A replie vnto a certaine libell, latelie set foorth by Fa: Parsons, in the name of vnited priests, intituled, A manifestation of the great folly and bad spirit, of certaine in England, calling themselues seculer priestes VVith an addition of a table of such vncharitable words and phrases, as by him are vttered in the said treatise, aswell against our parsons, as our bookes, actions, and proceedings.

An aunswer to the second Chapter, concerning our preten∣ded passionate spirit, in the manner of the handling of our former arguments.

FA: Parsons his 2. Chap. containeth little in substance, but what hath beene said in the former, and is at large by vs aunswered: onely hee hath taken a little paynes, in speaking largely in his owne prayse, & to the commen∣dation of some others of his owne order; because they want good neighbours to aduaunce, and extoll them; and in ga∣thering together of some cholerick words, heere and there deliuered, in some of our former bookes. In which kind of style, although he, and some of his deserue the garland; yet he omitteth not to make the best shew of aduantage thereby, that he can against vs, not looking back into himselfe, and his owne most bitter speeches, no lesse full of gall, and choler, & much more vntrue. Wherefore to aunswer that point, with∣out farther particuler repetitions of euery word spoken in heate, which yet are but to be attributed vnto the natures of the Writers, or rather in very deede vnto the vniust, vncon∣scionable, and irreligious dealings of Fa: Parsons, and other his associates, with the Archpriest, against vs, whereby the na∣tures of very good men, sometimes may be stirred vp to heat, and choler, (as you may see in S. Hierom against Ruffinus,) & not to the whole company of our brethren, though as the prouerb is, Loosers should haue their words. To answer this,

I say, we will bestow a little paines in collecting this good Fa: patient, and charitable words, and phrases vttered against vs, in this worke of Manifestation, and place them by them∣selues in the end of this treatise; desiring his Fatherhoode to set the Hares head against the Goose giblets: and then con∣sidering the innocencie, and iustice on our parts, and the wrongs, and oppressions we haue receaued from him, & his: I hope the indifferent Reader will the rather beare with the excesse of choler, vttered by some of our brethren in zeale of iustice; the iniuries offered, exceeding farre the measure of heate on our bretherens part. But yet because some things may happily occurre in this Chapter, which the Reader may be desirous to be satisfied in: wee will briefly examine the chiefest points of moment therein, though (beleeue me) they be so confusedly hudled together, that the paines are greater to marshall them into any good order, then to aunswer them. In the entrance to this Chap: (after his old accustomed man∣ner) he poureth vpon vs store of choler, out of his distempe∣red stomack; as, spite, rancour, enuie, malice, desire of reuenge, insufficiencie in wisedome, learning, and all other vertues, carried away with furie, passion, and rage of reuenge; not caring what, or how, or of whom they say any thing, so they may vtter their gall, and disgorge their choler, vpon them whom they enuie, feare, or hate. These are the preparatiues to his discourse, whereby you may perceaue, what cause this man hath to exclaime, or take aduantage of the bitter phrases of some of our brethren. But to leaue him in his fumes: in the 20 page, after hee had related som speeches, deliuered in the preface to the Relation of Wisbich, against a letter of the Archpriest, he setteth downe the Archpriests words therein concerning that point, & cal∣leth it a mild, and an humble kind of writing. Which being examined in the Hope of peace, and conuinced to be full of vntruthes (and therefore rather to be tearmed, a cunning clawing Epistle, & couerture of falshood, then mild or hum∣ble,) we remit the Reader thether for his further satisfaction therein. As touching the speech of Fa: Weston deliuered to M. Dolman, which he alledgeth in the 20 leafe, and of his re∣collecting himselfe with his associates vnto prayer, his fra∣ming

