An ansvver to the calumnious letter and erroneous propositions of an apostat named M. Io. Hammiltoun. Composed by M. VVilliam Fouler

❧ ANE ANSWER ❧ VNTO THE EPISTLE.

IT is a saying na les commoun then commonly prouit trew: he quha passes the bounds of schamefastnes, and brekes the borders of modestie, may euer afterwart laufully be impudēt. For the nature of vngodly men, be raschful temeritie and insupportabill audacitie, destitute of the feare of God, not retening in thair actions their ho∣nestie or iust measure, but willingly despysing reasoun, searches vi∣tious extrimities, quhairby they endeuoir tha me selues not only to put to executioun be violent force, all vice and beastly crueltye, Quhilk ather yairto be peruerse mens counsal are persuadit, or be thair awin cankred effectionis preassit, not also fostering their foo∣lishe foly with yair furious fantesies, employes yair haill power, tra∣uel & diligence, calumniously to selander, & sclanderously to blas∣pheme partly thame, aganist quhome iniustly sic violent beastli∣nes yai haif wrocht, partly vthers be ye lyke schameles impudencie to quhome sic outragious mischeif, & inhumane cruelty, iustly is dis¦plesant. quhilk of lait be example mair nor manifest is ratiseit, And in experience be an vngodlie apostat, an filthy & impure pest of mā confirmit. Sua it is (louing Reader) I being in Paris inhumanlie inuadit, & be this bouchour (with vthairs accumpaneit) cruelly persecut, quhisk vnto yame, quha did behald sic outragious dealing gaue ane large mater of sorrow: & to vthair godly men in Scotland, an ampill occasion of grit grit greif, quhairof freindly being admo∣nishit, & be sum sharpely reprouit, despysing ye ane, & contemning ye vthair, reiecting all admonitions quhairby to repentāce he micht bene brocht, now laitly agane his euil wil not being changit, nor h•••• malicious mynd appaisit be a doggishe rage & enraged dispite, as for his last dispair geuin a fairweil to al godlines & honestie, nocht on∣ly my fame & honour (quhilk I micht sufferit with pacience) bot Gods seruants blasphemously is defamit, & his trew religioun sacri¦legiously impugnit.

This euidentlie may apeir by his treatise in notabil act of apostasy & ye maist calumnious that euer was 〈◊〉〈◊〉▪ the iniurious superscriptiō quhairof gaue me not samekil the occasioun of lauchter (being mair superstitious nor religious) then the contents yairof ministred vnto me the mater of meruel, quhilk men wald beleif, him for to haue it written be an ardent desyre and zele of veritie, then throuch osten∣tatioun or arrogancy, les nor his vitious life, & vnbridelit behauiour war mair knawin, nor his deuot affectiō manifest. Be ye quhilk proudly puft vp, & arrogantly inspyrit, mair aboundant he is in detr••cting nor in honoring: & in defaming mair copious, thē in deuly praysing. Althocht in it nathing he can craue, or iustly to him vendicat yairin That is his, iniuries, Lies, calumnies, periories, and dispytefull inuec∣tiues being exceptit as (rafehe ••ilars, Seditious doctrene, Vēnom of intoxecat breists, plattring lyis, reuthles Dogs, calūnious Impostures Foolisch, Mischeauous, dangerous Errors, impoysonit breastis, hideous trumpeters of Seditioun, affectionat ministers of Lyes, Rauing headis Abominabill, Damnabill, Detestabill, Condemnabill heresies, Theaues, Reuars, and Stealers) with vyair infinit blasphemous wordis almaist the hail contents of his treatise, vnwordy to be written, & vncumly to be rehearsit, gatherit out of the bordel, quhairin he euer maist hā¦tit, to defame Christis seruants, & to blaspheme his kirk. O iniquitie of tymes O corruptioun of maners! O shameles malice that passis measure! Are thir ye frutes of Philosophie? Is this rauing railing de∣cent for an maister, quhais lyfe sould be ane example of modestie & grauitie, ʒit makes him selfe the mirrour of lyes, the Trumpet of ca∣lumnies, & ye rote of vanitie. shameles Foole, whair doth foly force thee yat thou sould be so immoderat in displaying filthely ye force of thy venomful toung? miserabil ar tha Discipillis (monstrous heid) quha by thee are reuled & instructed, for quhar may thay els learne of the yan yat quhilk yai heare? or how canst thou instruct yame ver∣teously, quha fa vitiously dois lyue? bot quhair honesty can haue na suey: modestie can haue na strenth. This thy writing ye vmbre & shaddow of thy actionis is voyd of wit, and thy railing without res∣••un, yat gif be iudgement punishment sould be decernit, with tor∣ments rather thou art to be confoundit, then w^t argumēts confuted.

