A sight of the Portugall Pearle, that is, THE AVNSVVERE OF D. Haddon Maister of the requests vnto our soueraigne Lady Eliza­beth by the grace of God quene of England Fraunce and Ire­lande, defendour of the faith. &c. against the epistle of Hieroni­mus Osorius a Portugall, entitled a Pearle for a Prince.

Translated out of lattyn into eng­lishe by Abraham Hartwell, Student in the kynges col­ledge in Cambridge.

Ad amicum P. Sextum.

A. H.
QVod me (Sexte) rogasdū conor dicere, ludū:
Paparū (que) (puto) fulmen inane putas.
Priscis papicolis plus an minus Anglolouani,
Deteriora ferant an meliora rogas.
Cum dico, meliora: negas rides (que). papismo
Qui meliore valet deteriore valet.
Tu (que) idem rides cum dico, deteriora:
Tam spurcis peius deterius (que) nihil.
Plus nonuis (quamuis corradant omnia) posse,
Nonuis (cum rapiant omnia) posse minus.
Ergo eadem scribunt, pucris irrisa fabris (que),
Quae (que) omnis passim nouit & odit homo.
Cur eadem scribunt, Latij (que) opprobria cultus,
Anglo ter mittunt proijcienda solo?
Cur modo pulsa recèns mittūt pellenda, Latini,
Ac non omniloqui, dogmata vana Petri?
Esurit externus praelus, praeli (que) magister:
Haec, inquis, lucri (Sexte) repertavia est.

To Mayster Shacklock.

BEfore I opē my mouth vnto you (M. Shack­locke) I may do ryghte well to aduertyse the godlye reader in anye wyse not to be ignoraunt of the occa­siō by you ministred,Loke mai­ster Shaklockes pre­face vnto his translation. in your vnaduy­sed preface and Epistle vnto mayster D. Haddon, that he may duely consy­der your deseruinges, and also the ne­cessity of this mine aunswere. Which I wolde willynglye so frame that I might kepe as much within the limi­tes of modestye as you are wythout. And that so much the more, because I easely conceiue, that which I willing lye and dutyfully conceyue, how that these serious mattiers, nay rather di­uine and heauenlie misteryes, oughte not by our lewdnesse thus to bee pro­phaned, turned into Comicall braw­les, made quarrelles of contention, & singularity. And yet, lo, these matters of weight, this worde of power, thys [Page] gospell of newenes of lyfe is made so gamesome a thynge, that in steppeth Danus and Syrus to determine bee­twene doctours. I speake not now a­gainst the libertye of good profession, in any estate or degree, least it myght be saide, I spake againste the knowen trueth. Trueth and sooth it is, that God may be & is glorified by the riche pore, high low, yong olde. But where are facings beyonde reason, tauntes beside occasiō, triumph without con­quest, rashe claymes of prerogatiue, assurance of your owne doinges, con­tēpt of other not onely meant but al­so blased in writing, in worde vngod­lye, in dede vncharitable, vnfruitefull vnto your selues, vnpleasaunte vnto your owne deare frendes, & common­lye laughed at, the Actor thoughe he sweare for him selfe, shall vneth saue his honesty. Wherefore let vs thinke it (as it is) a piece of duetye to speake within a compasse, consideringe that if our owne name and fame be by any man rashlye impugned, we accoumpt it vyolence, we complayn that we are [Page] iniuried. Namely if I should beginne with your beginning (M. Shacklock) and call you as you call your selfe, a morter maker, a durte dawber, a car­man or basketbearer, I suppose you wolde thincke I doe you small wor­ship, yet (of a bluntnes) I can skarce­lye take you otherwyse then you are. Onely I meruayle who is mayster of the workes in Louayne, that suffreth euery pratyng pioner and inferior la­bourer to vse his tongue for a pytche­forke, and to bestowe such durty dea­lynges vpon men of renowmed lear­ning and worthy authority. But that you shall not thinke you haue cast a­nye man into an agonye, I sende you word from Cambridge, that nothing is so heauely taken, as the whole is vnseemely in a man of your occupati­on. A labourer quoth you? not in al E­rasmus de copia so fitte a title. Euen so (as you haue shewed your selfe) for al the worlde, is operarius taken in Tullie 1. de oratore. There were in Tullyes time, in tharte of Rhetorique certaine vpstartes, which of that excellent sci­ence [Page] made nothinge but a vaine clat­teringe, & became operarii, that is, not men of learning, but plaine mechani­call or handcraft Orators, lyplabou­rers. When such artificers steppe in, they geue men occasion to scowre olde rusty prouerbes such as these: A sowe gaue a leape, a popyniay pyped, an asse braied, a match made betwene an Egle and a Iackedawe, a Sowrer a­boue his latchet. &c. And this I speak not for your translation, whiche had it not bene (as it is) hemde in with your vngentil and loueles additions, might haue lesse displayed ye imbecil­litie of your inuentiō. Me thynks, be­inge both an Orator and a Poet, you shoulde not haue bene ignorante that playne dunstable raysing is the sclen­derest shyfte in all Rhetorique. Thys your blynde boldenes with so worthy a man (wythout all good proportion as I maye saye) maketh manye men muse who appoynted you for a Cap­taine, and withall putteth theym in mynde of the olde prouerbe: Multitudo imperatorum Cariam perdidit. While euery [Page] peasaunt matched him selfe with pee­ces, the whole land of Caria went to wrecke. And yet this is the vayne and preposterous practise of our maisters, Louainers. Vaine in that they thinke a mattier singulerly handled when it is well craked, preposterous in defa­minge those persons whose puissance they inespecially dread & feare. Turne your selfe vnto better mattier maister Shacklocke, and as for Osorius hys nerte ishew, doe not so preiudiciallye forspeake it, least you lay to much vp­pō the mannes shoulders. And if you loue to stick in comparisons, looke ix. degrees lower, and there seeke you a playfellow. As for your lauishing E­pistles, if you sente theym for a tast of your witte, I will saye no more, but they haue beene considered. Onely (of modesty) sytte not an vncalled iudge betweene D. Haddon and Osorius, not that you are vnworthye, but for inclination. To be shorte, vnderstand (I praye you) that you are wyshed to goe too some mattier, or if you haue none other faculty but that is already [Page] shewed, to stay your selfe vntyll your muse be better schooled. Surely syr, to say none otherwise then your own catorcozins saye, you haue taken ney­ther the best way nor the wysest. And the moste mylde excuse that can bee made for you is, that in this doynge, you doe but sauor of the soyle, & fede ye naturall vaine of your aūcientes, Lo­uainers. Whose people blīding plaies & stratagēmes in sowyng of rumors, defaming of the persons, hastninge of prynted papers, myghte not (of rea­son) so wel lyke them, in that they are but crepitacula, childrens toies. But (by goddes good grace) they shall be seene one by one, and such a vew is already taken of some of them, that none nede bee deceyued, no not the lyttle ones. As for those your dartes in your Pre­face, or rather presumptiōs of the Re­ligion not yet reuealed vnto you (such as these, the smoke of ignoraūce in England, great flames of heresyes burning mennes sou­les, furyous fyeres, mistye vales of heresyes, false doctrine, cockryng bote of sismaticall noy­somnes, waueryng fantasyes, sydewinde of de­uelyshe suggestion, colde northwinde of dyssen­tion [Page] or discorde. &c.) wyth such other lar­gises of your pleasure, and tauntes some of a foote and an halfe long, ioy­ned with so small shewe of learnyng and aduysemente, haue (I assure you) encroched very lyttle or nothing vnto you, but rather make men now doubt of your knoweledge, and enquire of your maners. As for your learned cō ­parison, I wyll leaue it (in the nexte leafe) to the discrete iudgement of the reader learned and vnlearned, pray­sing god for this swete lyttle treatise, and (notwithstandyng your vngentle dealinges) requiring nothing but the fruyte of reasonable and godly iudge­mente. Whiche that it may not (after your example) be buylded vpon vayne wordes or anye priuate inclynation, more then an orderlye and due confe­rence of both authours. D. Haddon & Osorius, I haue vsed in myne epistle vnto the reader a playne and euident way, such as seemed meete and perti­nent in my symple iudgemente, & that (I truste) no man can (without suspy­tion) defame. Which my doyng so in­differente [Page] and by you forced, I truste D. Haddon will pardon, and consyder the necessitye. Who because he hath ben absent about our Englysh affay­res in Bruges aboue the date of your doynges, I doubte fyrste whether he haue hard of you, then whe­ther he wolde haue you ones looked after, or your me­lancholy any more pro­uoked. But I truste (euen for gods sake & the symple pro­fessours) he will be contente to se how your greate woordes nowe (as from time to tyme) in the tri­all wil be consumed. Fare you well, from Cam­bridge

A. H.

¶THE PREFACE.

IT IS FVLL WELL knowen, that Hieronimus Osorius of Portugal, by the helpe of Shacklocke, spea­keth now as plaine English as we our selues, and thinc­keth to preuayle by course, as much now with the vnlearned, as before with the learned. And so doth he. He deceyueth now his deare frin­des on both sides, as well the learned as thun­learned. But it could not otherwise be, and his epistle was not eyther at the first compiled, or at the last translated so much for argumēt as for eloquence. Forsoothe in the vertue of the seuen sciences, they will openly vanquish & confoūde this new founde arte of gospellinge. They fyrst founde out the holly land of Rome by geome­try,Looke in m. Shack­lockes pre­face his nedelesse a­uauncing of his own parti, with the imba­cyng of the contrary. they laide syege vnto the whole worlde by Cosmography, they tyed together their seruice by Arithmetry, fensed it with bulwarkes of logicke. &c. And now in Retorique they one­ly passe, euen in master Ri. Shacklocks owne iudgement. As for Diuynitie, I wyll tell you what. it is so handled of .ii. men, in .ii. bookes, [Page] within these .ii. yeres, that better it had bene the gospel had neuer peped out, so many thou­sandes of protestantes bookes had neuer bene borne, so many hūdreth martyrs had neuer cast awaye theym selues in Englande, the Byble hadde neuer spoken inglyshe worde, S. Paule had neuer vttered his minde so bluntly, the .x. Cōmaundements had neuer perked in the pix­is place, the communion table had neuer bene so waueringe and moueable, the churche or tē ­ple of god had neuer ben so prophane for lacke of censyng and sparginge. Yea it had ben better for S. Peter to haue ben Pope of Rome, and to haue left good testimonye thereof. For it shal be proued vnto his face,Vain bos­tynge ru­mors commonly so­wen by Papysts emong the people. yea though it weare neuer so. you will not thincke, you can not y­magine what shall bee proued, more then euer was proued, yea x. tymes more then euer was true. And all this shall come De profundis. Yet there is more, and that I gesse by mayster Shacklocks nedeles translation. No lattin wry­ter a Papyst but shalbe Englished shortlye, no Englishe wryter a protestant but shalbe confu­ted, no proofe but shalbe reproued, no reproofe but shalbe proued. Nothing so sone imprinted [Page] but shalbe matched with a contrary printe, no­thing wag but it shalbe seasoned on, nothinge so soone set out, but it shall haue an onset. And all in haste, in speede: or elles were all disgraced. Then must the ghospell nedes fall downe, Pa­pistry be hoysed vp and restored againe, rowme made for Idolators througheout all Inglande, letters flye in haste from the M. of the Postes, the sincportes all be spread open, shyppes pres­sed,As had Vlisses, say­linge to­warde I­thaca. and a syde winde knytte fast in a woolsack to be ready at an howre. All this may be. For, I tell you, an impossybylitee with a Papyst is no straunge thinge. That is, is not: and that is not, is. And that cannot be, shalbe. And many things are there, that passe our symple wittes. As for example: the Popishe Byshoppes wear endew­ed with byshoprikes, and were thereof lawful­lye defeated, and our Byshoppes are nowe in possession, by as good authority royall warran­ted, and yet are the Papisticall Byshoppes the dewe owners, yea no man may say, nay: and it hath bene pleaded by the common lawe. For example againe: one Papyst fyndethe deepe faulte with the mouinge and remouinge of the Communion table, and cryeth out vppon thin­constancy [Page] of these protestantes: and yet another for the proofe of his Pyx, may without spotte of vnconstancy alleadge, that here it was hanged vppe, there it was harboured in a Chappell, in some place it was clasped vp in a little shyppe of syluer or gold,M. Shaklockes idle comparisō in his pre­face. and otherwhere otherwyse, To the purpose nearer: Osorius hath shaken all Englande, Osorius hath spoken ynough to turn water into wyne, no man goeth from the rea­ding of Osorius without remorse. D. Haddon he passeth as farre as this passeth that, and no­thing passeth I cā not tell what. And yet doubt I not (by the grace of god and pacience of the reader) streight way to proue a contrarye con­clusion. And for that purpose haue I collected out of Osorius his whole booke many flowers of this his chiualrye, wherewith in M. Shack­lockes simple iudgement he hath so tryūphed ouer the truth, and wonne vnto him selfe the lawrell of all eloquence. VVhich I haue seuerally written that e­uery man may take thereof a second vew, & (that done) define me elo­quence.

