Netherlands, and to make himself master of England and Scotland. The failure of these vast designs was followed by his death on the first of October, 1578: and the present homely verses appear to have been dictated by some protestant religious professor, who had considered all the Don's views as secretly directed by the See of Rome. I cite that portion which is entitled "The Pope's Lamentation."

O Heaven! O Earth! O Elaments!

and all therin containde; Lament with me, powre forth

your plaints;

To waile with woe the want of him,
that, during tearme of life,
Neglected nought that might be wrought
to make our glory rife.

Alas! how am I gript with griefe ;

what cares do compasse me, For losse of him whom I ordainde my champion cheefe to be:

To fight with those that were my foes,

whom I had handled so;

That he beleevde I was a god,

aswel as many moe,

That with my charmes I did inchaunt:

to finde his like againe

In all the world, who so did seeke

would labour loose in vaine.

And for this cause I called him

to state of high degree:

Provoking him to that which should for my preferment bee.

Full well my covenaunts could he keepe,

my lawes and statutes large.

My buls and pardons pleas'd him wel,

they weare his cheefest charge.

And, therefore, Death! I curse thee now,

and eke thy cruel dart,

Which did to that renowmed Prince

thy poysoned power impart.

Those Huguenots thou mightest have hitte,

to pacifye thine yre;

And let this worthy wight alone

to further my desyre.

Thou hast not only striken him,

but diverse more besyde;

As by thy deadly darte appeares,
that in theyr blood was di'de.
Thy furious force from me remoove,
and straight thy strength extend
Uppon a Prince whose name I hate,
at him thy battry bende.

So shall my sorrow somewhat cease,
but greater griefes will growe,
If thus thou seeke gainst me and mine,
thy rigorous rage to show.

"Deathe's Aunswer" asserts his universal domination over the human race, as "servaunt of the living Lorde," to execute his will: and indulges in rather illtimed merriment at the sorrow he occasions. The tract closes with the following lines, which are given as

Don Joan's Epitaph.

Don Joan of Austria heere entomb'd doth lye,
That was the worthy warriour willom* nam'd,

Who prowdly did of late his power applye
The fatall foyle of Flaunders to have fram'd.
Of stomack stoute and hawghty hart he was,
And made his vaunt the Emperor's sonne to bee:
But yet the thing he sought to bringe to passe
The living Lord hath frustrate made we see.
The fyrst of October, 1578.
L'acquis abonde.

Coupling this motto with the initials in the title, it would seem to assign the production to the same person to whom the Forrest of Fancy is to be assigned, whether it be Henry Chettle or Henry Constable.

* Qu. Whilom.

+ See Restituta, iii. 476.

Σύν θέω ἐν χριςτῶ. The Answere to the Preface of the Rhemish Testament. By T. Cartwright.

At Edinburgh, printed by Robert Walde-grave, printer to the King's Majestie. 1602.

Cum privilegio Regio.

Small 8vo. pp. 214.

NEAL, in his History of the Puritans, i. 471, says that Cartwright had been encouraged by the Earl of Leicester and Secretary Walsingham to answer the Rhemists translation of the New Testament, which had been published with annotations in favour of popery; none being thought so equal to the task as himself. This was about the year 1583.* Cartwright accordingly applied himself to the work, but Archbishop Whitgift, by his authority, forbad him to proceed: being afraid that his writings would do the hierarchy more damage, than they would do service to the protestant cause. The book therefore was left unfinished, and not published till the year 1618; to the great regret, he adds, of the learned world, and reproach of the Archbishop.

The Historian of the Puritans does not seem to have been aware of the above Answer to the Preface of the Rhemish Testament, nor of the following in 1588,

* In the year 1559, Cartwright and other ministers began to be called Puritans, from their attempting a purer form of worship and discipline than had been before established.

An Answere to ten frivolous and foolish reasons, set downe by the Rhemish Jesuites and Papists in the Preface before the New Testament, by them lately translated into English, &c. with a discovery of many great corruptions and faults in the said English translation, by Edward Bulkeley.

4to.

An earlier answer had also appeared by Dr. Bilson, Warden of Winchester, in 1586, under the title of

A Demonstration, that the things referred to in the Church of England are truly Catholike, notwithstanding the vaine shewe made to the contrarie, in their [the Jesuits] late Rhemish Testament.

The Rhemish Testament appeared in 1582, and professed to be "faithfully translated out of the authentical Latin, according to the best corrected copies of the same, diligently conferred with the Greeke, and other editions in divers languages." But Mr. Bulkeley complained that the translators had forsaken "the original fountain of the Greek, to follow the stream of the Latin translation, translated we know not when nor by whom." This Latin version, however, is attributed to St. Jerome.

Cartwright argued (as our divines now do) that all ought to read the Scriptures; that all ages, all sexes, all degrees and callings, high and low, rich and poor, wise and foolish, have a necessary duty herein. And ancient writers declare, that women and children, noble and ignoble, &c. exercised themselves in the Holy Scriptures.