of his countenance to weepe, and of M. Doct: Bauands like shew; (which he most highly commendeth as religious, and full of piety, and humility, and blameth vs of contempt, in the relating thereof, and disliking thereat) you must vn∣derstand that there is no good thing, or action in the world, but it may be abused; neither doe any men vse more osten∣tation of deuotion, and humility, then hypocrites, and such as seek most to deceaue. Did any man shew greater reuerence in outward behauiour to Religion, and religious men, then Nicholas Machiauell, as all men report of him? And yet hee was, but an Atheist inwardly. Therefore not the bare acti∣ons of themselues, (which may be indifferent eyther good or bad,) but the manner, and intention, with all other necessary circumstances, must be considered. For if any circumstance be faulty, the action is thereby vitiated, though otherwise good of it selfe. Bonum est ex integra causa, malum autem ex quolibet defectu. If then the intentions, or circumstances of these extrinsecall shewes of piety, or deuotion were to euill ends: how can the actions be said to be good, humble, or re∣ligious? Is it Religion or deuotion to pray, that a man may meet with another mans purse by the high way side? Doubt∣lesse no, but an abuse of prayer, and yet prayer is good in it selfe.

These actions then of Fa: Weston, tending to the oppres∣sion, & defaming of his fellow prisoners (as we haue shewed manifestly in the former chapter) could not be termed hum∣ble, deuout, or religious; but an abuse thereof, and therefore iustly taxed as such, in the relation of those stirres. And as for his faire shew vnto Ma: Doleman, that if the rest would be per∣swaded, he would giue ouer, and meddle no further, it was but a meere shift, as the euent afterwards shewed, and as you may see by the former chapter. Besides, Ma. Dolman can wel te∣stifie so much, and my selfe also, who vrged this point pre∣cisely vnto him, but could draw him to no indifferencie. And when I had pressed him earnestly therewith, he shifted mee of vnto the rest, whom he knew to be so setled by him in that course, that it was bootlesse for me, or any other to deale with them therein.

But I would demaund of you Fa: Parsons this one questi∣on: If father Weston were so vertuous, so humble, and so re∣ligious, as you would make the world thinke him to be, why (I beseech you) did he not humbly imitate the example of S. Gregory Nazianzen, who beeing lawfully chosen Bishop of Constantinople, without either faction, or sedition, yet when he afterwards perceiued contention to arise amongst the Bi∣shops about him, (though vniustly) he voluntarily departed, vsing this speech of Ionas the Prophet, Si propter me orta est haec tempestas, proijcite me in mare, rather choosing to preiu∣dice himselfe, then that tumult and contention should arise in the Church.

Doubtlesse, if Fa: Weston had been a man of so rare humi∣litie, as heere Fa: Parsons affirmeth, he would haue departed from that faction, how violent soeuer they had been, and ra∣ther then such scandalous stirrs should haue beene caused by such emulation for him, to the infamy of so reuerend a place, as Wisbich was before that time, and the infinite hurt of our poore afflicted Church in England, hee would (I say) haue withdrawne himselfe from them, and chosen rather to haue liued in a hole, then to haue referred the matter to his copart∣ners, sct. if they be pleased, I am content.

If S. Gregory had stoode vppon such termes, concerning those Bishops, that tooke his part, when (I pray you) would there haue beene an end of those contentions? No, no, there was no such spirit of humility in Fa: Weston as you talke of, but contrariwise, too too much desire of rule, and prehemi∣nence. I pray God he may proue more humble in all his life to come, then hee shewed himselfe to be, in those garboyles. Touching Ma. Doctor Bauand, I know hee will not denie, but that the second, or third day after his beeing at Wisbich, he much disliked the violent proceeding of fa: Westons part, and complained of the impatience, and importunity of some of them, saying that they were ready to pull his cloake from his backe, because hee would not heare their clamors. How∣soeuer he grew afterwards to fauour them, and their procee∣dings, let him looke to it. It is true, that since that time hee hath prosecuted some matters, further then any man in con∣science

could doe, (so hath affection blinded, or ouer-ruled him) as by a letter written by him in the Iesuits behalfes, I haue shewed in the first chapter.

