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truth_n	hear_v	speak_v	word_n	7,138	5	4.4441	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19668	Fryer Iohn Frauncis of Nigeon in Fraunce A replication to that lewde aunswere, which Fryer Iohn Frauncis (of the Minimes order in Nigeon nigh vnto Paris in Fraunce) hath made to a letter, that his mother caused to be written, and sent to him out of England, in August. 1585. Wherevnto is annexed an aunswere, to that which the same fryer hath written to his father and mother: in defence, and to the prayse of that religion, which he dooth nowe professe: and to the disprayse and defacing of that religion, which is nowe professed in Englande. Whereof the fryer himselfe was a scholler and professor, vntill the yeere 1583. which was the 18. yeere of hys age. VVritten by Robert Crowley. Anno. 1586.	Crowley, Robert, 1518?-1588.; Debnam, Samuel.	1586 (1586)	STC 6091; ESTC S109119	122,478	144

and founde them as he reporteth But when he shall awake out of hys dreame for as yet hee lyeth sno●ing and snorting in his déepe sléepe of wylfull ignorance then he shalbe that case that the poore begger was in which awaking out of hys sleepe sought after money but founde not one crosse of Coyne about him notwithstanding that in his sléepe he dreamed that he had more bagges of Golde then he was able to beare Hee vttered certayne spéeches amongst his companions whylst he was in my house before he tooke his iourney into Fraunce which wordes doo sauour of such a Dreame What wyll you say sayth this dreamer when you shall sée me preache at Paules Crosse And agayne I wyll sée Rome before I bee a yéere elder These spéeches agree with that desire that he had to creepe into the wéede of a Minime Fryer No man coulde diswade him from it By all likelihoode he had hearde that diuers Friers of S. Frauncis Order haue béene made Popes of Rome As Sabellicus the Hystorian noteth that before his time fiue Franciscane Fryers hadde beene made Popes Enneadis 9. Libro 6. And I knowe the courage of Fryer Iohn Frauncis to be such that though his personne be but little yet hys heade would holde vp the triple Crowne And although there haue béene many bloudy beasts that haue worne that crowne yet I thinke that amongst them all there hath not beene one more bloudy then thys little vermine woulde be if he myght once change his Minimes hoode for a triple Crowne But to returne to our matter He procéedeth with hys exhortation to hys Father and mother and thus he sayth The Fryar I haue hearde my mother say that in the olde tyme the people were more deuoute then nowe they be Nowe if so be that you be nowe gouerned by God and the Papists in olde time were gouerned by the deuill you must needes confesse that the deuill is better able to make men deuout then God is for because that by your owne confessyon the Papists were more deuout in the olde time then the Protestants are nowe Crowley Thys is a poynt of déepe Diuinity and of as cunning Sophistry Fryer Iohns Mother did once say so therefore of necessity it must needes be so But it may be that Fryers of your Order haue a Priuiledge whereby they may frame arguments that shall conclude neither in Mode nor in Figure and yet no man may denie either the argument or any part thereof I haue hearde it reported that once there was a Pope that would séeme to be a better Latinist then he was indéede and therfore he would nowe and then be talking a little Latine though hee did oftentimes reache Priscian a blowe But on a time there was one present that hearing him make default in not obseruing the Rules of Grammer in his spéeche thought good wyth due reuerence to admonish him saying It may please your holines to pardon my boldnes As I take it your holines hath broken Priscians heade The Pope answered and sayd As I haue spoken so shall it bée in despight of Priscian and all the Grammarians in the worlde Nowe if that holy Father or any other amongst your holy fathers of Rome haue graunted you as large a liberty in framing Arguments as that holy Father himselfe vsed in speaking Latine then you may maintayne your argument for good amongst Papistes but amongst Protestants it wyll neuer be allowed for good The meaning of your mothers wordes is as much as if shee should say thus The people were more addicted to Religion in the olde time then they be nowe but the Religion that then was in vre is a corrupted and vnpure Religion and the Religion that now is in vse is more sincere and pure The people therefore are more addicted to embrace a corrupted Religion then that which is more pure Thys argument hath some sence in it And this saying is according to that saying of our Sauiour Christ Iohn 3. Lyght is come into the worlde and men haue loued darknes more then light Nowe if you