie mothers to haue such vnluckie children good it had beene for them and for their children if they plaide vppon one string that they neuer had beene borne Their chyldren were the instrumentes of Sathan to seduce the foolish and worldlie people they were the cause why that many lost their liues vntimelie heere in this world As in Fraunce thousands were slaine in Germanie foure score thousand at once in Flaunders I knowe not howe many besides other Countreyes infinite was the number of them that were slaine drowned and burnt I knowe not for what Religion nor I thinke they them-selues knewe but why they were thus cut of their pride abated their mallice asswaged and their deuises confounded I partlie knowe it was for that they denied the supremacie of our holie Father the Pope God woulde needes giue the ouerthrowe to his enimies and graunt victorie to his generall Vicar heere on earth If his title had not beene good he had not preuailed thus against his enimies he had not so often gotten the feelde and brought his enimies to shame and confusion VVhat shall I saye of Englande my natiue Soyle it contemneth despiseth and little embraceth the trueth lyttle regardeth the Catholique faith blinde ignoraunce and a Chaos or a heape of all kinde of heresies greatlie there preuayleth Howe many be there that wot not whome to beleeue whome to call vpon or what trade of lyfe they ought to leade VVickednesse iniquitie cogging and couzening and the corruption of this monstrous Realme are horrible great the blessed doctrine of God the onely true foode nourture direction and rule of mans lyfe is little knowne little set by and little followed God is long before he punisheth but when he commeth he punisheth with an iron rodde and sharplie scourgeth them for their sinnes vnlesse they repent whyle it is tyme. They may looke for the lyke punishment troubles and myseries as were laide vpon the Iewes and which they suffered deseruedlie for the hardenesse of theyr heartes and for theyr vnbeleefe Least that I wearie your chaste cares most woorthy Cardinalles with tediousnesse I make an ende crauing pardon for my greeuous trespasse and heynous offence against our holy father the Pope and against our holy mother the Church God preserue your Graces to the holding vp of his Church to the vanquishing of your enimies who at the first as bubbles of the water ryse vp and florish for a whyle then by and by fall downe and appeare no more Who at the first rule the roast in many places as Arrian the heretique did but I am affraide their ende shall be as Arrians was if not in this life yet in the life to come for Arrian auoided his guttes as he went to auoide the excrementes of his bodie If our heretiques die not thus yet they may die after a wursse sort If God in this life plagueth them not let them tremble and quake for feare least bothe bodies and soules abide the greater tormentes in hell They haue but a tyme to raygne and rule and beleeue what they lyst The Pellagians had a time and prospered for a whyle against the Church of Roome but by little and little their heresie decaied The Marcionistes fought for a while against the Church of Roome but in continuance of tyme it got the vpper hand and the heresie of the Marcionistes was quite forgotten abolisht and blotted out Thus tyme will deface the heresies of Iohn Caluin and Martin Luther with all the whole rabble and route of Arch-heretiques God graunt your Graces what heart can wishe heere in this worlde and in the life to come perpetuallie to raigne in blisse ioye and quietnesse Thus I haue ended ¶ By me Iohn Nichols submitting him-self vnder the Popes correction meaning hencefoorth to be a true Catholique member of the Church of Roome Amen quoth the Cardinalles with all the company And so the Oratiō ended at Roome in the yeere of our Lord. 1578. In the moneth of Maye the .xxv. daie and presented the .xxvii. daie of the same moneth before the Pope and all his Cardinalles in his Consistorie ⧠A Sermon made at Roome against the Pope in the yeere of our Lord. 1578. the .xxvi. daie of May and presented before the Pope in his Consistorie the .xxvii. day of that Moneth MAny there be well belooued who more rashly then wisely confesse the Pope of Roome to be Christe his generall Vicar heere on earth to be supreame head ouer all Churches the world throughout and to be the chéefest Shéepheard of Christe his flocke They take the Church of Roome to be our holie Mother the Church that her we must serue vpon her we must waite in her we must beléeue in her resteth our saluation and the slyding away from her is our condempnation Shee is the Church say they that cannot erre for shée is the spowse of Christe I wyll prooue bothe by the testimonies of the Scriptures and by the aucthorites of the graue and auncient Doctours that the Pope is not supreame head and that the Church of Christ is neyther in Roome nor in the Capitoll of Roome no more then it is in Egipt or the high pinacled Churches in Egipt But in euerie Nation and in euerie Countrey the men that feare God and worke righteousnes they are the house of God they are the Church Euerie chaste body is his holy Tabernacle and spirite and trueth is his heauenly worship They are the Church of God if they doo holde and shall holde the reioysing of theyr hope constantly and faithfully vnto the ende That such are the house of God Saint Paule sheweth in 1. Cor. 3.16 Nescitis quia templum Dei estis et spiritus Dei habitat in vobis Doo you not knowe that you are the temple of God and that the spirite of God dwelleth in you And againe 1. Cor. 6.19 An nescitis quoniam membra vestra templum sunt spiritus sancti qui in vobis est quem habetis à Deo Doo you not knowe that your body is the temple of the holie Ghost which is in you and which you haue of God And againe 2. Cor. 6.16 Vos estis templū Dei vini sicut dicit Deus Quoniam inhabitabo in illis et inambulabo inter eos et ero illorum Deus et ipsi erunt mihi populus You are the temple of the liuing God as God hath saide I wyll dwell in them and I wyll walke in them and they shall be my people and I wyll be their God And againe Ephe. 2.19 Iam non estis hospites et aduenae sed estis Ciues sanctorum et domestici Dei We be no more straungers and forreiners but fellowe Cittizens with the Saintes and of