Concerning Fa: Garnets politick dealing in those affaires, then, and in diuers other since, I referre you also to the first chapter of this Reply, to the Relation it selfe: and to all those bookes that haue beene written of our late troubles. Wherin if you finde not store of policies, and such as (I thinke) may beseeme a right cunning politician: blame my iudgement, as very meane, and weake. And therefore as in the beginning I said, so say I still, that no wise man will measure euery man by euery good action that proceedeth frō him, or euery good word he vttereth, but measure his actions and words by their sequels, & circumstances. Because euery defect diminisheth the good, and corrupteth the best morall deed of man. O∣therwise, we might truly say, hypocrites were the best men, because commonly they do (at the least publiquely) the most morall good deedes.

VVee may not omit heere the great humilitie hee also no∣teth in this Fa: Weston, for his promiscuall sitting at the table, sometimes heere, sometimes there, as it pleased him, leauing his proper place, which was beneath Ma. Doctor Bagshaw▪ and Ma. Bluet, which in the Relation is iustly condemned. For before this, there was much murmuring amongst his as∣sociates, that he was not preferred vnto the highest place, be∣fore the foresaid two priests: which because hee could not obtaine, hee framed that new fashion of sitting, (as nouelties alwayes follow pride) thereby (vnder a colour forsooth of humility) to take away the note of his minority, to the afore∣said Doct: and M. Bluet. And let not Fa: Parsons after his accustomed manner, say, that this is a malitious interpretati∣on of his humble act; for nouelties neuer follow humility, but pride, and disdaine. Neyther can he auoyd the note of nouelty in this action of fa: Weston, because religious men vse such manner of sitting in their Monasteries. For to in∣troduce into the secular Clergie, those things which may be fitly vsed of Friers, and Monkes in their Monasteries, were both a nouelty, and ridiculous. And so we account of this

particuler action of promiscuall taking place at meales, re∣sembling the Puritans consistories, where there must be no Bishop, nor degree, but a democraticall brotherhood all a∣like; which the Church of GOD hath euer detested in her Clergie. But if this humble Father would haue shewed true, and sincere humilitie indeede, he should haue betaken him∣selfe to his true place (in that hee was a religious man) & haue set himselfe beneth all the priests there at the nether end of the table. Neither could bee in iustice challenge any higher place, beeing a priuate religious man in his order, and no pre∣late, as Father Parsons would haue him to be, because he had beene his substitute in England, ouer the Iesuits, but neuer Prouinciall, though wee termed him so, in that he was his de∣legate. For his said substitution surceasing, hee was but as before, a priuate religious man, whereas the other priests were & are verè pastores. And euery man knoweth, that the place of a pastor is aboue any priuate religious man, though of cur∣tesie somtimes they may, vpon opinion of their sanctitie, giue such a place vnto them.

In the 22. leafe hee talketh of wonderfull folly in vs, and passionate proceeding, in telling you of the greatnes of that societie through all Christendome; that many great men, both of the Laïtie and Clergie were Iesuits, & Iesuited: and that fa: Parsons was an especiall man with the king of Spaine, the Pope, and Cardinals. All which make against vs, as hee saith, and shew fa: Parsons vertues and good parts, and the great reuerence, & esteeme of the whole Societie. A strange folly sure this is, Cardinall Wolsey was a great man with King Henry the eyght, with the Emperour Charles the fift, vvith the King of Fraunce, and other great Princes, and for a time he could doe great matters with them all; ergo, Card: Wolsey was a vertuous and holy man. Stay there Ma: Parsons, you will not say so. Frier George in Hungarie was a great man with the Emperour sometimes, and with other Princes other times, and ruled all the country at his pleasure, ergo, a good & vertuous man? It dooth not follow. Fa: Parsons is, or hath beene a great man with the King of Spaine, deceiued the Pope, abused Cardinall Caietane, and other princes, & many

great men, haue had a better opinion of him then hee deser∣ued, whereby he hath been reputed for a more honest man, then he proueth; ergo, fa: Parsons is a Frier George, or Wolsey. Doth not this conclusion follow as fitly, as the other?