shoulde enforce these words against the Apostle and others that were the Schollers of Christ you shoulde doo them great wrong for they were not of that sorte of men that loued darknes more then light for they were chosen out of y e world and had theyr myndes renued and as they were renued they loued light and hated darknes that is ignoraunce and wickednes of lyfe which is the fruite of ignoraunce and darknes Euen so you doo open wrong to the Protestants in that you enforce your mothers spéeche agaynst them concluding that of necessity they must confesse that eyther they be gouerned by the deuill or els that the deuill is better able to worke deuotion in men the God himselfe is Thys conclusion followeth not vpon the Premisses For although men generally haue not so great deuotion to the true Religion that is nowe in vse as generally they had to that Religion that was in vse in the time of ignoraunce yet such as be now vnfayned Christians euen such as men of your sorte doo vse to call Protestants haue nowe as greate deuotion to the right Religion as euer the Papysts had to theyr vayne superstition or as you Master Fryer John haue nowe to that solery y t you haue nowe professed in Nigeon The ryght Protestant is the right Christian and hath receiued the spyrite of Christ as all that belong to Christ haue doone Rom. 8. and is gouerned and ledde by that spyrite which spirite worketh in him a feruent deuotion to serue God in spyrit in trueth that is in true holines and righteous●es The ryght Papyst is the ryght Antichristian and hath receiued the spirite of Antichrist and is gouerned and ledd● by that spyrite because he hath gyuen ouer himselfe to be ledde by that spyrite forsaking y e spirit of truth 2. Thes 2. I conclude therefore that your conclusion that you infer vpon those wordes that you haue hearde your mother speake concerning the deuotion of the people in the olde time is a fonde fryarlike conclusion and toucheth not vs any thing at all We know that our God is in heauen and that he can doo what hee wyll doo and hath doone what he woulde doo both in heauen in earth and in hell and in all deepe places As for the deuill we knowe hym to be but a sl●ue to our God And that of himselfe he hath no power at all For all power belongeth to God Psal 62 And we knowe that deuotion is a good gyft and therefore commeth from GOD who is the gyuer of all good gyfts and that no good gyft doth or can come from the deuill That therefore which you call deuotion and is wrought in you Papists by y e spyrit of Antichrist which is the deuill is no deuotion indeede but a méere superstition and a superstitious zeale to false Religion And thus much for aunswere to that matter You procéede and you say

in y e right vnderstanding of these wordes according to the councell of the Apostle S. Iames Chap. 1. If any of you doo lacke wisedome let him aske it of God which giueth to all men indifferently c. Yea and consider the wordes of the Apostle Paule to the Romanes Chap. 1. Mutauerunt gloriam incorruptibilis Dei in similitudinem corruptibilis hominis volucrum quadrupedum serpentium Propter quod tradidit illos Deus in desideria cordis eorum in immunditiam vt contumelijs afficerent corpora sua in semetipsis qui commutauerunt veritatem Dei in mendacium et coluerunt et seruierunt creaturae potius quàm creatori qui est benedictus in secula Amen They haue turned the glorye of the incorruptible God in to the similitude of a corruptible man and of flying fowles and of fourefooted beastes and of créeping serpents Wherefore God gaue them ouer vnto their owne harts desire into vncleannesse that they might defile their owne bodies euen in thēselues which had chaunged the truth of God into a lye and had worshipped and serued the creature more then the creator which is blessed for euer Amen Consider I say these words of the Apostle Paule with the rest that follow Propterea tradidit illos Deus in passiones ignominiae Nam faeminae eorum immutauerunt naturalem vsum in eum vsum quiest contra naturam Similiter autem masculi relicto naturali vsu faeminae exarserunt in desiderijs suis in inuicem masculi in masculos turpitudinem operantes mercedem quam oportuit erroris sui in semetipsis recipientes c. Wherefore God gaue them ouer to shamefull lustes For theyr women chaunged theyr naturall vse into that which is contrary to nature In like manner the men also leauing the naturall vse of the woman burned in their lustes or filthy desires one towards an other men with men wrought filthines receiuing in themselues the rewarde of theyr error which in Gods iustice was due vnto them Consider Samuell I pray thee euen in the tender bowels of Christ Jesus in whom I doo yet loue thée and do hope by the helpe of his spirite to winne thée to him againe Consider I say these wordes