death and destruction the confusion of their countrey and the ruine of this Realme you woulde dispraise and slaunder her and say shee were a cruell tyrant Nay for all her highnesse hath vsed you so mildely and mercifully as shee hath done yet some of you woulde darken her desertes if you coulde in sayinge moste spitefully and falsly that this is the time of tyrannie these are the daies of persecution this I graunt but not in Englande though you meane in Englande Truly suche as doe say so must needes I thinke speake against their conscience and knowledge vnlesse they take mercy for crueltie and crueltie for mercie and then I may say vnto them as Esay saide to the Iewes Woe bee to you that cal euill good and good euill c. If this bee the time of tyrannie and persecution when you that are manifest enemies to your Queene and countrie before well proued are suffered to liue peaceably to inioy your goods quietly to goe at your libertie or imprisoned to fare daintily and there to liue merily or to bee releast vpon suretie Then what was Queene Maries time when her simple humble and faultlesse subiectes were cruelly imprisoned in stocks and chaines other engins tormented most tyrannously racked their friendes to come to them not suffered on the bare boordes and ground lodged to haue penne and inke and candle light not permitted for want of meate to bee famished in prisons priuily to bee murthered and abrode in euery mans eyes to bee burned That time of Queene Mary to all wise men may rather seeme to bee the time of crueltie tyrannie and persecution than this milde and mercifull time of our Queene Elizabeth I beseech God to open your eyes to see howe her grace doth persecute you for if you did see yet I feare some are blinde for the nonce you would then say that shee persecuteth you none other wise than the louing father doeth his childe and as the good scholemaster doth persecute his scholler that hee would faine haue to learne Thus much concerning your now persecution I haue declared in my said booke whereby it may plainely appeare that yours is rather a pleasant pastime then a painfull persecution to that that the Protestants felt in Queene Maries time therfore you cannot 〈◊〉 say that my said booke came foorth in the middest of your persecutions but in the middest of your easie and carelesse liuing The 36. parte YOU call my saide booke a weightie worke of fortie sheetes of paper The proud and learned Scribes and Pharisees and the other common people thought the 〈◊〉 two mytes were but of a small value but in y t sight of Christe they were counted great for that it was all shee had Euen so that my saide simple booke being al y t I was able to doe may bee counted light in your iudgement but before God I am sure it is so weightie that it will weigh downe all your learned bookes that you write for the maintenance of the Pope your Romish Church And though in 〈◊〉 you name it a weightie worke yet I haue proued in good earnest that the booke wherein you deride it is but a very light worke for that this my answere hitherto hath weyed it cleane downe But though you count it a very simple and light work yet I must content my selfe there with for so the Popes learned Doctors counted and estemed the Scriptures For Ludouicus a Canon of the Church of Laterane in Rome openly in an Oration pronounced in the late Conuenticle of Trident for the mainteining of the decrees where of you are so deepely sworne saide as followeth Ecclesia est viuum pectus Christi scriptura autem est quasi mortuum Attramentum The Church is the liuely breast of Christe But the scripture is as it were dead inke The Bishop of Poiters in the same your godly counsell of Trident saide thus Scriptura est res inanimis muta sicut 〈◊〉 sunt reliquae leges politicae The scripture is a dead dumbe thing as are all other politike lawes To this ende writeth Albertus Pigghius Si dixeris haec referri oportere ad iudicium Scripturarum c. If thou say these matters must be put ouer to the iudgement of the scriptures thou shewest thy selfe to bee voide of common reason For the scriptures are dumbe iudges and cannot speake Eckius called the Scriptures Euangelium Nigrum Theologiam Attramentariam The blacke Gospell and inken diuinitie Furthermore in the discommendation of the scriptures Pigghius writeth thus Sunt scripturae vt non minus vere quam festiue dixit quidam velut Nasus cereus qui sehorsum illorsum in quācunque volueris partem trahi retrahi fingique facile permittit The scriptures as one man both truly and merily saide is like a nose of waxe that easily suffereth it selfe to be drawne backward and forward and to be moulded and fashioned this way and that way and howsoeuer yee list Thus reuerently did your Doctors of your Romish Church write of the most holy Scriptures You wrote immediately before these wordes It is a world to see what pillers of defence they haue got what graue writers in their cause what bookes they suffer to come out against vs dayly But may not I say to you and that more rightly and truly It is a most lamentable thing both to see and to heare what pernicious and pestiferous pillers your Church of Rome hath and what impudēt writers you haue in your cause and what beastly bookes your holy father and you doe suffer to bee in printe and goe abrode wherein the holy Scripture and worde of God is made a iesting and 〈◊〉 stocke The simplest the vnlearnedst the youngest writer that is or euer was amongst y t professours of the Gospell may be counted graue writers in comparison of these your nowe mentioned doctours Whatsoeuer you count of our writers you neuer founde that wee wrote so vnreuerently and so decestablie of the holy worde of God the tryar of all truth as these and other of your Romishe graue writers haue doone These your graue writers might be auncient and graue men to see to but they haue written most childishly 〈◊〉 fondly falsly and diuelishly It is not the grauitie of the person that maketh the writing graue but the graue and true writing shewes the grauitie of the person therefore if you consider well your graue pillers y t wrote as is before in y t defēce of your church you haue no great cause mockingly and restingly to call vs graue writers as though none but they of your 〈◊〉 can be graue writers And now for that your Popes pillers and your graue writers doe call the scriptures which is the holy woorde of GOD dead Inke a liuelesse letter a dumbe Iudge that cannot speake a blacke Gospell inken Diuinitie and a nose of waxe whereby they tooke the holy Bible not to bee any weightie worke
to do And so secretly between them it was agreed that if the paine might be suffered thē he shold lift vp his handes aboue his head towards heauē before he gaue vp y e Ghost And whē he was brought to the stake to be burned there mildely patiētly he addressed himself to y e fire hauing a strait chaine cast about his midle after whose 〈◊〉 praiers made vnto god the fire was set vnto him in y e which whē he continued long when his speech was taken away by violence of the flame his skin also drawē together and his fingars consumed with the fire so that all mē had thought certainly he had 〈◊〉 dead suddēly contrary to expectatiō the said blessed seruaunt of God being mindfull of his promise before made reached by his handes burning on a light fire which was marueylous to beholde ouer his head to the liuing God and with great reioycing as it seemed strooke or clapped them three times together At the sight whereof there followed such an outcrie of the people and especially of them which vnderstoode the matter that the like commonly hath not been hearde and so this blessed seruant of God strayght way synking downe into the fire gaue vp his Spirite If you had been as quicke a sighted Christian as you were a blinde Iesuite and as pure a Protestance as you were a peruerse papist you woulde haue seene this marueylous myracle and not haue ouerleapt it so farre backwarde I maruell that you tooke such paynes to leape an hundreth leaues for a false miracle of a dog and might so easely and that so nie at hande haue had a true miracle of a faithfull man Belike it was eyther to bright for your dymme eies to beholde for that you made suche haste to the dumbe dogge of an Erle that you had no leasure to staye and beholde the Seruaunt of God Thus if you had been as well willing to make but halfe a steppe as it were eyther backwarde or forwarde as you were of set purpose wilfully bent to make such an vnreasonable leape backewarde you might haue been easely spedde of better truer myracles then of the Earle of Wyltshires Dogge But because you thought that without any further circumstaunce as you would dresse them the one would be derided and the other discredited therfore you pickt them out of all my whole booke for the nonce and as a godly godfather haue giuen them a name calling them Luptons myracles But because I haue prooued that of the Earle of Wyltshires Dogge to bee a myracle of your own making therefore from hence forwarde it shall bee called the Iesuites myracle And nowe seeing you began with the first myracle I haue made an eude with the last myracle hoping you will winne as litle credite by medling with my myracles as you get gaine by controlling of the title of my booke Thus you haue cunningly confounded my matter and miracles onely reciting them as it pleaseth you adding to your owne wordes and diminishing mine as you thought good without eyther disproouing or 〈◊〉 them at all according to your wonted order which you woulde haue your indifferent reader thinke to bee a sufficient disproouing and confuting But I hope the indifferent reader not armed with affection wil iudge that you haue wandered vnwisely and vsed me vnchristianly The 58. part ANd then you ende with your supposed or thinking confutation of my booke with these wordes folowing All these thinges and many more the like he prooueth out of master Foxe his Martirologe otherwise called Acts Monumentes tyed with long chaynes in al Churches of Englande to be read with deuotion The more like the rest of the myracles bee to these the more I am sure you mislike them I neede not bee ashamed to prooue them by the booke of that learned and godly M. Fore called Acts and Monuments for that it is a worke of great credit and authoritie Which booke he hath most diligently painefully set forth with such knowledge truth that you may barke or rayle against it but the learnedest Iesuit or papist of you al shal neuer be able to disproue confute or cōfound it do what you can And though it be but lately set forth and the author thereof yet aliue I haue prooued before by sufficient argumentes that the thinges therein are nowe as well to bee produced and also to be credited as though the authour were dead a thousande yeeres since The 59. part YOu say that it is tyed with long chaynes in all Churches of England to bee read with deuotion I would y t a Iesuite were herein no lyer If you had not your popish masse and your other idolatrous seruice in mo Churches in Italie Fraunce and Spaine Gods word truely preached in all the rest then we haue those bookes in the Churches of Englande the popes pompe and power woulde quickly perishe and your romishe Church woulde florishe but a while As you haue continued your course against me most falsly and vntruly so you haue ended the same with a manifest vntrueth For I am most assured that euery Church in London hath neyther the same booke tied nor vntied I wish they had then can it be thought that euery Church in Englande hath them I am most certayne that no smal number that fauour your papistical religion here in this realme of england will thinke that herein you haue waded too farre and fowlie ouer shot your selfe who must needes witnesse agaynst you that this same booke that you say is tyed with long chaynes in all Churches of Englande is not in the Churches where they dwell neyther tyed nor vntyed Before you had some shadowe to couer your lies but you can not shadowe this it is so manifest You sayde before that I wandred by certayne controuersies but as without all wic and learning but here you haue vnwisely ended with a lie without any 〈◊〉 It seemeth that you had forgotten the beginning of your booke when you wrote the latter ende of your booke for in y e first side of your booke you bring a text of Salamō against liers but in the latter end of your book without eyther Scripture or text you play the lier your self What a shame is it for you at your first entrie to seeme to defend truth and to ende your book with such a manifestlye Your owne woordes in the beginning of your discouerie doe showe what you are like to come to for the latter ende of your discouerie For there you say according to Salamon a lying witnesse shall haue an euill ende then can you looke making such an apparant lie in y e latter ende of your booke for a good ende If you were a fauourer of the gospell as you are an enemie to the Gospell you would then frame your selfe to speake trueth as now you giue your self to fable and lie As the spirite of God doeth direct the godly professour of Gods worde to write
