A ful and round ansvver to N.D. alias Robert Parsons the noddie his foolish and rude Warne-word comprised in three bookes, whereof, the first containeth a defence of Queene Elizabeths most pious and happie gouernment, by him maliciously slaundered. The second discouereth the miserable estate of papists, vnder the Popes irreligious and vnhappy tyrannie, by him weakely defended. The third, toucheth him for his vnciuill termes and behauior, and diuers other exorbitant faults and abuses, both here and elsewhere by him committed, and cleareth his vaine obiections and cauils.

The third Booke, of the answer to Robert Parsons his supernodical Warn-word, containing a list of his lies, falsities, foo∣leries, impieties, and other enormous faults and abuses, therein and elsewhere by him committed. (Book 3)

The Preface to the third Booke.

THus hauing ended our defence of Queene Elizabeths godly reformation, and noted the miserable estate of Papists liuing vnder the Popes tyrannie and deformation, it will be no hard matter for vs to dispatch the rest of the Warne-word, being nothing else but a bundle of patcheries and fooleries patched together, with a number of idle and vaine words, scarce worth the reading or rūning ouer. Wherin (notwithstāding) that I may proceed with more perspicuity, I wil first examine the qualities of the author of this Warne-word: and that so much the rather, that you may forbeare to wonder at this warning peece, or peeced Warne-word, considering the qualitie of the warme fellow, that made vs this braue peece of fire-worke. Next I shall enter vpon the title and front of the booke, and let you see how neither the portall corespondeth with the rest of his building, nor the worke with the inscription, and that the same doth well re∣semble a clome portall set beside a straw thatched house, or a pig-stie set before Robert Parsons his putatiues fathers forge. Thirdly his personall accusations and slaundrous imputations, both against my selfe and others, shall be answered. The fourth place is due to his impieties, which require a sharpe censure.

After that his ridiculous errors, impudent falsifications, vaine allegations, grosse lies, saucie rayling termes, and clamorous outcries, poore shifts and sottish answers, lamentable begging of things in controuersie, insolent brags, and such like foole∣ries, shall seuerally be scanned and reproued. A man would percase wonder, that a man in so idle a worke should runne into so many inconueniences and absurdities. But this our ad∣uersary is a beast, and a grosse pecoran, and no man. How should we looke for other stuffe out of such a malicious heart? Do men gather figs of thornes, or grapes of briars? As Hierome saith of Heluidius, so I may say of Parsons: Loquacitatem facun∣diam existimat, & maledicere omnibus bonae conscientiae signum arbitratur. He supposeth babling to be eloquence, and that railing vpon all men is a signe of a good conscience. Let him therfore haue patience to haue his owne coxcombe pared, and let him bark still like a helhound, if he take pleasure in barking. I doubt not but we shall so breake his dogs teeth, that he shall hurt none by his biting. But to cut off all preambles, let vs now see if we can bring the iade Parsons from his gallop to his ambles.

CHAP. I. A legend of No saint, but of Robert Parsons his life, calculated in fauour of that swarme of traitors, which euery yeare he sendeth out of his seditious Seminaries.

BEfore I enter into this discourse, I do pro∣test, that I was drawne into it more then halfe against my will, by the importunitie of Robert Parsons, who first began this course: and albeit without commission went about to make enquiry what I am, what I did at Caliz, what in Ireland, and what in other pla∣ces, and to obiect whatsoeuer he thought might moue ei∣ther suspicion of crime, or occasion of ieast. But séeing I am

forced to defend my self, I professe and proclaime it openly, that I will spare neither Iebusite nor Masse priest, nor Archpriest, nor prouinciall Iebusite, nor Pope, nor Cardi∣nall, that shall come in question. Howbeit let all the rest sleepe for this turne. Now we will talke onely of Robert Parsons, and see what reason he had to aske a reason of other mens actions, that is so obnoxious to so many accusations himselfe.* 1.1 Our Sauiour Christ calleth him hypocrite, that espieth a mote in another mans eye, hauing a beame in his owne eye.* 1.2 Qui sibi hoc sumpsit (saith Tully) vt corrigat mores aliorū, ac peccata reprehendat: quis huic ignoscat, si qua in re ipse ab religione officij declinarit? Whosoeuer arrogantly taketh vpō him to correct other mens manners, and to reprehend their faults; who will pardon him if in any thing he decline from the reli∣gious and prescript rule of dutie? Let vs then sée whether Parsons hath kept himselfe within the compasse of religion or rule, and walked within any precincts of dutie.

The man was borne in an obscure village in Somerset∣shire: his putatiue father was called Cowbucke, a poore Blacksmith, of the race, or at least qualitie of Vulcan: for he was matched to Parsons his mother,* 1.3 a woman scarce so ho∣nest, they say, as Venus. His true father was sir Iohn Hay∣wood a Masse priest, and sometime a Monke of the Abbey of Torre in Deuonshire, a lustie stallon, both as a Monk, and as a Masse-priest, and an honest man, as may be presumed: for he lost one of his eares for conueying away an honest woman condemned to the gallowes. This decowled Monk made the mariage betwixt Cowbucke the smith and Ro∣bert Parsons his mother.* 1.4 So Stalino would haue placed Ca∣sina with his hind Olympio, Sperans sibi paratas fore clam vx∣ore excubias foras: That is, hoping without his wiues priuitie to keepe watch abrode. And Holt the Iebusite would haue maried his wench or concubine to one Thomas Edwards (a man, and matter not vnknowne to Parsons). It may be he will say, this is from the purpose: yet can he not deny, but that it is good to illustrate matters by examples.

Some say Robert Parsons is not vnlike the Monke, Tum

quòd malè audit, that is, both because he heareth euill of one side especially, and because he hath not both his eares on one side. The lineaments of his face also do bewray him to be of kinred to Haywood. Finally, his desire to be a monkish Iebusite, and a priest, doth argue that he was a priests or Monks sonne: and his gibing and iesting, that he was Hay∣woods son, who was in his time a mad ieasting knaue. For as Tully saith,* 1.5 sonnes do follow lightly the example of their fa∣thers, as he proueth by the examples of Scipio and the yon∣ger Decius. Neither is it materiall that these men were not bastards, seeing bastardie doth not alter the case.

Certes if Haywood was not his father, then was he much deceiued, kéeping Parsons at schoole, and bringing him vp as his sonne. Then was also Robert Parsons much abused, that would not be called by the beastly name of Cowbucke that had his name of two horned beasts, but of the priestly title of his true father: and being charged with bastardie in Bayliol colledge in Oxford durst neuer stand to it, but as guiltie of that matter departed the colledge, for feare he should haue bene thrust out headlong. The matter certes was much suspected, this Heywood lying in the black∣smiths house, and supplying the mans place, and being ge∣nerally defamed for this matter.

Finally, if he wil not beléeue me, let him heare his owne consorts y^e secular priests depose against him. Parsons (sayth the author of the discouery of English Iesuites) is by birth a bastard, begotten of the body of a base woman, by the parson of the parish where he was borne, and his right name is not Parsons, but Cowbucke. Againe: the same parson that begot him, did afterwards foster him, and hauing brought him vp at the schoole, sent him to Oxford, and placed him in Bayliol colledge, whence he was expelled being master of Arts, not for religion, as he hath vaunted, but for his bastardie, factious conuersation, libelling, and other misdemeanors. This note of bastardie is also put vpon him in a certaine declaration of the priests made to the Pope, and was not forgotten either by him that wrote the reply to Parsons libell fol. 91. or by

the Quodlibetist, Quodl. 4. art. 2. p. 109. We may not imagine (saith he) that father Parsons was ignorant of his owne estate, as being a sacrilegious bastard in the worse sense, scilicet a Spu∣rius, begotten by the parson of the parish where he was borne, vpon the bodie of a very base queane. This is the testimony of Watson, a popish martyr: and I hope Parsons wil not de∣nie a martyrs testimony.

If then, Spuria vitulamina non dabunt radices altas, nec stabile firmamentum collocabunt: that is, if bastard slips shall not take deepe roote, nor stand on a firme foundation, then is it not like, that this caluish vitulamen, or bastard, the son or calfe of goodwife Cowbucke, can take déepe roote. Insomuch as many wonder that this bastard slip is not grafted vpon Ti∣burne stocke, and long since withered like an elderne sticke without pith.

While he was yong, the fellow was much noted for his singular impudency and disorder in apparel, going in great barrell hose, as was the fashion of hacksters in those times, & drawing also déepe in a barrell of ale. Heare I pray you, what A.C. the author of the Masse priests late supplicatiō, sayth of him in his third letter. He was (saith A.C.) a com∣mon alehouse squire, and the drunkenest sponge in all the pa∣rish where he liued. His mother could kéepe no good liquor for him: such a dangerous enemie was he to the aletap. The same A.C. chargeth him with begetting two bastards male and female vpon the body of his owne sister betweene the age of seuenteene and 23: and this saith he, was the cause why he ranne away, and became a Iesuit. O famous vir∣gine Iebusit, or rather filthy incestuous Cananite! O braue patron of Romish or rather rammish virginitie!

Of nature he was malicious, and from his youth giuen to speake euill, and to write libels. One libell he wrote a∣gainst D. Squire, wherein he touched a certain Ladie, which had like to haue turned him to much trouble. Since he ran out of his country, the writing of infamous libels against his dread Soueraigne, and other principall gouernors of the State, hath bene his principall studie, as the libell

against master Charke, the libell against my Lord of Ley∣cester, commonly called Greenecote, the libell against the Queene, set out vnder the titles of Cardinall Allen, Didimus Veridicus, and Andreas Philopater, against my Lord Trea∣surer lately deceased, against the whole state intituled de Schismate Anglicano, and diuers others, which either hée wrote, or published, or holpe to write or publish, doe plaine∣ly testifie.

If then the authors of famous libels be infamous; why is not Parsons punished for an infamous libeller? If ba∣stards be irregular, why is he made a Iesuite and a priest? Are such bastardly and infamous Parsons fit persons to be made priests? and is this the perfection of the Iebusiticall order, which they brag off?

While he continued in Bailiol colledge,* 1.6 one Stancliffe his fellow burser did charge him with forgery: Beside that diuers other articles were put vp against him, and twen∣tie nine or thirtie came before the master and fellowes, as Bagshaw saith, to demaund iustice against him.* 1.7 Christopher Bagshaw his fellow priest testifieth, that being burser, he disfurnished the colledge library of many auncient bookes, and rare manuscripts. A true man he is, as it seemeth, being conuinced both of forgery, filchery, and periury: But be∣cause he was sworne to be true, a true thiefe to the colledge. For these and other misdemeanors, he had the fauour to re∣signe being first lawfully expelled, as saith Bagshaw in his apologie against Parsons slanders, and with such fauour he departed, that no man seemed desirous he should re∣maine in the colledge any longer. I thinke he may remem∣ber, that he was rung with belles out of the house, which was either a signe of triumph, or else of his dismall depar∣ture out of the world. At the same time, he made a submission with many teares, as saith Bagshaw, and promised, that he would euer after carry himselfe in a good sort: but if he forgot his oth made first, it was no maruell, if he forgot his promise made after.

Hauing receiued this disgrace, not long after he fled like

a fugitiue out of his countrey, and became a Iebusite. For note, that periured fugitiues, make prime Iebusites. So, that was verified in him, that is commonly found true in others, Quod desperatio facit monachum. For desperatly hee cast himselfe away into a monkish order, although not long before he had deepely protested, that he would neuer be∣come a papist.

What religion was in him, it may appeare, for that sud∣denly he tooke on him a religion, which he had a litle before forsworne. Beside that, being in England he alwaies profes∣sed the same religion that we doe, and in priuate commu∣nication with his friends, seemed desirous to learne some good course of study of diuinitie. Being burser, hee bought many bookes written by learned men of our side, and pla∣ced them in the library of Bailioll colledge in Oxford. What is then to be collected of all his demeanour and actions, but that disgrace and malice, and no other reason made him a papist, a friar, and an apostata?

Departing out of the countrey, hee went not away empty handed. For he carried away diuers summes of mo∣ney, which he had receiued of his schollers friends, without rendring accompt. Promising also to make a match be∣twixt one of his schollers and a gentlewoman his mothers neighbour, he tooke money of both the parties friends, al∣beit neither of the parties knew any such matter, nor their friends had talked together. A very prety tricke to be plaid for his first prize of cosinage. The seculer priests charge him with mispending the almes that is bestowed on the english Seminaries, vpon his intelligencers, & spies, in po∣stage, and vpon his priuat pleasures. After his departure out of England, the man cosined the Prince of Parma, the Spanish king, and others, offering like a montebanke, the crowne of England to sale to any that would buy it. A thing certes of good price, if he could haue made his sale good.

He may remember, that Marforio in Rome touched him in a certaine ticket for this grosse cosinage. But great won∣der

it is, that the Pope hath not trussed him ere this, fin∣ding all his promises of intelligences, treasons and packes in England, to be nothing else but méere cosinage, moc∣kery, and knauery, to procure himselfe to be made Cardi∣nall.

And this, both himselfe, and his brother and friends did so greedily looke for, that on a time being aduised to weare a péece of scarlet before his stomacke, and giuing order, that a péece might be brought from the marchant, his wit∣lesse brother thinking the time of his aduancement had bene come, caused as much scarlet to be brought to him as would make him a Cardinals robes. But with great con∣fusion and blushing, like as if his face had bene died scar∣let, Parsons conueyed the man and his scarlet out by a posterne gate. But the scorne and blemish still stucke to him.

Of his vertuous life in Spaine, and in the colledge at Rome, we neede not to stand much, seeing the markes of his honesty appeare in y^e pustules of his face, but especially in his scabbed legs. The which mysteries of Iebusites, least they should be reuealed, they haue a graunt of the Pope to haue Physitions of their owne company. While the stirres continued betweene the Iesuits, and the English schollers in Rome, one Harward gaue out, that he could name seuen Sodomites in that colledge. But may Parsons friends an∣swere, That is no nouelty among the fiery Ignatians, that forsweare mariage. For seeing they refuse honourable ma∣riage, it is Gods iust vengeance vpon them, that they should fall into these filthie & abominable disorders. Eue∣ry one of the masse-priests according to the formulary of Rome doth say and confesse, quòd peccaui in Sodomia, that is,* 1.8 I haue sinned in Sodomy.

The man naturally is a coward, yet when he passeth through strange countreyes, he goeth disguised, and calleth himselfe Captaine Cowbucke. But albeit he be no souldier, nor worthy of that profession, yet should he haue come anno 1588. with the Spanish forces against his countrey. And so

many hath he suborned to kill the Queene, and to stirre re∣bellion in England and Ireland, that he hath caused more blood to be shed, then the greatest souldier of our time. His impudency in lying, and great cunning in iugling, may be conuinced by his bold assertions and denials against all truth, and by his shifting and cogging in all his writings: which giue plaine euidence, that the man when he fled from his countrey, left honesty, shame, and conscience be∣hind him, if euer he had any, as by diuers arguments in the treatise ensuing shall, godwilling, be verified. In the meane while, see what his fellow traitors say of him. He that set foorth the reply to Parsons libell, doth testifie, that he will affirme, or deny any thing, and saith, that he hath a brasen forehead, and prayeth, that God would send him more shame, more honesty, and more truth. Speaking of his cun∣ning conueiance he saith, he will neuer leaue his iugling trickes: and againe, that like a Gipsey he playeth at fast and loose.

His life vnto the rest of his consorts is so scandalous, that the martrized Quodlitelist with admiratiō doth thus exclaime, quodl. 8. art. 5. pa. 238. ô monster of mankind, fit∣ter for hell then middle earth, and afterward: thou giuest occasion for diuers to thinke, thou art not a mere man, but some fairies brat, or begotten by some incubus, or aerish spirit, vpon the body of a base woman▪ and quodl. 6. art. 7. and discouery pa. 70. Blackewell, saith a certaine masse-priest, must depend vpon Garnet, and Garnet vpon Parsons, and Parsons on the deuill. Doe not you thinke then, that this is a braue dependance, and that the warneword is braue stuffe that is calfreted and deuised by a dependant vpon the de∣uill? but may his friends say, this was spoken out of chol∣ler. Heare then what the archpriest said, when he heard, that Robert Parsons was first come into England. This man sayd he, will shame vs all: he is for his expulsion, and man∣ners so infamous. Howsoeuer he hath shamed others, him∣selfe he hath shamed by his leud, loose, and discomposed patcheries.

Of his cruell disposition,* 1.9 he hath giuen vs many argu∣ments. While he was yet in Bailioll colledge he prosecuted seuen young men of farre better parentage then himselfe, and gladly would haue had them hanged for taking cer∣taine puddings from a pupill of his called Himmes. He en∣deuoured to draw Himmes his father into bond, that hée should not cease to prosecute the fellonie, and would haue proceeded further, had not the councell taken order to stay his violence: it may be he thought, that taking of puddings was a great matter, considering especially, that the wealth of the tripewife his mother consisted in tripes, puddings, and souce: but sée Gods hand against this pro∣secutor of takers of puddings, he is now so swollen like a blacke pudding, that the memory of Parsons puddings will not lightly be forgotten. A man shall hardly find a fitter fellow to play Ballio the baud, then Parsons being a baudy, burley, pudding growne fellow, and very like the baud in Plautus, cum collatiuo ventre & oculis herbeis, that is, with his bumbasted and barrellike bellie, and eyes greenish like grasse. In Rome he hath long bene the tormentor of the boyes of the English colledge, although his friends in his excuse say, he loueth them but too well, and namely one Fisher a fine youth, that sometime was a Ganymedes to Edward, or as he called himselfe Odeward Weston some∣time reader of Sodomiticall diuinitie at Doway: although now for his beastly loue, they say, he hath lost his place and lecture, and is sent to Antwerpe to loue wenches there. Prouided alwayes, that he meddle not with boyes, espe∣cially, scandalously. As for Fisher he is now at Rome, as they say, to do penance with Robert Parsons Protonotarie of Sodome: if he be not fishing in the sea. Whē Bishop and Charnocke agents of the secular priests in England, were sent to Rome, Sir Robert handled them very rudely. These priests doe exclaime mainely against his crueltie. He tooke away their writings and valists, he caused them to be im∣prisoned, and hardly examined: and at the length sent them away, re infectissima. But what should I neede to stand vp∣on

prooues of his bloody and cruell disposition, when it is apparent, that diuers wayes he hath sought to destroy the Queene, whom he should haue honoured, as his most gracious soueraigne? He sought also to deliuer vp his coun∣trimen to haue their throats cut by the Spaniards, nay by Italians, Marans and infidels. One William Browne aliàs Ch. P. in a letter dated the 16. of August anno 1599. affir∣meth, that he hath a letter of Parsons his owne hand, dated 1598. wherein he confesseth, that he knew of Parries practise for the killing of the Queene, and that the said Parsons kept backe a gentleman, that intended to discouer the same. A certaine other papisticall fellow, in a treatise concerning the practises of Iesuits for killing of Princes, doth charge Parsons for aduancing the practise of Parry and Sauage a∣gainst the Quéens life, for dealing with the Duke of Guise to enter into England with 5000. men, to surprize the Quéene lying at Greenewich, and the citie of London. Neither haue the Spaniards made any attempt against England without the priuitie and solicitation of Parsons, the arch-plotter of treasons.

* 1.10William Browne aliâs Ch. P. doth charge Parsons to be a common detractor, and saith that he detracteth without re∣spect of religion, truth, or common honestie. If then he de∣tract from his owne fellowes, & rayleth vpon such, as him∣selfe pleaseth, though in the generall cause ioyned with him; we may not maruell, if he play his parts with vs, whom he taketh to be his enemies, & by whose detractiō he hopeth to merit, and to winne a Cardinals hat. Finally the mans traitorous practises against the Quéene and his countrey, in many volumes cannot sufficiently be desci∣phred. His first comming into England was to make a side, and to moue rebellion. And that is prooued by his fa∣culties graunted anno 1580. Petatur (saith he) à S. domine nostro, &c. that is, Let it be desired of our most holy Lord the Pope, that the bull declaratorie of Pius the fift against Elizabeth and her adherents, be vnderstood in this manner, that the same bull shall alwayes bind her and all heretikes,

but not (Romish) Catholikes, as matters doe now stand, but onely then, when the bull may publikely be put in execution. By this facultie being granted, then it appeareth, that the bull of Pius Quintus was in force against the Quéene and her subiects, and that Parsons came to stirre vp false Catho∣likes, or rather false traitors, to put it in execution, as soone as occasion should be offered. Now according to the tenor of his faculties, the fellow ceased not to rake in the coles of mens discontented humours, and to make a partie against the Queene. The papists saw he dealt so openly, that they feared, least if the fire tooke, a number of them should be burned in the flames. Such was the feare of the wisest of them, that they told him plainely, that if he retired not himselfe, they would discouer him to her Maiesties officers.

Being thus forced more then halfe against his will to depart out of England, yet ceased he not to procure vs trou∣bles from Scotland, as the king now raigning can tell, and his libell against the Earle of Leicester, that seemeth to fa∣uour the kings title, doth manifestly proue. Nay in a let∣ter to the Earle of Angus he doth plainely confesse, that at that time he was for the kings title, and sought presently to set it on foote, without longer staying for the Queenes death.

In France he encouraged the D. of Guise to come with an army into England, not forgetting in the meane while to aduance the treason of Parry & Sauage. There also he was acquainted, by the meanes of Ballard, with Babingtons con∣spiracie. Neither is it to be doubted, but he knew of friar Sammiers comming to the kings mother, of which ensued the ruine of her, as the authour of the Iesuits Catechisme testifieth. It is said also, that he caused 500. crownes to be deliuered to Ch. Paget to come ouer into England to treat with the Earle of N. whereof his destruction ensued not long after.

In Flanders he sought also to draw the D. of Parma into quarrell with the Queen of England, offering him the Lady

Arbella, and the crowne of England for his sonne. But he was no more able to performe his offer then the deuill, that promised to giue all the kingdomes of the earth to Christ. That packe being broken, he solicited the prepara∣tions of the Spaniard against England anno 1588. ayding Card. Allen to make that most execrable libell, which he titleth an exhortation to the Nobility and people of England and Ireland, which containeth all the disgrace that could be deuised, both against the Quéene, & her subiects. Whatso∣euer he did in deuising of that traitorous libell, one W. Br. aliâs Pag. chargeth him, that hee holpe to print it, and gaue diuers copies to his friends.

Departing out of the low countries, he committed the managing of matters to one Holt, a man of his owne socie∣tie and confrairy of traytours. If then Holt was acquain∣ted with the practises of Yorke, Williams, and Daniel, for killing the Quéene, as he is charged by W. Br. aliâs Ch. Pag. or with Heskets trecherous agency with the Earle of Darby; then no doubt, but R. Parsons was made priuie therewith also, seeing he was but as an inferiour sphere concurring with Parsons, that like primum mobile drew with him all inferior traytors, and made all matters of treason to be taken in hand.

Residing in Spaine, his onely purpose was, to set this land in combustion. To worke a detestation of her Maiestie, and of the English nation in the mindes of the Spaniards, he caused a most slanderous libell set forth before in Latin, to be translated into Spanish by one Ribadineira a man of his owne trayterous order, adding thereunto di∣uers slaunderous and most vntrue reports of his owne, auouching his owne lies vpon the credit of Sanders being now dead. And that this is true, not onely his owne con∣science doth witnesse, but that ribald Ribadineira must ac∣knowledge, if he be aliue, and will testifie truth. For to draw the king of Spaine into the party, he set out a most fond booke of titles to the crowne of England, casting the same with all the force of his wit vpon the Infanta of Spaine,

séeking to depriue the right heires, and endeuoring to bring vs vnder the captiuitie of strangers: to which end also he caused diuers of the English nation residing in Spaine to subscribe to that title.

With the helpe of Creswell and others his adherents, he caused diuers trecherous inuectiues to be published against her Maiesty & the State; and that partly vnder the names of Andreas Philopater, Didimus Veridicus, and such like counterfet names, and partly without names.

By his, and other his traitorous consorts solicitation, King Philip the second sent forth a fléet to sea: of which, two attempts followed: the one about the yeare 1598. in which diuers ships by stresse of wether were wracked on the coast of Spaine, betwixt the Rocke and Cap. finis terrae: the second followed not long after. The first is proued by D. Stillingtō, and other Massepriests, perswaded by Parsons to come with publike enemies against England: the second is mentioned in a letter of the said Parsons to Th. Fitzherbert, and publike∣ly diuulged by the Adelantadoes proclamation, of which hereafter we shall haue occasion to speake. And so earnest was the king of Spaine in setting forth this fleete against England, that at one time, returning to himselfe out of a trance, the first words he spoke, were, Whether is the Ade∣lantado gone for England? At another time, being at his de∣uotions, he said, He would spend the furniture of his chap∣pell, but he would be reuenged vpon the English. The Se∣cular priests in their reply to Parsons libell, fol. 65. do also mentiō these preparations. Neither is it to be doubted, but that Parsons concurred in the solicitation of them. The au∣thor of y^e Reply speaking of these preparations for England: These two preparations (sayth he) are so euident, to haue pro∣ceeded with his concurrence and cooperation, as he no way can deny it without the note of impudency, so many witnesses, and his owne letters bring in testimonie against him. He doth likewise affirme, that the vrging of diuers to subscribe to the Infantaes title, is a matter notorious and euident, and to be proued by the othes of diuers priests. In his letters to a cer∣taine

Earle of Scotland, Parsons plainely confesseth diuers practises set on foote by himselfe against England, and that he sought to aduance the Spanish Infantaes title, as being of his religion.

The resolutions of cases of conscience, set out by A. P. that is, Allen and Parsons, for direction of their traitorous schollers, are nothing else but resolutions to proue them both traitors, and enemies to their countrie, declaring the Queene to be a tyrant, and no lawfull Queene, and her officers no lawfull officers, and ayming wholly at the ouerthrow of the State.

Finally, it is auerred by the secular priests, that Parsons had a finger in the rebellions of Ireland. Neither is it to be doubted, but that he & his agent Creswel were acquainted with the enterprise of D. Iuan d'Aquila in Kinsale, many traitorous English being that time in companie with the Spaniards.

If then this be one of the chiefe pillars of Romish faith, certaine it is, that the Romish faith standeth vpon disloyal∣tie and trechery, or at least vpon a wicked disloyall traitor. If Papists wold consider these his practises, they wold not so much estéeme his directories, libels, discoueries, inuectiues, wardwords, or rather a wardrobe of knauery and villanie, his Warnewords, & such like odious fardles of idle words, which rather direct men to the gallowes, then to religion and vertue: which shall further appeare in the answer fol∣lowing. This in the meane while I thought to relate, for ease of his holy father, if percase he list to saint this horse-holy Frier. And if in the meane while he be not created Cardinall, by reason of his infamous bastardie, and foule vellaquerie, & too open playing aboue boord: yet let him be a Cardinall, and a card excarnificable, vested with Cardi∣nals robes of yellow, blew, and gréene, like the Knaue of Clubbes.

CHAP. II. Of the title Warne-word, and other matters promised and prefixed in the front of Parsons his booke.

A Goose (they say) may be knowne by a feather. If men will not beléeue me, yet may it be verified by the goose Parsons. For by his most foolish title, being the first fe∣ther of his gooseships worke, we may assure our selues we shall haue a great péece of foolerie. For albeit he promise vs but one Warneword, yet hath he sent vs a whole fardle of idle words and fantasticall fooleries.

Secondly, as admonitions and warnings are sent to friends, and not to enemies; so might he haue done well to haue giuen some admonitions to the bougerly boyes of the English seminaries, that suffer themselues to be abused too shamefully by the bougeronicall Masse priests, to the disho∣nor of their nation; and not to vs, that regard not witlesse admonitions a straw.* 1.11 The tragicall poet might haue told this comicall admonitor, if he had but had any one graine of wit, that a wicked mans offers and gifts are vnprofitable. The Gréeke is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. But the asse vnderstandeth no Gréek, and not much Latin, being onely acquainted with the iron tongue of his mother the blacksmiths wife.

Thirdly, his whole labour being spent in iangling and bangling about some pild matters of his popish paltry re∣ligion; he must shew how all that nastie geare will come within the compasse of his title, vnlesse he will haue the same throwne out among the waste of his idle inuen∣tions.

Fourthly, his running vpon the letter in the titles of his Warneword, Wardword, Wastword, and in his mentioning of Watchword doth shew, that there is more rime then reason in his booke, and doth presage, that we should rather

haue ratling words, then sound reason. He sayth, that the VVarneword containeth the issue of three treatises. And yet he onely handleth two chapters of eight, beside other con∣trouersies, seldome daring to giue the true issue, taking al∣wayes Papists for Catholickes, and popery for truth: which is denied. Is it then like that he meaneth truth, that falsifieth his word so grossely in the first words of his booke?

After that he talketh of a reiection of an insolent and van∣ting minister, masked with the letters O. E. and of certaine shifts and deceits, as he pretendeth of ours. But herein his friends complaine, that his eyes were either out or not at home. For if he had looked vpon himselfe, that commeth forth masked with N.D. which letters with the helpe of O. E. come neare Noddey: he would not haue found fault with me for the same matter. Howbeit to prouoke him to shew his bastardly face, I haue bene content to leaue all the foure letters to him alone, and plainly to set downe my name, promising that I will take him to taske, in what forme soeuer he turneth himselfe into, if it be not into the shape of a clew of packthréed, which is endlesse, and of no good goust. In the meane while, if he had not bene the mi∣nister of Satan, he would not haue made a iest at the mini∣stery of the word of God, which is an office not refused by y^e Apostles, nor by holy fathers of the Church, nor by any, but by y^e idolatrous priests of Baal. As for the termes of insolēcy and vanting, of shifting and deceiuing, I doubt not but to fa∣sten them so iustly vpon Parsons, and that by due proofe, that all the world may see the vanity and insolency of this decei∣uer. Now I will onely tell him, that it becommeth not him to obiect insolencie, vanting, shifting and deceit to any other. For nothing is more absurd then that such a buzzard as he, should impute to others his owne buzzardly quali∣ties.

For the posie of his booke, he taketh a sentence that fit∣teth himselfe wondrous well: neither will we deny that it belongeth to him.* 1.12 Flie an hereticke (sayth the Apostle) after

one or two admonitions. Who then doth not flye Robert Parsons an archhereticke, as I haue proued at large? It followeth, sayth Parsons, For such a one is subuerted, and sin∣neth damnably against his owne iudgement. Where I omit to speake of Parsons his false translation. For why should I helpe him, that pronounceth sentence against himselfe, by his owne iudgement, while he remained among vs? And now no doubt but in his owne conscience he is condemned, knowing that it is idolatry to giue diuine honour to the sa∣crament of the Lords body, and to the images of the Trini∣ty, and heresie to hold, that a man can liue without al sinne, or at the least to fulfill the law perfectly. For that by the Fa∣thers iudgement is Pelagianisme.

In the end he addeth, Permissu superiorum: as if his supe∣riors had giuen him licence to play the knaue. Beside, he may do well to tell vs who these superiors are. For if the Pope and his generall giue him licence to publish libels and slaunders against vs; we will be bold to answer his li∣bels, and to touch his superiours to their litle fatisfaction, and to the great griefe of Parsons.

CHAP. III. An answer vnto certaine personall accusations of Robert Parsons against my selfe and others.

AGainst all our aduersaries accusations, beside particu∣lar defences, we haue these generall exceptions for the most part: first we say, of matters criminall that we are cleare. Secondly, that Robert Parsons and his consorts are most guilty. Now what is more ridiculous then that blind bayard should find fault with him that hath good eyes? Om∣nia quae vindicaris in altero (sayth the famous Romane orator Tully) tibi ipsi vehementer fugienda sunt.* 1.13 Etenim non modò accu∣sator, sed ne obiurgator quidem ferendus est is, qui quod in altero vitium reprehendit, in eo ipse deprehenditur. That is, All those

faults which you will censure in others, you must diligently es∣chue your selfe. For who can endure him to accuse or chide o∣thers, which is taken himselfe in trip for that which he repre∣hendeth in others? Thirdly we say, that our aduersaries haue no reason to exclaime against vs for euery smal fault, when they offend far more grieuously themselues. It is ab∣surd for him that hath neuer a good legge, to reproch a man for halting.* 1.14 The Poet saith, Loripedem rectus derideat, Aethi∣opem albus. Let him that goeth vpright, laugh at him that hal∣teth: and him that is white, point at a blacke Moore. Finally, such things as fall out indifferently on both sides, are not to be obiected as crimes to the other. Si iniquus es in me iudex, (saith Tully to Curio) condemnabo eodem ego te crimine. If vn∣iustly you censure me, I shall iustly condemne you for the same fault.