of the Apostle And vndoubtedlie thou shalt sée that that Romish Churche which calleth herselfe Catholike is héerein plainly painted out Haue they not chaunged and doo they not still chaunge the glory of the incorruptible God into the similitude of a corruptible manne When they haue set forth and doo still set forth the maiesty of God to the viewe of mans eye by the Image of an olde man made of Tymber stone or other matter or wrought by y e cunning of Painters or Embrotherers Doth not Esay the Prophet deride these dooings both in the forty and in the foure forty Chapters of hys booke And doth not the Prophet Dauid deride thē in y e Psalme 115. after the Hebrews account but after your account 113. The auncient interpreters of the Scriptures doo with one consent condemne the making and hauing of the Image of the diuine maiesty And yet that Romish Catholike Church dare still make it haue it in their Churches and fall downe before it Hath not God in Exo. 20. Expresly forbidden the making and worshipping of all manner of Images And howe dare any man make or worshipp them or say that that Church is Christes Church that doth both make thē worship them and persecute those Christians that refuse to doo as they doo Waie well the words of the Apostle when he sayth That for this cause that is for turning his glorye into the similitude of a corruptible man God hath giuen them ouer to theyr owne harts desire● c. Theyr women haue turned the naturall vse into y t which is contrary to nature and the men hauing left the naturall vse of the woman as you say you haue vowed to doo haue burned in desire one towards an other and men haue wrought filthines wyth men When GOD opened the hart of King Henry the eyght and gaue him some sight of the truth he caused the Monkes the Fryers and the Nunnes that then were in his Realme to bee examined and by due and politike examination they were found to haue doone euen as S. Paule writeth héere And when God shall open the eyes of that Noble Prince that nowe raigneth in Fraunce or the eyes of some Noble Prince that héereafter shall haue the gouernment of that noble Realme of Fraunce wherein you nowe liue vndoubtedly your secrete filthines will bee founde out and your hypocrits visoures will be plucked of your faces you coates of counterfeited holines will be plucked of your backs and you wyl be turned abroade into the worlde as our Hypocrites were in the daies of our King Henrie that you may learne to laboure and hy your owne laboure to eate your owne breade and not to be fedde anie longer by the labours of other men Thus much I haue thought méete to write concerning the first part of your vowe which is to liue in wyneles chastity The second part of your vowe is pouertie To be poore to haue nothing not so much as the Garments on your back for your own This part of your vowe was altogether néedeles For since you were borne you neuer gaue your selfe to any such exercise that you might be able thereby to haue anie thing of your owne But you haue béene fedde and clothed and in all points sustayned by the labours of your poore father and mother and other that haue hoped to see a better proofe of you then nowe is seene and therefore extended their fréendlie liberalitie to you But now you say you haue not one fréend in all Englande or at the least way amongst vs that bare all the burden of your education and bringing vppe euen vnto that time wherein you did verie vnduetifully giue vs the slip not once bidding vs farewell They therefore that haue nowe caught you doo not knowe what a Jewell they shall haue of you for it is like enough that after they shall haue bestowed enough too much vpon you you will render vnto them such thankes as you haue rendred vnto vs. It shalbe good for them therefore in time to looke vppon and to folow that Rule that S. Paule wyshed the Thessalonians to follow 2. Thes 3. Si quis non vult operari nec manducet If any man will not worke let him not eate But you will aunswere me and say We doo laboure for we rise euerie night at midnight and we sing Mattins before the blessed Sacrament of the Alter we arise againe at sixe of the clocke in the morning and we sing two or thrée high masses euerie day c. But let me tell you what I haue hearde reported concerning Frauncis of whom the Gray Friers doo holde That Frauncis was as the report goeth a good man and gaue himselfe to sore laboure in repayring of high waies that