Treuth it is indeid that from all replying my 〈◊〉〈◊〉 did mekil abhorre, willing to quenche ye remembrance of sa immoderit iniuries, be for¦getfulnes, and to burie ye memorie of sa grit offences be obliuioun. ʒit les, nor throuch my silence, his lyes perhappis sould haue sic ad∣uantage of ye treuth, yat, yat quhilk maliciously be writ and deade in effect be hes performit, as rycht sould be receauit. I am forced to enter in defence, to satesfie be iuste report thais quhais heartis are not preocupat be his false narratioun, nor myndes preuentit be his feinʒeid falshoode.

How hard & difficil a thing it is vnto yame, quha be ye singulare mercy of yair God, hes engrauft in yair harts, an detestatioun of er¦roneus doctrine, & superstitious idolatrie, quyetly, w^tout dissembling grit cummer & perrelous danger, to remaine in Paris ye tresonabill treasons, ye bloody massacars, the vnnaturall slauchters, & horribill murders yair cōmittit wil testifie, & ma ages yan yis wil beir record. for Satan w^t sic cruel rage, hes swa enragit & enflamit his seruantis aganist ye members of Christ, yat nayer yair vntowardenes can be assuagit by ye feare of Gods punishments, nor malicious mindes re∣pressit, be his fearfull threatnings, nor yair wickednes coolit be his terribill iudgements, ʒea yair vngodlynes hes sa far increassit, yat ye hope of saluatioun can not alure yame from it, for sa grit hes bene yair vnbridelit feruēcie to pleis yair maister, & sa lytil yair thocht∣les cair to pleis our God. Sa vehement hes bene yair thrist efter ye blood of Christs people, and ʒit not quenchit: sa grit is yair drouth, but ʒit neuer slokned: seing yat dayly ye deuill mouis ye myndes of his awin to all horrible impietie, and ye harts of sic wood tygers to commit al wyld cruelty. Paris, Rouen, Tholouse, Orleane, Burdeaux w^t vyair innumerabill Touns in France, may (allace) serue for ouer∣certane proofe in yis mater, & my selfe for a witnesse. Sua ye case is (gentill Reader) & so ye mater standeth.

That feruent zeale in professing Christs Euangel, & contemption of Idolatrie, quhair w^t God of his mercy from my ʒoutheid endeued me, procurit aganis me ye enuy, & indignation of idolatrous Papists quha perceuing yat nather yair friuole arguments, nor alluring pro∣meissis, micht peswade me to abiure Christes trewe religioun, and

embrace yair feinʒeit fantasyes, & forgit inuentions, tooke at lenth counsall to follow yair accustomit course, and in place of christiane admonitioun to lat me fele sic stripes, as of their foirfathers the peo∣ple of God rasauit of before, quha seikand the occasioun how vnder pretence of particularities they micht coulour thair cruelty, & couer thair hatred kendled against me for the cause of religion, The whis∣perings wherof not being vnto me secreit, nather the takins obscure, I auoidit warly, & from sic maters willingly absteanit, as might haue mouit thame to execute yair enterprise. quhairthrouch thair rage be¦ing for a space deserrit mair then degestit, at last an Hammiltoun (a modest man) be sum Scottis papeists cōmandit, & be others requei∣stit, following yair aduise to accomplish thair desire, & persewing his awin determinatioun to execute his tyranie, be thir monis fulfillit it.

To my Lord ARBROITH maister IOHNE HAY a Iesuist pre¦sented an buik composed be him contening certaine questions pro∣ponit to our ministers, I entring in my Lords Chalmer (quhairin al∣so this apostat was present) raceauit of maister Iohne Hay another likwise, and sum of the articles thairof being disputed betuix vs, and be him mair querrelously discussit nor modestly rasonit, We fel after this prolixt disputatioun, into that article quhairby the autour of the Buik affermes the making of Images not to be contrair vnto the cōmand of God. my Lord (mouit be ane constant zele of religioun) re∣plyit, that not onely it was derectly against the cōmand of God, but also the making of them was expresly contrair his Maiestie, he sophi¦stically be a vaine distinctioun of representatioun & adoratioun, con¦fuslie confounding altogether, eludit Gods cōmandiment. My Lord desiring me to ansuer: be a familiar argumēt I insistit in the contrair. that cumming from S. Germains port, I did sie blind men praying •• reuerent prostratioun of thair bodeis, & discouerit headis vnto the Image thair placeit. And thairfoir bene inforcit freindlye to demand of him, I did require if any thing could be represented to the blind men? na thing, in respect that nather the sensles Image did thame behald, before quhilk thay war prostrat, nather thair eies be∣ing blinde & destitute of sight, could regard it. Restis then y^t quhilk conueniently of this argument insewis, that this thair actioun can

