A TRUE AND A KIND EXCUSE Written in Defence of that Book, entitled A New Description of Ireland.  
Wherein is freely confessed 

1 The cause of the writing of that Book.  
2 How that Book was brought into obloquy and slander  
3 A Revocation of all oversightes that through ignorance were published in that Book.  
4 A Bulwark or Defence of all truths contained in that Book.    
Pleasant and pleasing both to English, and Irish.  
By Barnaby Rich, Gent. Servant to the Kings most excellent Majesty.  
The rebukes of a Friend, are better than the kisses of an Enemy.  
Malui me divitem esse quam vocari.  
LONDON Printed for Thomas adam's. 1612.   

TO THE RIGHT HONOURABLE Sir ARTHUR CHYCHESTER, Knight, Lord Deputy of Ireland: And to the right Honourable Sir GEORGE CARRY Knight, Barron of Clopton, together with the Honourable Sir THOMAS RIDGEWAY, Knight Baronet Viz-treasurer, and Treasurer at Wars in his majesty's Realm of Ireland, and one of his majesties pr●uie Council in that Realm.  
MOst Honourable Lords, and most Worthy to be honoured Knight. Let it not seem strange (with all humbleness I beseech it) that I have thus presumed to couple you together in the patronizing of these lines that are neither unbeseeming your greatness, nor unbefitting your worthiness. For to whom doth more properly belong the patronage of those things, that (after a certain manner) do appertain to the service of his Majesty then to those that are well known to be godly, wise, religious, and that are best affected to the service of his Majesty?  
The matter that I have taken in hand, (as time and occasion serveth) requireth to be graced and countenanced, not only by those that are great, but likewise by those that are good, aswell by those that be godly as by those that be in greatest Authority, and how soever it may be said, it hath passed the hands of a silly workman, yet I am sure the stuff is good: the which although I have not graced and garnished with that gorgeous imbrodery, that is looked after by curious eyes, yet I have clothed it with truth and plainness. I would be glad to arm these mine endeavours, with better deserts then to present them under the precedents of the widows mite, or the small pittance of water that was offered to Alexander: the examples are stale, & too threedbare to be presented to your view, over worn indeed by every bastard Poet: Let me then humbly offer them with a Soldiers faithful heart, that is still armed to the proof to endeavour any thing that may tend to the glory of God, to the service of my Sovereign or to the good of this distressed Country of Ireland, wherein I live and draw my breath.  
Might it please you now but to vouchsafe me a favourable acceptance, I shall number it amongst your many favours towards me: And I will still rest myself at your commandements.  
In all humble and dutiful affection BARNABY RICH   

TO THE WHOLE NATION OF THE IRISH, BARNABY RICH Soldier, sendeth all kind and friendly salutations.  
Dear friends and Countrymen (for so I may speak in general without offence to any man's greatness or exceptions taken at mine own unworthiness) I have yet once again betaken me to my pen to give satisfaction if it will be to those discontentments that have been wrested, and misconceived against my book. Do not think that I go about to salve up matters with dissimulation for I confess myself to be the veriest bungler at this same flattery that ere put pen to paper, I could never dissemble cleanly, and they say Qui nesciet dissimulare, nesciet vivere, he shall be sure to get no friends, and although friends in this age are but like to an after game at Irish that is both won & lost with a cast yet these few that I have I thank God are assured.  
Men are believed as they are beloved, and good counsels are accepted as the party is esteemed that adviseth, whose meanness many times doth wipe away belief. Yet other whiles it hath pleased God, to use mean persons for the setting forth of his glory. histories do make mention of A Christian child named Frumelius that being taken prisoner, and brought into the furthermost part of East India, as he grew in years, won some of the Indians to the Christian faith, & calling to his assistance some few Christian Merchants, that were in those parts, he erected a Church, and brought many Indians to believe in Christ and to receive Christendom. We read the like of the king of Iberia, who by the instructions of a Christian woman, believed in Christ himself & caused all his people to do the like. And what was your great saint Patrick, that you hold in such veneration, if there be any credit to be given to your own writers, he kept hogs, and yet by God's grace, & ordinance he was the first instrument that drew the Irish to the christian faith. But if it might have passed for payment in those days, what you think to be currant now, that you will believe nothing but what your fathers have believed before you, Saint Patrick, had been better to have kept hogs still then to have spent his breath, to such a froward generation. But your priests will bear you believe that you retain the same faith now that Saint Patrick first planted. Do not believe them they have mocked you long, & it would be over tedious in an Epistle to set down how Rome itself is declined nay how it is defiled & polluted, & how the Pope with his whole Clergy are fallen from the sincerity of true religion to maintain their own traditions & to set up superstition & idolatry, & that within these very few years & whereof there are whole volumes extat for brevities sake I will here let slip to speak of Friar Mantu an, of Albertus Magnus, of Platina, of Holcot and many other of the Popes own brood, that have not only exclaimed against the pope himself but in like manner against his whole clergy. And Palingenius, an excellent author & yet a Papist, giveth this Item Let no Friar, Monk, nor any Priest come within thy doors▪ I could wish that every married man in Ireland would be a little advised by Palingenius to shut this bawdy brood out of there doors, for they have ever more been a lecherous generation. These be they that be your sounders, that have had the guiding & governing of your faith. These be they that you believe and give credit to, these be they that you are persuaded their prayers will help you. And these be they that do make devotion a cloak for sedition that under the pretence of sowing religion do hope indeed, to reap rebellion. O that you could now but open your eyes to look into this Romish Impiety: but I will no longer hold you with an Epistle but will refer you to that which followeth.   

A TRUE AND A KIND EXCUSE Written in defence of that Book entitled, A New description of Ireland.  

1 The cause of the writing of that Book.  
IT is a mere vanity to gather treasure, when a man knows not who shall spend it, and no less folly for him that will spend his wits in the writing of Books, when there are so many malicious readers, that are still ready to wound the best endeavours, with the poisoned spears of slanderous tongues.  
I have been divers times it cited by my friends, amongst the rest by some Aldermen of Dublin, to write an Apology (as they termed it) whereby to satisfy some citizens & others, that were much offended with my book entitled. A New description of Ireland.  
I think their meaning was, they would have had me to have written a Revocation, of some such things, which (as they said) were not so probable as reprehending.  
I have at their requests endeavoured both, I have acknowledged a Revocation of such oversightes as through ignorance have passed my pen, which in their places shall be expressed, and I have again set down an Apology in the defence of those truths that do concern the glory of God, and the service of the king.  
Upon the perusing whereof, I hope those that never saw the book, and yet were drawn to a disliking against it, by lying reports, will hold themselves satisfied.  
For some other that will needs number themselves amongst those that have guilty consciences, if I have unawares rubbed upon any hidden sore, it is against my will, I have done it but as the blindman shoots the Crow, & being but a matter of chance medley, I hope I shall obtain a pardon of course, and so much the rather when I protest I meant them no harm.  
To come now to my purpose, & to speak truly, upon what occasion I writ that book, if I should say, that I was drawn unto it by commiseration, and through a compassionate love: I know not how I should be believed, especially amongst them that will scarcely believe that God is a good man but as their ghostly fathers will please to give them leave.  
But thou that art upright of judgement, and hast wisdom to discern of good and evil, to thee I appeal (but give the sequel leave, to plead it own defence) then censure thou: For the law of wisdom is in thy mouth. Pro. 22.  
It is now some 40. years ago (or there about) since I first came into Ireland, since which time, it is not unknown how many commotions, how many rebellions, how many murders, how many massacres, how many treasons, & how many revolts, have there been set on foot, & from time to time conspired plotted & put in excecution▪  
It is no novelties to hear of wars, both foreign & civil sometimes of rebellions, sometimes of treasons. But to have continual uproars areared by subjects against their Prince, to have treason upon treason, rebellion upon rebellion to be every day in action still in insurrections, on in others neck, it is more than ordinary▪  
Subjects have sometimes betaken themselves to arms, when they have been oppressed by tyrannous princes, & although they have no warrant in the word of God so to do, but are expressly commanded to the contrary, yet to free themselves from oppression, wrong and injury, they have some colour to countenance their rebellion: but for the Irish, what can they allege for their traitorous demeanours against that late gracious Queen of famous memory, that governed with such mercy and mildness, that if love and lenity might have mitigated the rigour of cruelty what did she neglect, that might not have won them to a dutiful obedience: if clemency might have prevailed, with what affability did she govern forty and odd years: if mercy, pity and compassion might have moved them, what pardoning, what protecting and what tolerating with offences: if bounty and liberality might have lenified their rebellious dispositions, what contributions, what stipends, what pensions, and what daily pays out of her coffers, besides other gifts and preferments, bountifully bestowed upon those that came begging and craving to her Court in England, and what was he that was returned back again without some gracious reward?  
From whence was it then that so many seditions, so many commotions, and so many rebellions were daily set on foot, and every day conspired, practised and put in execution, still one in another's neck.  
Why the world doth know it, they were the practices of Papists, it is the poison of the Pope's doctrine, that inciteth to seditions, to rebellions, and that setteth subjects against their Sovereigns.  
It is an Axiom of Theology, holden and defended by Jesuits to murder Princes, and this is holden by their greatest doctors, as Sanders, Parsons, Alline, Stapleton, and divers others: so that popish religion teacheth, alloweth and defendeth treasons, rebellions, and perjuries.  
And look into their great Bellarmine's writings, that hath taken such pains in the behalf of the Pope: and you shall find that his whole doctrine consisteth in nothing, but that the Pope may degrade Emperors, Kings, Princes, and Potentates, that he may abrogate their laws, may dispense with their subjects for their allegiance, that they may take arms against their Sovereigns, and that they may rebel: see here the just judgement of God, upon that proud and wicked generation, whom he hath given up to the monstrous sins of murder and treason, the most hateful offences, that the wickedest man can commit, and such sins, as above all other are most hated and detested, and yet they are maintained, admitted, and upholden by the Pope, and that viperous brood, that be of his generation.  
The papists do seek to compel but they will not be compelled, they grudge at easy penalties, and at sleight restraints, when they themselves, do exact most cruel, and unchristianlike tragedies: what inquisiting, what burning, what murdering by hundreds, and by thousands, without any respect, either of innocency or of ignorance: but of what persecution can our Papists of Ireland, charge that gracious Queen, unless because she would not suffer the firebrand of Rome to take her crown from her head, and to give her subjects leave by treason and rebellion, to deprive her of her estate in that kingdom: they can not say that she ever inflicted any corporal punishment upon them for their religion, nor yet exacted any payments ●ut of their purses, as she did from the recusants in England.  
But Papists will say, there is neither law nor reason whereby to compel men against their consciences: but those that are professors of the gospel, if they be caught within the jurisdiction of these Ba●amites, they shall be compelled both against their consciences, and against the verity of God's word, or they shall endure both torments, torture, and bitter death itself, if they will not de●e their faith, but although Papists are accustomed to borrow their precepts, from Turks and infidels, yet Christian Princes do fetch no presidents from Tyrants.  
