BEfore I open my mouth vnto you ( M. Shacklocke ) I may do ryghte well to aduertyse the godlye reader in anye wyse not to be ignoraunt of the occasion by you ministred , Loke maister Shaklockes preface vnto his translation . in your vnaduysed preface and Epistle vnto mayster D. Haddon , that he may duely consyder your deseruinges , and also the necessity of this mine aunswere . Which I wolde willynglye so frame that I might kepe as much within the limites of modestye as you are wythout . And that so much the more , because I easely conceiue , that which I willing lye and dutyfully conceyue , how that these serious mattiers , nay rather diuine and heauenlie misteryes , oughte not by our lewdnesse thus to bee prophaned , turned into Comicall brawles , made quarrelles of contention , & singularity . And yet , lo , these matters of weight , this worde of power , thys gospell of newenes of lyfe is made so gamesome a thynge , that in steppeth Danus and Syrus to determine beetwene doctours . I speake not now against the libertye of good profession , in any estate or degree , least it myght be saide , I spake againste the knowen trueth . Trueth and sooth it is , that God may be & is glorified by the riche pore , high low , yong olde . But where are facings beyonde reason , tauntes beside occasion , triumph without conquest , rashe claymes of prerogatiue , assurance of your owne doinges , contempt of other not onely meant but also blased in writing , in worde vngodlye , in dede vncharitable , vnfruitefull vnto your selues , vnpleasaunte vnto your owne deare frendes , & commonlye laughed at , the Actor thoughe he sweare for him selfe , shall vneth saue his honesty . Wherefore let vs thinke it ( as it is ) a piece of duetye to speake within a compasse , consideringe that if our owne name and fame be by any man rashlye impugned , we accoumpt it vyolence , we complayn that we are iniuried . Namely if I should beginne with your beginning ( M. Shacklock ) and call you as you call your selfe , a morter maker , a durte dawber , a carman or basketbearer , I suppose you wolde thincke I doe you small worship , yet ( of a bluntnes ) I can skarcelye take you otherwyse then you are . Onely I meruayle who is mayster of the workes in Louayne , that suffreth euery pratyng pioner and inferior labourer to vse his tongue for a pytcheforke , and to bestowe such durty dealynges vpon men of renowmed learning and worthy authority . But that you shall not thinke you haue cast anye man into an agonye , I sende you word from Cambridge , that nothing is so heauely taken , as the whole is vnseemely in a man of your occupation . A labourer quoth you ? not in al Erasmus de copia so fitte a title . Euen so ( as you haue shewed your selfe ) for al the worlde , is operarius taken in Tullie 1. de oratore . There were in Tullyes time , in th arte of Rhetorique certaine vpstartes , which of that excellent science made nothinge but a vaine clatteringe , & became operarii , that is , not men of learning , but plaine mechanicall or handcraft Orators , lyplabourers . When such artificers steppe in , they geue men occasion to scowre olde rusty prouerbes such as these : A sowe gaue a leape , a popyniay pyped , an asse braied , a match made betwene an Egle and a Iackedawe , a Sowrer aboue his latchet . &c. And this I speak not for your translation , whiche had it not bene ( as it is ) hemde in with your vngentil and loueles additions , might haue lesse displayed the imbecillitie of your inuention . Methynks , beinge both an Orator and a Poet , you shoulde not haue bene ignorante that playne dunstable raysing is the sclenderest shyfte in all Rhetorique . Thys your blynde boldenes with so worthy a man ( wythout all good proportion as I maye saye ) maketh manye men muse who appoynted you for a Captaine , and withall