the great ioy of them that yet loue you in the Lorde to your endlesse saluation and to the consusion of that Antichristian swarme amongst whom you doo nowe lyue Amen But to gyue you yet a further occasion to consider better of your reall presence I wyll let you sée somewhat more out of this auncient Fathers writing●s and out of the wrytings of some others more auncient and some not so auncient First S. Austen wryting vpon the 98. Psalme sayth thus Spiritualiter intelligite quod locutus sum Non hoc corpus quod videtis manducaturi estis et bibituri illum sanguinem quem fusuri sunt qui me crucifigent Sacramentum aliquod vobis commendaui spiritualiter intellectum viuificabit vos Understande spiritually that which I haue spoken You shall not eate that bodie which you doo sée neither shal ye drink that bloud which shall be shedde by them that shall crucifie me I haue commended vnto you a certaine Sacrament which being spirituallye vnderstanded will quicken you Basilus Magnus somewhat more auncient then Austen dooth shewe himselfe to be of this minde That whatsoeuer may be reallie present in moe places at once then one is no creature but is God in nature To prooue the holy Ghost to be God he wryteth thus De spiritu sancto Cap. 22. Angelus qui asti●it Cornelio non erat in eodē tempore etiam apud Phillippū Neque qui ab altari Zachariā alloquebatur eodem tempore etiam in coelo propriam sedem ac stationem implebat At verò spiritus simul in Abacuc in Daniele in Babilonia operari creditus est Et in Cataractae cum Hieremia esse dictus est Et cum Ezechiele in Chobar The Angell that stoode before Cornelius was not at the same time with Phillip also Neither did he that from the Altare spake vnto Zacharie at the same time occupie his owne place and order in heauen But we beléeue that the holy Ghost did at one time worke in Abacuc and in Daniell béeing in Babilon And it is sayde that he was with Ieremie in the dungion and with Ezechiell in Chobar Basill thought this sufficient to prooue the holy Ghost to be God And shall not we thinke then that you affyrming the body of Christ to be really present in the sacrament doo affyrme it to be God because it is present in so many places at once and so deny i● to be a creature But sée what another Father more auncient then Basill dooth saye to thys matter Origen wryting vpon the 25. Chapter of S. Mathewe sayth thus Secundum hanc diuinitatis suae naturam non peregrinatur sed peregrinatur secundum dispensationem corporis quod suscepit As touching this his diuine nature he is not gone into a strange Countrey but concerning the disposition of that bodie which he hath taken vpon him he is gone into a strange Countrey S. Austen wryting to Dardanus Epistola 57. sayth thus Cauendum est enim ne ita diuinitatem astruamus hominis vt veritatem corporis auferamus For we must take héede that we doo not so set vp the diuinitie of the manhoode that we take away the truth of the bodie These wordes of saint Austen are plaine enough and yet to make them more plaine he addeth Vna persona Deus homo est et vtrūque est vnus Christus Iesus Vbique per id quod Deus est in coelo autem per id quod homo One person is both God and man and bothe these is one Christ Jesus In all places in that he is GOD but in that he is man he is in heauen In his 30. treatice vpon saynt Iohns Gospell S. Augustine wryteth thus Corpus domini in quo resurrexit in vno loco esse oportet veritas eius vbique diffusa est The Lordes bodye wherein he arose must be in one place but hys trueth is spread abroad in euery place S. Ambros also wryting vppon saynt Lukes Gospell hath these wordes Lib. 10. capit 24. Quae sursum sunt sapite non quae super terram Ergo non supra terram nec in terra nec secundum carnem te quaerere debemus si volumus inuenire Sauoure those thinges that are aboue and not those things that are on earth If we therefore wyil finde him we must not séeke him vpon the earth nor in the earth nor after the manner of flesh Cyrill also who being in the dayes of saynt Ambros Bishoppe of Alexandria wryteth vpon the Gospell of saynt Iohn and sayeth thus Lib. 6. capit 14. Et si Christus corporis sui praesentiam hinc sub duxit mai state tamen diuinitatis semper adest sicut ipse a discipulis abiturus policetur Ecce ego vobiscum sum omnibus diebus vsque ad consummationem soeculi Although Christ haue conueighed hence the presence of his body yet is he alwayes present by the maiestie of his diuinity euen as when hee was departing from hys Disciples he promised Beholde I am with you euery day euen to the ende of the worlde S. Gregorie also in his 21. Homelie writeth thus Christus nō est hic per praesentiam carnis qui tamen nusquam deest per praesentiam maiestatis Christ sayth he is not héere by the presence of hys flesh which notwithstanding is absent from no place by the presence of hys maiestie Fulgentius also in his seconde booke Ad transimundum regem writeth thus Christus vnus idemque homo localis ex homine qui est deus immensus ex patre ●nus idemque secundum humanam substantiam absens coelo cum esset in terra derelinquens terram cum ascendisset in coelum Christ is but one and the same is placible