How be it Saint Augustine, a father most reverently received in the primitive Church giveth this memorandum: The Donat●st●● rather then they would be forced from their vain fantasies, slew themselves, yet this did nothing fray the Church of God from compelling them by the rigour of Prince's laws, without any respect of their wilful desperation.  
Now whither a Christian Prince, is not aswell tied in conscience to reduce his subjects to the true knowledge of God, as to teach them their obedience towards himself, I will not dispute, though the holy scriptures do furnish us with sundry precedents making for that purpose, but 〈◊〉 refused to govern those that were not found in the Christian faith: for (saith he) I that am a Christian, cannot become your Emperor, that are the disciples of julian a 〈◊〉 from Christ.  
Here might be a more ample addition concerning this matter the which I will not take upon me to meddle with.  
But that princes have power to command for truth, and to make laws for Christ, standeth not only with probability, possibility, reason and nature, but also with evident utility, necessity, religion and equity, confirmed expressly by scriptures, and plainly warranted by the laws, actions & examples of the most famously learned, and renowned.  
Who maketh any doubt but that the Almighty God in delivering the sword into the hands of Princes, giveth them a direct charge aswell to provide that true religion be maintained in then realms and dominions, as civil justice ministered: and giveth them no less power to punish Schysmes, heresies, & Idolatries, and such other offences of the first table committed against God as to punish murders, thei●es, and such like breaches of the second table, with such other sins of treason and rebellion as concerneth but themselves.  
But for this matter of conscience, so much pretended by our Irish Catholics, I think there is never a papist in Ireland, that is well able to distinguish truly of conscience what it is.  
They make a matter of conscience, of every popish fantasy, of every wilful opinion blindly conceived, & obstinately maintained, without knowledge, wisdom, or understanding▪ every heretic, every sectary doth stand upon his conscience.  
The Turk that denieth Christ, and upholdeth Mahomet, will say as our papists do, his conscience doth lead him so to do, & they can allege, why thus did our fathers, they believed thus, & in this belief they both lived and died.  
The popish priests do teach the Irish, to do as their Fathers have done before them, and this doctrine is the right ready way to lead to Hell: Walk you not in the precepts of your fathers, neither observe their ways, nor defile yourselves with their Idols. Ezec. 20.  
Let them not be as their fathers were, a disobedient, and a rebellious generation. Psal. 78.  
Poor Ireland may rue the errors of their fathers, they have felt the fruits of their father's Idolatries, of their rebellious, of their contempts, and of their disobedience, both to God, and their Prince, and they may say with Hezekia: Our fathers have trespassed, and done evil in the sight of the Lord our God, and have forsaken him, and turned their backs, and lo● our fathers are slain by the sword. 2. Cron. ●9.  
And therefore it is a strange doctrine that is taught by those shavelings, to teach the poor people to disobey God, and to follow their Fathers: our papists are taught by their ghostly fathers, as we use to teach Parrots, that can say, Beware the Cat Parrot, but knows not what a Cat is: so they be taught to speak of the Catholic Church, and the Catholic faith, and to pretend then consciences, when they lack all understanding of God and godliness: and yet the poor ignorant papists will keep such a st●●re with the Catholic Church, the Catholic faith, the Catholic religion, the Catholic service, and all must be Catholic: but when their Ghostly fathers should come to an issue to make proof in the matter, they are fain to return a Non est inventus.  
Thus the people of that Country have been blinded and led astray since I have known Ireland, and those seducing spirits, their Friars, their Jesuits, and their ignorant popish Priests, under a pretence of Religion, seek nothing else but to hatch up and to draw in Rebellion, colouring out all their impieties, under the show of the Catholic faith.  
By these holy pretences, they have perverted and misledd a number of good people throughout all the parts of that kingdom, and that of all sorts and degrees, that without doubt would be both tractable and conformable to the laws of God and the obedience of the Prince: their zeal in this religion wherein they are so blindly led, is an evidence what fervency they would show, if their eyes were once opened to behold the light of the Gospel, now if the creatures of God are to be pitied, if there be 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 led in darkness, by these instruments of Satan.  
These things considered (though not affying in mine own wit or learning) yet nothing doubting but that there be many good people in Ireland, to whom God hath given the spirit of judgement and understanding, for their sakes therefore, and further to express my good will and the love that I bore to that Country, I endeavoured a Book, which I entitled, A short survey of Ireland. wherein I plainly discovered who it was that had not only blinded the simple and ignorant sort, but also had seduced those that took upon them to be wise and learned: In which book 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 avow, there is no Papist so simple, (or at the least, if he will not join obstinacy with ignorance) but that he shall plainly see that Idolatrous priest, that hath so bewitched the world with a show of holiness, to be that man of Sin, to be that instrument of the Devil, to be indeed that Antichrist, that hath been so much prophesied of, and of whom we have been so often forewarned by the holy scriptures.  
It is he that hath drawn the kingdoms of the world to drink of the Cup of his abominations: it is he that hath hardened the hearts of this poor people of Ireland, aswell against their God, as against their prince: and it is he that I have sought so to discover to the Irish, that he might no longer deceive: and this I did aswell for the glory of God, for the service of my prince, as for the love that I do bear to a number of that country people, to whom I do with, as I do to myself.  
I was not ignorant, but that it would be objected, that I being no Churchman, nor had no cure of souls, it would therefore be thought a matter impertinent for me to meddle with.  
But I say, that the Law of God and the Law of nature both, do bind every Christian, to have care (not only of his friend) but if he should see his enemy, in a dangerous path, that leadeth into that peril that he foreseeth not, I say he that suffereth his brother so to perish, and will not call unto him, and give him warning of the danger, he is guilty of his death, and his blood will be 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 ever, christian one to another.  
If my lines have not taken that effect that I desired, I have done my good will, and have contented myself with the writing of them, knowing mine own intent, that was only desirous to entice but not to intrapp, and rather purposed to profit many, then to offend any.  
The publishing of this book, which (as I have said before) concerned nothing but a discovery of the Pope, became offensive, but not so much to the lettered sort of papists (I mean, to those that do protest knowledge and learning) as to those that were ignorant and unlearned, that I am sure do not understand the grounds of their own religion, nor do scarcely understand what themselves do read: but are better practised, in Gesta Romanorun, in the seven wise masters, in bevis of hampto, & in the lying Legend, than they be in the Bible or Testament, or in any other book that doth concern true godliness: yet these were they that began to grudge and murmur against me▪ avowing me to be a most malicious enemy to Ireland, that never had any 〈◊〉 meaning to Ireland but have pitied a number of poor people in that country, that are capable of obedience and discipline, if they were not misled.  
From this I took occasion to write a second Book, the which I entitled, A New description of Ireland: wherein I have in a more ample manner inveyed against Popery in general, but not against any one papist in particular, saving, that I have a little glanced at a disgrace that was offered unto me, by some one or two that to show themselves to be others, stretched their authority a little beyond their bounds, and whereof I could have been well revenged, if I had been but half so malicious towards them, as they showed themselves towards me.  
I must confess, this discourteous dealing with me, whetted me so much the rather, to the writing of that book, wherein I took occasion to make manifest the fruits of the Pope's religion, how it not only sequestereth from GOD, and all goodness, but it is so far contrary to that Christian charity, which our Poplinges will so much brag of, that besides it ●●●teth to sedition, and rebellion, it breedeth a contempt of those things appertaining to that morality, that putteth a difference between civil people and 〈◊〉 beasts.  
We see it here in Ireland, where the very hat●ed they bear to the gospel professed by the English, 〈…〉, that are not yet reduced to 〈◊〉, rather to 〈◊〉 their accustomed uncleanelines, and to retain themselves in their barbarous customs and inhuman l●athsomenes, rather than they would take any example from the English, either of 〈◊〉, or any manner of decency.  
Such malice is there in Popery, that it 〈◊〉 and impugneth the rules and principles, aswell of Christian p●et●, as of human society.  
To conclude, that poor book intended for his majesties service especially that is now so much exclaimed at, that they say is such a 〈◊〉 and slander to the whole realm of Ireland: that hath been so ●ifted, so over-lookt, and so narrowly searched into, to find either word or syllable, that might be disproved or taken hold on, is not yet tainted 〈◊〉 detected with any untruth: A 〈…〉 of, what they are not ashamed to do 〈…〉 man's censure that 〈◊〉 a faithful subject to the King, that is not a papist, that is not a traitor in heart▪ that hath not 〈…〉 conscience & findeth 〈…〉 to be 〈…〉 any man that is not 〈◊〉, that is not blind on the one side, and will see too much on the other, censure me in God's 〈◊〉.  
And now to wind up all, I would be ashamed, and confess myself to be worthy of punishment, if I should write in the depravation of a country, that is replenished with so many honourable, with so many worshipful, and with so many worthy personages, of all degrees of all estates, and of all professions: and as in that book itself, I have already acknowledged, and do yet again reacknowledge by that which followeth.   

2 〈…〉  
I Have hitherto truly set down 〈◊〉 very occasion 〈…〉 those two books▪ the 〈◊〉 as I have said a true discovery of the Pope himself in particular▪ the second a detection of popery in general: wherein although I have hypped up the barbarous customs, the uncivil demeanours, and the uncleanely behaviours that are used amongst the Irish in the remote parts of the country: yet I have not done it so much to upbraid them with this their barbarism, as to make them to 〈…〉 the Pope's doctrine, that is the author 〈…〉, and hath so bewitched them with malice towards the 〈◊〉, for religion's sake, that they will neither draw example, nor precedent from them, that might either concern the glory of God, or then own good.  
But because I see I shall have occasion hereafter, to speak of these matters in a more particular manner, I will 〈…〉 time deliver, what hath been the occasion that my 〈◊〉 was brought into that mislike as it was, amongst some of the Irish.  
There is nothing more distasteful in there double dealing days then the writing of books, especially if they be of a reprehending humour: for these galled 〈…〉, that live with corrupted consciences, are so afraid of rubbing, that they will both wynch and kick at any man that they think would but touch their festered sores.  
I have read an old author, that speaking of the nature of the swine, will needs persuade that a hog (by a certain instinct) doth know himself to be the most 〈◊〉, the most unprofitable, the most harmful, and the most loathed beast amongst all others, and having this w●e●ing of himself, that he is good for nothing, but as the proverb saith, Till 〈…〉 to the pot, he knoweth likewise that men do never seek to lay 〈◊〉 of him but either to hang a yoke about his neck, or other while to thrust rings through his nostrils, or more likely to kill him out right, and this is the cause (saith mine author) that the swine do so cry and yell (as they are seen to do) more than any other cattle, when they are taken, or when a man doth but offer to lay hands upon them.  
An excellent resemblance to a vicious man, that knowing his own guilty conscience, to be corrupt and wicked, and branded, perhaps with some loathed deformities, do think that a man cannot write nor speak any thing against vice or villainy, but he must rub him.  
