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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13170	A ful and round ansvver to N.D. alias Robert Parsons the noddie his foolish and rude Warne-word comprised in three bookes, whereof, the first containeth a defence of Queene Elizabeths most pious and happie gouernment, by him maliciously slaundered. The second discouereth the miserable estate of papists, vnder the Popes irreligious and vnhappy tyrannie, by him weakely defended. The third, toucheth him for his vnciuill termes and behauior, and diuers other exorbitant faults and abuses, both here and elsewhere by him committed, and cleareth his vaine obiections and cauils.	Sutcliffe, Matthew, 1550?-1629.	1604 (1604)	STC 23465; ESTC S117978	279,569	402

words Fol. 81. he maketh sport with words of Scripture comparing Cadburie to the ruines of Hierusalem and yet this fellow is estéemed a worthy patron of poperie such a patron such a cause Fol. 101. he denyeth scriptures to be the rule of faith which is as much as if he meant either impiously to ouerthrow the canon of scriptures or else to preferre vncertaine traditions before them 2. enconter c. 5. fol. 32. 6. he compareth reading of scriptures to excesse of apparrell spending much and playing at dice like a cheating companion drawing similitudes from his owne practise to disgrace the word of God Chap. 6. encontr 2. he will not confesse his errour that sayd before Wardw. p. 14. that the words of the Apostle 1. Cor. 3. make against reading of scriptures Who can denie saith he but Saint Paul talking of scriptures as they were in the learned tongues saith of them litera occidit But to accuse men for reading of scriptures is impious and sauoreth of the error of the Origenists and Swenchfeldians errour that condemne the letter of the Scriptures Neither can he excuse himselfe saying that he meant rash reading For the Apostle where he saith that the letter killeth talketh not of reading but of the effect that the scriptures worke in mens harts shewing that the letter condemneth those which by grace are not moued effectually to embrace the word Chap. 11. encontr 2. most blasphemously he compareth Christs miracles to the miracles of Thomas Becket and his lying legend to the scriptures For which he deserueth to be marked as a miraculous blasphemer In the same place he saith that materiall honour in worshipping saints hurteth not the deuout nor diminisheth their merit Which is as much as if he should say that those that worship theeues and malefactors as saints offend not but rather merit with God And that men may worship they know not whom nor what Fol. 99. he maintaineth a blasphemous prayer wherein papists desire to come to heauen by the blood of Thomas Becket And to mend the matter saith it is no more then the Prophets did mentioning Abraham Isac and Iacob And yet no Prophet or godly man euer prayed to come to heauen by their blood 2. encontr c. 14. he defendeth those blasphemous verses Hic des deuotè caelestibus associo te mentes aegrotae per munera sunt tibi lotae Whereby the papists teach that mens sinnes are washed by almes which is derogatory to the blood of Christ wherein our sinnes onely are washed away and wée cleansed Fol 114. 2. encontr c. 14. cauilling with Sir Francis Hastings about his inference made out of the words of Durand that saith How that indulgences are not found in scriptures he affirmeth that the illation of those that dispute against the doctrine of the Trinity and the consubstantialitie of the sonne of God with his father and baptisme of infants is as good as that of Sir Francis against indulgences But it is most blasphemous to compare the doctrine of the highest mysteries of our religion which the ancient fathers proued and we doubt not but to proue out of scriptures with the trash and pelfe of indulgences that haue neither ground in scriptures nor fathers nor reason As at large I haue proued in my booke De indulgentijs against Bellarmine Fol. 126. Our doctrine of faith iustifying without works Parsons calleth an idle deuice and a mathematicall illusion the which toucheth the Apostle as well as vs. Gal. 2. For he saith That by the workes of the law no flesh shall be iustified It toucheth also the fathers that say workes go not before but follow after righteousnesse The same also toucheth the papists themselues which confesse that our first iustice is not of works But whatsoeuer Christians are to think of works Parsons hath no reason to put any confidence in his owne workes vnlesse he hope to be saued by iugling lying cogging rayling cousening committing treason and villanie Neither hath he cause to talke of mathematicall illusions hauing himselfe egregiously deluded all those with whom he hath dealt and beléeuing as it séemeth no heauen but mathematicall If he hope to go thither by the Popes pardons tyed about his necke like necklaces and flying vpward like a yong dragō he is far deceiued That is no place for such dragons nor are pardons wings to flie so high withall We hope rather to sée him sent flying to his holy father with an hempen halter about his necke and led triumphantly in a dongcart to the gallowes as a due reward for his leud workes and treasons Is it not then strange that such an atheist should talke of religion Cic. lib. 1. 