putteth theym in mynde of the olde prouerbe : Multitudo imperatorum Cariam perdidit . While euery peasaunt matched him selfe with peeces , the whole land of Caria went to wrecke . And yet this is the vayne and preposterous practise of our maisters , Louainers . Vaine in that they thinke a mattier singulerly handled when it is well craked , preposterous in defaminge those persons whose puissance they inespecially dread & feare . Turne your selfe vnto better mattier maister Shacklocke , and as for Osorius hys nerte ishew , doe not so preiudiciallye forspeake it , least you lay to much vppon the mannes shoulders . And if you loue to stick in comparisons , looke ix . degrees lower , and there seeke you a playfellow . As for your lauishing Epistles , if you sente theym for a tast of your witte , I will saye no more , but they haue beene considered . Onely ( of modesty ) sytte not an vncalled iudge betweene D. Haddon and Osorius , not that you are vnworthye , but for inclination . To be shorte , vnderstand ( I praye you ) that you are wyshed to goe too some mattier , or if you haue none other faculty but that is already shewed , to stay your selfe vntyll your muse be better schooled . Surely syr , to say none otherwise then your own catorcozins saye , you haue taken neyther the best way nor the wysest . And the moste mylde excuse that can bee made for you is , that in this doynge , you doe but sauor of the soyle , & fede the naturall vaine of your auncientes , Louainers . Whose people blinding plaies & stratagēmes in sowyng of rumors , defaming of the persons , hastninge of prynted papers , myghte not ( of reason ) so wel lyke them , in that they are but crepitacula , childrens toies . But ( by goddes good grace ) they shall be seene one by one , and such a vew is already taken of some of them , that none nede bee deceyued , no not the lyttle ones . As for those your dartes in your Preface , or rather presumptions of the Religion not yet reuealed vnto you ( such as these , the smoke of ignoraunce in England , great flames of heresyes burning mennes soules , furyous fyeres , mistye vales of heresyes , false doctrine , cockryng bote of sismaticall noysomnes , waueryng fantasyes , sydewinde of deuelyshe suggestion , colde northwinde of dyssention or discorde . &c. ) wyth such other largises of your pleasure , and tauntes some of a foote and an halfe long , ioyned with so small shewe of learnyng and aduysemente , haue ( I assure you ) encroched very lyttle or nothing vnto you , but rather make men now doubt of your knoweledge , and enquire of your maners . As for your learned comparison , I wyll leaue it ( in the nexte leafe ) to the discrete iudgement of the reader learned and vnlearned , praysing god for this swete lyttle treatise , and ( notwithstandyng your vngentle dealinges ) requiring nothing but the fruyte of reasonable and godly iudgemente . Whiche that it may not ( after your example ) be buylded vpon vayne wordes or anye priuate inclynation , more then an orderlye and due conference of both authours . D. Haddon & Osorius , I haue vsed in myne epistle vnto the reader a playne and euident way , such as seemed meete and pertinent in my symple iudgemente , & that ( I truste ) no man can ( without suspytion ) defame . Which my doyng so indifferente and by you forced , I truste D. Haddon will pardon , and consyder the necessitye . Who because he hath ben absent about our Englysh affayres in Bruges aboue the date of your doynges , I doubte fyrste whether he haue hard of you , then whether he wolde haue you ones looked after , or your melancholy any more prouoked . But I truste ( euen for gods sake & the symple professours ) he will be contente to se how your greate woordes nowe ( as from time to tyme ) in the triall wil be consumed . Fare you well , from Cambridge