Some of these Hoglinges (as it should seem) have had the perusal of my lines, and as I do gather by some circumstances, have not only wrested out matter to their own discontent, but have sought to whet on others to be as angry as themselves: but amongst the rest of these find-faults, that are so displeased with my book, what should I say to him, that in the presence and hearing of no less honourable than the Lord Deputy himself, would avow, that book to be no better than a libel, that was first intended for the glory of God, for the service of his majesty: And that was licensed to the press by authority, that the kings majesty himself hath pleased to peruse, that our gracious young Prince, vouchsafed the like, that was dedicated to the most honourable and worthy Earl the Lord high Treasurer of England, and to be short, that was both seen and permitted by the most of the Lords of his majesties most honourable counsel.  
Now for him that in so saucy and malapert a manner, would term that to be a libel, that had been thus surveyed and overlooked, did rather argue a mind over loaden with malice, and a tongue fraughted with lying and slandering, than any token either of wit or modesty.  
But as we are taught, we must do good against evil, and the rather to show a charitable disposition: I will do as I am taught, to pray for him, and in no worse language than we be taught in the Litany, to pray for his majesties most honourable Counsel, That it would please God to endue him with grace, wit and understanding.  
But that I am pressed in mine own defence to make it known how my Book became to be so exclaimed at, I would omit to speak of one occasion that was offered at an honest Alderman's house at Dublyne, who kindly feasting his neighbours and good friends, where a woman (if I may term her to be a woman that hath forgotten to blush) but such a creature there was that amongst the whole assembly, beeganne to pick quarrels both at me and my book, belying and slandering both it and me, with such false and untrue reports, that a number of those that had never seen the book itself, believed all to be true that she reported: And being thus carried from hand to hand I was brought into a general obloquy throughout the whole city of Dublyne, but especially amongst the citizens wives, amongst the which there be a number of grave, wise, and sober women, that I have ever esteemed and held in reverent regard but we see the malice of a wicked woman will seek revenge, if it be but on a dog, but what should▪ I say to this woman reporter, that in some respects I could resemble to nothing more like than to a Pipe of Tobacco: and let her go for smoke, fortitude doth show itself more worthy in suffering then in doing wrong.  
jason the Thessalian, being assailed and wo●●ded by an enemy who had an intent to have stabbed him, had an impostumation opened, which saved his life: so the stab of disgrace that is offered by an enemy, may serve to cure & heal our neglected and hidden infirmities.  
A wise man may make great profit, by the reports of his most malicious enemies, who discovering his imperfections, may learn thereby to mend his faults: but this argueth our vile corruption, when our best offices are performed by our worst acquaintance.  
But now to speak to the main point, how my Book became to be so contemptible to the Irish: it was the papist indeed that pyckt so many quarrels against it: and although they would not openly manifest the matter, but took other occasions whereat to be angry, yet that was the hidden grief, that stirred up their Choler, they cannot endure to hear their holy father so truly translated, from the Vicar of Christ, to be indeed, the Vicar of the Devil.  
It is truth, that in those two Books, I have made manifest aswell of the Pope himself, 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 pity and commiseration of a great number.  
And although that the Pope's whole brood of vermin, as Friars, Jesuits, Seminaries, and other Popish priests, have vowed themselves against the truth of God, yet there be a number of others, that are misse-ledd, and daily seduced by these blind guides, that it may please GOD to open their eyes in time, and to receive the truth of the Gospel with a sober mildness.  
He that believeth not to day, shall have grace given him, and he may believe to morrow, in the mean time, I do not despise him, but I do both pity him, and pray for him.  
These be the men to whom I have addressed my lines, and do charitably beseech them, not to respect who it is that hath written, but to consider what it is that is written, let them then judge as it shall please God to put in their minds.  
And although that at this time, my desire be rather to take away offence, then to give offence, yet I cannot dissemble with religion; but that I must needs make manifest this holy Catholic brood of Rome, that deceiveth the poor people of Ireland and (as our Saviour said by the pharisees) that oppresseth the poor widow and fatherless, that liveth in idleness, in whoredom, in practising of murder, treason, rebellion, and Summa summarum, in all manner of mischief.  
They be the Agents and Factors, for the most insatiable merchant in the 〈◊〉, I mean the Pope that selleth God's laws, his own traditions, he selleth sin, he selleth righteousness, he selleth CHRIST, he selleth the blessed Sacrament of his flesh and blood: he selleth the works of Saints, he selleth Christ's merits, he selleth the people of God, he selleth holy orders, he selleth pardon and remission of sins, he selleth GOD and all his ordinances, and all for money.  
But is not this a monstrous hypocrisy, that the Pope will be called the servant of servants, and yet will take upon him to be the Lord of Lords, and King of Kings?  
The Pope is a more detestable enemy to the true Catholic Church then either Turk or infidel, for those that seek to uphold his abominations, those he maketh Saints, and those that do impugn his doctrine by the scriptures, them he persecuteth, and against those Princes where he cannot prevail with those excommunications, his curses, and his Bellowing Bulls, them he seeketh to confound by poisoning, by stabbing, or by murdering in one sort or another.  
Spoils, massacres, and treasons, even to the destruction, and murdering of Princes, by their servants and subjects (if a priest do but say the word) are accounted just, honourable, meritorious, holy, but for a Prince to defend his own right, or in executing justice upon such of the Pope's vagabond as are sent to seduce, to conspire, and to practise villainy, he is an heretic, a schismatic, a disobedient child to the Church, and he must be poisoned, stabbed, or blown up with gunpowder, there must be some thing exploited against him, he must not live, if God do not defend him.  
This is the fruit of the Pope's religion, and these be the practices that are used by papists, let every man therefore look well to his leader, that he be not blind, for both the guides that are blind, 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 faith that our forefathers have died in.  
When the word of God is preached unto men that be wicked unto whom God hath given no grace to receive it, then are they nothing thereby amended, but their hearts are the rather, the more obdured, and the more the word of God is preached unto them, so much the more obstinate they become, and the more mischief they intent: after this manner the heart of Pharaoh was hardened, when the word of GOD was delivered him by Moses, he having no grace to receive it, the more Moses endeavoured to express it, the more sturdy was he to withstand it.  
But what need we travel into Egypt to fetch precedents, when we have so many home examples here in Ireland, where the truth of God's gospel hath been so long preached, and the people every day grown more obstinate than other, that are rather given up to believe lies, legends, fables, dreams, visions, old wives tales, and a number of such other mockeries.  
The Papists have ever more been full of Miracles, but in their legend of saints, and in many other foolish Books, they have feigned them so grossly, that they are ashamed to hear of them, but GOD sometimes, suffereth those that have no love to his truth, to be deceived by lying Miracles, for as the children of the truth, shall naturally incline unto the truth, so the children of the Devil whose hearts are full of lies, shall naturally consent to be led away with lies.  
I might yet enlarge a great deal of other matter, but my conclusion is that the whole glory of the Pope's Church is nothing else but trash.   

3 A Revocation of all over sights that through ignorance were published in that Book.  
I Am come to the matter that is most of all looked after, and that I am sure is especially wished for, and that is A Revocation of my oversightes: I know not how to behave myself honestly in this business, for to square in out to there contentments that do desire it, would wound mine own credit, & to reiterate those things that might plead my excuse, would sooner breed a new warfare of words, then settle that quiet that I could wish: but they say, there is better safety in an unjust war, then in a patched peace.  
I confess, that if I had but half so far overshot myself, as reports were given out, a Revocation in words only would be too little to make amends, for I would acknowledge myself to be worthy of shame and punishment both.  
But because the book is extant to be seen, & to answer for itself, I think my best course will be to set down those oppositions that have been objected against me, aswell by those that were but misinformed by other men's reports, as of those that made malicious collections, exhibiting those things against me for slanders, that were shameful for them to bring into question, if they had been well advised.  
Me thinks an easy persuasion might induce wisemen to believe, that he that will undertake to inveigh against Popery, either by word or writing shall want no enemies in Ireland, that will both rail and rage against him, and will so over load him with lies and slanders, that if they can not break his back, they will yet be sure to crack his credit: amongst the rest of those untruths that were objected against me, one is how I should affirm in my book that there is neither civility nor humanity to be found amongst the Irish, but that they are inclined to all manner of brutishness.  
And although I need no other answer to this but to turn them to my book, that they have so slandered and belied, yet for better satisfaction I say, it is truth that I have spoken of the manners and customs that are used amongst the Irish in some parts of the Country, that are not yet so conformed from there uncivil demeaners, nor so perfected in the compliments of humanity, but that they retained still their accustomed uncleanelines: now if I should say that in some parts of England itself, there be many people that are both rude, ignorant, and very clownish, as it is well enough known there are so (indeed) could this be a disparagement to the whole realm?  
But they will say I have made no exceptions amongst the Irish, but have numbered them all to be in one predicament, let me entreat them but to overlook my Epistle to the Reader in that book where they shall find these words.  
Do not think me to be so general, but that I do make a great differnce between those that are rude, uncivil, unreverent, uncleanely, and untaught, and those other again, that are mild, modest, kind, courteous, and that are every way endued with wit, reason and understanding. And I do make the like exceptions between those that are irreligious, superstitious, Idolatrous, seditious, rebellious, that do retain Jesuits, Seminaries, and other Traitorous Priests, then of those that chose are professors of the Gospel, that do embrace the holy Scriptures, and do endeavour themselves in the service of God, and in obedience to their Prince.  
I hope I may revoke this without any disgrace, I have been charged with a lie, and I renounce it.  
A second objection was, that I had taxed the Irish in general to be more savage and cruel than the Cannibals.  
This is as true as the first, and needeth no other purgation, than what is contained in the book itself, and first in the 36. page, I say that those of the Irish that have reduced themselves to civility (were it not for their Religion) are otherwise of very good conversation: and aswell in their manners as in the decency of their apparel, they are very modest and comely. And in the 17. page, Although the vulgar sort through their dull wits & their brutish education can not conceive what is profitable for themselves and good for their Country, yet there be some others, whose thoughts and minds are enriched with knowledge and understanding, that have done good in the country, and whose example hereafter may give light to many others. For I think that if these people did once understand the preciousness of virtue, they would far exceed us, notwithstanding our long experience in the sovereignty of virtue.  
You may see now, I have no such conceit against the Irish, in general as they have fabled, but that I think there be good amongst the bad, and bad amongst the good, I might therefore have revoked this accusation, as he that revoked a long relying letter but with one word Ment●ris: yet I will not do so, but I will borrow a Lawyer's plea, Non est factum.  
It is yet again objected against me, that I have upbraided the whole Irish nation with their rebellious dispositions: with their cruelties, with their murders, with their treasons, and that I do make semblance as though there were never a sound subject in Ireland, neither in life nor religion: if these reports were but half of them true, I might be ashamed to draw any breath in Ireland.  
I would to God that neither myself nor any other man beside could justly reprove them for their rebellions, for then insurrections, and for their treasons and murders both, but to think that there is never a sound subject in Ireland, it were pity I should live to have such a thought in Ireland, but let me proceed as I have begun, let mine own lines plead mine own excuse, in the 52. page, I have set down these words. I know there be in Ireland a number of worthy subjects, that cannot be detected, nor their fidelity and trust to their Prince by any means impeached, And in the 111. page, I know amongst the Nobility of Ireland, there hath been, and there are still, many honourable personages, and so there are of many other gentlemen, that without all doubt are as forward, as ready and as willing to serve their Prince, as any other whosoever. And yet again in the 54. page of my book, I have often said, that there be many good people in Dubline, and so through all the parts of Ireland beside, men of all sorts, of all professions, and of all degrees that are not to be detected.  