2. de nat deor The heathen Philosopher laugh edat Epicurus discoursing of God whose prouidence he denied and no man had euer reason to endure to heare the atheist Diagoras disputing of diuine matters How then can papists esteeme of this mans idle Directories and discourses in religion that is declared an atheist and a man all voyd of pietie and religion And yet is he not more impious then ridiculous ignorant and malicious CHAP. V. Of diuers ridiculous and childish errors and mistakings of the supposed great doctour Parsons IT is the part of hypocrites to espie a mote in another mans eye but they sée not the beames that are in their owne eyes This we may sée verified in our captious aduersary For albeit curious in espying faults in others yet could he not auoyd grosse errors in himselfe In the Epistle to the reader he speaketh of the author of the Wardword in the third person praysing him as a Catholike man And yet presently after forgetting himselfe hée speaketh of him in the first person where he talketh of enlarging himselfe and of his reioynder In his answere to my Epistle fol. 3. b. he supposeth that these words non tam despectum quàm vexatum dimittam are taken out of Tullies second Philippicke But the oration being read ouer will discouer the truants error For in all that oration there are no such words It may be he had read some such like words in Tullies oration in Vatinium But the poore ideot could not hit vpon it Fol. 5. b. he saith that this word maxime the end of doing any thing is first in our intention and last in performance and execution is taken out of Aristotle But the great doctor cannot tell where to find it And when he séeketh it he shall find that he mistooke later writers for Aristotle Fol. 13. b. he telleth vs that Irenaeus lib. 2. c. 54. and lib. 4. c. 2. doth call heresie pandoram whereas he lib. 2. c. 54. doth not once name pandoram and lib. 2. c. 55. and lib. 4. c. 2. where he hath that word he doth not by pandora vnderstand heresie but matrem spiritualis conceptionis the mother of spirituall conception of whom and their Sauiour the Valentinians imagined spirituall creatures to haue their originall as may be gathered out of

thing in my name sayth he he will giue it vnto you The Apostle doth also teach vs that as there is but one God so there is but one Mediator betwixt God man the man Christ Iesus In the Epistle to the Hebrewes we reade Heb. 7. that it behoued vs to haue an high Priest holy innocent vndefiled separated from sinners and higher then the heauens For such a one onely was able to reconcile vs and to make intercession for vs. As for Angels Saints or saints relikes the auncient fathers did neuer vse as mediators or intercessors or spokesmen to God Ambrose in his treatise of Isac saith that Christ is our mouth by which we speake to the Father and our eye by which we see the Father and our right hand by which we offer to our Father S. Augustine writing vpon the 108. Psalme affirmeth that the prayer which is not offered by Christ is not onely not able to put away sinne but also is sinne it selfe But the blind Papists teach vs a farre different forme of prayer and flie to the mediation of our Ladie of Saints of Angels of the crosse as if these were our intercessors and mediators and as if the priesthood of Christ had bene translated to saints They say Maria mater gratiae mater misericordiae Mary mother of grace mother of mercie turning our father which art in heauē into our mother which art in heauen They say Haile Mary full of grace our Lord is with thee blessed art thou among women and blessed is the fruite of thy wōb Iesus holy Mary mother of God pray for vs sinners now in the houre of death taking vpon them presumptuously to speake those words which the Angell spoke by Gods direction to the holy virgine and corrupting the words of scripture by their additions and by iumbling the words of the Angell and of Elizabeth together In their Mattins in honor of our Ladie betwéene euery verse of the Psalme Venite exultemus they put either Aue Maria or Dominus tecum corrupting and falsifying the words of scripture Bonauenture also most blasphemously hath corrupted and transformed the Psalmes into the praises of our Ladie beginning thus Beatus vir qui diligit nomen tuum virgo Maria gratia tua animam illius confortabit That is Blessed is the man that loueth thy name holy virgine Marie thy grace shall comfort his soule And