The affliction you endure for my sake is a sharpe Arrow, shot euē to my hart, and is not thence to be remoued, vntill your griefe be re­moued, by this my Letter, which I know, to you (who are so zealous a louer of the Word, and hater of the Pope) will giue aboundant satisfa­ction. As for the Church-going Pa­pists therefore, and some other that are not of the purer sort of the refor­med Church, who as you say, do dash you in the teeth with my lyes, 150. and odd, in my first Booke called Via tuta, and the Lord knowes how many in my second, called Via deuia; [Page 4] so that when you would sound forth my euerlasting praises, they stop your pure Mouth, with my infinite num­bers of corruptions, shiftes, Foxian, Iewellian, and Mortonian falsifica­tions; crying out, that I haue had too printed Bookes sent me, one called the Spectacles to see my way, the other the Whetstone, the iust reward of my desert, for lying so egregiously, with many other papers of like nature dis­playing my vntruthes: Know deare Lady, that a Brother, or Sister that spring, from the pure bowels of the reformed Church (as your Honour and I doe) must suffer much more then this, by that vile, deformed, and Antichristian Crew, the Wicked. But now to the matter.

This only I request at your Ho­nours hands, that if you know any should be desirous (before my prin­ted Bookes come forth) to receaue any further satisfaction then this my Letter to your Ladishippe will giue [Page 5] them, they may be sent on the Lords name either to my owne House, or to the Wine-Office, where I and many of our learned and zealous brethren meete often, about a further refor­mation of Religion: desiring, that not so much as a ragge of Popery, may remayne in the House of the Lord; neither Bells nor Organs, Ro­chets or Myters, square Caps, or Surplisses, Crosse or Image: for I am assured, a true Brother, or Sister had rather see Antichrist himselfe then any of these; nay we trust in the Lord to put the Word Catholicke, out of the Creed, as well as out of Tombe­stones, and in place therof, to say, I belieue in the Reformed Church.

And though our enemyes shew, that Lying is one of the Markes of our Church, and that I for the glory of it, haue told ouer againe all the lyes of M. Bell, Fox, Iewell, White, Mor­ton, and others in a new fashion: yet, all this notwithstanding, I hope to [Page 6] giue any reasonable man full satisfa­ction.

For put case, there hath beene now and then a slip or two, and that out of the aboundance of my zeale I haue sometimes ouerlashed, or stretched a point for the loue of the Ghos­pell; I hope this will be no such Capi­tall Crime, amongst the pure little Flocke, who know right well, what latitude may be vsed for the splendor of the Ghospell: & what our Elders and Fore-fathers in this kind haue done, no learned knight can be igno­rant. What therfore I haue done, was not without authority: yea herein I haue tracked the very footsteps of the most famous D. Luther, and the pure preacher of the word D. Caluin. These were the lights sent from heauen it self to driue away the darke clouds of papistry. These were they who made their doctrine odious to the world. And wot you how? why thus: Those reuerend Fathers of our Church af­firmed, [Page 7] how Papists bragged of be­ing able to keep Gods Commaunde­ments without Gods grace; how they put their trust in their owne Merits, and not in Christs; how they adored Bread, Statues, Images, and Idols.

Now the Papists ashamed, denyed it stoutly; Againe, those Reuerend Fathers affirmed it boldly, & so con­uinced them. What, is not our affir­mation a sufficient refutation of their deniall? Sure I am this manner of ar­guinge hath beene allowed of, this fourescore yeares in our Churches, and pulpits. When D. Luther (tom. de matrim. f. 119.) began to teach (from aboue no doubt) that this in Genesis Multiply, and increase, was not a Pre­cept only, but more then a Precept, and that it was not within the power of a man to be without a woman: And agayne, that if the wife would not yield she should be sent packing; marry Hesther & put away Vasthi: & that if the husband were impotent [Page 8] the wife might marry another, or with his consent lye secretly with his brother, or some other man: What did the Papists? Oh it vexed them to heare of reformatiō, they vrged Scri­pture too, Matt. 5. where it is said; that Whosoeuer dismisseth his wife, vnles for fornication, and marieth another, com­mitteth adultery.