What have I omitted to commend in the Irish, (I mean of those that are worthy of any commendations indeed) but I have done them right, I have given them their due, I have not forgotten those that be fewest in number that are godly affected to religion as in the page, 91. God be thanked Ireland was never so destitute, but there hath been a number of good people natives of that Country, that hath zealously and religiously professed the Gospel. And therefore those that could spy out the discommendations I have given of those that be bad, and could not see the praises I have given to those that be good, it should seem they are not perfect sighted, but I would I could entreat them yet to put on their spectacles, and to look into divers parts of my book that do plead my excuse, they should find in the 14. page, this honest protestation: I do know never a man in Ireland that I do hate, or that I do wish any harm unto, and therefore if I happen to glance at the abuses of those that be all, let not those that be good think themselves thereby to be detected, or so much as touched.  
They should find again in my Epistle to the Reader: I would not have it thought, that I make any difference between 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 leaf of the book again, for a farewell: I hope there is no man that will accuse me of partiality, to say I have more forborn to speak against the follies of the English, then against the manners and customs of the Irish, or that I do otherwise distinguish between them, but value them both a like, the good to the good, and the bad to the bad.  
I know not yet therefore what Revocation I should make, but to say that either I have been wonderfully mistaken or shamefully belied. I might yet speak of other accusations, that have been grievously enforced against me, how I have mocked at their Irish customs, scoffed at their holy wells, derided their Irish Saints, and one in sober sadness took it very grievously that I had termed, their Friars their Jesuits & their Priests to be the Pope's vermin.  
I warrant ye, they that could spy me out these faults, they were not blind they were none of these heretics, that will say the pater noster in English: but they say open confession must have open shame Peccavi. I have sinned, and here I do make open Revocation for I revoke wells Saints Friars, Jesuits, Priests, Pope, Devil and all: And I would all that knows me in Ireland would take example by me and do the like.  
Thus much for Ireland in general that they say I have so detected in my book, & now for Dubline in particular that I hope I shall aswell satisfy and give content.  
I have written 3 several Chapters the 15. the 16. and the 17. that do particularly concern the Cytty of Dubline, the head of the 15. chap, A true description both of the Cytty and Cittyzens of Dubline.  
The head of the 16. Of some defects in the government of Dublin, the head of the 17. Of the trade and traffic that is used in Dublin,  
In the first of the three, which is the 15. Chap. I have a little crossed Master Stanihurst that in his description of the City of Dublin, doth so flourish it out with such gorgeous buildings (as he termeth them) that the world doth know, when he writ his Chronicle, made but a sorry show, to what it is now. But Stanihurst sought to please by flattery, and I by plain dealing, he paints it out more gorgeously then truly, but my description in these words following. To speak the truth of Dublin as it deserveth first the Town itself, is convenient enough, pleasantly seated aswell for the serenity of the air, as for the pleasing walks, that are round about the City on every side: And this commendation, I think be more properly true, than that sumptuous description that Master Stanihurst hath made of it. Now how I am conceited towards the Citizens themselves let mine own lines witness: which doth like wise follow in these words. The Citizens themselves are wonderfully reform, in manners, in civility, in courtesy, both themselves and their wives, modest and decent in their apparel, and they are tractable enough in any thing, Religion only excepted.  
And the very latter words in the self same Chapter are these: Dubline is not yet so destitute, but that there are some, aswell learned Divines, as other grave and godly Citizens and Townsmen that God hath blessed with the light of his word, that do daily endeavour themselves to give good example, seeking no less to advance the glory of God, as the honour of their Prince, and the good of their Country.  
Me thinks these words were enough for those that were wise to number themselves amongst those that be good, and not to find fault with the reprehensions of those that be ill.  
But here is a matter now objected against me, that in this Chapter I have taxed the Citizens of lack of love to his Majesty, for their receiving and harbouring of the Pope's vermin, which (they say) lies not in the Mayor to redress, but it belongeth to a more superior authority, I protest I am sorry that there should be a man found in Dubline, that would take exceptions at this, and these things were better to be buried with silence, then to be discoursed with diligence, but if it be a fault to speak against the entertaining of popish priests in Dubline, that are well known to be his majesties protested enemies, I have committed that fault through ignorance: for I had thought, that the Citizens of Dubline in general, that have received so many liberal gifts, such gracious grants, and large liberties, from divers and sundry Princes of England, and that are so bountifully confirmed, by our most gracious King that now is, I had thought the Citizens of Dubline, in respect of their love and duty to so good and gracious a King should at the least have restrained (though not punished) that brood of vipers, that doth practise nothing but treason and contempt, both against his Majesty & his proceedings.  
And I persuaded myself again, that the Mayor of Dubline that is so great a magistrate within his own precinct, that hath the managing of all affairs within the City and that standeth upon his prerogative within his liberties, and will have no more to meddle but himself, that may hang, that may draw, that may punish, and hath his majesties sword committed unto him for the same purpose, if all this be not sufficient warrant for the Mayor of Dubline, to hunt out of his jurisdictions, those sowers of sedition those perverters of his majesties good subjects and those malicious enemies to their king, it is pity that he hath not a new Charter, wherein these services might be better warranted unto him: I do not speak of the Mayor that is now of the time present, but I speak of all that are past, and of the rest that are to come: for if every Mayor within his liberties, and every Bishop within his diocese throughout Ireland, would do their duties, God would be more honoured, the King better obeyed, and the people united in that love and amity, that now is dissipated, by this contrariety in Religion. In the 16. chap. speaking of some defects in the government of Dublin, the greatest fault that is there armed at, is the profanation of the Sabbath day, that day which God hath commanded to be kept holy, & should be dedicated to his honour, that day is most polluted in Dublin, & every alehouse from morning till night is pestered, with drunkards with blasphemers, I will not speak of whorehunters, but indeed with all kind of disordered people.  
It is truth, that in England (and else where that I know in Christendom) there are drunkards, there are blasphemers, & there are whorehunters too many, but the rate penal laws to restrain them, but especially on the Sabbath day, and in England, there is not any one permitted to keep a tippling house, but he must from year to year enter into bond, and good sureties with him, to keep good rule and order: and I think there is no man that professeth to be a Christian, be he Protestant or Papist, that will think I have offended in this, and therefore I shall not need to make any Revocation in the matter, because I hope there is no man aggrieved at it. I would be sorry to reiterate the occasion that bred offence, between the two Sherives and myself: because my desire is rather to qualify, then to revive matter of unkindness, but what soever hath formerly passed between us, I protest I am so free from malice towards them, that I do not know them from other men, when I meet them in the streets, what meaning they have towards me, I know not, if it be good I would be glad, if it be ill, I care not: the worst I do wish unto them, is, that it would please God to inspire them with his spirit of truth, and as I wish it from my heart, so help me God.  
And although I must confess, I have ever hated Popery, yet I protest I never 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 crave pardon of the Citizens of Dubline in general, but to lament that calamity pitiful to be spoken of, that in the City of Dubline, where the word of God hath been so plentifully preached in such continuance: & that should give light & example to all the rest, both of cities and towns through out all Ireland: and are not able to make a yearly choice of a Mayor and two Sherives, that will either go to Church, or willingly take the oath of allegiance to his Majesty, & that they have no other to employ for his majesties service, but such as will impugn his majesties laws.  
But they will say a Papist may be a sound subject, I will not deny but he may be so: but I will ask our Papists of Dubline or else where, but this question, what they do think, whither at Rome or at Rheims, or where soever otherwise, where popopery beareth sway, whither they would put a known protestant in commission for the service 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 security: And of whom? marry of those that have such cunning to equivocate and have so many dispensations in a readiness, that what they swear to day they may revoke to morrow & y ● are taught by their priests, that when they are brought before such as they account for heretics, they may both sophistically swear & sophistically answer  
This I hope may suffice for a Revocation of all oversightes that I have committed against the Citizens of Dublin in the 16. Chap. of my book. And now to speak something for the credit of that city, & to deliver truly but what I have received from some of the Citizens themselves, & not of the inferior sort, but from some of the best Aldermen of the city of Dubline, who foreseeing the partiality that is used by officers of all sorts (that be papists) that do execute there places not only to the great detriment of his majesties service but also when any of his majesties best affected subjects, that are known to be religious, & have conformed themselves to his majesties proceedings, if any of these shall light into the laps either of a Sergeant, a constable or a jailer that is a papist, he shall be afflicted and exacted on with more rigour & cruelty then if he were amongst Turks or jews, where contrary wise, if a papist be brought in question although it be sometimes for his disobedience towards his Prince there is scarce an officer that will do his duty to apprehend him, or being aprehended there will hardly befound a jailer that will scantle him with any short allowance belonging to an offender, but will rather entertain him as a friend, And the more repugnant he showeth himself against his majesties proceedings, so much the more favour the jailer will show him. These officers that I speak of be such as are belonging to cities and towns corporat, yea to the city of Dubline itself, amongst the which there are some that on sunday mornings will first hear a mass, then after that they will attend the Mayor to Christ-Church, & having put him into his pew, they convey themselves from out of the church into a tavern where they sit till the Sermon be done, that they must wait of the Mayor back again to his house. I do not speak this in any malicious humour, whereby to indignify the city of Dubline, amongst the inhabitants whereof, although there be some few that be ill, yet I know there be a great number of most worthy citizens that do show no less zeal and fervency in the worshipping of God▪ then love and loyalty to the service of the king, who for the better advancement of those affairs that do belong to his majesty, do wish and desire, that not only the Mayor and Sheryves in every City and town corporate, throughout the Realm of Ireland, should receive the oath of allegiance, but that there should not be a Sergeant, a Constable, a jailer, or any other petty officer admitted, but such as are tractable to his majesties proceedings & submissive to take upon them, the oath of obedience.  
But some perhaps will say, that the Cities in Ireland (no not Dublyne itself) is able year after year, to make choice of a Mayor and two Sheryves, that will willingly take the oath of obedience to his majesty, the which if it should be true, (as God forbid it should so be) what a gracious clemency then in a prince, that will suffer a people to enjoy so large liberties, as every City throughout that realm is commonly enfranchised, that are so repugnant, and opposite unto him.  
To come now to the 17. speaking Of the trade and traffic that is used in Dublyne: some of them do exclaim against me, that I have wonderfully wronged the city in speaking against their multitude of Alehouses, which they call Taverns; but as good luck would have it, there be others beside myself that have found out that fault, and first a most reverent and worthy magistrate, the Lord chief Barrone of his majesties Exchequer in Ireland, who in his oration to the late Mayor of Dublyne, when he came to take his oath at the Chequer bar, gave him advertisements, of that superabundance of Alehouses, and of the abuses and inconveniences that did grow by the sufferance of them.  
