A TRVE AND A KINDE EXCVSE Written in Defence of that Booke, in­tituled A Newe Description of Irelande.

Wherein is freely confessed

  • 1 The cause of the writing of that Booke.
  • 2 How that Booke was brought into obloquy and slander
  • 3 A Reuocation of all ouersightes that through igno­rance were published in that Booke.
  • 4 A Bulwarke or Defence of all truthes contayned in that Booke.

Pleasant and pleasing both to English, and Irish.

By Barnabe Rych, Gent. Seruant to the Kinges most excellent Maiestie.

The rebukes of a Friend, are better then the kisses of an Enemie.

Malui me diuitem esse quàm vocari.

LONDON Printed for Thomas Adams. 1612.

TO THE RIGHT HO­NORABLE Syr ARTHVR CHYCHESTER, Knight, Lord Deputy of Ireland: And to the right Honorable Sir GEORGE CARIE Knight, Barron of Clopton, together with the Honorable Syr THOMAS RIDGEVVAY, Knight Barrone [...] Viz-treasurer, and Treasurer at Wars in his Maisties Realme of Irelande, and one of his Maiesties pr [...]uie Councell in that Realme.

MOst Honorable Lords, and most Worthy to be honored Knight. Let it not seeme strang (with all humblenes I beseech it) that I haue thus presumed to couple you together in the patronizing of these lines that are neyther vnbeseeming your greatnes, nor vnbefitting your worthines. For to whom doth more properly belong the patronage of those things, that (after a certaine manner) doe appertaine to the seruice of his Maiestie then to those that are well knowne to bee godly, wise, religious, and that are best affected to the ser­uice of his Maiestie?

The matter that I haue taken in hand, (as time and occasion serueth) requireth to be graced and countenan­ced, not onely by those that are great, but likewise by those that are good, aswell by those that bee godly as by those that bee in greatest Authority, and howe soeuer it may bee sayd, it hath past the hands of a silly workman, yet I am sure the stuffe is good: the which although I haue not graced and garnished with that gorgious imbrodery, that is looked after by curious eyes, yet I haue clothed it with truth and plainenes. I would be glad to arme these mine indeuours, with better deserts then to present them [Page] vnder the presidents of the widowes mite, or the smal pit­tance of water that was offered to Alexander: the exam­ples are stale, & too threedbare to bee presented to your viewe, ouer worne indeede by euery bastard Poet: Let mee then humbly offer them with a Souldiers faithfull heart, that is still armed to the proofe to indeuour any thing that may tend to the glory of God, to the seruice of my Soueraigne or to the good of this distressed Country of Irelande, wherein I liue and drawe my breath.

Might it please you nowe but to vouchsafe mee a fauourable acceptance, I shall number it a­mongst your many fauours towardes mee: And I will still rest my selfe at your comman­dementes.

In all humble and duti­full affection BARNABE RICH

TO THE VVHOLE NA­TION OF THE IRISH, BARNABE RICH Souldiour, sendeth all kinde and friendly salutations.

DEare friendes and Countrymen (for so I may speak in generall without offence to any mans greatnesse or exceptions taken at mine owne vnworthynes) I haue yet once againe betaken me to my penne to giue satisfaction if it will be to those discontentmēts that haue bin wre­sted, and misconceiued against my booke. Doe not thinke that I goe about to salue vpp matters with dissimulation for I con­fesse my selfe to bee the veryest bungler at this same flattery that ere putt penne to paper, I coulde neuer dissemble clean­ly, and they say Qui nesciet dissimulare, nesciet viuere, he shall be sure to get no friendes, and although friends in this age are but like to an after game at Irishe that is both wone & lost with a cast yet these fewe that I haue I thank God are assured.

Men are beleeued as they are beloued, and good counsayles are accepted as the party is esteemed that aduiseth, whose mea­nesse many times doth wipe away beleefe. Yet other whiles it hath pleased God, to vse meane persons for the setting forth of his glory. Hystoryes doe make mention of A Christian child named Frumelius that being taken prisoner, and brought into the furthermost part of East India, as he grewe in yeares, won some of the Indians to the Christian faith, & calling to his as­sistance some fewe Christian Marchantes, that were in those partes, he erected a Church, and brought many Indians to be­leeue in Christ and to receiue Christendome. We reade the like of the king of Iberia, who by the instructions of a Christian woman, beleued in Christ himself & caused all his people to do the like. And what was your great saint Patricke, that you [Page] holde in such veneration, if there be any credite to be giuen to your owne wryters, he kept hogges, and yet by Gods grace, & ordinance he was the first instrumēt that drew the Irish to the christiā faith. But if it might haue passed for paiment in those dayes, what you thinke to be currant now, that you wil beleeue nothing but what your fathers haue beleeued before you, Saint Patricke, had beene better to haue kept hogges still then to haue spent his breath, to such a froward generation. But your priests will beare you beleeue that you retayne the same faith now that Saint Patrick first planted. Do not beleeue thē they haue mocked you long, & it would be ouer tedious in an Epi­stle to set downe how Rome it selfe is declined nay how it is de­filed & poluted, & how the Pope with his whole Cleargy are fallen from the sincerity of true religion to maintaine their own traditiōs & to set vp superstition & idolatry, & that within these very few years & whereof there are whole volumes extat for breuityes sake I will here let slip to speake of Fryer Mantu an, of Albertus Magnus, of Platina, of Holcot and many o­ther of the Popes owne broode, that haue not onely exclaymed against the pope himselfe but in like manner against his whole cleargy. And Palingenius, an excelent author & yet a Papist, giueth this Item Let no Fryer, Monke, nor any Priest come within thy doores▪ I could wish that euery married man in Ireland would be a little aduised by Palingenius to shut this baudy broode out of there doores, for they haue euer more bine a leacherous generation. These be they that be your sounders, that haue had the guiding & gouerning of your faith. These be they that you beleeue and giue credite to, these be they that you are perswaded their prayers will helpe you. And these be they that do make deuotion a cloke for sedition that vnder the pre­tence of sowing religiō do hope indeed, to reape rebelliō. O that you could now but open your eyes to looke into this Romish Im­pietie: but I will no longer hold you with an Epistle but will referre you to that which followeth.

A TRVE AND A KINDE EXCVSE Written in defence of that Booke inti­tuled, A Newe description of Ireland.

1 The cause of the writing of that Booke.

IT is a meere vanity to gather treasure, when a man knowes not who shall spende it, and no lesse folly for him that will spend his wittes in the writing of Bookes, when there are so many malicious readers, that are still ready to woūd the best indeuours, with the poysoned speares of slaunderous tongues.

I haue bin diuers times it cited by my friends, amongst the rest by some Aldermen of Dublin, to write an Apology (as they tear­med it) wherby to satisfie some cittizens & others, that were much offended with my booke intituled. A New description of Ireland.

I thinke their meaning was, they would haue had me to haue written a Reuocation, of some such thinges, which (as they sayd) were not so probable as reprehending.

I haue at their requestes indeuoured both, I haue acknowled­ged a Reuocation of such ouersightes as through ignorance haue passed my penne, which in their places shall be expressed, and I haue againe set down an Apology in the defence of those truths that doe concerne the glory of God, and the seruice of the king.

Vpon the perusing whereof, I hope those that neuer sawe the booke, and yet were drawne to a disliking against it, by lying re­portes, will hold themselues satisfied.

For some other that will needes number themselues amongst those that haue guilty consciences, if I haue vnawares rubbed vpon any hidden sore, it is against my will, I haue done it but as the blindman shoots the Crowe, & being but a matter of chance medly, I hope I shall obtaine a pardon of course, and so much the rather when I protest I meant them no harme.

To come now to my purpose, & to speake truely, vpon what occasion I writ that book, if I should say, that I was drawn vnto it [Page] by commiseration, and through a compassionate loue: I know not how I should be beleeued, especially amongst them that will scarcely beleeue that God is a good man but as their ghostly fa­thers will please to giue them leaue.

But thou that art vpright of iudgement, and hast wisedome to discerne of good and euill, to thee I appeale (but giue the sequel leaue, to plead it owne defence) then censure thou: For the lawe of wisedome is in thy mouth. Pro. 22.

It is now some 40. years ago (or there abouts) since I first came into Ireland, since which time, it is not vnknown how many com­motions, how many rebellions, how many murthers, how many massacres, how many treasōs, & how many reuolts, haue ther bin set on foot, & frō time to time cōspired plotted & put in excecutiō ▪

It is no nouelties to heare of wars, both forraine & ciuil some­times of rebellions, sometimes of treasons. But to haue continu­all vprores areared by subiects against their Prince, to haue trea­son vpon treason, rebellion vpon rebelliō to be euery day in acti­on stil in insurrections, on in others neck, it is more thē ordinary▪

Subiectes haue sometimes betaken themselues to armes, when they haue been oppressed by tyrannous princes, & although they haue no warrant in the worde of God so to doe, but are expresly commaunded to the contrary, yet to free themselues from op­pression, wrong and iniury, they haue some colour to counte­nance their rebellion: but for the Irish, what can they alledge for their traiterous demeanours against that late gratious Queene of famous memory, that gouerned with such mercy and mildenes, that if loue and lenitie might haue mittigated the rigour of cru­eltie what did shee neglect, that might not haue won them to a dutifull obedience: if clemency might haue preuailed, with what affability did shee gouerne fourty and odd yeares: if mercy, pitty and compassion might haue moued them, what pardoning, what protecting and what tollerating with offences: if bounty and libe­rality might haue lenified their rebellious dispositions, what cō ­tributions, what stipends, what pencions, and what dayly payes out of her coffers, besides other giftes and prefermentes, bounti­fully bestowed vpon those that came begging and crauing to her Court in England, and what was hee that was returned backe a­gaine without some gracious rewarde?

[Page 2] From whence was it then that so many seditions, so many cō ­motions, and so many rebellions were dayly set on foote, and e­uery day conspired, practised and put in execution, still one in anothers necke.

Why the world doth know it, they were the practises of Pa­pists, it is the poyson of the Popes doctrine, that inciteth to se­ditions, to rebellions, and that setteth subiectes against their So­ueraignes.

It is an Axiome of Theologie, holden and defended by Iesuites to murther Princes, and this is holden by their greatest doctors, as Sanders, Parsons, Alline, Stapleton, and diuers others: so that popish religion teacheth, alloweth and defendeth treasons, re­bellions, and periuries.

And looke into their great Bellarmines writinges, that hath ta­ken such paines in the behalfe of the Pope: and you shall finde that his wholl doctrine consisteth in nothing, but that the Pope may degrade Emperours, Kinges, Princes, and Potentates, that hee may abrogate their lawes, may dispence with their subiectes for their alleadgeance, that they may take armes against their So­ueraignes, and that they may rebell: see heere the iust iudge­ment of God, vpon that proude and wicked generation, whome hee hath giuen vp to the monstrous sinnes of murther and trea­son, the most hatefull offences, that the wickedest man can cō ­mit, and such sinnes, as aboue all other are most hated and de­tested, and yet they are maintained, admitted, and vpholden by the Pope, and that viperous broode, that be of his generation.

The papistes doe seeke to compell but they will not bee com­pelled, they grudge at easie penalties, and at sleight restraintes, when they themselues, doe exact most cruell, and vnchristian-like tragedies: what inquisiting, what burning, what murthering by hundreds, and by thousands, without any respect, eyther of innocency or of ignorance: but of what persecution can our Pa­pistes of Ireland, charge that gratious Queene, vnlesse because shee would not suffer the firebrand of Rome to take her crowne from her head, and to giue her subiectes leaue by treason and re­bellion, to depriue her of her estate in that kingdome: they can not say that shee euer inflicted any corporall punishment vppon them for their religion, nor yet exacted any paymentes [...]ut of [Page] their purses, as shee did from the recusants in England.

But Papistes will say, there is neyther law nor reason whereby to compell men against their consciences: but those that are professors of the gospell, if they be caught within the iurisdiction of these Ba [...]amites, they shall be compelled both against their con­sciences, and against the ve [...]ty of Gods worde, or they shall in­dure both torments, torture, and bitter death it selfe, if they will not de [...]e their faith, but although Papistes are accustomed to borrow their precepts, from Turkes and infidels, yet Christian Princes doe fetch no presidentes from Tyrantes.

How be it Saint Augustine, a father most reuerently receiued in the primatiue Church giueth this memorandum: The Dona­t [...]st [...] rather then they would be forced from their vaine fantasies, slewe themselues, yet this did nothing fray the Church of God from compelling them by the rigour of Princes lawes, without any respect of their wilfull desperation.