Psal 7. O Lady in thee haue I put my trust And Psal 11. Saue me O mother of faire loue Wherein plainly he giueth the honor of God to the virgine Mary which I thinke no man can deny to be idolatrous In a booke called Hortulus animae printed at Paris anno 1565. by William Merlin in the 107. leafe she is called Laus sanctarum animarum vera saluatrix earum mediatrix Dei hominum The praise of holy soules and true sauiour of them and the mediatrix betwixt God and man And fol. 224. we reade O veneranda trinitas Iesus Ioseph Maria O holy trinitie Iesus Ioseph and Marie Now what is blasphemie if this be not In the Rosary she is called the repairer and saluior of a desperate soule the distiller and giuer of spirituall grace Goodric a certaine holy hermit that liued in Henrie the second king of England his dayes prayed thus O holy Mary Christs mariage chamber virginall puritie flower of thy mother put away my sinnes raigne in me leade me vnto happinesse with God In the feast of S. Catherin they pray thus Deus qui dedisti legem Moysi in summitate montis Sinai c. O God which hast giuen thy law vnto Moyses on the top of the mountain Sinai and in the same place hast by thy holy Angels placed the body of blessed Catherine a virgine and martyr grant we beseech thee that by her merites and intercession we may come to the mountaine that is Christ And on S. Nicholas day they pray thus O God which hast adorned Nicholas thy Bishop with innumerable miracles grant we beseech thee that through his merits and prayers we may be deliuered from the flames of hell But if prayers be fruitlesse if not sinfull if they procéed not from true faith and if faith be grounded vpon vndoubted and prime truth how can these prayers auaile vs that are grounded vpon S. Catherines and S. Nicholas his legends Againe if Christ be the mediator of saluation onely as the Papists hold how can they hope to be saued by the merites of S. Catherine and S. Nicholas And how can they deny them to be mediators of saluation by whose merits they suppose to be saued I will not ask them what Catherine and Nicholas haue to do with them but yet they may do wel to proue that there was euer any such virgin in the world being the daughter of king Costus as they giue out Vpon S. Francis his day they vse this prayer O God which by the merites of blessed S. Francis doest amplifie thy Church with the birth of new children graunt that by his imitation we may despise earthly things and alwayes reioyce being made partakers of heauenly gifts through Christ our Lord. But the Apostle exhorteth vs to be followers of Christ Iesus and of others so far as they be followers of Christ and iustly we may doubt whether Francis followed Christ or no being the author of a rule diuers from that of Christ and of diuers strange fancies We may also well make a question whether his disciples be Christs true disciples seeing the doctors of Paris affirmed they were in the state of damnation Sure we are that by Christs merits and not by his merits or imitation we are made partakers of heauenly gifts Vpon S. Bathildis day according to the order of Satum Missal they prayed that her merites might obtaine that their sacrifices oblations might be accepted seeing she offered vp her self a liuing holy and welpleasing sacrifice vnto God as if Christs body and bloud were not to be accepted but by the merits of S. Bathildis or as if by her sacrifice our sins were done away Vpon Thomas of Canterbury his day they prayed that by the blood of Thomas they might ascend to heauen And on S. Lucies day they pray O Lucie spouse of Christ thou didst hate the things of the world and shinest with Angels by thine owne blood thou hast ouercome thine enemie As if men were saued by the blood of Thomas as wel as Christs blood and as if Saints by their owne blood without Christ could ouercome their enemies So wicked and blasphemous these prayers are that the most ingenious Doctors of the popish schoole haue much a do to excuse them and do very badly agrée either one with another or with the truth Hosius in confess petrik ca. 58. hath these words When a man commeth to saints he doth not desire mercie of them but onely their intercession And again We giue no more vnto them saith he when we call vpon them triumphing with