not be cailit representatioun, bot adoratioun & worshipping, expres¦ly & derectly contrair to the command. My Lord glaidly conside¦rit the force of the argument, & seing thairby our blind rabbi, so sud¦denly ouercome, that to vex his lordship with farther disputation he micht not, nather be ausuer to molest me, courteously rais••out of his Chyre, and as I had triumphit, embraced me: quhairat our maister a∣postat hauelie commouit, & raging within him selfe, immediatly cam running from the otherside of the Chalmer, desiring me againe to re∣ceit my argument. I in place of praise & victorie, desiring only the treuth to haif place, fulfillit his desire, he then in this priuie confer∣ence, thinking that he might boldly iniury me, nane being present to beir record yair to, na vther wise answerit to the consequence (thē away damnable heretique, I sal pluk ʒour Luggs, I sal ding out ʒour harnes,) to ye quhilk brauling quyetlie I replyit, that he wald offend in performing his promises, nather wald I with pacience suffer sie bragful bosting if he alane wald discharge him self of the same. This querrulous conference thus being endit, I taking my leaue of the cō¦panie, departit. And thair efter did conuene with him, and as he cou¦artlie performit, that quhilk with baldnes he promised: I on ye vther part sumquhat commouit tuik leue at my awin hand of acquentance to visite his eare. Quhairof our countrey men (I mene thais yat ather wilfully hes abiurit thair Faith, or be a blind zeale impugnis the fa∣ming) being aduertised, & grittumlie reioysing, that heirby occasi∣on commodiously was offred, to performe that quhilk befoir was de¦uisit, neglectit a tyme, bot thair hail wittis spedely imploiit, to cause this apostat to put thair counsel to execution. To yat end diuers con¦uentionis wer halden, declaring how I contemnit thair religioun, & micht not by ony moyen persuade me to embrace it. And how they micht peraduenture brokin my Lord Arbroith of his constancie, & sindrie times easily persuadit him to their faction, if yat I had not by insisting in the contrair withstand thair purposis, and to agrauat the caus, & to mak me ye mair odius, yai forgit infinit leis & fals accusati¦ons aganist me. Finaly to persuade this burrio to tak the mater in hād thai laid befoir his eies how grittumly al Catholikkis suld be obleist vnto him, & how far his auin name yairby sould be aduancit.

Bot it was not hard to consel hī, quha in y^e mater was redier to obey then yai ayer to cōmand or requeist: quhair of he gaue euident signes in quhatsūeuer he come in, of ye quhilk I not being ignorant, & thin¦king y^t Dogs rather barquet throuch custōe thē throch cruelty mair of vse than of wildnes, secuirly I contemnit his brauling & lichtlye regardit his boosting, seing gif yat querrell war to be debaitit (In ye quhilk al men if occasion requyre, sould spend yair lyues) or yat controuersy decydit, betuixt me & him onlye, ayer be disputatioun or vthar extraordinar meanes: nather suld he find me fant in ye last, nor sluggishe in ye former. Neueryeles his malice encressing, diuers times be deceat he awaitit on me, accompaneit w^t a grit number of young men, of ye quhllk sum gentil men hauing knawlege, socht ye way to stay his enterprise (wisely considering yat it was easy to him with grit force to ouercome me in Paris, quhilk in frier places and alane had perhappis not bene so facill) & purchessit ten dayis absti∣nence, ʒit he obseruing the reul approuit amongs yame, yat na Faith sould be kepit vnto yame quhome yai esteme as heretiques. The thrid day after quhilk was ye 18 day of Marche. 1580. I not weil instructed in yat point, yat mistrust was ye Mother of Securitie, sud∣denly was onbeset & at vnwaris inuadit be him & 13 debauchit scol¦lers: quha violenly casting yair hands all w^t one preis vpon my body & thrawing me to ye ground, tred me vnder yair feite. The pepill astonyit at sic lawles outrage, be sa mony persounis aganist me alane execute. Demandit Whisperingly, quhat menit sic horribill hādling & cruel demaning of me? quhat was ye occasion yairof? yai esteming yat ye pepill wald haue succourit me to hinder yair helpe, cryit out yat I was a Huguenot, a Heretique, a contemnar of ye Saints & a blas¦phemer of ye virgen Marie. quhairat yai war sa commouit, yat enra∣gitly yai conioynit yair force w^t yair fury, presing fordwart euery on to strike me, & to plague me mair yan to release me of my pane. But wald God yis had bene all, quhilk was ouer mekill, or ye rest a lye, quhilk is to monstrous. For yis Butchour w^t his accomplices back∣wart trailit me through ye rewes, w^t thair feit & edges of thair Muiles batit on my face, with pennerinkhornes & batons vpon my head, to the effusion of my blood in grit quantaty, disfigurating of my visage