concedere potest neque igitur potest quisquam iustè affirmare simulationem in me cecidisse Hanc pretiosam gemmam hanc Dorninam nostram Elizabetham conseruet Deus ad eius religionem purè atque sanctè colendam et audacter defendendam ad Diuinum spiritum diligendum et timenduÌ„ charitatis satorem altorem et pareÌ„tem cuius numine concilio et voluntate regna nascuntur augentur atque retinentur cuius mente atque ratione gubernantur cuius denique offensione labuntur et concidunt atque delentur Precibus contendamus vt totum regni pondus sustinens summa cum laude gubernet qua ire via coepit ea pergat ad immortalem gloriam consequendam curam et cogitationem esse in religionis studio ponendam nunquam inficietur sic enim omnium virtutum opibus et ornamentis magnificentissimè redundabit et gloria ingenti nullis vnquam saeculis interitura circumfluet presidijsque diuinis in omni rerum discrimine munietur et ex his terratum angustijs in illam coelestem regionem euolabit illius autem splendoris cupiditate incensa rapietur quae non peruulgata virtutis claritate aut praedicatione hominum continetur Qui ad veram custodiendam religionem et ad pauperum ScholasticoruÌ„ inopiam subleuandam incredibili animi studio contendunt et incumbunt remunerationem vberrimam obtinebunt Precationibus denique nostris diuinum numen inuocemus vt Elizabetha Regina et Domina nostra latissimè diu et fortunatissimè in terra dominetur et post extremum vitae diem sedibus illis beatissimis diuinÃsque domicilijs fruatur in quibus homines praestantes locati nec vitijs infici nec deformitate maculari nec tormentis conuelli possint sed expertes omnium malorum aeternÃsque praesidijs et ornamentis magnificentissimè redundantes gloria immortali circumfluent Ipsi soli demum sunt beatissimi iudicandi diuinis opibus exculti summis bonis affluentes aeternis gaudijs triumphantes quorum vita est omni bonorum copia cumulata quorum laus emori non potest quorum nomen nulla vnquam obscurabit obliuio Vt in illam coelestem ciuitatis conditionem Domina amplissima atque splendidissima huis imperij Regnatrix tua Maiestas accipiatur diuinis laudibus abundans splendore diuinae lucis illustrata et diuina gloria florens Iehouam supplex deprecor Christus optimus maximus te cum summa dignitatis exaggeratione multis annis saluam et incolumem tueatur atque conseruet Papista tacet Christianus dicit Amen Sic concluditur Epistola det Deus bonum euentum ⧠Tuae Maiestatis obedientissimus subditus Ioannes Nicholaus Camberbritannus To the courteous and wel disposed Reader FOure things good Christian reader haue caused me to be circumspect in vvritiÌ„g this Book to vvit Feare Care Necessitie and Affection Feare afflicted me Care compelled me Necessitie bound me and affection vvounded me Feare afflicted me because the greef of coÌ„ming into infamie reproch and troubles caused a great circumspection in me to mark diligently vvhat I vvrote and to put the same dovvne in vvriting vvithout any spot of hipocrisie and double dealing Care compelled me to be circumspect in my dooings lest that the Papists should finde a bone to gnavv there vpon Necessitie vrged me bothe to ansvver to the infamous Libels vvritten against me and to satisfie if that I might the honest request of certain zelous ChristiaÌ„s in vvriting the OratioÌ„ and Sermon vvhich vvere doon at Roome And as necessitie caused me to purge my self of the false reports of lying Papists so dooth necessitie prouoke me to be circumspect in all my sayings affectioÌ„ stirreth me vp to vvrite those things vvhich are no lesse true then profitable But if my vvritings be neuer so true yet notvvithstanding some or other busie headed fellovv vvilspeak against theÌ„ I haue not their tungs in keeping let them speake vvhat they list and I shall arme my self vvith pacience And heerin vvil I follovve the steps of Zenocrates vvho for his pacience vvas much commended for though he vvere of his Maister Plato vniustly accused of vngratefulnes yet vvas he nothing mooued there vvith all and being asked vvhy he did not ansvver Platoes defaming of hiÌ„ made this ansvver That vvhich I do is good and profitable for me So I say that vvhich I haue vvritten in this Sermon made at Roome novv I confesse to be true and I hope this confession shal be good and profitable for my soules helth And as for the vvords of the Papists as they are but vviÌ„de so let them passe as vvinde as they proceed from a malicious hart so I conster them and so I accept them not vvith malice but vvith pacience The pacience of Eusebius teacheth me so to doo for vvhen a vvicked vvoman infected vvith the heresies of Arrius had vvilfully throvvne astone at him and thervvith all had vvounded him to death hee vvas so far from taking reuenge that he svvare his freends vpon his death bed not to punish her therfore O noble minde O vertuous act vvorthy of eternall memorie he forgaue her that vvas his enemie and did him great iniurie The like pacience GOD graunt vnto me that vvhatsoeuer the Papists say or doo against me I be not angrye therfore but take all things in good parte and pray for them that they may haue a penitent hart to be sory for their dooings and sayings against them vvhich vvish them no othervvise then to them selues one faith in Iesu Christe brotherly looue one tovvard an other God be mercifull vnto them and vnto vs all and shevv vs the light of his Countenaunce God increase the number of his Elect God conuert his enemies vnto the trueth of his sacred Gospell God graunt amendment of life vnto vs all for surely as yet God is not serued aright our vvoords and deeds doo greatly differ in effect our vvoords are heauenly our vvoorks are vvorldly vvicked and deuilish God graunt vs effectually grace vvherby vve may be saued Graunt this O Lord for thy deere Sonnes sake Amen Thine in the Lord Iohn Nichols To the worshipfull companie of Merchant Aduenturers at Emden and at Antwerp grace and peace from God the Father and from our Lord Iesus Christ Amen AS I was desirous worshipfull Company to satisfie the request of diuers and sundrie zealous Catholiques so am I not forgetfull of your tried fréendship in a forraine Countrie constrained at that present time to craue the same and to shewe my selfe no lesse thankfull then mindfull of your proued courtesie Duety bindeth me to sende vnto you this Oration and Sermon made at Roome written then in Latin but nowe in Englishe for the profite and commoditie of the ruder sort who vnderstand not the Latin tongue which Oration and Sermon notwithstanding I purpose God willing by the permission of my Superiours as it was once written and registred at Roome in the Latin tongue so to write it againe and bring it to light My intent