IT IS FVLL WELL knowen , that Hieronimus Osorius of Portugal , by the helpe of Shacklocke , speaketh now as plaine English as we our selues , and thincketh to preuayle by course , as much now with the vnlearned , as before with the learned . And so doth he . He deceyueth now his deare frindes on both sides , as well the learned as th unlearned . But it could not otherwise be , and his epistle was not eyther at the first compiled , or at the last translated so much for argument as for eloquence . Forsoothe in the vertue of the seuen sciences , they will openly vanquish & confounde this new founde arte of gospellinge . They fyrst founde out the holly land of Rome by geometry , Looke in m. Shacklockes preface his nedelesse auauncing of his own parti , with the imbacyng of the contrary . they laide syege vnto the whole worlde by Cosmography , they tyed together their seruice by Arithmetry , fensed it with bulwarkes of logicke . &c. And now in Retorique they onely passe , euen in master Ri. Shacklocks owne iudgement . As for Diuynitie , I wyll tell you what . it is so handled of .ii. men , in .ii. bookes , within these .ii. yeres , that better it had bene the gospel had neuer peped out , so many thousandes of protestantes bookes had neuer bene borne , so many hundreth martyrs had neuer cast awaye theym selues in Englande , the Byble hadde neuer spoken inglyshe worde , S. Paule had neuer vttered his minde so bluntly , the .x. Commaundements had neuer perked in the pixis place , the communion table had neuer bene so waueringe and moueable , the churche or temple of god had neuer ben so prophane for lacke of censyng and sparginge . Yea it had ben better for S. Peter to haue ben Pope of Rome , and to haue left good testimonye thereof . For it shal be proued vnto his face , Vain bostynge rumors commonly sowen by Papysts emong the people . yea though it weare neuer so . you will not thincke , you can not ymagine what shall bee proued , more then euer was proued , yea x. tymes more then euer was true . And all this shall come De profundis . Yet there is more , and that I gesse by mayster Shacklocks nedeles translation . No lattin wryter a Papyst but shal be Englished shortlye , no Englishe wryter a protestant but shal be confuted , no proofe but shal be reproued , no reproofe but shal be proued . Nothing so sone imprinted but shal be matched with a contrary printe , nothing wag but it shal be seasoned on , nothinge so soone set out , but it shall haue an onset . And all in haste , in speede : or elles were all disgraced . Then must the ghospell nedes fall downe , Papistry be hoysed vp and restored againe , rowme made for Idolators througheout all Inglande , letters flye in haste from the M. of the Postes , the sincportes all be spread open , shyppes pressed , As had Vlisses , saylinge towarde Ithaca . and a syde winde knytte fast in a woolsack to be ready at an howre . All this may be . For , I tell you , an impossybylitee with a Papyst is no straunge thinge . That is , is not : and that is not , is . And that cannot be , shal be . And many things are there , that passe our symple wittes . As for example : the Popishe Byshoppes wear endewed with byshoprikes , and were thereof lawfullye defeated , and our Byshoppes are nowe in possession , by as good authority royall warranted , and yet are the Papisticall Byshoppes the dewe owners , yea no man may say , nay : and it hath bene pleaded by the common lawe . For example againe : one Papyst fyndethe deepe faulte with the mouinge and remouinge of the Communion table , and cryeth out vppon th inconstancy of these protestantes : and yet another for the proofe of his Pyx , may without spotte of vnconstancy alleadge , that here it was hanged vppe , there it was harboured in a Chappell , in some place it was clasped vp in a little shyppe of syluer or gold , M. Shaklockes idle comparison in his preface . and otherwhere otherwyse , To the purpose nearer : Osorius hath shaken all Englande , Osorius hath spoken ynough to turn water into wyne , no man goeth from the reading of Osorius without remorse . D. Haddon he passeth as farre as this passeth that , and nothing passeth I can not tell what . And yet doubt I not ( by the grace of god and pacience of the reader ) streight way to proue a contrarye conclusion . And for that purpose haue I collected out of Osorius his whole booke many flowers of this his chiualrye , wherewith in M. Shacklockes simple iudgement he hath so tryumphed ouer the truth , and wonne vnto him selfe the lawrell of all eloquence . Which I haue seuerally written that euery man may take thereof a second vew , & ( that done ) define me eloquence .