Haue not many times bad & lewd men wonne great fauor and credite both with Popes and other Princes? What great folly (I pray you) was it to tell you, that father, Parsons could doe much with the Pope, or other great men with his iug∣ling; or that he was great with the king of Spaine, by reason of his practizing vnnaturally against his owne Country in his behalfe? or what folly is it to tell you, that his Order is very powerfull in all Christendome? Indeed it is a bugge to many faint-harted Catholicks, yea, and to some of our bre∣thren to: who seeing their greatnes, are afraid to encounter with them, though their cause be neuer so iust. But let them be as great as they can: the greatnes of their order, & power thereof, gaineth not sanctitie to euery member. I pray God that the conceit thereof, make not some of them be bold in going still forward with their most wicked designements: which howsoeuer they shall presume to attempt, they shall (by Gods grace) find such, as both dare, and will, to theyr powers, withstand those their indeuours, notwithstanding all their greatnes.

As for the auerring of some great men to haue beene Ie∣suits, or Iesuited it is certaine, that many great men haue too much fauoured them, through an opinion of their sanctitie. VVhereby some times they haue beene the easier drawne to like of their proceedings. But that euer any of vs said that Cardinall Allen was a Iesuit, it is an vntruth of a Iesuit: and the same I thinke of Doctor Saunders, and Doctor Bristow, though they might be too much affected towards them, vp∣pon such an erroneous opinion. But as for Don Bernardino Mendoza, it is known, that he was wholy affectionate to thē, and it is but an ordinary course with the Iesuits, to bind both noble men and women, and others also vnto them by vow, and yet leauing them in the world to be their instruments, of which kind in both sexes, I could name some in our owne Country. And therefore it is no strange thing to charge the

Iesuits to haue men in the world abroad that are theirs, and bound to them in vow, and therefore may be termed Iesuits. For what doth incorporate into a religious body, but the vowes thereof, amongst which obedience, is the chiefest.

Touching the relation of matters obiected against our friends in Wisbitch: there was no more folly therein, then is in clearing any innocents of false matters obiected against them, or for Fa: Parsons to lay downe obiections, vrged a∣gainst himselfe and his friends, and to goe about, to aunswer them. And as for the disorders obiected, if they be not so to the full aunswered, that all note of folly thereby is sufficiently taken away, and that with the discredite of some of his sub∣iects, chiefe actors in such vncharitable, false, and vniust ac∣cusations; let them vrge them a new, and prosecute them, ei∣ther iuridicé, or by writing, and we will be ready to aunswer him at euery turne, to his discredit.

In the 23 leafe, he setteth downe certaine propositions, gi∣uen vp vnto the arbitratours in Wisbich, at the first meeting about those stirres; by which articles (he saith) the quiet part meant (as you may see) to haue matters quietly, and secretly deci∣ded, and the defects, and disorders, which had beene cause of the separation, to be vttered modestly by common consent, and no mans fame publikely hurt. This assertion is so false, as Fa: Parsons cannot but know it to be false. For (as in the former Chap: we haue set downe, and is declared in the Relation) before any separation was made by them, they had by letters, and messages spred abroad into all coasts, infamous slaunders a∣gainst the vnited part, and at their very separation, prefixed the cause of their retire to be for scandalls, and mortall sinnes. How then was it possible, that matters could be secretly ex∣amined, without hurt of any mans fame, when as they had de∣famed them long before, & published the same to the world? And as for the articles, the very first of them (to omit the rest) contayned such a condition, as might haue tyed the ar∣bitratours to haue stayed 7. yeeres, to heare an end of their fiddle-faddles, euery foote faining new accusations, though nothing to the purpose, to delay time, and weary the arbi∣trators. Besides, by the course of their conditions proposed,

they would seeme but to haue tied themselues to haue beene enformers, and not accusers; so that the arbitrators should haue proceeded by way of interrogations, to examine men vpon questions without accusers; which kinde of dealing how vniust, and vncharitable it was (being both against the law of iustice, and charity, to vrge men against themselues without accusers) let euery man of vnderstanding iudge. To preuent these inconueniences, our friends set downe foure other articles, which he afterwards mentioneth. The first is this, viz: we require that satisfaction be made for the slaunder, and diffamation sustayned by the breach, if sufficient cause cannot be proued for their so doing. Vpon this Fa: Parsons maketh a marginall note of satisfaction desired for things past; and prosecuteth the same afterwards, as if it had beene a hainous matter, for Priests being defamed, to require satisfaction, when the diffamation is past. I would faine know when men should demaund satisfaction, if not when wrongs were already done. I am sure a man can demaund no satisfaction before the wrong be past; for before it be past, it is no wrong. Whether then in demaunding of satisfaction, when no iust cause could be proued against them, they did otherwise then any men in the world might in conscience, and would doe, iudge you.