But alas, they haue not the spirit of interpreting Scriptures, & their old Fathers, & Grandsires were blinded, and therfore according to his Tenet well sayth D. Luther: Be it that the Church, Augustine, & other Doctors, Pe­ter, Apollo, yea an Angell frō heauen teach otherwise, yet is my doctrine such as set­teth forth Gods only glory. Nay he had authority from heauen to reprehend the Apostles themselues, and to put in and out what he pleased of the holy Word of the Lord: for so he himselfe affirmeth in his booke agaynst King Henry the 8. I am certayne (sayth he) I have my doctrine from heauen; and yet [Page 9] marke the humility of the man) it is not myne (sayth he) but Christes. And therefore you see, how afterwards King Henry obeyed him, and his do­ctrine, which he would neuer haue done, had it not beene from God, or had it not beene most pure and holy doctrine: and therfore you may read how zealous King Henry became, how purely and chastly he liued, be­ing conuerted from Popery.

Agayne, D. Luther added to the Text, Rom. 3. this word alone: Man is iustifyed by fayth alone. And this not without both authority from God, (as before you haue heard out of his owne mouth, and no doubt do firm­ly belieue) but also with great rea­son, to wit, to vexe the old Papists. O this doth silence them, this makes thē chafe and sweat. Let them cry, we falsify the Scripture: I will study no further answere for them, then this of D. Luthers which is neuer to be ans­wered: A Papist, and an Asse, are all one [Page 10] thinge: So I will haue it, so I commaund it, my will must stand for a reason. And good reason, for thy Will was the Lords will, and the Lords will was thy Will. So in the 2. of Peter he hath thrust out good Workes, as not besee­ming these holy times, when a liuely fayth excludeth all good Workes; all counsels of Pouerty, Chastity, and Obedience. Giue me fayth, and let the Papists goe with their good Works, and Restitutions whither they will. Ile none.

This doctrine we exactly fol­low, and protest neuer to do good worke so long as we breath. Heere you see my grounds for it out of this prophet, sent from heauē to reforme the world; and you see also that we may iustly alter the text, and vse our wits in clearing of the Scripture, pu­rifying our doctrine, and deluding the Papistes.

I cannot omit another Prophet D. Caluin, so named by himselfe: I am [Page 11] a Propheth (sayth he) I haue the spirit of God &c. thus, full of zeale in his 4. booke of Institutions cap. 12. and else where. Now marke the spirit & zeale of this man. In the preface of his In­stitutions, he tells vs that the Coūcell of Basill, was a lawfull Councell, and persisted in full authority and digni­ty to the end. Now then, he proo­ueth most learnedly, that the Papist Church hath fayled: for that Coūcell deposed Eugenius and chose Felix; yet the Councell being ended, Eugenius stole againe into the chayre without any Canonicall election; and so from him (a false Pope) all the succeeding Popes haue sprunge, making euer since a false Church.

Thus that rare & eminent starre Iohn Caluin, whose wisedom thought it not conuenient in those times to be so foolishly scrupulous, as to speake truth, and to lay open, that indeed it was first a true Councell, but after when it deposed Eugenius, and chose [Page 12] Felix, it was a diabolicall & seditious Councell, so called by the Lateran Councell, Sessione 11.

Now in verity tell me, what zea­lous man is there of ours that doth not follow this example of M. Cal­uin? And who will not, to defend an article of our Fayth (to wit, That the Church may erre) dissemble, or equi­uocate, I will not say lye? though the Scripture say, Omnis homo mendax, E­uery man is a lyar, which must be fulfil­led somtimes especially in necessity: and when is there more necessity then for the Ghospell, to vexe the Papists that cry for truth and playne dealing forsooth? Yes, with them, who hate vs, and would destroy the Ghospell.