AFter that by the naughty perswasion , and Bedlem boldnes of some , men for soke that religion whych from the Apostles time , euen to our age hath continued inuincible , that they myghte walke in that path , whych with a shew of licenciousnes did draw foolishe and vnaduised men vnto it , I say , after that thys new deuised religion was spred abroade by meanes of many sedicious sermons , and erronious bookes , wee haue seene shamefastnes sodenly to be shaken of , honestye to be chased out of the countrye , man hys lawe and God his law to be troden vnder foote , holy things to be prophaned , godlines to be iested at , boldnes euery where to scape scotfree , vnshamefastnes ☞ to be maynteyned , many opinions contrary one to the other , to be scattred abrode , the vnitye of Chryst to be torne wyth sutes of diuers sectes , and in euerye place where these mad men haue come , the fier of horrible discord to haue ben blowen vp .

Out of thys root haue sprong deadly displeasures , ☞ often vprores , perilous dagger drawinges : hereof many bloudye battelles haue bene fought , manye slaughters done , manye spoyles commited , many mennes possessions destroyed wyth fyer and sword .

What crueltye appeareeth in many of them , which haue ben the authors of these opinions , wyth what disdainfull arrogancy do they iette vp and down , with what malipertnes and cursed speaking they rayle vpon good men ?

☞ Adde now hereunto , the breach of lawes , the contempt of rule , the hatred of kingly authority , the vnmercifull treasons whyche these men most diuelyshly deuise against Princes . Recken here also , their secrete whisperings , when they cast their heades together how to destroy and vndo their kings , whylst most shamefully they worke their wo , for whose wealth and good estate , they ought to serue and cal vpon God .

☞ All these people pleasers , for so much as they te men of no wysedome or discretion , but be led with an inordinate desier of libertye , they loue not law , they defye iusticers , they wish in their hearts that kinges were at the deuil , that they wythout controlment might liue as they lyst .

☞ They couet to be set fre from law & order , that they may be bond slaues to their own wil & naughty affections , is there any man can deny this ?

☞ Doth not euery man see that they shoote all at this marke , that Princes beinge dispatched out of the way , there might be none left which should once say , blacke is their eye ? Therefore some kings they haue poisoned , some they haue attempted to kil with the sword , and haue cast manye mischeuous fetches , howe to pull them out of their seat .

It is the entent and meaninge of this newe deuysed religion , by hooke or by crooke to seke the death of those Princes , which wyl not forsake the religion in whych they haue bene vertuously and wysely brought vp , to come to the lure of the madde people .

The ende of this secte , is ouermuche lybertie , whiche can be kepte in no order , then the whiche , nothinge can be more contrary to the office and regiment of kynges .

The ignoraunte people , so sone as they haue gotten people pleasing captaines , which with their rayling sermons may puffe them vp as it were with windye blastes , and raise mightye waues of folly and madnesse , &c.

At the last being growne to a headd , it wyll ☞ pull kynges oute of their throne , and so when it is to late , they shall se that they haue bredde their owne bane , whiche they shall not be able to remedy when they wolde .

Doth not this sect euery where styrre vp sedition ? ☞ doth it not breake the bandes of al iustice and lawes ? doth it not resist rule & kyngely regymente ? doth it not put al men in hope of to muche lewde libertie ? For where is rule most despised ? where are the Prynces had in most derision of the common people ? surely in those places where this pestilent learning doth gett the vpper hande . Therfore if this madde enterprise taken mischeuously in hande of these people pleasers , and vnaduysedly winked at of Prynces , shall grow to a ripenes , which way so euer it taketh , it wyll quite ouerturne al the ☞ defence and strength of kyngly estate .

This sect is the vndoinge of common wealthes , ☞ the marring of good manners , the spoylinge of kingedomes , and the destruction of all kyngly honour .

What manner a fellowe was this Luther ? surely that I maye speake the beste of him , he was a man neither sobre , neyther dyscrete , but ☞ hedlonge , rashe , mischeuous , seditious , and of al other the greatest people pleasure , and what manner of men were they whiche afterwarde spronge out of his schole as out of a well ? vndoughtedly , bolde , standinge in their own conceyte , puffed vp with pryde .

How commeth it to passe that god now contrary to his accustomed manner , should ouerhip symple and humple men , and shewe theim this newe and straunge light , whiche haue no ☞ sparke of shamefastnes or modestie ?