The second article is as followeth. Wee require that euery accusation be set downe in writing vnder the accusers hand, sub poena Talionis, if it be not proued. This in the margent he cal∣leth a threat to all accusers; and in the same sort also prosecu∣teth it in his comment. Whereby you may perceaue that the intendment of him, and his fellowes, was naught else but to slaunder, and defame, and to be bound to no satisfaction, for neuer so great wrongs offered. This is, and alwayes hath beene a familiar course with the Iesuits, they must be tied to no law of iustice: to mention but the law Talionis, which pu∣nisheth the accuser, that vntruly, and vniustly accuseth his brother, as a calumniator, was pety treason. Deeme by this, I beseech you, whether it be probable in your conceite, that our brethren were guilty of such deformities, and notorious enormities, as this man affirmeth; when as the accusers durst

not take vpon them the part of accusers, with condition to doe the satisfaction, if they were found to haue wronged them by such slaunderous accusations. I am sure where there is any iustice in the world vsed, this condition will not be ta∣ken, as a threat, but as an honest, iust, lawfull, yea, and ne∣cessary condition. Howbeit forsooth nothing must be iust, or lawfull, which pleaseth not a Iesuit.

The third article ensueth in these words. Wee will aunswer in all things according to the Canon law, supposing these men to be our lawfull Iudges. This condition Fa: Parsons noteth in the margent, for a meere euasion, and in the comment, a te∣dious progresse, by reason of delayes, and exceptions, which are ordinary in the course of the law. Belike this Fa: would haue you thinke, that because our brethren would tie them∣selues, and the rest vnto iuridicall, and lawfull proceeding, as well in their aunswering to matters obiected, as in the others accusing; therefore they meant to keepe tearmes foure times in the yeere about them, or haue some set Court day, with Crier, and Sumner, once in a fortnight, or three weekes, or else to what end speaketh he of delayes, and exceptions in the course of the Canon law? Or might not our brethren haue the priuiledges of the Canons, not to aunswer, but suf∣ficiently accused by sufficient witnes in law, and not by euery raggamuffin, suborned perhaps for the purpose? Or would they haue euery scullion in a kitchin a sufficient witnes, and his testimony currant against a priest? Or would they haue the accusers (as it seemeth) free to taxe them, without bond of satisfaction for the wrong, if they failed? If this be not his intention; why might not the Canons haue beene obser∣ued, quoad substantiam at the least, and that speedily without delayes, the arbitrators, and witnes, and parties being all pre∣sent? But it was not delayes they feared, but the law, and iu∣stice therof, which would haue lighted heauie on their backs, if they had proceeded: and therefore in very deede they and not our friends sought all the delayes, and exceptions they possibly could.

The fourth article which he cauilleth at is this. Wee will sustaine any censure with this condition, that being censured by