THE Christian against the Iesuite Wherein the secrete or namelesse writer of a pernitious booke intituled A Discouerie of I. Nicols Minister c. priuily printed couertly cast abrod and secretely solde is not only iustly reprooued But also a booke dedicated to the Queenes Maiestie called A persuasion from papistrie therein derided and falsified is defended by Thomas Lupton the authour thereof Reade with aduisement and iudge vprightly and be affectioned only to truth Hee hath made a graue and digged it but hee himselfe will fall into the pit which hee hath made Psal. 7. Seene and allowed ¶ Imprinted at London for Thomas Woodcocke dwelling in Paules Church yard at the signe of the blacke Beare 1582. To the right honorable Sir Francis Walsingham knight principall Secretarie to her Maiestie and one of her highnesse most honourable priuie Councell Thomas Lupton wisheth earthly prosperitie and heauenly felicitie AS there is hath been and will be right honourable both Wheate and Darnel Corne and Cockle and good Seedes and tares euen so there hath been is and wil be sowers of both sorts For the children of God doe sowe the good corne of Gods word and the seruants of Satan haue and will scatter abroad Darnel the Diuels doctrine But as the godly sowers shall dwell for euer with God whose good seede they did sow Sothe throwers abroad of the Darnell shall dwell with the Diuel except they cease frō their sowing Yet they like senselesse Swine will needes wallowe in the puddle of perdition though they are theeatned with the scriptures for the same Both which sowers are so different at this day that they that haue any glimmering at all may know the good sowers frō the euill the godly frō the wicked the true from the false Notwithstanding these wicked sowers of the diuels darnell goe about as much as in them lie to persuade vs that they are the true sowers and that their Cockle is pure and good corne But whose sowers they are and whose seede they doe sowe all they that are guided by Gods worde doe right perfectly knowe And as there hath been a wonderfull rable of Satanicall sowers from the beginning euer seeking to choke the good corne of Gods worde with their diuelish Darnell so there hath sprung vp not long since a seditious sect of Satanical sowers seeking by al meanes to choke or suppresse the good corue with their cockle and the Gospell of Christ with the doctrine of the Diuell And these are they that call themselues Iesuites but they rather deserue to be called Iudaites for they follow Iudas in betraying not Iesus in sauing One of which number as it shoulde seeme hath made a pernicious booke in praise of the Pope and Papistrie and in reproch of M. Nicols lately conuerted from Papistrie to the Gospel and returned from the Pope to his Prince But it doth appeare that hee doubted his docttrine els hee woulde haue set his name to his booke Wherein also hee doth detract a booke by 〈◊〉 pende and published called A persuasion from papistrie which I 〈◊〉 dicated exhibited to the Queenes 〈◊〉 without disprouing or confuting any one part thereof Whose namelesse worke in such points as I knewe to bee false I haue not only taken vpon me to reproue but also to defend my selfe my said booke by him therein depraued slandered And for that I know your honour to be a zelous fauourer of the Gospell a perfect professour of Gods worde an affable Magistrate whose wisedome and learning is such that you can easily try truth from falshood right from wrong I haue chosen you to bee a Iudge betweene a Christian a Iesuite Beseeching you to pardon mee for my boldnesse heerein assuring your honour that your common commendations and the good will I beare you hath made me to doe that that discretion and modestie shoulde haue made mee refuse But though my basenesse doth not deserue such a Iudge yet the cause which is Christs doth craue such a one Humbly requesting you though your affaires be great and your leasure little to reade and peruse the same as occasion will serue and time will permit Trusting that your reading thereof will bee more delightfull than tedious will rather recreate you than wearie you And thus ceasing heerein any further to trouble your honour I do wishe you in this life to bee guided by God and after to raigne for euer with Christ. Your Honours most humble and faithfull to commaunde Thomas Lupton ¶ A briefe Table for the finding out of necessarie matters of this booke A ANswere vnloked for Fol. 1. Pag. 1. A thing worth the noting Fol. 18. pa. 2. 〈◊〉 lawes in y e chiefe of the popes bosome Fol. 13. pag. 2. Abhominable doctrine to say that any man can doe suche penance as gods iustice requireth fo 34. pa. 1 Apostles did cast lots for a fellow Apostle but not for the prophetes to be their protectors Fol. 38. pa. 2. As god bearteh with wicked men so popes and princes may suffer their stewes Fol. 41. pag. 2. Apt argument of one that is suffered to steale apples Fol. 46. pa. 1. As the Pope hath a heauenly iudgement in his brest so Iesuites haue worldly mens thoughts in their 〈◊〉 Fol. 53. pa. 1 Asper latine for a Cat. Fol. 54. pa. 2. Abundantia latine for water Fol 54. pag. 2. Agnus dei as Christes blood can put away 〈◊〉 Fol. 60. pa. 1. Astronomicall second and they musical semebrief are both in one time Fol. 63. pag. 2. An eosi kinde uf confuting Fol. 67. pag. 2. Authoritie of the Church of Rome is more then gods word Fol. 83. pag. 1. Arguments and circumstances of two sides brought in 15 〈◊〉 words Fol. 88. pag. 1. As much as GOD is better than a priest so much is the priest better than a king Fol. 92. pag. 2. Alexander keeper of Newgate dyed miserably Fol. 94. pag. 1. Acts and monumentes is tyed with long chaines in all Churches of England if Iesuites doe not IyeFol 97. pag. 1. B BArnards text against themselues Fol. 9. pag. 2. Bare brokers extoll base wares Fol. 10 pag. 2. Boniface the Pope caused Pope Iohns eyes to be put out Fol. 20. pag. 1. Bishops dealinges not liked of S. Barnard Fol. 21. pag. 2. Better to haue honestie for nothing at home than to pay decre for knauery at Rome Fol 29. pag. 1. Bread the body of Christ his soule and Godhead is there truly substantially if Jesuites sweare truly Fol. 5. pag. 2. Booke promised that shall shew how falsly Iesuites are for sworne Fol. 6. pag. 2. Boasting of the name of Iesus 〈◊〉 not serue their turne Fol. 8. pa. 1. Berry Uicar of Aylsham a cruell papist died sodeinly with a greate grone Fol. 9. pag. 1. Balaās wickednes made not y e prophetes religion false Fo 18. pa. 1. Boasting learned papists like to the proud learned pharisees Fol. 25. pag. 2. Because the pope would not beelike
vnto Christ therefore he is loth to be humble meeke Fol. 33. pag. 1. Blessings of the pope fall 〈◊〉 but cānot go vpward fol. 37. pa. 2 Blessings of a blinde Pope haue no vertue Fol. 37. pag. 2. Booke may be a witnes if dust may be a 〈◊〉 fol. 52. pag. 2 Baptista Mantuanus extolleth Rome out of measure fol. 57. pag. 2 Burning and killing are the chiefest arguments that the papists haue to confute withal fol. 74. pag. 1 Better to be an English doctor than a latine dolte fol. 74 pag. 2 Booke nay be aswell without parts as a Iesuite without a name fol. 73. pag. 1 Booke most decestable in Italian ryme fol. 60. pag. 1 Better to deuise a lye then to come without fol. 86. pag. 1 Burton bayliffe of Crowland dyed strangely fol. 90. pag. 2. fo 91. 1 Best to suffer the Iesuites to gaine and winne least wee loose all our honest wise and noble mindes of England fol. 98. 2 Beginning of the boke forgotten whē the last ende was a writing fol. 97 pag. 2 C CAuse why the discouerie was written against master Nicols fol. 12. pag. 2 Conquest of the pope in Ireland not great fol. 15. pag. 1 Church of Rome which way a mother fol. 15. pag. 1 Children of the mother of Rome the Diuels bastards fol. 16. pag. 1 Children of the diuell are not tellers of truth fol. 17. pag. 1 Childrens 〈◊〉 founde in a Popes pond sheweth the chastitie of Popish Prelates fo 23. pag. 1 Christes Disciples departing from Christe made not Christes religion false fol. 25. pag 1 Christians are accurst by Iesuits for professing Gods worde fol. 6. pa. 1 Christe will 〈◊〉 vprightly with thē that deale preposterously with him fol. 27. pag. 2 Councell of Florence teacheth who goe to heauen hell and purgatorie fol. 35. pag 1. Controuler of two or three lines of 〈◊〉 ouerseene in one English word fol. 32. pag. 1 Christe aswell worthie to be kneeled vnto as the Pope fol. 36. pag. 1 Christe went on foote in as greate a throng as the Pope and was not carried on mens shoulders fol. 37 pag. 1 Christ rode but one day in all his life and that was on an Asse not on men fol. 37. pag. 1 Christe helpt the blinde and lame 〈◊〉 out riding on mens backes which did as muche good as the Popes blessings fol. 37. pag. 1 Christe bade the Apostles goe and preach but he did not bid the pope ride on men to blesse the people fol 37. 2 Church of Rome ought to dissemble whoredome fol. 40 pag. 2 Ciuil magistrats may permit whore dome without fault fol. 41. pag. 2 Christ and S. Paule brought foorth to maintaine the Popes stewes fol. 44. pag. 1 Christe much beholden to the Popes Iesuite for bringing him as a witnesse for vpholding of whoredome fol. 44. pag. 2 Christe will not boulster whoredome now beeing in heauen that abhord it being on earth fol. 45. pag. 1 Charitable deedes commendable so that they be not done as meriting workes fol. 46. pag. 2 Christ neede not haue been whipte if our owne whippings might put away our sinnes fol. 47 pag. 2 Christes olde spouse the Churche of Rome cannot lacke wit fol. 49. pag. 1 Cause why the boke called a Persuasion from papistrie was so intituled fol. 53. pag. 1 Christian hath taken a Iesuite napping fol. 54. pag. 1 Christian describeth his estate calling to a Iesuite because the Iesuite as yet hath not learned it out fol. 55 pag 2 Calling of a christiā passeth al earthly callings fol. 56. pag. 1 Cause that the Iesuites are no true subiects fol. 61. pag. 1 Cōmendation of musick fol. 62. pa. 2 Children 〈◊〉 laughing in their sleepe fol. 63. pag. 2 〈◊〉 discords of musicke cōpared with the aspects of the planets fol. 63. 2 Coggers foysters of false 〈◊〉 thriue not by their trade 69. pag. 1 Christ marueiled at the 〈◊〉 faith not at his lerning fo 75. p. 2 Christ said Oye of litle faith not O ye of litle learning fol. 75. pag. 2 Christ is to be credited in citing the Prophets without further searche fol. 77. pag. 1 Christ and his Apostles words were as true in their life time as they be now fol. 77. pag. 2 Christians lyes without limitation whereby they cannot be found fol. 78. pag. 1 Christiā sufficiently warned for vsing persuasion in steede of disuaston fol 78. pag. 2 Christe neuer tooke vpon him to dispense with the word of God as the Pope doth fol. 80. pag. 2 Christ learned Iudas his religion but the Diuell did teache him his treason fol. 18 pag. 1 Christes doctrin was not false thogh he conuerted no Priestes fol. 28. pag. 1 Christ and the pope haue one iudgement seat fol. 83. 1 Christian confuteth by writing Iesuite by thinking fol 90 pag. 2 Cutting of beardes cannot preuaile against Gods determination fol. 91. pag 2 Christe 〈◊〉 his 〈◊〉 but they did not kisse Christes 〈◊〉 fol. 93. pag. 1 D DEsperate and dolefull deathes of persecuting Papists fol. 10. pag. 1 Doctors of the Pope wrote thinges more meete for swine than for men fol. 13. pag. 1 Defence of a seely grāmarian fol. 12. pag. 1 Diuell the fittest husband for the mother of Rome fol 15. pag. 2 Doctrine must not be allowed by deeds but deeds by doctrine fol. 19 pag. 1 Detestable license graunted by Pope Sextus fol 21. pag. 2 Diuelish head cannot haue a godly body fol. 21. pag. 2 〈◊〉 of Priestes with women must bee counted for holinesse fol. 23. pag. 1 Detesters of a mans doctrine care not much for his name fol. 7. pa. 1 Doctrine of Iesuites distroyed with their owne darts fol. 10. pag. 2 Derided for vsing a P. fol. 27. pag. 2 Discouerer hath not gained much by discouering M. Nicols progresse fol. 31. pag. 2 Desperatiō of M. Nicols vncertain for that he is yet aliue fol. 31. pa. 2 Doubfull whether the Angell that keepeth Paradise woulde let the Popes soules in and out fol. 35. pag 2 Doubtful whether the diuels that are kepers of the Popes Purgatorie 〈◊〉 let y e soules out of purgatory if they were once in fol. 35. pag. 2 Defence of y e popes stewes fo 40. p. 1 Deuout Romans whip them selues for their sinnes fol 46. pag. 2. 〈◊〉 seldō or neuer vsed f. 53. p. 2 Daniel was of no great estate or 〈◊〉 the confounded the wicked Iudges fol. 56. pag. 1 Difference betweene papists musick and our musicke fol. 61. pag. 2. Dentō that could not burne in Christes cause was burned in a worse cause fol. 94. pag. 1. Dale a promoting papist was eaten with lise fol. 94 pag. 1. Doccor Whittington as he came frō the burning of a godly woman that he condemned was in a great throng of people killed by a Bull none other hurt but he fol. 95. pa. 2 96. 1. Definitiue sentence of a Iesuite fol. 98. pag. 2. E EUill successe of Iesuits Fol. 4. pag. 1. Euill luck