passing ouer the water into the Weste partes of Englande I became a Minister Which is as true as thou art a true subiect to the Quéenes Maiestie which is nothing so for thou art an enimie to her Maiestie and to her procéedinges It is well knowne that none of my fréendes are Papistes or that they should bring me vp in Papistrie It is not doubtfull to a hundred and not so fewe that before I went to the West countries I studied at Oxenford remained in White Hall otherwise called Iesus Colledge one yéere and from thence I wēt to Brazen-nose Colledge from the which Colledge I departed came to my fréends and there in myne owne Countrey I taught a certayne Gentlemans chyldren for the space of one yéere a halfe and afterwardes I was made a Minister and so passed ouer the waters and serued a Cure which is named Withiecombe vnder one Maister Iones Vicar of Tauntone and from that place I went to Whitestauntone and there continewed vntyll the tyme I passed ouer the Seas And where as thou writest That by learning three or foure of Maister Northbrookes sermons without booke I got mee some credite for preaching With Maister Northbrooke I neuer had conference neyther receyued any Sermon that euer he or any other made Neyther were my wordes such at any time that the people tooke me for a young Tobias and a second Ionas Neyther spake I at any time that by meanes of simmony I got me two Benefices Your Religion consisteth on lyes and you followe that Religion whereof the Deuill is Author the father of all lyes You haue Letters Patents and you haue the Popes dispensation to doo with an Hereticke for this name you attribute to euery Christian what your lyst and what your pleasure is to discredite him if you may or to hurt him if it lyeth in your power or to subuert and ouerthrow the trueth of the sacred Gospell you wyll not cease I know what you be I haue liued amōgst you you can not further one good word to him that meaneth vprightly speaketh truely Call to remembrance haue you not vsed the lyke rayling spéech and the lyke slaunders against a godlie and learned defendour of Christ his trueth Iohn Iuell Bishop of Salisbury you were not ashamed so impudent you are to say that béeing mad he preached at Salisburie and was commaunded to come downe from the Pulpit for that he rayled on the people Moreouer that he wrote against his conscience and dyed a Papist that his man had told him that he cited a wrong place of the Doctours notwithstāding he lightly setting by his words would néedes cite a thing which was not expressed in the Doctours What they speake of others with silence I passe ouer and how falsely they accuse them all the world may iudge reade theyr bookes against the lyues of faithfull and learned Ministers of God his holy word I am not gréeued verie much for that they haue vniustly reported of me I arme my self with patience I know their canckred stomacks is ready to doo me what displeasure they may they are not able to prooue the least iote of theyr Lybell How can they prooue that I haue had two Wiues héere be some in London and not fewe in number that lyued in that Towne where I lyued and was borne And besides that knewe me wheresoeuer I dwelt in England But neyther they nor any other knew that euer I was maried if they can prooue that I was maried once I wyll be theyr bond man as long as I liue If they can prooue that I had two Wiues I seeke but the extremitie of the lawe yea requyre death it selfe I wyll tell them the places where my chéefest abode was in Wales or England In the common Schooles that were in that Sheere where I was borne I was brought vp vntyll I was of the age of sixtéene yéeres and at that age I went to Oxenford and from thence I returned backe againe to my Countrey and abode at a place called Dunreuen and from thence I went to Summerset and stayed at Withiecombe from the which place I departed and came to Whitstantone and from thence I departed and came to London tooke shipping and arriued at Antwerpe where part of your Company abydeth I lodged at an Inne not farre from the gate that goeth to Macklin In lying he procéedeth farther He sayth that I became a Souldiour against the King and vttered to the Prince of Orainge part what possiblie I could deuise or what I heard in England against the King and attempted many most malicious thinges that waye And that I reported not so of my selfe mine Hostesse who is an Englishe woman may remember that there was a Scholer at her house but not a Souldiour such a one that gaue her Daughter a thymble in siluer which I found in a Church there I stayde not aboue fiue or six dayes but dyrectly tooke my voyage to Dowaie And whereas you say That I found releefe at Cambraie in deed of certayne Flemmish Prelates I receiued some bountifulnesse but of English men found no reléefe for scarse they were able to reléeue them selues so lytle estéemed they were of Citizens who for the greater part were Christians And for that you falsely say That I fell into the hands of the Kinges side That is as true as you saye that you pray for the Quéene of England where as you pray rather for the Quéene of Scottes as héereafter it shall appeare And where as you saye that I reported at Rheimes That I was driuen out of Englande for my conscience sake Who would thinke that I reported thus where as before some of the Scholers I feared not to pronounce our Quéene supreame head of England and béeing examined of what Religion I was I aunswered a Protestant for speaking the which wordes I was banished the Towne And Doctor Allen with the whole Seminarie were commaunded to appéere before the Consuls and Captaines of the Towne and were like to be banished out of the Towne onely for that they thought that the English men had succoured me beeing a Christian As for reléefe I found not as much as a farthing except a dinner amongst certaine English Préestes who kept such a rayling against my Lord Bacon who is dead and whome they sayd should frit in hell and against Sir Frauncis Walsingham and against my Lord Burley and against diuers others whome they sayd God would condempne and iudge to euerlasting paine This dinner dyd me but lyttle good for they were in a pelting chafe against the wise and faithfull beleeuers of Christ his Gospell they were angrie also with me for that I had sworne by the Masse and had spoken a worde or two in defence of Christian Religion From this Cittie I went to Granoble and there stayde with an Archbishop thrée monthes and from him I trauelled to Italie and dwelt with the Bishoppe of Vigeuena whose name is Alexander Cazalis the Popes Protonotarie and kept