man of man which is of hys Father GOD that can not be measured One and the same as touching his humane substaunce was absent from heauen when he was on earth and leauing the earth when he ascended into heauen The last of these wryters hetherto cited lyued within 500. yéeres after Christes ascention Consider I pray you the places that I haue héere set downe in wryting taken out of the most auncient learned and godly writinges that these Fathers haue left behinde them And be no longer ledde by such as first seduced you and doo stil beare you in hand that all the auncient Fathers did beléeue and teach such a reall presence of Christ Iesus to be in the Sacrament of the Altare as they haue taught you to beléeue and that al we that doo deny that there is any such reall presence of Christ in that Sacrament doo make God a lyar and doo holde an heresie most horrible detestable and abhominable Where as in very déede we doo beléeue and teache the true auncient Catholicke and Apostolicke fayth concerning the true vse of the Sacrament of the body and bloude of our Sauiour Christ And that which they doo holde and teache is schismaticall deuillish and damnable Come out from amongst them hearken no more to

the Church of Christ but not as Sacraments because it appeareth not in any Canonicall scripture that Christ our sauiour hath instituted them and commaunded them to be vsed as sacraments Neyther doo they agree with that definition or description of a sacrament which is commonly allowed of amongst the learned and is thus A Sacrament is an outwarde and visible signe representing an inwarde inuisible spirituall grace ordeyned by Chryste himselfe to testify Gods good wyll and bountifulnes towards vs through the same Christ our sauiour by which Gods promises touching forgiuenes of sinnes eternall saluation giuen through Christ are as it were sealed and the trueth of them is more certainly confirmed in our hartes To thys definition or description onely Baptisme and the Lords supper doo agrée therefore they onely are properly to be called sacraments Otherwyse a signe of a holy thing may be called a sacrament But in that large signification of the worde sacrament there be not onely seauen sacraments but seauenty times seauen sacraments And in that meaning we deny not but that there may be in euery one of these other fiue which you call sacraments moe sacraments then one or two But I can not meruell enough at this one thinge that men of your sorte can estéeme so highly of Matrimonie as to make it a sacrament of such excellencie and yet bynde all your holiest Catholickes by a solemne vowe neuer to vse it or to take any benefite by it Yea I meruell that you can account matrimony so holy a thing as a sacrament and yet maryed persons so vnholy that if any of them shall come into any of your most holy Cloysters the walles and floores thereof must be washed as thinges polluted by the presence of those marryed persons Howesoeuer therefore by whom soeuer or wheresoeuer that which wee holde concerning two sacraments onely hath béene condemned for heresie we doo styll holde it and minde styll to holde it for right Religion tyll Fryer Iohn and hys fraternitie can and shall by the Cannonicall scriptures prooue it heresye and saynt Augustine an Hereticke Nowe you enter into your exhortatorie Oration which you make to your Father and Mother especially But it may bee thought that your meaning is that thys exhortation shoulde bee made generall For your Father and Mother must haue help in the reading and waying of those matters that are cōterned in thys exhortation I wyll therefore doo you thys pleasure if I can for olde acquaintance You shall haue this excellent Oration of yours published in print with all the rest that you haue in these your Letters written to your father and mother that all your fréendes on thys side the Seas if any such be all your vndoubted fréends of the English Nation as well in Fraunce as in Italie or els where in any part of the knowne worlde may know the depth of that diuinitie that dropped out of your penne when you wrote those Letters in Nigeon But I will be so bolde with you mine olde Scholler as to publish thys mine aunswere together with these your Letters with this admonition Reade all or reade nothing Hoping that you and your complices wyll doo as much vpon my admonition as I haue doone vpon yours which is thus Reade it thorowe or begin it not Thys admonition you haue set downe in the margin of your Letters seauentéene times Perswading your selfe by all likelihoode that we dare not reade any thing written by a Papist more then many of your sorte dare reade any thing that is written by a Protestant But you must vnderstande that we are not vnder such vowes as you are Wée are encouraged by the Apostle Paule to trie