2 Mother of Rome proued a whore fol. 15. pag. 2 Mother of Rome the cruellest of all other mothers fol. 16. pag. 1 Mountaines made 〈◊〉 fol. 27. pag. 1 Master Nicols a little man fol. 30. pag. 1 〈◊〉 must haue priests but Christes Communion may be without 〈◊〉 fol. 27 pag. 2 M. Ncols course frō Wales to England and so to Rome from thēce to the pulpit in the Towre of London fol. 30. pag. 1 More credite for M. Nicols to goe from Rome to the Towre to preach Gods worde then for Campion other to be led from the Towre to Tiborne to be hangd for treason so 30 pag. 2 M. Nicols was borne at Cowbrige in Wales because hee trauelled to Rome from thence to the towre of London fol. 32 pag. 1 M. Nicols not so little base as he seemeth that made such a iourney before he was borne fol. 32. pag. 1 Ministerie sufficient to excuse dishonestie fol. 33. pag. 1 Myst cast ouer the simple Readers eyes that the Pope doth not euill in suffering the Stewes fol. 39. pag. 2 Money sufficient to permit whoores to dwell in Rome but not professours of Gods word fol. 40. pag. 1 Marryage remedie to auoide whoredome fol. 41. pag. 2 Marke what inconuenience is auoyded through permitting of y t popes stewes fol. 45. pag. 2 Masses not to be permitted for that they are iniurious to the passion of Christ fol 46. pag 2 〈◊〉 thursday the Romanes good thursday fol. 47. pag. 2 Marke how the Papists haue been persecuted fol. 50. pag. 2 Masick may better bee without ryming than Iesuitrie without papistrie fol. 60. pag. 2 Musicke effect of ryming fol. 61. pa. 1 Moe honest Musitions in England than Iesuites in or out of England fol. 61. pag. 1 Musicke better then holy water fol. 61. pag. 2 Musicke and musicall instrumentes commended of King Dauid fol. 62. pag. 1 Musick one of the foure mathematicall sciences fol. 62. pag. 1 Musick is a cause of entring of godly doctrine into vs. fol. 63. pag. 1. Musick agreeth with Astronomie fol 63. pag. 2 Motions of the heauenly signes may be found out by musicke fol. 63. pag. 2 More good wisht by a Christian to this his Countrie than euer any Iesuite did performe fol. 65 pag. 2 Moone inferiour to the Sunne therfore the Emperour is inferiour to y t pope fol. 72. pag. 1 Myracle more likely than that of the Earle of Wiltshires dog fol 95. pag. 1 Maruell that the Pope did not send the Angels being at his commandement to destroy the Queenes power in Ireland fol. 15. pag. 1 Manifest Iye that the Acts monuments called the boke of martyrs is in all Churches of Englands fol. 97. pag. 1 N NO where the fittest place for a namelesse person fol. 1. pag. 1 Neuer better blest than since the pope curst vs. fol. pag. 2 Nagereta described a holy Pope fol. 21. pag. 1 None can be saued without they beleeue as the Church of Rome doth wil and commaund and according to the Iesuites oth fol. 6. pag. 1 Not one word of the following of the lawe of Iesus in the Iesuites oth fol. 6. 1. No matter whether they that shalbe Popes bee learned or not fol. 13. pag. 2 Nothing is to bee allowed but that the Pope alloweth fol. 13. pag. 2 None may say to the pope why do ye thus fol. 13. pag. 2 No base conquest to 〈◊〉 a soule frō the Dluell fol. 15. pag. 1 No pride in the pope for the people to beare hime to be honoured fol. 37. pag. 1 No hainous offence for the pope and Catholike princes to keepe stewes fol. 40. pag. 1 No difference whether a woman lye with her louer or w t her husband fol. 40. pag. 2 Not one worde confuted nor any one lye proued in 40. sheetes of paper and yet for all that they must goe for 〈◊〉 lyes fol. 52. pag. 2 No matter where the hearbes grew so that the medicine be made with the right hearbes fol. 77. pag. 2 No matter out of what booke authorities are cited so that they be the right words of the authour fol. 77. pag. 2 Nothing is taken for Christes commandement vnles it be 〈◊〉 by the church of Rome fol. 85. pag. 2 Neuer an honest vertuous learned wise modest noble nor gentle mind in England 〈◊〉 such as thinke the Iesuits religion is true and their cause good fol. 98. pag. 1 O OUertumbled with their owne trippes 13. pag. 2 One priest may be conuerted though a Iesuite doth not know of it fol. 28. pag. 1 Ouersight of the pope that biddeth not his masters to dinner that preach before him fol. 32. pag. 2 Occasion of the Popes riding in his chaire fol. 36. pag. 2 Owle the popes holy ghost fo 49. p. 2 One that hath 〈◊〉 once careth not how often he playeth the theefe fol. 67. pag. 2 Our Lord God the Pope fo 〈◊〉 p. 1 〈◊〉 determined and 〈◊〉 papists proued the worst enemies to England of all other Englishe enemies fol. 88. pag. 1. 2 One of the popes Cardinals 〈◊〉 out lied the Christian. fol. 92. pag. 2 P PRopertie of a cowarde fol. 2. pa. 1 Paule was made Minister by Christ out of heauen fol. 1. pag. 1 Pope the Sauiour of the Iesuits 〈◊〉 4. pag. 2 Papists are lying witnesses by their owne argument fol. 8. pag. 2 〈◊〉 Priestes are 〈◊〉 de ceauers fol. 11. pag. 1 Popish priestes can make vile things precious fol. 11. pag. 2 Pape Iulius the second not so good 〈◊〉 grammarian as M. Nicols fol. 〈◊〉 pag. 1 Popes ignorant in grammer fol. 13. pag. 1 Pope hath all lawes in his bosome 〈◊〉 13. pag. 2 Pope proued a dolt fol. 14 pag. 2 Papists cannot liue well seeme they neuer so holy fol. 18. pag. 1 Papists deale preposterously fol. 19. pag. 1 Pope passing all our preachers in infaunous Acts. fol. 19. pag. 2 Priestes proued fornicators by the popes gloses or notes of his owne lawe 22. pag. 1 Priesses may not be deposed for fornication fo 22. pag. 1 Pretie rule of Popes for whoredom fol. 22. pag 2 Peruerted that are wonne to Gods word fol. 27. pag. 2 Papists spiritual theeues fo 28. p. 〈◊〉 Papists will haue truth if bragging will get it fol. 28. pag. 2 Pope changeth his name fol. 1. pag. 2 Pardons left vs by Christ or els Iesuites are for 〈◊〉 fol. 6. pag. 1 Purgatorie proued no where by their owne argument 36. pag. 1 Pope must be seene when he blesseth the people therefore he is borne on mens shoulders fol. 36. pag. 2 Popes blessings will do no good vnlesse the Pope be aloft and aboue the people fol. 37. pag. 2 Payment of money to the pope is a punishment for whoredom fol. 39. pag. 1 Priestes compelled to pay tribute for concubines though they woulde liue without them fol. 41. pag. 1 Pope in a maner can do all that God can do fol. 42. pag. 1 Pope were best to let God alone
him In this sort you haue dealt with thee because I am named and knowne and you namelesse and therfore in this respect vnknowne And also hereby M. Nicols I and other are in greater daunger then is before mentioned for wee may be in doubt by you 〈◊〉 some of your sect to bee priuilie stabde in with a daggar dispatche with a dagge or otherwise priuily killed or murthered for they that will not 〈◊〉 to kill 〈◊〉 verie friendes and of their owne religion yea and that in prison from whence they coulde not 〈◊〉 as Sherwood did of late a stout souldiar of the Popes it is not like they will 〈◊〉 to kill the professours of Gods word whom they mortally hate and that know them not being at libertie whereby they vnknowne may hope to escape But if you shoulde goe about thus to vse vs yet wee doubt not but that God would as well preserue vs as the Diuell shoulde procure you If you had perused my booke as circumspectly and indifferently as you read it disdainfully and contemptuously and if you had been as much addicted to truth as you were bent to error you would rather haue thankt me than taunted me esteemed me than enuied mee not to haue charged me with lyes that haue vttered the truth If my booke be so vaine as you vaunte and so vntrue as you terme it then belike this your booke cleane repugnant to it is the Lanterne of learning the touche stone of truth and the welspring of wit But vntill I bee better resolued that mine is so false as you feyne and yours so true as you troue I will be so bold though somthing sleightly to write in the defence of my doings And though to my reproch you haue written to other to your discredite I haue written to your selfe Being very sory that you haue vrged me vnto 〈◊〉 and also it pitieth mee that you imploy your wit so vainely and your cunning in suche a cause Great learning and wit will hardly defende a 〈◊〉 But small 〈◊〉 with wisedome will easily maintaine a truth And now for that you haue written your said booke chiefly against matter Nicols I will leaue all that which you haue discouered to his 〈◊〉 discreadite for him selfe to answere who is best able to approue his owne sayings to vnburthen himselfe of suche vntruthes as it seemeth you charge him withall Meaning briefly in order frō the beginning of your boke to repugne such of your sayings as I am able 〈◊〉 reproue also to defend mine owne booke which you so maliciously haue staundered The title of your booke is as is before saide A discouerie of I. Nicols Minister c. I thinke by this your discouerie you will bee discouered to your further discredit You haue named him minister a name of reproche with many of your sect but a Minister of Gods worde and of the holy Sacraments haue beene and will bee esteemed with the godly aboue Papisticall Priestes maintainers and mumblers of the Masse that is most iniurious to the death of Christ. If Christe had thought it had beene a name of reproche hee woulde not haue saide these wordes to his Disciples It shall not bee so among you but whosoeuer will bee great among you let him bee your Minister c. The Angels of God were ministers for they ministred to Christe in the wildernesse Also Christe himselfe came to minister for thus he saith for euen the sonne of man came not to bee ministred vnto but to minister c. Mary Magdalene and Mary the mother of Iames did minister vnto Christe It is no euill or hatefull name to bee the minister of Christe vnlesse it bee euill to bee where Christe is For Christe saieth If any man minister vnto moe let him followe mee and where I am there shall also my minister bee The Apostles office and function was great and holy and yet Peter counted it a ministration The Apostles called the preaching of the 〈◊〉 of God y t ministration of Gods word seying we will giue our selues continually to 〈◊〉 and to the ministration of the woorde Here the Apostles disdeyned not to call themselues ministers of Gods woord If a minister were such a reprochfull name as you and your sectaries woulde make it Saint Marke woulde not haue taken that name vpon him for hee was minister to Paul and Barnabas for thus saith the text And they had Iohn to their minister which was Marke the Euangelist The holyest priest of the Pope was neuer made Priest in such order as S. Paul was made a minister for if the Pope haue made any yet hee made them priestes on the earth but Iesus Christ him selfe made S. Paule a minister yea and that out of heauen which S. Paule reporteth him selfe saying I saw in the way a light from heauen aboue the bright nesse of the sunne shine round about me and them which iourneyd with mee when wee were all fallen to the earth I heard a voyce speaking vnto mee and saying in the Hebrewe tongue Saul Saul why persecutest thou mee it is harde for thee to kicke against the pricke And I sayde who art thou Lorde And he said I am Iesus whom thou persecutest but rise and stande vpon thy feete For I haue appeared to thee for this purpose to make thee a minister and a witnesse of those thinges which thou hast seene Thus it is manifest that Iesus Christ him selfe out of heauen made S. Paule a minister When you can showe mee that any of your priestes haue been made priestes by a better man and in a better place then S. Paul was made a minister then I will esteeme your priestes aboue our ministers but vntill that time I will reuerence and esteeme our ministers of gods word aboue your papisticall and Idolatrous priestes And as it is manifest that minister was a comendable name and that it was 〈◊〉 in Christes and the Apostles time so it appeareth that there were ministers in Chrysostomes time and that it was 〈◊〉 thought to be a name of contempt for S Iohn 〈◊〉 〈◊〉 thus Stat minister communis minister alta vose 〈◊〉 c. The minister and the common minister standeth vp and crieth out with a loude voyce saying keepe silence and giue eare after that the reader beginneth the prophesie of Esaie Therefore if you weigh well the words before written concerning ministers you haue no great occasion to dispise the name of a minister Misreported you say a lesuit as though you thinke him farre vnwoorthie of that name if you do thinke him not worthie to be a Iesuite no more doe I. for I take him to be the childe of God and therefore not meete to be a Iesuite And now for that it seemeth you are a Iesutte because you would not haue Maister Nycols to bee of the Iesuites societie which you take beelike to bee the best of all other I trust you will not be
dispuleased that I name my selfe a Christian wherewith I am right well contente Assured that the true 〈◊〉 of a christian which was instituted by Christ almost Sextien hundreth yeres since shall alwaies be able to counterueyle the Superstition of a Iesuite of which religion and societie one Ignatius Layola a Spaniarde of Biskay was the first founder beginner and captaine not fiftie yeeres since And though you holde by the first name of our high friende and redeemer which is Iesus yet wee holde by his seconde name which is Christ much musing what Spirite should incense you to leaue the auncient name of a Christiā which many thousandes of martyres and other Godly and learned men haue most defirously embraced and gladlie reteined whom God hath euer since Christes time preserued prospered and blessed amonges which I neuer hearde nor readde that any of them were called Iesuites Whereof you may see a manifest proofe if you will by the prosperitie of our prince her godly gouernment her peaceable raigne and her woonderfull Successe who is the chiefe defendresse of vs and this our Christian religion vnder God for reade all the Cronicles with the conference of tunes and you shall not finde that euer any prince or kingedome haue been more blessed Which prosperitie and blessinges God doth not commonly bestowe vpon heretikes as you doe terme vs for on his enemies and Heretyltes I muste not saie Iesuites hee sendeth commonlye his Curses plagues warres dearth scarcitie and trouble with all kinde of euill successe By which tokens markes you may knowe your selues and howe that God doeth not fauour neither you nor your doinges For what successe haue your practises your deuises are dayly reuealed your conspiraces are preuented your treasons are bewrayed your power diminished your Souldiers against her highnesse in Irelande discomfited and killed your captaines and crewe discouered and all your other doinges turne to your owne distruction And that the same may more plainelie appeare by the prosperouse successe of the true Christians on the one side and the euill successe of Gods Enemies on the other side I haue by infallible argumentes and examples plainelie prooued in my saide booke called A persuasion from papistrie that wee haue the true religion and you the wronge euerie indifferent reader whereof cannot choose but confesse But I thinke I vnderstand wherefore you haue chosen rather the name of Iesus than the name of Christ that is this as I take it For as much as your papisticall or Iesuiticall religion doth teach that you may be your owne Sauiours by your good workes masses the Popes pardons and other such trumperie yea and by whipping of your selues as shall appeare heereafter I thinke therefore you haue chosen to bee called Iesuites of Iesus which signifeth a Sauiour the firste name of our redeemer Christe importing thereby to bee your owne Sauiours