as good towardnesse as Tom Collier thy fathers man And where as more impudentlie then an Asse thou writest That the most parte of my reportes touching your treacheries and malicious practises against the Queenes Maiestie and her honourable Councell is vntrue If I wrote any thing otherwise then the trueth was why dydst thou not make mention thereof that I might haue purged my selfe of infamie and vntrueth But I wrote no more then trueth gaue place but in the booke of Pilgrimage I wyll discouer God wylling more at large your treasonable attemptes against the Crowne and dignitie against her honourable Councell and against her common weale I haue spoken and doo speake and wyll speake nothing else but trueth of you But it is as harde a thing to heare trueth of you as it is for the Pope to giue his Miter away to poore beggers And finally where as thou concludest thy Lybell with these wordes That there shall neuer want vacabounds and runnagates for gaine If thou wylt haue these wordes to haue relation to thy selfe and to thy brothers who in déede are Vacabounds and runnagates from Tauerne to Tauerne from Towne to Towne from Shiere to Shiere Thou sayst well and truely and I goe not about to disprooue thy wordes but if thou meanest of me I am no runnagate I stay in one place and am not affrayde to shewe my face in the presence of you all if I could tell where to finde you But you are not farre vnlyke to the théeues who in the day tyme sléepe or lurke in Caues and in the night tyme raunge abroade I thinke you meete bothe together on the plaines of Salisburie the theefe he séeketh but the purse but you are not contented with the purse but seeke to bereaue a man of his body and soule We had more néede by a great deale if we haue respect to the safetie of our bodies and soules to take héede that we be not deceyued by the craftie iugling of these wandering Popish Préests Thus haue I aunswered to euerie particular Article contayned in the infamous Lybell against me written and I thought it good to containe the same in this Epistle written vnto you worshipfull Company for this cause onely For that they say That I attempted many most malicious thinges betweene the Prince of Orainge and the King of Spaine If you heare and vnderstand it of credible persons that I was such a fellowe as they report me to be I desire you as not compelled to make mention thereof in your Letters and conuay it to London I am sure and certaine that there is no man can auouch that I was such a fellowe as they make me to be I confesse my life hath béene wicked and lewde but neuer so wickedlie and lewdlic bent as the Papists doo report They say I am irreligious I am altogether giuen to vngodlinesse God hath forsaken me there is no hope of my saluation This is but theyr rashe iudgement God forgiue them I wishe them well to doo God graunt them a penitent heart and a tongue to speake trueth I am not the first that hath béene wrongfullie slaundered nor shall be the last There is a Popishe Préest héere in England that reported that he knewe him selfe bothe noble men worshipfull and Preachers héere in this Land to be of the householde of Atheisme But as I told so tell I againe that Papists can doo nothing else but lye and falselie report I leaue héere to trouble you any farther beeing otherwise occupied with waightier affayres then to obtaine fitte opportunitie and leasure to peruse this rude Letter of mine Pray that I may stand fast to the glorie of his name and the good example of others whose lyke conuersation I doo heartily wishe in the Lord. And so desiring your good prayers to Iesus Christe worshipfull Company to assist me with his grace that I may persenere in this his gratious calling to the end and in the end The Lord Iesus gouerne and guide you in true obedience of his glorious Gospell to the glorie of his name Amen Your fellow seruant in the Lord. Iohn Nichols ⧠The Oration made at Roome before the fowre Cardinalles of the Inquisition and the Dominican Inquisitour presented also before the Pope the .xxvii. day of May. 1578. YOu commaunded me most illustrious and most reuerend Cardinalles to write what I could against our holie Father the Pope and against the Catholique faith What your meaning is herein I knowe not if you seeke to knowe what learning I haue I confesse I haue none the time of my studies in the flourishing Vniuersities of England hath beene but short my maintenance in other common Schooles dured but for a small space of time wherfore neither in the Vniuersities neither yet abroade in the countrie could I reape any sound and vnconfused knowledge in good Letters therefore you may easilie be persuaded that if you require of me that which you would of a learned Scholer demaund my want of learning and rudenesse of inuention is such that I can not sufficiently whereas I gladly would accomplishe your request according to your minde If your desire be to vnderstand howe in times past liuing in blindnesse and errour Marke heere I counted the bright shining beames of Christ his Gospell blindnesse and the preaching thereof the preaching of errour I subuerted corrupted and prophaned as much as I could the doctrine of our holie mother the Church Scilicet If you are desirous to knowe wherein I haue offended our holie Father the Pope and wherin I haue more tashly thē wisely spoken against the catholique Religion to obey your cōmaundement I did what I could to put in writing such words as I vsed against him and his Religion and trusting to your woonted clemencie in forgiuing my trespasse I write as boldlie as if I were in England if I did not so your commaundement should not be accomplished Wherefore how so euer I speake be not greeued and turne not therefore your fatherly fauour from me the fault is not in me to write the thing commaunded I write what I spake whiles that I lyued in England and I spake as I was taught nowe I write that which I hate but spake then that which I lyked This is a newe metamorphesis of a Collier to become a Scholler of a plow-man a Preacher and of an heretique to become a catholique there are colliers that haue gon to schoole haue read there is but one God one Baptisme one faith in Iesus christ why are they not schollers There are plow-men that can teache theyr household to looue God aboue all things to loue one another as god loued vs and gaue his only begotten sonne to reconcile vs vnto him beeing his enimies transgressours of his holie law and commaundement and are they not Preachers Heretiques will become catholiques if they consider and examine the corrupt lyuing of babling Preachers their vsurping of Ecclesiasticall liuinges their ambition to higher degrees of
