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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19668	Fryer Iohn Frauncis of Nigeon in Fraunce A replication to that lewde aunswere, which Fryer Iohn Frauncis (of the Minimes order in Nigeon nigh vnto Paris in Fraunce) hath made to a letter, that his mother caused to be written, and sent to him out of England, in August. 1585. Wherevnto is annexed an aunswere, to that which the same fryer hath written to his father and mother: in defence, and to the prayse of that religion, which he dooth nowe professe: and to the disprayse and defacing of that religion, which is nowe professed in Englande. Whereof the fryer himselfe was a scholler and professor, vntill the yeere 1583. which was the 18. yeere of hys age. VVritten by Robert Crowley. Anno. 1586.	Crowley, Robert, 1518?-1588.; Debnam, Samuel.	1586 (1586)	STC 6091; ESTC S109119	122,478	144

force of the fire of Gods spirit which in hys good time wyll trye all that men haue builded vpon thée which art that foundation that all the builders which wyll buylde the Temple of GOD must needes builde vppon because there is none other foundation to builde vppon 1. Cor. 3. O swéete Iesus thou haste commaunded mee to searche the Scriptures Iob. 5. And thy holy Euangelist saynt Luke reporteth that in Berroaea such as receiued the doctrine of the Gospell gladly dyd searche the Scriptures daily Acts. 17. But my sonne Samuell forbyddeth mée the vse of the Byble in English And hée knoweth that I vnderstande none other language Hys meaning therefore must needes bée to forbydde that which thou hath commaunded O swéete Iesus suffer mée not to be seduced by my sonne Samuels flattering and hypocriticall spéeches Hée teacheth mée to beseeche thee to bée mercifull to mée a most wretched sinner for thy name sake A better lesson then this no man can teache O swéete Lorde Iesus doo thou imprint thys lesson in my harte that I doo neuer forgette it And worke thou in my hart by thy holye spyrite that I may haue a ready good will dayly to vse it But alas he beléeueth that thy blessed Mother Mary is able to helpe such as call vppon her and therefore hée teacheth me to pray vnto her to helpe mée But thou hast taught me a lesson contrary to that When you pray you shall say O our Father which art in heauen hallowed be thy name thy kingdom come thy wyll be doone in earth as it is in heauen c. O swéete Iesus let me neuer forgette that forme of prayer Gyue mée grace I beséeche thee to vse it nyght and day to craue continuallye at the handes of thy heauenly Father which through thee is become my heauenlye Father all those thyngs that in that forme of Prayer thou haste taught mee to craue Let mee not so hearken to my Sonne Samuell as that following hys counsell I shoulde doo contrary to thy commaundements Blessed Lorde Iesus I doo knowe that thy blessed mother is a most blessed creature But thou with thy Father and the holye Ghoste art her Creator and mine and the Creator of all creatures Wée must say of her as the Prophette Esay sayde of Abraham Isaac and Iacob Abraham neuer knewe vs Israell is ignoraunt of our case but thou art our Father thou art our deliuerer Esay 63. Thinkest thou oh thou blynde Fryer Iohn that thy mother that bare thee is so blinded with affection towardes thee that shee wyll turne her backe vppon Christe Iesus to follow thee Thou teachest her to vse daily a forme of prayer which in the first words is swéeter then honnie to the taste of a faithfull Christian but in all the wordes that followe it is full of most pestilent and deadlye poyson She wyll none of it therefore She wyll pray to the heauenly Father in such sorte as Christ Iesus the sonne of God hath taught her and not to creatures as thou doost exhort her Though she coulde yet she wyll not goe to shryft to make confessyen of her sinnes to a Priest Shée knoweth who it is against whome shée hath sinned To him alone she wyll confesse all her secrete sinnes At his handes onely she wyl aske forgiuenes of her sinnes because she knoweth that he onely is able to forgiue them And when she shall sinne against men she wyll confesse those sinnes to those men agaynst whom she shall committe them Shee will doo all that shée shall bee able to doo in making satisfaction to them Shée wyll craue forgiuenes at their handes and beséeche them to pray to GOD for her that she may obtaine forgiuenes at hys handes also The blessed body and bloude of our Lorde and Sauiour Iesus Christe shée will