So that you shall not neede that he shalbe your Sauiour but your sesues according as your Romish doctrine doth allowe But we because wee are most sure that none can be our Sauiour but Iesus Christ therefore we are content to yeeld ouer y t name of Iesus to him selfe thinkinge our selues far vnworthie to be named thereby and are most glad to be intitled by his second name Christ which signifieth vnctus that is annointed and so to bee called Christians Knowing that we can doe no good thing vnlesse wee bee spirituallye annoynted comforted and learned or inspired by the holy spirite of God the holy ghost And yet it may be that you name your selues Iesuites of Iesus the Sonne of Siracke or of some other Iesus of your owne allowing which may be the Pope who by his owne lawes hath all power in heauen and earth and by the sayings of Simon Begnius is your sauiour for he said to Pope Leo Beholde the Lion is come of the tribe of Iuda the roote of Dauid c. O most blessed Leo we haue looked for thee to be our Sauiour Whereby if it be so but you are woorse then madde if you beleue so he may be your Iesus so you his Iesuits as you are in deed Or rather I thinke you name your selues 〈◊〉 of your Iesus of bread that is of your owne making which you say sweare is the very body soule and 〈◊〉 of Iesus Christ our sauiour But because my sayde booke hath manifestly prooued that your Iesus of breade is but a plaine cake whereby you are most falsely 〈◊〉 therefore you deride and discommend it y t it should not be read Perhaps you will say y t you are no Iesuite and therefore I misname you in deede you haue not named your selfe to bee a Iesuite wherefore I can not much blame you for you that are loth to vtter your first Christian name and the olde ancient name of your progenitors and auncetors it is no maruell though you hide your last name Iesuite which is but lately sprung vp and counterfeite But by all coniectures you are a Iesuite partly for that you so mightily write in their defence and against him that hath reprooued them and partly for that you haue florished your booke in the first front thereof with the name of Iesus howesoeuer it is furnished with his worde which maketh a great showe outwardly howesoeuer it is inwardly Which name of Iesus is so enuironed with fierie and clouen tongues as it shoulde seeme that he hath a very harde heart that will not beleeue that euery Iesuite when he speaketh hath the holy ghost vpon him in the liknesse of fierie and clouen tongues as the Apostles had soone after Christes ascention Truely this your papisticall and Iesuitical religion consisteth onely in name and outwarde vaine 〈◊〉 which are bables to bring babes a bedde but farre in sufficient to intise the wise to your wayes You knowe that all they that say Lord Lord shall not enter into the kingdome of heauen but they that do the will of God There will some say to Christe did not we worke myracles and cast out diuels in thy name but Christ will say vnto them away yee workers of iniquitie for I knowe you not If Christ will vse them thus that cast out diuels out of men in the name of Iesus what will he doe to you that fill men full of diuels vnder the name of Iesus Bee no more blinde but see it is not the naming of your selues by the name of Iesus that wil make you blessed but the embracing and following the doctrine of Iesus Therefore esteeme not the crosse more then Christ nor traditions more than trueth lest Iesus Christ say vnto you away ye workers of iniquitie for I knowe you not You and wee haue profest in our Baptisine to forsake the diuell and all his woorkes and to be true Christians the souldiers and seruāts of christ which we promised to performe but you if you be a 〈◊〉 the rest of that sect haue broken the same in that you are become Iesuices and haue
shalbe plainely proued to be none of Christes Church but to bee the Synagogue of Sathan And as you haue gone about to discredite my sayde booke by this your discouery so I will God willing therein disproue your said othe and you by some paricular partes of my said book by you slandred as it shall appeare manifestly to the indifferent reader And 〈◊〉 that I haue discouered your detestable and horrible 〈◊〉 whereby the meaning of this your discouerie may 〈◊〉 be 〈◊〉 I will proceede God willing to repugne some particular 〈◊〉 of your booke and to defende mine 〈◊〉 〈◊〉 the rest for M. 〈◊〉 to 〈◊〉 as I saide before who chiefly knoweth his owne cause and 〈◊〉 best able 〈◊〉 〈◊〉 〈◊〉 The seconde part TO the intente you woulde haue your simple Reader thinke that you haue the name of Jesus in great reuerence though you dispise his doctrine you haue on the one side of your florished Jesus placed these words of Saint Paule God hath exalted him and giuen him a name which is aboue all names If you thinké that S. Paule ment these wordes on Jesus Christ as most certainly he did thē why should you not 〈◊〉 y t his doctrin is aboue all doctrines It is a strange matter that you shoulde reuerence the name of Jesus and detest and forsweare the doctrine of Jesus Surely if a man detest a mans deedes or doctrine I cannot thinke that hee doth loue or fauour his name for hee that hateth a mans doings or doctrine will haue no great lust to heare of his name Nay the hearing of his name will make him straight way to speake euill of his person Therefore if you loue the name of Jesus you will not sweare to renounce the doctrine of Jesus but because you haue sworne to forsake the doctrine of Jesus therfore say what you will you cannot loue the name of Jesus Wherfore vnlesse you receiue the doctrine of Jesus and beleeue only to bee saued by him at your last gaspe hee wil say to you at the last day though you tell him thē y t you are Jesuites and holde of his name away yee workes of iniquitie for I know you not The thirde parte ON the other side of this your florished name of Jesus you haue set these wordes of Saint 〈◊〉 in the Actes of the 〈◊〉 whereby you would 〈◊〉 the people thinke that all you doe is by the 〈◊〉 of God when God knoweth you 〈◊〉 all thing 〈◊〉 quite 〈◊〉 to the same and sweares for state of 〈◊〉 that you will withstand the same vntill your last 〈◊〉 〈◊〉 〈◊〉 are the wordes There is no other name vnder heauen giuen vnto men wherein wee must bee saued Saint Peter by these wordes sheweth him selfe to bee no good Procter for the Pope though the Pope taketh him for his chiefe piller and Patron Except Peter ment nothing by these wordes or that they must haue none other sense then the Church of Rome will allow for the scriptures by the saying of Cardinall Cusanus hath no right sense nor meaning but that the Church of Rome doth allowe and also by your meaning or els you woulde not sweare so deepely to admit the holy Scripture according to that sense which your holy mother the Church hath and doth holde And so you may make the sense and meaning thereof to fall out thus There is none other name vnder heauen giuen vnto men wherby we must bee saued that is to say There is no saluation without the Churche of Rome or that none can bee saued without the catholike faith of the Church of Rome If this were Peters meaning or that the giuing of the sense thereof is referd to the Church of Rome whereby to expound them thus or which way they list Then it is like this name of Jesus will doe you Jesuites great pleasure or els if Saint Peter ment thus by the same wordes or that the Church of Rome hath power to expounde them thus There is none other name vnder heauen giuen vnto men 〈◊〉 in wee must bee saued that is to say if wee carry or weare vpon vs the name of Jesus either printed written grauen sowed or embroidered or otherwise 〈◊〉 then I will not say but that the bare name of Jesus woulde saue both Jesuits and Jewes for then Jesuits Jewes Turkes Sarrizins Heathen Infidels and all other be they neuer so wicked may haue the name of Jesus sowed or set on their garments and then they shoulde bee safe so saued by the name of Jesus Or els if Peters or the Popes meaning bee that the naming of Jesus without any other thing wil saue vs then I will not say but that the only naming of Jesus will saue both Jesuites Jewes Gentiles yea and Diuels also for the Diuels that possessed the two men to whom Christe gaue leaue to goe into the heerde of Swine did name Jesus saying O Iesu thou sonne of God c. And therefore if naming of Jesus will serue the turne then Diuels and all may be saued But it is not the setting of the name of Jesus florished as it were with fierie tongues in your bookes nor the textes of scripture magnifying the name of Jesus nor the wearing on you the name of Jesus in your Agnus deis or your gospels or other such like nor y e fayned naming of Jesus but the following of the doctrine of 〈◊〉 and beleeuing only in Jesus For so did the Pharisees and the Saduces bragge and boast of Abraham as you doe of Jesus yet for all that holy John Baptist coulde not abide them but called them generation of vipers saying O generation of vipers who hath taught you to flee the vengeaunce to come as though they coulde not flee from it because they were not taught by Christe or that they thought to flee from it by the traditions of men not by the worde of God Doe therefore saith hee the fruites of repentance and thinke not in your selues wee haue Abraham to our father c. Therefore boast not nor bragge too much of the name of Jesus as the Pharisees and Saduces did of Abraham neither follow the traditions of the Churche of Rome as they did y e traditions of their elders But follow the doctrine of Jesus and beleeue only in Jesus For according to Christes wordes Not all they that say Jesus Jesus shall enter into the kingdome of heauen but they that doe the will of Jesus which is in heauen Whose will can neuer bee doone vnlesse wee heare or reade the last will of Jesus which is the holy Gospell The fourth part AND vnder the name of Jesus you haue placed these wordes of the 〈◊〉 of Salomō A lying witnes shall haue an euil end As though your Jesuitical 〈◊〉 were nothing but truth y t professors therof did neuer make lie and as though our religion were altogether false and in the professours thereof were nothing but falsehood But if euill endes are
speciall markes according to Salomon of lying witnesses then you that are Iesuites haue no great cause to boast that you are true witnesses And nowe for that you graunt that a lying witnesse hath an euill ende then they that haue euill endes are not like to bee true witnesses and so by this meanes Sherwood and Ducket that dyed so dangerously and had so euill an end of late though they professed your Romishe religion and did holde on the Pope were lying witnesses And seeing they were lying witnesses the thing they witnessed was a lye and so by your owne sayings in the first front of your boke of this your discouerie you haue discouered your Romish religion which they witnessed at their last gaspe to bee a lye And as you haue proued here by Salomon that Sherwood and Ducket were lying witnesses by their euill ende So I haue shewed in my saide booke called A persuasion from papistrie Diuers of your Romish religion that had euill 〈◊〉 because they were lying witnesses but least you should forget them I will put you in remembrance of some of them Iohn de Roma a professour of your Romishe religion an enemie to the Gospel and a great 〈◊〉 therof for hee filled bootes with boyling grease and so put them on the Gospellers legges tying them backward to a forme with their legges hauging downe ouer a small fier to torment them the more and so examined them through the vengeance of God rotted and swarmed full of vermine not able to abide his owne smell so that his flesh fell away from his bones by peecemeale whose end and death was most horrible and euill and therefore by your owne iudgement hee was a lying witnesse The Commendator of Saint Anthonie of Vienna an enemie to the Gospell one of 〈◊〉 holy Romish Church that gaue sentence of condenmation on a true professour of the Gospell called 〈◊〉 dyed 〈◊〉 and had an 〈◊〉 ende and therefore according to your owne sentence hee was a lying witnesse Thomas Arundale Archbishop of Cantorburie a principall member of your Romishe Church that condemned the Lorde Cobham a true professour of the Gospell his tongue did so swell that hee coulde swallow no meate and so dyed and had an euill end and therefore by your owne doome hee was a lying witnesse Also a certaine Bishop of Hungarie a mightie mainteiner of your popish religion and a false witnesse against the Gospell did runne about starke madde and rauing died miserably and so he had an euill ende and therefor he was a lying witnesse Moreouer one Berrie the Uicar of Aylsham a Comissarie and a champion of your Church and a cruell persecutor of the professours and witnesses of Gods worde fell downe sodenly to the ground with a 〈◊〉 grone and neuer 〈◊〉 after neither shewed any token of repentance and so hee had an euill ende and therefore by your owne saying hee was a lying witnesse A great sort of suche are described at large in the latter end of my said boke wherby it doth most manifestly appeare that the said professors of your Romish religion were false witnesses because they had an euill ende And so your romishe doctrine is false because the professours mainteiners and defenders are lying witnesses And nowe as lying witnesses are tryed by their euill endes so true witnesses are knowne by their good endes And because the pure perfect professors of Gods worde our religion haue good endes therefore they are true witnesses And as I haue prooued a great fort of your Romishe religion by my saide booke to bee false and lying witnesses because of their euill endes so haue I in the latter ende of the saide booke proued diuers professours of this our religion to bee true witnesses for that they had good endes For they that suffered for the Gospell were in their tormentes most patient and constant whō God did myraculously ayde helpe and