* 1.15To come to particulars, this admonitor doth charge sir Francis Hastings, for that without commission he made him∣selfe a generall watch-man ouer all the land, and hath written a most bitter and bloudie pamphlet against the Catholickes, (as he sayth) replenished with all kind of slaunders, and most odious calumniations. Likewise in his obseruations vpon the preface of my reply to his Wardword, fol. 11. b. he sayth, my preface tendeth wholy to bloodshed and crueltie against Catholikes: and sticketh not of his liberalitie to cal me a no∣torious firebrād of seditiō. But if he charge no better, we shal easily discharge our selues, and lay such a charge vpon him, that his owne friends shall confesse him to be a notorious sot, & a leud accuser, to deale on this fashion. For first, what reason had he to aske a commission in this case, séeing euery one hath not onely a commission, but is also bound by dutie and allegeance to maintaine the State, & to do his prince and countrey seruice? In reos maiestatis & publicos hostes (saith Tertullian) omnis homo miles est:* 1.16 that is, Euery one is autho∣rised a souldier against traitors and publike enemies. Could Robert Parsons more manifestly declare himselfe enemie, then by bauling against those that speake against traitors and publicke enemies? Secondly, why may not a Knight

speake for his prince and country, when he like a traitorous knaue without commission or allowance taketh to himselfe liberty to speake for notorious traitors & publike enemies? Thirdly, it is a matter ridiculous for an enemy to accuse men of bitternesse and bloody cruelty, of slanderous accusa∣tions and sedition, and yet to bring neither proofe nor sus∣pition to conuince them. This therefore is rather a tricke of a scurrilous rayler, then a graue accuser: and such termes Tully in his oration pro Caelio, calleth rather railing and scol∣ding, then accusing. Fourthly he sheweth himselfe an absurd fellow, to talke either of bitter and bloodie pamphlets, or of odious calumniations, or of bloodshed and crueltie, or of Ca∣tholickes, when as himselfe is a senslesse hereticke, and an apostate from religion, and hath spent now this twentie yéeres and vpward in rayling and libelling, in laying plots of treasons, in soliciting inuasions, and such like practises: séeking nothing else but to cut the throtes of his countrey∣men, and to bring them into subiection vnto the Spaniards and Italians, as before hath bene declared at full. We are therefore to beséech his knaueship, séeing he pleadeth for e∣nemies, and traitors and heretickes, to giue vs leaue to speake for our countrey, our Soueraigne, our Religion and libertie. Fiftly, Catholikes are they, which beleeue and hold that which the Catholicke church in old time did vniuersally hold, as sayth Vincentius Lirinensis de haeres. c. 34. But the Ca∣tholike church in old time did neuer vniuersally hold either the popish reall presence of Christs body without any di∣stance from the accidents of bread and wine, or that the ac∣cidents did subsist without their substance, or that Christs true body was impalpable and inuisible, and both in heauē and earth at one time, or transsubstantiation, or the popish Masse, or communion vnder one kind, or the rest of the po∣pish sacraments, or popish purgatory and indulgences, or such like. Nor did Catholikes euer prefer the Latin transla∣tion of the old and new testament before the originall text, or place traditions in equall ranke with Scriptures.* 1.17 Saint Augustine sheweth, that catholikes and true beleeuers are all

one. But Papists are not Orthodoxi, nor true beléeuers, as I haue shewed in my challenge. Sixthly, when we speake against Papists, we meane properly the factious adherents to the Pope and Spaniard, and Parsons his crew of seditious archipresbyterial and diabolical practisers against the state: against whom when we discourse, our whole intention is to saue, & not to spill blood, which they seeke to do, and will, if they be not speedily restrained. Finally, séeing Robert Parsons is so braue a disputer, we must pray him to bring good arguments, or else to lay aside his great bombasted Ie∣busiticall words of slander and calumniation. He may do wel also, to shew vs the difference betwéene slaunder and calum∣niation, which he in great heate hath distinguished, especi∣ally being so excellent a practiser in calumniation, as his publication of Sanders de schismate, and Philopater and other libels do proue him to be. It would finally be knowne, why this fellow that neuer knew his true father, and loued so well his mother, should be called Andreas Philopater, rather then Andreas Philiometer. It is a question also why he should be called Andreas, rather then Robertus Philopater. But percase on his toombe he will haue this grauen: Hic iacet Andreas, qui lapidauit eas. Pro Andreas Philopater, dic A∣ue Maria and Pater noster.

Speaking of sir Francis Hastings in his Epistle to the Rea∣der, he would gladly fasten vpon him a suspicion, as if he desired some diuidend of the liuings of Papists. And againe, 1. encont. c. 11. he chargeth him and other knights with dayly féeding vpon papisticall fellows goods. In his obseruations vpon my preface, fol. 11. b. he sayth, I watch for scraps: and that I and my hungrie crew stand by, and for desire licke our lips, hoping to haue some share in the deuidend. Drawing metaphors from his owne, and his hungry companions practise, who couching like dogs at the Popes feete, are still looking for scraps and bare bones, & gaping for diuidends: and to satisfie their extreme néed, sometime like curres run grinning vp and downe the stréetes of Rome, and cannot be satisfied. Others fall together by the eares for bishoprickes

and promotions in England and Ireland; which they hope will be conquered daily. But their ambitious desire is like a hungry mans dreame, that thinketh he eateth, and yet ariseth in the morning sore a hungred. In his table he no∣teth, that I am poore & needy, but if he had not bene a poore and needy pamphleter, he would haue bene more wary, then thus desperatly to lie vpon the credit of his intelligencer. For it is well knowne, that Sir Fr. Hastings liueth in hono∣rable reputation without desire of any mans goods. I, al∣beit I had no preferment of the Church, yet could I liue of my patrimony. Neither of vs, nor any knight professing the Gospell, doth liue in such estate, that he being a beg∣ging Friar by his profession, and by birth a poore blacke∣smithes wiues sonne, may well obiect either néede, or grée∣die scraping for other mens goods vnto vs. Nay we are so farre from desiring the goods of papists, that we wish them, as Saint Augustine epist. 50. did the Donatists, that they were Catholikes and honest men, and so we would not onely leaue them that is theirs, but giue them also part of that is ours. With vs they deale as the Donatists did with S. Augustine, and we answere Parsons as he did them. Quòd nobis obijci∣unt (saith he) quod res eorum concupiscamus, & auferamus, vti∣nam Catholici fiant, & non solùm quae dicunt sua, sed etiam nostra in pace nobiscum & charitate possideant. If this wish content them not, I would wish them together with all their goods in Italie with their owne holy father. Which if the Spani∣ards and Italians, and the bloody Inquisitors would permit to men of our profession, they would accompt it a great fa∣uour. But now such is the crueltie and extremitie of the papists, that they torment and put to death all that pro∣fesse the truth, and not onely share and deuide, but also take all, most gréedily without respect of their poore widowes, fatherlesse children, or their poore kinsfolkes. This hauocke the Inquisitors make in Spaine, and this spoyle was made by our butcherly enemies in the dayes of Queene Mary. Parsons therefore, in putting this vpon vs, did nothing els, but put vs in mind of the rapines of papists in Quéene Ma∣ries

dayes, and shew, what detestation we ought to haue of that cursed, rauinous, and woluish broode, that dealeth with Christians in this sort.

* 1.18He findeth also fault with my stile, as outragious and intemperate: and obiecteth scurrilitie and turpitude vnto me. But if he would haue men to beléeue him, he should haue conuinced me by proofes. For no man, I thinke, that is wise will beléeue such a bankerout disputer on his bare word. Againe he should haue shewed good example him∣selfe, that requireth such respectiue termes in others. He is still rayling and raging like a butter wife, and most in∣temperatly and furiously. Hauing therefore declared him∣selfe a scurrilous filthy fellow, he sheweth himselfe an im∣pudent sot, to obiect his owne faults to others. Of his scur∣rilitie I do meane to make a whole chapter. Of his turpi∣tude, his baudy and filthie rimes against Beza in the de∣fence of his rayling censure against master Charke, yeeld proofe sufficient. I may therefore vse Optatus his words to Parmeniam against him. Cùm pro his erubescere debueras, ca∣tholicos innocentes accusas. That is, where thou shouldest blush for thine owne faults, thou accusest others that are innocent. As for my stile and termes, they shall alwayes be iustified, when Parsons hath any matter to obiect against them.

* 1.19Descending from his magistrall throne of his royall pe∣dantery, to speake of my epistle, it pleaseth him to diuide it into three principall parts, to wit: into notorious folly, ap∣parant falshood, and ridiculous vanitie in bragging and van∣ting. But seeing he hath diuided no more wisely, he must take the parts all to himselfe, being a notorious sot, a false packer, and a vaine and ridiculous bragger. Such a one the wise man describeth Prouerb. 6. Homo apostata (saith he) vir inutilis graditur ore peruerso, annuit oculis, terit pede, digito loquitur, prauo corde machinatur malum, & omni tempore iurgia seminat. It seemeth a proper description of Parsons an apo∣state from religion, a man of little worth, that goeth vp and downe with a peruerse and wide mouth, which win∣keth with his eyes, giueth a signe with his feete, speaketh

with his fingers, deuiseth mischiefe in his wicked heart, and at all times foweth discord and contention. It follow∣eth therefore, that he looke for the execution of that which followeth: Huic exemplo veniet perditio sua, & subitò contere∣tur, nec habebit vltrà medicinam. This mans destruction will come quickly, and he shall suddenly be broken in peeces, and shall find no further remedie. As for the folly, falshood and vanitie he talketh of, they are so surely fastened vpon him∣selfe, that he shall neuer put them vpon me. To conuince me of folly, he hath alledged the words of Tully, that cal∣leth him a noddy orator, as he saith, that alledgeth such matter as maketh no lesse for his aduersarie, then for himselfe. But if this be the part of a noddy, then is Parsons a three∣fold noddy, who alledgeth almost nothing, but it may with better reason be reiected vpon himselfe, then cast vp∣on others: as for example, where he talketh of heresie, ray∣ling, bloody pamphlets, folly and such predominant humors and qualities in himselfe. Against me the words of Tully make nothing. For albeit I do call him noddy that taketh for his deuise N.D. which with the addition of two vowels make noddy; yet cannot he by any meanes make noddy out of O. E. which letters I assume to shew his folly, vn∣lesse he will lend me his owne name, which I do not meane to borrow at this time. Againe, if he may come vp∣on the stage with the maske of N.D. why may not he that defendeth, take the two next letters O. E?* 1.20 The lawes are plaine that no man may refuse to stand to that law, by which himselfe meaneth to receiue aduantage. Further∣more talking of two letters, where I say he is a man of two or three letters; he answereth but by halfe, and there∣fore is like to rest a noddy, and a man of three letters, that is Fur, and the rather for that like a thiefe he came into England, entring not by the doore, but stealing in some other way with picklocke faculties, and treche∣rous instructions from the Pope. Finally the man sheweth himselfe to be, not an orator, but rather a foolish grammari∣an, that calleth consonants the material part, & vowels the

formall part of words. For if this were true; then should no word be compounded of vowels, nor should vowels stand without consonants, nor should forme and matter be proper to bodies, but common to words also, and fan∣cies. Thus we sée how Robert Parsons, since he ran out of England hath outrun both grammer and logike, & is now learning to spell N. D. It may be if he passe Tiburne clean∣ly, he wil shortly enter into his Puerilis, and learne to con∣strue stans puer ad mensam, or percase pendens in patibulo. To conuince me of apparant falshood, he saith, albeit he might remit himselfe to a multitude of examples in the encounters ensuing, yet he will shew one for a proofe of the ministers ta∣lent in this kind. But whosoeuer list to compare my an∣swers with his examples, shall find that his multitude of examples doth shew the multiplicitie of his vanities, and that his whole Warneword, is but a fardell of foolery. As for this one example, which he alleadgeth, it may serue to iustifie my honest dealing throughout the whole booke, and to shew, that he hath neither wit, nor honesty. In my reply I charge him, that he hath written diuers odious chartels and bookes, both against particular men and the State, and namely, First certaine chartels against some in Oxford: Next Leicesters common-wealth. Thirdly, a libell intitled a Confu∣tation of pretended feares. Fourthly, the booke set out vnder the name of Andreas Philopater: Fiftly, the Libell to the no∣bilitie and people of England and Ireland, set out vnder Card. Allens name. Sixtly, Dolmans booke of titles. Se∣uenthly the Wardword. Eightly, the relation of the dispute betwixt M. Plessis and Eureux. But because I doe not men∣tion other bookes written by him, as for example Houlets reasons of refusal: the Discouery of Nicols: the Censure against Charke: the Epistle of persecution, and his Directory; he saith that in recounting eight bookes, I tell nine lies, fiue priuatiue, and foure positiue. But in talking of priuatiue lies, hée sheweth himselfe not onely a positiue, but a superlatiue di∣zard. For if euery one lyed, that reckned not vp all his pal∣try pamphlets; he would bring himselfe and his owne

friendes within the compasse of lying. He must therefore iustifie this fiction of priuatiue lies, for else he doth nothing. It standeth him also vpon, to shew that euery one is to take notice of his fooleries, and patcheries. For such is the howling of Parsons Houlet, and the Epistle of persecution, where he taketh that which is in question for granted. The Censure of Charke, and Discouery of Nicols do consist prin∣cipally of rayling. The Directory is stollen out of Gaspar Loarti, Granatensis & others. He hath no reason therefore to brag of such bald inuentions. Where he obiecteth fal∣shood to me, for charging him with certaine libels written against some in Oxford, and with the libell called Leicesters Common-wealth, & the treatises entitled a Confutation of certaine pretended feares, & Letters to the nobilitie and peo∣ple of England and Ireland; his friends are much ashamed in his behalfe. For the stile and phrase of these bookes, com∣pared with the Wardword, and other pamphlets confessed to be his, the testimony of diuers priests in England, that ordinarily charge him with these bookes, the confessions of some of his friends, do conuince to lie most shamefully. Nay his owne conscience doth accuse him, and conuict him. For listen, I pray you, what he answereth. I neuer heard, saith he, any man of notice and iudgement ascribe them to him before: and if I be not deceiued, other authors are knowne to haue written them. Now what is this, but to confesse that couertly, that he denyeth coldly? And what traitour or fellon, or séely fellow being charged at the barre with noto∣rious treasons and fellonies cannot answere thus, albeit he be charged with things most manifest? For what trai∣tor cannot say, I neuer heard any man of iudgement or no∣tice ascribe this treason vnto me? And againe; If I be not deceiued, others are knowne to haue committed this treason. But if Ro. Parsons answere no better, he will soone be conuicted and trussed for a traitor. In the meane while, he shall here onely rest conuicted of lying and foolery. Of which he may also be conuicted, in that taking on him to disproue me, where I charge him to be the authour of the

Wardword, he doth afterward plainely confesse it. He doth also make me to say, that he hath written in all, eight con∣temptible treatises (which are no words of mine, but cogged in by him) and chargeth me with suppressing his bookes: where I confesse plainely, that he hath written other base and paltry pamphlets. Whosoeuer therefore will estéeme the rest of my discourse, by this against which he taketh such ex∣ceptions, as he would haue it, may see, that as I haue dealt in all things plainely and sincerely, so this fellow dealeth most childishly, impudently & idlely in most of his discour∣ses.

To conuince me of ridiculous vanitie in vaunting, (as he calleth it) he alleageth nothing, but only a challenge made by me to himselfe in fiue new encounters. I do also request, if himselfe be busie about some packe or practise of treason, or els percase about some plot to win a Cardinals hat, & wil not or hath no leisure to answere; that either Creswel, or some other babling Iebusite may be set forth to try his skill in this combat. But neither is it a ridiculous matter to de∣fend the truth, nor any vanity to challenge Parsons, or his paltry schollers, and seditious companions. Beside that, if it be vanitie in vs to challenge some few, then should Robert Parsons be a most notorious vaine fellow, that in defence of his Censure against master Charke, doth most proudly challenge the whole Church of England to dispute, and in his Wardword vanteth that we dare not to deale with him and his fellowes. Campian also challenged all commers, in his ten reasons, as if a common fencer should challenge all men at ten weapons. And yet Parsons I trow, will not accuse him of ridiculous vanitie in vanting. Nei∣ther will the seditious crew of traitorous seminary com∣panions giue y^e title of Thraso, Goliah, Behemoth, or Leui∣athan to all challengers. For then could not ruffling sir Ro∣bert, nor cauilling Campian escape their censure: conside∣ring especially that in all their pamphlets they breath furie out of their nostrils, and folly out of their dried sculs, bragging and vanting most vainely and excessiuely. But

Parsons speaking against others, forgetteth alwaies to looke backe vpon himselfe, or else age perhaps hath dried vp his wit. Omnia fert aetas, animum quoque, saith the Poet,* 1.21 age de∣cayeth all things, & Parsons vnderstanding also. His braine is dryed with Spanish sacke, and Spanish scabbes haue seized on his scull.

Afterward, not being able to iustifie his thréefold accusa∣tion against my Epistle, he roueth at certaine personall matters farre from the questions in controuersie. First he saith, I haue bene a souldier, but what of that? was not Igna∣tius y^e first founder of his sect, a lame souldier? And were not Pope Clement the seuenth, Iulius the second, and other Popes, whom he dare not disclaime, great men of warre? Let him therefore beware, least desiring to strike others, he wound the lame souldier his founder, and the Popes his holy fathers, and himselfe, that counterfeiteth sometime to be a souldier, and calleth himselfe captaine Cowbucke, being but a cow and a coward. But it may be percase, that he accompteth it irregularitie, for a man of the Church to be a souldier: for so he seemeth to insinuate. But he is much de∣ceiued in his own canons. For albeit, to be a bastard is irre∣gularity, yet is it not so to be a souldier. And if it were so by the Popes laws, who (because the Iews said,* 1.22 it was not law∣full for them to put any to death) do therefore exclude their clergie from iudging of matters of death; yet it is ridicu∣lous to exact the obseruation of the Popes lawes of Christi∣ans, when the papists do reason so absurdly from the words of the Iewes, and regard their owne constitutions nothing at all. Beside that, if such traitors as himselfe and the Iebusites of Paris thinke it lawfull to beare armes a∣gainst their liege Souereignes; I hope he cannot disproue them that haue serued their princes against foreine ene∣mies and traitors.

He saith also, I haue bene a pirate. But that sheweth, he is badly informed, and worse affected, that calleth all that serue their countrey by sea, pirats. As for me, I count it honour, to be rayled on by professed enemies of

their Prince and countrey, and shall the rather endeuour to do seruice both against enemies, traitors and railers.

Further, saith he, I vnderstand, that he hath bene iudge marshall among souldiers. But while he thinketh to offer me disgrace, he saith more honour of me, then I would per∣case haue sayd of my selfe, if I had not bene occasioned by him. For that is a place of honour, as the Auditors ge∣nerall of the Spanish armies can assure him. Neither is the same incompatible with my calling, although I ser∣ued the Queene in that place in the low countries, before I had any function in the Church.

He is also much offended, that I haue sometime taken vpon me the trayning of yong souldiers, that were to be led against such villeines and traitors as himselfe, comming with Spainiards, and forraine enemies against their coun∣try. But if he be sorie that he and his consorts could not cut his countrimens throats without resistance, I am glad, if I haue made my countrimen the more able to serue both a∣gainst common enemies, and such cut-throate traitors: and I doubt not but to vse my skil to the benefit of my country, if euer such traitors as himselfe is, offer to bring with him any bougerly Italians, or bragadocio Spaniards against England.

He proceedeth and saith, I am married and matched, as a minister ought to be. In an other place he glanceth at my wiues French hood. But what if I was married before I entred into the ministery, and be able to maintaine her so without any profits of my Ecclesiasticall liuings? Beside that himselfe being a filthy bastard, and borne of a base queane, as the Quodlibetist being a goodly martyr in the Calendar of traitors telleth him, he sheweth himselfe both witlesse and shamelesse, to speake against honorable mari∣age, and such as are knowne to be descended of worship∣full parentage. Furthermore he giueth vs occasion to de∣test the filthie masse-priests, monkes and Iebusites, that abiuring lawfull marriage, burne in vnlawfull lustes, and are knowne to be adulterers, fornicators, sodomites, and

most beastly and swinish fellowes.

He shameth not also to affirme, that I was forced to retire out of Ireland for certaine iniurious speeches against the Earle of Ormond, and the Irish nation. But what if the Earle of Ormond and the Irish nation will cleare me? Is not he a busie fellow to meddle with their matters without fée? A∣gaine, what if I came away with the leaue and liking both of the generall and others? Wil it not appeare that he lieth like a shamelesse fellow, without leaue or liking of any but himself, who like a monky liketh best his own deformities? But he may learne both, if he list to informe himselfe either by English or Irish that knew those matters, how they pas∣sed. As for those whom he stileth witnesses, Omni exceptione maiores, they neuer receiued any greater disgrace then in medling with me, and haue since declared themselues to be men rather to be lamented for their folly, then credited for their dignitie.

But nothing is more ridiculous, then that Robert Par∣sons should find fault with my intemperancy of spéech, sée∣ing I do but answer his intemperate and exorbitant inue∣ctiues, that in scurrility and rayling are superlatiue. But if he will néeds find fault, let him bring reason, least his wri∣ting séeme to want both wit and reason.

His last charge against me in his answer to my Epistle concerneth discontentment, and complaints against the State. But it is like the rest, that is, fond, false, and friuo∣lous. For neither is it likely that I should be discontent with y^t present state, or grieued with any ordinary charge, when both in most honorable actions, and in my publike writings, I haue to the vttermost of my power defended the State, and haue willingly put my self to extraordinary charge in all seruices for my countrey. This resolution also is both in my selfe and others, not onely to spend our goods, but our liues also in defence of our country and of the truth against all malignant firebrands of sedition, and miserable slaues of Antichrist that shall dare to assayle the Realme. Finally, if in any thing I haue shewed discontent, it is in

that I haue séene such notorious trechery, as is discouered in Parsons and his leud consorts to escape vnpunished, and sometimes vncontrolled.

Not content to accuse vs, the ranging fellow runneth out in diuers places, and rayleth with a wide and filthy mouth against the late noble Earle of Essex, whose calamity all that knew him do much lamēt, and whose blood, I doubt not but God will require at all the hands of some of his consorts that sought to spill it, as he hath already begun to reuenge it in some principal persons that eagerly followed the matter against him. Well, let vs sée notwithstanding what this Blackesmiths dog hath to say against that noble lord.* 1.23 First, saith he, the Earle of Essex was pitifully seduced by the puritanes. But euery one that is not ignorant of the true causes of his discontentment, knoweth well, that his pre∣tence was not for religion, but rather for other causes. It is also well knowne, that sir Christopher Blunt, and the po∣pish faction was the cause of his ruine. For vnderstanding his discontentment, they set him forward with hope and promise of assistance in priuate quarels, not doubting, but either to trouble the state by his means, or els to bring him into a snare, whom they knew to be firme for religion. It may be also, that his enemies by their cunning drew him into this dangerous action, by practise of traiterous compa∣nions that were about him. Howsoeuer it was, much it is to be lamented, that refusing a pension offered him by the King of Spaine, he could not also discouer this traine layed for him by the Popes agents. And I cannot but much dis∣daine, that so bastardly and base a swaine as this paltry Parsons is, should insult ouer so noble and magnanimous an Earle: a dog ouer a Lyon: a bauling curre ouer a most fa∣mous and worthy man of warre.

He telleth vs further, that he was stout against peace with forraine princes, and that he had wrought such a troubled wa∣ter vnder hand, that if his streame had not bene turned against him, he might chance to haue inhooked the greatest fish in England. But this deuise of a great fish, is nothing but

a vaine surmise of a great conger-headed companion. For neither did he, nor could he pretend any title to the crowne. And as for his stoutnesse against peace with Spaine, it pro∣céeded from the loue of his country, and was occasioned vp∣on iust grounds, for that he saw no sincere dealing on the behalfe of the Spaniard, but rather a surceasing of hostility, that in the meane while Masse-priests and Iebusites, and their adherents might worke treason. It may be also, that he meant to shew the weaknesse of the Spaniard, & the power of the English nation, which the Spaniards hereto∣fore too much despised. Neither he certes, nor any man else misliketh an honorable, profitable, safe, and durable peace. Fol. 8. a. he doth againe talke vainely, and telleth vs of the Essexian assault, and sayth, it may be presumed, that it would haue abbreuiated the Queenes dayes, especially in the inten∣tion of the puritanes. But he is an absurd fellow to obiect that which his greatest enemies sought to proue, and of which he cleared himself sufficiently at the barre. And most shamelesse he sheweth himself, to impute that to men of our profession, which like a leud Laiolian he calleth puritanes, which was continually desired of Papists, and much feared of all that truly professed religion. Againe, fol. 13. he menti∣oneth the Earle of Essex his attempt, and golden purposes, and sayth, that my Lord and young king Essex plotted her Maiesties ouerthrow vnder pretence of meeting at a puritane sermon. But if all plotters of her Maiesties ouerthrow had bin rewarded according to their desert, then had the crowes long ere this fed on Parsons his quarters, the most notori∣ous arch-plotter of treason that this age hath affoorded. Likewise he and his consorts haue made many attempts against the State, and in the destruction of their Quéen and country they hoped to haue a new world, and therin placed their golden time. As for the good Earle, his purposes, how∣soeuer they were drawne to his destruction, and disorderly managed, yet could no man proue that he meant harme to the Quéene. Séeing therefore this Patch obiecteth to the Earle an imaginatiō of that which the traiterous consorts

of Parsons haue long desired: I will here bestow on him a crowne of fox tayles, and make him the King of al renegate traitors: and doubt not if he come into England, but to sée him crowned at Tiburne, and his quarters enstalled at Newgate and Moregate. Finally, fol. 88. b. he doth againe inculcate the same matters, and pretendeth that he was set on by certaine puritanes and hungrie protestants. But if he knew any of vs guilty of such a crime, I doubt not but he would haue reuealed their names, vsing to kéepe nothing secret that might hurt vs. We haue rather great cause to suspect Papists, who were the principall men about him, and some percase suborned by the Spanish Infantaes faction that feared him, and by all meanes sought his destruction. And thus euery man may see, that no man euer pleaded the Popes cause with worse grace then Parsons, who obiecteth nothing to his aduersaries, but that which falleth beside them, and reboundeth backe on himselfe and his friends.

In the places aboue mentioned, he endeuoreth also to sprinkle some suspition vpon sir Francis and me, as if we had bene priuy to the Earles intentions. But we were too farre off to be partakers of his counsels, and too far different from sir Chr. Blunt and other Papists to consort with them: and I may boldly say, not so simple as to allow of such an action. Parsons therefore may do well, either to forbeare such foolish toyes, or to take better information of matters. He calleth the Earle my master: but therein he is no lesse a∣bused, then in the rest. For albeit I haue in diuers actions serued vnder him; yet so did diuers others Knights & Lords that neuer called him master.

Fol. 20. he giueth out foolish words, as if some of our re∣ligion, which he calleth Puritanes, should intend to take some port or towne in England. But that, as it is a matter far from our doctrine and practise, so it is common with the Papists, as may be proued by the example of such as came with the Spaniards, an. 1597. & 98. for Falmouth, and of the traiterous leaguers the Popes blessed souldiers in France. Was not then sir Robert a woodden discourser, that hath no

fault to obiect against vs, which he can proue, and yet speci∣fieth diuers things, whereof his owne consorts are most guilty?

Fol. 25. a. Taxing me for diuers faults, this masked O.E sayth he, shewing himselfe no lesse full of malice, and poisoned hatred against Catholikes, then furious in heresie, falleth from flattering her Maiestie, to bloodie sycophancie and calumnia∣tion of Catholikes, as though they hated her Maiesties person. Whereto that I may answer according to Parsons owne vaine, I say that this masked N.D. sheweth himselfe an e∣gregious Noddy, that chargeth men with malice, poysoned hatred against Catholikes, fury, heresie, calumniation and sycophancy, and yet neither nameth who these Catholikes are, nor bringeth one letter to iustifie his furious accusatiō. I say further, that he is neither Catholike nor honest man, but a furious sycophant, hired for crusts of bread to calum∣niate honest men, and an irreligious apostate and heretike, and yet not more wicked for religion, then damnable for his odious conuersation. And where I say that Papists, as many as were linked to Parsons and his packing con∣sorts, were enemies to her Maiesties person: their manifold plots and attempts against her Maiesty, & their continuall adhearing to her enemies, do proue my saying true. Parsons also hath by diuers libels, and namely by Philopater, which he denieth to be his, and by the printing and publishing of Sanders booke de Schismate, and the libell which was partly made by him, and partly by Allen, and by diuers practises against her life and state, proued himselfe to be a dogge in barking, and a poysoned enemie in conspiring against her. We will onely alledge a few lines out of Allens libell prin∣ted by Parsons against the Queene. She is (sayth he) a most vniust vsurper, an open iniurer of all nations, an infamous, de∣priued, accursed, excommunicate hereticke, the very shame of her sexe and princely name, the chiefe spectacle of sinne and abhomination in this our age, and the onely poyson, calamity, and destruction of our noble Church and countrey. Now would I gladly know, whether those that allow this forme

of writing, did not both hate and séeke to hurt her Maiesty. Next, whether such as do allow such malicious railing and libelling, do not concurre with them in hatred, and deserue to be hated and expulsed out of all kingdomes well gouer∣ned, as leud libellers, venimous serpents, and damnable traitors.

Let any man reade the first page of the Wardword (sayth Parsons) and then tell me whether this minister haue any for∣head at al (though his head be great inough) who saith, I do not so much as go about to proue any such matter, that he flattered the state. And this saith he, forgetting his owne brazen face and forehead, and the blacksmiths his mothers husbands forked head, and his mothers litle honestie recorded in so many bookes of the secular priests, and spoken of commonly in the country. Beside that, it is most apparent that he doth not once mentiō sir Francis in the first page of his book, saue in the title, much lesse proue him a flatterer. And if as he saith, that was the but of his discourse, then like a blind archer he missed the but, & shot wide and far off. It appeareth also, that he was not in his wits, when he began thus to exclaim and cry alarme.

Fol, 35. he imputeth vnto me idle babling and calumnia∣tion: whereas all his wast Warne-word is nothing but a fardle of idle words, and méere babling, and foolery, except where he addeth some additions of knauery; & that not only in calumniation and lying, but also in diuers kinds of villa∣ny and trechery.

Fol. 36. he sayth, I flatter to get a bigger benefice. But if a man should aske him, how he knoweth my mind, he wil like a restie iade be at a stop. Onely he imagineth me to be like himselfe, who caused a solemne supplication to be presented to the King of Spaine, subscribed with the hands of diuers base knaues and whores for want of more worthy witnes∣ses, declaring, that to vphold the cacolike cause, it was ne∣cessary that Robert Parsons should be made forsooth no lesse then a Cardinall. He made meanes also for the Kings let∣ters to the Pope to the same effect. And no doubt they had

taken effect, but that he had iugled too much aboue the boord, and was knowne to be a bastardly, base, refuse, ribaldicall, rascall fellow.

Fol. 72. speaking of sir Francis, like Scogan he scorneth, and like an impudent companion accuseth him, as not aboun∣ding in good workes: whereas himself aboundeth in all euil workes, as for example, impietie, heresie, trechery, filchery, lying, cogging, lechery, beastly filthinesse, and all knauery. As for sir Francis his pietie & charitable dealing, the same is sufficiently knowne: and greatly should I wrong him, if I shold compare him with any of Parsons his consorts, which was begotten on the backside of a smiths forge, in that cun∣try where sir Francis hath an honorable charge.

In his second Encounter, ca. 13. such ruffianlike and raue∣nous companions (saith he) do possesse, buy and sell Catholike benefices: forgetting that himself wandred long vp & down England and France, sometime in the habite of a souldier, sometime like a ruffianlike Leno, sometime like a knitter of thrummed caps, and that himselfe liued long by rapine, co∣sinage and knauery. He forgot also how the Popes, Cardi∣nals, and Masse-priests buy and sell benefices, masses, in∣dulgences, and such Babylonical wares, as I haue here∣tofore shewed. As for Ecclesiasticall liuings, they belong to true Catholikes indéed, and not the priests of Baal, nor the limbes of Antichrist, nor to idolatrous Monks, Friers, and such vermine: vpon which kind of dogs we do not vse to cast away the childrens bread.

The rest of his charges & accusations being like to these, I should greatly wrong the Reader if I should stand longer about them. Now then, that we haue answered for our selues, listen I pray you what we haue out of this foolish Warneword to obiect against Parsons. And first, because re∣ligion is a point among Christians of speciall consideratiō, we will see how atheistical and irreligious he hath declared himselfe to be, like Prometheus sacrificing bare bones coue∣red with shew of fat, and himselfe taking the best for him∣selfe, and making a profession of the name of Iesus, and ha∣uing

a shew of godlinesse,* 1.24 but notwithstanding denying the power thereof.

CHAP. IIII. Containing notes of certaine speeches, arguing Ro∣bert Parsons his impietie and atheisme.

I Néed not to insist much vpon this point, the man being already conuinced by the testimony of the secular Masse-priests his consorts, that haue often holpen him to heaue at the end of a Masse, to be a méere Machiauelian, an irreli∣gious person, and an Atheist. VVilliam VVatson a famous fellow, Quodl. 8. art. 5. calleth him a beast, a diuell, and a mo∣nopoly of mischiefe. But if any doubt of it, these testimonies out of his VVarne-word, against which we dispute, may assure him.

The holy Scriptures do euery where vse this word Mi∣nister of Christ, or minister of the Gospell in good part: as for example in these words, Rom. 15. That I should be the Mini∣ster of Iesus Christ towards the Gentiles. And 1. Cor. 3. VVho is Paul then, and who is Apollo, but the Ministers, by whom ye beleeued? And 2. Cor. 11. They are the Ministers of Christ. And Col. 1. He is a faithfull Minister of Christ. Is he not then an impious fellow, & doth he not declare himself the slaue of Satan, that euery where vseth this word in scorne and con∣tempt, saying, sir minister, the minister, insolent minister, and giuing out, that a true minister, and false minister is all one to him?

In his answer to my Epistle, speaking of my request to haue Creswell to answer, he alludeth to Christs words, Mat. 20. & Mar. 10. where answering the sonnes of Zebedey, he sayth, Nescitis quid petatis. For making himselfe Christ, and me one of the sons of Zebedey, he sayth, Nescis quid pe∣tis. So shamelesse he is in taking vpon him the person of Christ, & abusing Christs words to his scornefull purpose.

He should therfore rather haue made himself a beareward, & his seditious schollers beare-whelpes, & Creswel the crier of the game. In the end of his wild obseruations vpon my Preface, he obiecteth preaching vnto me, where in great re∣proch he calleth me preaching Deane. Yet the Apostle Rom. 16. and 1. Cor. 1. teacheth vs, that preaching is the meanes to reueale the Gospell, and to bring men to Christ. It is no maruell therefore, if this limbe of Antichrist do hate prea∣ching, by which men are brought from Antichrist to Christ, desiring nothing more then to kéepe his countrimen in darknes, and to reduce them backe into Egypt.

Fol. 22. he iesteth at Sir Francis Hastings, & saith, He doth imitate the spirit of some hidden prophet. But what is more impious, then to vse the name of a prophet, & of Gods holy spirit to make vp a iest?

He professeth, that he handleth controuersies of religion, and yet fol. 33. b. he calleth his dispute an Enterlude. Do you then thinke that this man deserueth credit, that of a Masse-priest and Iebusite is now become a Comedian, & séemeth to make a iest of religion? Eusebius liked not the Gentiles,* 1.25 that in their Theaters made sport with matters of Christian religion. What then may we think of this counterfet Chri∣stian, but that he is worse then the Gentiles?