Now for M. Caluin, who can once doubt but that he had a reuelation to deale thus with the Pope. In his third booke of Institutions cap. 20. he saith, The Papists in their hymnes and Le­tanies neuer make mētion of Christ, but pray alwayes to dead men. This [Page 13] doctrine our men teach also in their Pulpits, taken, as you see, from M. Caluin. This mads the Papists, calling vs falsifiers, vntrue dealers &c. and that this is one of our ordinary lies, becaus they say in their Letanies, Lord haue mercy on vs: Christ haue mercy on vs: God the Father of heauen, haue mercy on vs &c. Alas this is only a poore shift, put only for a shew: but let them talke in the meane tyme what they will; so long as the contrary is preached in our pulpits, this makes the papists o­dious amongst the people. Agayne in the same place he sayth: They inuo­cate Saints as Gods. They deny it. Caluin and all our Brethren affirme it. One Caluin, one Melancthon, one Minister of the Lord is to be belieued before a thousand Papists, though it be in a point of their owne Religion.

I must let passe for breuity sake infinite other of our Ancients, that haue giuen vs good example how to deale with the Pope; and for my part [Page 14] I haue not beene backward like a to­wardly disciple to follow their exam­ple, neyther will as long as I liue.

But now let vs looke vpō our own learned Countrymen, in this busines of so great importance. God be pray­sed, there are so many I know not where to beginne: Pitty it is I must leaue most of thē out, or else I should make a volume as big as Iohn Foxes Acts and Monuments, that graue, simple, and vpright man, who is so falsly accused by that crafty Iesuite Parsons, for telling in his Acts a thou­sand lyes, and in three leaues 120. Be­lieue him who please, for ile be han­ged first, vnlesse some of our owne Congregation will take the paines to shew me them.

First therefore, I will beginne with Bishop Iewell, a man of famous memory for deluding the Papists ar­guments. In his booke called The de­fence pag. 7. he ioyneth the Manichees and Papistes togeather, both for­bidding [Page 15] Marriage, and allowing of Fornication. The Papists are madd, deny it, and esteeme it blasphemy a­gaynst the Church, condemne his proofes as false, which he brings out of Panormitan, and others, who only affirme, that Fornication was not punished now so rigorously as in the primitiue times; & from thence they infer, that the Bishop hath iniured, & belyed their doctrine, & falsified Pa­normitan: and this they say, in him is plaine. But what saith the Iewel? Alas, he counts this answere as ridiculous.

Agayne D. Harding, a notable old Papist, affirmes, he hath conuinced him of hundreds of lyes: But were there tyme, I could shew you how brauely he comes off, of all. Tush let the Papistes say what they please, we will say with Paul. 2. Cor. 3. We are cal­led deceauers, and yet we say truth. The Reuerend Doctour & Bishop aforsaid in another place obiects against them their priuate, or sole Communion. [Page 16] The Papists answere diuers wayes, out of the ancient Fathers, Basill, and the monkes of Aegypt, and I know not where. But after all their labour, marke, I beseech you, how wittily the Iewell answereth, and confuteth them, pittying their poore proofes: If saith he, M. Harding could find any thing in the Church, he would not thus hunt after the mountaynes, and flye for ayd into Egipt, if he could find it neerer home. Was not this a wise answere, for so farre fetch a proofe?

Againe, the Papists, forsooth, will not haue their Church to erre, God must take heed of breaking his pro­mise with them, and they hould him to it. Matth. 26. and Iohn 14. The gates of hell shall neuer preuayle against it. I will be with you, till the consumma­tion of the world. The holy Ghost shall re­mayne with you for euer, with like au­thorities out of Scriptures, and mul­titudes of Fathers, and they thinke to kill it dead. But marke the Iewell in [Page 17] this point how he answereth Har­ding. You papists (saith he) say it stan­des not with Gods promise to forsake his Church a thousand yeares together (now he plyes them;) It is not much for you openly the breake Gods commaundements, to defyle his holy sanctuary, to turne light into darkenes, and yet neuertheles you will not sticke to binde him to his promise. Here you see the Consciences of the Papists; they may breake their pro­mises, transgresse the Law, offende their God, but God must not breake with them. See how diuinely this learned Bishow quelleth the argu­ments of his importune aduersaries. An answere it is, certainly inspired by the Lord of truth, and that of our Truth, and not by the Deuill, as the Romanists say.