strengthen vntill the yeelding vp of their spirite Which if you had read as aduisedly as I feare you omitted purposely you should soone haue spied thē of your religiō to be lying witnesses by their euil ends and them of our religion to be true witnesses by their good ends If you would sticke to this saying of Salomō produced by you and consider the most wicked dangerous deathes and horrible desperate and euill ends of your sectaries and professours of your religion you would thē say y t the 〈◊〉 Papists are lying witnesses Therefore haue a better consideration of the same wordes of Salomon and then you shall plainly perceaue that you are woūded with your owne arrowe and that you haue shot your selues thorow with Salomons shafte The 〈◊〉 parte VNder the saide sentence of the Prouerbes of Salomon you haue placed these wordes of Saint Barnard An nō ex hac odiosa impudentia pullulabit mox impenitentia mater desperationis Will not impenitencie the mother of desperation shortly breede or spring of this hatefull impudencie Hereby you woulde haue your Readers beleeue that the professours of the Gospell and they that speake or write against you in the defence thereof are so without all shame that it will bring thē shortly to impenitencie and then to desperation I woulde the lesse blame you for bringing this text of S. Barnarde against vs if you coulde shewe but one of the earnest professours followers and continuers of the Gospell that dyed impenitently desperatly as I haue alleadged a great sort in my saide booke by you slaundered and can do many mo of your Romish and Papisticall religion that haue died most horribly wickedly and desperately But because you are not able to doe it you seeke by one that is of more credit thē your selfe to discredite vs. But as you shoote without his consent so you shoote his shaft heere at a wrong marke for he shooteth not this arrowe at vs nay he shooteth it at you For if you Jesuites and Papistes bee impudent lying witnesses against the manifest truth of the Gospell and haue an euill end dying impenitently and desperatly Then doeth not the text shew plainely that S. Barnard hath hit you and not touched vs Yes I thinke And that it may appeare whether this text of S. Barnarde doth hit your selues or not though you shoote it at vs I wil here briefly note some examples of the impenitent and desperate deathes of some of the champions of your Romishe Church which I haue produced in my saide booke concerning the same The Lord of Reuest chiefe president of the Parliament of Aiax being a great professor and mainteiner of the popes religion and there withall a cruell persecutor of the Gospellers was stricken with a horrible furie and madnesse and so he dyed in his rage furie Whereby it appeareth y t he was impudent so impenitent therby brought to desperation One Morgan Bishop of S. Dauids in Queene Maries time a great post of your popish Church
vs whether you meane spirituall birth or temporall bearing vs on her backe I am sure you say most vntruly She may beare or bring foorth Iesuites if she will but shee can neuer beare or bring forth true Christiās if shee woulde as you that are Iesuites take her for your mother reioyce y t she hath borne you so we y t are Christians take god for our father are most glad y t we are borna new in christ through hearing of y e gospel working of y e holy ghost And 〈◊〉 for other bearing I am sure y e pope which is y e head of 〈◊〉 church hath beene so long vsed to bee borne on mens shoulders that hee will disdeyne to beare or carry any either on his shoulders or other wise Therefore in this that your holy mother hath borne vs take it which way you will is a most manifest vntruth vnlesse you haue some other mysticall meaning in it that is to busie for my braine And with our bringing vp I thinke your holy mother hath not been muche troubled for thankes bee to God our soyle hath and doth dayly yeelde vs sufficient sustinance and 〈◊〉 of all things yea that hath been such a long time since your holy mother hath curst vs for so long as shee blest vs wee neuer fared so well that the like hath not been seene God graunt wee be thankefull for it vnlesse you meane our bringing vp in Queene 〈◊〉 time by your holy mother which if all things bee well marked may bee called rather a beating downe then a bringing vp no doubt your holy mother tooke then great paynes with bringing of vs vp for they that obeyed her they helpt to feed her and bring her vp and such as stucke to Gods worde and refused her she did beate downe and burned them to ashes was not this a louing mother that thus brought vp her children If you meane of the bringing vp of master Nicols by your holy mother at Rome in feeding and releeuing him I must needes say that though it was to feeding of his body it was to the killing of his soule For your holy mother feedeth her children as cattell is fed for though the oxe is glad when he is put into a good pasture to bee fed yet the simple oxe is fedde to bee killed So your holy mother feedeth her children to the death of their soules and nourisheth them louingly to their endlesse destruction And as the oxe is ignorant that hee is fedde for his death so you little knowe the destruccion will follow this your bodily feeding Therfore if you woulde consider the ende of your holy mothers feeding of you woulde rather fast and fare hard in England vnder your mercifull prince then to haue all the pleasures you can wish vnder your cruell wicked mother of Rome Therefore 〈◊〉 from that feeding that will make you fast al wayes and shunne from these delicates that will driue you to the Diuell The tenth part YOU write in your sayde booke to the greate slaunder and reproche of our ministers and Preachers that if the notable infamous acts of ministers and Preachers onlie in this one Realme of Englande for the space of one dozen yeeres past were gathered into some one booke for the view of the worlde they woulde be more in quantitie and in qualitie more heinous than all that they haue gathered by great labour and much fashood in their seuerall bookes out of the liues of the woorst Catholikes for these thousande yeeres past ouer all the whole worlde c. If you had lamented the wicked liuinges and lasciuious liues of the ministers and Preachers of Gods worde as you reioyce therein you woulde not haue written so manifest a falshood as you haue done But as the Diuell is the father of lies so can not his children be tellers of trueth And as you haue detracted my booke without anie triall so you haue 〈◊〉 our ministers and preachers without any proofe or any argument but this your owne bare wordes thinking belike that you Iesuices shoulde be of such credite that your bare sayinges shoulde bee taken forsooth and your counterfaite coyne should goe for currant Whatsoeuer before I haue written of you I haue done the same with authorities and argumentes but this that you haue written against our ministers and preachers wee haue but only your penne for a proofe and your worde for a warrant But as I must needes confesse that many of our ministers and preachers haue not liued so well as they shoulde nor so godlye as I wishe yet it is moste manifest for certaine hundreth yeeres past that many of your holie Popes Cardinalles Prelates and Papisticall priestes haue liued so horribly incontinently and diuelishly that it will loath any true Christian to heare I doubt not but if you could haue mamfested your malicious minde against our preachers and ministers you would not wish such slight woordes so soone haue giuen it ouer but for that it would haue beene to busie for you openly to proue such a number of notable infamous actes against our preachers and ministers as you pretēd priuily with your penne You referre your readers in the mangent of your booke to the recordes of our temporal courtes Indeed y e Pope his prelates are wilier thē our spiritualty for none of their doings or deeds may be called to account but only before thēselues No lay mā may accuse you no tēporal iudge may cōdēne you nor no king may controll you wherby your diuelish practises may be kept priuie and y t the cōmon people shold not know your detestable dealings And because you would seeme to be saints though your liuings were lothsome you prouided a remedy for a mischiefe but if y e practises of your Popes the cōdicions of your cardinals y e blemishes of your Bishops the Acts of your Abbots the maners of your monks y e facts of your fryers y e chastity of your chānōs the pernitious doings of your priests for a thousād yeres past might haue come in questiō before tēporal magistrates ciuil iudges y t y e lay mē might haue cōplaind so a gainst thē according to their causes as they may do against our preachers ministers with vs thē I am most sure certain y t al the abhominable actes detestable deeds execrable enormities and filthy facts of them could not be conteined in a great number of greater bookes then the greatest bybles we haue For seeing there is so manie bookes filled with their filthy factes and detestable doings for all their restrained lawes and priuie keeping of the same what a number of volumes would haue 〈◊〉 farced therewith if euery one that would might haue written according to their desertes complayned to the temporall powers according as they had occasion Also it cannot bee that our ministers and preachers of Gods worde which is the director of trueth should generally liue so infamously as
two touching the same writtē in my said booke called A persuasion from papistrie which I am sure you like so much the worse because it openeth something plainely the vile and infamous sayings and doinges of your holy Romish Church And these are the wordes You may see by this pretie lesson that followeth whether 〈◊〉 Pope by his restraining of Priestes marriage doth meane that thereby they shoulde liue chaste or not and this it is mark it wel Si non castè tamen caute If thou deale not chastly yet deale charily The rule is pretie and short though the Pope knoweth that his Chaplyns cannot hide theyr vicious liuing from GOD yet hee woulde haue them hyde it from men A man may looke through the whole Bible and yet finde not suche a fine rule for whooredome and because it is not to bee found in the Bible but directly against the doctrine of the Bible therfore I may conclude that it is though it came from the pope the doctrine of the Diuell And that you may thinke that this will rather allure them to lewdenesse then win them from wickednesse marke this that followeth if wee had none other lawe for theeues but these wordes If men liue not truely yet let them steale priuilie doe you thinke that then woe shoulde haue as fewe theeues as wee haue I thinke not And as this woulde encrease thè theeues so doth that fine rule of the Popes breede fornicators 〈◊〉 whoores and harlots Therefore you may see by the Popes lessons that hee meaneth not to chide his Chaplyns for their 〈◊〉 but rather to 〈◊〉 well of them that can doe it most priuily Marke heere also what a straight law was made against women for lying with Priestes In a prouinciall councell holden at Oxeford it is written thus Let Priestes Concubines bee warned by the 〈◊〉 c. And if they wil not amend then let them be forbidden to kisse the Pax to take holy bread in the Church Was not this a greevous fore punishment to make harlots refuse their whoredome with Priestes Did their harlots care so much for kissing of the pax y t they would forsake the kissing of Priests No I 〈◊〉 you and therfore this hard and straight law was made As good a law to 〈◊〉 drunkennesse were this whosoeuer wil not forbeare drinking of wine wherby they become 〈◊〉 〈◊〉 let thē in no wise be suffred to drink water This is as good a law to suppresse drunkennes as the law of Oxeford was to auoide whoredome Marke what Petrus Rauennas one of the popes 〈◊〉 vpon the decretales saith notwithstanding handling and kissing in lay persons be the occasions or beginnings of incontinent or vnchast behauiour yet in priestes it is farre otherwise Uerye well sayde doctor like for priestes doe not kisse or dallie with women as other men doe for the priests kissing dallying with womē is y t beginning of godly deuotion Therefore when wee see a priest kisse or 〈◊〉 with a woman we must assure our selues that by and by after they will fall to prayer such vertue haue priests in their kissing and 〈◊〉 aboue other men And this was the cause that women haue so willingly suffered priestes to dallie with them and to kisse them Here is also a Golden glose for mainteining of priestes chastitie and thus it is If a priest embrace a woman a lay man must iudge of it thus that he doeth it to the intent to blesse her Well saide for suche blessings of the priestes haue been so full of vertue that many women thereby haue had such tympanies that they coulde neuer be helpt of their disease before they had mydwiues to be their phisitions Are not these goodlie gloses to make priestes liue chaste it is no marueile though all your popish priests liued very vertuously and without connnitting any infamous 〈◊〉 that had such straite lawes to brydle them and such glosses to girde them If our lawe of the Gospell were not suche a lawe of libertie as it is or els if it were made more straiter with three or foure of these the popes glosses then our preachers and ministers woulde not committe so many infamous actes as you say they do but would liue as vertuously as your popes and as 〈◊〉 as your priestes The popes ponde being found full of childrens skulles sheweth that your popes and their chaplaynes liued verye 〈◊〉 and 〈◊〉 who can thinke that there was any infamons actes amongst them all that while that those children were 〈◊〉 getting and while they were a murthering vnlesse you will say that it was then the custome to burie children in the water In Christes tyme and long before it was thought most conuenient to burie the dead in the earth mary I will not say but that the Pope being indued with al wisedome and heauenly iudgement may thinke it more better to burie the dead in the water And in deede it standeth with good reason that if the water bee a fit graue for the 〈◊〉 then it is as meete a graue for the dead For pope Vrbanus the first thrust fiue Cardinals into sackes and threw them quicke into the sea and there he buried them aliue this was a famous deede I must not say an infamous acte Though you of your curtesie charge our preachers and ministers with infamous acts yet if you should search all the pondes of our bishops preachers and ministers throughout Englande I am most sure you shoulde not 〈◊〉 in them all so many childrens heades as was in that one ponde of your Popes Except they were cast there before by the popes prelats priests in the time when your romish religion was 〈◊〉 folowed And by y elate writings of some y t were of your owne crue that seemed to fauour your religion before they sawe some of your pernitious practisies and lewde lyuinges it doeth appeare that your Spirituall clargie called Priestes doe liue now more lyke Sathanests then Saints where as you charge our ministers with infamous liuing without proouing of any they charge dyuers of the Popes clargie and Priestes with horrible and detestable dealinges and proues the same in many which you may see if you will in Maister Nicols pylgremage and in an other booke 〈◊〉 tituled The English Romane life But you perhappes will count thē false because they are written against you though yours must needs bee 〈◊〉 because you write them agaynst vs. Therefore this litle that I haue written before which is but 〈◊〉 in comparison of all the monstrous manners and detestable dooinges of the Romishe Clargie well weyed and considered you may bee ashamed to charge our preachers and ministers with such notable infamous actes as though they were the puddle of all pernitious practises and the sincke of all sinne and your Popes prelates and priestes whose liuings haue been most wicked and vicious the 〈◊〉 of all good liuing and the onely 〈◊〉 of vertue But I thinke