Now whither a Christian Prince, is not aswell tyed in consci­ence to reduce his subiectes to the true knowledge of God, as to teach them their obedience towardes himselfe, I wil not dispute, though the holy scriptures doe furnish vs with sundry presidents making for that purpose, but [...] refused to gouerne those that were not found in the Christian faith: for (sayth he) I that am a Christian, cannot become your Emperour, that are the disciples of Iulian a [...] from Christ.

Here might be a more ample addition concerning this matter the wich I will not take vpon me to medle with.

But that princes haue power to commaund for truth, and to make lawes for Christ, standeth not onely with probabilitie, pos­sibility, reason and nature, but also with euident vtilitie, necessi­tie, religion and equitie, confirmed expressely by scriptures, and plainly warranted by the lawes, actions & examples of the most famously learned, and renowned.

Who maketh any doubt but that the Almighty God in deli­uering the sword into the hands of Princes, giueth them a direct charge aswell to prouide that true religion be maintained in then realmes and dominions, as ciuil iustice ministred: and giueth them no lesse power to punish Schysmes, heresies, & Idolatries, and such other offences of the first table committed against God [Page 3] as to punish murthers, thei [...]es, and such like breaches of the se­cond table, with such other sinnes of treason and rebellion as concerneth but themselues.

But for this matter of conscience, so much pretended by our Irish Catholikes, I thinke there is neuer a papist in Ireland, that is well able to distinguish truely of conscience what it is.

They make a matter of conscience, of euery popish fantasie, of euery willfull opinion blindly conceiued, & obstinately main­tained, without knowledge, wisedome, or vnderstanding▪ euery hereticke, euery sectary doth stand vpon his conscience.

The Turke that denieth Christ, and vpholdeth Mahomet, will say as our papistes doe, his conscience doth leade him so to doe, & they can alledge, why thus did our fathers, they beleeued thus, & in this beleife they both liued and dyed.

The popish priests doe teach the Irish, to doe as their Fathers haue done before them, and this doctrine is the right ready way to leade to Hell: Walke you not in the precepts of your fathers, neither obserue their wayes, nor defile your selues with their Idols. Ezec. 20.

Let them not bee as their fathers were, a disobedient, and a rebelli­ous generation. Psal. 78.

Poore Ireland may rue the errours of their fathers, they haue felt the fruites of their fathers Idolatries, of their rebellio [...]s, of their contemptes, and of their disobedience, both to God, and their Prince, and they may say with Hezekia: Our fathers haue trespassed, and done euill in the sight of the Lord our God, and haue for­saken him, and turned their backes, and lo [...] our fathers are slane by the sworde. 2. Cron. [...]9.

And therefore it is a strange doctrine that is taught by those shauelings, to teach the poore people to disobey God, and to followe their Fathers: our papistes are taught by their ghostly fathers, as wee vse to teach Parrats, that can say, Bewar [...] the Cat Parrat, but knowes not what a Cat is: so they be taught to speake of the Catholicke Church, and the Catholike faith, and to pretende then consciences, when they lacke all vnderstanding of God and godlines: and yet the poore ignorant papistes will keepe such a st [...]re with the Catholicke Church, the Catholicke fayth, the Catholicke religion, the Catholicke seruice, and all must bee Catholicke: but when their Ghostly fathers shoulde [Page] come to an issue to make proofe in the matter, they are faine to returne a Non est inuentus.

Thus the people of that Countrey haue beene blinded and led astray since I haue knowne Irelande, and those seducing spi­rites, their Fryers, their Iesuites, and their ignoraunt popish Priestes, vnder a pretence of Religion, seeke nothing else but to hatch vpp and to drawe in Rebellion, colouring out all their impieties, vnder the showe of the Catholicke faith.

By these holy pretences, they haue peruerted and misledd a number of good people throughout all the partes of that king­dome, and that of all sortes and degrees, that without doubt would bee both tractable and conformable to the lawes of God and the obedience of the Prince: their zeale in this religion wherein they are so blindly ledd, is an euidence what feruency they would showe, if their eyes were once opened to beholde the light of the Gospell, now if the creatures of God are to bee pittied, if there bee any compassion to be had, one Christian to an other, who would not commiserate this people that are thus carried away to their destruction, that are thus blindly ledd in darknes, by these instruments of Sathan.

These thinges considered (though not affying in mine owne witt or learning) yet nothing doubting but that there be many good people in Ireland, to whom God hath giuen the spirite of iudgement and vnderstanding, for their sakes therefore, and further to expresse my good wil and the loue that I bare to that Countrey, I indeuoured a Booke, which I intituled, A short sur­uey of Ireland. wherein I plainely discouered who it was that had not onely blinded the simple and ignorant sort, but also had se­duced those that tooke vpon them to bee wise and learned: In which booke I laboured nothing else, but so to display the Pope, in his perfect colours (and but according to the Scriptures and as the word of God had testified of him) that I dare confidently auowe, there is no Papist so simple, (or at the least, if hee will not ioyne obstinacy with ignorance) but that hee shall playne­ly see that Idolatrous priest, that hath so bewitched the worlde with a showe of holinesse, to be that man of Sinne, to be that in­strument of the Deuill, to bee indeede that Antichrist, that hath beene so much prophesied of, and of whom wee haue beene so [Page 4] often forewarned by the holy scriptures.

It is he that hath drawne the kingdomes of the world to drink of the Cup of his abhominations: it is he that hath hardened the heartes of this poore people of Ireland, aswell against their God, as against their prince: and it is he that I haue sought so to disco­uer to the Irishe, that he might no longer deceiue: and this I did aswell for the glory of God, for the seruice of my prince, as for the loue that I doe beare to a number of that cou [...]try people, to whom I doe with, as I doe to my selfe.

I was not ignorant, but that it would be obiected, that I being no Churchman, nor had no cure of soules, it would therefore be thought a matter impertinent for me to meddle with.

But I say, that the Lawe of God and the Law of nature both, doe binde euery Christian, to haue care (not onely of his friend) but if hee shoulde see his enemie, in a dangerous path, that lea­deth into that peryll that hee foreseeth not, I say hee that suffe­reth his brother so to perishe, and will not call vnto him, and giue him warning of the danger, hee is guiltie of his death, and his bloude will bee required at his hands that so suffereth him to perish.

Thus we are taught by the word of God, & thus I am sure we are bound euer, christian one to another.

If my lines haue not taken that effect that I desired, I haue done my good will, and haue contented my selfe with the writing of them, knowing mine owne intent, that was onely desirous to intice but not to intrapp, and rather purposed to profitte many, then to offend any.

The publishing of this booke, which (as I haue sayd before) concerned nothing but a discouery of the Pope, became offen­siue, but not so much to the lettered sort of papists (I meane, to those that doe protes [...]e knowledge and learning) as to those that were ignorant and vnlearned, that I am sure doe not vnderstand the grounds of their own religion, nor do scarsly vnderstād what thēselues doe read: but are better practised, in Gesta Romanorū, in the seuen wise masters, in beuis of hampto, & in the lying Legend, then they be in the Bible or Testament, or in any other book that doth concerne true godlinesse: yet these were they that began to grudge and murmure against me▪ avowing me to be a most mali­cious [Page] enemie to Ireland, that neuer had any [...] meaning to Ireland but haue pittied a number of poore people in that country, that are capable of obedience and discipline, if they were not misseled.

From this I tooke occasion to write a seconde Booke, the which I intituled, A New description of Ireland: wherein I haue in a more ample manner inveyed agaynst Popery in generall, but not agaynst any one papist in particular, sauing, that I haue a little glanced at a disgrace that was offered vnto me, by some one or two that to shew themselues to be others, stretched their authoritie a little beyonde their boundes, and whereof I coulde haue beene well reuenged, if I hadde beene but halfe so maly­cious towardes them, as they shewed themselues towardes me.

I must confesse, this discourteous dealing with mee, whet­ted me so much the rather, to the writing of that booke, where­in I tooke occasion to make manifest the fruites of the Popes religion, howe it not on [...]ly sequestereth from GOD, and all goodnesse, but it is so farre contrarie to that Christian charitie, whiche our Poplinges will so much bragge of, that beesides it [...]teth to sedytion, and rebellion, it breedeth a contempte of those thynges appertayninge to that moralitie, that putteth a difference betweene ciuill people and [...] beastes.

Wee see it here in Ireland, where the very hat [...]ed they beare to the gospell professed by the English, [...], that are not yet reduced to [...], rather to [...] their accustomed vncleanelines, and to retayne themselues in their barbarous cu­stomes and inhumane l [...]athsomenes, rather then they woulde take any example from the English, either of [...], or any ma­ner of decency.

Such malice is there in Popery, that it [...] and impug­neth the rules and principles, aswell of Christian p [...]et [...], as of hu­mane societie.

To conclude, that poore booke intended for his maiesties ser­uice especially that is now so much exclaymed at, that they say is such a [...] and slander to the whole realme of Ireland: that hath beene so [...]ifted, so ouer-lookt, and so narrowly searched in­to, [Page 5] to find eyther worde or syllable, that might be disproued or taken houlde on, is not yet taynted [...] detected with any vntruth: A [...] of, what they are not ashamed to doe [...] mannes censure that [...] a faithfull subiect to the King, that is not a papist, that is not a traytor in heart▪ that hath not [...] conscience & findeth [...] to be [...] any man that is not [...], that is not blinde on the one side, and will see too much on the other, censure me in Gods [...].

And now to winde vp all, I woulde be ashamed, and confesse my selfe to be worthy of punishment, if I should write in the de­prauation of a countrey, that is reple [...]shed with so many hono­rable, with so many worshipfull, and with so many worthy per­sonages, of all degrees of all estates, and of all professions: and as in that booke it selfe, I haue already acknowledged, and do yet againe reacknowledge by that which followeth.

2 [...]

I Haue hitherto truely set downe [...] very occa­sion [...] those two bookes▪ the [...] as I haue sayd a true discouery of the Pope him­selfe in particular▪ the seconde a detection of popery in generall: wherein although I haue [...]ypped vp the barbarous customes, the vnci­uill demeanures, and the vncleanely behauiours that are vsed a­mongst the Iry [...]he in the remote parts of the country: yet I haue not done it so much to vpbraid them with this their barbarisme, as to make them to [...] the Popes doctrine, that is the author [...], and hath so bewitched them with malice towards the [...], for [...]elig [...]ons sake, that they will nei­ther drawe example, nor president from them, that might either concerne the glory of God, or then owne good.

But because I see I shall haue occasion hereafter, to speake of these matters in a more particular manner, I will [...] time deliuer, what hath beene the occasion that my [...] was [Page] brought into that mislike as it was, amongst some of the Irishe.

There is nothing more distastfull in there double dealing dayes then the writing of bookes, especially if they be of a repre­hending humour: for these galde [...], that liue with corrupted consciences, are so afraide of rubbing, that they will both wynch and kicke at any man that they thinke woulde but touch their festered sores.

I haue read an olde author, that speaking of the nature of the swine, will needes perswade that a hogge (by a certaine instinct) doth knowe himselfe to bee the most [...], the most vnprofi­table, the most harmefull, and the most loathed beast amongst all others, and hauing this w [...]e [...]ing of himselfe, that hee is good for nothing, but as the prouerbe sayth, Till [...] to the pot, he knoweth likewise that men doe neuer seeke to lay [...] of him but eyther to hange a yoake about his necke, or other whiles to thrust ringes through his nostrelles, or more likely to kill him out right, and this is the cause (sayth mine author) that the swine doe so cry and yell (as they are seene to doe) more then any o­ther Cattell, when they are taken, or when a man doth but offer to lay handes vpon them.

An excellent resemblance to a vicious man, that knowing his owne guilty conscience, to bee corrupt and wicked, and branded, perhaps with some loathed deformities, doe thinke that a man cannot write nor speake any thing against vice or villany, but he must rub him.

Some of these Hoglinges (as it should seeme) haue had the per­vsall of my lynes, and as I doe gather by some circumstances, haue not onely wrested out matter to their owne discontent, but haue sought to whet on others to be as angry as themselues: but amongst the rest of these find-faults, that are so displeased with my booke, what should I say to him, that in the presence and hearing of no lesse honorable then the Lord Deputy himselfe, would avowe, that booke to be no better then a libell, that was first intended for the glory of God, for the seruice of his maie­stie: And that was licenced to the presse by authoritie, that the Kinges maiestie himselfe hath pleased to pervse, that our grati­ous yong Prince, vouchsafed the like, that was dedicated to the most honorable and worthy Earle the Lord high Treasurer of [Page 6] Englande, and to bee shorte, that was both seene and permitted by the most of the Lords of his maiesties most honorable coun­sayle.

Now for him that in so saucy and malipert a manner, woulde tearme that to be a libell, that hadde beene thus surueied and o­uerlookt, did rather argue a minde ouer loaden with malice, and a tongue fraughted with lying and slandering, then any token eyther of wit or modestie.