How commeth it to passe , that these fellowes who as it appereth by many tokens , be geuen to worldly delightes , haue onely most wittely spied out that which was vnknowen to so holy fathers .

They whiche are not to be reuerenced for any notable vertue , be not able to performe that whiche they do pretende .

O These be men worthy to be wondred at , & with cap and knee to be worshipped .

They forsoth , haue mortified all their sences with fayth , they haue parted the foule from the body , neither do they onely defye man his nature , ☞ but also they despise all the authorities of holy men . For beinge losed from the lynkes of nawghty desyres , they be flowen vp in to heauen , that they may beholde none other thynge but god , and that they may make none other of their councell but the holy ghost .

If theyr shameful doinges , do disproue their shameles sayinges , shall we beleue them , so often as they make their vaunt that they follow onely the worde of God ? Proue your selfes by this rule . for if in all their doinges they do according to God his word , then they followe not couetousenes , hatred , wrath , ambition , but they be al together made perfect with vertues whiche springe out of the worde of God . If they be not indued with suche heauenly vertues , then do they lie in sayinge , that they only and altogether do frame them selues to the worde of God , for wyckednes and the worde of God can not dwell together . Therfore eyther they direct not theyr lyffe after the worde of god , eyther they do not commyt any abhominable or shameful sinne , for if they sinne shamefully , and abhominably , vndoughtedly they be not squared to the worde of God .

They committ many heynouse offences and synnes , as all the worlde can witnes , therfore ☞ it is false to saye that they be gouerned with God his worde , and the inspiration of the holy ghost .

Nowe then , I wold wyllingly heare of them whether these many yeres they haue wrought any notable feate , whiche maye inforce vs to confesse that they ground onely vpon the word of God .

O say they , we will rushe in to those howses , in whiche holy virgins being inclosed , day and night do singe hymnes to the glory of god , and praye to Christ for the good estate of kinges and prynces , Many fair wordes , where indeede was the contrary and for the sauegarde of the whole communaltie . We wyll pull downe the fences of shamfastnes , we will breake open the inclosures of charitie , and we wyll no longer suffer well fauoured vyrgins to be barred of their solace and pleasures , to lacke the comfort and ayde of their chyldren , and to spende theyr younge yeares in sorrowfull solytarynes , and myserable vnfrutefulnes .

We will make a lawe for Monkes , or solitarye lyuers , whose howses we will pull downe likwyse , or let theym out to hyer , it skilleth not to what lay men , and charge them vnder paine ☞ of deathe that hereafter , none presume for religious sake , to wrastle continually agaynst hys lecherous lustes . For why ? It is an heynous offence , and in no sauce to be borne withall .

Who doeth not see , when the religious rules whiche be conteyned in the Popes constytutions , be taken awaye , that all feare is putte to fiyght , and lycencious lyuing doth reigne with out controlment ? As who wold say ( say they ) we shote at anye other marcke , then to pull all feare out of mennes myndes ? For we be the ☞ patrones of perfect liberty , and it is so farre of , that we will suffer those whiche be our descyples , to stande in awe of anye thinge , that wee will quite sette them free from fearing of God . For the whiche thinge verely our scollers are muche beholdinge to vs , for it was to sore an hart breake day and nyght to feare god , and by that meanes , to pine awaye with consuminge carefulnes . Therefore we haue commaunded all those that beleue in Christ , to sette cocke on ☞ hoope , and cry care away . For we beare theym in hande , that fayth is of such force , that laying once hande of it , though he be neuer so mischeuous a lyin of the Deuyll , yet he may warrant himselfe the fauour of Christe , and blesse euerlastinge .

I pray thee , who euer was suche a people ☞ parasite , so seruiceable to please the madnes of the common sorte , that he durste be so bolde as to encourage men from fearing of god .

Such people pyke thanckes , haue oftentymes reiected the rule of princes , haue disanulled lawes whiche abridged and restrayned the people of their wanton wyshes , with promising them to lyue as they lyste .