most plaine y t it is not the euidence of truth that maketh our ministers come so thicke vnto you well it may be flatterie and falshood And can you make vs beleeue that all they doe come to you from vs for the trueth 〈◊〉 knowe in your religion No no they regard the popes riches more then his religion the treasure of his coffers more then the truth of his cause and his liuinges more then his learning Therfore you may put out truth well enough for truth is as hard to come by at Rome at your popes hand as to haue Okes growing in the Sea And as for your pouertie that cannot allure them for it is not like the Popes seruants should be poore I pray God they may bee poore in spirite the Pope that hath the angels of heauen at his commandement hee may haue golde and siluer enough at his becke And he that may haue money as much as hee list then he were very vnkind to suffer them to lacke that doe proppe him vp in his Popedome 〈◊〉 that can doe whatsoeuer God can doe then hee may doe what soeuer Christe coulde doe therefore as Christe made Peter 〈◊〉 fetch twentie pence out of a fishes mawe So the Pope may cause thousandes of poundes to bee fetcht out of great whales bellies and neuer hurt any body for it I thinke our ministers that are thus reuolted to you doe not loue pouertie so well that therefore they would forsake their countrie flie from their friendes procure their princes displeasure only to haue your cōpany for pouertie sake Therefore heerein you thrcape kindnesse on them whether they wil or no for I dare say thus much in their behalfe that they had rather go to Rome for the popes purse then for your pouertie And if they goe to Rome so thicke three folde for your honestie as you woulde faine persuade vs then in my iudgement they make but a sory iourney I hope that honestie is not so scarse in England that for it they had neede to goe to Rome I beleeue I coulde helpe them to more honestie for a pennie heere then they can haue for a pound there Yea and that which you call honestie I feare wil proue hypocrisie disobediencie or rather plaine traitrie which may goe well enough for dishonestie Wherefore it were more wisdome to haue without trauell and cost honestie at home then with painefull iournies and great expences to buie dishonestie or rather treason at Rome There are a great sort of good wittes wise heads honest men and good Subiectes in Englande and all they I am sure doe thinke that you that flee to the Pope and forsake your Prince obey the Pope disobey your Prince obserue the Popes lawes breake Gods and the Queenes lawes refuse your owne Countrie thinke better of a strange Countrie discommend your Queenes proceedinges commende the Popes pernitious practises and disprayse Englande and extoll Rome are not greatly ouerladen with honestie You doe well to haue a good opinion in your selues and for want of other to set foorth your owne honesties But Saint Paule sayeth Hee that prayseth himselfe is not allowed but he whome the Lorde prayseth 2. Corinth 10. You are faine to report it your selues least otherwise it should bee hidde and vnknowne You doe as the vnshame faste guest did that thought himselfe honester then any of the guestes beside who looking a great while to bee willed to bee set at the vpper ende of the Table and sawe that none woulde bidde him hee without any more adoe as one more shamelesse then shamefaste set himselfe downe and so tooke his place without an Usher at the higher ende of the Table Which when the good man of the house saw perceiuing him to be more bolde then honest made the lower ende to bee the vpper ende and so accordingly hee set and placed his guestes as hee thought good whereby this man that woulde faine haue beene exalted and that did set and place himselfe highest without any remoouing was inforced to sitt lowest So you seeing none either will or can well prayse your honesties for there is no great cause for that you haue chaunged your selues from beeing the Queenes Subiects to be y e Popes slaues and from beeing faithfull Christians to bee forsworne Iesuites haue dishonested your selues as the vnshamefast guest did by publishing your owne honesties All your Countrie men that are honest in deede woulde haue thought you a great deale honester than you are if you had obeyed your Prince obserued her lawes and continued in your owne Countrie Yea and woulde haue had a better opinion that you woulde bee honest if you woulde flie from the Pope embrace Gods worde returne to your Countrie and humbly submitte your selues to our most mercifull Prince and Queene of Englande This is the way rather to recouer your honesties lost then to get any credite by blasing your honesties abroade in your owne bookes Your late trayterous attempts your priuie conspiracies your 〈◊〉 practises your seeking and wishing the death of your Prince the destruction of her Councell and the confusion of your Countrie too manifestly knowne and through Gods goodnesse reuealed whereby some of your holy Priests had new tippets giuen them at Tyborne fit for their profession is a manifest proofe that you are very full of honestie and though you woulde faine bee honest yet your owne writing doth witnesse your dishonestie for though in lesse then a line you haue set foorth your owne honesties yet your whole booke hath bewrayed your dishonestie The sixteenh part IN the beginning of your aunswere these are your woordes For the better vnderstanding of this first part as also to see howe little cause this little man whiche is master Nicols had to trouble vs with bragging it shall not bee amisse to set downe in few woordes some short progresse of his life c. Namely his course from Wales to Englande and from England to Flaunders from Flaunders to Rome and from Rome to the pulpit in the Towre of London c. As it was not amisse for you in the first part of your disceuerie to set downe a short progresse of M. Nicols life for the better vnderstanding of the firste parte of the same Euen so I thought it not amisse in the first beginning of this my booke for the better vnderstanding of your good disposition and honestie heerein to shew foorth plainely and truly your abhominable profession and your most execrable oth for the perfourmance thereof And though in derision you call him this little man and make as though hee hath troubled you with bragging as little as he is Hee whose seruant he is is able to giue him strength enough to ouerthrow your mightie Giants It was not little Dauid that boasted of his manhood but it was great Golyah that bragd of his strēgth And as little Dauid seemed but a dwarfe to Goliah the enemie of God so doth M. Nicols seeme by your saying
before Christ himselfe was whipt For by your saying they whip them selues on maūday thursday and Christ was whipt as the next day after which commonly is called good Friday Therefore as wee Christians may count that for our good Friday because as then Christ was whipt and shedde his blood for our sinnes so you Iesuites and Romanes may counte maunday Thursday for your good Thursday because you whip your selues and shed your blood then for your offences But though you Iesuites or Romanes are ashamed in whipping and shedding your owne blood for your owne sinnes as it seemeth for that you couer your faces that you woulde not be knowen yet Iesus Christ the sonne of God was not ashamed to bee whipt scourged for other and not for him selfe and to shed his heartblood for the sinnes of all faithfull Christians because his face was vncouered that euery one might see him and knowe him It appeareth that your holy and vertuous Romanes that whippe themselues and shedde their owne blood for their owne sinnes neither regarde Christes whippinges nor stande neede of his blood to washe away their sinnes But wee that are faithfull Christians doe whollye cleaue and sticke to Christes whippinges and the shedding of his innocent blood for the putting away of our sinnes and offences I woulde fayne knowe who taught you to whip and scourge your selues and to shedde your owne blood for your offences where haue you redde it In what Scriptures can you finde it what Apostle hath preache it or what godly Doctor hath declared it if our owne whippinges might pardon our offences or shedding of our owne blood coulde washe away our sinnes Then what neede Christe the sonne of God haue come out of his heauenly and ioyfull kingdome to this earthly and sorowfull prison and of a God to become man and to be whipt and shedde his blood Can Christ haue any greater enemies than you that thus blotte out his blood and painefull death which did it onely for sauing vs out of hell and applie that to your owne whipping and blieding that is onely due to Christ and that none can 〈◊〉 but he This I will tell you whether you be 〈◊〉 or what euer you be you that thus whip your selues yea though you whippe al the blood out of your bodyes for the putting away of your offences neyther Christes whipping nor his blood will doe you any pleasure vnlesse you leaue this whipping of your selues and trust onely to his whippings and to the shedding of his blood You that thus whippe your selues for your owne offences you make your selues your owne Christes And they that are their owne Christes shall neuer dwell in heauen with Christ. The mother of Christe was as able to bee her owne Sauiour as you and yet shee neuer whipt her selfe nor shedde her owne blood but trusted in God to bee her 〈◊〉 saying My soule doth magnifie the Lorde and my spirite doeth reioyce in GOD my Sauiour Here you may well perceiue that shee trusted not to saue her selfe by whipping of her selfe but shee trusted to Iesus Christe that was whipped for her to bee her Sauiour yea though he were her owne sonne You haue written on the firste side of your booke 〈◊〉 woordes whereof before I haue entreated something There is none other name vnder heauen giuen vnto 〈◊〉 wherein wee must bee saued And that is the name of Iesus Nowe vnlesse you that thus whippe or punishe your selues are called by the name of Iesus then howe can your whippinges saue you or put away your offences for I am sure that fewe or none of your holy Romanes that thus whippe them selues are so called then howe can 〈◊〉 owne whippinges saue you or put away your offences for that hee must needes bee called Iesus that can and must 〈◊〉 vs. Marke howe you are wounded with your 〈◊〉 weapon and strucken downe with your owne staffe Thus though you seeme to fauour the name of Iesus yet with your doinges you altogether derogate and dishonour Iesus I do muse that you that haue redde the scriptures and count your selfe to be so learned in y e same y t you can once thinke 〈◊〉 these whippers of thēselues though the whip 〈◊〉 〈◊〉 from the and the fleshe from the bones can thereby put away their offences Nay therby they encrease their offences offending God thereby most heynously Truely I can not but maruell that you were not ashamed to put it into your booke cōmending thereby the Romanes pietie and deuotion Considering the Christian reader must needs thinke that thereby they procure their vtter destruction by going about to put away their sinnes by their whipping and shedding of their owne blood whiche onely Christ can doe and none els Saint Paul was scourged three times with roddes but he neyther whipt him selfe as your deuoute Romanes doe neither did hee say that his 〈◊〉 or sinnes was put away by the whipping of his body though your Romanes by your owne sayinges doe whip them selues verie grieuously in the weeke before Easter for their offences past But these your holy Romanes after Easter and all the yeere after may sinne as freshly as euer they did for what need they care seeing one dayes whipping of them selues will put away a hole yeeres offences Eyther your doctrine is verye false or you are very fooles for if you can whip away your sinnes then what neede you feare the popes perillous 〈◊〉 And if you may put awaye your offences by your whippinges while your are aliue what neede you pay money for masses when 〈◊〉 are 〈◊〉 And if you haue whipt away your sinnes before your death then what sinnes haue you for the masse to release after your 〈◊〉 you thought by this your whipping 〈◊〉 to extoll your Romanes for their 〈◊〉 but thereby you haue blased abroade their follie and madnesse You say to see onely this spectacle were a matter to moue any man whatsoeuer In deede this spectacle mooueth mee though I see it not to bewaile the 〈◊〉 foolish and bewitched Ramanes that with their 〈◊〉 driue them selues such a pace to the diuell that hee may whippe 〈◊〉 them in the endelesse paynes of helt for the ofter they thus whippe themselues the faster and speedilier they driue themselues to the diuel if this their whipping woulde helpe them to heauen the Diuell woulde make them more slowe in whipping them selues Therefore howe madde are your romanes that take suche paines to goe vnto hell where the tormentes are endelesse and the paines neuer cease I pray God they may leaue whipping of them selues and trust only to the whippings of Christ And to cease to shedde their owne blood for their offences to put their whole trust in Christ that was whipt and shedde his precious blood for the sinues of all them that euer shall be saued This is your holy religion that you and your Seminaries seeke dayly to sette vp heere in Englande by your priuie practises and secrete sedition to the destruction of your prince