promotion their vnsatiable and inordinate couetousnesse their proude and statelie going in ruffian-like apparell their too much pampering of hungrie gorges their excessiue lauishnesse in riotous expences their vnstablenesse of promise their swearing and forswearing them-selues for the value of a strawe their wanton and lasciuious songs vpon ale-benches and finally pōdering of their dissolute behauior in words gesture If they teach the people one thing and doo an other what hope can the people haue to be saued what comfort doo they receiue what confidence are they boūd to giue to his preaching or to his glorious wordes howe can he abolishe sinne ouerthrowe God his enimies treade downe Sathan roote out idolatrie confound hell and establishe trueth howe can the Gospell encrease righteousnesse shine God haue the glorie if Ministers should be the example of all euill to whome as they saye the worde of God is cōmitted to instruct the people how to please the Lord and maker of heauen and earth in all holinesse and righteousnesse all the dayes of their liues Is it maruaile that the people doo amisse and swerue from the trueth truelie I am thorowlie persuaded that as they are farre from God in life and conuersation so farre they are from him in faith and good Religion if their Religion sauoured not of heresie would God punishe them as he dooth What contrarietie in Religion is there amongst them one professeth this doctrine and another professeth that one crieth Ecce hic est Christus Ecce ibi est Behold heere is Christe sayth one and we haue the best Religion though the Pope say naie But the other sayth no they haue not the trueth on their side this faith wherevpon we build this Religion wherevnto we trust euerie man of what degree so euer high or lowe poore or ritch noble or ignoble ioyfully ought to embrace and gladlie receyue By this Religion we shall be blessed and inherite an euerlasting crowne of heauenlie glorie One saith he is a Zwinglian and an other sayth he is an Annabaptist one sayth he is a Lybertine and an other sayth he is a Puritane one sayth he is a Caluinist and an other sayth he is a Lutherane Good God howe many Religions be there if there were many Gods I would not woonder at their varietie in Religion But seeing there is but one God who made all thinges hath ordayned all thinges in a dewe order the Sunne to rule by daye the Moone by night the earth to bring foorth her encrease and the waters not to passe their dewe boundes who ruleth all thinges and at whose becke all thinges doo appeare in whome we haue our life our beeing and essence VVhy should there be such diuersitie in Religion such varietie in opinions such contrarietie in matters touching our saluation There is but one GOD there ought to be but one Religion There is but one trueth what needeth so many dissentions so many controuersies and so many alterations from the trueth But their life is so wicked and prophane so rechlesse and lewde that they wyll haue their Religion correspondent and agreeable to their conuersation He that is rocked in the cradle of sinne and securitie he that is nusled in wantonnes and brought vp in delightes he that is choaked with worldlie cares of this life he whose bellie is his god he whose money is his onelie ioye and he whose land is his onely trust regardeth more these corruptible fleeting vanities then the incorruptible and immutable trea sures of heauēlie Paradise He whose whole trust and confidence is in sensible pleasures must be depriued of insensible delightes He whose care is greater to become ritch and stately in the sight of the world then to become poore in spirite and meeke in conuersation passeth not much what Religion to professe so that his state be not impaired but rather to higher dignitie promoted Howe esteemeth he Religion which obstinatelie persisteth in sinne walloweth in sensualitie and liueth in wickednesse is he religious which carefully obserueth not the lawes of the most righteous and almighty God but liueth securelie without all feare of his maiestie In verie deede the life deedes and conuersation of heretiques doo plainlie shewe that they more abhorre and feare the odious name of an Epicure or Saduceie then they doo the nature For what think they the soule to be immortall who liue not farre better then the brutish beasts which follow nature but they degenerate from nature and are by reason of their corrupt life inferiour to the beasts of the feeld Be they persuaded that God rewardeth the godly in heauen or punisheth sinners in hell with endlesse torments In euery trifling thing they dread not to violat the cōmaundements of God and run headlong into sinne euen as though they did either thinke that God were but a vaine fay ned thing or beleue that when the body dieth the soule likewise perisheth and commeth vnto to nothing They liue so idle carelesse and secure in their callinges that GOD must surelie plague them at length and bring them to confusion They respect the safetie and prosperitie of their bodies heere on earth rather then the saluation of theyr soules in the kingdome of Christ They rather obey the wordes of Cambyses for temporall gaine then the warning of Christ for eternall happinesse Whereby it comes to passe that they haue commonlie fayre bodies but deformed soules much goodes but little goodnesse and glorious they seeme in the sight of men outwardlie but odious inwardlie in the eyes of God For it is harde to finde a man sayth Aristotle Lib. 2. Rhet. 1. ad The odetem Cap. 10. vvhich in prosperitie is not proude disdainfull and arrogant of which sort are they whome clients whome aucthoritie whome fauour of men hath exalted and so enioying theyr heartes desire they are of minde that no aduersitie can hurte them And what is that as Dauid sayde The vngodlie hath sayde in his heart tushe I shall neuer be cast downe there shall no euill happen vnto me But the fayrest Oke is soonest cast downe the fattest Oxe is readiest for slaugher And the felicitie of fooles is their owne destruction sayth Salomon Prouer. Chap. 1. Psalm 73. For howe suddenlie doo they consume vanishe and come to fearefull ende yea euen as a dreame are they when one awaketh Lorde when thou raysest the dead thou wylt despise their Image Thou wylt punishe them and reward them according to their deserts if they wyll not amend and timelie bee conuerted to the trueth and hartelie embrace the Decrees and constitutions of our holye Mother the Churche God will surelie one daie be reuenged on them not onely in hell with euerlasting paine but also in this life with infinit miseries and a laborinth of intricate euyls VVhat doo I say one day yea God already for their wickednesse and sliding from our holie Mother the Church hath greeuouslie afflicted them and brought them to extreeme calamities wretchednesse and desolation With how many troubles with how