Fol. 29. he defendeth Panormitan and Hostiensis, that af∣firme, that Christ and the Pope haue but one consistory, and that the Pope can (as it were) do all things that Christ can do, except sinne. But therein he professeth his owne impietie, rather thē excuseth theirs. For who doth not acknowledge it to be a matter impious, to compare a man to Christ in all things except one, and to make Christ the author of the Popes sentences and iudgements? Likewise it is impious to defend the Glosse, that sayth, Dominus Deus noster Papa. c.* 1.26 cum inter extr. Io. 2••. de verb. signif. as doth Parsons. Nay, he goeth about to face down Sir Francis, that doth reprehend it. Neither is it materiall, that the name of God is giuen sometime to creatures. For that is by a similitude, and not absolutely nor properly.

Fol. 38. he defendeth Steuchus and Pope Nicholas, that say that Constantine called the Pope God, and held him for God: which was neuer vttered by Constantine, nor can be spoken without blasphemie.

Fol. 40. he maintaineth the words of Cusanus, that sayd,* 1.27 that the iudgement of God changed. But S. Iames saith, Apud Deum non est transmutatio, there is no change with God. This was also an opinion of the Arrians, Dei verbum posse mutari, that the sonne of God, which is the eternall word, may be changed, as Athanasius testifieth decret. Nicen. sy∣nod. contr. Arrian. Furthermore it is blasphemous, as hée holdeth with Cusanus, to say that Gods institution in the sa∣crament may be changed.

Fol. 42. he saith, Sir Francis cometh out with a decalogue of blessings, answering perhaps to the ten Commaundements, for whose obseruation the Iewes haue many blessings promi∣sed: founding a scurrilous iest vpon the ten Commaunde∣ments, and emplying, that among Christians there is no such reward for performance of the law, as among the Iewes.

Fol. 45. he placeth Trinitarians among heretikes, as if it were heresie to beléeue in the holy Trinity.

Fol. 60. and 61. he beareth his reader in hand, that rea∣ding of scriptures in tongues vnderstood, is cause, that men fall into heresies: direct contrary to the doctrine of our Sauior, Search the scripture, saith he: for in them ye thinke to haue eternall life. Thus he blasphemeth the sacred word of God with his impure mouth.

Fol. 79. he maketh a iest of the words of our Sauiour, Matth. 5. where he saith, Our clergy may sing, beati pauperes spiritu. This I say is mere impiety. For so should he sing too, if he were ot an Atheist, and had forgotten, that these are Christs words.

Fol. 81. he maketh sport with words of Scripture, com∣paring Cadburie to the ruines of Hierusalem: and yet this fellow is estéemed a worthy patron of poperie: such a pa∣tron, such a cause.

Fol. 101. he denyeth scriptures to be the rule of faith: which is as much, as if he meant either impiously to ouer∣throw the canon of scriptures, or else to preferre vncertaine traditions before them.

2. enconter c. 5. fol. 32. 6. he compareth reading of scriptures, to excesse of apparrell, spending much, and playing at dice: like a cheating companion drawing similitudes from his owne practise, to disgrace the word of God.

Chap. 6. encontr. 2. he will not confesse his errour, that sayd before Wardw. p. 14. that the words of the Apostle, 1. Cor. 3. make against reading of scriptures. Who can de∣nie (saith he) but Saint Paul talking of scriptures, as they were in the learned tongues, saith of them, litera occidit? But to ac∣cuse men for reading of scriptures is impious, and sauoreth of the error of the Origenists, and Swenchfeldians errour, that condemne the letter of the Scriptures. Neither can he excuse himselfe, saying, that he meant rash reading. For the Apostle where he saith, that the letter killeth; talketh not of reading, but of the effect that the scriptures worke in mens harts, shewing that the letter condemneth those, which by grace are not moued effectually to embrace the word.

Chap. 11. encontr. 2. most blasphemously he compareth Christs miracles to the miracles of Thomas Becket, and his lying legend to the scriptures. For which he deserueth to be marked as a miraculous blasphemer. In the same place he saith, that materiall honour in worshipping saints, hurteth not the deuout, nor diminisheth their merit. Which is as much as if he should say, that those that worship theeues and male∣factors, as saints; offend not, but rather merit with God. And that men may worship they know not whom, nor what.

Fol. 99. he maintaineth a blasphemous prayer, wherein papists desire to come to heauen by the blood of Thomas Becket. And to mend the matter saith, it is no more then the Prophets did, mentioning Abraham, Isac and Iacob. And

yet no Prophet or godly man euer prayed to come to hea∣uen by their blood.

2. encontr. c. 14. he defendeth those blasphemous verses, Hic des deuotè, caelestibus associo te, mentes aegrotae per munera sunt tibi lotae. Whereby the papists teach, that mens sinnes are washed by almes: which is derogatory to the blood of Christ, wherein our sinnes onely are washed away, and wée cleansed.

Fol, 114. 2. encontr. c. 14. cauilling with Sir Francis Ha∣stings about his inference made out of the words of Durand, that saith, How that indulgences are not found in scriptures; he affirmeth, that the illation of those that dispute against the doctrine of the Trinity, and the consubstantialitie of the sonne of God with his father, and baptisme of infants, is as good, as that of Sir Francis against indulgences. But it is most blas∣phemous to compare the doctrine of the highest mysteries of our religion, which the ancient fathers proued, and we doubt not but to proue out of scriptures, with the trash and pelfe of indulgences, that haue neither ground in scrip∣tures, nor fathers, nor reason. As at large I haue proued in my booke De indulgentijs against Bellarmine.

* 1.28Our doctrine of faith iustifying without works, Parsons calleth an idle deuice and a mathematicall illusion, the which toucheth the Apostle as well as vs.* 1.29 For he saith, That by the workes of the law no flesh shall be iustified. It toucheth also the fathers, that say workes go not before, but follow after righteousnesse. The same also toucheth the papists themselues, which confesse, that our first iustice is not of works. But whatsoeuer Christians are to think of works, Parsons hath no reason to put any confidence in his owne workes, vnlesse he hope to be saued by iugling, lying, cog∣ging, rayling, cousening, committing treason and villanie. Neither hath he cause to talke of mathematicall illusions, hauing himselfe egregiously deluded all those, with whom he hath dealt, and beléeuing, as it séemeth, no heauen but mathematicall. If he hope to go thither by the Popes par∣dons tyed about his necke, like necklaces, and flying vp∣ward

like a yong dragō; he is far deceiued, That is no place for such dragons, nor are pardons, wings to flie so high withall. We hope rather to sée him sent flying to his holy father with an hempen halter about his necke, and led tri∣umphantly in a dongcart to the gallowes, as a due reward for his leud workes, and treasons.

Is it not then strange, that such an atheist should talke of religion?* 1.30 The heathen Philosopher laugh edat Epicurus discoursing of God, whose prouidence he denied: and no man had euer reason to endure to heare the atheist Diago∣ras disputing of diuine matters. How then can papists esteeme of this mans idle Directories and discourses in re∣ligion, that is declared an atheist, and a man all voyd of pietie and religion? And yet is he not more impious, then ridiculous, ignorant and malicious.

CHAP. V. Of diuers ridiculous, and childish errors, and mista∣kings of the supposed great doctour Parsons.

IT is the part of hypocrites to espie a mote in another mans eye, but they sée not the beames that are in their owne eyes. This we may sée verified in our captious ad∣uersary. For albeit curious in espying faults in others; yet could he not auoyd grosse errors in himselfe.

In the Epistle to the reader, he speaketh of the author of the Wardword in the third person, praysing him as a Catho∣like man. And yet presently after forgetting himselfe, hée speaketh of him in the first person, where he talketh of en∣larging himselfe, and of his reioynder.

In his answere to my Epistle, fol. 3. b. he supposeth, that these words, non tam despectum, quàm vexatum dimittam: are taken out of Tullies second Philippicke. But the oration being read ouer, will discouer the truants error. For in all that oration there are no such words. It may be he had

read some such like words in Tullies oration, in Vatinium. But the poore ideot could not hit vpon it.

Fol. 5. b. he saith, that this word maxime, the end of do∣ing any thing is first in our intention, and last in performance and execution, is taken out of Aristotle. But the great do∣ctor cannot tell where to find it. And when he séeketh it, he shall find, that he mistooke later writers for Aristotle.

Fol. 13. b. he telleth vs, that Irenaeus lib. 2. c. 54. and lib. 4. c. 2. doth call heresie, pandoram: whereas he, lib. 2. c. 54. doth not once name pandoram, and lib. 2. c. 55. and lib. 4. c. 2. where he hath that word, he doth not by pandora vnderstand heresie, but matrem spiritualis conceptionis: the mother of spiri∣tuall conception: of whom and their Sauiour the Valentini∣ans imagined spirituall creatures to haue their originall, as may be gathered out of these words Ireney lib. 4. cap. 2. Quom patrem volunt nos audire. Hi, qui sunt pandorae peruersissi∣mi sophistae? vtrum ne bythum, quem à semetipsis finxerunt, an ma∣trem eorum?

Fol. 14. b. he alleageth Ciceroes booke De Legibus: not knowing, that Cicero wrote thrée bookes De Legibus, and not one booke onely, as Parsons imagineth.

In the margent of the 15. leafe a. he alleageth part. 29. of Augustines Enarration in psal. 80. Wheras that expositiō is not diuided into parts. He doth also cite Augustines Com∣mentaries vpon the 27. chapter of Iosue, where neither that booke hath more then 24. chapters, nor Augustine euer wrote any Commentaries vpon Iosue.

He saith further, fol. 15. a. That heretikes are the proper idolaters of the new testament, and that all other externall idolatry is abolished by Christs coming. Wherin he abuseth the termes of Gods testament, vttering words, as if idola∣ters were suffered by Gods testament, and sheweth grosse ignorance. For not onely Zigabenus in Sarracenicis, but di∣uers other histories do testifie, that the Sarracens are idolaters. The same also is testified by Benzo and other writers of the Indians. And no man can deny, but that ma∣ny hundred yeares after Christ idolaters liued in Italie, and

all other countries, as the volumes of Baronius, if he looke them, will testifie. Finally, the papists that worship the sa∣crament, the crosse, the crucifixe, and the images of the tri∣nitie as God, must needs be idolaters. But were papists no idolaters, yet had Parsons no reason to shew it by men∣tioning idolaters and heretikes so intempestiuely, and spea∣king of them so ignorantly.

Fol. 17. he saith, Iohn the first bishop of Rome, wrote a letter to the Emperour Iustinian, whose title is this: Gloriosis∣simo & clementissimo filio Iustiniano Ioannes episcopus vrbis Ro∣mae. Likewise in other places he ascribeth this letter to Iohn the first: and yet Platina testifieth, that Iohn the first, Bishop of Rome, died before the raigne of Iustinian the Em∣perour. And if he will not beleeue him, let him reade the se∣uenth tome of Caesar Baronius his Annales, & others, and he shall find, that Iustinian did not begin his empire, before the second yeare of Felix, that was successour to Iohn the first. Beside this, I haue shewed in my last challenge, that the law inter claras. Cod. de sum. trin. & fid. cath. is scarce authenti∣cal. But were it so, yet doth it rather ouerthrow the Popes authoritie, then otherwise. For the prerogatiue of the Ro∣maine church is there deriued from Councels & Emperors, and not from Gods word: and Iohn calleth himselfe Episco∣pum vrbis Romae, Bishop of Rome, and not vniuersall bishop.

Fol. 18. for Iustinianus he nameth Iustinus, and for Eu∣tyches, Euthyches: and for Circumcellions, Circumcillians. But these are small faults in comparison of that which fol∣loweth, fol. 19. b. Where for Constantine Copronymus, he writeth Constantine Capronius: mindfull as it should séeme of his owne capricious trickes, who as his friends say, is Caper inter Capras. I speake to him that knoweth the man∣ners of Italians. For this fault therefore in stead of N. D. let him haue a maske 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to couer his swynes snout for very shame, and for Parsonius, let him be called Capronius. ••. Fol. 32. for swéete singing Sirens, he writeth sweete singing Syrienes: which maketh vs much suspect, that some swéete singing Syrian, or Italian woman, or boy hath so be∣reaued

him of his senses, as he is able to name nothing right. If he procéede on this fashion, it is much to be feared, that he will forget his owne name, if we do not put him in mind of it.

Fol. 30. where the Canonists are charged with flattery, for saying, Our Lord God the Pope, he sayth, the words are not to be found. Afterward for very compassion he saith, he will adde a coniecture how sir Francis might be deceiued: and that is in supposing that D.D. noster Papa did signifie Domi∣nus Deus. And like as if a man reading this superscription, To the right honorable our good Lord the Lord Admiral, should suppose the second L. to signifie Lady. But in talking of D. D. he sheweth himselfe a double dolt, and a leud Lozel, spor∣ting himselfe with his owne foolish bable. For the place al∣leaged is extant in the glosse, in c. cùm inter nonnullos extr. Ioan. 22. de verb. signif. the words are these: Credere Dominum Deum nostrum Papam conditorem dictae decretalis, & istius, sic non potuisse statuere, haereticum censetur. That is, to beleeue that our Lord God the Pope, the maker of the said decretall, and this also, could not so appoint it, is accounted hereticall. I doubt not therefore but Robert Parsons, although a thicke skinned fellow, when he readeth this, will blush, and his consorts take compassion of his ignorance. Lesse certes they cannot do, then call him NODE.

Fol. 35. he disioyneth (as he sayth) the harmes ensuing by change of religion from her Maiesties gouernement. As if her Maiesties gouernement could be considered without religi∣on: or as if this traitor did not calumniate her gouernment, that reproueth all her actions done for religion.

Fol. 45. he deuideth Paulus Alciatus into two. Which er∣rour he might haue corrected by Bellarmine in praefat. in 2. controuers.

Fol. 47. he nameth Marspurge, for Marpurge.

Fol. 71. he saith it is contrary to Sophistrie (he would say Logicke) for extremes to be in one subiect But this sheweth that Parsons head was neuer any subiect for Logick. For els he might know, that extremes that are not immediate may

be in one: as for example, auarice in scraping, and prodiga∣litie in giuing, presumption and hypocrisie, albeit properly these are not extremes in respect one of another, but of their meane vertues.

Fol. 90. b. alledging Cyrill, he citeth his catechisme, and quoteth him thus, Ciril Hierosol. catechis. 4. & 5. mistach. And so filing his mustaches, he thinketh he hath spoken sprucely. But his vnlearned quotation sheweth, that he hath scarce euer seene that father, who wrote not catechismes but cate∣cheses, and not mistachical but mystagogical. The writing of Ci in Ciril with an i, is but a light fault of a lout, that vn∣derstandeth no Greeke: for which, for i, Cardinals hat, let him haue a mitre with two coxcombes.

Fol. 104. b. he sayth, that Valentinian mentioned in the title of the law Cunctos populos, was son to Gratian. A most lamentable error. For histories do all testifie, that Gratian and Valentinian the yonger were sons to Valentinian the el∣der. And if he will not beleeue me, let him looke Caesar Baro∣nius tom. 4. in the seuerall entrances of Gratian and Valenti∣nian the yonger. What a leud fellow then is this, who not content to beget neuewes on his owne sister, doth now make the brother to beget his brother?

Fol. 110. a. he saith, when a man is chosen Pope, his rude∣nesse is turned into wisedome, his feeblenesse into fortitude, his infirmitie into vertue. And yet experience teacheth vs, that ordinarily they are as ignorant, as leud, vnlearned and filthy as they were before. Clement the eight for al his for∣titude can scarce go without helpe. And very strange it sée∣meth to vs here, that the Popes chaire should serue to cure men of all ignorance, infirmities and diseases. And if this were so, it were to be wished that Robert Parsons might sit some few houres in the Popes chaire, that he might be cu∣red of his rudenesse in railing, his ignorance in writing, and all other his scabbes and infirmities. I for my part beléeue rather, that the rudenesse of this rudent and mad Iebusite wold neuer be cured, although he were reboyled like Peleus. In the leafe next going before, for acephali he writeth a che∣uali,

shewing himself to be ignorant of Gréeke, and his head to be as grosse as any capels head, rather then our Church to be without head, who hold Christ for the sole head of the vniuersall Church.

To proue that Catholike men cannot receiue their faith from the Catholike Church, that is, a collection and com∣munion of all faithful people: I thinke that I néeded not to vse many arguments, the same being a matter so plain and euident. For then should the receiuers be no Catholikes, nor should the Catholike church consist of particular men. And finally, al the members of the Catholike church should be agents to deliuer, and all members to receiue, and no distinction should be betwéene the giuer and receiuer. But I vsed onely one argument, drawne from a common prin∣ciple of schoolemen, viz. that actions are acted of singular per∣sons, and not of the body collectiue: supposing that I had had to do with a schoole-man, or a man at the least that vnder∣stood logicke. But now I see I am fronted with an asse, and a fellow deuoyd of logicke and reason. For otherwise he would not haue talked so idly of suppositum and singulare, and vniuersale, nor deriued his logick from Tolet, nor denied my argument. For if in God the whole essence doth suffer, and not the sonne of God, or if the whole essence should be borne, and not the sonne of God, as Parsons must graunt, if he will haue actions to proceed à toto collectiuo: then doth he fall flatly into the heresie of the Patripassians, & ouerthrow∣eth the high mystery of the holy Trinitie. Againe, al his dis∣course about termes collectiue and vniuersall, maketh a∣gainst himselfe.* 1.31 For if, as Aristotle saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. If all actions and generations be indiuiduis, and singular persons, and not in things vniuer∣sall, or bodies of commonwealths; then I say true, and he false. He may also receiue backe his boyeries and fooleries, and kéepe them to himselfe. That the vniuersall Church doeth not properly deliuer the faith, they themselues also after a sort confesse. For whē they bring proofe of their faith, they go to this Pope and that Pope, this man and that mā,

and not to the vniuersall body of the Church. The same is also proued by the example of a body politicke. For if par∣ticular men do all actions that belong to the State, and not all the cōmonwealth, how can the vniuersal Church be said properly to decree, to proclaime, to giue out? Must all méete, & like a Chorus speak or act a part? O meere dizardry! O piti∣full ignorance, and that to be corrected with many stripes! Nay himselfe in the end is driuen to say, fol. 109. that when Papists say, that their faith is deliuered by the vniuersall church, their meaning is, that albeit particular priests, &c. deli∣uer the same, yet for that they do it not as of themselues, but by the order of the vniuersall church, that the vniuersall church deliuereth it. So you sée he commeth like a resty iade to the montoier, and sayth as we say in effect; and to helpe himselfe belyeth his fellowes. For I do not thinke that he is able to shew any Papist so sottish, as to say, that the vniuersal catho∣like church deliuereth the faith to priuate persons.

In his second encounter c. 3. in writing Bedes words he committeth a grosse Soloecisme, where he sayth, Scientiam seruatur & confitetur, he should haue sayd, scientiam scrutatur & confitetur, but that his spectacles failed him. His disciples therefore may do wel to keep vp their master, that hath for∣got his Grammar.

In the same encounter fol. 37. he doth ridiculously proue his Masse by the Leuiticall sacrifice of Zachary mentioned Luke 1. and foolishly argueth that Papists may profit much by hearing Masse, albeit they vnderstand it not. But one great inconuenience he must take héed of. For if the exam∣ple of Zachary make for the Masse, then as the people were without when Zachary offered within, so the people may be in the churchyard when the priest is at Masse. So they shall neither need to heare Masse, nor sée Masse.

Fol. 58. of the second encounter, the Patch confesseth he fetcheth his diuinitie from Thomas Aquinas. The Warder (sayth he) shewed at large out of S. Thomas. Whereby his doltish folly is proued at large, that alledgeth so braue an author to vs, that for Diuinity is of equall credite with

Robert Parsons, though farre more subtill and better learned.

Fol. 65. answering to a place out of Paraleip. Vrspergensis he sayth he findeth it not. But that was either his great ig∣norance, or the thicknesse of his spectacles. Let him there∣fore looke that booke in the notes vpon the yeare 1518. and he shall find these words there recorded: Sic dicerem in scholis sed tamen manet in aeternos. Diuersum sentio.

Fol. 67. for Petilian and Cresconius, he nameth Petilian & Crescentius; shewing himself well trauelled in S. Augustins workes.

Fol. 106. b. 2. encounter chap. 13. ignorantly he doeth so interpret the words Primo mancipio Gehennae, in the chap∣ter, si Papa dist. 40. as if Boniface did call the Pope the chiefe bondslaue of hell. The Glosse doth notoriously conuince him of ignorance. Mancipio sayth the author of the Glosse in cap. si Papa dist. 40. id est, diabolo qui mancipatus est Gehennae. But howsoeuer it is, the Pope is litle beholding to Par∣sons, that calleth him the chiefe bondslaue of hell, and I doubt not, but if he take the bastardly Iebusite handsome∣ly, he will whippe the knaue like a Mancipium gehennae or gally slaue, vntill he haue recanted his words, and brought him out of hell. In the meane while the wretched Papists may see their seruile estate, that follow oftentimes either the diuell, as the Glosse sayth, or the diuels bondslaue the Pope, as Parsons the Popes slaue of ignorance con∣fesseth.

Fol. 113.2. encounter 14. he speaketh false Latine, say∣ing, Qui parcè seminit, parcè & metet, putting seminit for seminat, and quoting the 2. Corinthians 11. for 2. Corinthi∣ans 9.

Fol. 114.2. encounter chap. 14. he distinguisheth the do∣ctrine of homousion and consubstantialitie, as two seuerall points of Christian Religion, whereas the learned (out of which ranke I blot Parsons) know that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Gréeke is nothing but consubstantiall. Fol. 115. in the same chapter he quoteth Durand lib. 4. in sent. dist. 2. for dist. 20. A litle after

he cauilleth with me for saying, that the Pope hath power to absolue and pardon men that haue liued most filthily and abhominably: and sayth, that absolution belongeth to the sacrament of penance, and not to indulgences. But therein the asse bewrayeth his owne grosse ignorance. For as some Papists say, indulgence is absolution, others say it is absolu∣tio & solutio, as Bellarmine disputeth lib. 1. de indulg. ca. 5. and might haue taught the same to Parsons, if he would haue looked on him. The Pope therefore may do wel to lash this asse, and to graunt him no pardon, that knoweth not the grounds and first principles of his owne foole (or as some call it school) diuinitie. Nay he remembreth not the common formes of pardons. Gregory the 13. anno 1578. granting a pardon to those cutthrotes,* 1.32 that came with D. Iuan d'Austria into the Low countries (for to such are his indulgences granted) giueth them indulgence and remission or absolu∣tion from their sins after confession and communion. Con∣fessione & communione peracta (sayth Gregory) impotretis om∣nium peccatorum vestrorum indulgentiam. O holy Pope, that granteth pardons to such cutthrotes! O patch Parsons, that knoweth not the forme of his holy fathers blessings!

Wherefore as the Apostle sayth of the idolatrous Gen∣tiles, that when they professed themselues wise,* 1.33 they became fooles: so we may say of the idolatrous hereticke Parsons, that while he professed himselfe a teacher of others, he hath shewed himself an ignorant dolt. Likewise as the heretikes called Gnostici professed themselues great clerks, Imperitiae suae nomen scientiae vendicantes: that is, challenging to their ig∣norance the name and title of knowledge, as Hierome sayth in Isaiae c. 44. So the illuminate Iebusites professe arts and learning, and Parsons is as arrogant as the best of them. But if he looke downe vpon these so many and so grosse er∣rors, committed within one of his volumes; whatsoeuer he thinketh of himselfe, I hope hereafter he will not con∣temne others.

CHAP. VI. Parsons his singular patcheries, and fooleries.

THis is but a base argument, may some suppose, to dis∣course of patcheries and fooleries. But how can we do withall, hauing to deale against a bastardly and base fel∣low, who vrgeth vs to make a register of his fooleries? Stultitia gaudium stulto: that is, Foolishnesse causeth a foole to reioyce, sayth Salomon, Prouerb. 15. But séeing this Patch would néedes make a scorne of religion, and the pro∣fessors thereof, it was necessary to lay his notorious foole∣ries open.

First then he sheweth himselfe a notorious sot, to sée cu∣riously into others, and not at all to looke into his owne faults.* 1.34 Est proprium stultitiae (sayth Tully) altorum vitia cernere, suorum obliuisci. But for men to accuse innocents, when them selues are guiltie, is not onely simplicitie, but also madnes and impudency. Cùm pro tuis erubescere debueras, innocentes Catholicos accusas: that is, when thou shouldest blush in regard of thine owne fellowes, thou accusest innocent Catholikes, sayth Optatus to Parmenian, lib. 2. In the Epistle to the reader, he chargeth sir Francis Hastings with writing a most bitter and bloody pamphlet, who onely stirreth vp his coun∣trimen to defend themselues and their country against for∣reine traitors, and home-borne traitors: and yet himselfe published, and as is said, holpe to write that bloudy Exhor∣tation to the Nobility and people of England and Ireland, whereby Allen and he endeuour to perswade all Papists to take armes against their Prince▪ and countrey, and to ioyne with forreine enemies. And this is the end of his own and his consorts writings and practises for the most part. Neither can any write more moderately then Sir Francis, or more immodestly and doggedly then himselfe. Likewise he is not ashamed in diuers places to accuse me of malignity,

intemperate writing, and bitternesse. And yet himselfe like a gull, casteth out nothing but gall and bitter reproches. He chargeth vs both with flattery, lying, falshood, and diuers o∣ther faults which are most rife in him, and not any way to be forced vpon vs.

Most singular folly it is also for any writer to vtter things that either make against himself, or at least nothing for him: Quae nihil attingunt ad rem, nec sunt vsui,* 1.35 ea saepe profert aduerso tempore, sayth Plautus of a certain foolish fellow. But this is a common fault of Parsons, and committed in his discourses. In his Wardword he endeuoreth to scrape a li∣tle fauour of the late Quéene, of the Lords of her Councell, and of his countrimen. And yet like a sot euery where he endeuoreth to disgrace her Maiesties procéedings, and com∣mendeth forreine enemies and traitors, and that not with∣out great reproch to the whole State, and to the English nation.

In the Warneword his purpose is to speake of the church and state of England, and yet is he still running out into by-matters of France, Germany, and other countries. Nothing can be deuised more odious, then the tyranny, exactions, and pillages of the Pope and his adherents: and yet is Robert Parsons still braying out the canonists asmine com∣mendations of the Popes kingdome.

Fooles haue their confidence in their tongues.* 1.36 Stultis the∣saurus in lingua situs est, sayth Plautus. So doth Parsons rely on his libels, pamphlets, and discourses, and hopeth to pay vs all our debt with euill language. But come to trie his words in the ballance, they are as light as feathers. In his Epistle to the Reader: A Spanish inuasion (saith he) was then sayd to be vpon the seas for England. But if he had not bene a puppy, or at least such a one as could not speake English, he would haue sayd, that a fléete was sayd to be on the seas with forces to inuade England. Certes he might as wel say, that an inuasion was marching on the land, as floting on the sea. But his mind was so much vpon inuasions, that he forgot both the loue and the language of his countrey.

In the same place he saith, he wrote a Ward-word, to a Watch-word. Whereby a plaine Englishman would sup∣pose, that he meant to send this Ward-word as a letter, to a gentleman called a VVatch-word. Forasmuch as, to a Watch-word in good English doth not signifie against a Ward-word. Againe we Englishmen thinke strange to heare these strange words, VVarne-word, and Ward-word in our tongue, and wonder that there should be an opposi∣tion betwixt watching and warding, that are commonly ioyned together. But this forging Friar forgeth new words, as fast as his putatiue father was wont to forge horseshooe nayles.

* 1.37Talking of his braue bookes, which if they were all bound together were not worth a léeke, he nameth his Epi∣stle of Persecution: which seemeth to be some new cut, and deuise contrary to all formes of former Epistles. But spea∣king English, we no more call letters of that argument E∣pistles of Persecution, then we call discourses of Parsons his ribaldry, and bastardy, Epistles of ribaldry and ba∣stardy.

But nothing is more ridiculous, then that he calleth the Catholike church, the squire and pole-starre of our faith. Before (saith he) we had a direct rule,* 1.38 squire, and polestarre to follow, which was the vniuersall Church: in which words he maketh rule and squire all one, and confoundeth the Church, which is ruled with the rule it selfe. Such a lusty ruffler is Sir Robert, that he can turne rules into squires, and make the workeman and worke all one with the rule.

He doth also mainetaine, that the Catholike Church doth properly teach. Which spéech, if it be proper; then we may say aswell, that the Catholike Church singeth, or walketh, or doth any singular act. And then it would fol∣low, that particular actions may be done of general bodies. It would follow also, if the Catholike church teach, that the Catholike Church is not taught, which is absurd, and contrary to the rules of relation.

Hauing spent the vttermost of his malice in scolding, and scurrilous rayling, in the end of his answere he ten∣dreth me an offer, that if I will go forward in this contouer∣sie, with Christian modestie, and conuenient termes of ciuilitie, as men professing learning ought to do, that he will be content to answere me with the same stile. But therein he sheweth singular simplicitie, first confessing, that himselfe hath nei∣ther vsed Christian modestie, nor conuenient termes of ci∣uility, nor done as he ought to do, and next desiring others to hold their hands, when he hath done his worst, & feareth returne of blowes. But the foole must not thinke to scape without controlement, hauing shot forth so many bolts a∣gainst vs, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉? Let him therefore haue pa∣tience to heare our answere to his vnchristian and vnciuill termes, and then I will thinke him more wise in making his offers, & will shape him an answere by his owne cut, ta∣king the length of a wooden felow with a crabtrée measure.

It is also the part of a foole to prayse himself. Neither do any fall into their owne extrauagant prayses, but for want of wit. Yet doth this fellow tell vs of his memorable workes, & in the end of his answere to my Epistle, talketh of his owne merit with God, & credit with all good men. I will therefore remit him to be censured by an old grammer schoole author, that borroweth the name of Cato. Nec te Col∣laudes, nec te vituperes ipsum: hoc faciunt stulti, quos gloria vexat inanis. And because he is a big burly and tall fellow, I will say of him as one sayd of a foole of his pitch, quanta est longi∣tudo & profunditas, tanta est stultitia: that is, The mans folly reacheth as farre, as he is thicke or long.

Fol. 19. b. in his notes and obseruations he affirmeth ve∣ry foolishly, That al Popes from Iohn the first, to Leo the tenth, were all of one religion. Which if it were true indéed, then should all those popes be of no religion. Of Iohn the 23. it is said, That he did affirme, & beleeue,* 1.39 that the soule of man died with the body, like to brute beasts, & that mens bodies did not rise at the last day. And this he cōfirmed with other articles ex∣hibited against him w^t his own hand, as is euident in y^e Ap∣pendix

of the acts of that Councell. Alexander the sixt was a man without religion. Humana iura, nec minus caelestia, ipsos∣que sustulit deos: saith one of him, that is, He tooke away the lawes of man, lawes of God, and God himselfe. Leo the tenth did no otherwise accompt of the Gospel, then as of a fable, as his words to Cardinall Bembus testifie. The like may be affirmed also of many impious Popes: Let Parsons therefore beware, that he proue not his consorts to be in∣fidels, and himselfe a consort and slaue of infidels.

Fol. 41. he saith, D. Giffard hath his Deanry by true a∣doption. Which is a matter most ridiculous. For others haue their Deanries by election, and not for respect of kin∣red by adoption, much lesse for dealing against his country, or for treason.

Fol. 43. he talketh of chirping of sparrowes, cackling of hennes, pratling of dawes, chiding of women, and of a foole, that said to one, that had a great nose, that he had no nose. Which argueth, that the man had neither nose, nor braine, nor good sence, cackling like a broode henne, chirping like a sparrow, pratling like a daw, scolding like a butter womā, braying like an asse, and barking like a curre.

Fol. 81. he talketh of the patience of papists: which I wonder that any man can reade with patience. For neither do they teach patience, nor practise it, if any occasion be gi∣uen to the contrary. Was not this then a ridiculous sot, to talke of the patience of Lombards, or papists?

Fol. 100. he affirmeth, That the sum & corps of Christian doctrine was deliuered at the beginning by miracles. Now we confesse, it was confirmed by miracles: but how it can be deliuered by miracles, Parsons will be much encombred to shew, without shewing himselfe a wondrous wisard.

Fol. 106. he would haue the actes of the wicked conuen∣ticle of Trent confirmed, and allowed by kings, as auncient Emperours confirmed the faith published in the Nicene Councell. But it is folly to desire matters so absurd, and plaine impiety to compare the hereticall decrées of Trent with the faith of the Nicene Councell.

To proue the saintlinesse of Thomas Becket, in his 2. en∣contr. c. 10. he alleageth the Popes canonization. But what is more ridiculous, then to talke to vs of the Popes cano∣nizations, who proceed commonly by hearesay, & without party, and as it séemeth, for mony would canonize a horse? Secondly, he alleageth for witnesses, Herbert Hoscan, Iohn Salisbury, Allen of Teuxbery, William and Edward Monkes of Canterbury, Peter Bloys and others. But all these wit∣nesses are not worth a messe of Teuxbery mustard. For what auaileth it to rehearse names of dumbe idols, that passe by, and say nothing? Againe if I may be so bold, I will answere Parsons in his owne termes. You see what cogging it is, one of them to alleage another.

Fol. 77. rehearsing the words of Th. Becket out of Houe∣den, Do you not seeme to heare in this place, saith he, the voice of S. Iohn Baptist, to his king Herod? Where I may an∣swere him with his owne words, and say not vnfitly: Do you not see a fellow with a face as hard as a lopster, that doth compare Th. Becket and his cause, to Saint Iohn Bap∣tist, and his constancie: the first contending for profit, and idle panches, the second for the law of God? Ridiculously also he compareth Thomas Becket to S. Ambrose, a holy do∣ctor of the Church, the said Thomas being nothing else but an idle preacher of priueledges preiudiciall to Princes, and not so holy, nor so learned as S. Ambrose by many degrees.

Where he is charged to haue threatned vs with broken heads, and Bastonadoes, a logike very familiar with papists; he answereth fol. 73. That he speaketh figuratiuely. But ex∣perience teacheth vs, that where they can do it, they do it li∣terally. It were therefore good to beware of the woodden daggers of these woodden fellowes.

Fol. 110. b. he affirmeth, that by indulgences, are distri∣buted the treasures of the Church. A matter of méere foolery, of which may be said thesaurus carbones: that is, our trea∣sures proue coles. For poore people hoping to receiue a treasure, receiue méere cole dust,* 1.40 and yet for that trash wast great treasures. Iosephus Angles, signifieth that the Pope

now and then receiueth an hundred millions of duckets for an indulgence: which is no small matter for such small wares.