CERTAINE SENTENCES COL­lected out of Osorius in Englyshe.

AFter that by the naughty perswasion, and Bedlem boldnes of some, men for soke that religion whych from the A­postles time, euen to our age hath con­tinued inuincible, that they myghte walke in that path, whych with a shew of licenciousnes did draw foolishe and vnaduised men vnto it, I say, after that thys new deuised religiō was spred abroade by meanes of many sedicious sermons, and erronious bookes, wee haue seene shamefastnes sodenly to be shaken of, honestye to be chased out of the countrye, man hys lawe and God his law to be troden vnder foote, ho­ly things to be prophaned, godlines to be iested at, boldnes euery where to scape scotfree, vn­shamefastnes☞ to be maynteyned, many opiniōs contrary one to the other, to be scattred abrode, the vnitye of Chryst to be torne wyth sutes of diuers sectes, and in euerye place where these mad mē haue come, the fier of horrible discord to haue ben blowen vp.

Out of thys root haue sprong deadly displea­sures,☞ often vprores, perilous dagger drawin­ges: hereof many bloudye battelles haue bene fought, manye slaughters done, manye spoyles commited, many mennes possessions destroyed wyth fyer and sword.

What crueltye appeareeth in many of them, which haue ben the authors of these opinions, wyth what disdainfull arrogancy do they iette vp and down, with what malipertnes and cursed [Page] speaking they rayle vpon good men?

☞Adde now hereunto, the breach of lawes, the contempt of rule, the hatred of kingly authori­ty, the vnmercifull treasons whyche these men most diuelyshly deuise against Princes. Reckē here also, their secrete whisperings, when they cast their heades together how to destroy and vndo their kings, whylst most shamefully they worke their wo, for whose wealth and good e­state, they ought to serue and cal vpon God.

☞All these people pleasers, for so much as they te men of no wysedome or discretion, but be led with an inordinate desier of libertye, they loue not law, they defye iusticers, they wish in their hearts that kinges were at the deuil, that they wythout controlment might liue as they lyst.

☞They couet to be set fre frō law & order, that they may be bōd slaues to their own wil & naughty affectiōs, is there any mā can deny this?

☞Doth not euery man see that they shoote all at this marke, that Princes beinge dispatched out of the way, there might be none left which should once say, blacke is their eye? Therefore some kings they haue poisoned, some they haue attempted to kil with the sword, and haue cast manye mischeuous fetches, howe to pull them out of their seat.

It is the entent and meaninge of this newe deuysed religion, by hooke or by crooke to seke the death of those Princes, which wyl not for­sake the religion in whych they haue bene ver­tuously and wysely brought vp, to come to the [Page] lure of the madde people.

The ende of this secte, is ouermuche lyber­tie, whiche can be kepte in no order, then the whiche, nothinge can be more contrary to the office and regiment of kynges.

The ignoraunte people, so sone as they haue gotten people pleasing captaines, which with their rayling sermons may puffe them vp as it were with windye blastes, and raise mightye waues of folly and madnesse, &c.

At the last being growne to a headd, it wyll☞ pull kynges oute of their throne, and so when it is to late, they shall se that they haue bredde their owne bane, whiche they shall not be able to remedy when they wolde.

Doth not this sect euery where styrre vp se­dition?☞ doth it not breake the bandes of al ius­tice and lawes? doth it not resist rule & kynge­ly regymente? doth it not put al men in hope of to muche lewde libertie? For where is rule most despised? where are the Prynces had in most derision of the common people? surely in those places where this pestilent learning doth gett the vpper hande. Therfore if this madde enterprise taken mischeuously in hande of these people pleasers, and vnaduysedly winked at of Prynces, shall grow to a ripenes, which way so euer it taketh, it wyll quite ouerturne al the☞ defence and strength of kyngly estate.

This sect is the vndoinge of common weal­thes,☞ the marring of good manners, the spoy­linge of kingedomes, and the destruction of all [Page] kyngly honour.

What manner a fellowe was this Luther? surely that I maye speake the beste of him, he was a man neither sobre, neyther dyscrete, but ☞hedlonge, rashe, mischeuous, seditious, and of al other the greatest people pleasure, and what manner of men were they whiche afterwarde spronge out of his schole as out of a well? vn­doughtedly, bolde, standinge in their own cō ­ceyte, puffed vp with pryde.

How commeth it to passe that god now con­trary to his accustomed manner, should ouer­hip symple and humple men, and shewe theim this newe and straunge light, whiche haue no ☞sparke of shamefastnes or modestie?

How commeth it to passe, that these fellow­es who as it appereth by many tokens, be ge­uen to worldly delightes, haue onely most wittely spied out that which was vnknowen to so holy fathers.

They whiche are not to be reuerenced for a­ny notable vertue, be not able to performe that whiche they do pretende.

O These be men worthy to be wondred at, & with cap and knee to be worshipped.

They forsoth, haue mortified all their sences with fayth, they haue parted the foule from the body, neither do they onely defye man his na­ture, ☞but also they despise all the authorities of holy men. For beinge losed from the lynkes of nawghty desyres, they be flowen vp in to hea­uen, that they may beholde none other thynge [Page] but god, and that they may make none other of their councell but the holy ghost.

If theyr shameful doinges, do disproue their shameles sayinges, shall we beleue them, so of­ten as they make their vaunt that they follow onely the worde of God?Proue your selfes by this rule. for if in all their do­inges they do according to God his word, then they followe not couetousenes, hatred, wrath, ambition, but they be al together made perfect with vertues whiche springe out of the worde of God. If they be not indued with suche hea­uenly vertues, then do they lie in sayinge, that they only and altogether do frame them selues to the worde of God, for wyckednes and the worde of God can not dwell together. Ther­fore eyther they direct not theyr lyffe after the worde of god, eyther they do not commyt any abhominable or shameful sinne, for if they sinne shamefully, and abhominably, vndoughtedly they be not squared to the worde of God.

They committ many heynouse offences and synnes, as all the worlde can witnes, therfore☞ it is false to saye that they be gouerned with God his worde, and the inspiration of the holy ghost.

Nowe then, I wold wyllingly heare of thē whether these many yeres they haue wrought any notable feate, whiche maye inforce vs to confesse that they ground onely vpon the word of God.

O say they, we will rushe in to those how­ses, in whiche holy virgins being inclosed, day [Page] and night do singe hymnes to the glory of god, and praye to Christ for the good estate of kin­ges and prynces,Many fair wordes, where in­deede was the cōtrary and for the sauegarde of the whole communaltie. We wyll pull downe the fences of shamfastnes, we will breake open the inclosures of charitie, and we wyll no longer suffer well fauoured vyrgins to be barred of their solace and pleasures, to lacke the comfort and ayde of their chyldren, and to spende theyr younge yeares in sorrowfull solytarynes, and myserable vnfrutefulnes.

We will make a lawe for Monkes, or solita­rye lyuers, whose howses we will pull downe likwyse, or let theym out to hyer, it skilleth not to what lay men, and charge them vnder paine ☞of deathe that hereafter, none presume for reli­gious sake, to wrastle continually agaynst hys lecherous lustes. For why? It is an heynous offence, and in no sauce to be borne withall.

Who doeth not see, when the religious rules whiche be conteyned in the Popes constytuti­ons, be taken awaye, that all feare is putte to fiyght, and lycencious lyuing doth reigne with out controlment? As who wold say (say they) we shote at anye other marcke, then to pull all feare out of mennes myndes? For we be the ☞patrones of perfect liberty, and it is so farre of, that we will suffer those whiche be our descy­ples, to stande in awe of anye thinge, that wee will quite sette them free from fearing of God. For the whiche thinge verely our scollers are muche beholdinge to vs, for it was to sore an [Page] hart breake day and nyght to feare god, and by that meanes, to pine awaye with consuminge carefulnes. Therefore we haue commaunded all those that beleue in Christ, to sette cocke on☞ hoope, and cry care away. For we beare theym in hande, that fayth is of such force, that laying once hande of it, though he be neuer so mische­uous a lyin of the Deuyll, yet he may warrant himselfe the fauour of Christe, and blesse euer­lastinge.

I pray thee, who euer was suche a people☞ parasite, so seruiceable to please the madnes of the common sorte, that he durste be so bolde as to encourage men from fearing of god.

Such people pyke thanckes, haue oftentymes reiected ye rule of princes, haue disanulled law­es whiche abridged and restrayned the people of their wanton wyshes, with promising them to lyue as they lyste.

None of them all dyd once open hys mouth,☞ or make any proffer to perswade the people.

These men from true religion, haue fylched all feare, whiche might kepe menne within the lystes and bowndes of their dutye.

Oure men, whiche crake that they came out of god his bosome, and knowe all his secretes, do plye the box busely, that they may seale chri­stian☞ men a quittance from all feare of god, and so make them lyke blinde bayardes boldelye to leape into the myar of all myschiefe.

They seme to haue this drift in their heades, hat they maye stoppe all the highe wayes of [Page] health and saluation, that they which be shackled with any synne, maye haue no safe passage or entraunce. For if they haue shaken of all feare, which of them will syghe for his synnes?

That faythe, by perswasion of whiche, anye man warranteth him selfe euerlastinge blysse, setting apart sorowfulnes for hys synnes past, leauyng of to doe good workes, and hathe the loue of charitye cleane quenshed in him,Replying vppon a maisterles error. I say that faith, is not worthy the name of fayth, but rather to be called foolishe hardynes, hedlonge hastines, and proude presumptuousnes.

Moreouer, all men may see that the profyte of wholsome repentaunce, is taken away, that the ardente loue of charitye is made key colde, when menne take this for a sure staffe to leane on, that their synnes be not forgeuen, for theyr mournynge, for their godly sorrowing, for any holy working, but rather that in so doing, they heape newe synnes vpon their olde.

☞They take it to be a sinne to lament for their synne, and they holde that no good worke can be done without synne.

What reason is it, that I for the synne which I dyd not of myne owne accorde (for I was constrained of necessity to do it) shoulde suffer euerlasting paynes? or what ryghte is there, that I shoulde be rewarded with euerlastinge ioy, for that fayth which I kepte onelye enfor­ced and spurred forwarde of god, without any wyll or diligence of my parte? And that which is horrible, and to be detested, if we wyll leane [Page] to these ioly fellowes authority, all the cause of☞ iniquytye is to be laide to God his charge.

They haue also remoued out of the way for stumblinge, all modestye and obedience, by the whiche all Christyan men did stande in awe of the chiefe ruler of the Church: it hath made all the lawes of the Church of none effect: it hath wyped away the feare of god: it hath chased a­way sadnes conceyued for synne: it hath grated out the griefe whiche the gylty concyence dyd smyte into mennes myndes for their offences: it hath made men slacke to do good workes.

The more any man doth applye hym selfe to☞ this doctrine, the wurser he waxeth, the more he flowteth those whiche be plaine and ryght dealing men, the more he is set on fyre with ha­tred against common peace and quietnesse, and is puffed vp with moste fantastycall vanityes. For he taketh that wysedome vpon hym whi­che neuer man coulde yet obteyne. And so standing in his owne conceite, what so euer toy ta­keth him in the heade, that he so ernestlye doth defende, as if he shulde alleadge any worde cō ­ming out of God his own mouth, with so hed­long boldenes he disquieteth all thinges, as in dede he should seeme to couet nothing more thē to see an hochepoche made of all the worlde.

They make all thinges in worse case then they founde them: they banishe shamefastnesse, and☞ let carnality raunge lose abroade, and takynge away the feare of God, withoute punishmente they geue men leaue to liue so wickedly as they☞ lyst.