to beléefe for they haue left scarse any sence or memorie of the true members of Christes Church If we beléeue the Romaine Church to be The holie Catholique Church The Scriptures are against vs theyr owne Doctours are against vs and the definition of the word Church is against vs. Shall we beléeue the building of Saint Peters Church to be our holie Mother the Church Beléeue it who that will and I assure him that he hath not the true Church on his side nor the Gospell to excuse him Séeke for this Church whereof Christe is head and not the Pope in this Church haue we lybertie not to doo euyll but to doo good The Churth of Roome bringeth to our lyfe myserable bondage Whyles we are in the Church of Christe wée hope for the promises of lyfe euerlasting but whyles wée stande in the Churche of Roome wée stande in feare and terrour of eternall condempnation to come vppon vs for our sinnes in the day of death Through Christe who is the head of this true Churche wée sée our sinnes purged the Deuill vanquished death and condempnation abolished and our selues in the lybertie of the chyldren of God to crie Abba Father Thus much touching the Church ¶ Of the infallible perfect ground and sufficiencie of the Scriptures to the eternall comfort and consolation of all true Christians and vtter confusion of the Pope and all his adherentes BEcause the Papistes affirme and boldly say that the Scriptures are not sufficient for a man therby to knowe the trueth by the which he may be saued it is erpedient and néedefull at this present tyme to heare what the Scriptures and Doctors doo say therevnto First I will beginne with the Scriptures as with the veritie it selfe and then with the Doctors who ground theyr argumentes and reasons vpon the worde of God which is the holy Scripture Although it behooueth man earnestly to bende his eyes to consider the workes of God For as much as he is set as it were in this gorgeous stage to be a beholder of them yet principallie ought be to bend his eares to the Scriptures that he may better profite thereby and sooner learne the trueth by the which he may be saued And therefore it is no meruayle that they which are borne in darknesse doo more and more waxe harde in theyr amazed dulnesse because verie fewe of them doo giue them selues pliable to learne of the worde of God whereby to kéepe them within the boundes but they rather reioyce in theyr owne vanitie Thus then ought we to holde that to the ende true Religion may shine amongst vs we must take our begynning at the heauenlie doctrine and that no man can haue any taste be it neuer so little of true and sounde doctrine vnlesse he haue béene Scholler to the Scriptures And from hence groweth the originall of true vnderstanding that we reuerentlie embrace whatsoeuer it pleaseth GOD therein to testifie of him selfe for not â—nely the perfect and in all poynts absolute faith but also all right knowledge of God springeth from obedience and truely in this behalfe God of his singuler prouidence hath prouided for men in all ages For if we consider howe slippery an inclination mans minde hath to slide into by forgetfulnes of God how great a readinesse to fall into all kinde of errours howe great a lust to forge oftentimes new and counterfeyt Religions The onely fall of man into so many and sundrie euyls is the forgetfulnesse of God We may thereby perceyue how necessarie it was to haue the heauenly doctrine so put in writing that it should not eyther perishe by forgetfulnesse or growe vaine by errour or be corrupted by boldnesse of men Sith therfore it is manifest that God hath alway vsed the helpe of his worde towardes all those whome it pleased him at any tyme fruitfully to instruct because he foresawe that his Image imprinted in that most beautifull forme of the world was not sufficiently effectuall therfore it behooueth vs to trauaile this straight waye if we earnestlie couette to attayne to the true beholding of God we must I saye come to his worde wherin God is well and liuelie set out by his workes when his workes be weyed not after the peruersenesse of our owne iudgement but according to the rule of the eternall trueth If we swerue from that worde as I sayd euen nowe although we runne neuer so faste yet we shall neuer attayne to the marke because the course of our running is out of the way For thus we must thinke that the brightnesse of the face of God which the Apostle calleth Rom. 16. such as can not be attained vnto is vnto vs lyke a Maze out of which we can not vnwrappe our selues vnlesse we be by the line of the worde guided into it And therfore Dauid Psalm 9. et 96.97.99 c. oftentimes when he teacheth that superstitions are to be taken away out of the world that pure Religion may florishe bringeth in God reigning meaning by this worde reigning not the power that he hath but the doctrine wherby he challengeth to him selfe a lawfull gouernment because errors can neuer be rooted out of the hearts of men tyll the true knowledge of God be planted Therefore the same Prophete after that he hath recited Psalm 19.21 That the heauens declare the glorie of God that the fyrmament sheweth foorth the workes of his handes That the orderlie succéeding course of dayes and nightes preacheth his Maiestie then he descendeth to make mention of his worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sayth he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The lawe of the Lorde is vndefiled conuerting soules sayth Dauid the witnesse of the Lorde is faithfull giuing wisdome to lyttle ones The rightfulnesse of the Lord is vpright making hearts cheerefull the commaundement of the Lord is bright giuing light to the eyes For although he comprehendeth the other vses of the Lawe yet in generallitie he meaneth that for as much as God dooth in vaine call vnto him all Nations by the beholding of the heauen and earth therefore this is the peculiar schoole of the children of God The same meaning hath the .xix. Psalme where the Prophet hauing preached Of the voice of God which in thunder winds showers whirle-winds and stormes shaketh the earth maketh the mountaines to tremble and breaketh the Ceder trees In the ende at last he goeth farther and sayth That his prayses are sung in the Sanctuarie because the vnbeleeuers are deafe and heare not all the voices of God that resound in the ayre And in lyke manner in an other Psalme 93.5 after that he had described the terrible waues of the sea He thus concludeth Thy testimonies are verified the beautie of thy Temple is holinesse for euer And out of this meaning also proceeded that which Christe sayde to the woman of Samaria Iohn 4.22 That her Nation and the rest did honour that which they knewe not and that onely the Iewes did worshippe the true God For whereas