Well, I am sorry I must leaue out infinite places of this reuerend Bi­shop, by which he hath taught me, and many others, to deale with the papists as they deserue, but he is dead [Page 18] & gone, & no doubt rewarded for his labours: we wil no more of the dead, but of the liuing, & those no smal foo­les I can tell you, both in their owne & our eyes. Appeare then in thy like­nes graue D. White, as thy picture she­weth thee in thy last worke. But now that is changed together with thy ti­tles, for thou art a Bishop, and that well deseruing it, & that not for thy Lying, as the Papists pretend, but for thy witty writings against those thy inueterate Enemies, as I shall make appeare most manifestly.

Obserue therfore, O honourable Lady, how wittily he brings their owne authors, their Cardinalls, and Fathers against themselues. And first Cardinall Hosius, in his expresso verbo Dei, Expresse word of God, who (as the Bishop relateth in his reply to the Ie­suite Fisher page 15. in the end, and page 152. in the beginning) hath this doctrine: A man ought not to be lear­ned in the Scriptures, but taught of God: it [Page 19] is labour lost to spend time in Scripture, for it is but a creature, yea an empty ele­ment: it becomes not a Christian to be conuersant in Scripture. Madame is not here Blasphemy? doth not the Do­ctour iustly insult here ouer the Pope and the Iesuits his Bandoggs, that barke continually against the pure louers of the Word, who had rather see the diuell then a Iesuite or a Semi­nary Priest, which I thanke the Lord for, I euer thought to be monsters, I was so purely educated in the house of the Lord, euer harkening diligent­ly how eloquently our Ministers con­tinually reuiled them; so that I haue beene bred vp with a holy hatred to them, and with pure eyes lifted vp to heauen, I prayse the Lord for it, I still hate them as zealously, as the good Recorder of Salisbury did the I­mage of God the Father, which he va­liantly brake in pieces, although his legge, & almost his necke was broken for it, out of malice infallibly of the [Page 20] deuill for his doing so good a deed.

But now to the answere of the Papists against the Doctour. For­sooth they say, this doctrine is not theirs, and that Hosius hath not these wordes of his owne, but relates them as the blasphemous wordes of the Swinckfeldian Sect, called the Heauen­ly Prophets, Swinckfeldius a Hater of Fryars and Monkes being their cap­tayne, and reprehends and censures them. Yea Hosius himselfe being taxed therwith by some learned men of ours in his life time, answers in­deed the same, and sayth that if he for his owne part should haue taught any such doctrine, he had beene wor­thy to haue beene hanged vp in the market-place.

But alas, this will not help them, for what reason had our learned Do­ctour to take the paynes to search whether they were Hosius his wordes or no, it was sufficient I hope for him to find them there, and so finding [Page 21] them, to take them, and stop the Pa­pists throtes with them in what sense soeuer Hosius spake them. I assure you this was done most eloquently, or ra­ther spiritually, to make the Papists know, they deale with men of Au­thority, and such as know how to vexe a Papist, and delude their argu­ments, & bring their owne best Au­thours agaynst themselues. This I assure you, Madame, is now all in all amogst our learned Writers, & I hope I haue plaied my part herin (as shalbe seen anone) as well as the best of thē.