There was a learned doctor likewise, that openly exclaimed at the abomination that was used in those multitude of Alehouses, in a Sermon at Christ-Church, before the Lord Deputy and the state, and before master Mayor himself, and those few of his brethren, that do use to come to Church.  
But if it be a fault in me more than in the rest to speak against these things, let it pass for one of my oversights, for I see he that speaks against pride drunkenness and lechery, shall want no enemies.  
There followeth now a grievous quarrel, and above all the rest most bitterly aggravated against me, and there hath been inquiry made in the matter whither I have belied the City or no in saying, the Alderman's wives sold ale: my words are, The best sort of women, as Alderman's wives and the rest of the able sort, are those that do brew.  
Now let it be understood (as without dissimulation I meant it) that some Alderman's wives did brew ale to the intent to sell it again by the dosins, by the barrel, or by the great (as we call it) is this such an indignity to all to say that some have done so: or what discredit to her that should so do, any more to brew ale, then to make malt, or to endeavour any other things, that belongs to good housewifery, that every wise woman is to under take.  
It is not the brewing of ale, but the number of idle housewives, that under the pretence of selling, do keep filthy houses, shameful to be spoken of, this is it that offendeth.  
But I can tell where this and worse matter too, was aggravated against me to some Alderman's wives, by a female creature, and by such a one (I warrant you) that doth think herself to be in as good request as Pudding Tobacco.  
But let me say for mine own excuse, for the Aldermen of Dublyne themselves, there be many of them my good friends, whom I dearly love, there is not any one of them that I think to be my foe, or that I do hate, and therefore to slander them with matter of untruth, I would be ill ashamed.  
Now for their wives in general, and for all the rest of the citizens wives of Dublyne (that be of the better sort) I protest it confidently, and I speak it from my heart, I never heard women les infamed or misse-reported, in any city or town wheresoever I have travailed: so that if Thucydides rule be true, that those women are to be accounted most honest, that are least spoken of, I say the citizens wives of Dublyne, may march in equal rank with those women that are least stained or misreputed.  
In a few words now to express mine own meaning, first for this construction that is made against me about the brewing of ale: I do confess of mine own knowledge, that there be diverse Alderman's wives, and many other women besides that never used it: but if they had, 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 known to be shameful livers, it is against them and against no other, that I do exclaim.  
I do acknowledge likewise that Alehouses, and victualling houses be both of them necessary, and therefore howsoever they interpret my words, those that be wise, can conceive of my meaning: these tippling houses by honest householders, and not by these known strumpets, that under the colour of selling ale, do live in that loathsomeness of life, too shameful to be spoken of.  
There is yet one other unkindness conceived against me, for speaking of the extortion that is used by the Bakers of Dublyne, that will be sure to make their bread after double the rate, that corn is sold for: a matter especially looked into in every City and town. And as it appeareth in the English Chronicle, the liberties of London, have been ceased into the hands of the king for this tolerating, with the inormity of Bakers, and it hath evermore been thought a matter most behoveful to punish (and that with all extremity) this extortion in Bakers, because it only pincheth the poorer sort, that are worst able to bear it.  
I protest I cannot revoke this as an oversight, that I have spoken against the Bakers, but do rather enforce it, that either they should be reform or else that the country Bakers, that will make their bread according to a true assize might be suffered (as they be in other well governed Cities) to serve the market, which every man doth admire, is not suffered in Dublyne: And now to speak without dissimulation, there is nothing wherewith the city of Dublyne is more wounded with disgrace, then in suffering so many filthy alehouses, and in this bearing with the extortion of Bakers.  
Thus you may see that although I have glanced at abuses that are used by some that are ill, yet it is without any impeachment of those that be good, and therefore those faultfinders have but discovered their malice, and done me no disgrace.  
The truth is, the whole drift of my Book is against Popery, how should it then be befriended in Ireland, where those that will be afraid to read it, will make no conscience at all to slander it.  
I know not whither I may term it to be blindness or obstinacy, or blindness and obstinacy joined both together, in a people (sensible and wise enough) that yet are trained to neglect the holy scriptures, to reverence visions lies and fantasies: that are led from the Church of God, to the superstitious, and abominable Church of Idolatry: that are wrested from the obedience of the Princes wholesome laws, that inciteth to unity and concord, to the dirty decrees and ordinances of a superstitious priest, that leadeth to destruction: that doth so neglect the means of their salvation: that they will not search for the truth, but are so maliciously blind, that they will not open their eyes to look towards the light: that with the jews do throw stones at Christ and will drive him away, when he cometh to preach, that with the Nazarits, will thrust him out of their city with violent hands when he cometh to offer himself unto them.  
I know not what I should say of the people of Ireland, whither it be through the confidence they have in their priests, or in the distrust that they have of their own judgements, or in the little credit they have in God's promises, that biddeth them seek and they shall find: but something there is that maketh them afraid for they dare not look on a book, that is either repugnant to their religion, or that doth contradict Popery.  
I have not spoken these things against the Irish, tauntingly, to upbraid them, but I speak it lovingly 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 nap of sleep in the time of his sermon, then for any zeal or devotion to the doctrine he taught, yet he 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 God's word, to make them more attentive to those things that did so nearly concern their salvation: even so say I, let those that have read over my former book, but to the end to pick quarrels against it, & to slander it with untruths, let them do so (in God's name) with this that followeth, let them read it over 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 have been long blindfold, and I care not to offend mame so I may please some.   

4 A Bulwark or Defence of all truths contained in my Book.  
THe matter that I have to defend is, that all that I have written against Popery is true, and he that defendeth truth is armed with authority, if all the world were against him, and hath law full power to pronounce the Pope himself with all his Cardinals to be heretics, the brood of Antichrist, and the ministers of Hell and damnation.  
In my former book, I have slightly touched the fruits of the Pope's doctrine how it stirreth up subjects against their princes how it draweth to rebellions, treasons, murders, mutinies, mischiefs, and to all manner of impieties.  
Now to fortify this, and to make it more manifest, I will further approve, how this poison of the Pope's doctrine, inciteth the people, from that trust they should have in God, to affy themselves in Saints, how it maketh men to fly from God's mercy, to other men's merits, how it excludeth Christ, and setteth up a Pope-holy righteousness of works and deservings, and to conclude, how it draweth from God to the Devil, and from that everlasting life, which Christ hath purchased for us with the price of his blood, to the fire of hell, and everlasting damnation.  
It is Popery, that maketh new relics, that setteth forth unshamefast legends, that deviseth false miracles, whereby to deceive the people, that giveth them pardons for money, for many thousand thousand years, that promiseth them help in their needs, and effect in all their desires, that maketh open ma●tes of the gifts and graces of God, that causeth men to run from place to place, from Saint to Saint, from shrine to shrine to increase their offerings, and to deceive the people.  
They are papists that brag of revelations, of visions, they walk in wonders above their reaches, they take away Christ the mercy seat, and will needs comprehend God in his majesty, by the judgement of their reason, and pacific him with their works.  
True Christian divinity setteth not God forth unto us, neither in his majesty, nor in any manner of similitude, but straightly forbiddeth us from the curious searching of his majesty, which is intolerable to the body of man, but much more to the mind, we must not therefore, be curious to search out the nature of God, but diligent to know his will, as it is set out to us in Christ: there is nothing more dangerous then to wander with curious speculation, to search out God, for as God in his own nature is unmeasurable, incomprehensible, and infinite, so he is to man's nature intolerable.  
Let him then that would be in safety and out of peril, bridle that climbing and presumptuous spirit, and seek to know God but according as by the scriptures, he setteth himself forth to be known in his son our Saviour.  
Then he that hath to deal in the matter of his justification, and desireth to know how God is to be found, that justifieth and accepteth sinners, let him know, there is no other, but the man jesus Christ, that hath said himself: No man cometh unto the father, but by me john 14.  
He that seeketh any other way, doth but wander, and he that searcheth any other knowledge, is as far astray.  
But to whom can we liken God, or what similitude can we fashion up, that may resemble the brightness of his glory?  
A most horrible Idolatry to figure out the Image of God the Father, like an old man with a grey beard, with a triple crown on his head like a Pope, the holy Ghost, they figure like a dove, and the blessed trinity with three faces.  
Now for the Image of Christ, there be so many similitudes, as there be workmen to carve or to paint him, when every one useth his own fancy to draw him into what form or ●auour he list, and therefore it was merrily spoken by an Irish man, who beholding an image that had been painted for Christ, swore that it looked so like an Englishman, that he loved it the worse.  
Zenophon would needs persuade that if beasts could paint they would portray out the image of God in the likeness of a beast, when God spoke unto the children of Israel, they saw no similitude whereby they might fashion God into any shape or likeness, they only heard a voice, which voice they were willed to observe and keep: It is enough that we believe God's promises, but not to portray him out in similitudes, nor to dispute of his will, and for those that have been curious to search out the cause of predestination, they have been wrapped in intolerable doubts, the which Saint Paul concludeth to be all only the will of God, for the proof whereof he brought in the evident example, how jacob was chosen, & Esau reproved, both before they were borne and before they had committed either good or evil.  
The papist seeketh his justification in his own works, the which being well considered, is less than himself, for the work man is much more excellent than his work: now if the article of justification be once subverted, then is all christian doctrine overthrown, for who are they that do impugn this christian righteousness, but jews, Turks, Papists and heretics for he that hath once lost Christ, must necessarily fall into the confidence of his own works.  
To forgive sins, to make righteous, to quicken and deliver from death, and the devil, and to give everlasting life, these are not the works of any creature, no not of Angels, but of the sovereign majesty the creator, and maker of all things.  
Christ (sayeth the Apostle) hath given himself: but for what hath he given himself, not for our good works, not for our vows, not for our pilgrimages, not for our mas●ing, not for our holiness, nor for our righteousness, but for our sins, Gala. 1.  
Here is now a down fall to the Pope's pardons, to purgatory itself, to vows masses and other abominations: this gun-shot beateth down Popery, it layeth all works, merits, and all other superstitious ceremonies flat with the ground, for if our sins might be taken away, by our own works, merits, and satisfaction, or whatsoever otherwise, what needed the son of God to be given for them.  
Now if we did but consider of the greatness of the price, that the son of God must needs be given for it, & would yet think of any other satisfaction, whereby we might redeem ourselves we should be very injurious, to the precious blood of Christ.  
We might here again yet further consider, that sin is a mighty tyrant, that is not to be vanquished by the power of any creature, but by the infinite power of jesus Christ the son of God that gave himself for it.  
Then what do the papists, that do think to overcome sin, by their own works and merits, but in establishing their own righteousness, do deface and pluck down the glory of God, and most perniciously do set at nought, the precious blood of Christ, which he so freely hath given unto us.  
But our Papists I think, are utterly ignorant of the grievousness of sin, & do dream it to be of no great force nor power but that it may easily be put away, by good works, by a pope's bull or by a priest's blessing.  
Then they make certain distinctions, between sin & sin some to be greater and some to be lesser, when there is no sin, how slightly so ever accounted of, but is rewarded with death, & damnation, if Christ be excluded, neither is their any other means whereby to repair it but by the shedding of his most precious blood.  