But as wee are taught, wee must doe good against euill, and the rather to showe a charitable disposition: I will doe as I am taught, to pray for him, and in no worse language then we bee taught in the Letany, to pray for his Maiesties most honorable Counsayle, That it woulde please God to indue him with grace, witte and vnderstanding.

But that I am pressed in mine own defence to make it known howe my Booke became to be so exclaimed at, I woulde omitte to speake of one occasion that was offered at an honest Alder­mans house at Dublyne, who kindly feasting his neighbours and good friendes, where a woman (if I may tearme her to bee a wo­man that hath forgotten to blush) but such a creature there was that amongst the wholl assembly, beeganne to picke quarrelles both at me and my booke, belying and slaundering both it and me, with such false and vntrue reportes, that a number of those that had neuer seene the booke it selfe, beleeued all to bee true that shee reported: And being thus caryed from hand to hand I was brought into a generall obloquie throughout the whol ci­tie of Dublyne, but especially amongest the citizens wiues, a­mongst the which there bee a number of graue, wise, and sober women, that I haue euer esteemed and helde in reuerent regard but we see the malice of a wicked woman will seeke reuenge, if it bee but on a dogge, but what should▪ I say to this womanne reporter, that in some respectes I coulde resemble to nothyng more like then to a Pipe of Tabacco: and let her goe for smoake, fortitude doth shew it selfe more worthy in suffering then in do­ing wrong.

Iason the Thessalian, beeing assayled and wo [...]ded by an ene­mie who hadde an intent to haue stabbed him, hadde an impo­stumation opened, which saued his life: so the stab of disgrace [Page] that is offered by an enemie, may serue to cure & heale our neg­lected and hidden infirmities.

A wise manne may make great profite, by the reportes of his most malicious enemies, who discouering his imperfections, may learne thereby to mende his faults: but this argueth our vile corruption, when our best offices are performed by our worst acquaintance.

But now to speake to the mayne poynt, howe my Booke bee­came to bee so contemptible to the Irishe: it was the papist in­deede that pyckt so manie quarrelles against it: and although they would not openly manifest the matter, but tooke other oc­casions whereat to be angry, yet that was the hidden griefe, that stirred vppe their Choler, they cannot indure to heare their ho­ly father so truely translated, from the Vicar of Christ, to bee in­deed, the Vicar of the Deuill.

It is truth, that in those two Bookes, I haue made manifest aswell of the Pope himselfe, what he is, as of his religion where­unto it draweth, but without any malice or ill intent to any par­ticular man in Ireland, but in pittie and commiseratiō of a great number.

And although that the Popes wholl broode of vermine, as Fryers, Iesuites, Seminaries, and other Popish priestes, haue vowed themselues agaynst the truth of God, yet there be a num­ber of others, that are misse-ledd, and dayly seduced by these blinde guides, that it may please GOD to open their eyes in tyme, and to receiue the truth of the Gospel with a sober mild­nesse.

He that beleeueth not to day, shall haue grace giuen him, and he may beleeue to morrow, in the meane time, I doe not despise him, but I doe both pittie him, and pray for him.

These be the men to whom I haue adressed my lynes, and doe charitablie beseech them, not to respect who it is that hath writ­ten, but to consider what it is that is written, let them then iudge as it shall please God to put in their mindes.

And although that at this tyme, my desire bee rather to take away offence, then to giue offence, yet I cannot dissemble with religion; but that I must needes make manifest this holy Ca­tholicke broode of Rome, that deceiueth the poore people of Ire­land [Page 7] and (as our Sauiour sayde by the Pharises) that oppresseth the poore widdow and fatherlesse, that lyueth in idlenesse, in whooredome, in practising of murther, treason, rebellion, and Summa summarum, in all manner of mischiefe.

They be the Agents and Factors, for the most insatiable mar­chant in the [...], I meane the Pope that selleth Gods lawes, his owne traditions, hee selleth sinne, hee selleth righteousnes, hee selleth CHRIST, hee selleth the blessed Sacramente of his fleshe and bloude: hee selleth the workes of Saintes, hee selleth Christes merites, hee selleth the people of God, he selleth holy orders, hee selleth pardon and remission of sinnes, hee selleth GOD and all his ordinances, and all for mo­ney.

But is not this a monstrous hypocrisie, that the Pope will be called the seruant of seruants, and yet will take vppon him to be the Lord of Lordes, and King of Kinges?

The Pope is a more detestable enemie to the true Catholicke Church then eyther Turke or infidell, for those that seeke to vphoulde his abhominations, those hee maketh Saintes, and those that doe impugne his doctrine by the scriptures, them hee persecuteth, and against those Princes where hee cannot pre­uaile with those excommunications, his curses, and his Bel­lowing Bulles, them hee seeketh to confounde by poyso­nyng, by stabbing, or by murtheryng in one sorte or ano­ther.

Spoyles, massacres, and treasons, euen to the destruction, and murthering of Princes, by their seruantes and subiectes (if a pryest doe but say the worde) are accounted iust, honorable, meritorious, holy, but for a Prince to defende his owne right, or in executing iustice vppon such of the Popes Vagaboundes as are sent to seduce, to conspire, and to practise villanie, he is an hereticke, a schismaticke, a disobedient childe to the Church, and he must be poysoned, stabbed, or blowne vp with gun-pow­der, there must be some thing exployted against him, hee must not liue, if God doe not defend him.

This is the fruite of the Popes religion, and these be the pra­ctises that are vsed by papistes, lette euery man therefore looke well to his leader, that he be not blinde, for both the guids that [Page] are blinde, and those that are blindly led, shall altogether, fall in the ditch, it shall be no excuse to say, I was thus taught by my ghostly father, or this is the fayth that our forefathers haue dy­ed in.

When the worde of God is preached vnto men that be wicked vnto whom God hath giuen no grace to receiue it, then are they nothing thereby amended, but their heartes are the rather, the more obdured, and the more the word of God is preached vnto them, so much the more obstinate they become, and the more mischiefe they intend: after this manner the heart of Pharao was hardened, when the woorde of GOD was deliuered him by Moses, hee hauing no grace to receiue it, the more Moses indeuoured to expresse it, the more sturdie was he to withstand it.

But what neede we trauell into Egypt to fetch presidents, when wee haue so many home examples heere in Ireland, where the truth of Gods gospell hath beene so long preached, and the people euery day growne more obstinate then other, that are ra­ther giuen vppe to beeleeue lies, legendes, fables, dreames, visions, olde wyues tales, and a number of such other mocke­ries.

The Papistes haue euer more beene full of Myracles, but in their Legende of Saintes, and in many other foolishe Bookes, they haue fayned them so grossely, that they are ashamed to heare of them, but GOD sometymes, suffereth those that haue no loue to his trueth, to bee deceiued by lying Myracles, for as the children of the trueth, shall naturally incline vnto the truth, so the children of the Diuell whose heartes are full of lyes, shall naturally consent to bee ledde away with lyes.

I might yet inlarge a great deale of other matter, but my con­clusion is that the whole glory of the Popes Church is nothyng else but trash.

3 A Reuocation of all ouer sightes that through ignorance were published in that Booke.

I Am come to the matter that is most of all looked after, and that I am sure is especially wisht for, and that is A Reuocation of my ouer­sightes: I know not how to behaue my selfe ho­nestly in this businesse, for to square in out to there contentments that doe desire it, would wound mine owne credit, & to reitterate those things that might pleade my excuse, would sooner breede a newe warfare of words, then settle that quiet that I could wish: but they say, there is bet­ter safety in an vniust warre, then in a patcht peace.

I confesse, that if I had but halfe so farre ouershot my selfe, as reportes were giuen out, a Reuocation in wordes onely would bee too little to make amends, for I would acknowledge my selfe to be worthy of shame and punishment both.

But because the booke is extant to be seene, & to answere for it selfe, I thinke my best course will be to set down those opposi­tions that haue beene obiected against me, aswell by those that were but misinformed by other mens reportes, as of those that made malitious collections, exhibiting those thinges against me for slaunders, that were shamefull for them to bring into questi­on, if they had beene well aduised.

Me thinkes an easie perswasion might induce wisemen to be­leeue, that he that will vndertake to inuey against Poperie, ey­ther by word or writing shall want no enemies in Ireland, that wil both rayle and rage against him, and will so ouer load him with lies and slaunders, that if they can not breake his backe, they will yet be sure to cracke his credit: amōgst the rest of those vntruths that were obiected against mee, one is howe I should affirme in my booke that there is neither ciuilitie nor humanity to be found amongst the Irish, but that they are inclined to all maner of bru­tishnes.

And although I neede no other answere to this but to turne them to my booke, that they haue so slaundered and belied, yet for better satisfaction I say, it is truth that I haue spoken of the [Page] manners and customes that are vsed amongst the Irish in some partes of the Country, that are not yet so conformed from there vnciuill demeaners, nor so perfected in the complements of hu­manity, but that they retayned still their accustomed vncleane­lines: now if I should say that in some partes of England it selfe, there bee many people that are both rude, ignorant, and verie clownish, as it is well enough knowne there are so (indeede) could this be a disparagement to the whole realme?

But they will say I haue made no exceptions amongst the I­rish, but haue numbred them all to be in one predicament, let me intreate them but to ouerlooke my Epistle to the Reader in that booke where they shall finde these wordes.

Doe not thinke mee to be so generall, but that I doe make a great dif­fernce betweene those that are rude, vnciuile, vnreuerent, vncleanely, and vntaught, and those other againe, that are milde, modest, kind, cur­teous, and that are euery way indued with wit, reason and vnderstan­ding. And I doe make the like exceptions betweene those that are irreli­gious, superstitious, Idolatrous, seditious, rebellious, that do retayne Ie­suites, Seminaries, and other Traiterous Priests, then of those that con­trariwise are professors of the Gospell, that doe imbrace the holy Scrip­tures, and doe indeuoure themselues in the seruice of God, and in obedi­ence to their Prince.

I hope I may reuoke this without any disgrace, I haue beene charged with a lie, and I renounce it.

A second obiection was, that I had taxed the Irish in generall to bee more sauage and cruell then the Canibals.

This is as true as the first, and needeth no other purgation, then what is contained in the booke it selfe, and first in the 36. page, I say that those of the Irish that haue reduced themselues to ciuili­tie (were it not for their Religion) are otherwise of very good conuersa­tion: and aswell in their manners as in the decency of their apparell, they are very modest and comely. And in the 17. page, Although the vul­gar sorte through their dull witts & their brutish education can not con­ceiue what is profitable for themselues and good for their Countrey, yet there be some others, whose thoughts and minds are inriched with know­ledge and vnderstanding, that haue done good in the country, and whose example heerafter may giue light to many others. For I thinke that if these people did once vnderstand the preciousnes of vertue, they woulde [Page 9] farre exceede vs, notwithstanding our long experience in the soueraign­tie of vertue.

You may see now, I haue no such conceite against the Irish, in generall as they haue fabled, but that I thinke there be good amongst the bad, and bad amongst the good, I might therefore haue reuoked this accusation, as he that reuoked a long relying letter but with one word Ment [...]ris: yet I will not doe so, but I will borrow a Lawyers plea, Non est factum.

It is yet againe obiected against me, that I haue vpbraided the whole Irish nation with their rebellious dispositions: with their cruelties, with their murthers, with their treasons, and that I doe make semblance as though there were neuer a sound subiect in Ireland, neyther in life nor religion: if these reportes were but halfe of them true, I might be ashamed to drawe any breath in Ireland.

I would to God that neyther my selfe nor any other man be­sides could iustly reproue them for their rebellions, for then in­surrections, and for their treasons and murthers both, but to thinke that there is neuer a sound subiect in Ireland, it were pittie I should liue to haue such a thought in Ireland, but let mee pro­ceede as I haue begun, let mine owne lines pleade mine own ex­cuse, in the 52. page, I haue set downe these wordes. I know there bee in Ireland a number of worthy subiects, that cannot be detected, nor their fidelitie and trust to their Prince by any meanes impeached, And in the 111. page, I know amongst the Nobilitie of Ireland, there hath beene, and there are still, many honorable personages, and so there are of many other gentlemen, that without all doubt are as foreward, as ready and as willing to serue their Prince, as any other whosoeuer. And yet againe in the 54. page of my booke, I haue often sayd, that there be many good people in Dubline, and so through all the partes of Ireland be­sides, men of all sortes, of all professions, and of all degrees that are not to bee detected.