& wounding of my bodie. And albeit that from the college of ••or∣teret throuch the rew d' amandeis be the head of the place Maubert shamefullie thai trailit me, euerie man & woman running from the market places to behald sic a spectakil, ʒit thai neuer desistit in rai∣ing fra iniuries, nor in persewing fra crueltie. For be oppin force they drew me in the colledge of Nauer, & thair shamefullye in the presence of sax hundreth dischargit thair beistlines. Ʒea his cruelty with his complices tyrannie, sa far extendit, y^t my breist was na m••ir sparit nor my bak, my craig nor my face, & beīg by my bluid quhilk fel in my throt, almaist wirried, the power of my bodie rather o∣uercome and strenth tyrit, thē my courage failʒeing, how I dispysit his creueltie sa far as my voyce micht extend. (❀ Composito ad hilaritatem vultu subridens dixi excute excute tyrannidem apostata, corpus habes in hoc saeuito animum tamen inuictumgero, nec me vn quam huius supplicij ob Christi euangelum pudebit.) To compt the sorows quhilk I sustenit, and reakning the pleagues quhilk I re∣ceuit, I am certane wald rather breid an admiratioun, then an beleif. But I mene not (gentle Reders) to offend ʒour guid & modest minds with the rehersall of sic immoderat iniuries, quhose eares I am assu∣red dois glow, and haertis alreddy greuin at that quhilk I haue vterit, And ʒit I knaw that sic horrible and monstrous beistlyncs is hard to be credeit of thame quha knawes not the nature of thir cru∣ell tygers. But the Lord is my witnes befoir quhais iustice sait I most compeir, that in this hail discourse I haif not excedit the bounds of treuth. Nather I think yat anie manis toung is abill to atteine to the hundreth pairt of the particularis, quhilk at that present this poore carcage suffered.

I haue lykewise many noble, leirnit, wise, & godly countriemen to beir me recorde heirin. Sic as The Lord of ARBROITH. The Earle of CRAVFVRD, The Maister of MARCHAL, The Lord of LENDORS, and Syr IAMES BALFOVR, quhome I name all to thair grit honour, quhairof for thair courtesie, christian loue, and freindly confort shawin vnto to me in my hauie distres I am cōpellit of deutie to be cairful sa lang as my lyfe sal lest. Quhair foir referring this mater to thair testimonie I will be shorte, seing

they are worthie of credit in a gritter matter nor this alreddy bel••∣uit. It is not my purpose cairfully to refell, quhatsoeuar this filthy apostat falsly in his vennemous & godles letter, hes writtin, seing the honorable gentilmen befoir namit haue alredie conuictit him to be a shamful lyer.

Now I can not sufficiently meruel how this feinʒit Wose, dar be so bauld as to couer sic cruel dealing with the Gabart of the Rectoris command. Truly if the mater war weil tryit in ye maturinis, he wald be found an vnthankfull suppost to staene the honnour of his chief Magistrar, with sic outragious tyranie. This I am able to proue, how boldly I can not tel, how truelie I knaw, that the executioun of this beistlie fact came soner vnto the Rectors eares: then anie complaint maid aganist me. not geuin at the requeist of this vnnaturall Dog, a vndiscreit Rector wald sa far haue extendit his autoritie, I wald knaw of this impudent lier, quhat coulour the Rector could pretend to sie suddane commands. In maters of Religion he is na ordinar iudge: for sic cases are referrit vnto the court of Parliament, befoir the quhilk willinglie I wald haue comperit, knawing assuredly that be the King his edict of pacificatioun, quhilk sic vnbry delit and debordit Brigans dois contem, and by the cleirnes of my conscience void of crime, I wald esilie bene absoluit: If he wil alledge that in particular iniureis the Rectors autoritie was iustly interponit. ʒit be na Law he can mak it iust to condem a man befoir he be ather hard or sene.

As concerning the iniuries quhilk faslie he aledgis to be done vnto him be that maist modest godlie and leirnit man Maister NICOLL DALGLEISCH. in that point he hes als leudly & lounlie lyit, as in all ye rest. For as this apostats debordit and vicious life, bent to contentioun & stryfe, euer farther from modestie, then from vanitíe did abhor: sua the maners & good conuersatioun of Maister NICOL DALGLEISCH war adornit with sobriety & wisdome. Ʒea be the contrair it is not vnknawin to many in PARIS how proudly this vnnaturall scoffing foole, iniuryit yat godly man, & bow impudētlie his arguments being in a lauful forme proponit, admittit the twa for¦mer sumptionis, and the conclusion ansuerit, Ergo glaikis, w^t vther in¦iurious words, quhairof he was compellit be his chief to make amē∣••••••

althoht in hart he retenit still his auld venome.