receiue as often as shée may but not after so bloudy a manner as you imagine that you doo Shee hath learned to receiue an outwarde Sacrament into her mouth and stomache and by fayth to receyue spirituallie into her soule the thing that is signified by that outwarde Sacrament Shée knoweth that if shée dwell in Christe and haue Christ dwelling in her shée dooth at the Lordes Table receiue eate and drinke the Lordes bodye and bloude in the Sacrament exhibited to her and to the reste of the faithfull But if shée shoulde intrude herselfe into the companye of Christians not dwelling in Christ neyther hauing Christe dwelling in her she knoweth that though she shoulde receiue the Sacramentall breade and drinke the Sacramentall wyne neuer so often yet shée shoulde neither eate the bodye nor drinke the bloude of Christe but the Sacrament of so excellent a thing to her owne condemnation August in sermone de Sacramentis fidelium Feria 2. Paschae Thys is the iudgment of saynt Augustine in hys Sermon that he made of the Sacraments of the faythfull the seconde day of Easter And Fryer Iohn I must aduise you to call to remembraunce that dealing of yours when you presumed to bée partaker of the Sacrament of the body and bloude of Christe in company wyth your mother the morrowe after you hadde béene at shryfte and were as your selfe haue in these your Letters confessed reconciled to the Romish Catholicke Church If Christe did then dwell in you vndoubtedly bothe Christ and Antichrist may dwell together which is knowne to bée a thing impossible You were reconciled to Antichrist therefore hée dwelt in you and not Christ You presumed with Iudas to eate the Lordes breade against y e Lord as Iudas did when he had before bounde himselfe by promise for money to deliuer the Lorde into the handes of the high Priestes and Elders of the people Euen so had you compacted with your new fréendes and made promise to forsake the Protestants Religion as you terme it and to embrace the Romish Catholicke Religion during the whole time of your transitory life And howe durst you then thrust your selfe into our Communion the next day after you hadde made thys promise to your ghostly father that had béene the meane and instrument of your reconciliation and so dissemble both wyth your newe and your olde fréendes as a Newter or Iacke on both sides But it may be that your ghostly Father had some large Commission from the holy father of Rome to disspence in such cases For such doo account our Sacrament to bée but a péece of breade and a cuppe of wyne and that therefore there is no danger in the receiuing of it in such manner as you did then receiue it But that dispensation can not helpe you for it was Panis Domini the Lords breade as well to you as that other was to Iudas And you receiued it Contra Dominum against the Lord as Iudas did euen to your owne condemnation because you made no difference of the Lordes body To your mother and to other the faithfull that dyd at that time receiue that Sacrament it was Panis Dominus The breade which is the Lorde

the great ioy of them that yet loue you in the Lorde to your endlesse saluation and to the consusion of that Antichristian swarme amongst whom you doo nowe lyue Amen But to gyue you yet a further occasion to consider better of your reall presence I wyll let you sée somewhat more out of this auncient Fathers writing●s and out of the wrytings of some others more auncient and some not so auncient First S. Austen wryting vpon the 98. Psalme sayth thus Spiritualiter intelligite quod locutus sum Non hoc corpus quod videtis manducaturi estis et bibituri illum sanguinem quem fusuri sunt qui me crucifigent Sacramentum aliquod vobis commendaui spiritualiter intellectum viuificabit vos Understande spiritually that which I haue spoken You shall not eate that bodie which you doo sée neither shal ye drink that bloud which shall be shedde by them that shall crucifie me I haue commended vnto you a certaine Sacrament which being spirituallye vnderstanded will quicken you Basilus Magnus somewhat more auncient then Austen dooth shewe himselfe to be of this minde That whatsoeuer may be reallie present in moe places at once then one is no creature but is God in nature To prooue the holy Ghost to be God he wryteth thus De spiritu sancto Cap. 22. Angelus qui asti●it Cornelio non erat in eodē tempore etiam apud Phillippū Neque qui ab altari Zachariā alloquebatur eodem tempore etiam in coelo propriam sedem ac stationem implebat At verò