None of them all dyd once open hys mouth , ☞ or make any proffer to perswade the people .

These men from true religion , haue fylched all feare , whiche might kepe menne within the lystes and bowndes of their dutye .

Oure men , whiche crake that they came out of god his bosome , and knowe all his secretes , do plye the box busely , that they may seale christian ☞ men a quittance from all feare of god , and so make them lyke blinde bayardes boldelye to leape into the myar of all myschiefe .

They seme to haue this drift in their heades , hat they maye stoppe all the highe wayes of health and saluation , that they which be shackled with any synne , maye haue no safe passage or entraunce . For if they haue shaken of all feare , which of them will syghe for his synnes ?

That faythe , by perswasion of whiche , anye man warranteth him selfe euerlastinge blysse , setting apart sorowfulnes for hys synnes past , leauyng of to doe good workes , and hathe the loue of charitye cleane quenshed in him , Replying vppon a maisterles error . I say that faith , is not worthy the name of fayth , but rather to be called foolishe hardynes , hedlonge hastines , and proude presumptuousnes .

Moreouer , all men may see that the profyte of wholsome repentaunce , is taken away , that the ardente loue of charitye is made key colde , when menne take this for a sure staffe to leane on , that their synnes be not forgeuen , for theyr mournynge , for their godly sorrowing , for any holy working , but rather that in so doing , they heape newe synnes vpon their olde .

☞ They take it to be a sinne to lament for their synne , and they holde that no good worke can be done without synne .

What reason is it , that I for the synne which I dyd not of myne owne accorde ( for I was constrained of necessity to do it ) shoulde suffer euerlasting paynes ? or what ryghte is there , that I shoulde be rewarded with euerlastinge ioy , for that fayth which I kepte onelye enforced and spurred forwarde of god , without any wyll or diligence of my parte ? And that which is horrible , and to be detested , if we wyll leane to these ioly fellowes authority , all the cause of ☞ iniquytye is to be laide to God his charge .

They haue also remoued out of the way for stumblinge , all modestye and obedience , by the whiche all Christyan men did stande in awe of the chiefe ruler of the Church : it hath made all the lawes of the Church of none effect : it hath wyped away the feare of god : it hath chased away sadnes conceyued for synne : it hath grated out the griefe whiche the gylty concyence dyd smyte into mennes myndes for their offences : it hath made men slacke to do good workes .

The more any man doth applye hym selfe to ☞ this doctrine , the wurser he waxeth , the more he flowteth those whiche be plaine and ryght dealing men , the more he is set on fyre with hatred against common peace and quietnesse , and is puffed vp with moste fantastycall vanityes . For he taketh that wysedome vpon hym whiche neuer man coulde yet obteyne . And so standing in his owne conceite , what so euer toy taketh him in the heade , that he so ernestlye doth defende , as if he shulde alleadge any worde comming out of God his own mouth , with so hedlong boldenes he disquieteth all thinges , as in dede he should seeme to couet nothing more them to see an hochepoche made of all the worlde .

They make all thinges in worse case then they founde them : they banishe shamefastnesse , and ☞ let carnality raunge lose abroade , and takynge away the feare of God , withoute punishmente they geue men leaue to liue so wickedly as they ☞ lyst .