I pas of purpose many rayling words, quhilk be his vntamit toung he blastis out against Gods seruāts w^t out occasion, for sic an obscure Harlot yai neuer thoght worthy to be namit from that place, And returning vnto those, quhilks ʒit with blawen cheakis, riftingly he speuis forth against me, specialy in braiding vnto me vnthankfulness as if yat I had maid guid cheir with him, in his house, thairby geuing to vnderstād how familiarly he leuith with them, quh•• hes zelously professed the treuth. I beseik ʒow (gentil reader) to haue me in this point appardonit, quhilk he wald haue importen sum misterie, seing for ye iustification of my cause, & for ye discharging of my honour, I am forcit to discover y^t quhilk glaidly vtherwise I wald conceal: & vrgit to reuele mair than my modesty wald permit, or my honestye allow. It chanset me indeid at my first arryuing to Paris, for certen priuat busines, to seke a cousing of his in his chalmer. at quhat tyme he being at his parisien brekfast, offred vnto me sic coursly common courtesie, as na mā almaist without ruid & vngentle churlishnes, can neglect. I being inforcit be his inportune requeist, dranke with him in deid, bot sa far frō ryatous surfetting and grit gluttonie, as I micht weil haue receauit my part of an vther disione, now seing he is not a∣schamed to obiect vnto me sic smal triffils, vnwordy to be rehearsit not sa mekil proceading of loue, as of common custome, thou may ea¦sily (gentle Reader) consider the mans nature.

As touching the familiarity betuix him & others of our religioun: I wald knaw quhither it wer of loue, or of hypocrisie? of loue he can not say, seing he professis him selfe a deadly ennemie to al them that steadfastly mainteanis the cause of God. And thairfor promisis to {pro}∣uide new mater to our Ministers, meaning thairby, to slaye hurte or persicute sum mā. Besides that commonly in his drukkin lawings, he brags bosts & threatnis, that I sal be the last protestant, that euer sal lycht a candil in Paris. And thairfoir by necessarie consequence we may conclud y^t it is by plain dissimulation, that this suppost of satan Iniyres him selfe in the companie of them that feareth Cod, wating thairby the occasion to cut thair throttis.

It is sumquat of veritie, that I haue sene sum, & heard vthers qu••

hee 〈◊〉〈◊〉 familiar with him bot only for this and siclyke 〈…〉〈…〉 his 〈◊〉〈◊〉 in his words 〈…〉〈…〉 & his oftentation in his learning 〈◊〉〈◊〉 exit 〈…〉〈…〉 my Prince & my gounlynit ••ith 〈…〉〈…〉 mirrily to mock his folie. For I know my self•• that his 〈…〉〈…〉 pend for 〈◊〉〈◊〉 space of half 〈◊〉〈◊〉 did in weary 〈…〉〈…〉 meruelling that ••mbitiosly 〈◊〉〈◊〉 his 〈…〉〈…〉 to com¦pose som epigramins in the commendatioun of him in philosophy••. that they might 〈◊〉〈◊〉 put in the first leif of his 〈…〉〈…〉 cipil being als 〈◊〉〈◊〉 versit in poesi••, as th•• master yairof is altogether ignorant, gatherit yth••r mens epigramias in praise of poesy. The 〈◊〉〈◊〉 ʒeir maister thinking th•• verse to haue a good trot▪ & ••ophing them r••ther by thair sounding, nor ••cansing them be iust measure, appro∣uit ••hem althocht impertinent to the purpose, and thocht thay w•••• ••greable to be placit befoir his buik, vntil my brother master IOHME GIDD•••• (quhome for our tend••r loue & for the good expectatioun of his preguant spirit, I name) reiding the vers•••• be ye master thogh oftentatioun to him of••••ed did admonische him, that thay war not congruant vnto the mater nor agreable vnto the subiect. For the dis¦cipils intentioun being to 〈◊〉〈◊〉 his master, Hammiltou•• in philos••¦phy gaue him the cōmendation of a poet: sa far yat he did say in him numina quinque latent. quhen rather decem furiae.