and countrey as you hope but to your owne confusion I am sure as you may see if you will and some haue felt against their wills The 34. part YOu say in the commendation of your Church of Rome as followeth Albeit priuate olde men may lacke wit yet Chirstes olde spouse which is the Church can not If al be true that you say then it is so in deede for you bring none other autour but your selfe neyther any argument for proouing of the same It is impossible but that your olde spouse shoulde be verie full of witte if they haue such wise Cardinals and pregnant pillers as Petrus Asotus and Hosius were that affirmed that the same Councell wherein our sauiour Christ was condemned to die had the holy ghost and that the same was a iust decree wherby they pronounced that Christ was worthie to die Moreouer he could not chose but be full of wisedom that wrote vpon the popes decree that the Iewes had committed mortall sinne if they had not nayled Christ to the Crosse. These members of your holy mother your olde spouse were no fooles I 〈◊〉 that tooke parte with Annas and Caiphas against Christe They might well haue diuelishe witte but I am sure they had no godly wisedom In deed the true Church of Christ which is gouerned and taught by the holy ghost can want no godly wisedome but your Church of Rome whiche you counte Christes olde spouse hath and doeth lacke both learning wit and honestie as before it doth manifestly appeare That pope was very full of witte which you counte the chiefe of your Churche that gaue iudgement and sentence that they at Ratilpone in Germanie and the Abbay of Saint Denise in Fraunce had both the whole bodye of Saint Denise at once as is before mentioned He had more witte than Salomon for Salomon coulde make but one childe into two halfe children but your sayde profound and wise pope made one Saint Denise into two whole Saint Denises Belike the Pope thought that seeing euery simple and raskall priest coulde make Christes bodie at one time to be in many places thē he being the prince of al priests was able to make the body of S. Denise to be in two places And further your olde spouse of Rome can want no wit because it can not erre if it woulde and no maruell for it can haue the holye Ghost in the likenesse of an Owle to instructe it for in one of your late Councelles in Rome as they were singing and roaring of Veni creator spiritus that is Come holy ghost c. by and by at their becke and calling a poore olde Owle amazed with the noyse thinking belike shee was the holy ghost that they called for so earnestly leapt out of the hole where shee sate and came downe in the middes of them and sate amongst them Thus you may perceiue that there is a great difference betweene the Spirite of God and the Popes holy Ghost For God the holy Ghost discended and appeared to Christe in likenesse of a faire white doue but the popes holy ghost did discende and appeare to the Pope in the shape of a foule euill fauoured owle Surely they are fowlie ouerseene that wil not be guided by your Churche that is taught and instructed by suche a holy ghost Your olde spouse can neuer want 〈◊〉 that 〈◊〉 inspired by such a holy spirite The 35. part AFter this your discouering of Maister Nicols manners and learning to his reproche as you thought and commending your owne follies you discommend and goe about to discredite my sayde booke called A perswasion from papistrie But though you decide it without any reprouing or consuting therof yet I haue so reproued and confuted such partes of this your discouerie as I thought necessarie was meete for me to do that you are so vncouered that the wise may see that you daunce naked in a net though you thinke your selfe well enough couered And these are your wordes concerning the same Of late in the middest of our persecutions there came forth a waightie worke of 40 sheetes of paper made by one Thomas Lupton entituled a perswasion from papistrie he woulde haue said a diswasion but that papistrie and perswasion began both with a letter I must needes confesse my sayd booke was not published very long since it is so lately come forth that it seemeth you had no leasure to peruse the same as you shoulde for if you had red it as aduisedly as many haue done you woulde not I thinke haue derided it as you haue done You say it came forth in the middest of your persecutiōs It came forth at such time as it had pleased God to giue me his instrument leaue to finishe the same for of my selfe I am most certayne I neither began it proceeded in it neither finished it For if a sparrowe light not on the grounde without Gods prouidence then the penne of a man Gods image doth not light on the paper without Gods direction y t writeth in Christes cause and indefence of Gods worde But that it was in the middest of your persecutions I hardly can thinke for that it were requisite that they shoulde beginne before they be in the middest In deede her highnes doth not persecute you as queene Marie did vs yet shee hath power to punish you much more than shee doth And because you haue written in derision agaynste my sayde booke whiche I am nowe in hande to defende I will nowe write some parte of my wordes therein touching this time which you call the middest of your persecution And these are my wordes If you would marke but her maiesties power and knew what shee may doe and weyghe your owne dooynges and what yee ought to doe truely you woulde say then that shee is the moste miledest and mercifullest Queene one of them that euer raigned You thinke not a misse in her grace and counte her not vnmercifull though shee put theeues to death for stealing whiche GOD hath not commaunded to bee punished with death and can not you see that her Maiestie is marueylous mercifull in that shee suffereth you to liue for disobeying Gods woorde and committing Idolatrie whiche GOD by his lawe hath commaunded to bee punished with death King Iosias 〈◊〉 the idolatrous Priestevpon the alters that committed Idolatrie and yet hee is reckoned for a Godly king But our mercifull Queene Elizabeth hath not burned the popishe priestes on the alters where they committed idolatrie in saying of Masse and worshipped a piece of breade for the bodie of Christe which shee might haue done if shee would and yet you count not her for a godly and mercifull Queene You praise and extoll Queene Marie to the heauens for vsing crueltie and for burning her humble and faultlesse Subiectes But if our 〈◊〉 Elizabeth shoulde vse lawefull seueritie on her stubborne and disobedient people Gods foes and her enemies that desire her
but a booke of small importance and very light though it bee the weightiest worke of all other then it is no maruell though you count my booke to be a very light worke But I feare if you turn not to the Gospell from the Pope as my saide booke doth 〈◊〉 persuade you that it as light as you make it will proue heuie against you at the last day and then ryse as a witnesse against you Iesuites as the people of Niniuee that repented at the preaching of Ionas and the Queene of Saba shall ryse and witnesse against the Iewes that repugned or withstoode Christe For if the dust that the Apostles did shake from their feete shall bee a witnesse against the vnbeleeuing and wicked Iewes then it is not vnlike but that my said booke which doth 〈◊〉 persuade you to imbrace the Gospell shall be a witnesse against you obstinate and incredulous Iesuites Though my said booke be fortie sheetes of paper yet you haue not confuted any one worde thereof neither approued y t there is any lye in the same though in pour margent you write Luptons lyes and whereas you haue written scant the fourthpart of one sheete in deriding discrediting my said boke of fortie sheetes without confuting or reprouing any one part of y t same I haue now writtē aboue twentie sheetes of paper against you for deprauing and slaundering the same wherein I haue most manifestly reproued diuers partes of your 〈◊〉 booke of Discouerie besides the defence of mine owne booke If I had left my name out of my boke as you haue done yours you could not so rightly haue hit of the same But as they that haue a true and iust cause in hande neede not feare to vtter their name as I am most sure I haue So they y t deale vniustly take partiu a vile and noughtie cause are glad to hide their name as nowe you haue doone Which cōcealing of your name doth not a litle discredit your cause The 37. parte BEcause I haue intituled my said booke A persuasion from papistrie therefore it seemeth you iudge that the 〈◊〉 is vtterly disgraste and for that you would haue it knowne that you are able to teach or rather cōtroule mee you say I would haue saide a diswasion but that papistry and persuasion begā both with a letter Who would haue thought that it had lyen in a Iesuite to knowe what a Christian woulde haue said your name doth import that you shoulde bee well learned but I would neuer haue iudged vntill I did heare it of your selfe that you had beene so deepely learned as to knowe a mans thought you say as shall appeare heereafter that it seemeth I haue been some Musicion but whatsoeuer I haue beene it is not vnlike but that you haue beene or are some fortune teller for you that can declare a mans thought can easily tell folkes their fortune It seemeth to mee that as the Pope hath a heauenly iudgement in his breast so you haue worldly mens thoughtes in your bosome But least you shoulde take too deepe a conceite in your knowing of mens thoughtes to put you out of doubt you haue myste of my thought it was neuer in my minde to say a Disuasion I know not your age no more than I knowe your name but it may bee y t before you euer knew any letter of the booke y t I knewe the difference betweene persuadere and disuadere And now that you haue myst my thought I will not sticke to tel you 〈◊〉 thought Because my whole drift in my saide booke is to persuade you and all other to Gods worde from Papistrie 〈◊〉 for that in my iudgement the title woulde haue beene too long if I shoulde haue saide A persuasion to Gods worde from papistrie I thought it good for the shortnesse of the title to leaue out Gods worde as a thing to bee vnderstanded and to intitle it a persuasion from Papistrie as I did in deede thus I haue not onely shewed you that you haue myst of my thought as good a Clarke as you are but also my very intent and thought in intitling my saide booke as it is And though I coulde not sufficiently proue the contrary but that there had beene some errour in this woorde Persuasion and that the sense did require this word Disuasion whereby it ought to haue beene a disuasion from Papistrie yet you knowe this worde Disuasion is seldome or neuer vsed especially among the common people for whose sakes I made my said booke as wellas for the learned And as I wrote it to allure Papists to Gods worde so I made it to make protestants the simple people to shun papistrie For euery one saith commonly vpon occasion I persuaded him frō play I persuaded him frō drunkennes I persuaded him from stealing I persuaded her from folly and such like and not I disuaded him from play I disuaded him frō drunkennesse I disuaded him from stealing or I disuaded her frō folly so that this is to be considered that Loquendū scribendum cum multis Sapiendum cum paucis Therefore if I had vsed persuasion which the most doe knowe and vse in steede of disuasion which fewe doe vnderstande and vse though there had beene some small errour by ouersight as by good foresight there was none as before is well proued yet mee thinkes you being a Iesuite and a professour of Iesus shoulde rather haue borne with an ouersight or an vnwilling errour then to write and publish that for a faulte which is no fault at all But if you had not contrould me thus in the intiteling of my booke rather of malice then of matter and of curiosity than of cause to the disabling of my learning the more to extoll your owne knowledge you your selfe woulde not haue offended in the like yea and that so manifestly that by no meanes you are able to excuse it For in the 110. page or side of your said discouerie being the seuēth leafe of G. the second side second line you haue discouered your own vnhonest dealing in these wordes that follow Therefore haue the noble matrones of Rome procured an other house called Casapia behinde Pantheon where these women may come for a time to proue what they will resolue vpon in which time the said matrones doe omit no 〈◊〉 to persuade them frō all dishonestie for the time to come c. Heere a Christian hath taken a Iesuite napping for you say that the matrones do omit no meanes to 〈◊〉 them from all dishonestie I knowe not what law you haue amongst you but I wolde thinke it is as lawfull for a Christian to say a persuasion from Papistrie as for a Iesuite 〈◊〉 say a persuasion from dishonestie Therefore where you write I woulde haue saide a disuasion but that papistrie and persuasiō began both with a letter now do I write that you shoulde haue said disuasion because dishonestie and disuasiō begin both with a