But this Bishop hath not left them so, I trow. No: he hath yet layd ano­ther of their Red caps doctrine open, & consequently of theirs, to wit Bel­larmines. Although (sayth Bellarmi­ne) the Bookes of the Apostles and Pro­phets be diuine, yet should I not certaynly belieue them, except I haue before hand belieued the Scripture: for also in sundry places of Mahomets Alcaron we read that the same was of God from Heauen, and [Page 22] yet we do not belieue it. Thus M. Bellar­mine. But now behold M Doctour how wittily he catcheth this graue Cardinall in his owne trap. Orthodox. pag. 136. he makes the Cardinall say thus: A man is not bound to belieue the Scripture to be diuine, because the Scrip­ture it selfe sayth so, more then one is bound to belieue the Alcaron to be of God, because in many places thereof, we read that it was sent from heauen of God. Be­hould the excellency of this Doctors wit, how cunningly he reprehends the Cardinall of blasphemy agaynst the Word of God.

O Madame, this is a thing that nips the Iesuits to the hart, & makes them scratch their heads to defend their Cardinall, & behold when all is done what a poore shift they are for­ced to fly vnto. They are fayne to say forsooth, that this Reuerend Doctour is a most egregious lyar, and falsifier of Bellarmine. Yes, forsooth, if we would follow their Counsell, D. [Page 23] White should be forced to do Pen­nance, and make restitution to Bellar­mine, for his iniurious defamation, & leauing out those words, except I haue before hand belieued the Scripture.

But I warrant you, the Doctour is wise inough, and we too. Weele haue nothing to do with their Pen­nances and Restitutions; they are things as hatefull vnto vs, as the Masse it selfe. Let them count vs fal­sifiers, lyers, deceauers and the lyke, they shall find we are no such men, but true zealous professours of the Word, & such as know how to beat downe Popery, as well as the best. And as for the Bishop himselfe, how­soeuer they alleadge he had his Bi­shopricke for lying, let them know that had he not sold (as they say he hath) his library to rayse his family, and prouide for his children, neuer to be stayned with the least spot of Po­pery, he had answered the Nine-Rea­sons long before this.

[Page 24]Now Madame, crauing your pa­tience (for I know your Goodnes will neuer thinke that time to long which is spent in reuewing the wit­ty proceedings of our learned Do­ctours) enter D. Morton Bishop of Durham, for nimblenes of wit in this kind inferiour to none. None more taxed by the Wicked then he for cor­ruption, lying, shifting, and falsify­ing, in one Booke 600. But let them talke, he is rare in interpreting lear­ned Authors, according to his owne sense; he can make them speake as pleases himselfe; and for paying the Papists home with scoffes, taunts, & iests none more excellent then he: and thus he is able to put the best of them to silence, with all their Scriptures, Fathers, and Authorities.

One way of arguing I haue lear­ned of him, and it is a rare one in­deed, to wit, to bring the Papists owne obiections for their solutions, as you may see in the 4. page of his [Page 25] Discouery, where he citeth a text of Gratiam, causa 15 cap. 99 gloss. 4. If I haue sworne to pay any money to one ex­communicated after my oath, I am not bound to pay it him; the reason is, because we ought to vexe euill men by what meanes soeuer, to the end they may cease from doing ill. Where, if you marke, in these last wordes we haue authority by their own Authors to vexe them all we can, being a wicked people.

Now it is true, that the words of of the Glosse contayne only an obie­ction vpon that clause of the Canon concerning paying of money to an excommunicated person, & the ob­iection is made by the Authour of the Glosse in these wordes: What will you say, if I sweare to pay one money & after­wards he is excommunicated, am I bound to pay it, or no? Afterwards he argues the question on both sides, and then concludes, that the Debtour ought to pay the money, though the other cannot demaund it. Now, the inge­nious [Page 26] Bishop to make the Papistes doctrine odious, leaueth out both the first wordes, that shew it is an obie­ction, and the last, to wit, that such a one is bound to pay it, which is the so­lution, and very wittily, he makes the sentence go thus: If I haue sworne to pay any one money that is excommuni­cated, I am not bound to pay it. This was artificially done. Agayne he relateth that D. Boucher holdeth, that a King may be killed by a priuate mā, when D. Boucher holdeth absolutly the con­trary. This is to make the world be­lieue the Truth, and make them say that which they doe not; which is an honest, good, and profitable policy.