•• Thairfoir Hammiltou•• vnto quhome my pen now I derect, v•• nocht insolently, fauour not thy selfe, vanely ••ot consider that 〈◊〉〈◊〉 for thy good conditions, gentle qualities, or grit wisdome 〈◊〉〈◊〉 thy societie or do embrace thy companie, quhen sum only to remarqu•• thy shameles vanitie, & vthers is possible be to ••in the agan•• & d••∣lyuer thee from the deuils clawes ar bot with the familiar, desist th••̄ from thy calumnion railing & leue of Hammiltoun thy 〈◊〉〈◊〉 calumnies, make an end at last of thy 〈◊〉〈◊〉 and measure thy 〈◊〉〈◊〉 by thy awin soote. It is ambitioun that gydes thee, and 〈…〉〈…〉 blinds thee. A••end by correctioun rather, th••n fail be pers••ueran•••• malice, estemit not solid louing or cumly commendatioun, that yair to thou may espyre by th•• detracting of my learing. For albeit far from any on the an part, my youthful age t••rough hir course for a

〈…〉〈…〉 (the 〈…〉〈…〉 of my birth 〈…〉〈…〉 on the vther, thou grosse cre••••ure, of 〈…〉〈…〉 then of knawledg, 〈◊〉〈◊〉 bene in the Scholes of philosophie befoir my 〈◊〉〈◊〉 ʒit pra••••t be God we are not of 〈…〉〈…〉 my side (without arrog••ncie be it spok••n 〈…〉〈…〉 that will be d••••••••it by thy sophistie, or stainʒit by thy calu••nie••.

A•• concerning my predicesseurt. Quhat may thou charge thē with quhairof canst thou accuis the ••••••half th••y b••ne traitours vnto th••ir Kings; couspyrit tha iyair slaughters•• or haue th••y slaine the Kingi•• Maiesties Roge•••••••• not. For vther wayis al Scotlād wald conuict th•• of a lie. My ••randfather, culd shir & Father: ʒe & befor th•• thair pro¦gi••itours on baith the sides, sa lang as thay had the vsury of this lif•• hes bene obedient subiects vnto thair Kings, & borne of••ices as ma∣gistrat•• in the Toun of Edinburgh, thair honestie & gu••d behauiour towards all men, wer alsu••il kna••in togidder with thair faithfulnes towards thair Superiours as the treasone crueltie & murthers of thy nerrest blood is manifest. culd thy brother (the Chappelier) absolu•• him from the cruel murther of the Kings 〈◊〉〈◊〉 guhen he being at his cruell slaughter in Striuiling lay stikk 〈◊〉〈◊〉 in a gutters but allac•• the death was ouer honorabil that suld preuentit the gallous, yairfor Partius ista viris tamen obiectate memento. To returne to the pur∣pose, Amangs my forbear••, thou art not able to name any, that euer was attemptit w^t sic crymes as thou falslie layis vnto thair charge. If I wald giue place vnto my affections, or in referring euill woordes wald w^t thee contend, from the qhuilk debait my wil dois mekil ab∣horre, I might iusty paint thee in thy awin couleurs, & 〈◊〉〈◊〉 thy ••win maners odious vnto thy 〈◊〉〈◊〉 nor in so doing I wald peraduētur of¦fend th•• eares of the ••odly, being yairto enforcit by thy selanderus railing. For if ather honesty might mouit the, or re••••oun had possessit th••e, besid••s the tinsal of thy estimatioun, thou suld no•• causit ••ther mens honours to cum in hazard, rather by irreue•••••••• scuffing & i••••∣ting tants by malice speuit furth against Gods predestinatioun, maid it als foolishelie, as ignorantly, a defence for thy mischief ignorantly I say, becaus to quhome significations of words are not knawin, th••gs

be them signified are not veil vnderstand. For in place of prescience and fore knawledge, scoffingly thou vsis predestination, being of th•• significatioun maist ignorant. To the quhilk I ansuer (correcting the in the word quhairin lourdly thou hes errit) yat God did not cōpell thee to execuit sic outrage against me, nather by fatall destinie driu••̄ the (as thou ieasts) to selander his Ministers, & to impugne his tr••uth (for thairunto thy wicked wil and cankred affectioun was bent) Ʒis because God did foirknaw & hath fortald, that his seruants sulde be persecut be trubles and suffer ignomie for his saik: It was not contrar vnto his wil that thou suld sua haue done. Albeit heirfoir thou is not frie from cryme, seing sic excusis Iudas micht haue vsit in betraying Christ▪ For wicked men do not obey God, how soeuer thay put to executioun tha things quhilk the Lord our God him self has apoin∣ted. For obedience proceadeth of a volunti••r affectioun trusting to please him. And ʒit thou persistand in thy foolishness, fearing to for get thy vanitie vnaduyslie maks thy selfe guilty of trasoun, in ratefi∣ing and approuing the murther of the first Regent. For in scorning me, thus wayis thou writes. that I rather demereit to be put in the Kalender of our Bybill, seing that I was persecuit be thee as an ene∣mie to Religioun, nor vthers quha war slaine for particulare feid, &c not for Religioun. We are not ignorant of quhome thou wrytis: de∣fame him baldly, Inuy his honour desist not frō thy railing, approue mair nor regret his murther, the dome is decernit, the sentence is pro¦nuncit: the gallous is abyding thee.