all thinges and commaunded by him to holde fast that which is good Omnia probate quod bonum est tenete Try all thinges holdfast that which is good 1. Thes 5. Yea we are of that sorte that our Sauiour Christ spake of Marci vltimo In the last Chapter of saint Markes Gospell Si mortiferum quid biberint non eis nocebit If they shall drinke any deadly poyson it shall not hurt them Wee haue receiued before hande a Treacle which is of such vertue that none of your popysh poysons can hurt vs. We doo therefore and by Gods helpe wee wyll reade all your bookes if we may haue them Yea we wyll so reade them and answere them that you shall haue cause to wish that you had neuer written them Wee doo not vse to condemne mens wrytinges before we haue reade them wayed and considered them and founde them such as are méete to be condemned If you had doone so you woulde neuer haue condemned for hereticks so many as in these your Letters you haue condemned by name and yet it may be thought that you neuer reade any one lyne written by some of them I hope you will doo as much for mee as I haue doone for you that is reade these my wrytings way and consider them and confute them if you can and let that which you shall doo be made publique to the worlde But to returne to our purpose your Oration beginneth thus The Fryer Looke to your selues I pray you beleeue our holy mother the Catholicke Church Rowle your selues vp down in her blessed lappe Leaue your Sermons heretical goe no more vnto them Ryse not so earlie in the morning as you were wont to doo to damne your selfe body and soule Goe no more I say to those Sermons of Crowley Barber Fielde and the rest Burne your bookes of Sermons with all other your bokes in which are heresies Be not ashamed of the name of a Papist Goe to cōfession confesse your sinnes to a Priest Leaue this worlde that is so disceitfull and stick vnto God c. Crovvley Héere is an heape of Patheticall spéeches powred out as it were of a Vessell full of feruent zeale towardes your poore parents and all others that be in such miserable case as you séeme to suppose that they are in You wyshe them to looke to them selues as though you sawe them in present perrill and danger of destruction There be seauen thinges that you require them to doo whereby they may escape that great daunger which hangeth ouer their heads The first is to beléeue your holie mother the Catholick Church and to rowle themselues vp and downe in her blessed lapp If that Catholick Church that beléeueth confesseth professeth that fayth and Religion that Christ Iesus taught in his owne person commaunded to be taught Catholicklie throughout the whole world by his Apostles and messengers be that holie mother of yours that you speake of then will your Father and Mother and all other that you wyshe shoulde be moued by your spéeches gladly doo that which you wishe them to doo Yea they doo it alreadie haue doone it euer since God gaue them knowledge of that mother And they doo still begge of God that they may continue rowling vppe and downe in her blessed lap all the

father hath made his onely begotten sonne Christ Iesus our onely Mediatory yea and the onelie mediator betwixt him and all mankinde 1. Tim. 2. Our mother hath tolde vs that our father hath forbidden vs to beare false witnes against any man But your mother teacheth you to belye all such as she calleth Protestants and to say of all such as you haue in these your Letters written that they are the deuills ministers and that their life is such that if it were knowne to the simple Christians they would not onely wonder at their wilines but also forsake theyr folly Whereas that which you call theyr folly is heauenly wisedome and that which you call wilines in them is simple and true dealing Our mother hath tolde vs that our heauenly father woulde not that we should lust after any thing that belongeth to our neighbour But your mother hath taught you to lust after the kingdom of England which belongeth not to you that be fugitiues and Rebels to haue your Order of Frauncis of Paula to be setled there Yea it séemeth that you are more then halfe assured that it shalbe so For you wryte that you hope that it shall shortly be in Englande I feare me therefore that fugitiue or Rebell is too good a name for you sith you séeme to be ranke Traytors indéede Well I wold wish you to hearkē no lōger to your Romish mother least she bring you at the last to preache at our Tyburne A méete place for such to preache in as being English borne haue Romish harts We dare not rowle our selues vp and downe in the lappe of such a mother We will not forsake that mother that hetherto hath taught vs and doth still teache vs to feare honour and loue our heauenlie Father and to frame our liues according to his will In her lap we wyll