these men, we may be secured thereby from all other censures con∣cerning that matter. In the margent Fa: Parsons saith, this is a confession with a prouiso; and in his Comment he addeth, that it shewed their guilty consciences, and how grosse dis∣orders they had committed. A strange sequell this is, that this assecuration desired, should conuince them guilty of all, that was obiected. I verily take it in my vnderstanding, that no men but fooles would haue done lesse, to preuent double payment for one delict, if any should haue beene proued. In a Communitie where many be, who could aunswer for euery one in particuler? Therefore least any petty matter might be proued against any one, hauing ouer-shot himselfe at any time (as in deede there was one, against whom they seemed to except very much at that time, as a disorderly per∣son) yet afterwards returning to their part, he was a very ho∣nest man, though worse then before, although as I am able to testifie vpon my oath, when he was with our friends, they neuer defended his errors, yea, some of them, the Doctor e∣specially, rated him more for them, then any in the house else did: for this cause, I say, and in the behalfe of this person, they required security from farther censuring afterwards, being once censured by the arbitrators. And this I thinke was but a reasonable demaund in the sight of any indifferent man. What needed the other part to haue stoode vpon this quirk, as the times are now in England, but eyther to haue censured the delinquent, and secured him, or if they could not haue so done, (which was no difficulty) then to haue remitted the censure, as they had pleased, which would haue beene suffi∣cient for their purpose? Now what folly there was in the set∣ting down sincerely of all these things in the Relation of Wis∣bich stirres, iudge you, or whether indeede it doth not eui∣dently note, both fidelity, and sincerity in the writer of that story, that he would omit no one thing of moment, whether making for the one side or the other, no shufling, and shif∣ting off of matters, concerning the truth, and deliuering fal∣shoods, as Fa: Parsons doth. And heere by the way, note a little folly in the good Father, that he would obserue these matters as ouer-sights, and aduantages for his faction, which

were indeede very reall verities, & did lay out apparantly the vniust, and vncharitable proceedings of fa: Weston, and his adherents. For heereby any man of wit or reason will see plainly, that the foresaid Relation of those matters is most true, and sincere, and thereby be secured, that he may not onely read the same (which the Iesuits most feare, and giue warning of, as most dangerous) but also relie vppon the fide∣lity and truth thereof.

In the pages following, hee gathereth together bundels of sharpe sentences, and words vsed here, and there, as heate moued mens particuler passions, against the Archp: and Ie∣suits. Which although I wish had been omitted, yet all things considered, the wrongs that the parties haue particulerly re∣ceiued at their hands for many yeeres together, as well as in generall, may somwhat excuse their choler. But for the fur∣ther aunswer to this poynt, they shall be payed with theyr owne coyne gathered out of this booke (omitting the ray∣lings vsed by Ma. Lyster in his Libell, and fa: Parsons in his Apologie, and else where) and layd vp as in a treasurie to be viewed together in the end of this reply, as before I haue pro∣mised. Now as touching some of the imputations to the Archpriest, as that of writing false letters against his conscience, or knowledge, or both; his Letters to Rome before his institu∣tion, doe manifest as much, and it shall be auowed when hee pleaseth. For his forgery about his authority, terme it how you will, Ma: Collington, and Ma: Charnocke, two reuerend priests tooke him with the manner, and are ready to iustifie the same.

And concerning that arrogant speech of Fa: Parsons, in the 25. leafe, the second page, that without the comming in of the Iesuits, the most of vs had not been Catho: much lesse priests: it sauoureth of too too much pride in arrogating so much to themselues. For since their comming into England, where one hath been conuerted from heresie to catholicke religion by the Iesuits, I dare boldly say, aboue an hundred haue been conuerted by the Priests: yet neuer were the priests an hun∣dred for one of them. No, no, the Iesuits scorne to meddle ordinarily but with great personages, and men & women of

wealth, or great expectation. But the priests (making no di∣stinction of persons) deale with all sorts, poore aswel as rich. Whereby they bring more to Gods church, one of them, in a yeere, then any one Iesuit in seauen. I know some one priest that hath reduced aboue an hundred in one yeere. All the Iesuits in England (I verily thinke) neuer brought in so ma∣nie in the like space since their first entrance. See then what a proud and arrogant speech of father Parsons this is.

Beleeue me, if neuer Iesuit had entred England, I suppose there had beene more Catholicks, then there now are, and with lesse danger of lawes. And as touching our selues, for the most part of vs, as we were catholicks before we knew a∣ny of them: so might we haue beene priests though they had neuer beene borne. There were priests in England before they came hether, and will be heereafter, when peraduenture there will not be a Iesuite in the world. But wee must giue them leaue for their time to set out themselues.