[Page]☞So it commeth to passe, that wilfulnes doth more vehemently burst out, that lecherous lyfe doth more soone consume mennes ryches, that boldenes doth more bragge, and goeth aboute more heynous enterpryses. For what shall I speake, howe daungerous trtuaylinge it is by the high wayes for feare of robbing? what shal I recken the disagreinges & furyous fallinges out whiche raygne euery where? what shall I sett out the conspiracies, treasons, & murders enterprised agaynst Prynces?

☞The more this religion encreaseth, the gre­ter offences are committed, and more vnsham­efastly attempted euen of those which desyre to be called the disciples of such maysters.

☞These men leaning to their owne wytt and inuention, take vppon them to be doctors and teachers.

☞These men with their naughty example and lycencious doctrine, doe set mennes teeth more on edge to all kynde of vnhappynesse.

☞These men for the most part doe teache their scollers, pryde, crueltye, scoldynge and cursed speakinge.

☞These men inioyning no penaunce or penal­tye to theym whiche are ioden with synne, doe harten and encourage theym to all vnshame­fastnesse.

☞These menne do surrender their scollers fast bounde to bodely delyghtes, to the entent they may wayte, and geue attendaunce vppon their lecherous lustes.

[Page]These men, for so muche as euery one accor­dyng☞ to hys owne fyckle fancye, dothe blab out and tell for trueth what so euer he doth dreame of, and by meanes of that are dispersed into dy­uerse & innumerable sectes, they breake peace, they rayse vppe debaytes, and procure bloodye battayles.

They put out all shamefastnes and religion,☞ and they enter no sooner into anye place, butte straight way contempt of lawes buddeth out, wantonnesse, wilfulnes, madnes, crueltye, and other myschiefes do corrupt good maners, and rayse vprores and hurly burlyes amonge men, haue they such brasen faces, that they dare once open their mouth, and speake of the Ghospell?

What other waye is their into heauen, but☞ that whiche is opened with good workes, and wyth excelent innocencye of lyfe.

He which vnder the name of godlynes, doth striue agaynst the exercyse of godlynes, and de­des of charitie, doth not leade vs to euerlasting lyfe, but bloweth the cooles of vnquencheable fyre, intendinge to make vs roste meate for the dyuell.

They quite them from of all feare, which be defyled with soule synnes, and they warrante all them whiche be at dagger drawynge wyth godlines, that all thinges shall chaunce well & luckely vnto them.

Whiche of them to the intent he might turne away the destruction hanginge ouer his deare frendes, hath with many teares bowed god to [Page] take mercie?

☞Whiche of them dyd euer burne so with cha­rytie, that for the lyfe of other he wolde offer him selfe to deathe?

Neyther the Prophetes, neyther the Apo­stles, neither other most holy men, whom God did make partakers of his councels, haue come to that degree of moste highe perfection, wyth leadinge their life in suche pleasures, as these deintie toothed and sugresop gentlemen be de­lighted with all, but rather in marueilous and excellent holines of maners, in incredible shar­penes of lyfe, in many laboures, watchinges, prayers, wepinges, in suche egre desyre of hea­uenly thinges, in suche feruente charitie, that they desyred to be kylled, and to be tormented with most greuous peines, so that other might ☞be saued. Of the whiche vertues, where as these men haue not one sparcle, but lyue so, that it may appeare by many tokens, that they take delight in those pleasures whiche the common sorte of men do couet, and that they be geuen to those entisementes, and prouocations, whiche naturall appetite doth greatly desire. &c.

If by meanes of this religion, rashenes, vn­shamefastnes, vnclenlines of life, dothe more boldely flye rounde about, if vntollerable pride and arrogancie be much more established then it was before, if seditions, contentions, & fal­lynges out, be more easely stirred vp, if tray­tours be more ventrouse to laye violent hands vpon their Kinges, and to laye wayte howe to [Page] murther their prynces, if neyther shame, ney­ther☞ feare, neither awe of God his displeasure, can hold them from doinge of mischiefe, which haue yelded theim selues vppe to this newe doctrine.

This learnynge, suffereth the lustes to run☞ at ryot, and that whiche is next dore to it, pro­uoketh hedlonge to all kinde of wyckednes.

This puffeth vp mennes hartes with pride, and teacheth them to despyse all antiquitie, auncient religion, and holynes of olde tyme.

This learning dothe breake peace, and tea­reth the body of Christe his churceh, with in­wardly consuminge and wasting sedition.

They disagree with them selues moste in­constantly, they to daye holde one opinion,In mouīg and remo­uing the Commu­nion table. to morrow an other, cleane contrary one to an o­ther, and can not rest longe in one minde, and that is the deuylles duetie, to scatter and pull a sundre, those which agree well together, and to breake the bande of all faithfull and fryndly fellowshippe,

Seing the doctrine of these goodly Gospel­lers, doth rayse vpprores, dothe breake peace, doth spred one secte into innumerable sectes, & causeth one secte to be at defiaunce with the o­ther, is it not playne that their religion is not drawen by Christ his rule, but all together is inuented accordinge to the crafty deuise of sub­tyll Sathan.

What greater argumente can we haue, then their deadly hatredes, their contencions, theyr☞ [Page] stamblinge by the eares, their tauntinges and ribauldry raylinges,

☞They haue this fetche, that they maye quyte take away all the knowledge of god.

They so farre leape ouer the lynes of vngod­lynes, that they not onelye hate the Crosse of Chryst, and in steade of God worshippe theyr owne lustes and wickednesse, but also beleue that the lord and Creator of all thinges, whose powre and ryght iudgementes, euen the deuel­les in hell and damned soules doe feare, eyther ☞not to be, or elles not to rule and gouerne the whole worlde?

Alas, they are so farre gone in madnes, and tumbled heedlong into all folly, that so often as it taketh them in the heade, with wicked wor­des, ☞they scoffe and mocke those thinges, whi­ch be written of god his iudgemēts, as though they were but Canterbury tales and grym vi­sardes onely deuised to fray yong children.

☞Certeinly that religion which causeth pride, prouoketh anger, letteth the lustes lose, defy­leth the soule with synne, taketh away shame­fastnesse, remoueth the feare of God, worketh treason against kinges, troubleth comon peace, bloweth the cole of hatred, thrusteth our myn­des downe to the earthe warde, and drowneth them in the seas of worldely troubles, is no re­ligyon, but false, pestilent, and damnable.

Alluring the people with a iolye shewe of to much lyberty, it armeth them agaynst officers, agaynst their kinges authority and regiment, [Page] and hardenth the hartes of the multitude with a false perswasion of Religion.

If it did only procure destruction of kings, so that it brought no daunger and damnation to the soule, and by all meanes didde not ouer­throw the lawe of God, it were some thing to be wrne wythal. But this is greatlye to be la­mented,☞ it putteth oute the loue of vertue, the brightnes of honesty, the light of most true re­ligion and deuocion, defileth all commendable comlines with vnpure liuing, and vtterly stoppeth vs for entring into euerlasting glory.

There is no more sworne enemy to Pryn­ces,☞ then that is: besibe thae, it doth vndoo ye people which couet it, and spoyleth them of all ly­berty.

I haue plainlye proued, that by meanes of☞ this religion, men be entised to wantonnesse, to vnshamefastnes, to vnlawfull lustes, that troublesome tumults and dissentions be stirred vp, that manye naughtye enterprises bee taken in hand, that inumerable mischiefes be forged, and last of all, that the remembraunce of godlinesse is quite blotted out.

They haue not only left the Christtan com­mon weale vnheled, but also wheresoeuer they came, they haue bestowed their trauell to thys☞ end, (chat if there were any helth in it) to take it away, and to infect all the members of Christ his Church with most vncurable diseases and maladies.

The Preface.

THus, reading M. Shacklockes tryumph in the behalfe of Osorius and other hys leaguelowlers, ioyned with so vniuersall disabling of all gospellers and namely D. Had­don, I thought good to make this search, which I haue here set before all mennes eyes, takynge the beginning therof at Osorius his first propo­sition or entrance vnto his mattier, and so con­tinuinge the chase vnto his pytyfull conclusion. Which collections runne so much on one figure called Rixa or Conuicium, & are such declama­torie and generall stuffe, that a man maye trulye say, they haue one especial property, that is, they may serue more martyrs then one. For euen so, as he in these his centons or fragmentes impug­neth our religion, might he thunder against He­rostrotus for burning the Temple of Diana, e­uen so against the wilfull murther of Orestes, Nero, Mithridates, Cambises: euen so against the sensualitye of Xerxes or Sardanapalus: a­gainst whom and what he pleased, euen so. be­sides that in diuers places he merueilously mis­taketh our doctrine, beating downe manfullye that we neuer set vppe, like a counterfeyt Her­cules, making monsters vnto him selfe whiche [Page] he may easely vanquish, and so losynge his dayes labour to the greate pitie and compassion of the godly reader. thus much (and what so euer elles) whether it may bee trulye saide or no, let other men iudge. This I dare depose, that there is not halfe so much here vttered, as is forced by thim­portunity of his Subscriptor M. Shacklock. In the whole what I haue pretermitted (that ex­cepted which you shall here fynde by D. Had­don confuted) let euery man loke. fewe Doctors (I warrant you) or scriptures, which in Osorius his Epistle are very straunge gestes (and as they sticke not commonlye to say, in that engyne of pollycy needed not. Which his Epistle so tru­sting (as you wold say) vnto a mother strength, al good helpes of Scriptures, Doctours, or coū ­celles set aparte, for eloquence so well thought of, by the trāslatour so priced, & that syngeth in the eares of all Papistes so incōparable har­mony, (for so much therof as I haue layd toge­ther in my preface) I dare auouch it to cōteine so nedeles braules, idle & friuolous replyes, cō ­trarietye with goddes holye worde .iii. fowle faultes, regardinge eyther the man or the mar­tyer, that (as you maye see in the margine,) I [Page] thought them worthy to be poynted at. Why­che .iii. whether they be there to be founde or no, I besech the reader to looke, freelye depo­singe that I haue in those collections vsed plain dealing, not chaunging or adding one iote, one­lye here and there pretermitting that I thought needelesse. What I haue done is all for May­ster Shacklockes sake. I will not go farre, nor vtter that whyche I hardelye conteyne, onelye for Mayster Shackelocke a lyttle curtesye. Nowe in good faythe, haue I not for his good comparison, verye good occasion to take one of his funeral verses,The beginninge of a brainsicke verse of in. Shack­lockes. of the buriall of b. Scot, in Louain. and sing Hei mihi ridiculis? What no comparison? not of charitye? not so much as a wyde comparison? no fauour? no bo­welles of mercy, but starke naught in compari­son of you and yours? I feare me I see your face and facyng euen through your vysard. I se how all men see, that at Louaine it hath bene agreed on, not to sticke for craking, I se, (that is, is not) a prouerbe that will neuer fayle in them. Yet haue we one veine of comfortable bloud, that they shal neuer perswade al, neuer shal the de­uill go further then his cheine. They may doo what they will and can. Their bokes and bo­dyes [Page] haue they and must haue at scope vnder Antichrists banner, according vnto the Prophe­cyes, and wide woundes both in word & dede must we beare for a time. Yet of modesty, let not M. Rich. Shacklock so churlishlye set him self against M. D, Haddon, euery peasant against euery Peere, euery iangler against euery sage, e­uery shackled Papist against euery good Gos­peller. O, this is a secure perswasion, & the high way to blind bussardly boldnes, some thing to say and to thinke wel of them selues. And this rule (I may say) is now wel taken vp. Els wold not such a man as M. Shacklock, hauinge seene such streames of bloudshed in his natiue coun­try, of poore pined Protestants,An other of Maister Shack­lockes fu­nerall ver­ses, lackīg nothing but witt & mattier. haue crossed o­uer the seas, & there haue piped vp: Haeresis ef­fuso nondū satiata cruore. That is: Haeresy hath not yet droncken bloude ynoughe. Neyther wolde Osorius euer haue wasted winde wyth this vayne question, whiche of vs euer offered hym selfe vnto deathe. Osorius I saye, alwayes ignorāt in our English affaires,M. Dor­man that for lacke of great fyn­deth smale faultes in D. Had­dons boke. although a feere and friend of his will take stomack if he be so termed. Wherein I remember who leaped at a fly, and catched nothing fast in his teeth. Euen [Page] that yong Caluinist and old Papist that vouch­safed to call the History of their owne late ty­rannye, a doūghill of stinking martyrs. A thing soone sayde. And yet is that notable cronicle (so lightly tearmed) such a monument as shall vn­to the worldes ende, not with wordes, but liuely recordes of tormentes, imprisonment and horrible murther of good persons and vertuous refute all their lyppe labour. Auaunt with thys your barkynge after your bloudye bittes, you monstruous howlyng wolues. You haue by your accursed crueltye geuen mattyer vnto that hystory which now maketh you to yerne, which causeth your teeth to grate & chatter in your mouthes. You your selues made those Anty­christian fyers, you behelde the naked bodyes burning so long as the synewes wolde contein them, and now they are all lyes, or elles you are lyers. Which registers and rowles of your Cains actes, require and chalenge, by stronge reason, to bee beleued, because they bable not Romyshe bastarde miracles comminge after the date, but testifye vnto all generations to come thaccusa­tions, tormenting and tossing of good men by the hande of their stepmother the fleshe and [Page] the world, from piller to post, frō pain & agon [...] vnto death. Whiche thynges are suche as dayly happen, and are commonly practised of the euil against the symple and iuste. Whereof also are witnesses yet lyuinge infinite, and partlye that were partakers of the same in their fleshe and bloude, hauing sette aparte all will and vanitye of lying and fablinge, muche vsed in tymes past of the wanton and idle Cloisterers. Who being alwayes warme and quiet, nor hearing of anye such blusteringes and tempestes, turned theym selues vnto lewed & light inuentions, the right fruites of munkishe ydlenes. Nowe sir, what bitchfox was it that bibbed vp all the bloude? heresy. heresy? what meane you by that, papy­stry? no mary, but the ghospell so called. Fy, M. Shacklock, for pure shame. Mentiris egregiē. the ghospell (I dare say) hath bene a sower mai­stres: Haec vapulando illa verbarando, vs (que), am­hae defessae sunt. Charme your rauing muse vntil she be sober and vtter truthes. Play not the hy­pocrite thus bothe to byte and whine. As for cruor (that is bloude) it is the papistes peculier and lineal badge. Popelinges they are of whom it is written: Effuderunt sanguinem sanctorū [Page] et in eo inebriati sunt: They shede the bloud of sainctes, and sucked thereof, vntill they wear droncken. We sillye soules on thother syde al­wayes suffring, and euer forbearing, the sworde now put into our handes, strike not one stroke, being content to beare in our banner the fishe called Gladiolus, a sworde fishe, whiche hath growing in his forehede a long sworde, but he lacketh a hart, he woūdeth not, he striketh not, ne profereth one blowe. But let go the rest, and winke we at the rest of that licencious stile. I beseche thee (good reader) to accepte this my translation of M. D. Haddon against M. Hiero­nimus Osorius, & to gather by dew conference of euerye percell, all dewe and Christian fruite. Consideringe that all payne eyther of wrytinge or translating is employed to quench thy thirst, and to geue the a depe tast of that swete worde which must be thine endeles comfort. And let it not come to passe, that when the incessante payne and trauaile of godly learned men desy­ryng euen to sweate their bloude for thy sake, tendeth all vnto thine edifying and instruction, thou stil continue deafe & blind, tarying nothīg but goddes vengeaunce and wrathe perpetuall. [Page] So both reade and heare, that thou kepe one eis fixed on the worde of god, who is thy best fa­ther & wil not beguile thee. the sonnes of men are deceitfull, but god is truth. Neyther attend vnto the preachinge Papist, that monstrous Sphynx, which hath already beaten & boūced thee with the stone in one hand, and now of­freth bread with the other. Take hede, I say, of that bread. it is offred with the left hād. Repose thy trust in god, & take vnto thy soules vse that parcell of his deuine pleasure, that is contey­ned in this lyttle treatise. Fare well and remember to worshyppe in spyrite and truthe. Dat. at Cambridge the .xxvij. of May. 1565.