Why then thou foolish holy Pope, wilt thou bear me believe thou canst make me righteous, with thy Bulls, with thy pardons, with thy indulgencies, or with thy other trash, that am every day, every hour, every minute and every moment, a sinner committing sin against the almighty himself, & that in grievous and heinous manner, as contempt of God, blaspheming his holy name, despising his holy word, profaning the Sabbath day, with a number of other like concerning the first table? admit that I have not committed murder, theft, whoredom, and such other sins actual against the second table, yet in my heart what sin have I omitted, but that I am a sinner, and a continual transgressor of all the commandments: why then if my sins be so infinite, so horrible and detestable, who could repair them, who could satisfy for them, but he that hath paid the price with his blood?  
But will you see now the subtlety of Satan, to those that beegin, to lay hold on Christ by faith, to them he seemeth fearful putting them in mind of the grievousness of their sins, and of that which is a small fault, he maketh a very Hell, and driveth them as much as he can to despair of God's mercies, never ceasing to accuse their consciences, and all to make them to fly from their anchor hold: to them on the other side, that he ensnareth, to trust in their own works and merits, them he lulleth asleep in security, they make sin no sin, they think to repair it, but in going to a Saints shrine, in setting up a holy candle, or in forbearing to eat eggs on Friday.  
There is nothing more contrary to the nature of flesh & blood then to be reproved in those things, wherein they think themselves to deserve greatest praise, to say they be sinners, unrighteous, wicked, the children of wrath, when they think they have made themselves right us and holy by their good works, by going on pilgrimage, by praying to Saints.  
The wisdom and righteousness of the flesh is grown so proud and stately, that they cannot endure to hear of the righteousness of grace and faith: but that righteousness, which knoweth not the righteousness of Christ, is double sin: and therefore these holy sins that are committed, bearing the show of righteousness, are far more dangerous than those fleshly sins indeed, 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 do to the gospel.  
If we should compare blasphemers, publicans and harlots, to those holy hypocrites, we should find them the more likely to obtain grace, for they when they offend have remorse of conscience and do not justify their wicked doings, but the other dare affirm their idolatries, their wicked worshippings, & their other abominations, to be the works of righteousness acceptable unto God, and things available to salvation.  
So long therefore, as the opinion of righteousness abideth in men, so long there is also abiding incomprehensible pride, presumption, security, contempt of the grace and mercy that is promised in Christ.  
The doctrine of the gospel taketh from men, all glory, wisdom, righteousness, and giveth them to God alone, to whom they belong, the gospel is a doctrine, concerning Christ, which is neither law nor work, but our righteousness, sanctification & redemption, That he might be made an oblation for the sins of the whole world, that our sins might be forgiven for his sake, and not for the works of the law, nor our own righteousness: we acknowledge and confess that there is nothing in us that is able to deserve grace and the forgiveness of sins: but that at we obtain it by the free mercy of God, only for Christ's sake, whereby we do not seek to set forth man's worthiness, but God's mercy offered unto us in Christ.  
For Christ and the Law cannot agree together in the conscience, the one must give place: and he that cannot believe that God will forgive him his sins, for Christ's sake, how can he believe that his sins shall be forgiven, for the works of the law, which no man yet was ever able to perform.  
They that do mingle the law, and the gospel together, do perveit both, for either Christ must remain and the law give place or▪ the law must remain, and Christ must give place.  
For he that will needs couple the law with the gospel, doth not only blemish and darken the knowledge of grace, which Paul so often speaketh of, but also he taketh away Christ with all his benefits.  
The law indeed was given to utter sin, death and damnation, whereby to drive us to Christ. The Law is our schoolmaster to bring us to Christ saith the Apostle Gala. 3. and our Saviour himself in the sixth of john: Do not think that I will accuse you to my father, there is another that accuseth you, even Moses in whom you trust.  
One place of Scripture containing some threatening of the law, beateth down all consolations beside, and so shaketh all our inward powers, that it maketh us to forget justification, grace the gospel and Christ himself.  
The law no doubt is holy, righteous and good, & consequently, the works of the law are holy righteous and good, yet notwithstanding a man is not thereby justified before God, but made the rather subject to the curse.  
And although there be nothing more necessary than the law and the works thereof, yet by the same a man may be brought to the denial of Christ, for of the law many times cometh a trust and affiance in works, and where that is, there can be no affiance in Christ: the righteousness of the law is to fulfil the law according to this saying of the Apostle, He that shall do these things shall live in them, but the righteousness of saith is to believe according to this saying: The righteous man doth live by faith.  
Now the Papists that do so much endeavour to establish the righteousness of works, do thereby tread down the righteousness of Christ, for although it be true, that works must follow faith, yet in the work of our salvation, there must be no medley, we must rely in the one or in the other: now faith worketh not but believeth in Christ, who is our propytion, and remission of sins, but the effect of the law is not to make righteous and to give life, but to show forth sin, and to destroy, and although the law sayeth, He that shall do these things shall live in them, yet I would but see a Papist, that could point me out but one man, that had so performed the works of the law, to merit eternal life by his own deservings: who so ever seeketh to make himself holy by the law, what can he imagine, but that God being angry, must needs be pacified with good works, & what works can he now perform wherein 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 he ought, they cannot therefore quiet his conscience.  
If our reward should be according to our works, there should no man be saved, when our best deeds (compared to the law) are damnable sins, neither by it is any flesh justified as it appeareth in the 3. to the Rom. for the fulfilling of the law, is only to believe in Christ: neither is it written in the gospel, he that worketh, but he that believeth shall be saved, and therefore they that do seek heaven by works, are such as do not understand the treasures that are laid up for them in Christ.  
There is no man so foolish to condemn good works (as the Papist most slanderously reporteth) but we condemn confidence in good works, that should either justify or make righteous whereby the precious blood of Christ should be made altogether unprofitable, for those that do seek their justification by Law, or works, what is it else but a flat denial of Christ.  
But here cometh reason now to debate the matter, who hearing of justification by faith, beginneth to storm: what saith it are all my good works then nothing worth? have I fasted, have I prayed, have I been charitable in bestowing my money to build chapels to build chanteryes, to give perpetuities to massing priests, to buy Coops, vestments, Crosses, and chalices, & are all these nothing worth, have I laboured in vain?  
In any case therefore when we come to debate of these matters away with reason, which is an utter enemy to faith, and leaneth not to the righteousness of faith, but to it own righteousness, or at the least to the righteousness of the law: now where Law and reason are once linked together, there faith looseth her virginity: for man's reason taketh more pleasure in measuring of God, by her own imagination, then by his word, and doth those with better will and greater zeal, that she herself hath chosen, than those that God hath commanded.  
And therefore if with the papist, we should go about to measure the things appertaining to faith and salvation, but according to the rule of reason, we should find both great absurdity and many impossibilities: for who can believe the articles of the Christian faith, that Christ the son of God was conceived, and borne in the womb of the virgin Mary, that he was borne and suffered, the most reproachful death of the Cross: that the dead shall rise at the last day? and how absurd and foolish doth it seem to reason, that in the lords Supper, the body & blood of Christ, should spiritually be offered unto us, or that the Sacrament of baptism should be the receiving of the holy Ghost: or if we had no better speculation then to look with the eyes of reason how could we see or believe the blessed trinity? but how foolish and impossible did it seem in the judgement of reason, when God said unto Abraham that he should have a son of the withered and barren body of his wife Sara? we may therefore conclude and that undoubtedly, that in the searching out of things that are divine, there is nothing more unreasonable, then that which we call natural reason: The wisdom of the flesh (saith Saint Paul) is enmity with God: And therefore when God speaketh, reason judgeth his words to be heresy.  
The papist doth attribute the merit of grace, and the remissiof sins, to the work wrought, for they say that a good work before grace is available to obtain grace of congruence, because it is meet and convenient that GOD should reward such a work, but when grace by this means is once obtained, than the good works following do deserve everlasting life as a due debt.  
For the first work before grace God is no debtor, but because he is just and good, it therefore behoveth him to approve such a work, and to give grace for such a piece of service: but when grace is obtained, God is become a debtor, and is constrained of right and duty to give eternal life: for now it is a work done in grace and therefore it maketh gracious.  
Now if a man, of his own ability may perform a work which is not only acceptable in God's sight, but is also able to deserve grace of congruence, & get of right and duty eternal life, what need is there then of the grace of God, of the forgiveness of sins or of Christ himself? he might well have spared his blood and bitter passion: we are able to crave for ourselves, and to work our own salvation by our own deservings.  
But if the Pope, with all his religious rabble were not both blind and malicious, they could not choose but see, and would not let to confess it to be a most horrible blasphemy, to think that there is any work whereby to pacify God, when we see there is nothing that could appease him, but that inestimable price, even the death of his Son: away then with these Popish satisfactions of works, of merits, of vows, of ceremonies, both before grace & after grace, throw them altogether with their first founders, into the bottomless pit of hell.  
Whatsoever is not of faith, is sin, sayeth the Apostle Rom. 14. and therefore he that would deserve grace by works going before faith, goeth about to please God with sins by heaping one upon an other, and therefore thou canst not deserve grace by thy works.  
The Pelagians do grant as much of grace as the papists do, for they say that men may have a good purpose, and a love of grace, of their own natural strength, for (say they) God hath given good Laws: and a man may keep them of his own natural strength, or else the commandments were given in vain.  
And may not infidels and misbelievers attain to this merit of congruence? for the Papists do grant that it cometh of natural strength, and yet it should not follow of congruence that they shall receive grace, nor yet attain to the remission of sins, for how should a man without a special grace abhor his sins: for if men may do good before grace, than we may gather grapes of thorns, and figs of thistles: we see now, that the first part of Christianity doth consist in the knowledge of ourselves, and of our own unworthiness.  
The second part (if thou wilt be saved) thou must not seek thy salvation in thy works, but in Christ that was crucified and died for thee, for God hath revealed unto us, that he will be unto us, a merciful father, and without our deserts (seeing we are able to deserve nothing) will freely give unto us remission of sins, righteousness and life everlasting, for his son Christ's sake.  
This is our belief touching Christian righteousness, against these horrible and monstrous blasphemies of papists, concerning their merit of congruence, and worthiness of works.  
Christian righteousness is Christ apprehended by faith, and dwelling in the heart, but to give a true rule of Christianity: first we are to consider that a man must be taught by the Law to know himself, and to understand that all have sinned, and have 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 law, and brought to the knowledge of himself, then followeth true repentance, and here he beeginneth to sigh and to seek out for succour, and utterly despairing of his own strength, he findeth this comfortable consolation: Son, thy sins are forgiven thee: believe in jesus Christ, who hath taken thy sins upon him, whose stripes have made thee whole.  
This is the beginning of health and salvation, by these means we are delivered from sin, justified and made the inheritors of life everlasting, not for our own works and deserts, but for our faith whereby we lay hold upon Christ.  
When we have thus laid hold upon Christ by faith, through whom we are made righteous, now follow good works; and that is, to love God above all things, call upon him, give thanks unto him, praise his holy name, confess his goodness & mercy towards thee, begin now to love thy neighbour as thyself, do unto him as thou wouldst be done unto, help the needy, comfort the afflicted, give alms to the poor.  