qui misit me Patris He that looueth me not keepeth not my words and the word which ye heare is not mine but the fathers which sēt me If we wyll be contented with the scriptures onely and goe no farther we shall receyue great benefite thereby The blinde shall see the deafe shall heare the dumbe shall speake the lame shall walke fooles shall be wise the sicke shall be whole the dead shall reuine The embracing of the worde of GOD hath made many Papistes The inestimable benefite that proceedeth by the word of God good Christians many persecutours holy Martyrs many proude men humble many couetous mysers lyberall many cruell tyrantes mercifull fauourers many faithlesse faithfull many filthy fornicatours chaste many furious and wrathfull méeke and milde many slaunderers speakers of the trueth many backbiters penitent many slouthfull and drousie vigilant watchfull many fearefull bolde yea and contempners of Phalaris Bull many Saules many Paules many chyldren of darknesse the chyldren of lyght God by his worde offereth to vs his mercifull hande by faith we giue to God our hand and the Sacramentes are as a thirde hand which confirme and establish the ioyning of the other two together If you feare the iudgement of sinne this most precious word offereth you righteousnesse in Christe if you feare death it offereth lyfe if you feare the fire of hell it offereth the ioyes of heauen And bréeflie you haue in this word whence you may take bothe in lyfe recreation and in death preseruation bothe of body and soule euerlastinglie The word of God is water to refreshe vs and wine to chéere vs The vvorde of God is the vvhole direction of a mans life it is bread to strengthen vs and Manna to nourishe vs it is a treasure to enritch vs and a pearle to adorne vs it is a leauen to heate vs and salte to powder vs it is a sword to defend vs and a fire to purge vs it is a salue to heale vs and a lantorne to guide vs it it is a Trumpet to call vs and wisedome to instruct vs a way to dyrect vs and lyfe to reuiue vs. But alas we are so farre from labouring for this worde of God that wheras lyke good husband men we should labour and digge in the féeld and sell all that we haue to buie that féelde whereas lyke wise merchant men we should labour and séeke for good pearles and sell all that we haue to buie that pearle of great prise We sayth Saint Mathew 7. lyke dogs refuse holy things offered we turne about and teare them that doo offer them We lyke swine treade pearles vnder our feete and doo account this pearle this holy thing the worde of lyfe to be vnto vs a ring of golde in a swines snowte For doo the Papistes delight to heare Gods worde beholde yet they are lyke the deafe Adder which stoppeth her eares at the voice of the Charmer charme he neuer so wisclie Doo they looue the bringers of this word beholde yet there is in England an Adders broode a generation of Vipers If we haue more regard in the sayinges of the Papistes and put more confidence in theyr wordes then in the Scriptures howe can we without spéedie repentance but looke for the terrible stroke of vengeaunce God sayth Valerius Maximus hath feete of wooll hee commeth slowlie to punish but he hath handes of yron when he commeth he striketh sore Phillip king of Macedonia hearing of one in his kingdome which refused most vnthankfully to receaue a straunger of whome before he had béene succoured in shyp-wracke in extréeme néede For a woorthy punishment caused to be printed in his forehead with an whotte yron these wordes Ingratus Hospes An vnthankfull Guest So we by refusing his worde may we not thinke our selues woorthy of many whot yrons to print our vnthankfulnes to our shame Thus much for this part ¶ Of auricular Confession THus much you haue heard déerely belooued touching the sufficiencie of the worde of God I haue prooued the sufficiencie thereof bothe by the testimonies of the Scriptures as also with the aucthority of the Doctors Nowe I meane God wylling to confute auricular Confession bothe by Scriptures Doctors and Reasons The Papistes are not ashamed to say and write that it is needefull for all men and women and that it is necessarie for all that are come to the yéeres of discretion to confesse to theyr ghostlie Father maister popishe Préest whatsoeuer sinnes they haue committed If they refuse so to doo our holie Father the Pope wyll hang them in a Rope or send them to hell in ringing Papa Ioannas Bell. If they could prooue by the Scriptures auricular Confession to be lawfull and necessarie to obtaine forgiuenesse of sinnes then is it tollerable yea and commendable in respect of obedience to the worde of God to vse auricular Confession But if Scriptures thereof make no mention at all but rather disprooue such whispering of sinnes in the eares of doltishe Préestes I take such auricular Confession to be fonde foolishe and daungerous Doost thou reade O Christian man that euer the Patriarches were woont to confesse their perticular sinnes to Préestes as the Papistes doo at this tyme dyd the Prophetes vse such auricular Confession or did the Apostles or dyd the Disciples or dyd any of the Saintes of the primatiue Church reueale in secreate wise theyr particular faultes to any Confessour or to any Préest I reade of none If then the Patriarches the Prophetes In the Primatiue Church no confession euer heard of the Apostles the Disciples of Christe the holy Saintes of the Primatiue Church neuer vsed any auricular Confession why then should wée what example haue we to followe what commaundement is there giuen vnto vs to confesse our sinnes before the Préest what lawe dooth charge vs to recken vp all our sinnes Is not sinne forgiuen but vpon condition that there be an intent conceyued to confesse it where they bable that there remayneth no entrie into Paradise if occasion of confession be neglected Must all sinnes be reckened vp but Dauid as it is written Psalm 19.13 who as I thinke had well studied vpon the confession of his sinnes yet cryed out Who shall vnderstand my errors Lord cleanse mee from my secrete sinnes And in an other place Psalm 28.15 My iniquities haue passed abooue my head and lyke a weightie burden haue waxed heauy abooue my strength Truely he vnderstoode howe great was the bottomlesse depth of our sinnes howe many were the sortes of our mischéeuous dooinges howe many heads this monster Hydra dyd beare and howe long a tayle shée drewe after her Therefore he went not about to recken vp a register of them but out of the depth of euyls he cryed vnto the Lord I am ouerwhelmed I am buried and choaked the gates of hell haue compassed me let thy hand drawe me out which am drowned in the great pitte and am faynting and ready to die Who now may thinke vpon the