THus , reading M. Shacklockes tryumph in the behalfe of Osorius and other hys leaguelowlers , ioyned with so vniuersall disabling of all gospellers and namely D. Haddon , I thought good to make this search , which I haue here set before all mennes eyes , takynge the beginning therof at Osorius his first proposition or entrance vnto his mattier , and so continuinge the chase vnto his pytyfull conclusion . Which collections runne so much on one figure called Rixa or Conuicium , & are such declamatorie and generall stuffe , that a man maye trulye say , they haue one especial property , that is , they may serue more martyrs then one . For euen so , as he in these his centons or fragmentes impugneth our religion , might he thunder against Herostrotus for burning the Temple of Diana , euen so against the wilfull murther of Orestes , Nero , Mithridates , Cambises : euen so against the sensualitye of Xerxes or Sardanapalus : against whom and what he pleased , euen so . besides that in diuers places he merueilously mistaketh our doctrine , beating downe manfullye that we neuer set vppe , like a counterfeyt Hercules , making monsters vnto him selfe whiche he may easely vanquish , and so losynge his dayes labour to the greate pitie and compassion of the godly reader . thus much ( and what so euer elles ) whether it may bee trulye saide or no , let other men iudge . This I dare depose , that there is not halfe so much here vttered , as is forced by th importunity of his Subscriptor M. Shacklock . In the whole what I haue pretermitted ( that excepted which you shall here fynde by D. Haddon confuted ) let euery man loke . fewe Doctors ( I warrant you ) or scriptures , which in Osorius his Epistle are very straunge gestes ( and as they sticke not commonlye to say , in that engyne of pollycy needed not . Which his Epistle so trusting ( as you wold say ) vnto a mother strength , al good helpes of Scriptures , Doctours , or councelles set aparte , for eloquence so well thought of , by the translatour so priced , & that syngeth in the eares of all Papistes so incomparable harmony , ( for so much therof as I haue layd together in my preface ) I dare auouch it to conteine so nedeles braules , idle & friuolous replyes , contrarietye with goddes holye worde .iii. fowle faultes , regardinge eyther the man or the martyer , that ( as you maye see in the margine , ) I thought them worthy to be poynted at . Whyche .iii. whether they be there to be founde or no , I besech the reader to looke , freelye deposinge that I haue in those collections vsed plain dealing , not chaunging or adding one iote , onelye here and there pretermitting that I thought needelesse . What I haue done is all for Mayster Shacklockes sake . I will not go farre , nor vtter that whyche I hardelye conteyne , onelye for Mayster Shackelocke a lyttle curtesye . Nowe in good faythe , haue I not for his good comparison , verye good occasion to take one of his funeral verses , The beginninge of a brainsicke verse of in . Shacklockes . of the buriall of b. Scot , in Louain . and sing Hei mihi ridiculis ? What no comparison ? not of charitye ? not so much as a wyde comparison ? no fauour ? no bowelles of mercy , but starke naught in comparison of you and yours ? I feare me I see your face and facyng euen through your vysard . I se how all men see , that at Louaine it hath bene agreed on , not to sticke for craking , I se , ( that is , is not ) a prouerbe that will neuer fayle in them . Yet haue we one veine of comfortable bloud , that they shal neuer perswade al , neuer shal the deuill go further then his cheine . They may doo what they will and can . Their bokes and bodyes haue they and must haue at scope vnder Antichrists banner , according vnto the Prophecyes , and wide woundes both in word & dede must we beare for a time . Yet of modesty , let not M. Rich. Shacklock so churlishlye set him self against M. D , Haddon , euery peasant against euery Peere , euery iangler against euery sage , euery shackled Papist against euery good Gospeller . O , this is a secure perswasion , & the high way to blind bussardly boldnes , some thing to say and to thinke wel of them selues . And this rule ( I may say ) is now wel taken vp . Els wold not such a man as M. Shacklock , hauinge seene such streames of bloudshed in his natiue country , of poore pined Protestants , An other of Maister Shacklockes funerall verses , lacking nothing but witt & mattier . haue crossed ouer the seas , & there haue piped vp : Haeresis effuso nondum satiata cruore . That is : Haeresy hath not yet droncken bloude ynoughe . Neyther wolde Osorius euer haue wasted