In the same place he telleth vs of the Popes doctrine of indulgences, which is nothing else but a fardle of foolery, as in my discourse against Bellarmine I haue shewed at large. This Patch, if he had remembred himselfe, would haue proued somewhat, and not haue told vs a tale of the Popes tub full of mustie indulgences, more nastie then an old mustard pot.

2. encontr. c. 15. fol. 117. I shall alleage (sayth he) most au∣thenticall testimonies, to wit, foure bookes for the negatiue, written and printed at Lyon presently vpon the fact it selfe, intituled, De iusta Henrici tertij ab dicatione. But this allegatiō serueth vs better then him, and is a most authenticall testi∣mony of Parsons foolery, and of the Popes trechery. For what is more repugnant to law, conscience and reason, thē to beléeue a notorious rebel and traitor declaiming against his liege soueraigne, most trecherously, and wickedly mur∣dred by a louzie frier? And what is more intollerable, then that the Popes of Rome and their adherents being aduan∣ced by Christian princes should now be praised for deposing of princes and cutting their throtes? This authenticall te∣stimony therfore might well haue bin spared, wherein Par∣sons a traitor produceth his fellow traitor for a witnesse in discharge of his owne and his fellowes treasons and villa∣nies.

Fol. 123. he talketh most foolishly of penance, repeating what he hath sayd before in his Wardword. But whatso∣euer he bableth of penance and satisfaction, and passing through a néedles eye; yet if a man can gaine a plenary in∣dulgence, which for mony is easie to be had, then al penance inioyned, and satisfaction ceaseth, and God is plainely moc∣ked. If he had bene wise therefore, he would haue forborne to talke of penance, the doctrine whereof by the Papists is wholly corrupted and ouerthrowne.

Finally, albeit he talketh much of law, and of Catholike

Religion; yet he sheweth himself to be like those, of whō the Apostle speaketh, which would be doctors of the law,* 1.41 and yet vnderstand not what they speake, nor wherof they affirme. And like old heretikes, which as Hilary lib. 8. de Trinit. saith, al∣though they lie foolishly, yet they defend their lies farre more foolishly. Cum stultè mentiantur (sayth he) stultiùs tamen in men∣dacij sui defensione sapiunt. Compare their doings with Par∣sons his foolish Warneword, and you shall sée he farre passeth them all in foolery.

CHAP. VII. Containing diuers false allegations, and falsifications of Fathers and others committed by Parsons.

THere are diuers kinds of falsifications, as we may learne by the Romane lawes ff. ad l. Corn. de falsis: by the cannon law, de crimine falsi: and by those Doctors that haue written Commentaries and glosses vpon these titles. But to know the diuersitie and nature of them, we shall not néed curiously to looke either into the lawes or commenta∣ries of learned lawyers, séeing Robert Parsons in his Warn-word, which like a warning péece may serue all true men to beware of his falshood and trechery, doth furnish vs with particular instances and examples of most sorts of them.

First he maketh no conscience either to curtal his aduer∣saries words, or to adde somewhat vnto them, of which they neuer had so much as a thought. Fol. 6. he sayth, that Sir Francis obiecteth vnto him the seeking of the ruine of the church and common wealth by his exhortation to peace, and mitigation in religion: whereas the Knight obiecteth no such matter, nor hath any such words. He doth also séeme to charge him as enemy of peace, whereas the honorable Knight neuer misliked peace, or any motion tending there∣to, but rather discouered the false practises of Papists, that

anno 1588. talked of peace, when their fléete was at the sea to cut our throtes being vnprouided, and 1598. made an o∣uerture of a treaty, when the Adelantado had great forces readie at the Groyne and other ports of Spaine to come for England.

Where Sir Francis prayeth for the prolonging of her Ma∣iesties dayes, to the holding out stil of the Popes vsurped au∣thoritie:* 1.42 Parsons in his VVarneword doth so expound him, as if he prayed, that her life might hold out still. And this to the intent he might runne vpon the Earle of Essex, barking like a Tinkers curre at a dead Lyon.

In my Preface I say, that obstinate recusants for the most part are secretly reconciled to the Pope, and in time past adhered to her maiesties enemies. But Parsons to make the matter more hainous,* 1.43 turneth obstinate recusants into recusant Catholikes, and falsly leaueth out these words, for the most part. As if I had called them Catholikes, which I neuer thought, or as if I knew not that there is great diffe∣rence betweene the factious reconciled papists, and those that of simplicitie and ignorance fauour papisticall heresie and superstition.

Againe, where I say, that extraordinary fauour, or rather remisnesse of lawes and iustice towards disloyall Papists, hath caused diuers rebellions both in England and Ireland, and made them bold to attempt against her Maiesties life and gouernement, and giuen some of them courage to con∣spire with forreine enemies, &c. and that by suffering of malcontents to practise, the sinewes of gouernement haue bene dissolued: and that many thinke, that against persons that are so euill disposed, and so firmely linked to forreine e∣nemies good iustice is most necessary: Robert Parsons ium∣bleth many words together, and cutteth off that which I sayd of conspiring with forreine enemies, and the attemp∣ting against her Maiesty, knowing that many of his friends are the Spanish kings pensioners, and haue diuersly attem∣pted against her Maiestie. Further, he cutteth out these words many do thinke, and by a strange metamorphosis

changeth disloyal papists into catholike recusants, making me to say, that too much extraordinary fauour and remisnesse towards Catholikes hath caused diuers rebellions both in En∣gland and Ireland, and that it hath dissolued the sinewes of go∣uernment, and that it is more profitable to execute lawes then to pardon offenders: as if I had spoken generally against all papists, & not singled those that conspire with publike ene∣mies, and attempt against the State: and as if I had misli∣ked all remisnesse & pardon towards all papists. If Parsons body were so māgled as he hath mangled and transformed my words, we should not long be troubled with his wran∣glements. In this sort he dealeth continually with vs. And so he dealeth also with other authors.

Fol. 14. b. The old Romane lawes (sayth Parsons) do giue generall authoritie to the body of the common wealth to pu∣nish particular offenders, & non è contra, as Cicero signifieth in his booke De Legibus. But he belyeth impudently the old Romane lawes, and Cicero De Legibus. For both of them do authorize particular Magistrates and officers, and not the whole commonwealth to punish offenders. Magistratus (sayth Tully) nec obedientem & no xium ciuem multa, vinculis,* 1.44 verberibus{que} coercento. So likewise do old lawes, as in the ti∣tles de poenis and de publicis criminibus in the Pandects we may sée. Further, common wealths or states, do make lawes, and receiue not authoritie from lawes. Finally, it is an absurd thing to make the common wealth iudge, or executioner of lawes. For it that were so, then should the hangman be y^e common wealth, and contrariwise. And by a good consequent, if Parsons should play the hangman, the commonwealth might ride vpon the gallowes. The which is so great an inconuenience, that rather then it should be granted, it were better that the Iebusite were hanged vpon the gallowes.

Fol. 15. a. citing Augustine de ciuitate Dei lib. 18. cap. 51. and Cyprian lib. de vnit. Eccles. and Hieron. in c. 8. Ezechielis, & in c. 11. Oseae, & in c. 11. Zachariae, & in c. 8. Danielis. And Augustin enarrat. in Psal. 80. part. 29. & super lib. Iosuae cap. 27.

he sayth that they out of the 13. of Deuteronomy proue that heretikes may and ought to be put to death, which are the proper idolaters of the new Testament. But in citing of these authors, the man séemeth neither to haue eyes, nor iudge∣ment, nor honestie. For Augustine lib. 18. de ciuitate Dei, c. 51. doth neither mention the 13. of Deuteronomie, nor proue that heretikes are to be put to death. The like may be an∣swered to the testimonie of Augustine in Psal. 80. of which ridiculously he citeth the 29. part. Further, we find no com∣mentaries of Augustine vpon the booke of Iosue. Cyprian in his book De vnitate Ecclesiae, hath no such matter as Par∣sons supposeth. Most falsly also doth he cite the places out of Hierome.

* 1.45In the same place he citeth Augustine super lib. Iosuae ca. 27. and de vtilitate ieiunij, cap. 8. Whereas he neither wrote commentaries vpon Iosue, nor any 27. chapter is to be found in that booke. Beside that, the booke de vtilitate ieiunij is a bastard, and of the qualitie of Parsons, and none of saint Augustines.

Fol. 17. translating the law Cunctos populos. Cod. de sum. Trin. & fid. Cath. he cutteth out the words that containe the forme of faith professed by the Emperour, and that part that sheweth that the iudgement and punishment of here∣tikes belonged to the ciuill Magistrate. The first, because it giueth power to ciuill Magistrates to publish formes of Christian faith. The next, because he imagineth that the iudgment and condemnation of heretikes belongeth onely to the popish hereticall Clergie.

Fol. 25. b. he affirmeth, that Tertullian lib. de praescript. ad∣uers. haeret. sayth, That it is impossible for two heretikes to agree in all points. Let him therefore quote these words, or else in this point we will note him for a falsarie. Mentior (sayth Tertullian, speaking of certaine heretikes) si non etiam à regulis suis variant inter se, dum vnusquisque proinde suo arbitrio modulatur quae accepit, quemadmodum de suo arbitrio ea composuit ille qui tradidit. He sayth they vary among themselues from their owne rules, and that euery one at his pleasure doth mo∣dulate

and temper the things he receiued, as he that deliuered them composed them at his pleasure. But this wanteth much of Parsons words and meaning, as he wanted much of sin∣cere dealing.

Fol. 29, he affirmeth desperatly, that the great commission for the Popes iurisdiction, is contained in the 16. of Matthew in these words, I will giue thee the keyes of the kingdome of heauen, &c. forging notoriously the Popes letters patents. For neither is there any mention of the Pope or Bishop of Rome in these words, nor doth our Sauiour speake of any keyes, or power of binding and loosing, that is not common to all Bishops, which are the Apostles successors. Further∣more, general words wil not serue to cary halfe the Popes power. Finally, if we will beléeue Bellarmine lib. 1. de Pont. Rom. c. 10. here is nothing giuen to Peter, but only promised to him.

Fol. 38. he alledgeth Pope Nicholas his Epistle, and Constantines donation, both notoriously and impudently being forged, and by the forgeron or blackesmiths putatiue sonne erroniously interpreted.

Fol. 39. speaking of certaine words of Cusanus: This (sayth he) of the change of Gods iudgement, after the iudge∣ment of the Church, & of the supreme Pastor, is a commō say∣ing of the auncient fathers vpon those words of Christ, Whose sinnes you loose on earth, &c. A notorious lie. For albeit he alleage thrée, yet no one speaketh of the change of Gods iudgement, or of the Pope, or affirmeth that Gods iudge∣ment changeth with the Church. Beside that, it is one thing to talke of binding and loosing, and another to say, that as the Church altereth the institution of the sacra∣ments, so God altereth his iudgement. Would not this fel∣low then haue a garland of peacockes feathers for his noto∣rious cogging, and for his presumption in falsly alleaging and belying the Fathers?

Fol. 40. in the margent he sayth, that Hilary in Math. 16. hath a worthy place for the Popes authoritie. Yet can he not proue, that Hilary in that place speaketh one word, ei∣ther

for the Pope, or of the Pope: for he speaketh onely of Peter and his authority. But what is that to the Pope, that neither in doctrine nor life is like to Peter? For this worthy place therefore thus falsly alleaged, this worthlesse fellow is worthy to haue a paper clapped to his head for a fal∣sary.

Fol. 62. b. he shameth not to affirme, that Augustine lib. 17. de ciuitate Dei, c. 20. sayth, that Christ hath appointed his sacri∣fice of the Masse among Christians in place of the Iewish sa∣crifices: whereas that father speaketh of Christs sacrifice vpon the crosse, and not once mentioneth the Masse. And so his words must needs be vnderstood. For indeed his sacrifice vpon the crosse, and not the Masse, is the complement of the Leuiticall sacrifices, as the Apostle declareth in his Epistle to the Hebrewes.

Fol. 63. a. he sayth, that Dionysius de eccles. hierarc. c. 1. orig. hom. 5. in Num. Basilius lib. de Spiritu sancto, c. 27. Chrysostome hom. 24. in Matth. and Gregory lib. 4. dialog. c. 56. and other fathers do teach, that it is not conuenient that al things which are handled in Church seruice, praesertim in sacris mysterijs, shold be vnderstood by all vnlearned people in their owne vulgar tongue. A shamelesse lie most impudently auouched vpon the fathers credit by this bastardly frier. For neither do they talke of vulgar languages, nor seeke to exclude the peo∣ple from vnderstanding of the tongue wherein God is ser∣ued. Gregory and Chrysostome haue nothing to this pur∣pose.

Fol. 66. a. citing Hieromes words, he leaueth out these words, & vacua idolorum templa quatiuntur, out of the midst of the sentence, least the Reader should surmise he spoke a∣gainst the temples of the Papists, where euery corner is full of idols.

In his second encounter, chap. 3. he corrupteth a place of Bede, lib. 1. hist. Angl. c. 1. by his wicked translation, making him to say, that the Latine tongue was then made common to English, Britons, Scots, Picts, and Latins: when his mea∣ning is, that the knowledge of religion is made common to

them by meditation of Scriptures in diuers tongs. His words are these: Haec in praesenti iuxta numerum librorum, quibus lex diuina scripta est, quinque gentium linguis,* 1.46 vnam candem{que} summae veritatis, & verae sublimitatis scientiam scrutatur & consitetur: Anglorum, viz. Britonum, Scotorum, Pictorum, & Latinorum, quae in meditatione scripturarum ceteris omnibus est facta commmunis. He referreth the relatiue, quae, to the word Latinorum, or to linguis, which cannot be, and not to summae veritatis, and verae sublimitatis, which both Latin construction, and the sense wil admit. The other cannot stand. For we may not think that all the English, Britons, Picts, and Scots vnderstood Latine. Neither doth that make for the Romanists, which in publike seruice continue the vse of the Latin tongue being now not vnderstood.

In his second encounter chap. 6. he doth produce not only counterfet homilies of Basil in 40. martyres, and Chrysostome in adorat. venerab. caten. S. Apostolorum principis Petri, but also doth alledge them most falsly. Basill prayeth not to the 40. martyrs, nor Ambrose in c. 22. Luc. to Peter, nor Hierome to Paula, nor Augustine to Cyprian, lib. 7. de baptism contra Donat. c. 1. as impudently Parsons auoweth. Nor are the rhetorical spéeches of Nazianzen, or Hierom, or Chrysostome, or others such blasphemous prayers, as the Papists vse in their Mis∣sals and Breuiaries.

2. encontr. c. 6. he sayth, that Ireney doth call Philip that baptised the Eunuch Act. 8. an Apostle. But it is no Aposto∣licall practise to bely Ireney. He must therefore either bring proofe, or confesse that Ireney is wronged.

In the same place he would make vs beléeue, that Ter∣tullian lib. de praescript. aduers. haeret. would exclude heretikes from triall by scriptures. But he falsifieth the meaning of that father that dealeth against heretickes, which neither allowed all scripture, nor wold be tried by other scriptures, then such as they had counterfeited themselues. Ista haeresis (sayth he) non recipit quasdam scripturas: & si quas recipit, adie∣ctionibus, & detractionibus ad dispositionē instituti sui interuertit, & si recipit, non recipit integras.

Séeing therfore Parsons (like vnto these heretikes) either corrupteth scriptures by false senses, or else falsly alleageth auncient authors, who will not henceforth detest him as a notorious falsary? False expositions are as well repugnant to truth, as the corrupting stile, as saith Tertullian de praescript. cōtra haeret. Tantum veritati obstrepit adulter sensus, quantum & corruptor stilus. It is a tricke of heretikes to vse matters of faith like to physitiōs, that attemper themselues according to the diuersitie of mens affections, altering them for their owne best commoditie. Verbis fidei more medicorum (sayth Basil epist. 73. speaking of heretikes) vtuntur, pro commoditate aliter atque aliter sese ad affectionum rationem ac varietatem at∣temperantes. And as sayth Irenaeus lib. 1. aduers. haeret. c. 1. They go about to fit the word of God to their idle fables: Aptare volunt fabulis suis eloquia Dei. What Parsons hath done here∣in, the particulars aboue mentioned do testifie.

CHAP. VIII. That Parsons his testimonies and allegations make for the most part against himselfe.

* 1.47AS it is a grosse fault in an Orator to vse such an exor∣dium, as may also be vsed by his aduersary, or turned backe vpon himselfe; so it is a fault to begin with a sentence that may as well fit our aduersaries as our selues. But Robert Parsons litle regardeth this obseruation, who fron∣teth his booke with this sentence of the Apostle, Tit. 3. Flie an heretical man after one or two warnings, knowing that such a one is subuerted, and sinneth damnably against his own iudgement. A testimonie that may fitly be applied to him. For he is an hereticall man, and hath bene often warned of his faults, albeit we sée no amendment in him. He sinneth also, as may be guessed, against his owne conscience, allow∣ing that which being in England somtimes he condemned, and is vtterly subuerted and damned, if God do not in his great mercie recall him. If he denie himselfe to be an here∣tike,

let him shew how he can hold all the heresies of Pa∣pists, which in auncient time haue bene condemned, and yet be no heretike. To vs he cannot apply these words, see∣ing we hold nothing against the scriptures, by which we are to iudge most certainely of the faith of the Catholike Church. Neither doth Parsons alleage this place against vs impertinently, but also falsly. The words of the Apostle are these, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which emport thus much, And sinneth being condemned by himselfe: and not as Parsons translateth: viz. And sinneth damnably against his owne iudgement. Where this word damnably, and iudge∣ment, is added to the Apostles sentence most falsly. For euery heretike after once or twise admonition doth not sinne damnably against his owne iudgement, as may ap∣peare by the Popes, their Cardinals, and others, that think they do well percase, albeit noble and notorious heretikes. But rather euery heretike doth by his leud opinions, which he will not reforme, seuer and diuide himselfe from the Church, and as the Apostle saith, sinneth, being con∣demned by his owne act, or by him selfe.

Likewise do the rest of his testimonies and authorities serue fitly against himselfe. In the beginning of his an∣swere, fol. 1. he aymeth at the Apostles words, 2. Tim. 2. Where he forbiddeth vs to contend about words, which pro∣fit nothing, but to peruert the hearers. Robert Parsons tur∣neth the Apostles words so, as if he should say, that con∣tention of words tendeth to nothing, but the subuersion of the hearers. But the Apostle talketh of contention about words, and not of contention of words: and of the effect, and not of tending to an end. But to omit his error in transla∣tion, I say that nothing could be more fitly spoken against Robert Parsons, then this, which the Apostle here vttereth. For what with his Wardword, and his Warneword, and his idle contention about words, he hath abused and sub∣uerted his simple and credulous followers, that looked for better things at his hands. And therefore leauing as much as we can, his brabling words, we answere that, which is

most materiall of his discourse.

In the same leafe, he addeth another text out of the 26. of the Prouerbs, where the wise man aduiseth vs, to an∣swere a foole according to his folly, least he thinke himselfe wise. According whereunto we haue shaped an answere to Robert Parsons his Warneword, praying him very heartily to take it in good part, and not to thinke himselfe ouer wise in his owne conceit, seeing the author of that péece could neuer haue vttered such stuffe, vnlesse he had bene a thrée piled foole, and had attained to a higher degree, then a Cardinall in the consistory of fooles.

Likewise these words out of Ciceroes oration in Vatini∣um, which he like a dolt supposeth to be taken out of Tullies second Philppic, viz. vt vexatum potiùs, quàm despectum vellem dimittere, doe fit vs as well against Parsons, as may be de∣uised. For albeit he be but a base, bastardly, and contemp∣tible fellow, and almost spent out in rayling and libelling, and discrasied in plotting of treason and villany; yet haue I thought it better to send him away well corrected, then to passe by him as a worthlesse and despised companion. Nei∣ther do I doubt, but to returne him as large a measure of bastonadoes, as he hath offered others, and so to handle him, that his friends shall say he is dressed like a calues head souced in veriuyce.

These words of our Sauiour, Iohn 3. He that doth euill, hateth the light, and will not come to it, least his workes should be reproued; he applieth to me. And why? Forsooth because to answere Capt. Cowbuckes fencing Wardword, set out vnder the name of N. D. I take the two next let∣ters to make vp N.D. a full Noddy. For this cause he sayth, I entertaine my selfe in some darknesse for a time, and expect my prey, vnder a ciphred name. And this obiection pleaseth him so well, that not onely in the eleuenth and twelth leafe, but also in diuers others places he doth incul∣cate the same. But against me these obiections come all too late. For albeit at the first I could haue bene content to haue bene vnknowne in this foolish brable betwixt Parsons

and me, and that not so much in regard of any thing sayd by me, as in regard of the bastardly companion, with whom I am matched, being an aduersary, of any learned man to be scorned. And not least of all, because such contro∣uersies would rather be handled in Latin, then in English: yet being occasioned to renew my challenge, I haue set my name vnto it, and declared, that I neither feare light, nor the foules of darknesse, nor néed to looke for spoyle, as this rauinous Iebusite pretendeth. Against Robert Parsons this text and obiection cometh both fitly and timely. For albeit he obiecteth ciphring of names to others, yet will he not discipher his owne name vnto vs. Nay, albeit we know his name and qualitie very well; yet will he not bewray himselfe, albeit often admonished of his playing the owle. He hath long bene plotting of treason, and therefore ha∣teth the light. He hath for many yeares gone masked like a vagabond vp and downe England, and in the day time hid∣den himselfe in corners. He hath long looked to diuide the spoile of his country with strangers. What then resteth, seeing he will not be dismasked, but that some of Buls pro∣genie doe vnmaske him, vncase him, and trusse him?

Likewise fol. 12. he calleth me Owle, and saith, He will draw me to the light. But this foule shold haue remembred, that himselfe in a paltry pamphlet, which he set forth to disswade men from coming to Church, tooke on him the name of Iohn Houler, as a fit name for such a night bird, and that this is one of his owne proper titles. Likewise, fol. 14. b. he calleth me Owles eye, because I borrow the two letters O.E. But if O.E. signifieth owles eye, then doth N.D. signifie either a Nasty Dunse, or a North Island dog, or a notorious dolt, by as good reason.

Fol. 18. to proue the Popes headship ouer the whole Church, his noddiship alleageth the law, inter claras. Cod. de sum. trin. & fid. catho. But like a forging fellow he bringeth in counterfeit stuffe. For that is made apparent in my dis∣course of Popish falsities. Beside that, this law doth quite ouerthrow the Popes cause. For whereas the Pope clai∣meth

his authoritie by the law of God, this law sayth, That the Romish Church was declared to be head of all Churches, by the rules of fathers, by the statutes of Princes, and the Em∣perors fauourable speeches. Quam esse omnium ecclesiarum ca∣put, sayth the law, & patrum regulae, & principum statuta de∣clarant, & pietatis vestrae reuerendissimi testantur affatus. Let him therefore beware, that the Pope do not find him a trai∣tour aswell to himselfe, as to his countrey.

Fol. 23. speaking of the blessings mentioned by Sir Fran∣cis Hastings, he sayth, They were freshly framed out of the forge of his owne inuention. But he was not aware, that this belongeth to Vulcane the blackesmithes putatiue sonne Parsons, whom from his infancy might in his puta∣tiue father Cowbuckes forge learne to forge, frame and inuent nayles to tacke the Popes triple crowne to his bald head.

Fol. 25. b. you shall perceiue, sayth he, that saying of old Tertullian to be true, &c. that it was impossible for two here∣tikes to agree in all points. But first, this place is not found in Tertullians booke, de praescript. by him alleaged. Second∣ly, were it truly alleaged, yet doth it not belong to any more properly, then to popish heretikes. For if all the bangling Iebusites were coupled together like hounds; yet would they sooner hang together, then agrée together. And that may appeare both by the schoolemens disputes one a∣gainst another in all questions almost, and also by Bellar∣mines bookes of controuersies, and Suares his tedious fra∣plements, about schoole matters: in which they are as much at variance with themselues, as with others.

In the same place he taxeth vs, for confused writing. And yet if you séeke all the sinkes of the Popes libra∣ries, I do hardly beléeue, that you shall find a more con∣fused farrago of words and matters, then the Warne∣word set out by Robert Parsons. For therein the man run∣neth as it were the wild goose chase, and heapeth vp a far∣dle of foolery like to nothing, vnlesse it be to a bundle of sto∣len tailors shreds, wherein frise, and carsey listes, locrome,

cotton, and soutage is bound together.

Fol. 43. out of Augustine lib. 4. contra Iulian. c. 3. he telleth vs, that the forehead of heretikes is no forehead, if we vnder∣stand thereby shamefastnesse. And out of Tertullian de praescr. contra haeret. That lies hardly stand one with another. Both which do excéedingly wel fit Rob. Parsons. For neither hath the man shame, nor honestie, nor do his lies hang together, as appeareth by this whole discourse.

Fol. 52. out of M. Knoxe he alledgeth as a dangerous po∣sition, (and so it is) That princes may be deposed by the peo∣ple. And yet that is his owne traiterous assertion in his booke of Titles, set out vnder the name of Dolman. The ti∣tle of the third chapter, part. 1. is of Kings lawfully chastised by their common wealths. That is likewise his and Allens drift in their trecherous libell directed to the Nobility and people of England and Ireland: where they perswade them to take armes against the Quéene of England.

Fol. 53. he condemneth in Buchanan that which he and Bellarmine and their crew of rebellious consorts hold, viz. that if Christians deposed not Princes in the Apostles times, it was for want of temporal forces: and for that S. Paul wrote in the infancie of the church. That is also in termes holden by Bellarmine lib. 5. de Pont. Rom. c. 7.

In his first encounter chap. 10. he goeth about to proue that S. Bernard and S. Augustine iumpe with Papists in the doctrine of merits of good workes. But vnlesse he shew out of them, that workes are meritorious, not by reason of coue∣nant, or promise or mercy, but for the workes sake, as Bellarm. lib. 5. de Iustif. c. 17. holdeth: and that there is a proportion or equality betweene the worke and reward merited, and that workes are meritorious ex condigno, and that charity differeth not really from grace, as Bellarmine teacheth, lib. 1. de libero arbit. c. 6. and that men are able to prepare themselues to re∣ceiue grace, and finally proue the distinction de congruo and condigno, Parsons laboureth but in vaine. But this is con∣trary both to scriptures and fathers. He first loued vs, sayth Ioh. 1. Ioh. 4. And the Apostle sayth, We are saued by grace,

and not of workes. Nullus (saith Augustine in Psal. 142.) vn∣quam bonū opus fecit tanta charitate, quanta potuit & debuit. No man did euer performe a good worke with so much loue as he could and ought. And 1. Confess. chap. 4. Qui reddis debita, nulli debens: Thou which restorest debt, & yet owest to no man. Bernard lib. de grat. & lib. arb. promissum quidem ex misericordia sed iam ex iustitia persoluendum. Promised of mercy, but to be payd according to iustice. And in his first sermon de annunt. Thou canst not (sayth he) merite eternall life by any workes, vnlesse the same be also giuen freely or gratis. And againe, Mens merits are not such, that eternall life should be due for them of right, or that God should do wrong, if he did not giue them eternall life.

Fol. 75. he saith, theeues & the worst sort of mē do not suffer persecution one of another: which is verified by the example of Parsons and his consorts. For albeit like wolues they teare, and like théeues they steale and spoile Christs lambs; yet they do not alway teare and spoyle one another. Nei∣ther would the kingdome of Satan stand, if it were diuided in it selfe.

The words of S. Augustine contra Iulian. lib. 1. c. 7. alleaged by Parsons, fol. 77. b. fall right vpon his head. For both his ignorance and boldnesse is intollerable. Fol. 80. b. he saith, Calis was lost by heretical treason: which cannot be true, vn∣lesse Quéen Mary and the Papists were heretikes. For none but they did lose that towne.

Fol. 83. he talketh of the chastitie of Friers, Monkes, and priests, which as he signifieth, haue ghelt themselues for the kingdome of heauen. And yet the Monk Heywood his true father was not very chast when he begot him. Nor was Parsons ghelt for the kingdome of heauen, when he begot children on his owne sister, as A.C. sayth, or when he got his hurts in Italy and Spaine, which yet sticke to his rotten shins: nor are the Popes, and Cardinals, and Massepriests, that commonly kéepe concubines, if not worse, very holy eunuches. Of D. Giffard and Weston, I shall haue occasion to speake otherwhere. Furthermore, he is often talking of

great heads, alwayes forgetting the branched head of the blacke smith his putatiue father.

Fol. 84. and 85. he is not ashamed to talke of ciuil wars, murders, and other calamities in France, Flanders and other countries, when he cannot denie but that the Popes bloody buls, and the Iebusites the firebrands of sedition, and their agents haue bene the beginners of all these troubles, and the principall massacrers of innocent men. Was he then wel in his wits, trow you, to talk of his owne deare fathers cruelties, and to accuse Christs sheepe, as cause of the wol∣uish Papists notorious murders and cruell executions?

Whereas Parsons asketh Sir Francis, whether he hath cer∣taintie of faith by his owne reading, or by the credite of some others: we may aske his friarship likewise, or because he is but a doogeon dunce, of the Pope, who is, as it were, an ora∣cle of Papists, the same question. And if he answer, that he hath it by his owne reading, then we shall much wonder at his impudencie. For Parsons knoweth that Popes reade li∣tle or nothing, and for the most part are ignorant of schoole diuinitie. If he say his Popeship hath it by the vertue of his close stool, then is the same but filthy learning, especially the Pope being laxatiue, as was Gregory the fourteenth. If he say, he haue it from his Masse-priests and friars, then are they more certaine oracles then he; and this learning must come from the tayles of friars, and not from the head of the church. Parsons therefore to cleare this doubt, fol. 110. saith, That they do not depend on the Pope as a priuate man, but as he is head and chiefe pastor of Christs vniuersal Church. He saith also, That his rudenesse is turned into wisedome. But that the Pope is the head of Christs vniuersall Church, is the thing in question. That a man should be a sot, as he is a priuate man, and wise as he is a publike person, is ridicu∣lous. That he is made wise and learned being made Pope, is most false. So it appeareth, Parsons is ensnared in his owne question, and must confesse that the faith of papists is nothing else but the Popes priuate fancie, and grounded on the Popes chaire, and most absurd and sottish: which can

not be obiected to vs, séeing we ground our selues vpon the Apostles and Prophets, who in matters of faith & saluation speake plainely, and alwayes the same things most con∣stantly.

In his first encounter, chap 15. he spendeth much talke about the rule of faith. But most of his words are direct contrary both to himselfe and to his holy fathers profite. For in the Wardword, page 6. he said, the vniuersal Church was the squire and pole-star, which euery one was to follow: confounding like an ideot the thing ruled with the rule. In the Warneword fol. 100. he saith, the summe and corpes of Christian doctrine deliuered at the beginning by the mira∣cles & preachings of the Apostles, is the rule of faith. Which is contrary to the Popes profit. For if this be true, then vn∣lesse the Popes determinations and traditions ecclesiastical were preached by the Apostles and confirmed by mracles, they are to be excluded from being the rule of faith.

* 1.48Parsons therefore is like to those, which dig pits for others, but fall into them themselues. He hath prepared weapons for vs, but like a mad sot hath hurt himselfe with the same. Finally, Captaine Cowbucke like a noble woodcocke, is caught in his owne springes.

CHAP. IX. A catalogue of certaine principall lies, vttered by Robert Parsons in his late Warne-word.

* 1.49THe Spirit of God (as the Apostle sayth) speaketh eui∣dently, that in the latter times some shall depart from the faith, and shall giue heed vnto spirits of errour, and doctrines of diuels, which speake lyes through hypocrisie, and haue their consciences burned with a hote yron. Which prophecy, as in other heretikes, so especially in y^e Papists we may sée most plainely and euidently to be fulfilled. For they depar∣ting from the auncient and Catholike faith, taught by the

holy Apostles and Prophets, and recorded in holy Scrip∣tures, haue giuen héed to spirits of error, and beléeued the trash of vnwritten traditions, and lying legends, and ther∣upon haue founded their prohibitions of certaine meates, and mariages, and such like doctrines of diuels, confirming their opinions with grosse lies, vttered with seared consci∣ences and brazen faces, contrary to all shew of truth. They take to themselues the name of doctors and fathers, but are false teachers and vnkind traitors.* 1.50 And as Theodoret saith of certaine heretikes, Christianorum sibi appellatione imposita a∣pertè docent contraria. Calling themselues Christians (or Catho∣likes) they openly teach contrary. I could specifie it by Caesar Baronius and Bellarmine, by Sanders, Stapleton, and diuers other principall authors of the popish sect. But I will not match any man of note, with so notorious a dolt, and so base a swad as Robert Parsons is, of whom we are now to speake, though not much to his commendation. The onely example of Parsons, and y^t in one of his fardles of lies, which we are now to rip vp, shall shew them to be notorious and bold lyers. The diuellish and erronious doctrine of friars, we haue touched before, and shall haue often occasion to mention.

In the front of his booke, he promiseth the issue of three former treatises, and in the second page talketh of eight en∣counters. But he falsifieth his promise, and lieth grossely. For of the thrée former treatises, he toucheth onely two chapters, and of eight encounters, entreth onely vpon two. Further, he declineth the true issue of matters, and runneth bias, like a warped bowle of dudgeon, into impertinent & idle questions. Doth he not therfore, as Hierom saith of one,* 1.51 make shipwwracke in the port?