What haue I omitted to commend in the Irish, (I meane of those that are worthy of any comendations indeede) but I haue done them right, I haue giuen them their due, I haue not forgot­ten those that be fewest in number that are godly affected to re­ligion as in the page, 91. God be thanked Ireland was neuer so desti­tute, but there hath beene a number of good people natiues of that Coun­try, [Page] that hath zealously and religiously professed the Gospell. And ther­fore those that could spie out the discommēdations I haue giuen of those that be bad, and could not see the prayses I haue giuen to those that be good, it should seeme they are not perfect sight­ed, but I would I could intreate them yet to put on their specta­cles, and to looke into diuers parts of my booke that doe pleade my excuse, they should find in the 14. page, this honest protesta­tion: I doe know neuer a man in Ireland that I doe hate, or that I do wish any harme vnto, and therefore if I happen to glance at the abuses of those that be all, let not those that be good thinke themselues thereby to be detected, or so much as touched.

They should find againe in my Epistle to the Reader: I would not haue it thought, that I make any difference betweene the English & the Irish, in respect of their birth, for I know there be as worthy men in Ireland, as in England.

And in the last leafe of the booke againe, for a farwell: I hope there is no man that will accuse me of partiallity, to say I haue more for­borne to speake against the follies of the English, then against the manners and customes of the Irish, or that I doe otherwise distinguish betweene them, but value them both a like, the good to the good, and the bad to the bad.

I knowe not yet therefore what Reuocation I should make, but to say that eyther I haue beene wonderfully mistaken or shame­fully belied. I might yet speake of other accusations, that haue beene greiuously inforced against mee, howe I haue mocked at their Irish customes, scoffed at their holy welles, derided their Irish Saints, and one in sober sadnes tooke it very greiuously that I had termed, their Fryers their Iesuites & their Priests to be the Popes vermine.

I warrant ye, they that could spie me out these faultes, they were not blinde they were none of these heritickes, that will say the pa­ter noster in English: but they say open confession must haue o­pen shame Peccaui. I haue sinned, and here I doe make open Re­uocation for I reuoke welles Saints Fryers, Iesuites, Priests, Pope, Deuill and all: And I would all that knowes me in Ireland would take example by me and do the like.

Thus much for Ireland in generall that they say I haue so de­tected in my booke, & now for Dubline in particuler that I hope [Page 10] I shall aswell satisfie and giue content.

I haue written 3 seuerall Chapters the 15. the 16. and the 17. that doe particularly concerne the Cytty of Dubline, the heade of the 15. chap, A true description both of the Cytty and Cittyzens of Dubline.

The head of the 16. Of some defectes in the gouernment of Dublin, the head of the 17. Of the trade and trafficke that is vsed in Dublin,

In the first of the three, which is the 15. Chap. I haue a little crossed Maister Stanihurst that in his description of the Citty of Dublin, doth so florish it out with such gorgious buildings (as he termeth them) that the world doth knowe, when hee writte his Cronicle, made but a sorry showe, to what it is now. But Stani­hurst sought to please by flattery, and I by plaine dealing, he paintes it out more gorgiously then truely, but my description in these wordes following. To speake the truth of Dublin as it deserueth first the Towne it selfe, is conuenient enough, pleasantly seated aswell for the serenity of the ayre, as for the pleasing walkes, that are roūd about the Citty on euery side: And this commendation, I thinke bee more properly true, then that sumptuous description that Maister Sta­nihurst hath made of it. Now how I am conceited towardes the Cittizens themselues let mine owne lines witnes: which doth like wise follow in these wordes. The Cittizens themselues are wonder­fully reformed, in manners, in ciuilitie, in curtesie, both themselues and their wiues, modest and decent in their apparell, and they are tractable enough in any thing, Religion onely excepted.

And the very latter words in the selfe same Chapter are these: Dubline is not yet so destitute, but that there are some, aswell learned Diuines, as other graue and godly Cittizens and Townes-men that God hath blessed with the light of his word, that doe dayly indeuoure them­selues to giue good example, seeking no lesse to aduance the glory of God, as the honour of their Prince, and the good of their Country.

Mee thinkes these words were enough for those that were wise to number themselues amongst those that bee good, and not to finde fault with the reprehensions of those that bee ill.

But heere is a matter now obiected against mee, that in this Chapter I haue taxed the Cittizens of lacke of loue to his Ma­iestie, for their receiuing and harbouring of the Popes vermine, which (they say) lies not in the Maior to redresse, but it belon­geth [Page] to a more superiour authority, I protest I am sorry that ther should be a man found in Dubline, that would take exceptions at this, and these thinges were better to be buried with silence, then to bee discoursed with diligence, but if it bee a fault to speake against the entertaining of popish priests in Dubline, that are wel knowne to be his Maiesties protested enemies, I haue commit­ted that fault through ignorance: for I had thought, that the Cittizens of Dubline in generall, that haue receiued so many li­berall giftes, such gracious grants, and large liberties, from di­uers and sundry Princes of England, and that are so bountifully cōfirmed, by our most gracious King that now is, I had thought the Cittizens of Dubline, in respect of their loue and duty to so good and gracious a King shoulde at the least haue restrayned (though not punished) that brood of vipers, that doth practise nothing but treason and contempt, both against his Maiestie & his proceedinges.

And I perswaded my selfe againe, that the Mayor of Dubline that is so great a magistrate within his owne precinct, that hath the managing of all affayres within the Citty and that standeth vpon his prerogatiue within his liberties, and will haue no more to medle but himselfe, that may hang, that may draw, that may punish, and hath his Maiesties sword committed vnto him for the same purpose, if all this be not sufficient warrāt for the Ma­ior of Dubline, to hunt out of his iurisdictions, those sowers of se­dition those peruerters of his Maiesties good subiectes and those malitious enemies to their king, it is pitty that he hath not a new Charter, wherein these seruices might be better warranted vnto him: I doe not speake of the Mayor that is now of the time pre­sent, but I speake of all that are past, and of the rest that are to come: for if euery Mayor within his liberties, and euery Bishop within his diocesse throughout Ireland, would doe their duties, God would be more honoured, the King better obeyed, and the people vnited in that loue and amitie, that now is dissipated, by this contrarietie in Religion. In the 16. chap. speaking of some defects in the gouernmēt of Dublin, the greatest fault that is ther armed at, is the prophanatiō of the Sabboth day, that day which God hath cōmanded to bee kept holy, & should be dedicated to his honor, that day is most polluted in Dublin, & euery alehouse frō morning till night is pestered, with drunkards with blasphe­mers, [Page 11] I will not speake of whore-hunters, but indeede with all kinde of disordered people.

It is truth, that in England (and else where that I know in Chri­stendome) there are drunkards, there are blasphemers, & there are whore-hunters too many, but the rate penal lawes to restrain them, but especially on the Sabboth day, and in England, there is not any one permitted to keepe a tippling house, but hee must from yeere to yeere enter into bond, and good sureties with him, to keepe good rule and order: and I thinke there is no man that professeth to bee a Christian, be he Protestant or Pa­pist, that will thinke I haue offended in this, and therefore I shal not neede to make any Reuocation in the matter, because I hope there is no man agreiued at it. I would be sorry to reitterate the occasion that bred offence, betweene the two Sheriues and my selfe: because my desire is rather to qualifie, then to reuiue mat­ter of vnkindnes, but what soeuer hath formerly past betweene vs, I protest I am so free from malice towardes them, that I doe not know them frō other men, when I meete them in the streets, what meaning they haue towardes mee, I know not, if it be good I would be glad, if it be ill, I care not: the worst I doe wishe vnto them, is, that it would please God to inspire them with his spirite of truth, and as I wish it from my heart, so helpe me God.

And although I must confesse, I haue euer hated Popery, yet I protest I neuer hated papist for his religion, but pitted him, e­specially he or they that I know to be ignorantly led, and sedu­ced by others, for I hate not the man, though I hate his religion.

And let me now craue pardon of the Cittizens of Dubline in generall, but to lament that calamity pittifull to bee spoken of, that in the Citty of Dubline, where the word of God hath beene so plentifully preached in such continuance: & that should giue light & example to all the rest, both of citties and towns through out all Ireland: and are not able to make a yearely choyce of a Mayor and two Sheriues, that will either goe to Church, or wil­lingly take the oath of alleadgeance to his Maiesty, & that they haue no other to imploy for his Maiesties seruice, but such as will impugne his Maiesties lawes.

But they will say a Papist may bee a sound subiect, I will not denie but hee may bee so: but I will aske our Papistes of [Page] Dubline or else where, but this question, what they doe thinke, whither at Rome or at Remes, or where soeuer otherwise, where po­popery beareth sway, whither they would put a knowne prote­stant in comission for the seruice of the Pope: they would sooner put out both his eyes and carry him to a stake: but what a graci­ous King is this, that seeketh but an oath for his securitie: And of whom? marry of those that haue such cunning to equiuocate and haue so many dispensatiōs in a readines, that what they sweare to day they may reuoke to morrow & y are taught by their priests, that when they are brought before such as they account for here­ticks, they may both sophistically sweare & sophistically answere

This I hope may suffice for a Reuocation of all ouersightes that I haue cōmited against the Cittizens of Dublin in the 16. Chap. of my booke. And now to speake somthing for the credit of that ci­ty, & to deliuer truely but what I haue receiued from some of the Cittizens themselues, & not of the inferiour sort, but from some of the best Aldermen of the citty of Dubline, who foreseeing the partialitie that is vsed by officers of all sortes (that bee papistes) that doe execute there places not only to the great detriment of his Maiesties seruice but also when any of his Maiesties best af­fected subiectes, that are knowne to be religious, & haue confor­med themselues to his Maiesties proceedings, if any of these shal light into the laps either of a Sergeant, a cōstable or a Iayler that is a papist, he shall bee afflicted and exacted on with more rigour & cruelty then if hee were amongst Turkes or Iewes, where con­trary wise, if a papist be brought in question although it be some­times for his disobedience towardes his Prince there is scarce an officer that wil do his duty to aprehend him, or being aprehēded there will hardly befound a Iayler that will scantle him with any short alowance belonging to an offender, but will rather enter­taine him as a friend, And the more repugnant he sheweth him­selfe against his Maiesties proceedings, so much the more fauour the Iayler will shewe him. These officers that I speake of be such as are belonging to cities and townes corporat, yea to the citty of Dubline it selfe, amongst the which there are some that on sunday mornings will first heare a masse, then after that they will attend the Maior to Christchurch, & hauing put him into his pue, they conuey themselues from out of the church into a tauerne where [Page 12] they sit til the Sermon be done, that they must wait of the May­or backe againe to his house. I doe not speake this in any mali­cious humour, wherby to indignifie the city of Dubline, amongst the inhabitantes whereof, although there be some few that be ill, yet I know there be a great nūber of most worthy citizēs that do shew no lesse zeale and feruency in the worshipping of God▪ then loue and loyaltie to the seruice of the king, who for the better ad­uancement of those affaires that doe belong to his maiestie, do wish and desire, that not onely the Mayor and Sheryues in euery Citie and towne corporate, throughout the Realme of Ireland, should receiue the oath of alleageance, but that there should not be a Sergeant, a Constable, a Iayler, or any other pettie officer admited, but such as are tractable to his maiesties proceedings & submissiue to take vppon them, the oath of obedience.

But some perhaps will say, that the Citties in Ireland (no not Dublyne it selfe) is able yeare after yeare, to make choise of a Mayor and two Sheryues, that will willingly take the oath of obedi­ence to his maiestie, the which if it should bee true, (as God for­bid it shoulde so bee) what a gratious clemencie then in a prince, that will suffer a people to inioy so large liberties, as euery Cittie throughout that realme is commonly infranchized, that are so repugnant, and opposite vnto him.

To come now to the 17. speaking Of the trade and trafficke that is vsed in Dublyne: some of them doe exclaime against me, that I haue wonderfully wronged the cittie in speaking against their multitude of Alehouses, which they call Tauerns; but as good lucke woulde haue it, there bee others beside my selfe that haue founde out that fault, and first a most reuerent and worthie ma­gistrate, the Lord chiefe Barrone of his maiesties Exchequer in Ireland, who in his oration to the late Mayor of Dublyne, when he came to take his oath at the Chequer barre, gaue him aduer­tisements, of that superabundance of Alehouses, and of the abuses and inconueniences that did grow by the sufferance of them.

There was a learned doctor likewise, that openly exclaimed at the abhomination that was vsed in those multitude of Alehouses, in a Sermon at Christ-Church, before the Lord Deputy and the state, and before maister Mayor himselfe, and those fewe of his brethren, that doe vse to come to Church.

[Page] But if it be a fault in me more then in the rest to speake against these things, let it passe for one of my ouersights, for I see he that speakes against pride drunkennesse and lechery, shall want no e­nemies.