Alwayisas it is the leist portioun of my wil to ansuer to sic scuffings: sua it is not ye maist part of my deutie to repres thy scandaleux tong For as thairin na end culd be had: sua y is writing thairby s••ld excres to an grit volume. ʒit for eschewing of prolixity quhilk may procure tidiousnes, and for the pretermission of thy calumious railing, quhilk may breid offence, I wil end. Protesting alwayis we be hard concer∣ning the ancient Docteurs. quhais autorities nather we contemne nor dois reiect, hot willingly thame imbraces. prouyding that thai be cō∣form••ble to the word of God, agreabil euery an w^t vther, and not dis¦senting from them selfes.

Attour quhair m••trimonie thou improuis, & chastitie wald persuad

because that thou hes set doun dissimulation as a setled sentence, e∣silie I can not be persua dit, that thou hes discommendit in the Mini∣sters that honorable band of Matrimonie, be God autoriti••, be Christ decorit, and by the haly Gaist in the mouth of the Apostle honorit. For as it war a wolrd to creddit that Clodius earnest••ye reasonit of pudicitie: sua it is a wounderful thing to heare Hammiltoun a comon harlot commend Chastitie. Thy harlatrie is als oppinly knawin to vs in Scotland & in France: as thou art thairof in thy awin conscience priuie. Ʒea mair assuredly I affeirme that our Ministers als modestly vsis thair awin Wyffes, as thou hast filthely abusit vthers. Looke, in∣quyre and searche the hail estait of the Ministrie of Scotland, n••ne sal thou find quhais lyfe & conuersatioun is not als mekil to be com∣mendit, as thine with the hail pasturs of ʒour Cacolyke kirk is to be dispraisit In this mater na vther proofe I wil vse than bring ʒour awin Writars for confirming of the same. Quha testifies that ʒour Kirks was as bordels, ʒour Altars as beds for Whordome, and the Priests w^t Froiris vnder pretence of confessing, ather seruit as Panda∣roussis to corrupt W••men▪ or as Adulterars to abuse them. This ha∣lynes (I wil not say opin wickednes) was not in priuat pasturs on lie, bet also in Abbots Byschops, Cardi••ils & Paps, the fauorisiers, per∣mitters & defendars of sic ••normities. For Pape sixtiis gaue full dis∣pensatioun for fornications & adulteries that was fifthely vsit in Ita¦ly in his tyme: sua thay fel not in the horrible cryme of Sodomie▪ all Hoores for the tollerance of thair bordellis as ••••ufull tributairs payit him monethlye in Gold. The Epitaphes of thair libidinous lust and lycherous lyues ar ʒit extant as a monument of thair commen∣dable chastetie. As of Pape Sixtus.

Sixte iaces tandem, deflent tua busta cyno••di, Scortaque Lenones, alea, vina, venus. ¶ And of the innatural incest of Pape Alexander. Hoc iacet in tumulo, lucretia nomine, Sed re Thais, Alexandri filia, Sponsa, nurus.

Thir ar the signs of the chastitie of the Romane Prelats quha thinks it les sin to enterteine Harlots than to assofiat them self•• in the band of Matrimonie. Thir at the takens of thair grit continencie, and the

〈◊〉〈◊〉 or th••ir e••poysoned doctrine quhilk being but a mas of 〈◊〉〈◊〉 As abusi•• the vogue of christian Religioun. Ʒit n••n•• thair is of s•• lytle iudgement, that wil thair eyes open: or sa expert of knauledge, that can not perceaue it to be only an heip of trumperies, deceits, & superstitious abusis. In confirmatioun quhairof, as our ministers cou∣ragiously racea••is thy vnaduisit offer: sua thay being assured of vic∣torie, cryis prouokes and appels ʒou all to disputatioun. And for ya•• effect I on thair behalf, desyres thee (if be thy behauiour thou maye come in sic creddit) that thou requeist thy Prince, that licence may be impetrat fra the King of France and his counsel to our ministeris to cum to France, quhairthrough sall ense•• tua grit commoditeis be¦sides many vthers, the an in sauing of expensis, the vther in releauing of ʒour bodies from trauel. Prouiding ••lwayes that w^e saife condu••t pledges be grantit for the securitie of thair bodies and preseruatioun of thair lyues, because thay haue plaine proofe & dayly experience of ʒour fals promises & deceatfull treasons; that without grit danger vpon naked promisis and ane bair letter, thay can not hazard thame selfes. For the grit malice ʒe haif conceaued against thame: & the cru¦el murther of IOHN•• HV•• and I••ROME of PRAGA shame¦fully betryit at the counsall of Constance, with the iressonable and horrible massacars dayly committit with the violatioun of ʒour faith contrair the seruands of Christ; makis thame at last to become mair wise and mair circumspect than of before. Neuertheless, I think that this offer of disputatioun be not be the rest of our Scottis papists pro¦ponit, bot vanely & vousteously be ʒo•• offred. For then diffidently and maist dispairitly thay wald do, if thay wald commit to sic an ig∣norant asne the maist vnlearnit am••ngs thame all anie argument yair of. Delyte not Hammiltoun in thy pregnant wit I wil not say thy fo¦lishe vanitie? bot a smal prick of a praine may sca••l the wind in blaw in bleddars