In his Preamble pag. 90. he hath so zealous a hatred agaynst the Pope, that he affirmeth with great ioye, that Adrian the English Pope was choked with a fly, & citeth Nauclerus for it, who only doth mention it, as a fable, and refutes it.

Though Parsons haue proued E­quiuocation [Page 27] in some cases to be law­full, both out of Scripture, euen by Christ himselfe, Io. 2. Chap. 5. and S. Paul to the Hebrewes saying: Melchi­sedech had neyther Father nor Mother; Toby the 5. that the Angell that ap­peared, calling himselfe the sonne of great Ananias, his name was Azarias: These they say, were no lyes &c. So Schoole Diuines out of Augustine in Psal. 5. that albeyt a lye be vnlawfull, yet to conceale a truth it may be law­full. So, many are brought by Parsons in his Mitigation, as to saue the life of a Priest. But what of all this? the sim­ple people neuer come to read this Booke of Parsons, or others of that side; and for the learned it stands thē vpon to concurre togeather, by all meanes to beat downe Papistry, and therfore the Bishop cryed out: not one iote of Scripture, no one exāple of antiqui­ty, no one reasō in the naturall wit of man, no one Authour Greeke or Latin do make for Equiuocation, as the Papists teach it.

[Page 28]So he alledgeth Azor a Iesuit in his Preamble pag. 84. and 85. to condemne all vse of Equiuocation, and that by fiue rules, but he leaueth out foure of the sayd fiue rules, as directly agaynst him, allowing in some cases Equiuo­cation. In the same manner he brin­geth another Iesuit Emanuel Sà. Now to bring their owne Authors against them is both witty & learned. Bellar­mine hath not escaped him: and you may see, euē by Parsons owne works, the Mitigation & the Sober Reckoning, how rare a man Bishop Morton is.

But I will end heer with this, that you may see how the Papists are ve­xed with this right worthy and true dealing Bishop. For after great la­bour to shew hundreds of lyes and corruptions, as they say; then for­sooth, they dare presume to con­demne him of ignorance, euen in Lo­gicke, shewing that his Syllogisme is neyther true in matter or forme, but hath sixe termes, and concludes no [Page 29] more then he which proueth the lear­ned Bishop to be an Asse, if you will belieue the Papists:

Now, if this worthy and learned Doctour be thus abused by the wic­ked Crew, what must I expect? If he that stileth himselfe, A Minister of simple Truth, in his Preamble, & yet pre­sently after (as they would shew) cor­rupteth Polidor Virgill; if this man be taxed, what will they doe to me his scholler, who haue imitated him & o­thers, as M. Perkins, Fulke, Bel, Sutcliffe, Iewel; & others of my owne ranke, as Sir Edward Cooke, Hoby, Hastings, Ples­sis Mornay, who all, with them, are notorious lyers. But for all this, it be­houeth a Knight to take courage, & not to be daunted, and neuer to yield that there is the least corruption in any of our Writings; for to confesse a fault, is rather Vility, then Humi­lity [Page 30] in our Religion.

And therefore with the greatest magnanimity of spirit will I begin to defend my selfe (relying vpon these a foresayd Authours) that euer did noble knight. They taxe me with ma­ny lyes; but wil you know the cause? The truth is they are galled to see my workes, & my self so highly esteemed for them, as I am indeed, & I do glo­rify my selfe, and the Lord for it.

Now therefore, with sword and shield to defend my honour; they are much troubled with my 7. Section, because in it I shew their pedigree from old Heretickes; and therefore I haue tould 9. or 10. lyes (say they.) Now what is the first I pray you? A­gainst their Masse forsooth. And who would not labour to beate it downe, seeing the very Diuell himselfe ha­teth it so much, that he taught D. Luther to write agaynst it. But now to my Charges.