There followeth now a grieuous quarrell, and aboue all the rest most bitterly agrauated against me, and there hath beene in­quirie made in the matter whither I haue belyed the Citie or no in saying, the Aldermens wiues sould ale: my wordes are, The best sort of women, as Aldermens wiues and the rest of the able sort, are those that doe brewe.

Now let it be vnderstood (as without dissimulation I ment it) that some Aldermens wiues did brew ale to the intent to sell it a­gaine by the dosins, by the barrell, or by the great (as we call it) is this such an indignity to all to say that some haue done so: or what discredite to her that shoulde so doe, any more to brew ale, then to make malte, or to indeuour any other thinges, that be­longes to good huswifery, that euery wise womanne is to vnder take.

It is not the brewing of ale, but the number of idle huswiues, that vnder the pretence of selling, do keepe filthy houses, shame­full to be spoken of, this is it that offendeth.

But I can tell where this and worse matter too, was agravated agaynst me to some Aldermens wiues, by a femall creature, and by such a one (I warrant you) that doth thinke her selfe to be in as good request as Pudding Tabacco.

But let me say for mine owne excuse, for the Aldermen of Dublyne themselues, there be many of them my good friends, whom I dearely loue, there is not any one of them that I thinke to bee my foe, or that I doe hate, and therefore to slander them with matter of vntruth, I would be ill ashamed.

Now for their wiues in generall, and for all the rest of the citi­zens wiues of Dublyne (that be of the better sort) I protest it con­fidently, and I speake it from my heart, I neuer heard women les infamed or misse-reported, in any citty or towne wheresoeuer I haue trauayled: so that if Thucidides rule be true, that those wo­men are to be accounted most honest, that are least spoken of, I say the citizens wyues of Dublyne, may march in equall ranke with those women that are least steyned or misreputed.

[Page 13] In a fewe wordes now to expresse mine owne meaning, first for this construction that is made against me about the brewing of ale: I doe confesse of mine owne knowledge, that there bee diuerse Aldermens wyues, and many other women beesides that neuer vsed it: but if they hadd, it is not the brewing of Ale that I find fault with, nor with the selling of it, by those women that are honest, but by those that are well knowne to be shameful li­uers, it is agaynst them and against no other, that I do exclaime.

I doe acknowledge likewise that Alehouses, and victuallyng houses be both of them necessary, and therfore howsoeuer they interpret my words, those that be wise, can conceiue of my mea­ning: these typling houses by honest housholders, and not by these knowne strumpets, that vnder the colour of selling ale, doe liue in that loathsomnesse of life, too shamefull to bee spo­ken of.

There is yet one other vnkindnesse conceiued agaynst me, for speaking of the extortion that is vsed by the Bakers of Dublyne, that will bee sure to make their breade after double the rate, that corne is sould for: a matter especially looked into in euery Citty and towne. And as it appeareth in the Englishe Cronicle, the liberties of London, haue beene ceased into the handes of the king for this tollerating, with the inormity of Bakers, and it hath euer­more beene thought a matter most behouefull to punish (and that with all extremity) this extortion in Bakers, because it one­ly pincheth the poorer sorte, that are worst able to beare it.

I protest I cannot revoke this as an ouersight, that I haue spo­ken agaynst the Bakers, but doe rather inforce it, that eyther they should be reformed or else that the country Bakers, that wil make their bread according to a true assise might be suffered (as they be in other wel gouerned Cities) to serue the market, which euery man doth admire, is not suffered in Dublyne: And now to speake without dissimulation, there is nothing wherewith the ci­ty of Dublyne is more wounded with disgrace, then in sufferyng so many filthie alehouses, and in this bearing with the extortion of Bakers.

Thus you may see that although I haue glāced at abuses that are vsed by some that are ill, yet it is without any impeachment of those that be good, and therefore those fault-finders haue but [Page] discouered their malice, and done me no disgrace.

The truth is, the wholl drift of my Booke is against Popery, how should it then be befriēded in Ireland, where those that wil be afraid to reade it, will make no conscience at all to slander it.

I know not whither I may tearme it to be blindnesse or obsti­nacie, or blindnes and obstinacie ioyned both together, in a peo­ple (sencible and wise enough) that yet are trayned to neglect the holy scriptures, to reuerence visions lyes and fantazies: that are led from the Church of God, to the superstitious, and abho­minable Church of Idolatry: that are wrested from the obedi­ence of the Princes wholsome lawes, that inciteth to vnitie and concorde, to the durtie decrees and ordinances of a superstitious priest, that leadeth to destruction: that doth so neglect the means of their saluation: that they will not search for the truth, but are so maliciously blinde, that they will not open their eyes to looke towardes the light: that with the Iewes do throw stones at Christ and will driue him away, when he commeth to preach, that with the Nazarits, will thrust him out of their citie with violent hands when he commeth to offer himselfe vnto them.

I know not what I should say of the people of Ireland, whither it be through the confidence they haue in their priestes, or in the distrust that they haue of their owne iudgementes, or in the litle credite they haue in Gods promises, that biddeth them seeke and they shall finde: but something there is that maketh them afraid for they dare not looke on a booke, that is either repugnant to their religion, or that doth contradict Popery.

I haue not spoken these thinges against the Irishe, tauntingly, to vpbraide them, but I speake it louingly to admonish them: & as the preacher that seeing some of his parishioners to frequent his Sermons, more for fashion sake, and to take a little nappe of sleepe in the time of his sermon, then for any zeale or deuotion to the doctrine hee taught, yet hee wished them still to come to Church although but to take their accustomed nap, hoping in time to take some of them napping, and so to awaken them with the power of Gods worde, to make them more attentiue to those thinges that did so nearely concerne their saluation: euen so say I, let those that haue read ouer my former booke, but to the end to picke quarrels against it, & to slander it with vntruthes, let thē [Page 14] do so (in Gods name) with this that followeth, let them read it o­uer I care not with what pretence, let them be angry still at mine honest meaning, it may happen to enlighten some of their eyes that haue beene long blindfold, and I care not to offend mame so I may please some.

4 A Bulwarke or Defence of all truthes contayned in my Booke.

THe matter that I haue to defend is, that al that I haue written against Poperie is true, and hee that defendeth truth is armed with authoritie, if all the world were against him, and hath law full power to pronounce the Pope himselfe with al his Cardinals to be hereticks, the brood of Antichrist, and the ministers of Hell and damnation.

In my former booke, I haue slightly touched the fruits of the Popes doctrine how it stirreth vp subiectes against their princes how it draweth to rebellions, treasons, murthers, mutinies, mis­chiefes, and to all manner of impieties.

Now to fortifie this, and to make it more manifest, I will fur­ther approue, how this poyson of the Popes doctrine, inciteth the people, from that trust they shoulde haue in God, to affie themselues in Saints, how it maketh men to flie from Gods mercie, to other mens merits, howe it excludeth Christ, and setteth vppe a Pope-holy righteousnesse of workes and deseruings, and to conclude, howe it draweth from God to the Deuill, and from that euerlasting life, which Christ hath purchased for vs with the price of his bloude, to the fire of hell, and euerlasting damnati­on.

It is Popery, that maketh newe relickes, that setteth forth vn­shamefast legendes, that deuiseth false myracles, whereby to de­ceiue the people, that giueth them pardons for money, for ma­ny thousand thousand yeares, that promiseth them helpe in their needes, and effect in all their desires, that maketh open ma [...]tes of the giftes and graces of God, that causeth men to runn from place to place, from Saint to Saint, from shryne to shryne to in­crease [Page] their offeringes, and to deceiue the people.

They are papistes that bragge of reuelations, of visions, they walke in wonders aboue their reaches, they take away Christ the mercie seate, and will needes comprehend God in his maiestie, by the iudgement of their reason, and pacific him with their workes.

True Christian diuinitie setteth not God forth vnto vs, ney­ther in his maiesty, nor in any manner of similitude, but streight­ly forbiddeth vs frō the curious searching of his maiestie, which is intollerable to the body of man, but much more to the mind, wee must not therefore, bee curious to search out the nature of God, but diligent to know his will, as it is set out to vs in Christ: there is nothing more dangerous then to wander with curious speculation, to search out God, for as God in his owne nature is vnmeasurable, incomprehensible, and infinite, so he is to mans nature intollerable.

Let him then that would bee in safety and out of perill, brydle that clyming and presumptuous spirit, and seeke to knowe God but according as by the scriptures, he setteth himselfe forth to be knowne in his sonne our Sauiour.

Then hee that hath to deale in the matter of his iustification, and desireth to knowe how God is to be found, that iustifieth and accepteth sinners, let him know, there is no other, but the man Iesus Christ, that hath sayd himselfe: No man commeth vnto the fa­ther, but by me Iohn 14.

He that seeketh any other way, doth but wander, and hee that searcheth any other knowledge, is as far astray.

But to whom can we liken God, or what similitude canne wee fashion vp, that may resemble the brightnesse of his glory?

A most horrible Idolatry to figure out the Image of God the Father, like an old man with a gray beard, with a tryple crowne on his head like a Pope, the holy Ghost, they figure like a doue, and the blessed trinitie with three faces.

Now for the Image of Christ, there be so many similitudes, as there be workemen to carue or to paint him, when euery one v­seth his owne fancie to drawe him into what forme or [...]auour he list, and therefore it was merily spoken by an Irishe man, who be­holding an image that had beene paynted for Christ, swore that [Page 15] it looked so like an Englishman, that he loued it the worse.

Zenophon would needes perswade that if beastes could paynt they would portray out the image of God in the liknes of a beast, when God spake vnto the children of Israell, they sawe no simili­tude whereby they might fashion God into any shape or likenes, they onely heard a voyce, which voyce they were willed to ob­serue and keepe: It is enough that wee beeleeue Gods promises, but not to portray him out in similitudes, nor to dispute of his wil, and for those that haue beene curious to search out the cause of predestination, they haue bin wrapped in intollerable doubts, the which Saint Paul concludeth to bee all onely the will of God, for the proofe whereof he brought in the evident example, how Iacob was chosen, & Esau reproued, both before they were borne and before they had committed eyther good or euill.

The papist seeketh his iustification in his owne workes, the which being well considered, is lesse then himselfe, for the worke man is much more excellent then his worke: nowe if the arti­cle of iustification bee once subuerted, then is all christian do­ctrine ouerthrowne, for who are they that doe impugne this christian righteousnesse, but Iewes, Turkes, Papistes and hereticks for he that hath once lost Christ, must necessarily fall into the confidence of his owne workes.

To forgiue sinnes, to make righteous, to quicken and deliuer from death, and the deuill, and to giue euerlasting life, these are not the works of any creature, no not of Angels, but of the soue­raigne maiestie the creator, and maker of all thinges.

Christ (sayeth the Apostle) hath giuen himselfe: but for what hath he giuen himselfe, not for our good workes, not for our vowes, not for our pylgrimages, not for our mas [...]ing, not for our holinesse, nor for our righteousnesse, but for our sinnes, Gala. 1.

Here is now a downe fall to the Popes pardons, to purgatory it selfe, to vowes masses and other abhominations: this gunshot beateth downe Popery, it layeth all works, merites, and all other superstitious ceremonies flat with the grounde, for if our sinnes might be taken away, by our owne workes, merites, and satisfac­tion, or whatsoeuer otherwise, what needed the sonne of God to be giuen for them.

Now if we did but consider of the greatnesse of the price, that [Page] the sonne of God must needes be giuen for it, & would yet thinke of any other satisfaction, whereby we might redeeme our selues we should be very iniurious, to the precious bloud of Christ.

Wee might heere againe yet further consider, that sinne is a mightie tyrant, that is not to be vanquished by the power of any creature, but by the infinite power of Iesus Christ the son of God that gaue himselfe for it.

Then what doe the papistes, that doe thinke to ouercome sin, by their owne workes and merites, but in establishing their own righteousnesse, doe deface and plucke downe the glory of God, and most perniciously doe set at naught, the precious bloude of Christ, which he so freely hath giuen vnto vs.

But our Papistes I thinke, are vtterly ignorant of the grieu­ousnes of sinne, & do dreame it to be of no great force nor power but that it may easily be put away, by good workes, by a popes bull or by a priests blessing.

Then they make certayne distinctions, between sinne & sinne some to be greater and some to be lesser, when there is no sinne, how sleightly so euer accounted of, but is rewarded with death, & dānation, if Christ be excluded, neither is their any other meanes whereby to repayre it but by the sheading of his most precyous bloud.