Abraham Hartwell.

GVALTER HAD­don Englishe vnto Hieroni­mus Ossorius a Portugall wysheth healthe.

I Haue perused your e­pistle, mayster Hiero­nimus, whiche is di­rected principally vn­to the Quenes most excellent Maiestie, but (in that it is in prynte and walketh cōmon­ly in euery mans hand) towcheth all vniuersally. You are (I con­fesse) in wordes and sentences a lykely workeman, and thervpon haue presumed accordyngly, that you a pryuate man, disneighbou­red from vs by sea and lande, & in our affayres vnacqueynted, haue so homelily opened your mouthe [Page] vnto the Quenes highnes, strey­ned the aucthoritie of our lawes, & charged our whole realme with a certaine vngodly & lothed new­nes. Wherfore you must of reason pardon mee, that I an Englishe man borne, one of the quenes maiesties suppliauntes, & enfourmed in my countrie fashions, do make you aunswere, and vse my penne somwhat franckely, not so muche vpon an angry pange, or a bytter contentious harte, as to correcte this your mistakīg of the englishe state, sprōge of false surmises, and to restore the truethe vnto them, whō peraduenture this your let­ter hath peruerted. And to geue you plaine vnderstanding that I am not blowen vppe with anger, but of duetie moued, I confesse [Page] your kynd of writing worthy sin­gular cōmendation, and besydes gyue you thankes that (beyng so well endewed) you haue extolled our renowmed Quene, whose ex­cellencie althoughe it farre sur­mount the heapes of your praise, yet a forraine testymonie beauty­fied with eloquence, no doubte is very plausible. Of thestate of a Monarchie you play the Phylo­sopher handsomly within the bā ­des of knowledge, & reason deepe­ly of the choyse of Religion, but sir, in both you haue a foule fault, that is, ouercharging & beatinge our eares with thynges vulgare­ly knowne, and plentie of proofes where no doubt is. This waye fyrst taken, your penne by stealthe crepeth on to the purpose, name­ly [Page] to rifle such religion as (by your saying) we haue receyued. And, lo, howe in the very entrance you wittingely trippe, or rather take a cleane fall throughe grosse ig­norance of our English customes, fatherynge vpon the multitude & common people the ratefyinge of our Religion authorised by pub­like decree, and feyning the exclu­sion of the Royall estate from af­fayres of the Churche. Where as with vs it is an vnfallyble cus­tome, that no lawe come forthe wherevnto the whole common wealthe shall stande bounde, bu [...] the people fyrst geue their voyces therevnto, secondely as well the temporall nobilitie as the clergie do subscribe, & last of al the prince confyrmeth it. The contrarye if [Page] any man haue whispered in your eare, then are you both in faulte, he for his lowde lye, and you for swift credit. But if you haue builded this out of your own braine, to disfygure our lawes as rawe & halting, inuented of peasauntes, I may saye it was doone of small curtesie, before you haue geuen vs halfe a tast of your matter, to blow out vpon our englishe law­es so heynous a slaunder. Then followeth a weyghty and strong supplication to the quenes grace, that if you can by sounde reason and open profe lay before hereies in religion what is pure & vnlea­uened, that then her grace wolde not be so stif and vnmoueable, but yelde her selfe, acknowledge the blasing light of the trueth, and be [Page] contented of you to be guided out of the wyndinge by walkes of er­rour. Herein you speake reason, and therfore I require the lyke of you, that if I trie this your accu­sacion to cōteine more wrangling then good argument, lesse trueth then stomacke, double malice for syngle reason, no fryndely confe­rence grounded on religion, but a plaine taunt cōpounded of slan­derous wordes, hereof when I haue made a solemne proofe, that then I may geue free sentence of you, that you are too busie a ser­uitour in a forrein Realme, vnad­uisedly carpynge, where no man knoweth lesse then you. You step in with a deadly complaint, exag­gerate with most select and preci­ous wordes, how certaine routes [Page] of men (God knoweth who, and where they be) haue reuolted frō the apostolike trueth, and fetched in a newe fayth, a straunger vnto vs, craking of lybertie, yea suche a one, as is moste pestilente, swel­ling with the waues of mischifes out of all number. Then fall you vppon the authours therof, ouer whom you thunder and lyghten with suche thicke flasshes & taun­ting terrible clappes, as though they were in earthe of all other most detestable. Where are these your monstrous babes of Religi­on? whiche be they? howe longe haue they contynued? or howe might I come to the knowledge of them: where are such wonders to be founde vnder the shape of mē? what do they, how do they? [Page] howe did you fyrst knowe them? Certifie vs of the thinges, pointe to the persons, subscribe the time leaue not out one circūstance, that we maye haue some sure grounde to pitche vpon, and so to susteine your encountringe. You hallowe as loude as you can againste reli­giō, with her capitaines you will fyghte, you speake bitterly vnto both, and are content to shew vs neither of them, what it is, wher it is. This your accusation is to be pitied, which if I dashe in the teethe with one contrary worde, must nedes commend it felfe vnto silence. You crye, naye you make an outcrie, and that ful ruthfully, that there is a fourine of religion newely admitted, accursable, de­testable, abhominable, whose au­thours [Page] are vnhallowed persons, ruffyans, sorcerers, vndoers of common wealthes, and professed enemyes of mankynde. I on tho­ther syde do depose that there is nothinge lesse, I credite you not, I demaunde your proofe. Nowe what saye you? what proue you? You crye with open mouth, there is no wyckednes but you haue ye termes of it, which (I smell) you had gathered together, therwith to deface your imagined Religiō, and to wounde suche persons as no man knowethe but your selfe. Nowe surely, to disquiete with suche chaunge of tauntes, euen to the princes face, the most famous Isle in Christendome, to you vn­knowne, vpon the false ianglyng either of our ilwillers or your pa­rasites, [Page] and not to determine ey­ther the cryme or persons, argu­eth in a man small aduisemente, & foule mispending of time in bely­inge of other. But to go further: you terme this our Secte by the name of a people pleaser, cauilling that they do not subdue vices, but set men on fyre with sensualitie, yea with madnes, and that there are examples enough of their sor­cerie and treason against princes. A horrible allegation, yea a dete­stable kinde of men, if there be a­ny suche liuinge. If there be no such at all, then great is the rash­nes of thaccuser, in an estate wholsomly setled, to rayse suche vppe­rores. Mary (to speake a trueth) now that you haue vncouered vnto mee this platte of poysoninge [Page] and conspiracies, looking a lyttle backe vnto the recordes and hy­stories of our predecessours, I be­ginne to call to mynde Henry the fourth of that name, Emperour, vnto whom a Moncke of mon­strous and wicked monckysh cru­eltie, euen in their late godefyed Eucharist ministred poison, whervpon he died, and whose counsell was intermedled herein, the hy­stories do tell. By the lyke accur­sed enterpryse of the like ghostlye person, was king Iohn of Eng­lande murthered, as our Crony­cles do testifie. But to sticke in the recitall of particulers, especiallye vnto you, is nedeles, who borde­rynge nearer vpon such practises then I, maye of likelyhod, with more speede learne out of the Re­gisters [Page] of your neere neighbours, what poysoned drafts haue wal­ked too and fro, betwene the su­pernatural demigods and proude patrones of the Romish churche, and howe or by whom the pryn­cypall seede of warres haue bene sowen throughout all Realmes christened. But I wil not procede in accusatiōs as you doe, nor vrge you with suspicions, but in moste humble sort wyll lift vp my han­des vnto the euerliuing god, soū ­dinge out vnto hym all thankes possible, that hath vouchesafed to putte a side the depe mistes of the former tymes, with the sonn­lyght of hys gospell rysen vppe e­mong vs, through thignoraunce whereof, and former affiaunce in blinde superstition we wallowed [Page] in the syncke of synne wythout any remorse, thinkynge all to be raunsomed, what so euer we did in our lyfe wickedlye, by a leaden charter of popish pardon, and the muttringe of prayers whiche we vnderstoode not. Then came the authoritye of the holy scriptures, thundrynge at the doore of oure eares, and sente into our conscien­ces such shiuering and feare, that nowe we fixe our whole trust and ankerholde in the free mercye of God, all humaine inuentions re­iected and set a part, alwaies ha­uinge an eye to the counsell of the Prophete, to fashyon & shape our conuersation vnto holynesse and righteousnes. Whiche being so, I meruaile what should be thende of your tedious discourse vnto the [Page] Queene wherein you wyshe all Prynces to prouide and to bee in continuall watche, least throughe this newe borne secte (not yet by you well expressed) they treade a­wry. Doubt you not but that our Royall Queene is surely enough planted in al prosperity, & louyng her people is eftsones loued, fe­linge not one breath of these stor­mes which you harp vpō. Other cōmon welthes haue taken their rest, and presentlye I truste are in quiet. I knowe nothing vnto the contrary, vnlesse you obiecte the late broyle in Fraunce, whiche now is appeased, and whence the firste blaste thereof came it is a thinge sone toulde. but sithe you name nothing, let it goe. There ensueth in your treatise a vulgare [Page] and olde beaten quarrell of the frailetie of this present lyfe, whi­che your aduise is to contempne, & to make a way vp into heauen, to set the world farre from vs, to thende we may attaine vnto euerlasting felicitie. Then fall you in­to admiratiō, that herein we wil cleaue vnto newe shepeheardes, where as in your mynd, the olde may suffice. yet are you contente to suspende your verdicte, & that inquiraunce be made of our grene Pastors newely chopped in, whi­che wil in no wise be coūted new­fangled, taking vppon them (the schoolemēs drowsy dregges wy­ped away) to scoure & clense the Churche, and to trymme it vppe according to thinstitutiō of the a­postles, so to represente vnto all [Page] Christendom the veritie founded in the gospel of Iesus Christ, this longe tyme ouermaistered by co­uetise and ambitiō, to blase with the starry brightnes of holy scripture gods glory so darkned with mannes dreames and fansies, to vndoe the yoke of superstition, & fynally to reedifie the sincere worshyp of god after thauncient rule & discipline of ye primitiue church. These mennes profession you so well lyke, that you loute & scorne their enterpryse: these be they whom you vex and tosse at wyll, one while scoffing, another while fuming, nowe cryinge, and then yellyng out. Very well. Now at length I see what new secte you meane, againste whom you haue so busylye discharged and let flye [Page] all this eloquence. I haue nowe espied your aduersaries, whō you must needes haue pruned of, and cast on the dounghill, as the very poyson of a common wealth. Me thinckes on the cōtrary side, that these preachers of the gospell are the seruantes of the hyghest god, sent euen of God him self, to quic­ken our assedlike slouth in these slyppery tymes and latter cast of the world, to spurre our loytring, to refute our falshode, & to checke and taunte our wickednes. And therfore such men ought to be ser­ched out of the prynce, and had in estimation througheout the com­mon wealth. Se what differēce is betwene your opinion & myne. Wherfore we must march on, and consyder what you, (a graunde [Page] doctour for a prynce forsothe) can eyther alledge truely, or vntruely forge against gods reuerende mi­nisters and seruauntes. And al­though (as it may be,) this slaun­der procede of some other: yet shal you beare double blame for rashe credite, and more rash puttyng of the same in wrytyng. I wyll not trauise all the corners of your ac­cusation, which almost powreth out nothinge but an vnfruitefull ringing in peinted wordes. One­ly I wyll runne ouer your chiefe pointes, and, if I be able, shake the verie pillers of this your accu­sation. Fyrst you say there muste be note taken of the persones, by­cause they promise franckely, and tryall made what their habilitie is, what pith they haue, what is [Page] their vertue and integritie of ly­uinge. Then you demaund whe­ther in godly life they be more ab­solute then Athanasius, Basill, Ambrose, Hierome, & Augustin weare. I wis there are many of them of incomparable learnynge and most godly demeanour, and I see nothynge you brynge, why they may not be equal with these auncient sages. But to bring you out of your odyous comparisons, me thincke you moue an vnreaso­nable question in an vnfyt place. For I auouch that these our preachers whollie agree with those reuerende fathers, treade in the same pathe, and exhibite all one tenour of Religion. If this be so, then make you a vaine compary­son betweene them that be fren­des, [Page] if it be otherwise, enfourme vs wherin they disagree. S. Au­stine lamēteth that his time was so drowned with flouddes of ceremonies, that christians were thē in worse case thē were the iewes before them. Saincte Hierome wyssheth that the sacred scriptu­res, whiche were in your churche so locked vp & smoothered, should be learned by harte both of weo­men and children. S. Basill em­ployed all possible leysure vppon that good worke of learning and also teachinge the gospell. And if the pampered Monckes of oure tyme had lyued in sainct Basiles order, they had not ben once tou­ched. Athanasius his creede stan­deth in ful estimation, & betwene hym and our men no squarynge. [Page] But I thincke I maye be boulde to kepe these our auncients in re­uerence, vntyll you brynge contrary euidence. Of those auncient fa­thers of the churche, seinge your selfe able to bringe nothinge but their naked names, remembryng your self, you passe ouer vnto the men of our age, and leaping firste vpon Luther, you teare the dead man in pieces, firste callyng hym blinde hassard, then a people pleaser, & last (for your pleasure) starck staring madde. This man of god whom you so falselie charge with frenseie, in open auditorie and in presence of Charles themperour, exhibited a sober & discrete soome of his faithe. This franticke fel­lowe in spite of all the wyseste of your Churche, stoode all salfe and [Page] haile the space of .xxx. yeere, they notwithstanding all raginge and cauing for his deathe. Erasmus giueth this lunatike man no base record of innocencie in these wor­des: Luthers doctrine many doe defame, his life al men extol with one consent. You say moreouer he was popular. How expound ye that? If you call hym popular that carketh & careth for the peo­ples health, then no man is more. If you meane a prycker of rashe lightnes amonge the communal­tie, reade his booke wherein he controuleth and taunteth the vp­rores in Germanie, & leaue your slaundering. And that men may not thincke you haue played this naughtie parte onely in Luther, you recite other as though, after [Page] you haue spoken the worde, they were straighte way transformed out of pereles godly mē into most vyle vyllaines. Emong other