spiritus simul in Abacuc in Daniele in Babilonia operari creditus est Et in Cataractae cum Hieremia esse dictus est Et cum Ezechiele in Chobar The Angell that stoode before Cornelius was not at the same time with Phillip also Neither did he that from the Altare spake vnto Zacharie at the same time occupie his owne place and order in heauen But we beléeue that the holy Ghost did at one time worke in Abacuc and in Daniell béeing in Babilon And it is sayde that he was with Ieremie in the dungion and with Ezechiell in Chobar Basill thought this sufficient to prooue the holy Ghost to be God And shall not we thinke then that you affyrming the body of Christ to be really present in the sacrament doo affyrme it to be God because it is present in so many places at once and so deny i● to be a creature But sée what another Father more auncient then Basill dooth saye to thys matter Origen wryting vpon the 25. Chapter of S. Mathewe sayth thus Secundum hanc diuinitatis suae naturam non peregrinatur sed peregrinatur secundum dispensationem corporis quod suscepit As touching this his diuine nature he is not gone into a strange Countrey but concerning the disposition of that bodie which he hath taken vpon him he is gone into a strange Countrey S. Austen wryting to Dardanus Epistola 57. sayth thus Cauendum est enim ne ita diuinitatem astruamus hominis vt veritatem corporis auferamus For we must take héede that we doo not so set vp the diuinitie of the manhoode that we take away the truth of the bodie These wordes of saint Austen are plaine enough and yet to make them more plaine he addeth Vna persona Deus homo est et vtrūque est vnus Christus Iesus Vbique per id quod Deus est in coelo autem per id quod homo One person is both God and man and bothe these is one Christ Jesus In all places in that he is GOD but in that he is man he is in heauen In his 30. treatice vpon saynt Iohns Gospell S. Augustine wryteth thus Corpus domini in quo resurrexit in vno loco esse oportet veritas eius vbique diffusa est The Lordes bodye wherein he arose must be in one place but hys trueth is spread abroad in euery place S. Ambros also wryting vppon saynt Lukes Gospell hath these wordes Lib. 10. capit 24. Quae sursum sunt sapite non quae super terram Ergo non supra terram nec in terra nec secundum carnem te quaerere debemus si volumus inuenire Sauoure those thinges that are aboue and not those things that are on earth If we therefore wyil finde him we must not séeke him vpon the earth nor in the earth nor after the manner of flesh Cyrill also who being in the dayes of saynt Ambros Bishoppe of Alexandria wryteth vpon the Gospell of saynt Iohn and sayeth thus Lib. 6. capit 14. Et si Christus corporis sui praesentiam hinc sub duxit mai state tamen diuinitatis semper adest sicut ipse a discipulis abiturus policetur Ecce ego vobiscum sum omnibus diebus vsque ad consummationem soeculi Although Christ haue conueighed hence the presence of his body yet is he alwayes present by the maiestie of his diuinity euen as when hee was departing from hys Disciples he promised Beholde I am with you euery day euen to the ende of the worlde S. Gregorie also in his 21. Homelie writeth thus Christus nō est hic per praesentiam carnis qui tamen nusquam deest per praesentiam maiestatis Christ sayth he is not héere by the presence of hys flesh which notwithstanding is absent from no place by the presence of hys maiestie Fulgentius also in his seconde booke Ad transimundum regem writeth thus Christus vnus idemque homo localis ex homine qui est deus immensus ex patre ●nus idemque secundum humanam substantiam absens coelo cum esset in terra derelinquens terram cum ascendisset in coelum Christ is but one and the same is placible man of man which is of hys Father GOD that can not be measured One and the same as touching his humane substaunce was absent from heauen when he was on earth and leauing the earth when he ascended into heauen The last of these wryters hetherto cited lyued within 500. yéeres after Christes ascention Consider I pray you the places that I haue héere set downe in wryting taken out of the most auncient learned and godly writinges that these Fathers haue left behinde them And be no longer ledde by such as first seduced you and doo stil beare you in hand that all the auncient Fathers did beléeue and teach such a reall presence of Christ Iesus to be in the Sacrament of the Altare as they haue taught you to beléeue and that al we that doo deny that there is any such reall presence of Christ in that Sacrament doo make God a lyar and doo holde an heresie most horrible detestable and abhominable Where as in very déede we doo beléeue and teache the true auncient Catholicke and Apostolicke fayth concerning the true vse of the Sacrament of the body and bloude of our Sauiour Christ And that which they doo holde and teache is schismaticall deuillish and damnable Come out from amongst them hearken no more to