Why then thou foolish holy Pope, wilt thou beare me beleeue thou canst make mee righteous, with thy Bulles, with thy par­dons, with thy indulgencies, or with thy other tra [...]h, that am e­uery day, euery houre, euery minute and euery moment, a sinner committing sinne against the almighty himselfe, & that in grie­uous and haynous maner, as contempt of God, blaspheming his holy name, despising his holy worde, prophaning the Sabboth day, with a number of other like concerning the first table? ad­mit that I haue not committed murther, theft, whordome, and such other sinnes actuall agaynst the seconde table, yet in my heart what sinne haue I omitted, but that I am a sinner, and a continuall transgressor of all the commaundements: why then if my sinnes be so infinite, so horrible and detestable, who could repayre them, who could satisfie for them, but he that hath paid the price with his bloud?

But will you see now the subtiltie of Sathan, to those that bee­gin, [Page 16] to lay holde on Christ by faith, to them he seemeth feareful putting them in minde of the grieuousnesse of their sinnes, and of that which is a small fault, hee maketh a very Hell, and dry­ueth them as much as he can to despayre of Gods mercies, neuer ceasing to accuse their consciences, and all to make them to flie from their anchor holde: to them on the other side, that hee in snareth, to trust in their own works and merites, them he lulleth asleepe in securitie, they make sinne no sinne, they thinke to re­payre it, but in going to a Saints shryne, in setting vp a holy can­dle, or in forbearing to eate egges on Friday.

There is nothing more contrary to the nature of flesh & bloud then to be reprooued in those thinges, wherein they think themselues to deserue greatest prayse, to say they be sinners, vnrighte­ous, wicked, the children of wrath, when they thinke they haue made themselues righte us and holy by their good workes, by going on pylgrymage, by praying to Saints.

The wisedome and righteousnesse of the flesh is growne so proud and stately, that they cannot indure to heare of the righ­teousnesse of grace and faith: but that righteousnesse, which knoweth not the righteousnesse of Christ, is double sinne: and therefore these holy sinnes that are committed, bearing the shew of righteousnesse, are farre more daungerous then those fleshly sinnes indeede, that all the world doth acknowledge to be mon­strous, and the more wise, righteous and holy, menn are without Christ, so much the more hurt they doe to the gospell.

If wee shoulde compare blasphemers, publicans and harlots, to those holy hypocrites, we should finde them the more likely to obteyne grace, for they when they offende haue remorse of conscience and doe not iustifie their wicked doinges, but the o­ther dare affirme their idolatries, their wicked worshippinges, & their other abhominations, to bee the workes of righteousnesse acceptable vnto God, and thinges auaileable to saluation.

So long therefore, as the opinion of righteousnesse abideth in men, so long there is also abiding incomprehensible pride, pre­sumption, securitie, contempt of the grace and mercy that is promised in Christ.

The doctrine of the gospell taketh from men, all glory, wise­dome, righteousnesse, and giueth them to God alone, to whome [Page] they belong, the gospell is a doctrine, concerning Christ, which is neyther law nor worke, but our righteousnes, sanctification & redemption, That he might be made an oblation for the sinnes of the whole world, that our sinnes might be forgiuen for his sake, and not for the workes of the law, nor our owne righteousnesse: we acknowledge and confesse that there is nothing in vs that is able to deserue grace and the forgiuenesse of sinnes: but that at wee obteyne it by the free mercy of God, onely for Christes sake, whereby we doe not seeke to set forth mans worthinesse, but Gods mercy offered vnto vs in Christ.

For Christ and the Law cannot agree together in the consci­ence, the one must giue place: and he that cannot beeleeue that God will forgiue him his sinnes, for Christes sake, how can he be leeue that his sinnes shall be forgiuen, for the workes of the law, which no man yet was euer able to performe.

They that doe mingle the law, and the gospell together, doe perueit both, for either Christ must remayne and the lawe giue place or▪ the law must remayne, and Christ must giue place.

For he that will needes couple the law with the gospell, doth not onely blemish and darken the knowledge of grace, which Paul so often speaketh of, but also he taketh away Christ with al his benefites.

The law indeed was giuen to vtter sinne, death and damnati­on, whereby to driue vs to Christ. The Law is our schoolmaster to bring vs to Christ saith the Apostle Gala. 3. and our Sauiour him­selfe in the sixt of Iohn: Do not thinke that I will accuse you to my fa­ther, there is another that accuseth you, euen Moses in whome you trust.

One place of Scripture conteyning some threatening of the law, beateth downe all consolations besides, and so shaketh all our inward powers, that it maketh vs to forget iustification, grace the gospell and Christ himselfe.

The law no doubt is holy, righteous and good, & consequent­ly, the workes of the law are holy righteous and good, yet not­withstanding a man is not therby iustified before God, but made the rather subiect to the curse.

And although there be nothing more necessary then the lawe and the workes thereof, yet by the same a man may be brought [Page 17] to the deniall of Christ, for of the lawe many times commeth a trust and affiance in workes, and where that is, there can bee no affiance in Christ: the righteousnesse of the lawe is to fulfill the law according to this saying of the Apostle, He that shall doe these thinges shall liue in them, but the righteousnesse of sayth is to bee­leeue according to this saying: The righteous manne dooth lyue by fayth.

Now the Papistes that doe so much indeuour to establish the righteousnesse of workes, doe thereby tread downe the righte­ousnesse of Christ, for although it be true, that workes must fol­lowe faith, yet in the worke of our saluation, there must bee no medly, we must relye in the one or in the other: now faith work­eth not but beleeueth in Christ, who is our propytion, and remis­sion of sinnes, but the effect of the law is not to make righteous and to giue life, but to shewe forth sinne, and to destroy, and al­though the lawe sayeth, Hee that shall doe these thinges shall liue in them, yet I would but see a Papist, that could poynt me out but one man, that had so performed the workes of the law, to merite eternall life by his owne deseruings: who so euer seeketh to make himselfe holy by the lawe, what canne he imagine, but that God beeing angry, must needes be pacified with good works, & what workes can he now performe wherin he findeth not some imper­fections, his fasting, his praying, his worshipping, his sacrificing he thinketh still that he hath omitted somewhat, or that he ha [...]h not done them as hee ought, they cannot therefore quiet his conscience.

If our reward should be according to our workes, there should no man be saued, when our best deedes (compared to the law) are damnable sinnes, neither by it is any flesh iustified as it appeareth in the 3. to the Rom. for the fulfilling of the law, is onely to beleeue in Christ: neyther is it written in the gospell, hee that worketh, but he that beleeueth shall be saued, and therfore they that doe seeke heauen by works, are such as doe not vnderstand the treasures that are layd vp for them in Christ.

There is no man so foolish to condemne good workes (as the Papist most slaunderously reporteth) but wee condemne confi­dence in good workes, that should eyther iustifie or make righteous whereby the precious bloud of Christ should be made alto­gether [Page] vnprofitable, for those that doe seeke their iustification by Lawe, or workes, what is it else but a flat deniall of Christ.

But here commeth reason now to debate the matter, who hearing of iustification by fayth, beginneth to storme: what sayth it are all my good workes then nothing worth? haue I fasted, haue I prayed, haue I bin charitable in bestowing my money to build chappels to builde chanteryes, to giue perpetuities to massing priestes, to buy Coopes, vestments, Crosses, and chalyces, & are all these nothing worth, haue I laboured in vaine?

In any case therefore when wee come to debate of these mat­ters away with reason, which is an vtter enemie to fayth, and lea­neth not to the righteousnesse of fayth, but to it owne righteous­nesse, or at the least to the righteousnesse of the lawe: now wher Law and reason are once linkt together, there fayth looseth her virginitie: for mans reason taketh more pleasure in measuring of God, by her owne imagination, then by his worde, and doth those with better will and greater zeale, that shee her selfe hath chosen, then those that God hath commaunded.

And therefore if with the papist, we should goe about to mea­sure the thinges appertaining to fayth and saluation, but accor­ding to the rule of reason, wee should finde both great absurditie and many impossibilities: for who can beleeue the articles of the Christian fayth, that Christ the sonne of God was conceiued, and borne in the wombe of the virgine Mary, that he was borne and suffered, the most reprochfull death of the Crosse: that the dead shall rise at the last day? and howe absurde and foolish dooth it seeme to reason, that in the Lordes Supper, the body & bloude of Christ, should spiritually be offered vnto vs, or that the Sa­crament of baptisme should be the receiuing of the holy Ghost: or if we had no better speculation then to looke with the eyes of reason how could we see or beleeue the blessed trinitie? but how foolish and impossible did it seeme in the iudgement of reason, when God sayde vnto Abraham that he should haue a son of the withered and barren body of his wife Sara? we may therfore con­clude and that vndoubtedly, that in the searching out of thinges that are diuine, there is nothing more vnreasonable, then that which we call naturall reason: The wisedome of the flesh (saith Saint Paule) is enmitie with God: And therefore when God speaketh, [Page 18] reason iudgeth his words to be heresie.

The papist doth attribute the merit of grace, and the remissi­of sinnes, to the worke wrought, for they say that a good worke before grace is auaileable to obteyne grace of congruence, bee­cause it is meete and conuenient that GOD shoulde rewarde such a worke, but when grace by this meanes is once obteyned, then the good workes following doe deserue euerlasting life as a due debt.

For the first worke before grace God is no debter, but beecause he is iust and good, it therefore behoueth him to approue such a worke, and to giue grace for such a piece of seruice: but when grace is obtayned, God is become a debtor, and is constreyned of right and dutie to giue eternall life: for now it is a worke don in grace and therefore it maketh gratious.

Now if a man, of his own abilitie may performe a worke which is not onely acceptable in Gods sight, but is also able to deserue grace of congruence, & get of right and duty eternall life, what neede is there then of the grace of God, of the forgiuenes of sins or of Christ himselfe? he might well haue spared his bloude and bitter passion: we are able to craue for our selues, and to worke our owne saluation by our owne deseruinges.

But if the Pope, with all his religious rable were not both blind and malicious, they could not choose but see, and would not let to confesse it to bee a most horrible blasphemy, to thinke that there is any worke whereby to pacifie God, when wee see there is nothing that could appease him, but that inestimable price, euen the death of his Sonne: away then with these Popish satisfacti­ons of workes, of merits, of vowes, of ceremonies, both before grace & after grace, throw them altogether with their first foun­ders, into the bottomeles pit of hell.

Whatsoeuer is not of faith, is sinne, sayeth the Apostle Rom. 14. and therefore he that would deserue grace by workes going bee­fore faith, goeth about to please God with sinnes by heaping one vppon an other, and therefore thou canst not deserue grace by thy workes.

The Pelagians doe grant asmuch of grace as the papistes do, for they say that menne may haue a good purpose, and a loue of grace, of their owne naturall strength, for (say they) God [Page] hath giuen good Lawes: and a manne may keepe them of his owne naturall strength, or else the commandements were giuen in vayne.

And may not infidelles and misbeleeuers attayne to this me­rite of congruence? for the Papistes doe grant that it commeth of naturall strength, and yet it should not follow of congruence that they shall receiue grace, nor yet attayne to the remission of sinnes, for howe should a man without a speciall grace abhor his sinnes: for if men may doe good before grace, then we may gather grapes of thornes, and figges of thistles: we see now, that the first parte of Christianitie dooth consist in the knowledge of our selues, and of our owne vnworthinesse.

The seconde part (if thou wilt be saued) thou must not seeke thy saluation in thy workes, but in Christ that was crucified and dyed for thee, for God hath reuealed vnto vs, that hee will bee vnto vs, a mercifull father, and without our desertes (seeing wee are able to deserue nothing) will freely giue vnto vs remis­sion of sinnes, righteousnesse and life euerlasting, for his sonne Christes sake.

This is our beliefe touching Christian righteousnesse, against these horrible and monstrous blasphemies of papistes, concer­ning their merite of congruence, and worthines of works.

Christian righteousnesse is Christ apprehended by faith, and dwelling in the hearte, but to giue a true rule of Christianitie: first wee are to consider that a man must be taught by the Lawe to know himselfe, and to vnderstande that all haue sinned, and haue need of the glory of God, Rom. 3 and that There is not one righteous, no not one: Psal. 14. when a man is thus humbled by the lawe, and brought to the knowledge of himselfe, then followeth true re entance, and heere hee beeginneth to sigh and to seeke out for succour, and vtterly dispayring of his owne strength, hee findeth this comfortable consolation: Sonne, thy sinnes are for­giuen thee: beleeue in Iesus Christ, who hath taken thy sinnes vppon him, whose stripes haue made thee whole.

This is the beginning of health and saluation, by these means we are deliuered from sinne, iustified and made the inheritors of life euerlasting, not for our owne workes and deserts, but for our fayth whereby we lay hold vppon Christ.