In his Epistle to the Reader taking vpon him to deliuer the summe of the controuersie betwixt him and vs, he wrac∣keth himselfe likewise, thinking to wreake his malice vpon vs, and beginneth with a grosse lie. There hapned (saith he) some few yeares past (he noteth 1599. in the margent) as of∣ten also before, a certaine false alarme of a Spanish inuasion

then said to be vpon the seas towards England. Where I néed not to note the idiotisme of Parsons speech, that talketh of a Spanish inuasion vpon the sea towards England, being else∣where noted: but only I wil touch his impudencie in lying and denying, that about this time the Spaniards were ready with forces at the Groyne for the inuasion of England. And the rather, for that this was the occasion that moued Sir Francis Hastings to giue warning to his countrey: and also because the same sheweth that Parsons is very sorie, that any man is acquainted with the desseines of the Spanish King, and that he could not take vs sléeping, and so closely and priuiliy cut his countrimens throtes. I say then, it is a lie most notorious, to affirme that the alarme giuen vpon occasion of the Spanish preparations anno 1598. for an in∣uasion of some part of England, was false. And proue it first by the words of the King, who recouering out of a trance, and comming to himself, asked if the Adelantado were gone for England. Secondly, by the prouisions of ships and men, made at the Groyne and Lisbone, and which coming thence shaped their course for England, albeit they were by wether beaten back. Thirdly, by the testimony of one Leake a Masse priest, that was dealt withall to come for England. Fourth∣ly, by the testimonie of the Secular priests in their reply to Parsons his libell, fol. 65. & sequent. who directly charge Parsons to be a solicitor of these pretended attempts, anno 1598. Fiftly, by Parsons his letters from Rome to Fitzher∣bert, wherein he desireth to vnderstand the successe of the fleete, that anno 1598. was to go for England. Finally, by the Adelantadoes proclamation made at the Groyne, and whereof diuers printed copies were to be dispersed in En∣gland vpon his arriuall here. The which, for that it disco∣uereth the pride of the Spaniard, and the malice of the En∣glish traitors, I haue thought it not amisse to set downe the whole tenour of the proclamation with some animaduer∣sions in the margent.

* 1.52Considering (saith the Adelantado) the obligation which his catholike Maiestie, my Lord and master hath receiued of God

almightie, to defend and protect his holy faith, and the Apo∣stolicall Romane church: he hath procured by the best meanes he could, for to reduce to the(a) 1.53 auncient and true religion the kingdomes of England and Ireland, as much as possibly hath bin in his power. And all hath not bene sufficient to take away the(b) 1.54 offence done against God in dommage of the selfesame kingdoms, with scandale of whole christianity, yea rather abu∣sing the clemency and benignity of his(c) 1.55 Catholike Maiestie: the heads and chiefe of the(d) 1.56 heretikes, which litle feare God, haue taken courage to extend their euill doctrine with the op∣pressing of(e) 1.57 Catholikes, martyring them, and by diuers wayes and meanes taking from them their liues and goods, forcing them by(f) 1.58 violence to follow their damnable sects and errours, which they haue hardly done to the losse of many soules. Which considered, his Catholike Maiesty is determined to fa∣uour and protect these Catholikes, which couragiously haue defended the Catholike faith, and not onely those, but(g) 1.59 such also, as by pusillanimity and humane respects haue consented vnto them, forced thereunto through the hard and cruell dea∣ling of the said Catholikes heretical enemies. And for the exe∣cution of his holy zeale, he hath commaunded me, that with(h) 1.60 force by sea and land, which be and shall be at my charge, to procure al meanes necessary for the reduction of the said king∣domes vnto the(i) 1.61 obedience of the Catholike Romane church. In complement of the which, I declare and protest, that these forces shall be employed, for to execute this holy(k) 1.62 intent of his Catholike Maiestie, directed onely to the common good of the true religion and Catholikes of those kingdomes, as wel those which be already declared catholikes, as(l) 1.63 others who wil declare themselues for such. For all shall be receiued and admitted by me in his royall name, which shall separate and a∣part themselues from the heretikes. And furthermore, they shall be restored to the honour, dignity and possessions, which heretofore they haue bene depriued of. Moreouer, euery one shall be rewarded according to the demonstrations and feates which shal be shewne in this godly enterprise. And who shall proceed with most valour, the more largely and amply shall be

remunerated with the goods of obstinate(m) 1.64 heretikes. Wherfore seeing almightie God doth present to his elect so good an oc∣casion, therfore I for the more security ordaine and command the captaines generall of horse and artilerie, the master gene∣rall of the field, generall captaines of squadrons, as all other masters of the field, the captaines of companies of horse and foote, and all other officers greater and lesser, and men of war, the Admirall generall, and the rest of the captaines and offi∣cers of the armie, that as well at land as sea they(n) 1.65 vse well, and receiue the Catholikes of those kingdomes who shall come to defend the Catholike(o) 1.66 cause with armes or without them. For I commaund the Generall of the artilerie, that he prouide them of(p) 1.67 weapons which shall bring none. Also I ordaine and streitly commaund, that they haue particular respect vnto the houses and families of the sayd Catholikes, not touching, as much as may be, any thing of theirs, but onely of those that will obstinately follow the part of(q) 1.68 heretikes: in doing of which, they be altogether vnworthy of those fauours which be here granted vnto the good, who will declare them selues for true Catholikes, and such as shall take(r) 1.69 armes in hand, or at least separate themselues from the heretikes, a∣gainst whom and their fauourers all this(s) 1.70 warre is directed, in(t) 1.71 defence of the honor of God, and good of those kingdomes, trusting in Gods diuine mercy that they shall recouer againe the Catholike relgion so long agone lost, and make them re∣turne to their auncient quietnesse and felicitie, and to the due obeience of the holy Primitiue church. Moreouer, these king∣domes shall(u) 1.72 enioy former immunities and priuiledges, with encrease of many others for the time to come, in great friend∣ship, confederacie, and trafficke with the kingdome of his Ca∣tholike Maiestie, which in times past they were wont to haue for the publike good of all Christianity. And that this be put in executiō speedily, I exhort al the faithful to the fulfilling of that which is here contained, warranting them vpon my(w) 1.73 word, which I giue in the name of the Catholike King my Lord and master, that all shall be obserued which here is promised. And thus I discharge my self of the losses and damages which(x) 1.74 shall

fall vpon those which will follow the contrary way, with the ruine of their owne soules, the hurt of their owne country, and that which is more, the honor and glory of God. And he which cannot take presently armes in hand, nor declare himselfe by reason of the tyrannie of the heretikes, shall be(y) 1.75 admitted from the enemies camp, and shall passe to the catholike part in some skirmish or battell: or if he cannot, he shall flie before we come to the(z) 1.76 last encounter. In testimonie of all which, I haue com∣manded to dispatch these presents, confirmed with my hand, sealed with the seale of mine armes, and refirmed by the secre∣tary vnder written.

This being the Adelantadoes proclamation anno 1598. let the world iudge of the impudencie of Parsons, that lyeth wittingly, and saith, the alarme was false. Thereby it may appeare also, what maner of man Parsons is, that bringeth forreine enemies vpon his countrey, and is consorted with them, and yet faceth all downe that shall say the contrarie.

In his Epistle likewise he saith, that the Wardword com∣ming abroade, the newes was in most mens mouthes, that the Knight disauowed the Watchword, attributing the same to certaine Ministers. Where, me thinkes, I heare Thraso say, Metuebant omnes me: All stood in dread of me. But that is not the fault that I meane here to touch. For it is his egre∣gious lying, that we are here to talke of. Let him therefore either name these most men that he mentioneth, or at the least some honest man, that gaue out this report as from sir Francis his mouth, or else we must say, that this lie came out of his owne foule mouth, that is now become a foun∣taine of lies. He must shew also how Sir Francis could disa∣now a treatise subscribed and published by himselfe, or else it will be said, that this report of Parsons is a lie, without shew or probabilitie.

Afterward he affirmeth, that a certaine Minister wrote in supply of the Knights defence. And againe, fol. 1. he telleth, how I perusing the reply of Sir Francis, thought in mine owne opinion to make a better defence. But how can he proue that I perused the Knights answere,

or once saw it? And whence doth he gather, what opinion I had of mine owne doings? If he proue nothing, then will it be an easie matter to gather, that he hath made two impro∣bable lies. The same is proued also, for that my reply was made before the Knights Apologie was published or seene of me. For if I had seene it first, my labour might well haue bin spared, the same being more then sufficient for the refu∣tation of such a banglers babling discourse.

In his obseruations vpon my preface, fol. 11. b. he sayth, My proiect and purpose of writing, is to irritate and stir vp her Maiesty, and the Councel, to ingulfe themselues in Catholikes bloud, and to spoile their goods, that I and my crew might come to haue a share. But first it is most false, that Papists are Catholikes. Secondly, no one word can he alleage out of my whole book, wherby it may be gathered, that I would haue any rigour vsed against such simple Papists, that are not factious nor mutinous. For all the harme I wish them, is, that they were wel instructed. Thirdly, if he meane those traitors, that either came or meant to ioyne with the Ade∣lantado against their prince and countrey: then are they no Catholikes, nor true subiects. The same may be said also of Parsons his consorts. Finally, it is a shamelesse vntruth to say, we desire either blood or spoile; all our actions tending onely to resist forrein enemies, and wicked traitors, which séeke to shed their countrimens blood like water, and to sa∣crifice it to the Pope, and to giue the spoile of their country to the Spaniards, as the factious Masse-priests and the Pa∣pists their consorts haue done diuers times, and namely an. 1588. and 1598. and since.

In his obseruations vpon Sir Francis his Epistle, fol. 6. He obiecteth (saith Parsons) that I seeke the ruine both of church and common wealth by my exhortation to peace, at∣tonement, and mitigation in religion. A notorious lie, refu∣ted by reading of Sir Francis his Apology, where there is no one word sounding that way. Neither do we blame any ho∣nest man that talketh of peace, but scorne, that traitors that haue warre in their hearts, should talke of peace, and that

idolaters and heretikes should prate and talke of religion, when they meane nothing but to erect idolatrie, and to esta∣blish popish errors and superstition.

Fol. 16. speaking of me, He blusheth not (saith he) to affirme that which all his fellowes haue denied. And what is this, trow you? Forsooth, that blasphemous and scandalous dog∣matizing heretikes may be put to death. But where he saith, that all my fellows haue denied this, he sheweth him selfe a shamelesse lying companion, and the diuels fellow in forging lies. For none of my fellowes euer denied that which I affirme, but only wold not haue ignorant, & peace∣able, and simple heretikes, that neither blaspheme, nor dog∣matise, nor are offensiue to the State, punished with death. Likewise they condemne the cruell and bloody Papists, that burne & massacre men, women and children, for denying or contradicting any one point of their filthy, abominable, and erronious doctrine.

Fol. 18. he saith, The Emperour in a certaine edict begin∣ning, reddentes: Cod. de sum. Trin. & fid. Cath. professeth his due subiection, and of all his empire to the church of Rome: which is a notorious and an impudently. For in that law there is no one word to be found, that importeth subiection either of the Emperour, or of the Empire to the Church of Rome, much lesse to the Pope of Rome. Nay, at that time the citie of Rome belonged to the Emperour, which lately the Pope hath vsurped, excluding the Emperour from thence. But were there any thing contained in that law, which may seeme spoken in fauour of the Romane Bishop, yet is the same proued counterfet in my late treatise concerning falsi∣ties of the Romish synagogue.

Fol. 19. a. speaking of the Emperors, They professed (saith he) the Bishops of Rome to be the heads and chiefe leaders of this vniuersall and visible Catholicke Church: as before hath bene shewed by the examples of Gratian, Valentinian and Theodosius to Pope Damasus, and of Arcadius, Ho∣norius and Theodosius the second, and of Saint Augustine to Pope Innocentius primus, and of Iustinian to Pope Iohn the first.

This he saith boldly. But in these few words, a cluster of lies is packed vp close together. For neither do Gratian, Valentinian, and Theodsius write to Damasus, as the title of the law, cunctos populos Cod. de sum. trinit. doth shew, nor do they say, that Damasus was head and leader of the vniuer∣sall visible Church. Nor do Arcadius, Honorius, and Theo∣dosus the second talke of any such matter to be due to Inno∣centius the first. Nor can it be proued out of Augustine, or Iustinians decrée, inter claras. Cod. de sum. trinit. that this ti∣tle was giuen to Innocentius the first, or Iohn the first, or second. For beside that the law inter claras, is counterfeit, the interpreter doth corruptly translate 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, the head of all priests, the head of all Churches. Nay hardly will Parsons be able to shew, that any of these did speake of the vniuersall visible Church, where they speake of the bishops of Romes authoritie. These therefore are pal∣pable, if not visible lies. And that which he saith of Iohn the first, is a ridiculous lye. For he was dead, as Chronicles teach, before Iustinians reigne.

He thinketh it lawfull to lie all manner of lies of Caluin. And therefore boldly saith,* 1.77 He was a priest, and that he sayd masse. Both which are denyed by those which wrote his life, which say he departed out of France before he receiued any orders. The same may be proued, for that his name is found in no bishops records, and for that he begunne to write his Institutions before 24. yeares of age. Of which we gather, that he hated the popish priesthood, before he was of yeares to be made priest.

Fol. 22. b. he maketh Sir Francis to say, that we haue changed old religion into Protestancy: not changing there∣in his old fashion of cogging and lying. For neither doth he, nor any of vs acknowledge popish religion to be aunci∣ent, nor do we call our religion protestancy: although his dealing giueth vs oft occasion to protest against his wicked and false dealing.

Fol. 23. a. he affirmeth, that Sir Francis talketh of no∣thing but feares, frights and terrors. But he might doe well

to cease talking, if he tell nothing but lies. In the place mentioned Sir Francis talketh neither of feares, frights, nor terrors. Nor doth it follow, because Parsons and his con∣sorts are still packing vnderhand, and dealing with the Spaniards, that we are terrified. For we haue neither cause to feare treason, nor publike force, vnlesse we will trust traytors, and wilfully throw away our armes. Nei∣ther haue Papists cause to begin to stirre, vnlesse they be weary of their liues, of peace, of ease, and of their natiue countrey.

Fol. 25. a. he boldly auoucheth, that I count it a blessing, to haue Catholike rites and seruice abolished: whereas in truth I desire nothing more, then that Catholike religion may be restored, and speake onely against the filthy abo∣minations of popish masse, the idolatrous worship of saints and idols, the tyranny of the Pope, and such like: which none but the slaues of Antichrist can endure, and wil affirme to be Catholike.

That Iouinian and Vigilantius held some errors, we will not deny. But that Hierome called them heretikes for the same points that wee hold, concerning virginitie, prayers to saints, and lights at martyrs tombes, as Parsons fol. 27. affirmeth most falsly, will not be proued. For Hie∣rome doth rather excuse those, that lighted candels at noone day, then condemne those that thought contrary. Neither did he euer place perfection in forced virginity, or teach prayers to saints, or allow those, that worshipped false relikes, as the papists do. This therefore which Par∣sons sayth, is to be scored vp among the relikes of his lea∣sings.

In the same leafe he addeth another grosse lye, saying, That Iewell (writing) against Harding, and Fulke against Allen and Bristow, do often call Saint Hierome borne pa∣pist and scolding doctor. For neither the one terme, nor the other is found in their writings. Nay we should great∣ly wrong Saint Hierome, if we should call him either papist, or borne papist, séeing that in his time neither the monster

of the masse, nor other popish abominations, were either borne, or conceiued. Vnlesse therefore he quote B. Iewels, and M. Fulkes words; as he was borne a bastard, so we will hold him by condition for a lying accuser, and a scol∣ding companion, and a fellow borne to tell lyes.

Fol. 28. b. he telleth loud lies of Panormitane, saying, That he in the chap. licet. de electione, expounding these words of Hostiensis, Cum idem sit Christi atque Papae consistori∣um, quasi omnia potest facere Papa, quae Christus, excepto peccato: sheweth the meaning to be, that in matters of iurisdiction, and spirituall authoritie, for gouernment of his Church vpon earth, Christ hath left so great power vnto his substitute Saint Peters successor, as he may do thereby, and in his name and vertue, whatsoeuer his master & Lord might do in his Church, if he were now conuersant among vs vpon earth. This I say, is a loud lye, consisting of two or thrée branches. For nei∣ther doth Panormitan expound the words of Hostiensis: nor doth he affirme, that which Parsons writeth in his name. Nor is he so shamelesse to write that which Parsons affir∣meth. A second lye is also auouched by the forger of lyes Parsons, where he sayth, That all both diuines & canonists do agree, that all Christs power of gouernment is left to the Pope, except onely his power of excellency, according to that great commission in Saint Matthew, I will giue vnto thee, the keyes of the kingdome of heauen, &c. For neither all, nor any ancient father doth agrée to this conclusion, albeit we may boldly call them better diuines then the schoolemen: nor do all, or most of the Canonists speake of this power of excellencie; nor do the words, Mat. 16. belong to the Pope, or conteine any such commission as is pretended. And that without alleaging further proofes, the Popes owne doctors will confesse. For Bellarmine lib. 1. de Pontif. Rom. c. 10. sheweth, that Peter had nothing granted in the 16. of Matth. but promised onely. And with him also diuers others are consorted. But suppose any thing had bene granted to saint Peter; what maketh this to Clement the 8. and other Popes that are liker to Nero and Heliogabalus, then to S. Peter?

Likewise fol. 29. b. he sayth, That Panormitan and Hosti∣ensis vttering these words, Papa potest facere quasi omnia quae Christus, excepto peccato, do explicate the comparison of Christ, not as he is God, but as he is man. Which sheweth that Par∣sons taketh pleasure in lying. For else why should he say, that they explicate the comparison of Christ, not as he is God, but as he is man, when they haue not one word soun∣ding this way?

In the same leafe, he belyeth the same man againe, tel∣ling vs, That Panormitan, de electione c. venerabilem, saith, that Hostiensis founded his doctrine vpon the commission gi∣uen to the Pope, Matth. 16. Whereas Panormitan hath no such words, nor doth in that place mention Christs words, Matth. 16. nor hath one word of any commission giuen to the Pope by Christ.

Fol. 36. b. speaking of Cromwell and bishop Cranmer: The first of them, sayth he, was principally employed in the sayd Queenes condemnation and death, as appeareth yet by publike records, and the second was vsed for her defamation after her death, as is extant at this day in the foresayd statute it selfe, where Cranmers sentence is recorded iudicially giuen by him. This saith he, but so impudently and falsly, as the same may conuince him of most shamelesse lying. For first there is no such sentence, as is here mentioned, recorded in the act, as any man may see, that listeth to reade it. Second∣ly, what needeth a sentence of diuorce against her, that was now put to death, that diuorceth all marriages? Thirdly, no man euer grieued more at this act, and at that Quéenes death, then the Lord Cromwell. So farre was he off from being a strickler in it. Finally, not onely printed statutes, but the acts of the tower also do conuince this fel∣lowes most shamelesse reports. Do you then thinke that he blusheth to say any thing, that is not ashamed to lye a∣gainst publike acts and records?

Fol. 37. a. he saith, Cranmer carried about with him his woman in a trunke. An impudent popish fiction, for the which the inuenter and reporter deserueth to be cased in a

clokebag. The truth is, that the reuerend bishop fearing the Kings displeasure, about the time of the sixe articles, sent his wife away into Germanie vnto her kinred. But if he had bene disposed to haue kept her with him; yet nothing is more ridiculous or improbable, then that she should be ca∣ried about in a trunke. And if Parsons were to be put in a trunk, he would say it were impossible to liue in it. He saith also, that for gaine of liuing or fauour, or quietly enioying his liuing, Cranmer would say or vnsay any thing: and for proofe he quoteth Sanders de schismate. But lawyers may tell him, that such domesticall witnesses are not worth a rush. Hie∣rome also saith, That the testimonie of friends or fellowes is not to be accepted. Si amicus pro te dixerit (saith he) non testis aut iudex, sed fautor putabitur. This Sanders was a railing traitor, like to Parsons, and both of them hired to speake shame against the professors of the truth. If then a théefe is not to be credited, speaking for his fellow théefe, nor a trai∣tor testifying for traitors: then let vs heare no more of this renegate rascall traitor, that died in action against his countrey, consorting himselfe with the rebellious and thée∣uish Irish.

Fol. 40. They are wont to say (saith he) that S. Bernard was no flatterer. But because the man is wont to lie, no man will beléeue him, vnlesse he bring forth the parties that haue so said. For to call the Pope Abraham, Melchise∣dech, and Christ, as Bernard doth, sauoureth of the flattery and darknesse of those times.

The fourth, fifth, and sixth chapters of Parsons his first encounter, are nothing else but a packe of lies, either recei∣ued frō others, or deuised & cogged by himself. He affirmeth first, that Carolstadius, Oecolampadius, and Zuinglius were Lu∣thers scholers. Secondly, that they were opposite to Luther. Thirdly, that there were infinite opinions among them that denied the reall presence. 4. That the Anabaptists rose out of Luthers doctrine. 5. That there was a potent diuision betwixt Melancthon and Illyricus. 6. That Caluin and Beza issued from Zuinglius. 7. That Seruetus was Caluins collegue, and that

he and Valentinus Gentilis and other heretikes came from Cal∣uin and Beza. 8. That we admit no iudge of controuersies, and laugh at Councels. 9. That Zuinglius was condemned in a synod. 10. That out of our synods at Marpurge, Suabach, and Smalcald we departed with lesse agreement then before, as Lauater and Sleidan testifie. 11. That Melancthon to proue the Zuinglians to be obstinate heretikes, gathered together the sentences of the ancient fathers for the reall presence. 12. That Zuinglius died in rebellion against his countrey. 13. That Oecolampadius was found dead in bed by his wiues side, strang∣led by the deuill, as Luther holdeth, lib. de priuata missa, or kil∣led by his wife. 14. That great warres arose betweene Lu∣therans and Zuinglians, as he calleth them. 15. That Luther was the first father of our Gospell; which he calleth, new. 16. That Stankare was a protestant, as he calleth him. 17. That Chemnitius in a letter to the Elector of Brandeburg, doth censure the Queene of England, and the religion here profes∣sed. 18. That there are warres and dissentions in England in most principall points of religion. He doth also rehearse di∣uers other points, which are all vtterly false and vntrue. For first, Oecolampadius and Zuinglius were learned men, aswell as Luther, and taught truth before they knew him. Carolstadius also taught matters neuer learned of him. Secondly, except in the exposition of the words of the Lords supper, in which the Papists do differ more then any others, all consented with Luther in most things, and in this did modestly dissent from him. Thirdly, those ima∣gined different opinions among them that dissallow the reall presence cannot be proued. Let Parsons shew, where they are now maintained, and by whom. 4. It is appa∣rent, that Luther taught alwayes contrary to the Anabap∣tists, as his writings shew. 5. It cannot be shewed, that either Melancthon condemned Illyricus, or contrariwise. 6. Caluin and Beza had their doctrine from the Apostles, and not from Zuinglius. 7. Seruetus was a Spaniard, and a Papist, and an heretike, and no collegue of Caluin. Nay by his meanes his heresies were first detected and refuted, and

he punished. 8. It is ridiculous to say, that we admit no Iudge, and laugh at generall Councels. For we esteeme them highly, and admit the censure of any iudge procéeding by the canon of scriptures. 9. The condemnation of Zuinglius in a synode, is a méere fiction. The 10. lye is re∣futed by Lauater and Sleidan. Sleidan saith, they agréed at Marpurge,* 1.78 That seeing they consented in the chiefe points, after that they should absteine from all contention. Quando∣quidem in praecipuis omnibus dogmatis idem sentirent, abstinendum esse deinceps ab omni contentione. The 11. lie is refuted by Melancthons whole workes: where it is not found, that euer he called his brethren heretikes, or went about to proue them so. Nay, his principall study was vnitie and peace. 12. Zuinglius died accompanying his countrimen of Zuricke in the battel against other Cantons of Suizzerland: and standing for his country, not against his countrey. 13. Oecolampadius died in peace, neither did Luther euer write of him, that which the Papists haue reported. 14. The names of Lutherans and Zuinglians we haue detested: and if any contention were betwixt those, that fauoured Luther or Zuinglius, yet was it rather priuat then publike. 15. Our religion we claime from the Apostles, and not from Luther, and so do other reformed Churches. 16. Stankare we condemne, as an heretike. 17. The letter supposed to be written by Chemnitius against the Quéene, is too ridiculous to procéed from him. The same doth rather sauour of the blackesmiths forge of papists. 18. In Eng∣land there are no publike contentions; nor do priuate men, such specially as are reputed among vs as brethren, con∣tend about matters of saluation. As for those contentions, that haue bene about ceremonies, they by the kings wise∣dome are ended, to the great griefe of Parsons, and other enemies of our peace. Wherefore vnlesse Parsons can bring better proofes then Rescius, Stancarus, Staphylus, and such like barking curres of his owne kennell; both he and they will be taken for wicked and shamelesse forgers of lyes and slanders.

Hauing belyed vs before, in the seuenth chapter of his first encounter he telleth lies also of himselfe, and of his owne consorts. First he saith, If Papists were idolaters, that this error was vniuersally receiued among them. But that followeth not. For all Papists haue not one opinion of Saints, of relikes, of images of Saints. The second, Nicene councell denieth, That Latria is due to images, or that the images of the godhead are to be made by Christians. Some hold, that not the image, but the thing signified is to be worshipped: many hold contrary. All giue not diuine worship to the crosse, nor pray to it in one sort. Finally, Bellarmine in his bookes, de imaginibus, and de Sanctis, doth confesse, that there are many different opinions among the worshippers of images. Secondly, Parsons denyeth, that Papists are idolaters. But Lactantius lib. 1. instit. diuin. c. 19. and other fathers shew, that all are idolaters, that giue the worship of God to creatures, as the Papists do, hono∣ring the sacrament, the crosse, and images of the Trinitie with diuine worship. This point is also fully proued a∣gainst the Papists in my last challenge, chap. 5. Thirdly, he sayth most falsly, That all Friers and Monkes professed one faith without any difference in any one article of beliefe. The falshood of his assertion I haue shewed by diuerse in∣stances heretofore. Fourthly, he sayth, The Papists may haue a ministeriall head of the Church, as well as we haue a woman for the head. But it is a greater matter to be head of the vniuersall Church, then of one Realme. Againe, we call the King supreme gouernour, for no other cause, then for that he is the chiefe man of his Realme, and chiefe disposer of externall matters. But they giue one consistory to Christ and the Pope. Furthermore, in matters of faith, we say, all princes ought to submit themselues to the Apo∣stles, and their doctrine. The Pope will be equall to them, if not aboue them, and determine matters of faith, as ab∣solutely, as Christ Iesus. Finally, he sayth, Difference of ha∣bites or particular manner of life breaketh not vnitie of reli∣gion. But the Apostle reproueth those, that sayd, I hold of

Paul,* 1.79 I of Apollo, I of Cephas. And Hierome sayth, If you shall heare at any time those which are called Christians, to take their names of any but our Lord Iesus, as for example, the Marcionists & Valentinians, know that they are not the Church of Christ, but the synagogue of Antichrist. This therefore is direct against the Dominicans, Franciscans, Benedictines and Ignatians. And proueth, Ignatian Parsons, a lying per∣son.

Fol. 66. b. he saith, That in S. Hieromes time the Romaine faith was accompted the generall Catholike faith. And that this Island hath had twise participation of the Romaine faith. Both manifest lyes. For as well might the city of Rome be called the world, as the Romaine faith, the generall Ca∣tholike saith. Againe, it is false, that in old time we recei∣ued the Romaine faith, that now is professed and declared in the conuenticle of Trent. For we receiued the Christian faith, which not these Romaines, that are a collection of the scumme of the world, but the old generouse Romaines pro∣fessed.

Fol. 69. he denyeth, that the Apostle teacheth, that pub∣like prayers should be in a knowne language: where boldly he giueth the lye to Ambrose, Chrysostome, Theophylact, and other fathers, that shew, that the Apostle speaketh of publike prayers, in a knowne tongue.

To iustifie the vse of the Latin tongue in reading of scrip∣tures, he maketh two loud lyes, as I must néedes tell him in English. First he saith, That Ioan Bourcher by reading scriptures in English, learned that Christ had not taken flesh of his mother, and that a tanner of Colchester learned, that Baptisme was worth nothing, and that others fell into here∣sies by reading scriptures. And secondly, That euery man light∣ly vnderstandeth somewhat of the Latin tongue. Both vtter∣ly vntrue. For neither do the vulgar people among the French or Italians vnderstand Latin: nor do Christians ra∣ther now fall into error by reading vulgar scriptures, then the old Gréekes and Romaines, that read scriptures in Greeke and Latin. But rather therefore did they erre, for

that they did not reade them diligently or reuerently.

Fol. 71. he saith we teach that good workes are perilous. Let him therefore name those which haue committed this fault, or else acknowledge himselfe to be a perilous lyer.

Fol. 79. he cannot be content to lie, where he talketh of matter of charge, but will néeds haue me testifie matters which I neuer thought. I might as well make him speake all villany against the Pope: but I wilt not now vse the te∣stimonie of so bad a fellow.

That which he telleth of the Popes exactions out of great benefices onely,* 1.80 and of his employments of mony against the Turkes are méere leasings. For he taketh by one meanes or other both of great and litle, and rather destroyeth Christi∣ans then Turkes.

Fol. 89. he exclaimeth and sayth, What will you say to this man, that maketh all his auncestors for so many hundred yeares together, and the auncestors of her Maiestie, her father, and grandfather, and the rest meere infidels? I answer in his owne forme. What will you say to this beast, that lieth as fast as a dog can trot? My words that he setteth downe re∣fute him. For I speake not of all, but of the most part of Christians of former times: and of their ignorance I haue brought sufficient proofe. If then those that lie, deserue cud∣gelling, as he saith: it is not halfe a loade of wood that will serue for the bastonading of this brutish and senselesse beast.

Fol. 99. By which words it is euident (saith Parsons) that his rule consisteth of the consent and establishment of certain men in England, what to beleeue, which is a different matter from scriptures. But whatsoeuer he thinketh of the rule of faith, he kéepeth no rule in speaking vntruth. For albeit the rule of faith, which euery priuate man in England is to fol∣low, was established by consent of the synode of the Clergy of England: yet I say not, nor doth it follow of these words, that the consent of men is our rule of faith. For the canon of scriptures is the generall rule, that all the Church ought to

follow, and because euery priuate man vnderstandeth not all points of himselfe, therefore the Church, to helpe the weaknesse of the ignorant, hath gathered the summe of faith out of scriptures, and proposed the same as conclusi∣ons, thence deduced for priuate men to follow.

Fol. 105. like a shamelesse beast he sayth, The Emperours (in the l. cunctos. Cod. de sum. Trin. & fid. Cath.) remit them∣selues to the Romane religion, and to Damasus the Popes be∣leefe, and that they determine nothing of religion: both which assertions are matters vtterly false. For first they remit men, not to the Romane faith, or to Damasus his beléefe, but to the faith of Peter. Next they determine, that men shall follow that faith, and declare what the faith is. Cunctos populos (say they) quos clementiae nostrae regit imperium, in tali volumus religione versari, quam diuum Petrum Apostolum tra∣didisse Romanis religio vsque adhuc ab ipso insinuata declarat, quam{que} pontificem Damasum sequi claret, & Petrum Alex∣andriae Episcopum, virum Apostolicae sanctitatis: hoc est, vt secun∣dùm Apostolicam disciplinam, Euangelicam{que} doctrinam, Patris, & Filij, & Spiritus sancti vnam deitatem sub pari maiestate, & sub pia Trinitate credamus. But were any to follow Damasus his beléefe, what is that to later Popes, that scarce beléeued in God, and are more like to the grand Turke, then to Da∣masus?

In the same leafe he telleth also many other grosse lies: as for example, That the Romane religion was receiued by Peter: whereas the Emperours in the former law, say, that Peter deliuered Christian religion to the Romanes. Se∣condly, that the Emperors law declareth the Pope of Rome to be the chiefe gouernor of Christian religion, and that the Emperours accompted him for their head. And thirdly, that Siluester confirmed the decrees of the Councel of Nice. Mat∣ters most sottish, and bluntly and falsly affirmed. For in that law there is nothing of the Popes generall headship. Neither néeded the acts of the Nicene Councell any confir∣mation of Siluester.

In his second encounter chap. 2. it séemeth he hath put on

his vizour of impudency, telling lies vpon reports without all shame or proofe. In King Henry the eight his dayes, he saith, that a certaine Catholike man in Louth in Lincolnshire was put to death, being baited in a beares skin, and that the same thereof is yet fresh in Louth. Matters very false, as all the old men in Louth wil testifie vpon their othes. Further the same is so improbable, as nothing more. For neither can the partie that was so put to death, nor the iudges, or executioners, or parties present be named. Nay it cannot be proued, that any was put to death at Louth at that time: albeit some of Louth were in danger for the rebellion, as is yet remembred. Parsons also must tell, how any durst put men to death contrary to law, & who they were, knowing y^t the very rebels were not executed without trial. Another like lie he fathereth vpō Sir Edw. Carew brother to the Lord Chamberlaine, who is said to haue reported, That certaine Nobles or Gentlemen baited a certaine cacolike man with spaniels. But what if the Lord Chamberlaine had no bro∣ther called Sir Edward Carew? What if none of his brothers euer said any such thing? Againe, what if none was euer baited with spaniels? Doeth not Robert Parsons deserue to be baited by all the dogs in Rome, for telling vs such fables? In the meane while, how doeth this agrée with Verstegan, that telleth, how in Douer certaine cacolikes were baited with bandogs? And in what case are the Papists, that wor∣ship Saints baited in beares skins, that neuer were in the world? A third lie he would father vpon Thomas of Wal∣singham. But it cannot be gathered out of him, that either the lying Friers in king Richard the second his time were fol∣lowers of Wicleffe, or that any corruption of manners grew in his doctrine: although Robert Parsons boldly auoucheth both these lies.

In the second encounter, cap. 3. he saith, Thomas Arundell permitted and appointed vulgar translations of scriptures. But the truth is, he forbad them. The rubrike of the consti∣tutiō, Statuimus de magistris, is this, Scriptura sacra non trans∣feratur. And if it be translated (which he appointeth not, nor

permitteth) he forbiddeth all exposition of it, vntill it be ex∣amined. Let Parsons then shew, where he appointed or per∣mitted vulgar translations of scriptures, if he wil not shew himselfe a lyar.

In the same encounter, in setting downe the state of the controuersie, in reporting the acts against Husse, the procée∣dings of Luther, Grinaeus, and Bezaes disputations, he doth nothing but cog and lie. And for his witnesses he citeth Aeneas Syluius, Dubrauius, Cochleus, Genebrard, Surius, Claudius de Sainctes▪ and a rabble of other lying rascals, not worth a cockle shell. What then doth he deserue, but a crowne of foxe tailes, counterpointed with whetstones for his labour? Popelliniere in is seuenth booke of the historie of France, sheweth, that the Papists could neuer be brought to ioyne issue, do they of the religion what they could: which is quite contrary to his shamelesse narration.