Christ in heauen then to any one of our brethren militant on earth But therein he lyeth notoriously For commonly they call the virgine Mary mother of mercy and desire her to protect them and to do away their sinnes Likewise they pray to be saued by the blood of Thomas by the merites of other saints which I trow is more then they will giue to euery one of their brethren in earth Bellarmine saith that it is not lawful to ask glorie or grace Lib. 1. de sa● beatit c. 17. or other meanes tending to blessednesse of saints as authors of Gods benefites But this is contradicted as well by the doctrine as by the practise of the Romish church Sotus in confess cath saith that saints in heauen are our coadiutors and fellow-workers in the worke of our saluation Saltzger writing vpon this argument affirmeth that we pray to saints for two benefites the first is to the end they may pray for vs the second is that either visibly or inuisibly they may bestow their helpe vpon vs. Clichtouey teacheth that saints haue seuerall graces to bestow on them that call vpon them Alexander Hales sayth Sanctos oramus vt mediatores per quos impetramus We call vpon saints as mediators by whom we obtaine Thomas sayth we receiue benefites from God by the meanes of saints Beneficia Dei sumimus mediantibus sanctis Antoninus part 3. sum Tit. 3. sayth that Gods benefites descend downe to vs by the mediation of Angels and holy soules And againe p. 4. Tit. 15. Maria ita aduocat interpellat vt Deum patrem placet conuersos in gloriam inducat Mary is so our aduocate and intercessor that she doth pacifie the Father and bring repentant sinners into glory Bernardine in his booke of Mary sayth that no grace commeth from heauen vnto the earth but by Mary and vnlesse the same passe by the hands of Mary for that all graces do enter into Mary and from her are cōmunicated to vs and for that she is the mediatrix of saluation of coniunction of intercession of communication Commonly they pray to the virgin Mary in this forme Giue vs peace protect me To S. George they addresse themselues saying this same let him saue vs from our sinnes that we may rest in heauen with blessed soules Hic nos saluet say they à peccatis vt in coelo cum beatis possimus quiescere And if they did only intercede for vs not bestow vpon vs the things we pray for why do some beg of S. Anthony the health of their swine and of S. Winnoc the good standing of their sheepe Why do they pray to S. Luis for their horses and to S. Nicolas for good passage at the sea Why do Painters call on S. Luke and Phisitions on Cosmas and Damianus and Shoo-makers on S. Crespin Finally why do they tell vs in their legends of the apparitions of diuers saints in time of warre pestilence and other sicknesses and working diuers feates For if they did onely intercede for vs then one saint might serue for al purposes and then should they onely appeare as suppliants to God and not as bestowers of graces and workers of wonders Finally then should we not say helpe me heale me defend me but pray to God that I may be holpen healed and defended Are not the Paists then in miserable state that forgetting for the most part their onely Mediator and Redéemer run to saints and Angels nay runne to such as are no saints nor euer were in the world as George that killed the Dragon Catherin the daughter of Costus Christopher that bore Christ and such like Are they not mad to pray vnto such as they know not whether they heare them or not And do not some say that they are euery where present to heare our praiers Others that they heare such prayers as God reuealeth vnto them Others that they sée all things in Gods face Others that they vnderstand by relation of Angels It cannot be denied For Bellarmine confesseth it lib. 1. de Beatitudine sanct ca. 20. and that which he affirmeth that saints do sée all in God from the first beginning of their blessed estate is most absurd For what is seeing to hearing Againe how can things temporarie be imprinted in the essence of God or can Saints sée some things and not all if they comprehend that which is in the incomprehensible essence of the Deity Most wretchedly also they do worship dumbe images knéeling vnto them kissing them and burning incense vnto them saying to the crosse O crux aue spes vnica auge pijs iustitiam reisque dona veniam All haile ô Crosse my only hope increase iustice in the godly and grant pardon to sinners And crying to the Crucifixe Thou hast redeemed vs Bellar de imagin c. 23. thou hast reconciled vs to thy Father and calling a blocke mother of mercie and saying before stockes and stones Our Father and Aue Maria and knocking their breasts and whipping themselues before Images as the idolatrous Priests did before their idols The Apostle when he laid before the Corinthians the miserable state they stood in while they were yet Gentils he vseth no other tearmes then these Ye know that ye were Gentiles and were caried away vnto dumbe Idols as ye were led Which is as much as if he should say You were miserable and blind when ye were caried away vnto dumbe Idols Why then may we not say the same to Papists They may percase deny the case to be like But in my challenge I haue by many arguments proued them to be grosse Idolaters haue clearely shewed that they haue no better excuse for their worship of Images then the idolatrous Gentiles had for their worship of idoles Are they not then likewise blind and miserable Thinking to thrust others out of their