winde wyth this vayne question , whiche of vs euer offered hym selfe vnto deathe . Osorius I saye , alwayes ignorant in our English affaires , M. Dorman that for lacke of great fyndeth smale faultes in D. Haddons boke . although a feere and friend of his will take stomack if he be so termed . Wherein I remember who leaped at a fly , and catched nothing fast in his teeth . Euen that yong Caluinist and old Papist that vouchsafed to call the History of their owne late tyrannye , a dounghill of stinking martyrs . A thing soone sayde . And yet is that notable cronicle ( so lightly tearmed ) such a monument as shall vnto the worldes ende , not with wordes , but liuely recordes of tormentes , imprisonment and horrible murther of good persons and vertuous refute all their lyppe labour . Auaunt with thys your barkynge after your bloudye bittes , you monstruous howlyng wolues . You haue by your accursed crueltye geuen mattyer vnto that hystory which now maketh you to yerne , which causeth your teeth to grate & chatter in your mouthes . You your selues made those Antychristian fyers , you behelde the naked bodyes burning so long as the synewes wolde contein them , and now they are all lyes , or elles you are lyers . Which registers and rowles of your Cains actes , require and chalenge , by stronge reason , to bee beleued , because they bable not Romyshe bastarde miracles comminge after the date , but testifye vnto all generations to come th accusations , tormenting and tossing of good men by the hande of their stepmother the fleshe and the world , from piller to post , from pain & agon● vnto death . Whiche thynges are suche as dayly happen , and are commonly practised of the euil against the symple and iuste . Whereof also are witnesses yet lyuinge infinite , and partlye that were partakers of the same in their fleshe and bloude , hauing sette aparte all will and vanitye of lying and fablinge , muche vsed in tymes past of the wanton and idle Cloisterers . Who being alwayes warme and quiet , nor hearing of anye such blusteringes and tempestes , turned theym selues vnto lewed & light inuentions , the right fruites of munkishe ydlenes . Nowe sir , what bitchfox was it that bibbed vp all the bloude ? heresy . heresy ? what meane you by that , papystry ? no mary , but the ghospell so called . Fy , M. Shacklock , for pure shame . Mentiris egregiem . the ghospell ( I dare say ) hath bene a sower maistres : Haec vapulando illa verbarando , vsque , amhae defessae sunt . Charme your rauing muse vntil she be sober and vtter truthes . Play not the hypocrite thus bothe to byte and whine . As for cruor ( that is bloude ) it is the papistes peculier and lineal badge . Popelinges they are of whom it is written : Effuderunt sanguinem sanctorum et in eo inebriati sunt : They shede the bloud of sainctes , and sucked thereof , vntill they wear droncken . We sillye soules on thother syde alwayes suffring , and euer forbearing , the sworde now put into our handes , strike not one stroke , being content to beare in our banner the fishe called Gladiolus , a sworde fishe , whiche hath growing in his forehede a long sworde , but he lacketh a hart , he woundeth not , he striketh not , ne profereth one blowe . But let go the rest , and winke we at the rest of that licencious stile . I beseche thee ( good reader ) to accepte this my translation of M. D. Haddon against M. Hieronimus Osorius , & to gather by dew conference of euerye percell , all dewe and Christian fruite . Consideringe that all payne eyther of wrytinge or translating is employed to quench thy thirst , and to geue the a depe tast of that swete worde which must be thine endeles comfort . And let it not come to passe , that when the incessante payne and trauaile of godly learned men desyryng euen to sweate their bloude for thy sake , tendeth all vnto thine edifying and instruction , thou stil continue deafe & blind , tarying nothing but goddes vengeaunce and wrathe perpetuall . So both reade and heare , that thou kepe one eis fixed on the worde of god , who is thy best father & wil not beguile thee . the sonnes of men are deceitfull , but god is truth . Neyther attend vnto the preachinge Papist , that monstrous Sphynx , which hath already beaten & bounced thee with the stone in one hand , and now offreth bread with the other . Take hede , I say , of that bread . it is offred with the left hand . Repose thy trust in god , & take vnto thy soules vse that parcell of his deuine pleasure , that is conteyned in this lyttle treatise . Fare well and remember to worshyppe in spyrite and truthe . Dat. at Cambridge the .xxvij. of May . 1565.