[Page 19] When we haue thus laide hold vpon Christ by faith, through whom we are made righteous, nowe followe good workes; and that is, to loue God aboue all thinges, call vpon him, giue thanks vnto him, prayse his holy name, confesse his goodnesse & mer­cie towardes thee, beginne nowe to loue thy neighbour as thy selfe, doe vnto him as thou wouldest bee done vnto, helpe the needy, comfort the afflicted, giue almes to the poore.

These be good workes indeed, for this hearing of masses, this worshipping and offering to Idols, this going on pylgrymage, to the holy Crosse, to Saint Patrickes Purgatory, this giuing to lasciuious priestes: leaue this to the Papistes, the generation of Antichrist, and the rest of that holy rable of the Popes Vermine, that dares take those priuiledges to themselues, that doe pro­perly belong vnto Christ alone, he onely forgiueth sinnes, hee onely giueth righteousnesse and euerlasting life.

Good workes are outwarde signes of true faith, which do not iustifie of themselues, but are as testimonialles to the worker, that he is already iustified, so that workes are out the fruites of fayth: good workes are all thinges that are done within the li­mites of the lawes of God, in which God is honored, and for which thankes are giuen to God.

That faith that bringeth forth good workes doth iustifie, but the works doe not iustifie, and this iustifying fayth is the free gift of God without our deseruinges, for by this faith giuen vs thus by grace, we attayne the benefite of Christes death, which onely iu­stifieth vs, so that good workes are the fruites of a good faith.

Fasting is a good worke, but howe? not to absteyne, from the eating of fleshe, and to pamper the panch with all sortes of fish, till it be ready to surfeit, not to refraine from the eating of an egge, and to make no conscience at the killing of a man: not to make difference of dayes, and to forbeare from butter, cheese and milke, but neuer to absteyne (neyther fasting day nor other) to liue in drunkennesse in whordome, and in all manner of loath some sinne and wickednes: not to fast in the honor of a Saynt, and to liue with bread and water one day, & the next day to glut our selues, and to ryot and reuell it out with all excesse.

And what are these prayers that are deliuered in a strange [Page] tongue, that are tallied vpon a payre of Beades, that are presen­sented to Saintes, Images and Idoles, but the works of darknes, of sinne and of damnation?

All such religion where God is worshipped without his word, and commaundement, is idolatry, and the more holy it seemeth in outward showe, so much the more dangerous: this abstinency of the Papistes in forbearing of flesh, and eating of fishe, their praying vpon beades, their worshipping of Saints, their vowes, their pilgrimages are all Idolatry.

We doe not reiect fasting, and other good exercises as things vnnecessary, but we say that by these exercises, wee doe not ob­tayne remission of Sinnes: and heerevpon, the papistes both ig­norantly doe iudge, and slanderously doe reporte, that wee speake against good workes.

Whether thou eate or not eate, thou art neyther better nor worse saith the Apostle, now if any man would say, if thou eate, thou sinnest or if thou abstaine, thou art righteous, hee should but shewe his ignorance: it is a small matter to eate or not to eate, but when a man doth beleeue, that in abstaining, hee meriteth heauen, or is thereby the more holy, heere God is denied, and Christ is re­iected, and the blessinges of God thereby abused, and to thinke that life or saluation, or death, and damnation, dependeth in the obseruation heereof, is a deuillish superstition, and full of blas­phemy.

It is truth the papistes doe fast, they pray, they watch, they do lay crosses on them selues, but by this they thinke to appease the wrath of God, to deserue grace, to worke their righteousnes, to make themselues holy: by this, they take from God his Ma­iestie, his diuinity, his mercy: And doe attribute the worke of their saluation, to their owne merites and deseruings.

Our Sauiour in the 6. of Mathew, reproued those workes that are not performed by faith: but what workes bee those that hee there rebuketh? euen such as are commaunded by the scriptures, and such as euery true Christian must put in practise, namely fa­sting, praying, & deedes of almes: for the Scriptures themselues being once corrupted with glosses (as our papistes do accustome and as they haue made manifest in their Remish Testament) is no more Gods word: so those thinges that are commaunded by the [Page 20] Scriptures, being once peruerted, and alienated from their true vses are neyther to be accoūted for good workes or godly deeds: now what are become of those merits of congruence, before faith when fasting, praying, and almes giuing are reprooued, Christe heere destroyeth not fasting, praying, and almes deedes, but hee preacheth against the purpose and intent, howe they were peruerted, by the Scribes and Pharisees, so we that do seeke our saluation in Christ onely, doe not seeke to destroy the deeds of good workes (as the papistes vntruely doe report) but wee say that those that doe seeke their iustification in them (as the papist doth teach) are most iniurious to the bloud of Christ.

Turkes and Iewes doe giue almes as plentifully as any Chri­stians doe, yet it is abhominable, for lacke of faith and knowledg of the true intent.

In the offeringes that were made by Abell and Caine, wee see that though the workes that are performed by vngodly persons, doe make as glorious a show, as the deedes of the godly, yet in the sight of God which looketh on the heart, the deede is good because of the man, and not the man because of the deede.

The wrath of God consumeth these holy and faithles workes, as it did Nadab and Abihu: And here if we did but turne our eies vnto the Pharisees, which before the comming of Christ in his flesh, had layed the foundatiō of freewill, wheron they built their holy workes: see what followed, vpon feruency and zeale, they thrust themselues out of the holy rest of forgiuenes of sinnes, by faith in the bloud of Christ.

Mee thinkes the Pharisees and our papistes doe drawe toge­ther in one line, for the Pharisees persecuted Christ, because hee reprooued their holy workes, and our papistes are as angry to­wards vs, because we renounce their superstitious merites, and seeke our iustification in the bloode of Christ.

Abraham beleeued God and it was imputed to him for righteousnes then Abraham obtained not this righteousnesse before God through the workes of the lawe, for at that time there was no law nor in foure hundred and odd yeares after, then if there were no law, there could be neither worke nor merit, what then, but the bare promise, which Abraham beleeued, and it was accounted to him for righteousnes.

[Page] Abell and Caine, They offered their oblations vnto the Lord, but the Lord had respect to the offering of Abell: you see now sayth the pa­pist, that God hath respect to offerings, and therefore works do iustifie: but what blindnes is this that will not suffer them to see, that God had first respect to the person of Abell, which pleased the Lord, because of his faith, their workes were both one, they both offered oblations: what was then the difference? Abell was faithfull, and Caine an hypocrite, presuming on his owne merit, as our Papistes doe.

It is truth, faith and good workes are neere neighbours, for they still dwell together in a righteous man, but as touchinge their office, there is a great separation, for the lawe can haue no dominion but ouer the fleshe, and faith alone must dwell in the conscience, and sending Moses away with his lawe, there shee planteth Christ with his righteousnes: for the bleeuing consci­ence must know of no law.

He that hath once receiued Christ by faith, and knoweth that hee is his righteousnes and life, doubtles he will not be idle, but as a good tree he will bring foorth good fruite, for the beleeuing man, hath the holy Ghost, and where the holy Ghost dwelleth it will not suffer a man to be idle, but stirreth him vp to all exercises of piety and godlines, and of true religion, to the loue of God, to the patient suffering of afflictions, to prayer, to thankesgiuing, & to the exercise of charity towards all men: but these good works and this charity following faith, doe neither forme nor adorne my faith, but my faith both formeth and adorneth them.

Faith and workes therefore must be so taught, as the one hee not confounded by the other, for he that teacheth works onely, as the papistes are accustomed, then saith is lost, if faith onely be taught, then carnall men by and by begin to dreame, that workes are not needefull.

Faith is the beleeuing of Gods promises, and a sure trust and confidence of goodnes and truth, and true faith is impossible to be had without the spirit of God, for it is aboue all naturall pow­er, that a man in the time of affliction, when God scourgeth him should then beleeue, that God then loueth and prepareth for his good.

Faith giueth glory onely vnto God, which is the greatest ser­uice [Page 21] man can doe vnto him, for without faith God looseth his glory, his wisedome, his righteousnesse, his truth and his mercy: And to conclude, there is neyther Maiestie, nor diuinity remai­ning vnto God, where faith is wanting.

The papist will say, that we must beleeue in Christ, and that faith is the foundation of our saluatiō, but it iustifieth not except it bee furnished with charity and good works: but faith of it selfe is Gods gift, and Gods worke in our heartes, which therefore iustifieth because it apprehendeth Christ.

Mans reason can not comprehend this, but thinketh of cha­rity and of workes, what I haue done, and what I haue not done, but faith hath no other obiect then Iesus Christ, the Son of God deliuered to death for the sinnes of the whole world, saith loo­keth neyther to charitie, nor to workes: it saith not what haue I done, or what haue I deserued, but what hath Christ done, what hath hee deserued: the gospell then truely answereth, that hee hath deliuered me from eternall death and damnation, & there­fore a true and a stedfast faith must lay hold vppon nothing else but vpon Christ alone.

When I can feele and confesse my selfe to be a sinner through Adams transgression, without my deseruings, why shoulde I not thinke my selfe to bee made righteous againe, through the righ­teousnesse of Christ, without my deseruinges?

And therefore he that apprehendeth Christ truely by faith, although he be neuer so much pressed downe with the waight of his sinnes, may yet take comfort, and accoūt himselfe to be righ­teous, by that onely meanes, that he possesseth Christ by faith: if this faith faile, and that it must giue place to workes or charity, or to another helpe besides, then it is but a fable that Christ is the Sauiour of the world, and God also founde to bee but a lier, that hath not performed, what he hath so confidētly promised.

Let vs now acknowledge the lawe to be as it is, diuine and ho­ly, and let vs learne of it, both how wee ought to loue God, and to demeane our selues towards our neighbour, & to aske coun­saile how wee should be deliuered from sinne, the power of the Deuill, and eternall damnation: Let vs haue nothing to do with the lawe, which in that poynt doth rather terrifie, then minister comfort, heere let vs flie to the gospell which teacheth vs, that [Page] Iesus Christ the sonne of God hath payde the ransome, with his precious bloud and redeemed vs from our sinnes, and here faith alone willeth vs to receiue this, and to beleeue it: and therefore when the lawe accuseth and sinne terrifieth, let vs looke vppon Christ, laying holde on him by fayth, wee haue then present with vs the conquerour of the lawe, sinne, death and the deuill himselfe.

Whosoeuer will diligently consider of the whole argument of that booke called the Actes of the Apostles, shall finde that it tea­cheth nothing else, but that the holy Ghost is not giuen by the Lawe, but by the hearing of the gospell: for when Peter prea­ched, the holy Ghost forthwith fell vppon all that heard him: & in one day three thousand that were present at the preaching of Peter, beleeued and receiued the holy Ghost: Cornelius receiued the holy Ghost, but not by his almes giuing, but Peter prea­ching the gospell of Christ the holy Ghost fell vppon him, and of all the rest that were present with him, so that the whole summe and argument of that Booke is, that wee are iustifi­ed by fayth onely in Christ, without our workes, and that the holy Ghost is giuen, by the onely hearing of fayth at the prea­ching of the gospell, and not at the preaching or worke of the Lawe.

Well sayth the papist, if the holy Ghost may be obteyned, but by hearing of fayth and the gospell preached, and that there is nothing else required of vs: alas this is but an easie matter soone performed, but the giuing of the holy Ghost, the forgiuenesse of sinnes, the deliuerance from death, are matters of greater mo­ment then to be so easily attayned vnto: And therefore if thou wilt obteyne these inestimable benefits, there belongs more to it, then eyther hearing or beleeuing.

Thus argueth the papist, and this seemeth conformable to a mans owne reason, and this opinion is well liked, and the Pope, and the deuill himselfe will approue it.

Thus the inestimable greatnesse of the gift, is the cause that wee cannot beleeue it, and because this incomparable treasure is freely offered, therefore wee despise it: but lette Christians learne, that the forgiuenesse of sinnes, Christ and the holy Ghost are freely giuen vs by hearing of faith, and the gospell preached. [Page 22] And that wee must not so much thinke of the greatnes of the thing that is giuen, nor of our vnworthines that are to receiue it, as of the greatnes & gratiousnes of the giuer: we must thinke that it pleaseth God freely to giue vnto vs, that vnspeakeable gift as Christ hath sayd Luke 12. Feare not litle flocke, for it is your fathers pleasure to giue vnto you a kingdome▪ Let foolish reason now be of­fended, let the papist neuer spare to rage and raile against vs, let them say we teach men to doe nothing at all for the obtaininge of so inestimable a gift but to heare the gospel preached, let them therfore refraine themselues frō going to church, that they might not partake with vs of this heauenly treasure but for those that will exercyse themselues in righteousnes indeede, let them first exercise themselues in the hearing of the gospell & hauinge once receiued that, let them giue thanks vnto God: and afterwardes, let them exercise themselues in those good workes whiche are commaunded in the lawe, so that the lawe and workes, may fol­lowe the hearing of fayth: but to seeke any iustification by the lawe or by workes we leaue the one to the Iewes, the other to pa­pistes: the papist teacheth that no man can haue any certayne knowledge whither hee bee the child of God or no, but he that doubteth of Gods good will towardes him, that man cannot be­leeue that he hath forgiuenes of sinnes, but imagineth the tenth article of the Christian fayth, and maketh doubt of his own sal­uation, the papist indeede, hath not this feeling, for it belongeth to none but to him that hath the spirit of God: Knowe ye not your selues, that Christ is in you except ye be reprobate persons, sayth Saint Paule 2. Corin. 13. And in the sixt to the Rom. Hee that hath not the spirit of God is none of his.