In end, as voyd and eruptie vess••ls rings maist and tattels loudest•• euen so thou of gritter ostentarioun then of doctrine, of arrogancie then of knawledge, of rasher railing then of solid reason, bosteously after thy blasphemies thus wayis cōcludes, if thou proue not Christs ••uangel, or our trew Religioun quhilk truely we profes, an•• heip of

〈◊〉〈◊〉 condemn it her••sies thou with the rest 〈…〉〈…〉 without mercy being execut) to suffer the 〈…〉〈…〉 aduent••re thin•• tha•• zealously thou hes this 〈…〉〈…〉 thy dissimulatioun and conscience in Religioun by thy intercepted le••ter veil instructed. can 〈…〉〈…〉 dence vnto thy promisis then thy 〈…〉〈…〉 in Religioun 〈…〉〈…〉 besides thee 〈…〉〈…〉 prefer rit not thy particulare vtilitie befoir Gods 〈◊〉〈◊〉, & thy priuate cō∣moditie befor•• his worshipping. Bot if it may be demed be thee, and iudged by vthers, that mair by accusatioun, then through iust reason I sa suspect thee. let thy awin setled iudgement giue proofe heirin. & that thou sould haue na cause ayther to accuse me in depriuing thy dytement, or in wrais••ing thy words. I haue set downe a portioun of thy letter directed vnto ane. quhais name for sindry respectis I haue conceald.

¶ I pray ••ow heir the saying of a foole. Ʒ•• kn••w the answer of the wise King of France, (qui neseit distimula••e nescit regn••re. And Cicero say is, ment ••uivsque est quisqu••, as haue ••ne •••• of paragraph is of the ••it. De dolo m••lo, and how it differs fra the 〈…〉〈…〉. To win a Ba∣ronie of land ʒe wil find out 〈…〉〈…〉 to the pre¦ser••atioun of ʒour s••ul My he••d raues efter 〈…〉〈…〉

How canst you defend thy impiety masquet hypocreit ••hou canst••y remoue from vs that persuasioun that thou art not an 〈◊〉〈◊〉 & epi∣curien•• is thair any sa far from knawledge, or sa dotish? sa sensles, o•• sa ignorant, that may not manifestly and by plaine confessioun, de¦cerne thy ••odles conscience? Whether if I suspect the wrangfully, or nocht: let thy awin words beir recorde and the indifferent reade•• Iudge.

I will not vse sarder writing, ether in reprouing thy foolish••es, refel¦ling thy calum••ies, or in brydling thy venemous toung. bot ending, returne vnto that, from the quhilk the grounde of this apologie hes flowit. That albeit the wicked nature of godles men, enemies to all trew Religioun, trauels be al moyen to oppres the professours of the same Ʒit earnestly we call vnto God that thairby we may nocht be discouragit calling to remembrance, we are aduertisit our condition to be, for to awake by approbri••, ʒea in doing good calumniously to be accusit. And that God hes this Law imposit and inioynit vnto his

〈…〉〈…〉 beleues in him▪ 〈◊〉〈◊〉 not only 〈◊〉〈◊〉 molestit, tro••••••••, 〈…〉〈…〉 also with ignomie & infemie condemnit to the death. And seing our conditioun is not 〈◊〉〈◊〉 the Apostles, quha war ••st••mit as superfluities of the w••rld, we thinke it ••a shame howsoeuer for the 〈◊〉〈◊〉 of the 〈…〉〈…〉, persecuit, or to be cōfigurat with our Maister and Sauiour 〈…〉〈…〉 qusin was 〈◊〉〈◊〉 for vs, & to 〈◊〉〈◊〉 ••n 〈…〉〈…〉 ingloir that in his persoun all quhilk we for the testimonie of the tr••uth indure, sal be turnit to our ioy, and conuerrit to our comfort. To whome be euerla∣sting gloir, w^t all honour, and praise, for euer.

S. LVKE, XVII.

It can not be auoydit bot that offences wil come, but wo be to him through whome they come. It war better for him yat a grit milstons war hangit about hit neck, & that he was cast into the Sea. &c.