I wil name you two principall pro­fessours of the gospell, Martine Bucer, and Peter Martyr, which of goddes good gyfte, arryued in this Ilande: Let all our cankerd enemies laye together their hea­des. Let se what one thing euen malice it selfe can note in these re­uerend graues amisse. O golden couple of greyheadded fathers of most happye memorie, of whose learninge right good witnes we haue, euen the bookes by them compiled. whose pure conuersa­tion so many commende, as euer happened into their company. Wherfore (if you be wise) temper [Page] your tongue, and stay your style, and take heede of inconuenience. Deeme not them so largely to be presumptuous persons, vnaduy­sed, and lofty, sithe there is a nū ­ber of theim well knowne, then whom nothing can be foūd, more milde, sober, and aduised. Two I haue named, the like testimony mighte I geue of whole hundre­thes. But the sobre conuersation of two persons, bruted farre and nere, maye plentifullye refell one particular mans rash and shame­les cauillation. Then againe you make transition vnto our mens doctrine, mislykinge therein that they vrge nothing but scripture, they call to counsaile nothing but the holy ghost, reiectynge and a­bandoning all humaine authory­tie. [Page] who if they dyd as you saye, they shoulde therin treade in the very steps of our sauiour Christe, thapostels, and olde fathers that were in the infancy of the church. But it is farre otherwise. They do sorte and chuse out the asserti­ons of al approued interpretours of all ages, as declare their boo­kes, whiche are able vnto all the worlde to detecte this your false­hood. You scoffe graciousely, and (in your own fansie) prosecute an inuincible reason against such perfectnes of liuing, as our men take vpon them selues, which you say by their abhominatiō is hourely reproued. Vntrue it is that they presume any iote beyonde manns strengthe, and thother is an olde slaunderous cast, to defame men, [Page] not opening any one spot of theyr vncleannes. Name it if you can, what so euer it be, worthy this your stormie and vehemēt replie. If you can not, leaue for shame, so pestilently to tatle against the re­putation of moste graue persons. You require to haue it specifyed, in what one pointe our men haue refourmed thestate of the church. I neede not tell you▪ you name enough your selfe, sauing that we differ in meaning. You laye vnto our charge that Nunnes & Mon­kes cloystered to attende the ser­uice of God, & to continue in cha­stitie, are now let out and fully li­cenced to all wyll: that their pa­laices are openly cried to sale, and howe lawes are come forth, that vnto luste there be no let in Reli­gion. [Page] O hoorishe impudencie in lyeng, and wyll lawles beyonde measure. We graunte, and that freelie, that vpon aduertisement of our pastors, we let fal vnto the ground those dennes of stincking poyson, wherin were pestered vp young wenches and syllie boyes, to suche ruine of vertue in theim, as for shame I can not discouer. What was there in those shame­full shoppes of synne, but onely a pharisaicall length of seruyce in a straūge tongue? as for other their misteries they most liuelily resem­bled vnto vs the droncken hollie daies of Bacchus. Wherevppon God (no doubte) stirred vppe the mindes of our countrymen, that these infynite routes & swarmes shrowdynge in secrete corners of [Page] abhomination should be rowsed, by their exhortations, from slepe to worcke, from vice to vertue, & from their horryble practyses of fornication vnto lawful wedlock. Not that we enioin any cōstraint of maryage, but plucking our consience out of the yoke of mannes traditions, we restore the lyber­tie of ye gospel, wherin the autho­ritie of Iesus christ hath planted vs, by the warrant of his worde. Of their howses there were be­stowed to good and godlye vse of scholes, vniuersities & hospitals. with the reste lawfull order was taken, leste the swynishe genera­tion shoulde once agayne tumble in their durtie dunghilles. This was a worthy & singular blessing of god, wherby there is more ab­bridged [Page] of the hellishe tyranny of Sathan, then by al your canons, layinge them all together. You weepe ouer the pluckinge downe of ymagerie and tableworke, whiche monumentes once displaced, you affirme that ther is nothing lefte to enflame our spirites vnto the contemplacion of heauenlye thinges. We on thother syde re­membring the grosse ignoraunce euen of late tymes, sorely mistrust dotage in idolatrie, agaynste the whiche there are playne textes, yea the gospel geueth vs a watch worde concerning ymages. Whi­che were it not to be passed vpō, yet among Christians ought the written worde of our lord Iesus Christ, to beare great sway, whi­che pronounceth that God is a [Page] spirite, and that they stand in the right way of praier that worship in spirite and trwethe, and suche beadmen the Lord loueth. This is the moste wholesome waye of praying, if we consider eyther the originall or ende of it, which nee­deth not thundersettinge of these outwarde ceremonial thinges, so to clime vppe vnto the throne of God the father. Nay while our outward Adam is to much occu­pied, about these superficial stuffe, the inward mā waxeth keiecold, drincketh in the venemous ioice of a basterdlie Religion, forgoeth the sounde fruite of heauenly me­ditation. Let vs bind vp al with examples: The former auncient churche of apostles and martirs had none of these your costly iew­elles, [Page] & yet was there most whot zeale burnynge in their breastes. In baser times of religiō, by fote and foote in stepped peintrie, and so died in the former loue of gods seruice yt was so kendled in mens harts. At last rushed in the schole­mens diuinitie by whole cartloa­des, a birde of an other nest, oug­lie mishapen with superstition: a­non all places were stuffed with peinted stockes and idolls, which being euery where risely worshipped, the true & spirituall honour of God was troden vnder foote. Nowe powre out your Philoso­phie concerning the weakenes of oure capacitie, extoll youre holy blockes vntil you sweate withal, yet is this deepely groūded in the scriptures, that the vndoubted [Page] [...] [Page] [...] [Page] knowledge of god is in his worde, and sincere worshyppinge in spyrite. As for your pyctures, where the spyrite is present they neede not, where that wanteth they auayle not. It were a tedious matter for you to make of euery thyng a seuerall discourse, and therefore with one breath you say that all holly seruice, ceremonies, and sa­cramentes ar by vs cleane sacked and destroyed. What is it that I heare? Is there lyuing any such broode of diuynes, that spoyleth and destroyeth all holly seruice, al ceremonies, all sacramentes? Ei­ther it is so, orels muste this bee, as it is in deed, a shameful excesse in lying. For forreine Churches I can gage nothinge, but I haue a good opinion of them? Of our [Page] orders in diuine affayres I wyll make you a briefe accōpt, not suf­fring you eyther to be ignoraunt youre selfe, or to bewytche other. First (bycause fayth commeth by hearing) we send into al coastes of the Realme Preachers to edifye the people in their duties toward God, and to enstructe them in the true worshipping of ye same. Thē haue we an order of commō pray­er collected out of Scriptures, by Parliament (for so we terme the consent of the three estates of our Realme) authorised, frō the whi­che we suffer no man to wander, forseing (wyth all diligence) two pointes, fyrst the holy ghost to be obeyed, warning that whosoeuer open his mouth in the congrega­cion, speake the worde of God, se­condly [Page] that in al things be found an vnity wythout dyscorde. The sacramentes we cause to be mini­stred very precisely after the pre­script of holy writ, and the liuely paterne of the former Churche, wherin the Lorde Iesus Christe first in his own person instituted them with his Apostles. And all these are propoūded in ye vulgare toung, for that it is a brutish folly and plainly excepted in the testa­ment, in the presence of God to clatter out that wee vnderstande not our selues. The geuing of or­ders, hallowing of wedlock, chur­ching of childwiues, visitynge of the feble, and burying of the dead corses, we execute with solemne and publike rites according to ye veritye in the Gospell, whych we [Page] spice with ceremonies so far forth as al things may procede in order and decently within oure Chur­ches, as we are certainly aduerti­sed out of the gospel. Of ye times, places, dayes & other circumstan­ces, we haue made no alteration, neither in the whole body of reli­gion innouated anye thing, but yt eyther abhorred from all reason, or was stayned wyth open impie­tie. Thus haue I rypped vp vnto you the rites and manners of our Churche, whych you see is cleane strypped neyther of holy seruice, sacraments nor traditions, but of eche sort hath reserued so muche, that who so chargeth vs to bee voyde of all, wantinge in dede no parcell requisite vnto the peculier anauncement of Gods honor, shal [Page] shal offer vs vnreasonable iniury. You saye we haue shyfted of the yoke of the imperial Bishop, and you saye well. It was to heauy and broosyng, for either vs or our fathers before vs, any lōger to sus­teine. Neither acknowledge we any one high superintendent, but only our lord Iesus Christ, which honor the scriptures assigne vnto him alone. And herein do we not part Christs coate (as you gesse) but wee touse and hale the Po­pes gaberdine, neyther vnlocke we the doore vnto sedicion, but stoppe the hyghe waye, wherein vpon his lawlesse bulles of leade we rode stepe downe into perdici­on. You rake together many vni­ties, and therof packe vp an argu­ment, that in any wise there must [Page] be in the Church one spiritual so­uereigne or hyghe regent. What nedes that? sith euen in the soun­dest age of the Church there was one God, one fayth, and yet not­withstanding had Peter one prouince, Paul another, and Iames another, and diuers other had se­uerall charge, whereas the seue­ring of the persōs was no breach to the vnity in fayth. In sequele of time, diuerse prelates of Rome were holy Martirs, put to death by heathen Princes, vsurping no other crowne but the crowne of martirdome. As for this extraor­dinary popish regalty, they knew it not, and S. Gregorye by name doth defie it. Wherfore if the most floryshinge tyme of the Churche were voyde of thys your Monar­chy, [Page] we also may wesleaue if out, nay we ought so to do, not onely for the streight charge of ye scrip­ture, but also the suggestion of all good reason. We cannot abide to haue the head so far distant from the body, especially hauinge thys souereigne power (for the which you labor so harde) here at home in England, that no nede it is to seke any abrode. We haue the full authority of a regall power, con­teyning the whole vertue of king lye iurisdiction ouer the whole Realme. But thys, this is it that you cry away withall, thys hath set you in such a glowinge, that vnto Princes you impute sacri­lege, bicause they extend their au­thoritye ouer the Ecclesiasticall lawes, & dare auenture to touche [Page] things consecrate. What I praye you, M. Hieronimus, come out of thys traunce, fie vpon this impa­cience, in a professed wyse man, let in a littell breath, & chere vp your spirites, you shall se al things in a cleare case. The Quenes maiesty reygneth ouer all her subiectes of Englande. And reason it is. So haue the Frēchmen theyr French king, and the Scottes their scot­tish souereigne. Yea, but she pres­seth in vnto church matters. Not a whytte. Al politike affayres, ar gouerned by ciuill magistrates, & spiritual matters by bishops. In spirituall exploites if any publike order be to be taken, the diuines determine the same, whose deter­mination is by the Quenes Ma­iesty authorised. Now what mis­lyke [Page] [...] [Page] [...] [Page] you? vnder these ordinaunces did the kinges of Israel (in those daies) gouern the proper and pe­culier people of God. Then ensu­ed the gospel, which also making in powers a distinction, fyrst hoy­seth vp the Regal estate, and sub­dueth thervnto al other degrees, by the mouth of Peter & Paule, whose names and titles by false vsurpaciō you deriue vnto thesta­blishing of your Romishe Seig­nory. As for you, you bidde battel not only in behalf of the Romish Scepter, but also for the holy ho­ly decretalles, whose abolishinge you think hath bene the vtter de­cay of godly feare within mennes heartes. Certes I alwayes dee­med that the feare of GOD had sprong by ye vertue of holy scrip­tures, [Page] and not by the Romish de­crees, by whose Canons I heare say whole routes haue bene enri­ched, but a sclēder sort trayned to dread God rightlye. Wel, to yelde you so muche, that diuers of your Canons teache reasonable good and wholsome moral doctrine (as I confesse they do) what vaūtage you thereby? we admit bothe de­crees and decretals in our Eccle­siastical consistories and courtes, and of neither sorte disanull anye poinct sauing thauthor, and hym reiect we not as bishop of Rome, but as King of Bishops, and su­preme hed of our church. We yeld vnto no supreme hed within England, but vnto the Quenes high­nes, and out of forrein monumen­tes, we borrow whatsoeuer may [Page] serue for the enhauncing of godli­nes and vertue, yea whēce soeuer it be. Not knowing thys our cu­stome, you bewayle the ruine and decay of the decrees, which (so far forth as they varie not frō Gods worde) stand with vs in full ver­tue and force. You vpbrayde oure preachers as the very fountaines of vnbrideled and wanton liber­tye, and father vpon them such a dissolute and wilfull kind of talk, as the like neuer was in Epicurus or Diagoras. Whom being thus disguised in new colors of your inuention, you lout & flout al at pleasure. Cal to minde, I besech you, how your good master Cicero (he yt lent you al your eloquence) saith it is il dealing of iestes with god, whether it bee in sporte or good [Page] sooth. If verye nature did teache the gentilles thys, then had you nede beinge a Christian, to looke with both eyes, what it is like a sycophant with scoffinge to try­umph agaynst Chryst. But to the purpose, we are contente (wyth Sainct Paule) to build vpō that liberty wherin Christ hath plan­ted vs. And this libertye of the spirite we qualifye in suche sorte, that we make exception agaynste the libertye of the fleshe, as S. Paule againe teacheth. We be­leue in ye gospell, that euerlasting death is farre from them whych are graffed in Christe Iesus (ad­dinge also that foloweth in the same treatise) whose walkinge is not after the fleshe, but after the spirite. I do not roue out of the [Page] very letter, to take away al suspi­tion of treachery or iuglinge. S. Paul after lōg & serious disputa­tions, concludeth yt we are iustifi­ed by faith, without the workes of ye law. Let vs subscribe here­vnto, and in no wyse let vs dero­gate from the gospell one iot: ma­ry this is to be learned out of the same leafe, by a lyuely and chary­table fayth. These two thus lin­ked together if we doe holde and maintaine, (as no doubte we do) you ought not to diuorse them, & reply vppon a maisterles errour, which hath no Patrone except it be your selfe. It is no gentlemans practise (that I may vse the ter­mes of the Ciuill lawe) to catche thone ende of a statute, and there by to iudge the whole matter.