societie which they call the Church they haue flatly excluded themselues from the societie and communion of the Catholike Church For if their Church be a companie of men professing the same faith and participating the same Sacraments vnder the rule of lawfull pastors and especially of the Pope as Bellarmine saith lib. 2. de Eccl. milit cap. 2. then are they not the catholike Church For that Church was long before either Pope or Bishop of Rome Beside that false it is that either the Apostles or whole Apostolike Church was subiect to the Bishop of Rome or that Iohn the Euangelist that liued long after Peter was subiect to Linus Cletus or Clement in whose time he liued Finally false it is that God appointed the church to be gouerned by the Bishops of Rome there is nothing thereof in Scriptures The Fathers shew that the chiefe authoritie in externall matters was in generall Councels and Emperors And Bellarmines idle disputes concerning his Pope are long since ouerthrowne That they are not the true Church it appeareth also for that they heare not the voice of Christ but follow a stranger for that

themselues in Catholikes bloud and to spoile their goods that I and my crew might come to haue a share But first it is most false that Papists are Catholikes Secondly no one word can he alleage out of my whole book wherby it may be gathered that I would haue any rigour vsed against such simple Papists that are not factious nor mutinous For all the harme I wish them is that they were wel instructed Thirdly if he meane those traitors that either came or meant to ioyne with the Adelantado against their prince and countrey then are they no Catholikes nor true subiects The same may be said also of Parsons his consorts Finally it is a shamelesse vntruth to say we desire either blood or spoile all our actions tending onely to resist forrein enemies and wicked traitors which séeke to shed their countrimens blood like water and to sacrifice it to the Pope and to giue the spoile of their country to the Spaniards as the factious Masse-priests and the Papists their consorts haue done diuers times and namely an 1588. and 1598. and since In his obseruations vpon Sir Francis his Epistle fol. 6. He obiecteth saith Parsons that I seeke the ruine both of church and common wealth by my exhortation to peace attonement and mitigation in religion A notorious lie refuted by reading of Sir Francis his Apology where there is no one word sounding that way Neither do we blame any honest man that talketh of peace but scorne that traitors that haue warre in their hearts should talke of peace and that idolaters and heretikes should prate and talke of religion when they meane nothing but to erect idolatrie and to establish popish errors and superstition Fol. 16. speaking of me He blusheth not saith he to affirme that which all his fellowes haue denied And what is this trow you Forsooth that blasphemous and scandalous dogmatizing heretikes may be put to death But where he saith that all my fellows haue denied this he sheweth him selfe a shamelesse lying companion and the diuels fellow in forging lies For none of my fellowes euer denied that which I affirme but only wold not haue ignorant peaceable and simple heretikes that neither blaspheme nor dogmatise nor are offensiue to the State punished with death Likewise they condemne the cruell and bloody Papists that burne massacre men women and children for denying or contradicting any one point of their filthy abominable and erronious doctrine Fol. 18. he saith The Emperour in a certaine edict beginning reddentes Cod. de sum Trin. fid Cath. professeth his due subiection and of all his empire to the church of Rome which is a notorious and an impudently For in that law there is no one word to be found that importeth subiection either of the Emperour or of the Empire to the Church of Rome much lesse to the Pope of Rome Nay at that time the citie of Rome belonged to the Emperour which lately the Pope hath vsurped excluding the Emperour from thence But were there any thing contained in that law which may seeme spoken in fauour of the Romane Bishop yet is the same proued counterfet in my late treatise concerning falsities of the Romish synagogue Fol. 19. a. speaking of the Emperors They professed saith he the Bishops of Rome to be the heads and chiefe leaders of this vniuersall and visible Catholicke Church as before hath bene shewed by the examples of Gratian Valentinian and Theodosius to Pope Damasus and of Arcadius Honorius and Theodosius the second and of Saint Augustine to Pope Innocentius primus and of Iustinian to Pope Iohn the first This he saith boldly But in these few words a cluster of lies is packed vp close together For neither do Gratian Valentinian and Theodsius write to Damasus as the title of the law cunctos populos Cod. de sum trinit doth shew nor do they say that