that not of your selues it is the gifte of God not workes least any mā should boast him selfe 2. Tim. 1.9 Qui saluos fecit nos vocauit vocatione sancta non secundum opera nostra sed secundum suum propositum gratiam quae dat a quidem est per Christum Iesum ante tempora aeterna Who hath saued vs and called vs with an holy calling not according to our workes but according to his own purpose and grace which was geuen to vs through Iesus Christ before the world was Titus 3.5 Non ex operibus quae sunt in iustitia quae faciebamus nos sed secundum suam misericordiam saluos nos fecit per lauacrum regenerationis ac renouationis Spiritus sancti That is Not by the workes of righteousnes which wee had done but according to his mercie he saued vs by the washing of the new birth and the renewing of the holy Ghost that we being iustified by his grace should be made heires according to the hope of eternal life 1. Iohn 4.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herein is loue not that we loued God but that he loued vs and sent his Sonne to bee a recōciliation for our sins In the 9. ver We loue him because he loued vs first To the Reue. 21.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will geeue to him that is a thirst of the wel of the water of life freely Many other places of Scripture could I alleadge against mennes merites righteousnesse but these already alleadged may suffise any Christian man Now briefly will I see what the Doctors speake against this matter of Iustification by good works Origene in his 4. booke and 4. Chap. I doe scarcely beleeue that there can be any woorke that may of duetie require a reward Basill vpon the Psalme 32. Hee that trusteth not in his owne good deedes nor hopeth to be iustified by his woorkes hath the onely hope of his saluation in the mercies of God Hilarie vpon the 118. Psalme If wee faste once we thinke we haue satisfied If out of the barnes of our houshold stoare we geue somewhat to the poore we beleeue that wee haue fulfilled the measure of righteousnesse But the Prophet hopeth all of God and trusteth all of his mercie Hierome vpon the 64. Chapter of Esay If we beholde our owne merites we must be driuen to desperation Vpon the. 3. Cha. to the Ephesians In Christe Iesu our Lord in whome we haue boldnesse and lyberty to come and trust and affiance by the faith of him not through our righteousnes but through him in whose name our sinnes be forgiuen In his first booke against the Pellagians Our ryghteousnesse dooth not confist of our merites but of the grace and mercy of God Augustin in his 50. Booke of Homyles 14 Hom. Dyd not he giue that thou mightest fight a good fight if he him selfe dyd not giue what was it that thou sayst In an other place I laboured more then all they yet not I but the grace of God within me behold thou sayst I haue ended my course dyd he not also giue vnto thee that thou shouldest finish thy course If he gaue not vnto thee that thou shouldest finish thy course what is it that thou sayst In an other place It lyeth not in the willer nor in the runner but in God that sheweth mercy I haue kept the faith I acknowledge and allowe it I confesse and grant that thou hast kept the faith but except the Lord dooth keepe the Citty he watcheth in vaine that dooth keepe it Pardon me O Apostle I know nothing of thine owne but euyll Pardon vs O Apostle we say so because thou hast taught vs. Therefore when he crowneth thy merites he crowneth nothing but his owne gyfts Thus you haue heard déerely beloued what both scriptures and Doctors write against mens merites and righteousnesse Wherefore I pray you in the name of Christe to embrace the trueth THus was the Sermon ended at Roome in the yéere of our Lord. 1578. in the moneth of May which Sermō is registred only for this cause the if I should reuolt frō Papistry mine own writing which is registred should cōdemne me to the fire for pardō there were none Otherwise if they had not registred this Sermon I might haue forsaken Papistrie without any feare of burning I might haue repayred vnto them be reconciled to the Romishe Church againe But nowe if I were so wicked lewde by meanes of my Sermō registred at Roome the Pope him selfe could graunt me no pardon according to theyr owne lawes But without any faile I should be burnt as an Heretique for thus tearme they Christians But God defend me from theyr clawes strengthē me in his faith graunt me patience vnto the ende and in the ende God graunt me an heart to looue him and obey my Soueraigne Quéene Elizabeth During her life I hope the Papists shall not burne me God graunt her Grace many yéeres to raigne with much felicitie encrease of honour and ioy of health bothe of body and soule Pray well O England for her Maiestie for truely thou hast much néed thou knowest the cause as well as I wherfore the same I doo omit to write This booke is ended Momus holde thy peace for there was neuer Momus that euer thriued vnlesse he became a mome for his labor Men wyll say as they haue done before this tyme that this Booke was the labour of other men as they say the other was It is well knowne of twēty and not so few that I had the helpe of none in this book neyther in the first booke which was called my Recantation All the helpe I had was of God and my bookes as for other helpe had I none not so much as one sentence or clawse had I by other mens industrie to be written in my booke This haue I spoken not to win prayse or that I should séeme to be coumpted learned before I be But I thought it good so much to write to certifie the Readers howe falsely I am accused and slaundered and what vntruethes the Papists report of me I crane no more of them then they would of me in the lyke case to speake no more then trueth is And let them not spare to report that which is trueth so shall they as I thinke neyther displease God nor molest their owne conscience And before the any man ought to beléeue them in misreporting ought of me let them first trie examine theyr wordes whether they be true or false and as they haue prooued theyr wordes so let them beléeue Thus I haue ended to write any farther to God be prayse vnto me to accomplishe what to a Christian belongeth If you like this simple worke of mine expect for a better which I hope to God ere it be long shal be brought to lyght to the misliking of the Papists and to the discredite of theyr hypocriticall Religion and to the profite of the Christians and aduancement of