2. encounter, fol. 39. he saith, The Councell of Trent gaue libertie to all protestants (so he calleth our Doctors) to dispute their fill. A most notorious vntruth. For two onely going thither, escaped hardly with their liues, and were peremp∣torily denied licence to dispute publikely, albeit they desired to be heard.

2. encount. c. 9. he denieth that the Papists meant to kéep their Indexes expurgatorie secret, and sayth, that they were deuised to purge bookes corrupted by heretikes. But experi∣ence doth proue both to be lies. For vnder this colour, they haue corrupted the fathers: and this deceit was not found, vntill by Gods prouidence one copie came to Iunius his hands. And this God willing shal be proued by particulars if God grant vs life.

Fol. 93. he telleth a storie, as he saith, or rather diuers lies of Monkes making hatchets to swim, raising dead men to life, multiplying milke, and talking of monkes mules, and doing other strange miracles. Which if Parsons do compare with the miracles of the prophets and Apostles, he blasphemeth, if he beléeue as well as the miracles of the Bible: he addeth no credit to monkish miracles, but most wickedly maketh

legends and fables comparable to holy scripture.

Fol. 101. he sayth, Sixtus 4. did leaue it free for euery one to thinke what he would. viz. in the article of the conception of our Lady in originall sinne. But that this is false, it appea∣reth, first, in that he did excommunicate all those that spoke against the feast of our Ladies conception. And secondly, for that he gaue indulgences to such as prayed to her, as borne of Anna without originall sinne.

Fol. 103. he denieth that Sixtus Quintus compared the exe∣crable murder of the French king Henry the third, to the my∣steries of Christ his incarnation and resurrection. But the Cardinals that were in y^e Consistory, when first the newes were brought to Rome, can conuince him of lying and im∣pudencie. Likewise a French Papist, that wrote a discourse against Sixtus Quintus, called La Fulminante, will testifie a∣gainst him. Speaking in an apostrophe to Pope Sixtus, Tu appelles (saith he) ceste trahison vn oeuure grand de Dieu,* 1.81 vn pur exploit de sa prouidence, & la compares aux plus excellens my∣steres de son incarnation, & de sa resurrection. He chargeth him further, That he accounted this murder as a miracle,* 1.82 and honored Iames Clement as a martyr. Dieu, quelle pieté, qu'un suiect, qui tue son Roy, est à Rome vn martyr, & son assassinat vn miracle! Parsons séemeth also to denie that Henry the third was excommunicate, and will not acknowledge that the same was cause of his death: both which points are testified in the discourse, entitled, La Fulminante, which Parsons not seeing, roueth he knoweth not at what. Tu as proclamé (saith he, speaking to Sixtus Quintus) vn ban sur la vie, & conuié tous les parricides à sa mort. How then can these words vttered by a papist, inueying against Sixtus Quintus, with any pro∣babilitie be denied?

Fol. 104. he chargeth vs with setting forward the Gospell, which he calleth New, with forcible attempts. But if he shew not where we haue taken armes for this purpose, these words will testifie against him, that he setteth forth lies, and is a lying companion, whose mouth is full of slan∣der. In France poore men haue bene forced to take armes

for defence of their liues against the Popes ministers, but they neuer sought the life or hurt of their King, as the rebel∣lious leaguers did, who trecherously murdred their soue∣raine Lord and King.

Fol. 105. 2. encount. c. 12. he denieth, that papists hold it sacrilege to dispute of the Popes doings. And fol. 107. That al∣beit the Pope leade innumerable soules to hell, yet no man may say to him, Sir why do you so? The first lie is confuted by Baldus in l. sacrilegij. Cod. de crimine sacrilegij. where in plain termes he affirmeth, that it is sacrilege to dispute of the Popes power. The second is conuinced by the words of the chap∣ter, si Papa, dist. 40. where it is said, That although the Pope cary with him innumerable soules to hell, yet no man may re∣proue him for his faults. The words are plaine: Huius culpas istic redarguere praesumit mortalium nemo. The same words al∣so which Parsons denieth, are found in diuers Canonists, and that not vnderstood in beneficiary causes onely, as he would insinuate,* 1.83 but absolutely. Per omnia potest facere, & di∣cere quicquid placet (saith Durand) auferendo etiam ius suum cui vult, quia non est, qui ei dicat, cur ita facis? There also citing his author, he saith, Vicem non puri hominis, sed veri Dei gerit inter∣ris. Likewise dist. 3. de poenit. c. quamuis, where the text sayth, Quis audeat dicere Deo quare &c. parcis? The Glosse sayth, Vel Deo, vel Papae. The like sayings are found in Baldus in praelud. fend. Col. 12, & in l. fin. Col. 1. in extr. cod. sent. rescind. Iason consil. 145. c. 2. v. 2. Aemil. Mar. Nanoless. and cap. ad Aposto∣latus de concess. praebend. extr. Ioann. 22. Gloss. in verbo conti∣netur.

Fol. 106. he sayth, That many of vs and other our friends do make princes so absolute in temporal and spiritual affaires, as they may not be iudged by any mortall man. And to this purpose he citeth Bellay. But first, Bellay is none of our friends. And next, he cannot shew any of vs that teacheth this doctrine. Let him name the parties, or else we wil name him, and all will take him for a cogging companion. For neither do we make Kings aboue generall Councels, nor exempt them from all censures: although not to that effect,

as the Romanists teach.

Fol. 113. 2. encount. c. 14. he affirmeth boldly and blindly that the grieuances of the Germain nation, was a complaint of princes called protestants, and that it was endited by Lu∣ther, and exhibited against the Popes pardons at a Councell at Noremberg. But therein he lappeth vp diuers foule lies. First, the matter of the Popes pardons was but one mat∣ter of many, and therefore not the sole subiect of their com∣plaints, as Parsons pretendeth. Secondly, if they had not bene Papists, they would neuer haue fled to the Pope for reformation, nor giuē him such reuerent termes as they do. Thirdly, it was neuer heard of till now, that Luther was the enditer of these grieuances exhibited to the Popes legat anno 1522. Finally, this méeting at Noremberg an. 1522. was no Councell, but a diet, wherein the princes desired re∣formation rather of abuses, then the dissolution of the Popes authoritie.

He denieth also,* 1.84 that any pardon is sold for murder of chil∣dren, fornication, adultery, incest, and such abominations. But let him looke once more vpon the penitentiary taxe printed at Paris, wherein the price of the pardon for euery one of these offences is set downe. If he find not these mat∣ters in the penitentiaries taxe, let him looke the fées for the Popes buls, for euery of these points in the Popes Chance∣ry. He shal also find in my treatise against Bellarmine, proofe for the sale of pardons. Let him therfore either search more diligently, or lie lesse confidently, or heare himself taxed pa∣tiently.

Fol. 117. ••. encount. c. 15. he affirmeth, that Iames Clement conferred with no man liuing before he killed the French king Henry the third, and that he had no absolution before he committed the fact. Two lies most desperately auouched: whereof the second concerning his absolution, is confuted by the confession of Iaques Bourgoin his confessor executed for absoluing him, and by the common practise of Iebusites that absolue such as go about such murders, as is proued in the fact of Walpoole that absolued Squire, that promised

to empoyson Quéene Elizabeth; and of Holt that did the like to Yorke and Williams, that vndertooke to murder her, and by diuers like facts of others. The second is refuted by the memorials of the league, by the author of the Iebusits Ca∣thechisme, and by Iohn de Serres in his Inuentorie. In the memorials of the league, we find that the yong friar was induced by the Iesuites perswasions. Ne furent ils complices (saith the author of the Iebusites Catechisme, page 203.) d'auec le Iacobin de l assassinat du feu roy? Were not they (saith he, speaking of the Iebusites) complices to the Domini∣can frier that murdred the late King? He saith also, that the murder was suborned by the Iebusites and leaguers, and that he was drawne to it by promises of paradise, and that he was assoyled for it, and almost sainted beforehand. Iohn de Serres in his Inuentorie sayth, That Iames Cle∣ment communicated his resolution with Doctour Bourgoin prior of his conuent, to Commolet and other Iebusites, and the heads of the league, to the principall of the sixteene, and fortie of Paris, and that all encouraged him to this happie aduenture, promising him rewards in earth, and in paradise, if he should be martyred in the execution of his purpose, a place aboue the Apostles. Ainsi resolu (sayth Iohn de Serres) il communique son affaire au doctour Bourgoin prieur de son conuent, au pere Commolet, & autres Iesuites, aux chefs de la ligue, aux principaux de seize & de quarante de Pa∣ris. Tous l'encouragent à cest hereux dessein. On luy promet ab∣bayes, eueschez, & s'il auient, qu'il soit martyrisè, rien moyns qu'vne place en paradis au dessus des Apostres. May we not then rightly conclude, that Parsons is a notorious and most impudent lyar, and that the Iebusites are King-killers and notorious traitors? No question. And I doubt not but they shall be so reckened of all posteritie, not∣withstanding the barking of such dogges against such re∣ports.

I do therefore maruell, as Athanasius sayth of the Arrians, That without abomination and horrour of lying, they could vtter such lies, seeing the deuill is father of lyes, and lyars are

strangers to him that calleth himselfe truth. Miror eos sine vlla abominatione & horrore mendacij ita falsa, &c. potuisse dicere, cùm mendacia patrem diabolum habeant, ij{que} qui men∣tiuntur, alieni sint ab eo qui dicit, ego sum veritas. And well may I conclude, That if all lyes ought to be farre remo∣ued from religion, and those positions which for re∣ligion are taught and learned, (as Saint Augustine sayth) lib. de Mendacio ad Consentium. cap. 10. That then it is not religion, that Parsons doeth maintaine with so ma∣ny lyes, nor can his lies stand with the grounds of re∣ligion. Finally, I say to the deceiued Papists,* 1.85 as Con∣stantine sayd to heretikes of his time: Cognoscite quibus men∣dacijs vestrae doctrinae inanitas teneatur. Behold by what lyes the vanitie of your doctrine is maintained. And if they beléeue not me, let them hearken to Parsons himselfe, that in his answere to my Epistle affirmeth, That he that lyeth is not to be trusted in any thing he saith, or writeth.

CHAP. X. An answere to Parsons his immodest rayling and behauiour throughout his whole Warne-word.

HArd it will be for me to recount all the scurrilous and rayling termes which Robert Parsons of his cholerick liberality bestoweth vpon Sir Francis Hastings and my selfe. It appeareth, he is of the race of those wicked men, of which the Prophet, Psal. 14. speaketh, Quorum os maledictione & amaritudine plenum est, Whose mouth is full of cursing and bitternesse. And well may I apply to him, that which Hie∣rome sayd to Ruffin: Tanta confingis, tanta non diceret de la∣trone homicida, de scorto meretrix, scurra de Mimo.* 1.86 You deuise so many villanies, as a cutthrote would not vtter against a robber, or a comon whore against a harlot, or a scurrilous

Scoganlike mate, against a Vize. Which I doe the lesse won∣der at, because I vnderstand, he is descended of a scolding whore, and was begotten by a filthie Monke, and hath ben of late among cutthrotes and robbers, that came against his countrey. But if I do not touch all, yet will I giue you a taste of some, that by a few you may vnderstand the fel∣lowes disgustful humour in many. In the front of his book, for feare of loosing time, he draweth out his Copiam verborū scurrilium, and without further aduisement calleth me In∣solent and vanting Minister. Termes well fitting a bastard∣ly scurrilous and scuruy frier, and euill applied to a mini∣ster of Gods word, whose state is as honourable, as the vo∣cation of a Iebusite is odious, antichristian and damnable. As for the termes of insolency and vanting, they rather belong to him, that insolently hath taken vpon him to con∣uey the crowne of England vnto the Infanta, in his booke of Titles, which like a falsary he hath put vpon an ideot masse-priest called Dolman, and hath also vanted to the Pope, that he will subdue England to the Popes errone∣ous religion.

Againe, fol. 1. he termeth my Epistle vaine and arro∣gant. And yet neuer did I vainely and arrogantly desire a Cardinals hat, as Parsons hath done, nor doth my Epistle containe a supplication for some preferment, as did cer∣taine letters procured by Parsons. What a vaine man then is Parsons thus vainely to talke of vanitie and arrogancy.

In his Epistle to the reader, he saith, Sir Francis is known to be one of the Puritan crew: and, as if he were a blind har∣per, he is stil harping vpon this string of Puritanisme. But I must tell him that, which he will be much grieued to heare: that the contention about ceremonies and gouerne∣ment of the church raysed by some more zealous then wise, and set forward by the enemies of the Church, is by the Kings great wisedome now ended. As for the terme Puri∣tan, it will farre better agree with the pharisaicall Papists, then with any of our communion. For they hold that all men, if they will, are able to performe the whole law,

and that the precepts of God are easie. Of which it fol∣loweth necessarily, that a man may be without sinne. For he that transgresseth not the law, is without sinne. But to hold that, is Pelagianisme and true Puritanisme. Verum ne est, sayth Hierome in the person of one Atticus,* 1.87 to one that defended Pelagianisme, quod à te scriptum audio, posse homi∣nem sine peccato esse, si velit, & facilia esse Dei praecepta? Is it true, that I heare you haue written, that a man may be without sinne, if he will, and that Gods commandements are easie? And in the beginning of his third booke against Pelagius, he sheweth, that it is Pelagianisme to affirme, That after bap∣tisme, Christians haue no sinne, and if they are without sinne, that they are iust, and when they are once iust, if they worke carefully, that they may perseuere in iustice, and eschew all sinne. In my last challenge also, I haue shewed by diuers other authorities and arguments, that the Papists are flat Pelagians, & true Puritans. Hoping that Robert Parsons will hereafter the rather forbeare to talke of puritans, him∣selfe being an impure puritan, and Iebusites being nothing else, but right puritan Papists.

In the same place he sayth, My volume is more intem∣perate and malignant, then that of Sir Francis: rayling fa∣stest, as his fashion is, vpon him, that is next his hand. But what if my booke be more temperate, then his Wardword? Will he yet still call it Intemperate, calling his Wardword temperate? This therefore by indifferent men is to be iudged, and not by such an intemperat malignant mate. Againe, séeing I dispute against the malignant rable of Antichrist, & against Parsons and such like malicious rake-hels that séeke to bring their countrey into bondage vnder the Pope and Spaniard, he hath no reason to talke of malig∣nitie, being himselfe especially a malignant traytour.

In the answere to my Epistle, he calleth me contentious minister, and afterward, formall noddy. But if it be lawfull for him to striue against his countrey, and against religion, he must giue me leaue to contend for my countrey against traytors, and for truth against falshood. We ought all to

contend to please God, as the Apostle did, 2. Cor. 5. and not to please Antichrist. Furthermore, seeing the Apostle Paul disdaineth not to be called a Minister of Christ Iesus: this squib Frier,* 1.88 that is of the number of locusts spoken of Apo∣cal. 9. would not scorne the title, but that he would de∣clare himselfe to be a slaue of Antichrist. As for the title of formall Noddy, I doubt not but to remoue it from my selfe to him. His materiall and grosse foolery is so palpable, that if Cardinals had bene chosen of formall Noddies, he could not haue missed the Cardinals hat with an appendix of a coxcombe and a bell.

In the same place, possessed with a pang of rayling he calleth me Terentian Thraso, and Philistian Goliah. And be∣cause these words did not answere his swelling conceit, he addeth Behemoth, and Leuiathan, and saith, I challenge like a giant. But all his bombasted words will not make me swell so big, as Toadlike Parsons with his barrel belly, who albeit, he hath sometimes playd Thraso & called him∣selfe Captaine Cowbucke, yet is indeed nothing, but a cow∣baby, and the whore of Babylons Ballio.

Afterward, he sayth, That vnder a vizard, I play the Vize: as if Vizes in England plaid with vizards. But in Italy euery Mountbanke and Zanni playeth with a vizard. This therefore may better fit Parsons, who since he came into Italy, hath neuer ceased to play the Vize, now taking the vi∣zard of Howlet, now of Philopater, and lastly, of N.D. alias a noble Dizard, deseruing to be called Noddy and Zanni. He wanteth nothing but his boxes of drugs and serpents, to be a perfect mountebanke, standing now in the state of perfection of dizardry.

Speaking of my stile, he calleth it, a vaine stile of scolding and scurrility: belike, to preuent me, that I should not obiect scolding and scurrilitie to him, that hath the same both by the fatherside and motherside, and imployeth it most vaine∣ly for the defence of the whore of Babylon his second whore mother.

In his obseruations vpon Sir Francis his Epistle fol. 6.

he toucheth him with termes of bloody Sycophancie. But he doth himselfe and others wrong, to giue his owne orna∣ments to those that litle deserue them. For who so will looke into the libels set out by this bastardly barking curre, he cannot chuse but giue him the garland of Sycophancie before all his fellowes. And certes no man knoweth his plots for inuasion, for conueying the crowne of England to strangers, and other stratagemes, but he will rather take him to be the sonne of a bloody butcher, then of a blacke∣smith.

He rayleth also against M. Crane, M. Sipthorpe, and M. VVilkenson, calling them doctors and Rabbins of the puritanicall presbytery: and byting like a mad dog, or at least barking against all honest men, that come in his walke. But compare them with his rakehell Iebusites, and Romish priests, nay with the consistoriall Cardinals, and we shall see, that he that alloweth the consort and com∣bination of Cardinals, hath no reason to speake against those vertuous and learned men. Neither are the names and conditions of Romish priests such, as that this euill fauored companion may despise the names of these men in respect of the other, that deserue no fauour either for their titles or qualities.

Fol. 11. b. in his obseruations vpon my preface, he saith, It is spiced with poyson and venome. But all honest men are to like it the better, being misliked of Parsons and his viperous consorts,, who as they poyson mens soules with false doctrine, so do they by poyson and practise séeke to murder all, that are opposite to their wicked purposes, spi∣cing the cup, so as Cardinal Allen, the bishop of Cassana,* 1.89 Sixtus Quintus, Throkmorton, & diuers others neuer throue after they had tasted it. Parsons also hath so spiced his bookes with calumniations, that he may well be master of the di∣uels spicery.

Fol. 12. Doth not our Minister, saith he, shew himselfe more then Bizarro, that is, as he expoundeth it, light and fan∣tasticall headed. And yet the heauy and beetleheaded block

sheweth no sufficient reason of his spéech. Will it then please him to take this word, and to bestow it vpon the head of the Romish Church, who claiming to be Peters suc∣cessor, and being most vnlike to Peter, séemeth to be, if not Beatissimo, yet Bizarrissimo padre, and to want both wit and braine. The 13. leafe is all farsed with reproches, but hath no more tast then his Italian porredge made of coleworts. Let him therefore take them himselfe, and bestow them at his pleasure, being a hungry mastif curre, a cunning compa∣nion, and a cosiner of such as trust him; a notorious firebrand, that hath long sought to set his owne country in cōbustion; a sycophant, ready to detract basely from honest men, by words and libels, and a shop, or rather to speake of his pu∣tatiue fathers occupation, a forge of trechery and knauery. For this he voluntarily giueth to vs, but we giue it him vpon credit and warrant of his owne consorts. And to re∣quite him for his courtesie, let him take from vs the choise of the best titles that are to be found in the hang-mans budget.

Fol. 14. He shall haue a K (sayth he) for the first letter of his title: which is a fauour more then I desire. Notwithstan∣ding, because he is so liberall, I wold be loth to be vnthank∣full: let him therfore take both y^e K. and the rest of the word, and an addition of p.p. in honor of the Pope, and so all will make a pild po. k.

Fol. 17. Let vs (sayth he) learne the subtill shifting of this shuffling Minister. And yet himselfe presently falsifieth the law Cunctos populos. Cod. de sum. Trin. & fid. Cath. leauing out that forme of faith which the Emperors commend in their law. It appeareth therefore, that Parsons and his consorts be a packe of cards, that neither shuffled nor vnshuffled are worth any thing, but to make sulferous matches to light candles to the diuell.

Fol. 2. he talketh of my companions, and calleth them A rude rabble of pyraticall companions: railing at men of ho∣nour and seruice, that haue both by sea and land serued their countrey against all forreine enemies, set on by a packe of

renegate traitors, and which shall alwayes be able to with∣stand the practises of all bougerly Popes, and Cardinals, and all their adherents.

Fol. 26. he termeth me pedling merchant: but without all reason. For I haue with all my force withstood the Masse priests, who like pedlars come from the Pope with a packe of hallowed graines, beades, Agnus deis, pictures and such trash, being sory they cannot sell their Masses, and make trafficke of mens soules, as they were wont. But percase he despiseth all pettie pedlars, himselfe like a mont∣banke offering to sell the crowne of England.

Fol. 39. But ho sir swashbuckler, sayth he, forgetting his swashing when he plaid captaine Cowbucke, and when an. 1588. he was swashing and swaggering among the Spa∣niards, that he meant to bring to cut his own countrimens throates.

Fol. 41. he raileth like a lunatike friar, and fol. 58. and in other places calleth me Oedipus, himselfe playing Dauus, and like a daw cackling at euery one that commeth in his way.

Fol. 97. b. where I say, that the Church of England profes∣seth the doctrine of Christ Iesus, according to the rule that was established by common consent; and that they that di∣gresse from this rule are not to be accounted of our societie. Marke (sayth Parsons) the giddy head of this gagling goose. But what aileth this frantike felow thus to raile? Forsooth because he imagineth that I ioyne them of France, Germa∣ny and Suizzerland, which he in his drunken fits calleth Lu∣therans, Zuinglians and Caluinists, with vs in vnitie of faith, and as he beléeueth, cut them off presently againe. But the congerheaded Noddey deceiueth himselfe, if he thinke I cut them off. For in matters of faith, I doubt not but to shew that we al agree as touching the substance. And that is pro∣ued in the harmonie of our confessions.

Fol. 115. What atheisme doth this martiall Minister, and this diuels Deane bring in? saith Parsons. And why? Because I deny that the Churches of France or Germany differ from

vs in matters of substance. Yet shall this be iustified al∣wayes against this diuels agent. Neither doth it therefore follow, that we haue no lawfull ministery, as this swag∣gering friar newly dropt out of the hangmans budget sup∣poseth, and as this wicked atheist and sworne slaue to Sa∣tan inferreth.

Fol. 116. Oh (saith he) that Luther were aliue again to canuas this arrogant barking bastardly whelpe of his. But if he wish him aliue once, the Pope and the rest if he were aliue, wold wish him often dead, both aliue and dead being a dreadfull enemy to the tyrannie of Antichrist, the false doctrine of friars, and a scourge to all those hungrie curres that are now barking against him, and casting forth al maner of vil∣lanie against the truth. As for me, I speake of Luthers opi∣nion, as some grossely vnderstand it, and not as it may be vnderstood, his words being fauorably construed. Parsons therfore for this cause had no reason to raile and scold in his mothers language. But if he would haue railed, yet it sit∣teth not well for bastards, and barking hel-hounds, and proud peacockes, to obiect either bastardy, or barking, or ar∣rogancy to others.

Fol. 116. he sayth, a Minister and a minstrel, a preacher and a pirate, a Bishop and a bitesheepe, a Deane and a diuell are all one. To answer him, I say they are as like as a Pope and a puppet, a friar and a frying pan, a companie of Cardinals and a packe of coate cards, a Massepriest and a mustardpot. O noble Parsons, y^e only minstrel that maketh vs this mirth▪ And as the Quodlibetist sayth, not only a pirate and a bite∣shéepe, but a diuell incarnate, begot by some Cardinall diuell.

Encounter 2. c. 6. he calleth me whirleheaded Minister, and saith my reasons are circular. But the errour was in the whirling head of this quadrāgular or rather foure elbowed sot. For I do not remit men from Christ to the Scriptures, nor from scriptures to interpreters, nor backe againe as he supposeth, turning like a dizard in a morice dance: but say that the doctrine of Christ concerning saluation is apparant

in Scriptures, and there I would haue all to rest. Albeit for vnderstanding scriptures, we are to vse all ordinary means of studie, tongues, conference of places, interpreters, praier, and the rest.

Fol. 104. he chargeth me with malepart saucinesse, and calleth me prating Minister, and that onely because I am bold to reproue the Pope and his consorts for their murde∣ring and empoysoning of Princes, for their disloyaltie and rebellion against Magistrates, and for troubling the Chri∣stian world for the maintenance of their pompe and super∣stition. But if they wil not cease to do leudly, they must not thinke much to heare their leudnesse disciphred. The world crieth shame against their empoisonments, assassinous murders, rebellions, trecheries and villanies, and if we should not, the stones would proclaime their wickednesse. Let this hackster therefore hold his pratling, and forbeare his saucy censures, or else in my next he shall heare of more of their trecheries.

Fol. 116. 2. enc. c. 14. he talketh idly of filthy and licentious life, of pyracie, of buying & selling of benefices, of ruffians and rauinous companions, and I know not what, railing like a scolding queane, and running vpon vs like a mad dog with open mouth. Further, it appeareth he hath sold himselfe as a slaue to Antichrist, for the defence of al his abominations. But séeing he was determined to giue his tongue the reins to all scurrilitie; common reason me thinkes might teach him two things: first, not to raile without all shew of rea∣son and proofe: and next, not to obiect to innocent men such crimes, as himselfe and his consorts are guiltie of. If he will not learne of others, yet shall he find that I obiect nei∣ther treason, nor libelling, nor théeuery, nor lechery, nor co∣sinage, nor villany, nor knauery to him, but I proue y^e same either by his owne trecherous writings, or by the actes of Bailiol colledge, or by the testimonie of the secular priests his consorts, or other good euidence and presumption. I do also obiect his owne proper faults. But he like a wild scol∣ding whore, talketh he knoweth not what, obiecting other

mens faults to vs, without proofe or probabilitie. Nay, whē I haue by testimonies conuinced y^e Romish prelates of no∣torious filthines & symony: yet doth the sot talk of the same against vs, answering like an eccho, or rather like a cuckoe.

Fol. 119. 2. encō. c. 15. he runneth with open mouth vpon M. Fox, a man most pious, vertuous, and honest, taxing him for malicious and wilfull false dealing, and railing vpō him with full mouth. But as Parsons wanteth much of his hone∣sty and vertue, so he commeth far behind him in vertue. His quarels are vaine, & such as rather touch the workman that made the stampes, then him. But Parsons shall neuer wipe away his owne faults with railing vpon others. And thus we sée how many railing words, and how il fauoredly hang∣ing together, & how vnfitly against vs he hath vttered. Verba maledicentia (as saith Epiphanius haeres. 71. of Photinus) neuti∣quā consistere valentia euomuit. These are the engins of heretiks, that is of your masters (O miserable papists) that being cōuin∣ced of perfidiousnes, they turne themselues to railing. Istae ma∣chinae haereticorū, id est magistrorum tuorum sunt (saith Hierom to Ruffin apol. 2) vt conuicti de perfidia ad maledicta se cōferant. We say therfore to papists, as Hierome said to some in his time, epist. 78. Quid maledictorum pannos hinc inde consuitis, & eorum carpitis vitam, quorum fidei resistere non valetis? Why do you of al sides frame whole webs of malicious and railing words, & carp at their liues, whose Christian doctrine you cannot resist? Do you think to preuaile with words, when your works are so leud, your doctrine so false & worthles? As for vs, we accoūt our selues happy, because men will reuile vs, and persecute vs, & say all maner of euil against vs for Christ his sake, most falsly. For Christ hath assured vs of his blessing, albeit mē do curse vs. Apud Christianos non qui patitur▪ sed qui facit contumeliā miser est, saith Hierom. epist. 77. ad Marcum. Among Christians he is wretched, not that suffreth reproch, but that speaketh reproch∣fully against others. Finally we say to Parsons, Quid gloriaris in malitia, qui potens es in iniquitate? Tota die cogitauit iniustitiam lingua sua. Sicut nouacula acuta fecisti dolū. Why doest thou boast in thy malice, that art able to do mischiefe? All the day long his

tongue hath run vpon mischiefe. As a sharp razor he hath dealt deceitfully.

CHAP. XI. Parsons his vaine clamors and idle ob∣iections reiected.

THis chapter might very well haue taken vp most of Parsons his idle declamation. For as Hierome sayth,* 1.90 Quicquid amens loquitur, vociferatio & clamor appellandus est. That is, Whatsoeuer a mad and brainsicke buzzard talketh, it is to be termed bauling and crying. But we wil only put here his notorious outcries and railing clamors.

Where Sir Francis Hastings hauing promised to answer all the Wardworders cauillations, leaueth him to his han∣ging ward: Lo (saith Parsons) threates that go before argu∣ments. And then he saith, that no fencers, nor swashbucklers, nor cutters of Queene-hiue, or other kilcowes, could euer fol∣low the fray vpon Catholikes more sharply then he and Top∣cliffe. But what néeded all this crie vpon so small occasion? Can he not abide to heare of the hanging ward, himself ta∣king the name of a fencing warder? Againe, why should he talke of threates, when Sir Francis doeth rather prophesie what Parsons wil come to by his treasons, then threaten to follow him for them? Finally, why doth he runne vpon M. Topcliffe with a rabble of railing words, the man being not once mentioned in this place, and being more graue and honest then the chiefe inquisitor of Rome for al his scar∣let robes? This belike is his round answering, distinguished (as he saith, fol. 6.) from rayling. But if his round answe∣ring be no better, he shall declare himselfe to be a stale hack∣ster with his ale-pot termes, and neither good disputer, nor wittie iester, in disputing, intitling traitors Catholikes and Martyrs, which is denied. And in testing like a hollow rockes eccho, retorting his aduersaries words, & vomiting out nothing else but filthy slaunders, and outworne termes of king Henry the eight his dayes.

Fol. 8. he crieth out of two apparant abuses, calumniation, and flattery. And why? Forsooth because Parsons is accused to reioyce that her Maiesties yeares grow on so fast, and be∣cause Sir Francis doth pray for the prolongation of her daies to the holding out still of the Popes authoritie. As if it were flattery to pray for her Maiesties long life, and not lawfull so to do. Or else, as if all the world knew not that Parsons by publishing Sanders de schismate, and diuers libels hath sought her disgrace, and both by warres and treasons to the vttermost of his power procured her destruction. But (saith Parsons) it may be presumed that the Essexian assault would haue abbreuiated this still. Where I pray you note, that be∣sides the slaunder of this noble Earle, he confesseth, that if that action had taken effect, the Popes authoritie would not haue bene still holden out. By which it may appeare, that by the trechery of some hollow hearted Papists, this noble Earle was brought to destruction.

Fol. 9. most impudently he affirmeth, that nothing is an∣swered to his discourse of Emoluments of tolleration of po∣pish religion, and of the hurts that haue come of alteration of religion. As if popish religion being proued false, idolatrous and disastrous to all kingdomes, all his discourse did not fal to the ground. But this is the fashion of such combatants, to crie victorie when they are beaten out of the field. Like∣wise he crieth out manifest vntruths, because Sir Francis saith, he was first called into the field by Parsons. But as wel may the théefe say, that the peaceable traueller that giueth war∣ning to all to beware of théeues, prouoked the théefe to set vpon him. The Spaniards were ready to come for England. Sir Francis giueth the alarme. Out commeth captain Cow∣bucke like a cutthrote, and setteth vpon him in his Ward∣word. Is it not he then that beginneth this braul? And doth not he in fauour of publike enemies make himselfe ready to cut our throtes?

Fol. 11. he saith, my Preface tendeth wholy to bloodshed. But this grieuous accusation required some more proofe then he bringeth. Notwithstanding let vs heare what he al∣leageth.

His first perswasion (saith he) is by extolling excee∣dingly her Maiesties extraordinary clemencie. As if the prai∣sing of a Princes clemencie were a perswasion to crueltie. Or as if Parsons commending Pope Clements clemencie, perswaded him to rigour. Who euer heard such a witlesse speake? Another reason he imagineth me to haue drawne from the meanings of papists. But like an vnskilful archer, he neither hitteth my reason nor intentiō. He is therfore to learne, that my purpose was to arme her Maiesty against Parsons and his consorts treasons: and rather to secure the State, then to vse violence to any, but such as by all means oppugned the State, and sought by trechery to vndermine the State.

Where I shew that heretikes,* 1.91 idolaters & traitors are to be punished, & therfore factious papists: he saith, thus to rea∣son at randō, is much like to boies argumēting in sophistry. And yet he with all his logick shal neuer answer this argument, considering that I haue proued Robert Parsons and his con∣sorts to be heretikes, idolaters, and traitors.* 1.92 Nay W. R. in his cleere Confutation confesseth so much, not answering any of my arguments. But (saith he) shew me one example from the beginning of Christendom, that euer man or woman in any age was punished as an heretike, by the Christian com∣mon wealth, for sticking to the religion of the Pope of Rome. As if I had not shewed, that Angelikes, Carpocratians,* 1.93 Mar∣cionists, Manicheys, Prince-killing circumcellions, and As∣sassins, Pelagians, Collyridians, crosse-worshippers, and diuers others holding the same points which now the Pope professeth, haue bene condemned and punished for here∣tikes.

Fol. 15. he crieth out folly and impudency, in prouing that idolaters and heretikes are by lawes to be repressed. But he dissembleth cunningly whatsoeuer is otherwise brought by me, to proue Papists to be idolaters and heretikes. He pas∣seth by also two Gréeke sentences, taken out of Euripides and Aeschines: for to him Gréeke is of hard digestion. Fi∣nally, whatsoeuer is said of the Papists for railing against

the Quéene in the booke De schismate Anglicano, set out vn∣der Sanders his name, and in other libels, Parsons doeth wholly omit, and yet he maketh a shew as if he would answer all, writhing his face like an old ape swallowing pilles.

In the same place he noteth, as he sayth, a contradiction betwixt Sir Francis and me. But the contradiction was in his vnderstanding, and not betwéen vs. For neither would I, nor he haue simple Papists punished with death: which is the opinion of S. Augustine concerning simple heretikes. Nor doth Sir Francis denie, but that factious, dogmatizing, and obstinate heretiks ought to be put to death: which both S. Augustine and I my selfe affirme.

Fol. 16. b. he giueth out, that the words of Paul (Rom. 16. where he would haue such marked diligently as caused diuision and offences, contrary to the doctrine which the Romanes had receiued) make directly against vs, and not against the Pa∣pists. But then he must shew, that we haue forsaken the doctrine preached to the Romanes, and they not. He must, I say, shew that S. Paul taught, that Clement the eight is the spouse and rock of the Church, that there are seuen sacraments, that Christs body is corporally vnder the accidents of bread and wine, and in as many places as is the sacrament, that the accidents of bread and wine subsist without their substance, that a Christian may liue without sinne, that latria is due to the crosse, that we are to pray to saints after the fashion of the Ro∣mish church, and such like points of popish doctrine. Or else he shall make a direct lie, where he saith these words make directly against vs.