Damasus was head and leader of the vniuersall visible Church Nor do Arcadius Honorius and Theodosus the second talke of any such matter to be due to Innocentius the first Nor can it be proued out of Augustine or Iustinians decrée inter claras Cod. de sum trinit that this title was giuen to Innocentius the first or Iohn the first or second For beside that the law inter claras is counterfeit the interpreter doth corruptly translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the head of all priests the head of all Churches Nay hardly will Parsons be able to shew that any of these did speake of the vniuersall visible Church where they speake of the bishops of Romes authoritie These therefore are palpable if not visible lies And that which he saith of Iohn the first is a ridiculous lye For he was dead as Chronicles teach before Iustinians reigne He thinketh it lawfull to lie all manner of lies of Caluin And therefore boldly saith Fol. 20. a. He was a priest and that he sayd masse Both which are denyed by those which wrote his life which say he departed out of France before he receiued any orders The same may be proued for that his name is found in no bishops records and for that he begunne to write his Institutions before 24. yeares of age Of which we gather that he hated the popish priesthood before he was of yeares to be made priest Fol. 22. b. he maketh Sir Francis to say that we haue changed old religion into Protestancy not changing therein his old fashion of cogging and lying For neither doth he nor any of vs acknowledge popish religion to be auncient nor do we call our religion protestancy although his dealing giueth vs oft occasion to protest against his wicked and false dealing Fol. 23. a. he affirmeth that Sir Francis talketh of nothing but feares frights and terrors But he might doe well to cease talking if he tell nothing but lies In the place mentioned Sir Francis talketh neither of feares frights nor terrors Nor doth it follow because Parsons and his consorts are still packing vnderhand and dealing with the Spaniards that we are terrified For we haue neither cause to feare treason nor publike force vnlesse we will trust traytors and wilfully throw away our armes Neither haue Papists cause to begin to stirre vnlesse they be weary of their liues of peace of ease and of their natiue countrey Fol. 25. a. he boldly auoucheth that I count it a blessing to haue Catholike rites and seruice abolished whereas in truth I desire nothing more then that Catholike religion may be restored and speake onely against the filthy abominations of popish masse the idolatrous worship of saints and idols the tyranny of the Pope and such like which none but the slaues of Antichrist can endure and wil affirme to be Catholike That Iouinian and Vigilantius held some errors we will not deny But that Hierome called them heretikes for the same points that wee hold concerning virginitie prayers to saints and lights at martyrs tombes as Parsons fol. 27. affirmeth most falsly will

is inuisible or impalpable or that there are iust seuen sacraments and neither more nor lesse and that Christians receiue Christs flesh with their téeth and mouth or that the Pope is the head and spouse of the Church or that he hath two swords or that any images are to be worshipped with latria or that diuels torment soules in purgatory or that the Popes indulgences deliuer soules frō those torments or such like points of popery Now what I pray you is more absurd then to beléeue that a man can eate himself as the Masse-priests say Christ did at his last Supper nay that a dogge or a hogge can eate Christs body or that a spider can be drowned in his bloud which saueth all destroyeth none that can receiue it Againe what is more senselesse then to adore crosses and dumbe images which neither see nor heare nor moue and whose honor is not séene or knowne of those saints to whō they belong for ought we know Thirdly what is more inconuenient then to make a blind Pope that is ignorant of all matters of religion for the most part supreme iudge of controuersies of religion Can blind men iudge of colours or ignorant atheists of religion Fourthly what is more blasphemous then to teach that the Scriptures to vs are not authenticall vnlesse the Pope consigne them vnto vs Shall not truth be truth vnlesse it please the Pope to say it Finally seeing faith ought to be most certaine and built vpon grounds most certaine the popish religion must néedes be an absurd faith and a false religion that is built vpon traditions as well as Scriptures of which traditions the papists can yéeld no certaine proofe but are driuen to alleage either lying legends or old motheaten missals or vncertain customes It were an easie thing to alleage infinite such like absurdities of which this surueying K. hath very foolishly offered vs occasion to discourse at large