In the page 27. hee taketh occasion to speake of our follie forsooth, in choosing our meanes to compasse our intenti∣ons, and bring our matters to effect. And first of The hope of peace, he saith, that the meanes were contrary to the end, as tending rather to warre, by laying open many vntruths a∣gainst our Superiour. I verily thinke, that he vnderstood not the cause of the title of the booke, for if hee had, surelie hee would not so much haue mistaken the matter as he doth. It was not intended as a meanes to procure peace: but rather to shew the iuglings of the Archpriest, and fa: Garnet, the latter writing letters vnto a priest in the Clincke, to deale with Ma. Bluet and Ma. Clarke there, and Ma. Collington and o∣thers abroad to come to a peace, with faire offers, and inter∣tayning treaty of conditions by two or three seuerall letters: and in the meane time the Archpriest writing abroade most false, and vntrue things against vs, and our bookes to his as∣sistants: which seuerall proceedings being so cōtrary, shewed what hope, or expectance wee could haue of honest dealing at their hands, or of any true & sincere peace. This then was the intention of that booke, to discouer these iuglings, and therefore was it intituled The hope of peace, to shew that there

was no reall hope of any true peace to proceede from them. As for the folly committed in the other booke to the Inqui∣sition, once more I would intreate his fatherhood, to refer the censuring thereof vnto his betters, the worthy congregation of the Inquisition, vnto whom it is dedicated and presented. And as for his carping at the similitude of the man casting out deuils in Christes name, I will let it passe for him to take his aduantage as he list, and make his owne exposition. For I verily thinke, that euery wise man that readeth his interpre∣tation thereof, will discouer more folly in him for his apply∣cation, not intended by the Writer in that sence but onely a simili, then in him that first alledged the example. And for our accepting, or seeking of fauour at the hands of Prote∣stants, and our Gouernours in temporalities: I think no man can condemne vs therein, vnlesse he will also condemne the practizes of all times of persecution, both in the time of the law of Moses, and also since Christ.

In the 28. page he citeth certaine words of the Epistle to the Important considerations, wherein it is affirmed, that there is no sinne arising vpon infirmitie, and frailty of man committed by an Apostata, an Infidell, an Hereticke, a Schismatike, an Atheist, cast out of the fauour of God, and accursed out of his Church, but a Cath: may fall into the same, and yet remaine constant in his re∣ligion to death. This father Parsons affirmeth to be a false as∣sertion. And therein say I, that fa: Parsons manifesteth more folly, then all the follies hee noteth in all our writings, put thē all together; to say nothing of his ignorance or simplicitie. For it is a matter certaine, and de fide, that a man hath free wil vnto all kinde of sinnes; and it is no lesse manifest, that sinnes of infirmitie, and frailty, neuer cut a man off from Gods Church. Neither can infidelitie, heresie, or schisme, be ter∣med sinnes of infirmitie or frailtie, but of malice. For no man can be an Infidell, heretick, or schismatick, without obstina∣cie and pertinacity of will, which cannot be called frailtie. Therefore may a Catholicke commit of frailty any sin that an Infidell, hereticke, or Schismaticke committeth: remai∣ning still a resolute catholick. And this we see daily by expe∣rience, all Catholicks being not saints. See therefore vvhat

learning fa: Parsons dropped out heere, and what store of wisedome hee shewed in contradicting so manifest a truth. Now will I leaue the Reader duly to consider, whether our follies in relating such things as heere, and in the first chapter fa: Parsons obiecteth, being vrged thereto vpon necessity, in defence of our innocencie, be greater, or his, in cunning iug∣ling, and shifting, alwaies flying the true and reall poynt of controuersie, and carping at by-matters, and for his aduan∣tage reporting our words, and speeches falsly, and otherwise then they were deliuered by vs. Whereby we haue been en∣forced (as you see) to take him tripping, to his eternall dis∣grace (if he haue any grace left) which we had not done, if his ouermuch boldnesse had not made him run himselfe out of breath, forgetting all truth, honestie, and sinceritie.

Notes

• Iohn as good as Thomas.