[Page]Mangle not our doctrine thus, but repete it as it is. Which done, there shall ye see good worckes standing in their due reputation, & store or graue exhortacions vn­to penitence, and laste of all proue that (for lacke of an aduersarye) you haue made a verye wyse con­flicte with your owne shadowe. Forthe ye goe in your lycencyous stile, horriblye cryinge out, that through this dulnes, nai madnes of our men, all mannes reason is clogged and tied vp, free wil hath no scope nor liberty, and all man­kinde made so bare and so blynd, that there is lyttle dyfference be­tweene a man and a stone, that they make god thauthour of sinn, and bring al thinges to confusion and distemperaunce. Finally that [Page] it argueth iniustice in god, to take vengeaunce of thē whom he hym selfe hath depraued. Suerelie I doe not commonly yelde to any pange: But this once I must ne­des be bolde with you. You haue vttred not onely a dissardlye and vnskilful cauillation, but blasphe­mous withall, and suche one, as the very stones wherof you talk, if they coulde speake, woulde not cast out agaynste our preachers. Dippe your witt and vnderstan­dinge in a little scripture, and re­claim your error. God the father chose vs in Christ before the foun­dations of the worlde were laid, that we might be hollie & blame­les in his sight. You heare recy­ted out of the gospell this diuyne election, which you in wordes so [Page] greuousely detest, and you heare the time also. Neither is that a­ny necessary fruite of thelectiō, to breake downe the pale vnto all lustes and abhomination (as you scoffe most vnreuerently) but to make vs appeare hollye and irre­prehensible before the face of god by charitie, as is worde by worde expressed in the gospell. God it is that worketh in vs bothe ye good will and the worke of good wyll. In fewe wordes hath S. Paule clogged and captyuated all our strength and power. How now? is there no difference betwene vs and stones or stockes. O headde made of a blocke that so woulde gather. S. Paule againe calleth vs ioynct workers with Chryste, and commaundeth vs to labour [Page] about our owne sowles health in feare and tremblynge. Howe can that bee (wyll you saye) sithe we leaue all in gods handes: Learne howe in .iii. wordes. I can do all things in Christ which doth for­tifie me. And S. Austine in other wordes compriseth the selfe same sentence very eloquentely. God crowneth in vs his own workes. Now sir. Marck ye well the hol­ly and twise holly purpose of god, surely fensed with the bulwarkes and rampiers of the Scripture? And can ye yet conceiue how we make the prouydence of God not the mother of synn, but the nurce of all obedience? Let vs haue re­course vnto the very fountaynes, whiche not withstandynge that they flowe wt streames as sweete [Page] as honny, yet are your hart strin­ges so intoxicate, that you haue sucked therout the blacke poyson of adders and vypers. And that I may haue ineuitable processe a­gainst you, I will recite the very worde of the gospell. The chyl­dren being yet vnborn, when they had done neyther good nor euyll, that the purpose of god by electy­on might stande, not by reason of their workes but by grace of the caller, it was saide, the elder shal serue the younger, as it is writtē. Iacob haue I loued, Esau haue I hated. What sayes your wys­dome vnto this? Beholde once a­gaine the purpose of god, whiche is by election: note the tyme, that is, the children being yet vnborn. What shal we say in this case? Is [Page] [...] [Page] [...] [Page] there any vnrightuousenes with god? that doth S. Paule defye, Hieronimus Ossorius will abyde by it. God by his owne mouthe saide vnto Moises: I wyll haue pitie vpon whosoeuer I take py­tie, and wyll haue compassion v­pon whom so euer I take compassiō. Wherunto S. Paule addeth that it is neyther in mannes will nor cunning, but in the free mercy of God. and this doth he stablish with the example of Pharao, and maketh finall euidence, that god where he wyll taketh pitie, and whom he wyll he maketh harde harted. What saye we hereunto? forsothe we let downe the saile of our owne iudgement, and bowe vnto theternall prouidence of god lying so open in the scripture, and [Page] taking S. Paules counsell by the way, remember that we are crea­tures. Neyther doe we chop lo­gique with our creator, but walke in our vocation, betake our selues vnto our bounden duetie, day by daye craue with submission the grace of the hollie ghost, permytt the residue vnto ye botomles mer­cie of god, & in his misteries wade no further, then we haue placket. What saies Hieronimus Ossori­us? Suerly (saith he) if humaine reason be so clasped vp, al free de­liberation forspoken, and our wil hath from euerlasting bene gods prysoner, it must needes followe that the whole mā is cleane shri­uen of all iudgemente, yea of hys senses, that he is no better then a stone, yea god is made the author [Page] of synn. and that against all good reason it is, that we shuld be pu­nyshed for that synne which wyl­lingly we neuer cōmitted. Do I belie one sillable of your wordes, do I misalleage one heare? do ye recognise the words of your own lippes, other starke false orelles blasphemous? you are he, that proude pecocke, checkemate with god, whose sollen stomacke sainct Paule bitterly taunteth and bea­teth down, you being but an ear­then vessell lately purtraited out of moulde and claye, wyll knowe of the potter to what vse he hath tempered you. Downe, I saye downe with this presumption (if ye wil be wiser then erst ye were) lesse of this arrogancie, remem­ber ye are the handye worcke of [Page] your GOD, as we are all, leaue at home your owne awarde, and cast down before the footestole of god your selfe & all that is yours in poorenes of spirite. Or if you haue purchased at gods hande a­ny priuie seale, or extraordinarye facultie, which ye can by no mea­nes geue ouer, kepe it to your self to haue & to holde, suffer vs with quietnes whyning wretches and pulyng soules swathed in sinnes, vnburdened of all humayne affy­aunce, or hope of drowsie deser­uinges, wholie to clinge vnto the immortall prouidence and free of­fred mercie of our good god. At length after a volume of raylynge & vncharitable checkes, you knyt vp a kynde of conclusion, makyng a collection of those thinges, whi­che [Page] our men haue toppled down, the remembraunce whereof ma­keth you to yerne, demaundynge what is set vppe in their place. Both whiche thinges I haue al­readie vnwrapped vnto you, but I will not sticke for a worde, In steed of leysie loytringe of miscre­ant hippocrytes vnder the mistie cloke of superstition, is substitute the dutiful labouryng in christian profession: for raunging lecherye, the honourable state of wedlocke: for the dreaming driftes of mans braine, the written wil of god the father, and our Sauiour Iesus christ, & ye therein comprised trea­sures of christian perfection. Here I woulde you had dated your re­prochefull and loueles letter. For although you are neuer weried in [Page] darting out whole quiuers full of sleueles slaundering and hedlesse hatred, yet yrketh it me to recyte them. To what ende or purpose is it, thus without proofe, pythe, or likelyhode to iterate in the ea­res of the Queenes highnes, nay in the face of all Christendome to auouche so importune and so hed­les errours. But I perceyue you are inspired with that poynte of raging Retorique wherof Tullie maketh mention, that is, after one shamelesse shyfte to be cleane shifte of all shame. Wherefore see­ynge you so myldelye mynded, I wil hereafter tread in your owne steps, and as I haue alreadye set my foote agaynst your mysrepor­tes, so will I fight against theym vnto the ende. You geue fierse as­sault [Page] with freshe wordes, but all your puissaūce leaneth vnto olde & stale vices, such as be common vnto all sortes of men. You chyde their pryde, you bid auaunt with their impudencie, you finde them giltie of robberies, poysonynges, high treason, you bring vpon thē so long rowles of enditement as neuer did Cicero vpon Verres, & in thend you frame a reason, that the good vertue of their doctrine sheweth it selfe vnto all mennes eyes in their execrable conuersa­tion. For (say you) of wholsome doctrine buddeth out amendmēt of manners, whiche rule because now it faileth, this fruitles & dry diuinitie of right shoulde be roo­ted out. False is this your pre­sumption of their loose liuynge, [Page] whiche if it were true, yet should it neuer be gathered of your pre­misses. There hath euer ben dar­nel mingled with the wheate, ne­uer was there seede sowen but it hath had dyuerse successe, some choked vppe with thornes, some parched with the heate of ye son. The Prophetes were gaine saide by false prophetes. Our sauyour Iesus Christ founde a cruel Cay­phas. the apostles were neuer free frō the tyranny of Nero, no more were the Martyrs of latter yeres salf from deuilishe Decians. But these proofes are too auncyente. Com home I pray you vnto your owne church. In your own chur­che is there not trippinge cōmon­ly? Nay is there not frailtie open­lie? yes, (saye you,) then, say I, [Page] repeate your owne reasons, whi­ch are either as weake as water, orels preiudiciall vnto your selfe, and your pretensed church. This thus agreed on, if you aske where is the perfection of Aungelles, if you exact innocencie as white as snowe, in vaine seeke you in this vale of myserie, the spirite with­out fleshe. But if you wyll stand to the cōparison of the lyuinge of our men and yours, or way their learning and knowledg in equall ballances, wee are at your becke, go too, compare theim from the toppe vnto the toe. And for a breathing while charme your taūting tongue, so like a wanton lauyshe­inge braineles brawles, dumme & mum in graue argument, nothing tastinge of Scriptures, not ones [Page] smellyng of doctours, onely run­ninge in mayne streames of reaso­nable good wordes, but of sentē ­tious pithines welnigh destitute. Of the same stampe is that coun­terpoīt of yours, which you haue so curiously framed. On the one side wherof you recken vppe in a rancke thapostles, whose renow­med vertue and doctrine (as rea­son is) you haue garnyshed with pretie pearles of wordes and sen­tences. On the other syde haue you placed our spiritualtie, whose outragious naughtines you curse as lowe as hell pitt. Which pein­ted pageauntes of your eloquence (had you ben as wyse as you are taken) you shoulde haue hurded vpp vntill some other seasonable weather, for at this presente you [Page] haue lost a fayre long tale. As for vs althoughe we maye without pricke of conscience affirme that the doctrine of our churche com­meth lineally from the apostles, and also