He doeth also very simply talke of the sacrifice of the Masse Suruey li. 4. c. 2. For if Papists say truly that Christs body and blood is really offered in the Masse and that euery externall sacrifice requireth a reall destruction then it followeth that these masse-mongers do really destroy Christs body and blood Bellarmine lib. 1. de missa c. 2. sayth that an externall sacrifice doth require a reall destruction Requirit realem destructionem Was then this fellow wise trow you to talke of this braue sacrifice Further do we thinke him wise that in a booke offered to the king doth rayle on the kings religion saying That it leadeth vnto atheisme Finally it is a note of desperate folly to affirme That our religion leadeth to Atheisme for want of a Pope or for want of the Popish masse or sacrifice The contrary hereof rather is to be gathered against the Popish religion wherein as we may collect out of the aduersaries owne confession in c. si Papa dist 40. the Pope may lead with him thousands of soules into hell The masse also is a masse and sinke of superstition and idolatry Neither is any thing more repugnant to Christs only sacrifice then the priesthood and sacrifice of the masse Modesty he sheweth none with a face as hard as a lopster affirming That we teach that God is the author of sin That we despoyle Christ of his diuinitie That we wrong him in his office of redemption and bereaue him of his title of lawgiuer and priest And doubt not to say that Christ dispaired Now what greater impudency can be imagined then to ascribe that to vs which we vtterly deny and disclaime Nay we pronounce him accursed whosoeuer shall hold any of these points But the Papists in some things rub very néere vpō these rocks namely where they giue to euery man power to satisfie for the temporall paine of his sins and yéeld that others beside Christ may be called redéemers and make the Pope a law-giuer able to bind mens consciences and giue power to the priest to intercede for Christs body and blood that God would be pleased to accept it as he accepted the sacrifice of Melchisedech Impudently also he belieth vs raileth vpon vs saying that we make euery priuate mans spirit supreme iudge of controuersies and that we reiect Fathers auncient Councels and ouerthrow all religion and worship of God Neither doth he onely raile vpon vs but also vpon scriptures where he sayth that founding our selues only on scriptures we open a gate to all heretikes and heresies As if the Fathers and auncient Councels which founded their faith vpon holy scriptures only opened a gap to all heresies Or as if this could be spoken without disgrace to holy scriptures that he that relieth vpon the word of God deliuered in scriptures doth open a gate to all heresies Finally he taketh vpon him the title of the legate of the great monark of heauen being but a base fugitiue renegued companion set on by Antichrist and his supposts to raile at religion and the professors thereof and lying without rule or order His want of learning doeth euery where appeare throughout his whole Suruey The Scriptures he citeth very rarely The Fathers he mistaketh and misalleageth In Ecclesiasticall histories he is but a nouice Nay albeit he talketh much of our Religion yet he vnderstandeth not what we professe what we reiect Finally although the fellow be but a poore translator and collector of other mens slanders yet could he not well relate that which is translated out of others His principal witnesses are Staphilus Cochleus Bolser Nicol Borne Stapleton Surius and such like railing and base authors Was it then likely that he should shew learning that is wholly conuersant in these trifling authors deuoyd either of learning or else of all religion and honestie And all this God willing shall by many particulars be verified by those who already haue vndertaken to controle his Suruey and to examine euery article of this leud libell Not that such an asses head deserueth any curious washing but because such a barking cur dog would be silenced with a sharpe censure It resteth now that I speak a word or two more of Walpool his cōfutatiō The man is a special friend of mine albeit vpō very smal acquaintance a cunning triacle seller also a mōtbank a master empoisoner as before is declared This onely I forgot to tell you that his braine is full of quicksiluer his memory like an old leather budget his crowne like the posterior parts of an ape and his head like the knop of the handle of a gittern with two strings If you méete any such fellow in the kitchin of the Romish colledge of English boyes commend vs to him and tell him that we haue at leisure perused his Mirificall confutation and therfore now he may bestow it vpon the cook to stop his bottels The stile biteth like pepper and therfore may do some good seruice there Onely thus much I must tel him that his words are too high