* 1.94Hauing rehearsed the law Cunctos populos. Cod. de summ. Trin. & fid. Cath. he crieth out, and willeth vs to tell him, whether the same touch not vs. But if we tell him true, it will make little for his comfort. For we neither refuse to communicate with the Church of Rome, nor the Church of Alexandria, that was in Damasus his time. Nor do we di∣gresse from the faith mentioned in that law, which Parsons like a falsary cut out, seeing it made not for his purpose.

But séeing true Christians do not communicate with the Church and Bishop of Alexandria that now is, why should Christians communicate with the Pope and his sect, séeing they haue embraced a number of nouelties and heresies, and published them in the Conuenticle of Trent, which were vn∣knowne to Damasus, and to the Church of Rome long after his time?

Fol. 20. he complaineth of iniuries offered by the Watch∣word, as a famous libell, as well to great forreine princes and nations, as to honourable, worshipfull, and honest subiects: whereas whosoeuer readeth the book, shal find that Sir Fran∣cis speaketh onely against forreine enemies, and notorious traitors. If then Parsons put his consorts among them, it is maruell they spit not in the rascals face and defie him. A∣gaine, if Sir Francis be reprehended for writing against for∣reine enemies, and domesticall traitors: what doth Parsons deserue, that hath set out Sanders de schismate, Allens wicked Exhortation to the Nobility and people of England and Ire∣land, and diuers other libels to the disgrace of his liege so∣ueraigne and nation, and hath taken vpon him the defence of publike enemies and traitors?

Fol. 24. he would make vs beléeue, that the Knight flyeth the true combat, & that he runneth behind the cloth of Estate. But in the first he sheweth himselfe a false accuser; in the second, a vaine bangler. For the controuersie arising about Sir Francis his discourse, what was required at his hands, but the defence thereof, and the answer to Parsons his vaine cauillations? Again, seeing his purpose was to rehearse the principal blessings that God hath bestowed vpon this land through her Maiesties gouernement, how could he satisfie mens expectations, vnlesse he touched matters of state, as well as religion? If then Robert Parsons seuer the inconue∣niences ensuing from the change of religion, from the rare good parts both in nature and gouernement of her Maiesty as himselfe confesseth fol. 25. then doeth he like a cowardly fel∣low runne out of the lists, and flie the combat, and not we. For we haue proued, and alwayes offer to proue, that both

Robert Parsons & his trecherous consorts haue most shame∣fully railed against her Maiesties person and gouernment, as may appeare most euidently in diuers slanderous libels published by them, and namely by Cardinall Allens letters to the Nobility and people of England and Ireland, made, printed and published by the helpe of Parsons, by Andreas Philopater, and Didimus Veridicus his libels forged by the blacke smith of hel Parsons and Creswel, by Sanders his book De schismate, translated into Spanish by the procurement of Parsons and diuers others. If then Parsons renounce these libels, and now fall to praise her Maiesties person and go∣uernement: then he confesseth his owne most traiterous behauiour, and yeeldeth the bucklers to his aduersa∣ries.

Fol. 32. he triumpheth as if Sir Francis had yeelded in the matter of controuersy concerning the blessings of this land, where he confesseth, that the life of religion, Queene, & coun∣trey is at the stake. He sayth also, that the example of Iosias in∣cludeth an euill abodement towards her Maiesties person. But vnlesse his arguments were better, he sheweth him∣self a vaine man to mount so high vpon so smal aduantage, and to enter into his triumphant chariot. For albeit Par∣sons, and other such assassins and empoysoners, haue our country and religion vpon one stake, and haue diuersly at∣tempted to destroy her Maiestie, and to betray their coun∣try to the Pope and Spaniard: yet are they still loosers. For God doth still protect this countrey from all violence and treason, as a harbour of his Church, and doth not cease still to continue his fauour towards this land. Againe, albeit anno 1588. the Spaniards came against England, thinking to murther our Queene, as the Egyptians did Iosias; yet hath she ended her dayes in happinesse, and left her subiects in peace. Let the Spaniards therefore beware, that they come not to fight against vs any more vnder the Popes banner, thinking to spéed, as did the Egyptians against Iosias vnder Pharo Nechao, least they be turned home like wandring Gypseyes, and sent backe to the Pope to complaine of their

false prophet Parsons, who hath often told them that they shall vndoubtedly conquer England.

Where I say, he doth not once go about to proue flattery against sir Francis, he cryeth out and sayth,* 1.95 Reade the first page of the Wardword. He sayth also, That it was the but of his discourse. But this sheweth that he was a bungling ar∣cher, that shooting wide mist the but. For who so list to reade the place by him noted, shall indéed find that he applied no∣thing to sir Francis, but passed by in a generall cloud of words concerning flattery. He crieth out also of impudency, but vnlesse he bring arguments to proue that hurt hath en∣sued by alteration of popish religion, to others, then to the merchants of Babylon, who howle like dogges séeing their gaine lost, he shall get more by crying gréene sauce, then by crying out of impudency, himselfe being a patterne of im∣pudency and foolery, and a vaine crier of the Popes com∣modities.

Fol. 35. he findeth fault, that I alleage no one word out of Harpsefeld, Sanders, Rishton, Ribadineira, and Bozius. But he would therefore haue yéelded me thankes, if he had not bin a thanklesse wretch. For the more that is rehearsed out of these lying libellers, the more hatred would haue redoun∣ded to the Papists. He sheweth himself also a vaine cauiller, to aske a testimonie of slaunderous dealing against the Queene, when the subiect of their accusation is slander, and when Parsons himself was an actor in the publication of di∣uers of those libels.

Where I say, the Popes adherents in England neuer cea∣sed vntill they had brought her Maiesties most innocent mother to her end, which the King much repented after∣ward, and shew the rage of that bougerly Pope Paul the 3. and the bastard Clement the 7.* 1.96 against the Queenes mother and her mariage: he crieth out of temerity and indiscretion, and sayth, I bring in odious matters, accusing both king Hen∣ry the eight, and all the State. But the temeritie was in those wicked Popes, that dissolued lawful mariage, and prosecu∣ted men that belonged not to their charge, and not in him

that reproueth their vsurpation and lawlesse tyrannie. A∣gaine, I accuse none, but excuse Quéene Anne, that was condemned vpon false informations & witnesses. But (saith he) whether matters passed so long agone with publike autho∣ritie may be called now in question, &c. by such a pettie com∣panion as this is, let all the world iudge. As if Parsons himself like a pettie saucy scuruy companion, did not cal in question the act of parliament an. 28. Henr. 8. c. 7. as much as concer∣neth the mariage of the Lady Katherin prince Arthurs wife, and her issue, which he cōtrary to that statute déemeth law∣full. I may say therefore to him, that his owne mouth and tongue condemneth him. As for my selfe, I do onely cleare the innocent, and lay the fault on Winchester, and other wicked priests of the synagogue of Satan, who for hatred to the religion which she professed, layd this plot for the de∣struction of that innocent Quéene: which is also partly insi∣nuated in the act of the 28. of Henry the 8. where they are pardoned, that sollicited and vrged the dissolution of Queene Annes mariage.

Fol. 37. b. he exclaimeth against cousenages & knaueries: and all because in the margent he found Augustin Steuch. Contr. donat. Constant. alleaged, whereas by the fault of the Compositour these words in Vallam de: slipped out. Which aduantages, if he take; then must he also answere, why fol. 130. b. for Augustin Steuchus Eugubinus, he al∣leageth S. Augustine Stechus Eugobinus. Againe, this cog∣ging knaue must shew, why he alleageth a cogging Epistle set out vnder the name of Nicholas, and that sottish dona∣tion, that is published vnder the name of Constantine, be∣ing notoriously a counterfeit and forged thing, as I haue proued by diuers arguments in my answere to the cauilla∣tions of a base masse-priest, called E. O. He will also néeds haue these words, Audis summum pontificem à Constantino Deum appellatum habitum pro Deo, to be spoken by Constan∣tine, and not by Augustine Steuchus in his booke Contr. Val∣lam de donat. Constant. But the words following hoc viz. factum est, which no doubt are Steuchus his words, prouing

Constantines donation, and not the words of Constantine or Nicholas, do plainely testifie against him. If then these be his words, and be annexed to the former without diui∣sion, then both must be his.

Fol. 65. he cryeth out, Marke the fraudulent manner of these men alleaging fathers. And yet Hierome in Prol. 2. in comment. in Galat. and Augustine in Psal. 99. do well proue, that the people praying, did in time past and ought to vn∣derstand the language of their publike prayers: which is the thing against which he cryeth. Where I argue thus, that the Pope and his agents haue bene the stirrers of all the warres and troubles, that of late haue happened in Europe for the most part, and therefore not we, that haue alwayes desired peace: he cryeth out fol. 88. That the deuill hath taught me to make this malicious consequence. But the deuill, as I suppose, oweth him a shame to denie it, and he sheweth himselfe a dolt to giue me occasion so often to touch his owne and his consorts deuilish practises. The consequent is most true, and necessary. For that which is done by these bloodthirstie wolues, is not to be imputed to vs, whose onely labour is to resist their malice. Nay it ap∣peareth that Pius Quintus was cause of the wars of France, and the low countryes, and that he stirred sedition both in England and Ireland. The diabolicall Iebusites also were the instruments to stirre the rebellious leaguers in France, and haue alwayes done their best to trouble Suethland, England, and Ireland. The angels of Satan possessing the heads of Iebusites and masse-priests, wrought the massa∣cres of France, and troubles of Flanders. Anno 1588. the Spaniard and Pope sent a fleete against England, and not we against Spaine. Finally, all stories almost testifie and de∣clare, that the consistory of the Pope, and his agents heads are the forges to frame mischiefe and trouble.

Fol. 90. and 91. he cryeth out of lyes and impudencies. But for my part, I say, shame take him that lyeth. For first it is notorious, that in the Romish Church, although the aduersary would deny it, there is, and hath bene great

variety in their liturges, as the missals and formularies of Toledo, Seuil, Sarum, Paris, Rome, Yorke and Millan do shew. Neither hath Parsons any thing to answere, but that in the substance of the sacrifice they agree. As if that were all, or the most part of the Romish seruice: or as if I had not shewed that this is most false, in my bookes De Missa. Se∣condly, it is true that the Conuenticle of Trent hath aboli∣shed diuers old missals and formularies, as the bull prefixed before them shew. Thirdly, it is true that Iustine and Dio∣nyse describe the forme that Christians vsed in their Litur∣gies, as Iustines second Apologie, and Dionyse his bookes of Ecclesiasticall hierarchie testifie. Fourthly, the instruction of the Armenians was no act of the Conuenticle of Florence, but of some odde Masse-priest that vsed that conuenticles name. It is no lie therefore, notwithstanding this instructiō that the Conuenticle of Florence did not by any canon esta∣blish seuen sacraments. Fifthly, the Conuenticle of Lateran vnder Innocentius the third, doth mention penance, but gi∣ueth the name of sacrament, as I sayd most truly, to Bap∣tisme and the Eucharist. Finally it is most true, that the po∣pish sacrifice of the Masse was not knowne of the auncient fathers: and I haue proued it in my third booke De Missa a∣gainst Bellarmine. Which if Robert Parsons confute, I shall be content that the Pope bestow on him a Cardinals hat. But if he be not able to answer, and yet will néedes cry out famous falshood, I will bestow on him a pointed cap with a bell, and a capons feather, to let all the world know, that at that house dwelleth a sot. Ignatius, Irenaeus, & other fathers that he doth mention, speake not of the body and bloud re∣ally offered in the Masse, but of an oblation made in com∣memoration of that sacrifice. Our writers, albeit they mis∣like the fathers in some things, yet no where do they yéeld, that they speake of the popish sacrifice of the Masse, of∣fered after the damnable fashion of the synagogue of Satan.

Fol. 107. he calleth for two reall differences betweene pa∣pists in the points of faith. And therefore I count my selfe

bound to shew him not two onely, but many more. It may please him therefore to reade what I haue sayd before, and to answere to euery point particularly: and then I hope he will cease his harsh and currish bawling. He must also shew, that his consorts differ not in matters of moment, or in any thing, if he will defend their vnion.

Fol. 111. he crieth out, and in his dogges voyce sayth, If this woodcocke, or any of his crew can shew any one no∣ueltie, as an article of faith in our religion, &c. And againe, If O. E. or his mates can shew any one heresie, taken for an heresie by the generall Church. What then? forsooth he saith, He will yeeld in the rest. Which I would pray him to remember. For if I do not make him in this poynt a foote length of nose like a Curliew, let the Pope, if it be his pleasure, make him king of the Canaries. Nay I haue already shewed diuers both nouelties and heresies to be contained in Popish religion, and no Popish woodcocke yet hath thrust out his beake to answere, shewing themselues by their wits to be woodcockes, and by their silence Codfish. Onely one woodcocke of Rome vnder the maske of W. R. aliàs Walphoole, or wicked Richard flusheth forth with his long bill. But his answere is such as confirmeth my chal∣lenge very much: the man being not able to answere any one argument. Parsons also toucheth the heresie of y^e Colly∣ridians, which among many other, I obiected to him, and answereth, that Papists differ from Collyridians manifestly. But it is not inough to shew a difference, vnlesse he also shew, that his consorts hold no one point condemned as heresie in the Collyridians. But that the congerhead can∣not do. For like to the Collyridians they pray to the Virgin Mary, and offer in her honour. This answere therefore sheweth him to be of the lignage of woodcockes. But of these matters we shall talke elsewhere.

In his 2. enconter c. 2. he cryeth out, ô cogging, ô cou∣sinage: and all because Sir Francis reporteth, that the blood of a Ducke was worshipped, as the blood of Hales, and that D. Bassinet confessed his ignorance, and that the archbishop

of Aix called the Pope God on earth, and spoke foolishly. But what if all this were true? May not we then with more reason say, O coggers, O cosiners, O Scogans, O cods-heads! But that appeareth plainly. For the imposture about the duckes blood was openly detected, and the rest is reported in the acts of Bassinets examination. Neither is it vnlikely, that vnlearned prelates should speake vnlearned∣ly, or that schoole-doctors should be ignorant in scriptures, séeing all their diuinity is grounded vpon Thomas his far∣dle of questions and answers. But, saith Parsons, how could a duckes blood be discerned from others blood after so many yeares? As if it were not detected also by the confessi∣on of the false priests, that from time to time they renewed that blood, as they do other false relikes in many places. Here therefore Parsons sheweth himselfe to haue a shallow capacitie: and the Papists are declared to be miserably se∣duced by cogging and cousening priests, and caried away most simply and idiot like to the worship of idoles and false reliques.

Fol. 43. b. of his second encounter he cryeth out, Who shall be iudge? Meaning to conuey the highest authoritie in iudgement, concerning matters of controuersie about the interpretation of scriptures, to the Pope. But that is a shamelesse and most absurd course, to place a beetleheaded, ignorant and impious Pope aboue al learned holy fathers, and Councels. Beside that, the Popes sentence is alwayes vncertaine. For what can one Pope do, that his successor cannot vndo?* 1.97 Tertullian he sheweth, that scriptures are to be interpreted by scriptures. Si quid pars diuersa turbat, &c, That is, If the contrary part do trouble vs in any thing by pretence of figures or aenigmatical speeches, those places that are more manifest ought to preuaile, & the certaine to pre∣scribe against vncertaine.

Encontr. 2. c. 8. where he should answere my obiection out of Hosius, he cryeth out of deceitfull, fraudulent, and shamefull shifts, and notorious cousinages. But the matter being examined, I doubt not, but to lay the shame vpon his

doltish ignorance. In my reply I alleage two places out of Hosius his confessiō, the first, where he sayth, That ignorance is not only worthy pardon, but reward also: the second where he sayth, That to know nothing is to know all things. These places I say, as he vseth the matter, are Hosius his owne, and not Hilaries, or Tertullians. For Hilary lib. 8. de Trinit. where he produceth the like words, speaketh of the igno∣rance of the meaning of these words, Ego & pater vnum su∣mus. And Tertull. lib. de praescript. aduers. haeret. where he sayth, That to know nothing, is to know all things; speaketh of curious knowledge beyond the rule of faith. But Hosius imagineth, that these words do proue, That it is sufficient to beleeue, as the Catholike church did; which neither of them euer thought. To this purpose also, lib. 3. de author. sacr. scripturae: Hosius abuseth a place out of S. Augustine contr. epist. fundam. c. 4. thinking, because he sayth, That simplicity in beleeuing, and not quicknesse of vnderstanding doth secure vs, that who so beléeueth the Catholike Church, is safe, albeit he vnderstand nothing else. But this is no part of S. Augustines meaning, but Hosius his owne leud collection, and Parsons his idiotisme and patchery, that could not discerne it.

Fol. 60. 2. encontr. he sayth, The Knight talketh as fondly, as if he had talked of the breeding of yong geese. And why? Forsooth because he sayth, The Papists breed vp their chil∣dren in blindnesse and ignorance. And is not this manifest, when they debarre them from reading or hearing scrip∣tures read publikely in vulgar tongues, and forbid them to argue of Christian religion? Inhibemus (sayth Alexander the 4. c. Quicun{que}. de haeret. in 6. ne cuiquam laicae personae liceat publicè, vel priuatim de fide Catholica disputare. Qui vero contrà fecerit, excommunicationis laqueo innodetur. Nauarrus in Enchi∣rid. in 1. praecep. c. 11. sayth, It is mortall sinne for a lay man knowing this law, to dispute of religion. And Charles the fift as Neteranus reporteth, expressely forbad it.* 1.98

Fol. 62. he complaineth of abusing a place of Chryso∣stome homil. 13. in 2. Corinth. and sayth, We vse legierde∣maine

in euery thing. But if both his translation, and that alleaged by Sir Francis, be compared with Chrysostomes wordes in Gréeke, which begin thus; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. the same will easily discharge vs of legier∣demaine, and charge Parsons with doltish ignorance, and idle and vaine cauilling, because the words were not to his humour, nor translation.

Fol. 118. 2. encontr. ch. 15. where we say that king Iohn was poysoned by a Monke of Swinestead Abbey, and that the Monke was before hand absolued of his Abbot: he cryeth out, that this example is more grosse and absurd then the former, viz. of king Henry the 3. of France. But in the former example we haue shewed, that there is no other grossenesse, or absurditie, but that such a wicked sect as the Iebusites, should be permitted to liue on the face of the earth, vnder the protection of Christian kings, séeing they séeke to murder all of them, that are excommunicate by the Pope. The history which we report of king Iohn is neither absurd, considering the hatred of the swinish ra∣ble of polshorne priests, nor vntrue. Caxtons Chronicle sayth, he dyed of poyson giuen him by a Monke. Polychro∣nicon lib. 7. c. 33. and Polydore virgil deny not, but that this was a common speech. Those that mention not poyson, say that he dyed of a surfeit. Now who knoweth not, that sur∣feits and poyson haue often the same symptomes and ef∣fects? The absolution giuen him is proued by the com∣mon practise in those cases. As for the allegations made to the contrary, they are like Robert Parsons, that is, absurd and ridiculous. Polydore (saith Parsons) affirmeth, that he dyed of heauinesse of heart. Radulphus Niger, that he dyed of surfeting. Roger Houeden, that he dyed of a bloody flixe. But all this doeth rather increase the suspition of poy∣son, then otherwise. Iohn Stow is a poore author, and sa∣uouring as much of Popery, as of his pressing yron and Taylery. What then if he should endeuour to cleare an old suspition, that maketh against Papists? Much lesse then should Parsons stand vp on his testimony, if he name nei∣ther

Monke nor poyson. Monkes and Papists ordinarily suppresse all things, that tend to the disgrace of their king∣dome: and more credit is to be giuen to one or two wit∣nesses affirming a truth against their will, then to twenty lying Monkes or Friers, or pelting Popish writers, that write for affection, rather then for truth.

Wherefore, albeit he crye loud,* 1.99 as the Iewes did against Christ Iesus, and stand much vpon his stout arguments and obiections, as Sophisters vse to do; yet nothing is more vaine, then his clamours and outcryes, nor more feeble then his obiections. Nazianzen epist. 31. sheweth vs, That often times it falleth out, that those that are wronged, are also accused. Iidem iniura afficiuntur, & accusantur, saith he. And experience sheweth vs, that then Robert Parsons cryeth lou∣dest, when his cause is weakest. As for his disputes and obiections they are more easily ouerthrowne, then brought into forme. Multò difficilius est nosse, quam vincere, sayth Hierome of Iouinians discourses. The same we may see of Parsons his patcheries. For more hard it was to bring them to a forme, then to refute them.

CHAP. XII. Parsons his poore shifts, and fond and ridiculous answeres examined

SOmetimes, silence maketh fooles seeme wise.* 1.100 So sayth the wise man. Stultus si tacuerit, sapiens reputabitur. But Frier Parsons could neither speake wisely, nor yet modestly kéepe silence. Cùm loqui nesciat, tacere non potest. In my Epistle to his Noddiship I obiect: First, that he published certaine chartels against his friends in Oxford. Next, that he was the authour of an infamous libell against the Earle of Lei∣cester. Thirdly, that he made a libell entituled, A Confutation of pretended feares. Fourthly, that he holy Cardinall Allen to make that rayling discourse, which he directed to the No∣bilitie and people of England and Ireland. Lastly, I say, he

made foure other books of like quality. Now obserue, I pray you, what the wizard answereth to all this. For the first foure,* 1.101 sayth he, I neuer heard any man of notice and iudge∣ment ascribe them to him before, and if I be not deceiued, o∣ther particular authors are knowne to haue written them. He dare not deny them, being knowne to be his, least his owne friends should cry shame vpon him; nor dare he confesse them, because such infamous writings haue no grace a∣mong honest men. What doth he then? Forsooth he an∣swereth that which euery man may take as he list. After∣ward he maketh a face, as though he would deny the other foure bookes to be his. But in the end passeth by them in silence.

Where I do signifie, that the letters N. D. do stand for Ro. Parsons, and that he was the author of the Wardword: he answereth nothing, but in sad silence passeth by, onely reporting my obiections, and saying nothing vnto them. But where I am mistaken, he vseth not to conceale my er∣ror. Answering then no better, was he not a béetlehead blocke, thinke you, to request his reader not to beléeue me in any thing? For why should not others beléeue me, as well as himselfe, that dare not contradict that which I say? Such answerers with vs are hissed out of schooles.

Where I say, that Thomas Harding obteined a bull from the Pope anno 1569. to exercise Episcopall iurisdiction in England, to dispense with irregularities, and to receiue all that would be reconciled to the Pope:* 1.102 he answereth, That it was neuer heard of before, that D. Harding after his depar∣ture out of England to Louayne, in the beginning of her Ma∣iesties reigne, came home to liue in England againe, or to ex∣ercise Episcopall iurisdiction therein. As if he might not ob∣teine a bull from the Pope, without coming into En∣gland, and putting the same in execution. Or as if he might not come into England, vnlesse his comming were euery where noysed abroad. Or as if he might not come hi∣ther, vnlesse he came to liue here againe. He answereth fur∣ther, That there were bishops here in England, and that euery

ordinary priest hath power to reconcile men to the Pope, and to dispence with irregularities. But he knoweth the bishops in England were deposed, and committed to prison, so that the Pope might wel send some others ouer with Episcopal iurisdiction, notwithstanding any thing they could do. Furthermore if he were not ignorant of the cannon law, he might know, that neither priests, nor bishops can with∣out speciall faculty dispense with irregularities, and recon∣cile such as the Pope condemneth for heretikes, as the ca∣nonists teach him. 11. q, 3. si quis damnatus. & extr. de sent. exc. cum illorum. And speculator lib. 1. §. de legato. and diuers o∣ther places, where they write of cases reserued. But what a ridiculous fellow is this to deny, that Harding had a bull, for the purposes aboue written, when the same is extant vnder the Popes hand and seale, and followeth in these words?

Noueritis quod anno, die, mense & pontificatu infrascriptis, in generali congregatione &c. pro parte reuerendorum Th. Harding, & N. S. & T. P. Anglorum fuit porrectum memoriale & suppli∣catio, quae lecta fuerunt, &c. Annis abhinc tribus, &c. Conces∣sit Th. H. &c. Episcopalem potestatem, in foro conscientiae absol∣uendi eos qui ad ecclesiae gremium reuertentur. Huic potestati, quia multi non credunt, petimus vt in scriptum aliquod authenticum re∣digatur. Ac etiam vlterius monente nos temporis necessitate, hu∣militer petimus, vt eisdem concedatur in causa irregularitatis dis∣pensandi potestas, exceptis ex homicidio voluntario prouenientibus, seu deductis in forum contentiosum. Quibus auditis & intellectis praelibatus sanctissimus dominus noster decreuit, quod praenominati absoluere possint in foro conscientiae Anglos tantùm, prout petitur, etiam ab irregulatitate incursa ratione haeresis, & ab ea dependen∣te, emergente, & annexa, dummodo absoluendi abstineant per tri∣ennium à ministerio altaris. In quorum fidem & testimonium &c. anno 1567. die Iouis 14. Augusti. &c. Afterwards the Nota∣ries subscription and forme of absolution is set downe. Where was then Robert Parsons his honesty to shift off things so notorious?

In my Preface to the reader, I say, that obstinate recu∣sants

are for the most part reconciled to the Pope, and ad∣here to forreine enemies: and yet notwithstanding doe en∣ioy their lands and goods. And gladly would Ro. Parsons answere somewhat. But neither can he deny, that they are reconciled (for then the masse-priests would not communi∣cate with them) nor that they adhere to forreine enemies (for then in vaine should the Adelantado presume of their helpe in his proclamation penned as it séemeth by English traytors) nor can he deny, they inioy lands and goods. For that is notorious. What then doth he? Forsooth he talketh idlely of the enioying of my benefices, and of the testimonie of certaine masse-priests. Of the which two, the first is no∣thing to the purpose. The second is leudly reiected without colour, séeing euery mans confession is strong against him∣selfe, and these mens confessions being in record, are not lightly to be refused. In the same place I say, that Parsons defendeth publike enemies and traytors, and seeketh the disgrace of the country and nation. To all which he answe∣reth nothing, but by telling a tale of prosecuting Papists, which he termeth Catholikes. As if such may play the trai∣tors, and ioyne with publike enemies openly and lawfully.

The Papists being charged for mainteining the words of Hostiensis and Panormitane, that say, That the Pope is able to do almost all things, which Christ can do, except sinne: he thinketh to shift off the matter by speaking with Panor∣mitan,* 1.103 That the Pope can do al things with the keye of discre∣tion, that erreth not. But this is nothing els, but to presume, that the Pope hath discretion, and the keyes of the Church; and that in the determination of matters of faith he cannot erre: whereas all the world seeth, that the Pope cometh into the Church not with keyes, but with pickelockes, and yron barres: and that he doth not so much vse the keyes, as swords and clubs; and that also without discretion or reason, killing all that speake against his triple crowne.

Where I say, that such English as are reconciled to the Pope, haue renounced their obedience to the Quéene: he telleth vs of the subiects of the king of Spaine,* 1.104 France, Po∣land,

and of the Emperour, that haue not renounced their obedience to their Princes. But his shift is most ridiculous. For the Pope was enemy to the Quéene of England, and not to them. But if at any time the Pope happen to excom∣municate any of these Princes; then is it cleare, that such subiects as follow the Pope, cannot by any meanes adhere to their lawfull Princes. Vnlesse Parsons can shew, how a man can please two contrary masters, and can himselfe serue both God and the deuill.

Fol. 28. and 29. he runneth out into a large exposition of these words of Hostiensis and Panormitan: Quod Papa potest quasi omnia facere quae Christus, excepto peccato: but all to no purpose. For he should shew, that these fellowes do not flat∣ter the Pope, and not tell vs a tale of their fooleries, which as they are exorbitant, so are they vnpleasant.

In the same place he sayth, it is no more adsurditie to say, That the Pope can do almost all that Christ can, except sinne: then if a man shold say, That the Viceroy of Naples can do all that the king of Spaine can do in that kingdome, ex∣cept being free from treason. But first the words of Hosti∣ensis and Panormitan, importing that Christ can sinne, are blasphemous; albeit they meant, that except auoyding sinne, the Pope can do all, that Christ can do. Secondly, it is a simple shift to make the king of Spaine like to Christ, and the Viceroy of Naples like the Pope, or else to com∣pare these two spéeches together. Finally, it is absurd to say, that the Viceroy can do all things that the king of Spaine can. For he can neither moue warre, alienate the territory, nor do infinit other matters else. Beside that, there is greater difference betwixt Christ Iesus, that is God and man, then betwéene man and man. Here therefore Parsons talking of the Viceroy of Naples playeth the Vize, and sheweth that he hath the Neapolitan scabbes in his braine.

Fol. 30. the canonists being charged for calling the Pope their Lord & God. He answereth, That he cannot find it. As if it were not to be foūd, because his nodyship cannot find it.

Or else, as if a Cardinals hat were not to be found in Rome, because Parsons could not find it. Let him therefore looke the glosse in c. inter nonnullos. extr. Ioan 22. de verb. signif. And it may be, with the help of his spectacles and a draught of gréeke wine, he may find it. Oh, may his brother say, that he could as easily find a Cardinals hat.

Of fiue places alleaged by Sir Francis for proofe of the flattery of Popish parasites, he toucheth onely two, being not able to iustifie either of them to be void of flattery. Three places he passeth ouer in silence; which it may please him to answere in his next. One sayth, That no lesse honor is due to the Pope then to Angels. Another, That the Empe∣rours maiestie is as much inferior to the Pope, as a creature to God. The third, That the Pope is ens secundae intentionis, compounded of God and man. If then he meane to answer; let him shew, how these speeches are void either of flattery or blasphemie, if he purpose to shew himselfe void of di∣zardry.

* 1.105Where I bring examples, and instances of notorious flattery out of canonists, he sayth, They are the same for the most part which Sir Francis brought before, and are before answered: matters most false, and poorely shifted off. For neither are they the same, nor hath he answered any thing vnto them. Nay of fiue that Sir Francis brought, he an∣swereth onely two, and them very leudly, loosely and vnsuf∣ficiently; and of a doozen brought by me toucheth scarce two. Would not he then be turned backe with a doozen stripes, to turne ouer these doozen places? And would he not be discarded for a knauish answerer, that saith nothing to that, which I say of our deliuerance by the Quéene from the captiuitie of the Pope, as the Israelites were de∣liuered from the captiuitie of Iabin, and the Cananites by Deborah?

That which I say of the flattery of Giffard and Parsons concerning their flattering of the king of Spaine, he slippeth ouer with a few words concerning the largenesse of the In∣diaes. But what maketh that for the Kings greatnesse, vn∣lesse

he held that countrey with more assurance and better title? Concerning the flattery of Stapleton, Bellarmine and others, which I obiect in the 10. page of my Reply, he saith nothing. No ape could better skip ouer the chaine, then Par∣sons skippeth ouer all our obiections.

For maintenance of the rebellious attempts of the lea∣guers in France, and other popish disloyalties against Prin∣ces, he telleth vs, 2. encon. c. 13. that when the Apostles prea∣ched against the Iewish magistrates commandement, it seemed to the Iewes disloyaltie, but was not. But this is a most poore shift. For the Papists haue not onely preached against the Princes commandement, but also haue murdred them, and prosecuted them with armes: which the Apostles neuer did, or thought lawfull. Was not this Iebusite therfore a false Apostle, to pretend the Apostles examples for maintenance of rebels and traitors?

Fol. 104. he shifteth off this argument, The Pope is to be obeyed as Christ, therefore if he commaund blasphemies: by saying, that it followeth not, and that this folly is no lesse ridi∣culous, then if one should say, The Neapolitans professe obe∣dience vnto their Viceroy, as to the King of Spaine, ergo he is to be obeyed if he commaund treasons against the King. But his answer is so learned and wise, that Parsons for the same doth deserue to be Vizeroy, or rather a Vize in the kingdom of fooles. For first no man will affirme, that the Viceroy of Naples cannot erre. But that is denied in Christs Viceroy the Pope. The case therefore is vnlike. Furthermore, Pa∣pists will obey the Pope, if he commaund heresie or blas∣phemy, because they take his iudgement to be infallible, al∣beit the Neapolitans will not follow their Viceroy in his rebellions. Likewise doeth he absurdly shift off the obiection concerning the absolute obedience required of Christians by Boniface the 8. He sayth also, that it standeth with Gods prouidence to preserue the Church from error. As if the Pope were the Church, and not rather Antichrist, and the enemy of Christ and his Church: or as if the church could not stand if the Pope were dead, and Parsons hanged by him to beare

him company, and to leade him through purgatory, being not able to walke of himselfe, being troubled with the gout.

Fol. 113. 2. encont. c. 14. he saith, That Parry in his letter to Gregory the thirteenth, discouered no intentiō at all of any par∣ticular enterprise he had in hand: and thereby would shift off our obiection concerning the intelligence the Pope had of his purpose to kill the Quéene. But his shift is very simple. For albeit he said nothing, yet the letters of credit included frō some great man, to whō he imparted the secret, disclosed all. Now it is euident by Cardinall Comoes letter, that the Pope receiued Parries letter together with the letters of credit included. La santitá di N.S. (sayth Cardinall Como) ha vedute le lettere di V.S. con la fede inclusa. By this then it ap∣peareth, that the Pope granting a plenary indulgence to a murderer, that went to kill an innocent Queene, was also a most execrable murderer, and no shepheard: a limb of Sa∣tan that was a murderer from the begining, and not the head of the Church; a wolfe, and no Christian Bishop. Yea but (saith Parsons) this indulgence tooke effect, if Parry were contrite and confessed of his sinnes. As if these wicked mur∣derers did not account it an act meritorious to kill a Prince excommunicated by the Pope. So it appeareth, that in this respect rather he obtained this indulgence. Nay if Ch. P. say true, Robert Parsons was also acquainted with Parries par∣ticular treason, so that this will not onely remaine as a per∣petuall blot of indulgences, but also of the barbarous tre∣chery both of the Pope and of his bastardly proctor that set on this cutthrote to murder an innocent Lady.