the scryptures beare re­corde that thapostles them selues sometimes stombled, and shewed theim selues to be but men, yet graunte we that in eche respecte they farre ouerwent the common frailtie of mannes nature. They were scholemasters picked out by gods owne wysedome, they had our sauiour Christ amonge them euen in their dayly conuersation, they were first possessed of the ho­ly ghoste, and therefore are theyr names vnto vs as names of dig­nitie and reputation. Come vnto latter tymes, one degree lower. [Page] Let your churche shewe her face, and there let truthe trye whether of bothe is neerer cosyn vnto the apostles churche, be it for integri­tie of lyfe or doctrine. This bar­gaine made, we wyll forthwith, sewe our processe wt you, & ther­in geue you a large licēs to make the rewes of your comparisons (if ye will) one hundreth folde. But I auaile not, I find you nothing reasonable, you die if you be bar­red bytyng and backbityng, out­ragiously stretching your wynde­pipe against our gospellynge, and therein settinge abroche all your sower eloquence. Storme vntyll you stare, crie out while your iawes wyll holde, yet shal you not by importunitie proue any other sede sowen by our preachers, saue one­ly [Page] the liuely auncient and syncere gospell. In the whiche poynt ex­cept your Romishe See bethinke it selfe, by calamitie and fatall de­solation it shall once learne, at the time when we shal all appeare at the dreadful assise of gods iudge­ment, & in our owne person geue an heauie accompte of our fayth, not out of decrees or decretalles, which be your owne sweete dar­linges, neyther oute of Iulius or Bonifacius his popishe pedlerye, (whose autoritie so pleaseth you) but euen oute of this golden gos­pell, which you so sawcely deride, whiche you so longe whyle peste­red in your darke dungeons, whi­che is by gods good inspiration, & the chiualrie of our souldiours restored againe vnto all Chrysten [Page] Realmes. At that dolefull daye what wil betide you, which haue set your teeth so deepe in vs, whi­che haue laide violent holde vpon the Prophet Ieremie, & by force of armes, after much strugglynge and kicking, brought him to geue euidence against our men. Let vs here that man of god whom you haue cyted, and vpon his prophe­cie examine the truethe: beware, saith he, how you geue care vnto Prophetes preaching pleasaunte thinges and beguiling you, vtte­ring the fansie of their own hart, and not brynginge their message from goddes mouthe, for so they speake which dyshonor me, peace shalbe with you, and vnto those which walke after their own hartes lusts, they haue said, no harm [Page] shall befall you. Here you triūph like a conqueroure, here you crye we are taken halfe oute halfe in. And I crye againe as loude that herein your visardes are pulled of your faces, and how it may so be, I will discrie it to all the worlde. In your temples reignethe this reastie peace, in your synagoges, and in none elles, encampeth and kepeth sleeping holliday this de­uelishe drowsynge, wherein you haue so hushed and rocked vp all other, and then layde your selues downe by them, that neyther you see the poynt of the sword leueled at your owne harte, neyther crye vnto other to eschewe the deadly stroke. The office of publike preachinge, so straightly requyred in the gospell, you haue wholly be­queathed [Page] to certaine silly & fruit­les fryers, who on prescript daies declaime within their compasse, further forth they speake not one word. In their exhortatiōs they vse suche a lengthe, with so small suite and chaūge, that they much sooner seale vp their eyes whiche be wakinge, then styrre theim vp that are on sleepe. O how quyet they be at their seruice and sacra­mentes. Firste the people muste stand without the rayles of their roodeloftes, then syr priest whip­peth vppe all in a tongue that no man vnderstandeth. Howe shall the people knowe to addresse thē selues to battaile, when no man knoweth the sound of the trump. These are the wordes of s. Paul. Looke vnto the masse, that natu­rall [Page] & sweete marrowe of all your hollines. No man hath any part in that playe but the priest, as for the poore people they may see for their loue. The Scripture doth not there ouercharge any manne wyth hearynge, but husheth on sleepe all hir exhortations. Ones in a yeare is the lordes supper ce­lebrated, wel censed with ceremo­nies, God knoweth wyth what troubled conscience. And there lacketh one chyefe point which chri­stes institution requireth, namely that hys death shoulde be had in remembraunce vntill his cōming▪ What maladyes of synne soeuer haue poysoned your foldes, you apply no open soul sa [...]e Priuate satisfaction is made by whispe­ringe in the priestes eare, and if it [Page] be more then a veniall trespasse, the popes leadē bul must be way­ed downe with siluer. Of ceremo­nies there are so many, so sutable, so pompouse shewes, that to the outwarde manne there can be no suche paradise, but for the sowles slender edefyinge, nay nothinge but staruinge cheare. Thus are your hollye orders displayed and layed open. Nowe may it please you to heare ours. Fyrste haue we according to the very veine of the gospell dayly preachinges, whose authority eyther with the threa­tes and menacynges of the lawe breaketh our stubburne synnefull harts, or for the precious treasure of gods promises, doth allure vs vnto vertue. Which if any lewde personnes more rechles then the [Page] rest, do cōtemne or set light by, thē doth the Magistrate by cōstraint driue vnto diuine seruice, there to attend, not vnto mannes glosses, but vnto the certein voyce of god the father & our Sauiour Christ, one whyle terrefying vs and put­ting in feare the vyle leprousye of our synfull fleshe, another whyle spreading vpen vnto vs the wide gates of mercy. Here vnto are ad­ded so many Psalmes & Himnes, and such variety of readinges out of both Testamentes, that who­soeuer among so heauenly peales of solace & comfort, cannot conuey awaye one lyne for his owne lear­ning, is to be thought of all other most vnhappy. Thē followeth the last supper of our lord, of most worthy & vnspeakeable reuerence, frō [Page] no festiuall daye excluded. There doth the minister wyth an audy­ble voice cal forth al such as haue deuoutlye prepared theym selues vnto so heauenly a Table. Forth come the therunto minded, hum­blinge them selues on their knees seuerally, in the face of the congre­gation, and at a moment by pub­licke confession renownce all vn­godlie wayes, & in vnity of praier betake theim selues vnto goddes mercy. The minister pronounceth vnto them certeine principall and chosen sentences of scrypture, ey­ther shootinge at them the thun­derboltes of goddes vengeaunce for their polluted wayes, or ope­ning the flowinge fountaynes of goddes clemencye, that the com­municantes of that heauenlye ta­ble [Page] maye oftentymes quake and tremble, and at the laste refreshed againe with hope of pardon, re­ceyue a sweete comforte. If there be any whose defamed lyfe maye shewe a perilous example of par­cialitye, or whose wickednes may no longer be borne, those doe we excommunicate, that shame and destitution maye reclayme theym vnto their duetye. Here haue I good occasion to frame a counter­point, as you did before, which if I wold do, I could haue as good store of wordes to polishe and ad­ourne the same. Lastlye I wolde moue a question whether of both diuine seruices more pricketh and galleth all wickednesse. Where is that husshinge at open impietye, yt the prophet speaketh of, where [Page] is that depe silence & mumming? and on thother side what galling is to be seene of polluted conscien­ces? with what nippinge wordes are they wounded vnto the hart? what percing sentences are there to stirre vp their slowe blouddes? But I wyll leaue all vndone, I haue profered a tast of the matter, let him be iudge that wyll. This (to conclude) I wyll be bolde to say, that in one assemble at the holy Communion, there are deeper syghes & sobbes, then in sixe hun­dreth of your riotous Massinges. Wherfore it was labor more then neded, out of the Prophet once a­gaine to inculcate, that no earth­ly man hath bene of gods counsel, that no man hath seene or harde hym open his mouth. But thys [Page] pryde is a birde of your owne bo­some, as I declared before. you it is yt laboureth to be one of god­des pryuie councellours. As for this controuersie, whether tel­leth his tale out of goddes booke, you or we, the lykelyhood surely enclineth to vs warde, which be cōtinually serching and tourning the scrptures. Your champions waueringe with the wyndes vp­pon the wyde seas of glosses and interpretacions, and totterynge as it were in a slyppery grounde, walk in the wide deserts in great perill of loosing their way. Well ones againe you make bold with Ieremy, not permitting the reue­rende prophet to rest. First you al­leage these words of his: If they had walked in my wayes or had [Page] declared my wil vnto my people, surely they had reuoked them frō theyr euyll waies, and from their wicked ymaginatiōs. Very wel. Let vs begin with Ieremy, who was a famous Prophete, and no man wyll say the contrarye. Did he scare all the Iewes from their vyces: did he bowe theyr backes, and winne them all vnto vertue? wey and consider the whole time of his prophecienge, and ponder wythal the mourneful gronings and wailing of his lamentaciōs. with the forechosē people of god, this man of god easely preuailed, (for my shepe here my voyce saith the gospel) as for the residue they were hardened. Dyd not Paule proue the like in the Romains & the Corinthians? Peter in the [Page] churches of Asia, and our Sauy­our Chryst in infynite numbers of the Iewes, and namely in the Capernaites? Wherfore let Iere­my goe, and leaue youre trifling. Paul planteth, Apollo watreth, but God geueth thencrease. And (as s. Paul witnesseth) this shal be an infallyble rule: God kno­weth hys owne. We must labour wyth all intent, but what good gyfte so euer befalleth vs, it com­meth from aboue, and descēdeth downe vnto vs, from the father and god of light. But you still fo­lowe the chase, inculcating the lewdnesse vnmeasurable of oure men, that is, you inculcate youre owne cankred charitye, and that whyche hath done you so muche good seruice in this Epistle, a sin­guler [Page] sprite of slaundering. I say slaundering, sythe the most part of our men walketh in most per­fect wayes, and associateth vnto the true worshypping of god ma­ny thousādes, & as much abhor­reth that accursed conuersatiō of you pretended, as thys your talk is void of all shame and modesty. And if you wyl do that is chiefly to be done, conferre wt the light of our gospell