rowle our selues vp and downe as hetherto wee haue doone and craue at Gods hands that we may doo so styll and encrease in loue toward our heauenly father and towardes her Her wordes we doo beléeue and her words we doo hope we shal beléeue so long as we shall liue here for they are the words of truth and words that teache nothing but the will of our heauenly Father which is the God of truth The Sermons which you call hereticall your father mother neither may nor will leaue For they are the plentifull pappes of that louing mother in whose lap they doo rowle themselues And out of those pappes they and all others that doo rowle themselues together with them in that mothers lap doo sucke that milke that S. Peter writeth of 1. Pet. 2. which nourisheth to saluation They will not therefore leaue those dugges but will hange still vppon them Your mother of Rome hath not so swéete so pleasant nor so healthsome milke in her withered dugges Her milke is poyson to the children of God wherefore our mothers children will none of it neither will they leaue of going to those Sermons where they may sucke so much good and healthfull Milke as may suffice them You aduise your mother not to rise so earelie in the morning as she hath béene accustomed to doo to damne herselfe body and soule Goe no more you saie to those Sermōs of Crowly Barber Field and the rest So that to rise in the morning to heare the Gospell of Christ preached is in the iudgment of men of your sort to damne both bodie and soule But if your mothers dwelling were in Paris as it is in London and shee woulde rise at midnight and goe to Nigeon to heare Frier John and his fellowes singing theyr mattins before their blessed sacrament of the Altar thē she should be accounted the holyest Matrone in all Paris Yea her ghostlye Father would assure her that the place which the blessed Virgine Marie doth nowe possesse in the kingdome of heauen were meane enough yea too meane for her But especiallie if she did not vse to come emptie handed but bring with her either a bottle of the best Wine or a bagge of the best Nuttes or a good quantity of the best Figges or Reysons or Almons or any other fruites as the times of the yéere should yéelde for Minime Friers may eate all manner of fruites when they be giuen vnto them as Frier John himselfe hath written But doo ye not sée Sir Frier John howe this parte of your exhortation rebowndeth vpon your selfe Rise not at midnight to damne your selfe bodie and soule Goe not I saie to sing your Mattins before your blessed Sacrament of the Altare which neyther dooth nor can heare you Take no such daily paynes as you doo in singing your high masses which can not profite you but shall condemne you to hell fire if you repent not for all that you doo therein is Idolatrie and false worshippyng of God Yea it is the setting vp of an Idole in the place of God and the giuing of Gods honour to an Idole Returne againe therefore into Englande and accompanie your aged mother to the places where she and you together may heare the doctrine of saluation preached by Crowley Barber Fielde and other In which exercise your mother attayned to the knowledge of Christ euen in the daies of her virginity when as yet Frier John was not Samuell Debnam She is not builded vpon sande or grauell but vpon the firme Rocke Christe Iesu● and therefore it is not the vayne blaste of your Friarlike cloquence that can remooue her You wishe her to burne her bookes of Sermons and other bookes that haue heresie in them If she haue any such bookes as I thinke she hath not I would wysh her to doo as you bidde her but if her bookes be no worse then I doo thinke them to be I hope she wyll make greater account of them then you wil her to make Your masse bookes your Gradalles your Legends your Manualles your Portises your Processioners and your Hymnalles your Pontificalles and your Decretalles with the rest of your popish Vtensiles are méeter matter to be sacrificed in fire to Vulcan then are those bookes of your mothers which you will her to burn You say furder to her Be not ashamed of y e name of a Papist Goe to cōfession confesse your sins to a priest this is as much as to Be not ashamed of the name of a Traytor For euery one that being an English man or woman is a right Papist such a one as you bragge that your selfe are the same is a ranke Traytor to the Prince and state of the Realme of England You haue therefore a Traytors hart towards your Prince and Country that can wysh your mother not to be ashamed of the name of a Papist Your mother hath learned of Iesus Syracke not to be so lauish of spéeche as to open her secrete sinnes either to fréende or to foe If the Priest that you would haue to confesse her sinnes to be neither her fréend nor her foe then perhaps she may be perswaded