Doeth it not then plainly appeare, howsoeuer closely Par∣sons wold séeme to cary matters, that he doth confesse more in shifting and concealing, then he doth deny disputing? Ita opertus, ac tectus incedis, (sayth Hierom to one, epist. 6.) vt plus confitearis tacendo, quàm renuas disputando. This we may tru∣ly say of Parsons, that his shifts and answers which he brin∣geth to couer the wounds of his cause, do make the matter far more suspicious then before. What then are we to think

of such a shifting and iugling fellow? Will you heare Par∣sons giue sentence in his owne cause? If he do, I hope you will say, we do produce no witnesse, that wil deale partially in fauor of our cause. But he in his 2. encon. c. 9. fol. 62. saith, that he which vseth a trick of legierdemain but once of known and set malice to deceiue, is neuer to be trusted againe. What then remaineth now, but that such a shifting & trecherous companion be rather trussed then trusted, haltred then har∣bored, baffulled then beléeued?

CHAP. XIII. Parsons his patcherie in begging things in con∣trouersie discouered.

THe very name of an aduersary, and often mention of controuersies, if nothing else, me thinkes, might haue moued Robert Parsons to looke better to his proofes, and to haue presumed lesse of his begging. For albeit he be of the Ignatian sect, and by profession a mendicant friar: yet hath he no reason to beg of his aduersaries, nor to take as gran∣ted, things that hang in controuersie. Nor haue we cause to maintaine of almes such vagarant sturdy roging beggars, as y^e laws iudge worthy of hanging. It may be he wil stand vpon termes, and sweare like a hackster, that he is no beg∣gar,* 1.106 bestowing many thousands of crownes vpon spies and cutthrotes. But the truth will appeare by the sequele of his doings.

Fol. 1. b. he accuseth me of deportment against all kind of Catholike men, though neuer so learned, vertuous, worshipful or honorable. But he shold haue proued himself & his traito∣rous consorts, which are y^e men that I do meane, to be both Catholikes, and learned, vertuous, worshipfull and hono∣rable. We of the plainer and simpler sort could yet neuer learne that it was a thing either honorable or commenda∣ble to betray his prince or countrey, or to take part with Italians or Spaniards against his owne nation.

Fol. 7. talking of priests put to death in England, he cal∣leth them and others seruants of Christ, and sayth, they suffe∣red for auncient religion. But we looked for proofes, and not for bare and beggarly affirmations. For the seruants of Christ came neuer to depose Princes from their thrones. Nay our Sauior Christ saith plainely, that his kingdome is not of this world. But these Massepriests, as appeareth by records, and by their confessions, and the Popes faculties granted to them, came for that purpose. Secondly, we haue proued in our challenge, that their religion, as it differeth from the faith which we professe in England, is neither Ca∣tholike nor anciēt. Lastly, we haue there also declared them to be culpable of treason, and to haue died for that, & not for their religion, though otherwise very louzy and beggarly vellacos, and as beggarly defended by this begging and cousining companion.

In the same leafe also he affirmeth, that Christ is the Masse-priests captaine and master, and that he assureth them on his honour and power, that no one haire of their head shall perish. In the end he doubteth not to call thē martyrs. But to proue his matters, he alleageth neither testimony of scri∣pture, nor sentence of fathers. Nay where y^e Romish Church teacheth, that no man can be certaine of his saluation with∣out speciall reuelation; yet this disciple of Antichrist affir∣meth, that Christ vpon his honor hath assured Campian, Ballard, Babington, (and I thinke Lopez too) that they shall not perish. For of these I thinke he speaketh. To shew them to be no martyrs, I haue alleaged diuers reasons. Reason then would, that if he would haue wonne credit, he should haue either answered our reasons, or proued his owne cause by argument.

In his obseruations vpon my Preface, and in diuers pla∣ces of his book, he giueth the name of Catholikes to papists. And yet he knoweth that this is a maine controuersie be∣twixt vs. What punishment then doth he deserue, that wit∣tingly and wilfully wil beg, or rather steale that which be∣longeth not vnto him?

Fol. 14. most impudently he giueth the title of the Catho∣like Christian church, and the vniuersall body of Christs com∣monwealth vnto papists, that are neither the whole church, nor part of the Church. Vnto vs he giueth the title of Pro∣testants, Puritanes, and Lutherans: which we renounce, pro∣fessing onely the faith of Christ Iesus. He doeth also match vs with Arrians, and other sects, which we detest. But these are points in controuersie to be proued.

Fol. 17. he sayth, that the Councel of Trent was gathered by like authoritie, as that of Chalcedon was. A matter vtterly denied by vs, and not any way proued by him. Nay it is most absurd to compare that reuerend synod assembled and moderated by the Emperors authority, and proceeding ac∣cording to scriptures, to a conuenticle of slaues sworne to Antichrist, and assembled by his writ, and doing all accor∣ding to his pleasure.

Fol. 20. a. he sayth, It cannot be proued that any one Pope impugned his predecessor in matters of faith. As if al our plea∣ding were not that the later Popes do impugne and ouer∣throw the faith of the first bishops of Rome. Themselues also deny not, but that Agatho condemned his predecessor Honorius for a Monothelite. In the same place also affir∣ming, that all the Popes and Bishops of Rome from Iohn the first to Leo the tenth, held one faith: he saith, that this demon∣stration is as cleare, as that three and foure make seuen. But this seuen and seuen yeare he shall neuer proue that, which with a light fingar he taketh as granted, & is clearely false. For the instruction giuen to the Armenians in the synode of Florence, and the decrees of the Conuenticle of Constance were neuer holden of Popes before them. Nor did for∣mer Popes beléeue the doctrine of the Conuenticle of Trent.

Fol. 77. b. he taketh as granted, that a hundred haue bene put to death for being priests, and for being ordained to that function beyond the seas, and for defending the faith belon∣ging to that function: and that great numbers are dayly ap∣prehended, arraigned and condemned for standing in their

fathers faith, and resisting nouelties. Both which are notori∣ous vntruths. For neither in the arraignement of priests or others, is any question made of faith: nor is that louzy pat∣ched religion that Papists hold ouer and aboue our faith, the faith of the Apostles or Fathers: nor are priests executed simply for being priests, but because they come from forrein enemies, and are combined with them: which alwayes hath bene accounted treason.

Fol. 80. he talketh idly of sending money out of England for defence of heresie: for he beggeth of vs that which he shal neuer obtaine, that popery is religion, and true religion he∣resie, and that we maintaine heresie.

Fol. 104. he sayth, Our Beleefe is different from the rule of faith, receiued before throughout Christendome, and that our religion hath no ecclesiasticall authoritie for her esta∣blishment, beside the parliament: matters taken vp vpon credite by this bankerout friar, that shall neuer be able to proue the least part of them. For we make no question, but to proue against him that our faith is Apostolicall and Ca∣tholike, and the popish faith not, and that it hath bene con∣firmed not like the louzy superstition of Papists, by lies, dreames, legends, and the Popes decretals, but by the do∣ctrine of the Apostles and Prophets.

What almes then doth this impudent begging frier de∣serue? forsooth a motley coate with foure elbowes, and a square motly bonet in stead of a cardinals hat. For nothing is more odious nor foolish, then that any vnder faire shews and good termes should couer euill déeds, Asserentes Antichri∣stum (as Cyprian saith) sub vocabulo Christi: that is, striuing for Antichrist vnder the name of Christ.* 1.107 In schoole, Geome∣tricians desire their schollers to grant them certaine plaine propositions, that from them they may procéed to demon∣stration of further matters. But to take as granted, mat∣ters false, and to begge at the hands of aduersaries things plainely denied, is rather a practise of fooles then of schooles.

CHAP. XIIII. Parsons his pride, both in praising of himselfe, and threatning and despising others, is noted.

NOt he that praiseth himself, saith the Apostle 2. Cor. 10. but he whom the Lord praiseth, is allowed. How hap∣peneth it then, that Parsons is so busie vpon euery occasion to praise himselfe? Are his actions so memorable, and wor∣thy to be praised? Certes no. For nothing can be deuised more odious, the man employing himselfe wholly either in trecherous packing against his countrey, or leud libelling and railing against honest men. Further, he sheweth excée∣ding contempt in speaking of others. In ore stulti virga super∣biae, saith Salomon: In the mouth of a foole is the rod of pride.* 1.108 What then shall we thinke of his leud and presumptuous spéeches? Shall we suppose that any is disgraced by them? We should then assuredly greatly wrong them. Falsae sunt, diffluxerūt, somno similes extiterunt impiorū iactationes. The vants of wicked men are false, and vanish away being like to sleepe, as saith Gregory Nazianzene orat. 2. in Iulianum. And yet it shall not be amisse to note this Thrasonical fellowes vaine, proud, and contemptuous spéeches.

In his Epistle to the Reader, he calleth himselfe a Ca∣tholike man, and yet is he nothing but a barking curre. A∣gaine, he saith he wrote a temperate Wardword: preuenting his neighbours, that should haue praised him: and calling his bedlem fits temperate words. Afterward praising his owne doings, he sayth, the Wardword seemed to touch the matter too quicke. And yet all indifferent readers will con∣fesse, that it is a dull and dead péece of worke, and like the droppings of a stond of old ale, wherein he sheweth that he and his consorts are combined with publike enemies: a matter percase that may touch him and his consorts. But the same no way can hurt vs.

He vanteth, that he ended the whole answer (to that which was sayd against his Wardword) in few moneths. And yet like a bankerout writer, he hath onely sent vs, and that af∣ter long expectation, a simple péece of an answer vnto two encounters onely, and so euilfauouredly péeced together, that his friends haue need of a packthreed wit, to make mat∣ters to hang together.

Speaking of vs, he saith, we handle matters of religion confusedly and with litle order, sinceritie or truth. But Atha∣nasius apol. 2. saith, That the law of God permitteth not an enemy to be either iudge or witnesse. Lex Dei inimicum neque iudicem, neque testem esse vult. Furthermore, how can he with∣out blushing, talke of religion, and order, and truth, that hath neither dramme of religion, nor graine of truth, nor vseth any sinceritie or good course in his writing?

In his answer to my Epistle, he saith, That albeit I chal∣lenge like a giant, yet when I come to gripes, I shew my selfe one of the poorest and weakest wormes, that euer lightly hath come to combat in these affaires. And afterward he threat∣neth, that I shall be soundly beaten. But if he be the giant, and I so weake a creature as he giueth out, why doth he en∣counter none of my books written against Bellarmine? Why doth he not set forth somewhat in Latin? Why doth he giue his railing libels written in English to be turned into latin by others? As for mine owne doings, I admire them not. I refer thē to other indifferēt mens censures. I chalenge none but such as Parsons and his paltry mates that haue challen∣ged vs before. But yet before he and I part, I doubt not but he shall haue small cause to triumph for his beating of me. Now he is vpon his owne dunghill, and may crow at his pleasure.

Speaking of Creswel fol. 3. b. he giueth out, that he wil o∣uermatch me, and crush me. And yet I heare of no great mat∣ter come from this crusher of men, and ouermatcher of wo∣men rather then men, vnlesse it be the libell of Andreas Philopater turned into Latin, or some such like pamphlet. If he be so heauy as Parsons maketh him, we shal heare of him

percase hereafter. In the meane while let this heauy fel∣low take héede, that he sway not in a halter: and let Parsons of all men beware of him, that he be not crushed himselfe by him, being puffed vp with vanity, and blowne vp like an empty bladder, and rotten with cankers, and easily broken and crushed together.

In his obseruations vpon Sir Francis Hastings his Epi∣stle, fol. 10. b. he vanteth of his heroicall actes and exploits against him, as if his reputation were not onely craled and shaken, but also quite ouerthrowne, and that by his terrible Warneword. Afterward he talketh vainely, as if he had not onely battered and beaten, but also broken and shiuered his credit. But it séemes the man when he vttered these great words had swallowed too much Greeke wine, and was in some distemper. His friends do wish, that he had as much skill in the Gréeke tongue, as he hath delight in Gréeke and Spanish wine, not doubting but he would then speake good Gréeke. But now (God wot) his wits are wind-shaken with the fume of wine, and his braine discrasied with con∣ceits of his Iaponian kingdome. As for his battering, beating, breaking and shiuering, we do not much feare, sée∣ing his shins are shiuered with rottennesse, and his wits broken with idle conceits. Onely let him take héede, that he come not forth with his wooden dagger, least it be beaten about his buzzardlike coxcombe.

In the same obseruations, fol. 6. he will not haue any man iudge of his matters, but her Maiesties most honorable Counsell, to whom he remitteth himselfe. But if he come into England, he must haue other iudges: and if he will write, he must submit himselfe to euery readers censure. As for the Lords of the Counsell, they are no fauorable iudges to traytors, that seeke to bring in forraine enemies, nor are they at leysure, to reade such paltry and confused pam∣phlets.

In the end of his answere to my Epistle he talketh of his exceeding gaine both in merit with God, and credit with all good men: which sheweth, that he wanteth not onely mo∣desty,

but common reason. For if he had but had one graine of either, he would not haue talked thus vainely, being for his treasons, Atheismes, and villanies hatefull to God and man: nay hatefull to his owne consorts.

Fol. 20. a. he threatneth to shake me out of my clouts. But let him leaue of crowing before the victory, if he will not be condemned for a doctour of clouts. For so many holes I find in his Warneword, that all his clouts will not serue to mend them. No not if he should péece them with the skarlet he sent for, as it were, to make himselfe Cardinals robes.

In the same leafe, he talketh of beating the sturdy mini∣ster backe and side, and threatneth to giue him wide blowes. But all these threats are nothing, but as if an ideot should beat the wind with his wooden dagger. As yet he hath not tryed my strength. But we haue séene the vttermost that this sturdy bragging Frier can do, and therefore referring all to indifferent iudges, I will, to helpe him forth in his imagined triumph, wish him for a crowne of Laurel, a gar∣land of goose feathers, pointed with horseshooe nayles, in to∣ken of his noble parentage.

Fol. 26. he vanteth, That he will bring euery thing to me∣thode, and perspicuous order: being the most disorderly writer, false packer, darke and cloudy clouter, that euer tooke pen in hand for the defence of the Prince of darkenesse and his darling the Pope.

Fol. 41. he braggeth of D. Gifford, and his doughtie deedes, that he will doe: and although there hath bene great quarrels betwixt them, yet is he there content to call him his friend. But neither do we regard their threats, nor their combination.* 1.109 For as Lucifer sayth of one, He had not bin so wel beloued of Parsons, vnlesse he had bin like to him in wicked qualities: Neque enim illi amantissimus, nisi quia sit scele∣ratus. Both haue fought the life of the Prince by treason, both are combined with forreine enemies. Yet of the two Parsons is much the worse.

In the 3. chap. of his 2. enconter, he braggeth of great numbers of Bishops, Abbots, Doctours, and Noblemen, it

the conuēticle of Constance. But he forgot to adde the num∣bers of whores, fidlers, barbers, and such baggages, as are reckoned vp and numbred among the ornaments of that assembly, as we may reade in the additions to Vrspergensis.

In the same enconter c. 4. he talketh of his challenges of disputation, refusing altogether to procure vs libertie to dispute in Spaine and France. But if any disputation be per∣formed, I assure my selfe, Parsons will be none of the party, being ignorant of tongues, slow of capacitie, and shallow in all learning. I will therefore say to him, as Op∣tatus lib. 2. contr. Parmen. against the Donatists. Fecit vos su∣perbos impietas vestra, sed accusat vos de coelo prospiciens iustitia. Your impiety maketh you proud, but iustice from heauen ac∣cuseth you. And so for his pride I giue Parsons a crowne of pecockes feathers, and leaue him to be enstalled kard-foole at Tyburne.

CHAP. XV. Of the flattering and lying, as well of Parsons, as other Papists.

STrange it is, that Parsons and his mates should accuse others, either for flattering, or else for lying, whereas we are cleare of these faults, and they most guilty. But what will not impudency attempt, if words may be taken for payment? Frons meretricis facta est illis.* 1.110 They haue har∣dened their foreheads like a whore, and will not blush.

Robert Parsons taketh vp Sir Francis, as he sayth, fol. 23. for a false and flattering Prophet, by these words of Isay 3. My people, they that say thou art blessed, are those that de∣ceiue thee. But first, the Prophet talketh of deceiuing, and not of flattering. Looke then how farre deceit differeth from flattery, so farre shot Parsons wide from the scope of the Prophet. Secondly, the words of the Prophet do ra∣ther touch the Sodomiticall priests, and that filthy gene∣ration, then vs. For he speaketh in that place of such, as

layd open their sinnes, as did the people of Sodome: Qui pec∣catum suum quasi Sodoma praedicauerunt. Which is the case of the Romanists. For albeit the whole world cryeth shame vpon them for their corruptions in doctrine and abomina∣tions in liuing; yet with them all Sodomiticall filthinesse is holinesse, and all truth heresie, and many corrupt points of doctrine, religion. Thirdly, it is no flattery for Christians to commend religion, or good subiects to like well of good go∣uernement. Which being the case of Sir Francis, how is the accused of slattery? Finally, this patch hath forgotten his Thomas Aquinas, who 2. 2. q. 115. art. 1. doth define flatte∣rie to be immoderat prayse for hope of gaine. Why then doth not the wizard conuince Sir Francis, and shew, that for gaine he hath falsely and immoderatly praysed the Quéene, or some others, as he and his consorts vse to com∣mend and extoll the Pope, and such as they like, and take to be of their faction?

Likewise fol. 35. he chargeth me to be a famous flatte∣rer. But his argument to proue it doth excuse me. For it is no flattery, to report what Ozorius and Bizarus hath sayd of the Quéene. Neither did they say more then is true, or speake for hope of reward. As for my selfe, so farre am I from hope of receiuing of a good fee, (albeit Parsons obiecteth so much vnto me) that I looke for nothing but hatred, losse, and persecution for defence of truth. Parsons himselfe may looke for a Cardinals hat, and Bellarmine and Baronius haue gotten Cardinals hats for lying. But for vs here be no such rewards proposed. Vnlesse therfore he bring better proofes, and can shew, that we haue praysed the Queene aboue her desert, & that for hope of gaine, his friends wil confesse, that he might haue done better to haue chosen some fitter exor∣dium, then this false accusation of flattery.

But the Papists for hope of gaine and preferment haue both immoderatly and immodestly set out the prayses of the Pope and his adherentes, as infinite particulars do shew. First some call the Pope their Lord and God, as the glosse vpon the chap. Cùm inter nonnullos. Extr. Ioan 22. de verb. sig∣nif.

credere Dominum Deum nostrum Papā conditorem dictae de∣cretalis (sayth the glosse) & istius, non potuisse statuere, prout statuit, haereticum censeretur.

Pope Nicholas c. satis. dist. 96. sayth, That the Emperour Constantine called the Pope God. Augustine Steuchus, in Val∣lam de donat. Const. lib. 2. c. 67. likewise alloweth well the name of God giuen to the Pope, Audis summum pontificem (sayth he) à Constantino Deum appellatum, habitum pro Deo: that is, Thou mayst heare the Pope called of Constantine God, accompted a God.

Baldus in l. fin. Cod. sent. rescind. and Decius. in c. 1. de consti∣tut. and Card. Paris. Cons. 5. nu. 75. say, The Pope is a God in earth. That is also the saying of Felin, in c. ego N. in 1. col. in text. ibi canonice. de iureiurand. Others teach, That the Pope is Gods Vicegerent in earth, c. 1. 2. & 3. de transl. episc. de re iudicat. c. ad apostolicae. & Clem. 1. & ibi Card.

Papa (sayth the Glosse) in prooem. Clem. id est, admirabilis, & dicitur à Papè, quod est interiectio admirantis, & verè admi∣rabilis. So it appeareth he deriueth the Popes title of won∣derment.

Others call the Pope Christs Vicar, as if Christ had left him to rule the Church in his stead. Bonauenture in breuilo∣quio calleth the Pope the onely spouse of the Church, and Christs vicar generall.

Panormitan in c. licet. and c. venerabilem de electione, (sayth) That Christ and the Pope haue but one consistory, and that the Pope can do, as it were, whatsoeuer Christ can do, except sinne. Likewise holdeth, Hostiensis c. quanto. de translat. episcop. Papa & Christus (say they) faciunt vnum consistorium, ita quod, excepto peccato, potest Papa quasi omnia facere, quae potest Deus. Nay Panormitan in the chap. venerabilem, without quali∣fication sayth, Quod possit facere quicquid Deus potest. And he alleageth this for a reason: alias Christus non fuit diligens pa∣ter familiás, si non dimisisset in terra aliquem loco sui.

Gomesius writing vpon the rules of the Popes Chan∣cery, sayth, That the Pope is a certaine diuine power, and sheweth himselfe, as a visible God. Papa est quoddam numen,

& quasi visibilem quendam Deum prae se ferens.

Stapleton in his dedicatory Epistle to Gregory the thir∣téenth, before his Doctrinal principles, doeth adore him and call him Supremum numen in terris: that is, His soueraigne God vpon the earth. Hoping percase that his supreme God would looke downe vpon a terrestriall base creature, and bestow vpon him some great preferment.

* 1.111Bellarmine doth bestow Christs titles vpon the Pope, cal∣ling him the corner stone of the church, and a stone most pre∣cious and approued. In his second booke De Pontif. Rom. he titleth him the foundation, the head and spouse of the church.

Caesar Baronius his huge volumes containe most huge and many flatteries of the Popes of Rome, the man con∣trary to all law of story setting forth their praises, and con∣cealing their errors and faults. It would require a great volume to comprehend all, and where so many examples are contained, I should diminish his fault if I should set downe but few.

Simon Begnius a great doer in the conuenticle of Lateran directing his spéech to Leo the tenth: Ecce (sayth he) venit Leo de tribu Iudah. And againe, Te Leo heatissime saluatorem expectauimus. He calleth Pope Leo a lion of the tribe of Iuda, and his sauiour.

Certaine rimes in the Glosse vpon the proeme of the Clementines, call him the wonderment of the world. Papa stupor mundi. And againe say, that he is neither God nor man, but as it were, neuter betweene both. Nec Deus es, nec homo, quasi neuter es inter vtrumque.

Innocentius the third, in cap. solitae. de maiorit. & obed. sayth, the Pope as farre excelleth the Emperor, as the Sunne excelleth the Moone. That is, as the Glosse do∣eth there calculate seuentie seauen times. He compareth also the Pope to the soule, and the Emperour to the bo∣die.

Tantū sacerdos praestat regi, quantū homo praestat bestiae. Quan∣tum Deus praestat sacerdoti, tantū sacerdos praestat regi. Qui regē

anteponit sacerdoti, is anteponit creaturam creatori, sayth Stanis∣laus Orichouius in Chimaera. That is, A priest doth so much excell a king, as a man doth excell a beast. As much as God is better then a priest, so much is a priest better then a king. He that preferreth a king before a priest, doth preferre a crea∣ture before his creator.

Ioannes de Turrecremata calleth the Pope, King of kings,* 1.112 and Lord of lords. And Herueus will haue him to be a king.

The glosse and Canonists in c. ad apostolicae de sent. & re iudicat. in 6. hold, That the Pope hath power to depose princes, and Emperours, and this is now a comon conclusi∣on of the Iebusites.

Clement the fift, in the chapter Romani Clement. de iure∣iurando, doeth determine, That the Emperour sweareth fealty to the Pope.

Boniface the eight, affirmeth, That it is a matter of salua∣tion for all men to subiect themselues to the Pope. c. vnam sanct. ext. de maior. & obed. The Canonists teach, That the Pope is not tyed to law. in c. proposuit. de concess. prae∣bendae

Baldus in c. 1. in vlt. col. de confess. affirmeth, That the Pope by reason of his authoritie is doctour of both the lawes. And commonly his flatterers affirme, That he hath al lawes with∣in the chest of his brest.

Ioannes Andreas and Panormitane in cap. per venerabil m. Qui filij sint legit. say, that the Pope hath power to dispense in mariages within the degrees prohibited by Gods law.

Petrus Ancharanus Cons. 373. saith, That the Pope hath po∣wer to licence the nephew to mary his vncles wife.

Panormitan in c. fin. de diuort. writeth, that the Pope for a spe∣ciall great cause may dispence against the new Testament.

Papa potest permittere vsuras populis & Iudaeis, & eas tolerare: that is, The Pope hath power to permit and tolerate vsury to Iewes and other people, as sayth Alexander de Imola in Consil. 1. part. 2. and Card. in Clem. 1. §. fin. 27. quest. de vsuris.

And experience sheweth, that he permitteth vsury to the Iewes of Rome: and Paul the fourth, and Pius the fourth, set vp publike bankes of vsury called falsely monti di pieta. The Popes they are also made to beleeue, that they may permit publike stewes in Rome; and of that permission they make no small reuenue.

Likewise it is the custome of papists to flatter Princes, hoping thereby to allure them to defend their sect. Some they call most Christian, some Catholike, some great Dukes. Baronius in his Epistle dedicatory before his third tome of Annales, calleth King Philip the second of Spaine, regum maximum, the greatest of kings▪ and Christia∣norum regum maximum decus & ornamentum. The glory and ornament of Christian Kings. He sayth also, that greater things may be spoken of him, then Xenophon wrote of Cyrus, and seemeth to compare him, or preferre him be∣fore Constantine. Likewise doeth he grossely flatter the French king in his Preface before his ninth tome of An∣nales.

Thomas Stapleton hath giuen immoderate prayses to Thomas Becket, and Thomas More, perhaps for name sake rather then for vertue.

Sanders, Rishton and Bozius, albeit they professe to write histories, yet do they intend nothing more then to ad∣uance their owne fauourers, and to disgrace their aduer∣saries.

This is also a great part of the argument of their lying legends, to set out the prayses of Monkes, Friars and such like superstitious Papists.

Likewise without cause doth he accuse vs for lying. M. Foxe vnderstanding his error concerning the execution of Marbecke, did correct the same. Yet when he said Marbecke was burned at Windsor, he lied not, speaking that which was to him reported, and like to be true, considering that the partie was condemned.

Neither doeth M. Foxe set downe Wickleffe or others in the Calendar, to the intent to make them martyrs (for that

passed his reach) but to declare the time of their death or sufferings.

Parsons doth further threaten, to shew out of M. Foxe, and others of our writers, infinite doctrinall lies. But he threat∣neth alwayes more then he can performe. In his second en∣counter, ch. 2. where he giueth out these brags, himselfe ly∣eth notoriously. For most false it is, that either the rebels in king Richard the second his dayes, or else the friars, whom Thomas Walsingham called lyars, were Wickleffes schollers: al∣beit this shamelesse frier affirmeth both. For Ball a Masse∣priest was a principall ring-leader of the rebels: and the fri∣ers were murtherers, sodomites and traitors, as the rebels said of them. Let vs (sayd the rebels) destroy these murtherers, and burne these sodomites, and hang vp these traitors of the King and Realme. And this they sayd of the friars. But Wic∣kleffe alwayes detested and spoke both against such abomi∣nations, and such rebellions.

It is a common tricke also of Papists, to proue their do∣ctrine with lies & fables. To proue transsubstantiation, they make a crucifixe to speake these words, Benè de me scripsisti Thoma, Thou hast written wel of me Thomas, when shal I be able to requite you for your paines?

To proue the real presence, they make tales of bloud ap∣pearing in the sacrament, and sometimes they say Christ appeared like a litle child: which are toyes to mock children withall.

To proue purgatory, they tel vs tales of S. Patrickes pur∣gatorie, of soules complaining and crying for more masses, of apparitions of Angels, diuels and soules. The same lies they abuse also to proue prayer for the dead.

For the iustification of their doctrine concerning the worship of saints and their images, they tell lies of ima∣ges mouing, talking, working, walking, and of wonder∣full apparitions and miracles done by them. Our La∣dies image is said to speake to Hiaciullyus. Goodrike saw a boy come out of a crucifixes mouth, as Mathew Paris re∣lateth.

Finally, the Popes and their agents, without lies and notorious forgeries cannot maintaine their cause: as by in∣finite lies of Bellarmine, Baronius, Parsons, yea and of the Popes themselues I haue iustified. Doeth it not then ap∣peare,* 1.113 that in lying they haue set vp their rest? And will not the world see the abominations of popery, that cannot be maintained but by lying, forgery and force? God graunt that truth may once appeare, and open the eyes of all Chri∣stians, that they may sée that which now lieth hidden, and come to the perfect knowledge of truth.

Notes

• * 1.1

  Math. 7.
• * 1.2

  Accusat. in Vetr. lib. 3.
• * 1.3

  Her husband tooke a filthy disease of her, of which the poore man died. Some call that dis∣ease, Il mal Francese.
• * 1.4

  Plautus in Casina.
• * 1.5

  Pro Rabir. posthumo.
• * 1.6

  Bagshaw in his Apologie.
• * 1.7

  Ibidem.
• * 1.8

  Ordo Rom. edit. ab Hit∣torp.
• * 1.9

  Bagshaw his apologie.
• * 1.10

  In a letter da∣ted August. 16 anno 1599
• * 1.11

  Eurip. in Me∣dea.
• * 1.12

  Titus 3.
• * 1.13

  Lib. 3. accusat. in Verrem.
• * 1.14

  Iuuenal.
• * 1.15

  In the Epistle to the Reader
• * 1.16

  Apolog. c. 2.
• * 1.17

  Lib. de vera. relig. cap. 2.
• * 1.18

  Answere to my Epistle fol. 1. b.
• * 1.19

  Ibidem.
• * 1.20

  1. ff. quod quisque iuris.
• * 1.21

  Virgil. Eglog
• * 1.22

  Ioan. 18.
• * 1.23

  Fol. 6. b.
• * 1.24

  1. Tim. 4.
• * 1.25

  De vita Con∣stant. lib. 2. c. 60.
• * 1.26

  Fol. 30.
• * 1.27

  Iacob. 1.
• * 1.28

  Fol. 126.
• * 1.29

  Gal. 2.
• * 1.30

  Cic. lib. 1. &. 2. de nat. deor.
• * 1.31

  1. Metaph. 1.
• * 1.32

  Meteran. hist. Belg.
• * 1.33

  Rom. 1.
• * 1.34

  Tuscul. 3.
• * 1.35

  Plauti Mer∣cator.
• * 1.36

  In Paenulo.
• * 1.37

  His answer to my Epistle.
• * 1.38

  Wardw. pa. 6.
• * 1.39

  In append. Conc. Con∣stant.
• * 1.40

  Fl. doct. c. de indulg.
• * 1.41

  1. Tim. 1.
• * 1.42

  Fol. 8.
• * 1.43

  Fol. 13. a.
• * 1.44

  De Legibus. 3.
• * 1.45

  Fol. 15. a. in marg.
• * 1.46

  Note that he saith, they stu∣dy diuinity in fiue tongues.
• * 1.47

  Cic. de In∣uent lib. 1.
• * 1.48

  Psal. 7.
• * 1.49

  1. Tim. 4.
• * 1.50

  In 1. Tim. 4.
• * 1.51

  Hierō. epist. 6••
• * 1.52

  This seemeth to be Parsons his stile.
• (a) 1.53

  Popish reli¦giō is neither auncient nor true.
• (b) 1.54

  Goodly pretences of leud ambitiō.
• (c) 1.55

  The Popes vassall.
• (d) 1.56

  True tea∣chers.
• (e) 1.57

  These ca∣colikes were traitors.
• (f) 1.58

  A manifest vntruth and calumniation against the truth.
• (g) 1.59

  Lurking and dissem∣bling Papists.
• (h) 1.60

  Are not Spaniards thē publike ene∣mies?
• (i) 1.61

  S. Peter and Paul did not by armes con¦uert men to the faith.
• (k) 1.62

  What ho∣lines can be in cutting Chri∣stian mens throtes?
• (l) 1.63

  Note that all papists are to ioyne with forreine ene∣mies.
• (m) 1.64

  Honest men destined to spoile and slaughter.
• (n) 1.65

  They shall be vsed as traitors.
• (o) 1.66

  The Infan∣taes title.
• (p) 1.67

  To fight a∣gainst their countrey.
• (q) 1.68

  Wo be to them that call good euill, & euill good.
• (r) 1.69

  To cutte their princes throate.
• (s) 1.70

  Note war.
• (t) 1.71

  Good words, foule purposes.
• (u) 1.72

  At the hands of e∣nemies.
• (w) 1.73

  A goodly assurance.
• (x) 1.74

  God hath appointed it otherwise.
• (y) 1.75

  He would make the En∣glish traitors.
• (z) 1.76

  This Bra∣gadocio ne∣uer came in England, that here talketh of the last encounter.
• * 1.77

  Fol. 20. a.
• * 1.78

  Lib. 7.
• * 1.79

  Aduers. Luci∣fer.
• * 1.80

  Encon. 1. c. 11
• * 1.81

  Fulminante p. 40.
• * 1.82

  p. 42.
• * 1.83

  Specul. de le∣gat. 6. nunc o∣stendendum nu. 89.
• * 1.84

  Fol. 116. 2. en∣countr.
• * 1.85

  Eusebius vita Constant. lib. 3 cap. 62.
• * 1.86

  Apolog. ad∣uers. Ruffi∣num.
• * 1.87

  Lib 1. aduers. Pelag.
• * 1.88

  Rom. 15. &. 1. Cor. 3 &. 4.
• * 1.89

  Obiected by the secular priests.
• * 1.90

  Epist. 53.
• * 1.91

  Fol. 14.
• * 1.92

  Ibidem.
• * 1.93

  In my Chal∣lenge.
• * 1.94

  Fol. 17.
• * 1.95

  Fol. 34.
• * 1.96

  Guicciardins histor.
• * 1.97

  Lib. de resur∣rectione car∣nis.
• * 1.98

  Hist. Belg.
• * 1.99

  Iohn. 19.
• * 1.100

  Prouerb. 17.
• * 1.101

  Fol. 2. b. VVarneword
• * 1.102

  Fol. 12. b.
• * 1.103

  Fol. 29 b.
• * 1.104

  Fol. 13.
• * 1.105

  Fol. 37.
• * 1.106

  Testified by the secular priests in di∣uers of their treatises.
• * 1.107

  De simplie. praefat.
• * 1.108

  Prouerb. 14.
• * 1.109

  Lib. 2. pro. A∣thanasio.
• * 1.110

  Ierem. 3.
• * 1.111

  In praef. in lib. de Pon. Rom.
• * 1.112

  In sum. de ec∣cles lib. 2. c. 16
• * 1.113

  In the Chal∣lenge.