the palpable mistes of your times, and consider what difference there is. Youre last be­neuolence is, yt our whole cōfede­racy swimmeth in sectes, & hath made vnlawfull conspiracies to pull in peces all due worshipping of God. But notwythstandinge your cauil, they are linked in per­fect vnity, whych if you doubt, I [Page] betake you vnto thapologie set foorth in the face of all Christen­dome, as an open and vndoubted pledge of our Religion, disgrace it if you can. But you can not for your lyfe, nor any of all your com­plices and adherents, howsoeuer within these few daies one good man hath made hys barkynge brags. Our men (God wotteth) entend no ouerthrow of religiō, beleuing certainly in thimmorta­lytie of our soules. If there be a­ny realme christiā not throughly persuaded therin, turne your tale vnto them: and if ye be not thus satysfied, call to minde that oure men haue geuen earneste of their profession, not alonely with their tongues and pens, but wyth ex­yle, nakednesse, pyning, yea wyth [Page] spēding their bloud & life. Which suerly they wold not haue done, if the grim terrors of this present lyfe could haue foyled theym, or crased their constancye in maine­teining the knowen trueth. But you say you haue made lōger dis­course thē you minded. Yea truly much longer then beseemed you, especially in the hearīg of a most learned and prudent Pryncesse. Whose subtilitye in iudgement might haue put you in some ho­nest feare if you had considered ye ground of her good gifts. Whose highnes continually is addict vnto the reading of scriptures, the comparyng of the most approued expositors, & drawyng out of the opinions of ye best deuines, whose grace hath atteyned an excellen­cy [Page] in the tounges, ioygned wyth readines and quicknes of reason, & all thys she so gouerneth with Princely wisdom, as in a womā vneth is credible. She gladly frequenteth publique sermons & by continual reading & hearing is so wel applied, that her grace is no lesse able to instructe you then she nedeth your instructiō. Were you euer in hope that such a princesse, of al other most godly & prudent, might by your smooth tale be corrupted, or with sugred words be­guiled? It is nothing so, it is far otherwise, & they haue fowly abused this your kindnes, whosoeuer sēt you in for an opē accuser, espe­cially vnto the queenes presens. But now haue at your conclusiō, wherin I thinke you wyll neuer [Page] conclude anye thing. One flinge more you must haue at the fruits of our doctrine. As for the persōs themselues, those you require to be loked on, and bi them must the religion be valued. What fruites (in Goddes name) misseth youre church in vs, that sinagoge of all other most fruitelesse. But we re­fuse no chalēge, your wil be done. Compare England in what case it nowe is, feeding on the sweete Mannah of Gods worde, wyth that whych was so monstruous to behold before, wyth ougly de­formityes of humain tradicions. Let vs serch the chronicles, let vs discusse ye Chronographie of our times, let the Quenes hyghnesse sit in iudgement, and, conferring both tymes, geue sentence accor­dinglye. [Page] This offer if you refuse, then learne at my handes the present estate of Englande, and here after seale vppe your eares at the vnhonest babling of our enemies. A Princesse we haue of absolute power royal, in al pointes incomparable. Whose court is destitute of no ornament, touchinge either the honor of thestate souereigne, or the saulfegarde of the common wealth. The Archbishops & Bi­shops in their owne persons per­fourme the offyce of preaching, & laye theyr owne handes vnto the gouernement of their Churches, alway residēt in them. No vari­ance is ther among the nobility, no breache of dutye in subiectes, peace and tranquillitye through out the whole Realme. In these [Page] things perchaunce you haue ben misenfourmed. But your frēd Ci­cero putteth you in minde, that e­uery man speaketh hys pleasure, but nedeles it is to credit euerye man. These our fell frendes loue well to blowe out not that they knowe to bee true, but that they wish to be true, bicause our good successe and felicity is vnto them a grieuous eyesore. Therfore syr, cheare your selfe, and set a parte thys sorrow so depely prynted in you brest for our sake. Take hede you stryde not out of all pacience, cast not your selfe down I say. If all be well in Portugall, care not for Englād. But it is no meruail that you take these paines, syth we are of alyaunce and kynred. Surelye what knot of kinred so [Page] euer is betwene oure kingdome and yours we gladly embrace it, and desier hartilye to be nearer cosins, knit euen in an heauenlye league. But (I pray you sir) if we be so deare friendes, as you saye, and I beleue you, what toye of frendship is it, thus vnto the ve­ry crowne to heape vs vp with accusatiōs. How dare ye say that through vs men are diuorced frō that ryght auncient & pure religi­on which was ratifyed by christs bloudeshed & euer sence hath con­tinued vntill these dayes, and led aside vnto an other kinde of rely­gion both execrable and horrible. Do you thinke as you say? wyth­out doubte you doe not. For in those auncient and flourishing ti­mes their was no Papacy or Po­pes [Page] holynes, no leaden graces, no purgatory martes, no worshippīg of Images, no gadding pilgrimages, no sacrifyces for the quicke & the dead in Masses, nor any such trumpery. These misshapes of re­ligion what tyme they spronge, & who begat them you cannot but knowe, but that you dissemble & speake to please. Therefore not­withstandinge the terrours that you thūder in the Quenes eares, wyth commemorations of Gods maiestye & the latter iudgement, your long tale so inflammed with fierye wordes, hath not thautho­ritye that followeth truth and ef­ficacye. For why? into a malicious harte entreth no wisdome. As for your malice how sauage it is and hartbent, it is euident not onelye [Page] in euery leafe of your libell, but in one place beyonde shame, wheras in pestilent wordes you denounce sedicion & vprore, you cry to wea­pons, & blow vp the bloudy trum­pet to Ciuill warre. You requyre of the Queenes highnes in post­hast, to tumble downe the religiō by common consente erected, and to make place for yours. The way therunto (you say) is easye & redy troden, for that the greater num­ber enclineth vnto you, yt she shall purchase euerlasting renowne, & all the world will clap their han­des for ioy. This is your exhorta­tion vnto the Queene, a wicked & witles exhortation. What? no re­medy, but forth wt must we throw from vs the heauenly doctryne of the gospell, wherin, sauing one six [Page] yeares tēpestuous rage, we haue continued aboue xxx yeres, wher­in the Queenes grace hath led all her life, wherein god hath geuen her a blisfull & peasible reygne of fiue yeres, which was by consent of all estates publyshed, whereof haue ishued decrees and lawes of inestimable policy? This inculpa­ble state of religion, ye true paterne of gods due honour, on euery side so circumspectly fensed & trenched by the Quenes maiestie, shal one worde euen of one Portugall riue in peeces? shal the epistle of Hiero­nimus Osorius breake the rancke of it? were you euer in this hope your self, or they that craued your helping hand? beleue me you were vnwise when you setled your selfe vnto this enterprise, & they were [Page] not well prouided in wyt yt fyrst moued you to so high mattiers. Write as manye thousande inuec­tiues as you please, call to counsel al our aduersaries and yl willers, whō (as it seemes) you haue lear­ned by hart. God wil preserue our Quene out of their mouthes, euē that God that hathe before often times bene her deliuerer. God wil strengthen her in the verity of the gospell, euen god that geueth her hourely strēgth, & for the auauncemente of the testamente and laste will of his son our sauiour christ, wil endew her with honour that shall neuer perishe. As for thys your costly garded theatre, wyth vaūting wordes piled vp as high as heauen, neyther is it so precy­ous a pearle for a prince, or so wel [Page] tuned a songe as to moue her to turne away from the truth euan­gelicall, reuealed vnto her and hir kingedome, and to sette vp newe stages for your Popishe brauery. Therefore you doe like a naturall orator, in the latter wing to place a whyning conclusion, fetched frō the depth of your faculty, wherin for the loue of all holynes, and all halowed thinges, you cry out and adiure our Quene to exterminate these newe Apostles, and to retire vnto your mother church, where­in you painte and set out the bles­sed beauye of vertues, with all fine and farre fetched elegancy of speach, and yet (the more pity) all is not worth one halfe peny. For­soth yt you tearme vpstert errour, the Queene certeinelye knoweth [Page] it to be olde furrowfaced veritye, and for the same offereth vppe in humble wyse her orysons & pray­ers, fullye mynded not to forsake it vntil death, no not at the houre of death, perfectlye knowing that she shall out of the holy gospell of our sauiour christ, render streight accompt of her gouernment. And you she deemeth but a smatterer in gods worde, if these thinges bee straunge vnto you, or (if you will not knowe them) a deepe dis­sembler, which faulte was wont to bee farre from a Philosopher. Wherfore in my mind (good may­ster Hierome) you may do muche better in these religious matters, to see what diuynes can doe, and to take vppe your place againe a­monge Philosophers & oratours, [Page] whose misteryes you haue better tasted of. Your stile runneth in a good veine, & (to all appearaunce) nature hath done her part in you. Hereunto is added arte, whiche hath set forwarde the dexteritee of nature. These good aydes of your studies emploied vpon your vsuall and acquaynted matters, wonderful may be your commen­dation. I haue sene your booke entituled of nobilitye, fyne wyth the fynest. God graunt you to re­serue your self vnto such monumē tes, whiche breede none offence openlye, but commoditie and pro­fyte vniuersally. Hereafter if you fall vnto bostinge, and minde too geue freshe assaulte, take it as a forewarninge, to come better fen­sed. What mortalitye so euer be­tyde [Page] me, you shall fynde a num­ber in Englande not alonelye in the churches and vniuersities, but also in the Quenes ma­iestyes Courte, farre sur­mountynge me in scy­ence and knowe­ledge, with you in all thinges cōparable.

(❀)

God be glorifyed in all thynges.

A fault escaped.

In C. leafe. 8. page 2. line. 9. for elo­quentlye, reade elegantly.

¶Imprinted at London by Wyllyam Seres dwelling at the west ende of Paules Church, at the sygne of the Hedge­hogge.

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