and it did nourishe them to euerlasting life although it were to you a condemnation But hasting to an ende of your exhortation and so of the whole matter you thought méete to impart to your mother in these your Letters you say thus as followeth The Fryar If you be persecuted reioyce with S. Paule in your persecutions remembring that sentence which our Lorde hath spoken saying VVhosoeuer wyll come after me let hym deny himselfe let him take vp hys Crosse and follow me Saint Paule sayth that the Passions and tribulations of thys world are not worthy of that glory which GOD wyll gyue vs. Thus I commend you to God From our Fryery at Nigeon a myle from Paris the seauenteene day of Marche 1586. Your sonne carefull for your soules health Fryer Iohn Frauncis And then you write thus in the margine I haue changed my name I am no more called Samuell Debnam but Fryer Iohn Frauncis If you sende any Letter to mee wryte on the backe of it A frere Jehan Francoys Minime a Nigeon aupres de Paris ces Lettres soyent donnees Crowley To comfort your Mother against persecution you put her in minde of the words of our Sauiour Christ in the ninth Chapter of Luke And of the wordes of S. Paule in the 8. to the Romaines I hope shée wyll remember these sentences when you shall come into Englande as you say your hope is shortly to doo and shall there sette vp that Order of Bone homes which you haue professed and bée an Inquisitor there that shee may stande constantlie to the professyon of that auncient Catholike and Apostolick fayth which shée hath by hearing learned and by the assystaunce of Gods spirite professed and practized before and euer since she bare you a babe of whom shée hoped to haue had such ioy as naturall Parents doo naturally hope to haue in their naturall Children But nowe that you are degenerated and become an Apostata forsaking that right Religion wherein you were baptized and Catechized shée hath iust cause to wysh that she had neuer nourished you with the milke of her breasts if the Lords will hadde béene so but rather that her wombe hadde béene your graue It is true as you say that whosoeuer will come after Christ must take vppe theyr Crosse and followe him It is true also that the passyons and tribulations of thys worlde are not woorthye of that glory which GOD wyll giue vnto vs. But sir if your mother should hearken to you and by going to shrift and hearing of masses and professing of Popery pull such a Crosse vpon herselfe as they doo beare which willingly and wittingly doo put thēselues into the danger of y e iust Lawes of our Country she should beare a heauy Crosse indéede but not after Christ For not Christ but Antichrist calleth men and women from their due allegiaunce to Princes and dispenseth with thē for their lawfull othes of faythfull obedience which they haue taken to be true to theyr princes The passyons tribulations that your Seminary men and such as follow them doo suffer are not persecutions but iust executions euen such as GOD commaunded to be executed vpon false Prophets and Idolators Deu. 13. If you may haue your wished hope I doubt not but you wyll put both your Father and mother and all others that haue béene your fosterers to their tryall for yeeare become an hungry whelpe of that bloudie Butchers curre that ruleth in Rome and thyrsteth after the bloude of the English Nation But that God that hath the hartes of all Princes in his hande wil I hope worke so in the hart of that Noble Prince that nowe raygneth in that noble Realme of Fraunce or in the hart of some of hys surcessors that all the Romysh rabble shall by them be rowsed out of theyr dennes as in the dayes of our noble King Henry the eight they that then were in England were rowsed And then that hope of yours will be at an ende But sir what meane you by thys that you say that God wyll gyue vs that glorie whereof the passions and tribulations that wée suffer héere are not worthy Howe standeth this with that which you haue written before by occasion of the wordes of our Sauiour in the xxv of S. Mathewe