Now the spirit of God is the onely marke that is giuen to those that are elect, now the Papist that hath not this feeling, if Saint Paules woordes bee true, is a reprobate, for he hath not the marke.

If any man feele in himselfe a loue towardes the word of God and willingly heareth, talketh, and thinketh of Christ, lette that man know that it is not the worke of mans wil or reason, but the gift of the holy Ghost.

So agayne where the loue of the word and gospel, is comtem­ned dispised, and vtterly set at naught, as we see at this day (but [Page] especially heere in Ireland) let them assure themselues that it is the worke of the deuill, that so blindeth their eyes and harden­eth their hearts.

Then what are the Papistes but the destroyers of the kyng­dome of Christ, and the builders vppe of the kingdome of the Deuill: And as witch-craft couenanteth with the Deuill, so I­dolatry couenanteth with God: for thus many prayers, for thus many Paternosters, for thus many creedes, for thus many Aues, for thus many dayes of fasting, for thus many masses, for these and many other matters the workes of the flesh, superstiti­ous follies, and that Idolatryes.

The Papistes doe imagine of GOD, to bee but a mar­chant to sell them his heauenly graces, for their stinking me­rits.

If the doctrine of the Papistes be true, God nowe receiueth no more to his mercie, but he receiueth vs to penance, which com­monly they linke together with holy workes, but what holy workes? such as feede them fat, and pampers them in idlenesse, and yet they would seeme to fayne that idoll their Pope to be so mercifull that for a little money, there is neyther penance, nor payne of purgatory, nor fasting, nor absteyning from any filthy sin, eyther of whordome, treason, or murther, but he forgiueth all, and sendeth them to heauen and that with a trice: And as they deale with God himselfe, so they deale with the Saintes, whom they woulde make as malicious and vengible, as the Po­ets fayne their furies that tormentes the soules in Hell, if their eues be not fasted, their Images visited and worshipped with a Candle, or some other offeringes, which must bee perfourmed in those places, that they themselues haue chosen to heare peti­tioners, and to receiue their supplications: so that there is no mercy remaining in God, nor in his Saints, but all resteth in the Pope alone.

And the Pope is not onely more mercifull then God, but if a manne may beeleeue our papistes, hee is more powerfull then God: for God (say they) if a manne committe a sinne, vppon due repentance, hee forgiueth the offence onely, but not the payne that is due to the offence, sauing that hee turneth an euerlasting payne, but to a temporall payne, and appoynteth [Page 23] seuen yeares plunging in purgatorie for euery deadly sinne, but the Pope absolueth all, both a paena & Culpa, aswell from the payne that is due to the faulte, as from the faulte it selfe.

And whereas God forgiueth no sinne but vpon due repentance the Pope neuer lookes after that, money is the matter that hee standes vppon, he that hath money shal haue a plenary remissi­on for as many horrible sinnes as any man is able to commit, let him choose whether he will repent or no, he shall be forgiuen, & for a neede if a man be disposed to committe a horrible murther the Pope will giue him absolution before hand.

The whole doctrine of the Pope tendeth to couetousnesse to robbe the simple and ignorant people, looke into their purgato­ry, that onely serueth but to purge mens purses, and wherefore serueth pardons but for the same purpose, their offeringes to Sayntes but to fill their bellies, their treatales and all other trash, what are they but meere cosenages and flat robberies?

The infinite number of Popish priestes that be in Ireland doth make a great commoditie amongst the silly people, of this only conceit, that for a little money bestowed vppon them, they will not onely vndertake to doe good workes for them, but will also vndertake to stand between God and them, and to take all their sinnes vppon themselues.

Thus powerfull is the Pope if our papists say true, that he can forgiue more then any can offend, but as for God, they make him but an hypocrite, to forgiue vs the fault, but not the payne that is due to the fault: but Pau [...] sayes he gaue himselfe for our sinnes, if he gaue himselfe to death for our sinnes, without doubt hee is no tyrant, as the papistes woulde make him: hee that will giue himselfe to death for vs, will neyther condemne vs, nor take pleasure in our torment.

What vnkindnesse in our papistes that without any authori­tie of scripture, will yet seeke to dispoyle God of his honor, ima­gining that he hath not deliuered vs aswell from the paine as frō the sin: and what blasphemy to thinke that Christs bloud, was not sufficient, to giue full remission to his faythfull, aswell for the one as for the other: or for what intent should the payne be reserued to satisfie towardes God, when all the paynes of Hell are [Page] not able to purge one sinne or to satisfie for it, which if it were, in continuance of time, the damned soules should be deliuered from Hell.

For our better vnderstanding let vs heere consider the sinnes which we doe commit, if they should be measured by our selues that doe commit them, they could be but finite: for of men that are of themselues but finite, how should come that which is infi­nite? but transgression is increased according to the proportion of him against whom it is committed: the sinnes which we commit then, are against the infinite Maiestie of God, in regard of whom our sinnes are truely infinite: to an infinite offence, then doth belong an infinite punishment, which could neuer be borne nor remitted, but of that which was likewise infinite: God by his in­finite grace hath giuen vs his sonne infinite as himselfe to beare it: our Sauiour by his infinite power, hath borne and swallowed vpour infinite paine, and that further by his infinite obedience purchased for vs Gods infinite grace: hee doth then forgiue vs that debt which another hath payd him, hee doth furthermore forgiue vs that punishment, which another hath borne for vs: thus as in the sinnes which wee committ, God had regard vnto himselfe against whom it was committed, so in the satisfaction for the sinne, he had the like respect to that which was done, by our Lord and Sauiour Iesus Christ, and thus against an infinite punishment hee hath opposed an infinite grace: the punishment was infinite in respect of God, grace was infinite for his sake that suffered, who was likewise God and man, but if Christ hath redeemed vs from the sinne and not from the paine, as the pa­pist would perswade, then grace should loose his grace, and we should still remaine in the state of damnation.

Me thinkes our papists should now be ashamed of their Pope that dates thus presume to eclips the glory of Gods mercy, and the worthines of Christes satisfaction: but alas what shoulde I speake of shame vnto them that haue forgotten to blush? Christ hath chosen vs before the beginning of the world, that we might bee holy and without spot in his sight. Ephe. 1.

If through his chosing and election we be without spot in his sight, what buzzardly blindnes to suppose, that hee will yet haue vs to be tormented in Purgatory, as these popelings do beleeue.

[Page 24] But it will be sayde, why who is so righteous but that hee may say his Pater noster of the which one part is Forgiue vs our trespas­ses, as wee forgiue them that trespasse against vs? And it is truth, there liueth no man vpon earth without sinne: notwithstanding, all those that were chosen in Christ before the foundation of the world was layd, are without spot of sinne in the sight of God: so that they are both sinners and righteous: if wee consider our re­bellious members, which as Saint Paul sayth, are solde vnder sinne Rom. 7. then wee are greiuous sinners, but contrary, if wee be­leeue that by the mercifull fauour of God, hee hath freely giuen vs his Christ, and with him all things, so that we bee destitute of no gift, as Paul doth testifie Rom. 8. then are wee righteous in his sight, and our conscience at peace with God: and what haue we then to doe with Purgatory?

But leauing a number of testimonies, that might be cited out of the holy scriptures witnessing the promises: let this suffice that is auouched by the Prophet Dauid, whom his 32 Psalme sayth Blessed is he whose iniquitie as forgiuen, And making exposition of his owne wordes, hee proceedeth, Blessed hee whose sinnes are couered.

Nowe who can couer his sinnes from the sight of God, who setteth the most secret sinners that are, in the light of his counti­nance, that looketh into the very imginations of men, that are nothing else but euill continually? or wherewith may a man so couer his sinnes, but that they will breake out? for what can be hid from that peircing sight that seeth in man, that he discerneth not in himselfe, that did first knowe him before hee was created, and hath iustly calculated and cast vp all his sinnes, all his abho­minations before they were euer acted or done?

But wherewith shall wee seeke to couer them, what with good workes, as Adam did with figge leaues? it is hypocrisie, and the holy hypocrit, & the proud Pharisee, is more odible in the sight of God, then the Publican or harlot.

How then shall we couer our sinnes, for couered they must be, and we must appeare holy and without spot in his sight: how are they then to be couered they are then couered from God, when they be couered by God, then are they couered from his wrath, when they be couered by his mercy, and they shall bee couered [Page] by his mercy, when they bee couered by the precious bloode of our Sauiour Iesus Christ, who is our propitiation & righteous­nes: hee that seeketh any other couerture then this, seeketh but with Adam to hide himselfe in the thicket of a bush, where the iustice of God will finde him out.

It followeth in the next verse, Blessed is the man, to whome God imputeth not his sinne, and in whose spirite there is no guile: but why is it not sayd heere, blessed is he that hath not sinned at all, or bles­sed is he that hath not offended or transgressed the law? because it is sayd else where that all men are sinners, & the Apostle sayth If any man say he hath no sinne, he is a lier, &c.

Or why is it not sayd blessed is he that can so conforme him­selfe from a sinner, to become no sinner, that by his owne works and merites, can make himselfe holy.

Because the most righteous man sinneth seuen times a day, yea that great Apostle Paul himselfe was left with a pricke in his flesh wherewith to exercise him, the which when he prayed vnto God to haue it taken from him, he was answered: My grace is sufficient for thee.

He therefore can not be blessed that stands of his owne righ­teousnes: but Blessed is he to whome God imputeth not his sinne, in whose spirit there is no guile.

But who is now this blessed one, or where is hee to bee found, for if there be none blessed, but he that hath a pure and a cleane spirit, where shall we seeke him?

But let vs compare the wordes as they stand, in the first verse it is sayd, Blessed is he whose iniquitie is forgiuen, Blessed is hee whose sinnes are couered: it followeth in the second verse, Blessed is he to whom the Lord imputeth not his sinne, in whose spirit there is no guile.

Why then to him whose iniquitie is forgiuen, to him the Lord imputeth not his sinne: And to him againe whose sinne it hath pleased God to couer, that man is reputed to bee of an vpright heart: so that the wordes are expounded the one by the other: those then are not blessed that thinke to couer their sinnes them­selues, but those whose sinnes are couered by the mercy of God: And who are those whose sinnes it pleaseth God so to couer? e­uen those that doe discouer themselues freely vnto him: the man in whose heart there is found no guile.

[Page 25] Not him that doth make showe to be honest, and yet is full of deceit, as our Merit-mongers, and Iustitiaries, that will acknow­ledge no sinne, but doe iustifie themselues by their owne deser­uinges: but blessed are those that will confesse their sinnes, and righteous by consequence, are those whome God hath iustified in forgiuing their sinnes, imputing vnto them the righteousnes, of his sonne: for seeing we haue lost our originall righteousnes, we haue not in vs any righteousnes greater, then to confesse our vnrighteousnes, neither can wee recouer any other righteous­nesse to helpe vs, then that the Father hath imputed vnto vs in his Sonne.

I haue hetherto prosecuted the impieties of popery, howe it secludeth Christ, & burieth all the benefitts of his precious death and passion: I might yet speake of many other abhominations that are hatched vp in the Romish Chruch, as their adoring of Images, their publicke seruice in an vnknowne tongue, not vn­derstood by the people, their sacrificing of the sonne of God to his Father for the sinnes of the world, their adoring the eliments of bread and wine, with diuine honour in stead of Christ, their shrift, their releasing of soules out of Purgatory by prayers and pardons, their inioyning of Priests to single life, whereby they doe liue in whoredome, and in loathsome and filthy vncleanes.

These, with many other superstitions, & errours in doctrine, might yet bee spoken of, the which for the present time I omitt: now what account God will exact, for his name blasphemed, his Sonne refused, his sacramentes prophaned, and his worde thus despised, is much to be feared, in the meane time, let vs be­seech the Father of glory, to giue vs the spirit of wise­dome, knowledge and vnderstanding, and so to inlighten the eyes of our minde, that wee may knowe his wayes, and bee led through faith vn­to the knowledge of him that is all ve­ritie.

FINIS.

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