These be good works indeed, for this hearing of masses, this worshipping and offering to Idols, this going on pilgrimage, to the holy Cross, to Saint Patrick's Purgatory, this giving to lascivious priests: leave this to the Papists, the generation of Antichrist, and the rest of that holy rabble of the Pope's Vermin, that dares take those privileges to themselves, that do properly belong unto Christ alone, he only forgiveth sins, he only giveth righteousness and everlasting life.  
Good works are outward signs of true faith, which do not justify of themselves, but are as testimonials to the worker, that he is already justified, so that works are out the fruits of faith: good works are all things that are done within the limits of the laws of God, in which God is honoured, and for which thanks are given to God.  
That faith that bringeth forth good works doth justify, but the works do not justify, and this justifying faith is the free gift of God without our deservings, for by this faith given us thus by grace, we attain the benefit of Christ's death, which only justifieth us, so that good works are the fruits of a good faith.  
Fasting is a good work, but how? not to abstain, from the eating of flesh, and to pamper the paunch with all sorts of fish, till it be ready to surfeit, not to refrain from the eating of an egg, and to make no conscience at the kill of a man: not to make difference of days, and to forbear from butter, cheese and milk, but never to abstain (neither fasting day nor other) to live in drunkenness in whoredom, and in all manner of loath some sin and wickedness: not to fast in the honour of a Saint, and to live with bread and water one day, & the next day to glut ourselves, and to riot and revel it out with all excess.  
And what are these prayers that are delivered in a strange tongue, that are tallied upon a pair of Beads, that are presensented to Saints, Images and Idols, but the works of darkness, of sin and of damnation?  
All such religion where God is worshipped without his word, and commandment, is idolatry, and the more holy it seemeth in outward show, so much the more dangerous: this abstinency of the Papists in forbearing of flesh, and eating of fish, their praying upon beads, their worshipping of Saints, their vows, their pilgrimages are all Idolatry.  
We do not reject fasting, and other good exercises as things unnecessary, but we say that by these exercises, we do not obtain remission of Sins: and hereupon, the papists both ignorantly do judge, and slanderously do report, that we speak against good works.  
Whether thou eat or not eat, thou art neither better nor worse saith the Apostle, now if any man would say, if thou eat, thou sinnest or if thou abstain, thou art righteous, he should but show his ignorance: it is a small matter to eat or not to eat, but when a man doth believe, that in abstaining, he meriteth heaven, or is thereby the more holy, here God is denied, and Christ is rejected, and the blessings of God thereby abused, and to think that life or salvation, or death, and damnation, dependeth in the observation hereof, is a devilish superstition, and full of blasphemy.  
It is truth the papists do fast, they pray, they watch, they do lay crosses on themselves, but by this they think to appease the wrath of God, to deserve grace, to work their righteousness, to make themselves holy: by this, they take from God his Majesty, his divinity, his mercy: And do attribute the work of their salvation, to their own merits and deservings.  
Our Saviour in the 6. of Matthew, reproved those works that are not performed by faith: but what works be those that he there rebuketh? even such as are commanded by the scriptures, and such as every true Christian must put in practice, namely fasting, praying, & deeds of alms: for the Scriptures themselves being once corrupted with glosses (as our papists do accustom and as they have made manifest in their Remish Testament) is no more God's word: so those things that are commanded by the Scriptures, being once perverted, and alienated from their true uses are neither to be accounted for good works or godly deeds: now what are become of those merits of congruence, before faith when fasting, praying, and alms giving are reproved, Christ here destroyeth not fasting, praying, and alms deeds, but he preacheth against the purpose and intent, how they were perverted, by the Scribes and Pharisees, so we that do seek our salvation in Christ only, do not seek to destroy the deeds of good works (as the papists untruly do report) but we say that those that do seek their justification in them (as the papist doth teach) are most injurious to the blood of Christ.  
Turks and jews do give alms as plentifully as any Christians do, yet it is abominable, for lack of faith and knowledge of the true intent.  
In the offerings that were made by Abel and Cain, we see that though the works that are performed by ungodly persons, do make as glorious a show, as the deeds of the godly, yet in the sight of God which looketh on the heart, the deed is good because of the man, and not the man because of the deed.  
The wrath of God consumeth these holy and faithless works, as it did Nadab and Abihu: And here if we did but turn our eyes unto the Pharisees, which before the coming of Christ in his flesh, had laid the foundation of free-will, whereon they built their holy works: see what followed, upon fervency and zeal, they thrust themselves out of the holy rest of forgiveness of sins, by faith in the blood of Christ.  
Me thinks the Pharisees and our papists do draw together in one line, for the Pharisees persecuted Christ, because he reproved their holy works, and our papists are as angry towards us, because we renounce their superstitious merits, and seek our justification in the blood of Christ.  
Abraham believed God and it was imputed to him for righteousness than Abraham obtained not this righteousness before God through the works of the law, for at that time there was no law nor in four hundred and odd years after, then if there were no law, there could be neither work nor merit, what then, but the bare promise, which Abraham believed, and it was accounted to him for righteousness.  
Abel and Cain, They offered their oblations unto the Lord, but the Lord had respect to the offering of Abel: you see now saith the papist, that God hath respect to offerings, and therefore works do justify: but what blindness is this that will not suffer them to see, that God had first respect to the person of Abel, which pleased the Lord, because of his faith, their works were both one, they both offered oblations: what was then the difference? Abel was faithful, and Cain an hypocrite, presuming on his own merit, as our Papists do.  
It is truth, faith and good works are near neighbours, for they still dwell together in a righteous man, but as touching their office, there is a great separation, for the law can have no dominion but over the flesh, and faith alone must dwell in the conscience, and sending Moses away with his law, there she planteth Christ with his righteousness: for the bleeving conscience must know of no law.  
He that hath once received Christ by faith, and knoweth that he is his righteousness and life, doubtless he will not be idle, but as a good tree he will bring forth good fruit, for the believing man, hath the holy Ghost, and where the holy Ghost dwelleth it will not suffer a man to be idle, but stirreth him up to all exercises of piety and godliness, and of true religion, to the love of God, to the patient suffering of afflictions, to prayer, to thanksgiving, & to the exercise of charity towards all men: but these good works and this charity following faith, do neither form nor adorn my faith, but my faith both formeth and adorneth them.  
Faith and works therefore must be so taught, as the one he not confounded by the other, for he that teacheth works only, as the papists are accustomed, then saith is lost, if faith only be taught, then carnal men by and by begin to dream, that works are not needful.  
Faith is the believing of God's promises, and a sure trust and confidence of goodness and truth, and true faith is impossible to be had without the spirit of God, for it is above all natural power, that a man in the time of affliction, when God scourgeth him should then believe, that God then loveth and prepareth for his good.  
Faith giveth glory only unto God, which is the greatest service man can do unto him, for without faith God looseth his glory, his wisdom, his righteousness, his truth and his mercy: And to conclude, there is neither Majesty, nor divinity remaining unto God, where faith is wanting.  
The papist will say, that we must believe in Christ, and that faith is the foundation of our salvation, but it justifieth not except it be furnished with charity and good works: but faith of itself is God's gift, and God's work in our hearts, which therefore justifieth because it apprehendeth Christ.  
Man's reason can not comprehend this, but thinketh of charity and of works, what I have done, and what I have not done, but faith hath no other object than jesus Christ, the Son of God delivered to death for the sins of the whole world, saith looketh neither to charity, nor to works: it saith not what have I done, or what have I deserved, but what hath Christ done, what hath he deserved: the gospel then truly answereth, that he hath delivered me from eternal death and damnation, & therefore a true and a steadfast faith must lay hold upon nothing else but upon Christ alone.  
When I can feel and confess myself to be a sinner through Adam's transgression, without my deservings, why should I not think myself to be made righteous again, through the righteousness of Christ, without my deservings?  
And therefore he that apprehendeth Christ truly by faith, although he be never so much pressed down with the weight of his sins, may yet take comfort, and accounted himself to be righteous, by that only means, that he possesseth Christ by faith: if this faith fail, and that it must give place to works or charity, or to another help beside, than it is but a fable that Christ is the Saviour of the world, and God also found to be but a liar, that hath not performed, what he hath so confidently promised.  
Let us now acknowledge the law to be as it is, divine and holy, and let us learn of it, both how we ought to love God, and to demean ourselves towards our neighbour, & to ask counsel how we should be delivered from sin, the power of the Devil, and eternal damnation: Let us have nothing to do with the law, which in that point doth rather terrify, then minister comfort, here let us fly to the gospel which teacheth us, that jesus Christ the son of God hath paid the ransom, with his precious blood and redeemed us from our sins, and here faith alone willeth us to receive this, and to believe it: and therefore when the law accuseth and sin terrifieth, let us look upon Christ, laying hold on him by faith, we have then present with us the conqueror of the law, sin, death and the devil himself.  
Whosoever will diligently consider of the whole argument of that book called the Acts of the Apostles, shall find that it teacheth nothing else, but that the holy Ghost is not given by the Law, but by the hearing of the gospel: for when Peter preached, the holy Ghost forthwith fell upon all that heard him: & in one day three thousand that were present at the preaching of Peter, believed and received the holy Ghost: Cornelius received the holy Ghost, but not by his alms giving, but Peter preaching the gospel of Christ the holy Ghost fell upon him, and of all the rest that were present with him, so that the whole sum and argument of that Book is, that we are justified by faith only in Christ, without our works, and that the holy Ghost is given, by the only hearing of faith at the preaching of the gospel, and not at the preaching or work of the Law.  
Well saith the papist, if the holy Ghost may be obtained, but by hearing of faith and the gospel preached, and that there is nothing else required of us: alas this is but an easy matter soon performed, but the giving of the holy Ghost, the forgiveness of sins, the deliverance from death, are matters of greater moment then to be so easily attained unto: And therefore if thou wilt obtain these inestimable benefits, there belongs more to it, then either hearing or believing.  
Thus argueth the papist, and this seemeth conformable to a man's own reason, and this opinion is well liked, and the Pope, and the devil himself will approve it.  
Thus the inestimable greatness of the gift, is the cause that we cannot believe it, and because this incomparable treasure is freely offered, therefore we despise it: but let Christians learn, that the forgiveness of sins, Christ and the holy Ghost are freely given us by hearing of faith, and the gospel preached. And that we must not so much think of the greatness of the thing that is given, nor of our unworthiness that are to receive it, as of the greatness & graciousness of the giver: we must think that it pleaseth God freely to give unto us, that unspeakable gift as Christ hath said Luke 12. Fear not little flock, for it is your father's pleasure to give unto you a kingdom▪ Let foolish reason now be offended, let the papist never spare to rage and rail against us, let them say we teach men to do nothing at all for the obtaining of so inestimable a gift but to hear the gospel preached, let them therefore refrain themselves from going to church, that they might not partake with us of this heavenly treasure but for those that will exercise themselves in righteousness indeed, let them first exercise themselves in the hearing of the gospel & having once received that, let them give thanks unto God: and afterwards, let them exercise themselves in those good works which are commanded in the law, so that the law and works, may follow the hearing of faith: but to seek any justification by the law or by works we leave the one to the jews, the other to papists: the papist teacheth that no man can have any certain knowledge whither he be the child of God or no, but he that doubteth of God's good will towards him, that man cannot believe that he hath forgiveness of sins, but imagineth the tenth article of the Christian faith, and maketh doubt of his own salvation, the papist indeed, hath not this feeling, for it belongeth to none but to him that hath the spirit of God: Know ye not yourselves, that Christ is in you except ye be reprobate persons, saith Saint Paul 2. Corin. 13. And in the sixth to the Rom. He that hath not the spirit of God is none of his.  