where you say that the féeding of the hungry c. are the cause of that ioyfull sentence Come ye blessed of my Father c. For there you say that thys glorye is due to those and such like workes and nowe you affyrme that it is Gods gyft God wyll giue it say you Mendacem memorem esse oportet A lyer must not bée forgetfull You lyed before but now you affyrme the trueth For that glorye which you speake of is indéede the frée gyfte of GOD through Iesus Christe our LORDE and canne not bée deserued either by our working or by our suffering And that was the meaning of the Apostle Our workes though they be neuer so many neu●r so good neuer so orderly doone yet can they not be worthy of that glory Our passyons and tribulations although they be neuer so greate neuer so vndeserued yet they can not bee woorthy of that glory which GOD hath prepared for them that loue him And thus you commende your Parents to GOD in as courteous manner as you saluted them at the firste That is euen as though they had béene some of your companions and not your Parents Such is the Arrogancy of Fryer Iohn Frauncis But yet hée is the sonne of those ouermeane Parents and careful for their soules health It were well if you had a care for your owne soules health which you can not haue so long as you haue no care to doo any duety either to your naturall Parents or to your natiue Country or to any others to whom you doo owe duety both by the Lawe of GOD and of nature You haue renounced that obedience that GOD hath commaunded all naturall Children and Subiects to shewe towardes theyr naturall Parents and Princes and you haue chosen a new obedience and vowed to obserue that Your Pryor and your Subpriors in the Minimes Religion must be obeyed The holye Father the Pope must haue his commaundements obserued You may not doo that which GOD commaundeth to bée doone except the same be commaunded by your holy Father the Pope the Pryor and your Subpriors If the Popes holines your father Pryor and your Subpriors commande any thing that you may and must doo and you may not mooue any question at all whether God haue not commaunded the contrary Yea though you know that GOD hath forbidden the dooing of it yet you must néedes doo it for you haue vowed obedience c. You know that GOD hath forbidden the worshypping of Images and all vse of Imagry in the exercise of Religion Exo. 20. And yet you must néedes haue them and worship them because they to whome you haue vowed obedience doo commaund it Christ hath sayd Patrem nolite vocare vobis super terram vnus est enim Pater vester qui in coelis est Call no man your Father vpon earth for one is your Father which is in heauen Mat. 23. But you must haue a most holy father which is the Popes holines And he must bée called Papa That is Pater p●trum Father of Fathers If your eyes bée not altogether blinded your eares stopped your vnderstanding doubled and your hart hardened you can not but sée perceiue and vnderstand into what miserable case you haue brought your selfe Repent therefore betime receaue againe your first name leaue Fryer Iohn Frauncis in Nigeon Let Samuell Debnā come ouer into England againe Iohn and Catherine wyll embrace their Prodigall and lost sonne All theyr and your fréendes wyll reioyce together with them when they shall sée Samuell Debnam that was lost founde and brought home agayne Your fall hath caused greate gréefe your rysing agayne shall cause greater ioy The meanest seruaunt in your Fathers house is in better case then the happyest amongst your superiors in Nigeon You thinke your selfe to bée in the way of saluation but in very déede the ende of your way is destruction Come vnto Christ that calleth Math. 11. Open vnto Christ that knocketh Apoc. 3. Forsake the whore of Babilon Defie Antichriste and his whole Religion From London the sixt of August 1586. ⸪ Your instructer euery way carefull for your soule health Robert Crowley ❧ Faultes escaped FOlio 3. B. line 13. Reade to bée the right Religion Fol. 6. A. line ●1 Reade Papistes Fol. 7. B. line 16. Reade after Fol. 22. A. line 4. Reade did bidde B. line 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fol. 23. A. line 19. Reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fol. 23. B. line 33. Reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fol. 24. B. line 2. Reade and had chosen to walke in Fol. 32. A. line 11. Reade Gorgias Fol. 34. A line 12. Reade dilectionem Fol. 52. B. line 9. Reade haue her to confesse Fol. 55. A. line 11. Reade Arrogating