Now the spirit of God is the only mark that is given to those that are elect, now the Papist that hath not this feeling, if Saint Paul's words be true, is a reprobate, for he hath not the mark.  
If any man feel in himself a love towards the word of God and willingly heareth, talketh, and thinketh of Christ, let that man know that it is not the work of man's will or reason, but the gift of the holy Ghost.  
So again where the love of the word and gospel, is comtemned despised, and utterly set at nought, as we see at this day (but especially here in Ireland) let them assure themselves that it is the work of the devil, that so blindeth their eyes and hardeneth their hearts.  
Then what are the Papists but the destroyers of the kingdom of Christ, and the builders up of the kingdom of the Devil: And as witchcraft covenanteth with the Devil, so Idolatry covenanteth with God: for thus many prayers, for thus many Paternosters, for thus many creeds, for thus many Aves, for thus many days of fasting, for thus many masses, for these and many other matters the works of the flesh, superstitious follies, and that idolatries.  
The Papists do imagine of GOD, to be but a merchant to sell them his heavenly graces, for their stinking merits.  
If the doctrine of the Papists be true, God now receiveth no more to his mercy, but he receiveth us to penance, which commonly they link together with holy works, but what holy works? such as feed them fat, and pampers them in idleness, and yet they would seem to fayne that idol their Pope to be so merciful that for a little money, there is neither penance, nor pain of purgatory, nor fasting, nor abstaining from any filthy sin, either of whoredom, treason, or murder, but he forgiveth all, and sendeth them to heaven and that with a trice: And as they deal with God himself, so they deal with the Saints, whom they would make as malicious and vengible, as the Poets fayne their furies that torments the souls in Hell, if their eves be not fasted, their Images visited and worshipped with a Candle, or some other offerings, which must be performed in those places, that they themselves have chosen to hear petitioners, and to receive 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 only more merciful than God, but if a man may believe our papists, he is more powerful than God: for God (say they) if a man commit a sin, upon due repentance, he forgiveth the offence only, but not the pain that is due to the offence, saving that he turneth an everlasting pain, but to a temporal pain, and appointeth seven years plunging in purgatory for every deadly sin, but the Pope absolveth all, both a paena & Culpa, aswell from the pain that is due to the fault, as from the fault itself.  
And whereas God forgiveth no sin but upon due repentance the Pope never looks after that, money is the matter that he stands upon, he that hath money shall have a plenary remission for as many horrible sins as any man is able to commit, let him choose whether he will repent or no, he shall be forgiven, & for a need if a man be disposed to commit a horrible murder the Pope will give him absolution before hand.  
The whole doctrine of the Pope tendeth to covetousness to rob the simple and ignorant people, look into their purgatory, that only serveth but to purge men's purses, and wherefore serveth pardons but for the same purpose, their offerings to Saints but to fill their bellies, their treatales and all other trash, what are they but mere cozenages and flat robberies?  
The infinite number of Popish priests that be in Ireland doth make a great commodity amongst the silly people, of this only conceit, that for a little money bestowed upon them, they will not only undertake to do good works for them, but will also undertake to stand between God and them, and to take all their sins upon themselves.  
Thus powerful is the Pope if our papists say true, that he can forgive more than any can offend, but as for God, they make him but an hypocrite, to forgive us the fault, but not the pain that is due to the fault: but Pau● says he gave himself for our sins, if he gave himself to death for our sins, without doubt he is no tyrant, as the papists would make him: he that will give himself to death for us, will neither condemn us, nor take pleasure in our torment.  
What unkindness in our papists that without any authority of scripture, will yet seek to despoil God of his honour, imagining that he hath not delivered us aswell from the pain as from the sin: and what blasphemy to think that Christ's blood, was not sufficient, to give full remission to his faithful, aswell for the one as for the other: or for what intent should the pain be reserved to satisfy towards God, when all the pains of Hell are not able to purge one sin or to satisfy for it, which if it were, in continuance of time, the damned souls should be delivered from Hell.  
For our better understanding let us here consider the sins which we do commit, if they should be measured by ourselves that do commit them, they could be but finite: for of men that are of themselves 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 sins which we commit then, are against the infinite Majesty of God, in regard of whom our sins are truly infinite: to an infinite offence, then doth belong an infinite punishment, which could never be borne nor remitted, but of that which was likewise infinite: God by his infinite grace hath given us his son infinite as himself to bear it: our Saviour by his infinite power, hath borne and swallowed upour infinite pain, and that further by his infinite obedience purchased for us God's infinite grace: he doth then forgive us that debt which another hath paid him, he doth furthermore forgive us that punishment, which another hath borne for us: thus as in the sins which we commit, God had regard unto himself against whom it was committed, so in the satisfaction for the sin, he had the like respect to that which was done, by our Lord and Saviour jesus Christ, and thus against an infinite punishment he 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 us from the sin and not from the pain, as the papist would persuade, than grace should lose his grace, and we should still remain in the state of damnation.  
Me thinks our papists should now be ashamed of their Pope that dates thus presume to eclipse the glory of God's mercy, and the worthiness of Christ's satisfaction: but alas what should I speak of shame unto them that have forgotten to blush? Christ hath chosen us before the beginning of the world, that we might be holy and without spot in his sight. Ephe. 1.  
If through his choosing and election we be without spot in his sight, what buzzardly blindness to suppose, that he will yet have us to be tormented in Purgatory, as these popelings do believe.  
But it will be said, why who is so righteous but that he may say his Pater noster of the which one part is Forgive us our trespasses, as we forgive them that trespass against us? And it is truth, there liveth no man upon earth without sin: notwithstanding, all those that were chosen in Christ before the foundation of the world was laid, are without spot of sin in the sight of God: so that they are both sinners and righteous: if we consider our rebellious members, which as Saint Paul saith, are sold under sin Rom. 7. then we are grievous sinners, but contrary, if we believe that by the merciful favour of God, he hath freely given us his Christ, and with him all things, so that we be destitute of no gift, as Paul doth testify Rom. 8. then are we righteous in his sight, and our conscience at peace with God: and what have we then to do with Purgatory?  
But leaving a number of testimonies, that might be cited out of the holy scriptures witnessing the promises: let this suffice that is avouched by the Prophet David, whom his 32 Psalm saith Blessed is he whose iniquity as forgiven, And making exposition of his own words, he proceedeth, Blessed he whose sins are covered.  
Now who can cover his sins from the sight of God, who setteth the most secret sinners that are, in the light of his countenance, that looketh into the very imaginations of men, that are nothing else but evil continually? or wherewith may a man so cover his sins, but that they will break out? for what can be hid from that piercing sight that seeth in man, that he discerneth not in himself, that did first know him before he was created, and hath justly calculated and cast up all his sins, all his abominations before they were ever acted or done?  
But wherewith shall we seek to cover them, what with good works, as Adam did with fig leaves? it is hypocrisy, and the holy hypocrite, & the proud Pharisee, is more audible in the sight of God, than the Publican or harlot.  
How then shall we cover our sins, for covered they must be, and we must appear holy and without spot in his sight: how are they then to be covered they are then covered from God, when they be covered by God, then are they covered from his wrath, when they be covered by his mercy, and they shall be covered by his mercy, when they be covered by the precious blood of our Saviour jesus Christ, who is our propitiation & righteousness: he that seeketh any other coverture than this, seeketh but with Adam to hide himself in the thicket of a bush, where the justice of God will find him out.  
It followeth in the next verse, Blessed is the man, to whom God imputeth not his sin, and in whose spirit there is no guile: but why is it not said here, blessed is he that hath not sinned at all, or blessed is he that hath not offended or transgressed the law? because it is said else where that all men are sinners, & the Apostle saith If any man say he hath no sin, he is a liar, etc.  
Or why is it not said blessed is he that can so conform himself from a sinner, to become no sinner, that by his own works and merits, can make himself holy.  
Because the most righteous man sinneth seven times a day, yea that great Apostle Paul himself was left with a prick in his flesh wherewith to exercise him, the which when he prayed unto God to have it taken from him, he was answered: My grace is sufficient for thee.  
He therefore can not be blessed that stands of his own righteousness: but Blessed is he to whom God imputeth not his sin, in whose spirit there is no guile.  
But who is now this blessed one, or where is he to be found, for if there be none blessed, but he that hath a pure and a clean spirit, where shall we seek him?  
But let us compare the words as they stand, in the first verse it is said, Blessed is he whose iniquity is forgiven, Blessed is he whose sins are covered: it followeth in the second verse, Blessed is he to whom the Lord imputeth not his sin, in whose spirit there is no guile.  
Why then to him whose iniquity is forgiven, to him the Lord imputeth not his sin: And to him again whose sin it hath pleased God to cover, that man is reputed to be of an upright heart: so that the words are expounded the one by the other: those than are not blessed that think to cover their sins themselves, but those whose sins are covered by the mercy of God: And who are those whose sins it pleaseth God so to cover? even those that do discover themselves freely unto him: the man in whose heart there is found no guile.  
Not him that doth make show to be honest, and yet is full of deceit, as our Merit-mongers, and justiciaries, that will acknowledge no sin, but do justify themselves by their own deservings: but blessed are those that will confess their sins, and righteous by consequence, are those whom God hath justified in forgiving their sins, imputing unto them the righteousness, of his son: for seeing we have lost our original righteousness, we have not in us any righteousness greater, then to confess our unrighteousness, neither can we recover any other righteousness to help us, then that the Father hath imputed unto us in his Son.  
I have hitherto prosecuted the impieties of popery, how it secludeth Christ, & burieth all the benefits of his precious death and passion: I might yet speak of many other abominations that are hatched up in the Romish Church, as their adoring of Images, their public service in an unknown tongue, not understood by the people, their sacrificing of the son of God to his Father for the sins of the world, their adoring the eliments of bread and wine, with divine honour in stead of Christ, their shrift, their releasing of souls out of Purgatory by prayers and pardons, their enjoining of Priests to single life, whereby they do live in whoredom, and in loathsome and filthy uncleanness.  
These, with many other superstitions, & errors in doctrine, might yet be spoken of, the which for the present time I omit: now what account God will exact, for his name blasphemed, his Son refused, his sacraments profaned, and his word thus despised, is much to be feared, in the mean time, let us beseech the Father of glory, to give us the spirit of wisdom, knowledge and understanding, and so to enlighten the eyes of our mind, that we may know his ways, and be led through faith unto the knowledge of him that is all verity.  
FINIS.