letter And as you thinke that papistrie beginning with a P. did put mee in minde to say persuasion because it beganne also with a P So I thinke that dishonestie beginning with a D. shoulde like wise haue put you in remembrance to haue saide disuasion because it began also with a D. And as by your words I had some occasion to say a persuasion from papistrie because papistrie and 〈◊〉 began both with a letter yet you had no suche occasion to say a persuasion frō dishonestie because dishonestie and persuasion begin with contrarie letters Thus as the wicked through Gods goodnesse fall many times into the same pits that they make for the Godly so you being a Iesuite are 〈◊〉 fast in your owne snare which you laid for a Christiā In this your disabling of my skill in the intitling of my said booke thereby to bring your owne knowledge in credit you haue gained as the vaine glorious Priest did that to encrease his own glorie in learning controuled a young scholler for speaking true latine Which was thus a man hauing a sonne at home with him whom he had put to learning beeing very desirous to know whether he had profited well or not desired the Parson or Uicar of the Parish to examine and appose his said sonne And then the said Priest being both curious and vaine glorious askt the young man what was latine for a Prieste To whome hee answered Sacerdos no saide the Prieste therein you are deceiued For who hath the chiefest learning or wisedome but priests Therefore Sapientia is a very fit latine worde for a Prieste wherewith the sober and wise young man held him content then immediatly the Priest seeing a Cat saide to the saide young man I pray you what is latine for a Cat The young man answered him that Catus was Latine for a Cat no said the Priest a Cat hath very sharpe nailes and therfore Asper is the right latine worde for a Cat whom the young man did not contrarie And the saide Priest as hee was sitting by the fire askt the saide Scholler what was latine for fire Forsooth said hee Ignis that is not so saide the Priest for when a man commeth in very colde what maketh him more glad then a good fire Therefore there is no fitter name for fire then Laeticia all which words y e Scholler kept well in his minde but yet saide nothing Then as they al walked abroade after in the yarde the Priest espying a ponde or ditch with water saide to the Scholler what is latine for water Then the Scholler tolde him that Aqua was latine for water no saide the Priest you are wide for as there is a merueilous great aboundance of water aswell on the maine lande as in the deepe and brode Sea so the best latine word that can be for water is abundantia and as they walked a little further the Prtest espying a barne saide to the scholler tell mee what is latine for a Barne then the young man saide that Horreum was latine for a Barne y t is not so saide the Prieste for what greater ioy can bee to a man than to see his Barne full of corne Therefore Gaudium is the true latine woorde for a Barne When the Schollers father hearde that the Prieste contraried his sonne in euery thing that hee askt him hee was very angrie with his sonne and saide all that hee had spent on him was in vaine Sir said the Priest your sonne will do wel enough he hath not yet the yeeres to atteine to our learning And thus he made y e simple vnlerned mā beleeue y t he had controuled his sonne rightly whereas he did it but to set forth his owne vaineglory as you haue done This young scholler remembring well the priestes new latin thought to controlle him with an example without any argumentes though the priest controlled him with blinde argumentes without any example and so soone after hee gotte a Catte and tied a fire brand at her tayle and put her into the priestes barne that was full of corne and whē he had so done he came to the priestes windowe and cryed aloude saying O sapientia sapientia Asper currit cum Laeticia nisicitius veneris cum abundantia nunquam intrabis in gaudium Which is by y e priests own deuised latine but not according to true latine O priest priest the Catte doeth runne with fire and vnlesse thou come the sooner with water thou shalt neuer enter into thy barn But for that the priest had forgotten his owne latine and tooke the same woordes truely as they signified in deede whiche is O wisdome wisdome sharpe rūneth with gladnes and onles thou come the sooner with aboundance thou shalt ueuer enter into ioy the Priest sturde neuer a whitte for hee had cleane forgot the signification of his owne deuised latine whereby his barne and all his corne was burned And thus as the priest gayned but litle for controlling the Scholler when he sayde true so you haue not gayned much in controlling mee for the intiteling of my booke And if it was a great fault in the priest to forget fiue words of latine which he taught the yong scholler then it is a fowle shame for to forget one Englishe worde wherein you controled me And if it were a shame for the priest for refusing his owne latine wherewith vayne gloriously hee discredited the scholler to his father and tooke the true meaning of the schollers woordes then it can be no great praise to you to refuse your owne Englishe woorde whiche you wrote vaynegloriously to diseredite mee to all the whole realme to vse my word y t you reproued me for Thus I trust I haue defended the title of my booke called A perswation from papistrie and sufficiently answered you for your curious comtrolling me because I put not in 〈◊〉 for perswation The 38. part AFter this your controlling of the title of my booke these are your wordes that followe Of this authours estate and calling I can not yet learne but that hee seemeth to haue been some musition in tyme for that much of his matter 〈◊〉 from him in ryme You can not yet learne of my estate and calling you say what remedie I trust you shall wel enough hereafter But you haue one great aduantage of mee for you knowe my name and so doe not I yours whereby with trauell and searche you may learne my estate calling but w t al y e trauel search y t I am able to make I can not learne neither your state nor conditions because you hide your name I thinke you haue left your name out of your booke because you would not haue vs learn your state and conditions Though you knowe not my calling for all you knowe my name yet I thinke I knowe your calling though I knowe not your name I take that your calling is to be a Iesuite and to bee one of the Popes sworne
goodnes I am that I am And if I had bin neuer so euil yet I may reioyce to come from euil to be a professor of the gospell the seruāt of God rather then you to shrinke frō the gospel though you liued blameles in the sight of the worlde and now to become Iesuites reuolting from our sauiour to satan from your prince to the pope The 39. part YOu say that he seemeth to haue bin some musition in time for that much of his matter passeth frō him in time You that can tell before hand what one woulde say you are able quickly to turne prose into time It is a strange matter that you that perhaps haue not read my booke through can finde that the most of my matter therein is rime when I that made it am most sure there is not one verse of rime in it I thinke you are as well skilde in prose as some of your popes was in grammer eyther you were in some pleasant dreame when you wrote this or you neuer read my said booke or els surely you do not knowe prose from rime I thinke you doe take latin verses to be english rime so you may haue some rime to charge me with all I remember I wrote two verses of Baptista Mantuanus in my said book and that were these Viuere qui sancte cupitis discedite Roma Omnia cum liceant non licet esse bonum If these latine verses be the ryme you ment of for other rime there is not in all the booke then I must needes confesse that some part of my matter is rime but not much of my matter as you say vnlesse two lines bee much matter in fortie sheetes of paper and then the sheetes must be very small or els the two lines must be marueilous great I thinke in deede much of the meaning of my matter in the same booke is conteyned in the sayde two latine verses For all the Idolatrie blalphemie pride mischiefes and errours that I perswade you and all other from in that booke is committed and practised in Rome and therefore the effect of muche of my matter conteined in my saide booke is comprehended in the sayde two latine verses which belike you tooke for Enlishe rime And because I woulde haue you to consider the same well I will now turne the same latin rime into plaine english prose which is this that foloweth All ye that would liue godly get you away frō Rome for whereas all thinges there are lawfull it is not lawfull to bee good This is the prose of all the latin rime in my sayd booke for other english rime I am sure there is none If you marke this rime well it showes that your holy citie of Rome is more meete for Iesuites then for Christians I thinke you pickte a quarrell with mee for the nouce to make me shew you the rime of my booke Because you would haue me to praise your holy citie of Rome you haue in your discouerie made great long discourses in cōmending y e godly customes charitable works of your citie of Rome but Baptista Mantuanus here in two lines hath extolde her out of measure Well though you say that much of my matter in my said booke is rime no rime at all therein yet your hole matter wherin you haue 〈◊〉 forth my riming is nothing but time for these are your wordes wishing the indifferent reader to marke whether the same be rime or not Of this autors estate and calling I can not yet learne But that he seemeth to haue bin some musition in time for that much of his matter passeth frō him in rime Though you would make men beleue that my prose is rime yet the indifferent reader can not thinke that your rime is prose It is a great ouersight in you to say that much of my matter of fortie sheetes of paper is rime and can not prooue that there is one verse of 〈◊〉 in all y e hole booke which you haue affirmed only in two lines yet both the same lines are nothing but rime You would haue me euill thought of for riming though I rimed not at all and can you be well thought of that reprooueth me with nothing but rime It appeareth here by your learned and aduised writing that I haue been a musition because of my runing then I trust I am discharged from being a musition because in my sayde booke I haue not rimed at all Surely it seemeth that you haue a deepe and mysticall iudgement in the finding out of the grounde and causes of things I remember that before it showed plainly by your argument that the going of M. Nicols from Wales to England from England to Flaunders from Flaunders to Rome and from Rome to the pulpit in the towre of London was the cause that he was borne at cowbridge in wales as in y e same place it may more plainly appeare And as by your learning you founde out that M. Nicols comming from Rome to the pulpit in the towre of London was the cause he was borne at Cowbridge in Wales so by your deepe knowledge you haue I perceiue founde out that my riming is the cause that I was a musition For your own wordes showe no lesse which are these that followe He seemeth to haue bin some Musition in time for that much of his matter passeth from him in rime Hereby it appeareth by your rime that if I could not haue 〈◊〉 I had neuer bin a 〈◊〉 Therefore it 〈◊〉 happie I 〈◊〉 〈◊〉 or els farewell all 〈◊〉 and singing But I woulde faine knowe of you whether the cause is to be preferred before the effect or not 〈◊〉 is better then the effecte the 〈◊〉 cause I am sure you can not denie but that it is aboue the effect marie as for 〈◊〉 causes the effecte sometime may excell the cause nowe if the cause bee better then the effecte then a 〈◊〉 is to bee esteemed aboue a musition So that 〈◊〉 be the cause of musicke which you 〈◊〉 before to bee the cause that I haue been a musition and if the cause bee to bee 〈◊〉 before the effect then a rymer is better than a musition And so a common rymer is better thou the best singing 〈◊〉 of the popes holie 〈◊〉 But they woulde not bee well pleased with you if they knewe that by proouing me a musition you make them worse then the simplest 〈◊〉 that is And if the cause which is riming bee not better then the effect which is musicke yet doe or say what you 〈◊〉 the cause muste needes bee before the effect So that by your proouing mee to bee a musition because of my ryming the rymer must needes bee before the 〈◊〉 And so one can not be a musition vnlesse he be a rimer before But herein I thinke your argument will not holde for I am sure there are and haue been many excellent 〈◊〉 that coulde ryme neuer a
and ioy to her highnes And for that the premisses considered it may more manifestly appeare that these my wordes whiche you seeme to disdayne are not so farr out of frame nor so vnaptly placed as you woulde haue your reader to thinke I will here write the wordes in such order as I wrote them to her Maiestie and not out of order as you haue done which being aduisedly read of the indifferent reader conferring the same with my former wordes they may thinke that you haue not delt very indifferently with me And these are my words in the beginning of my Epistle As heretofore my most gracious soueraigne I troubled your highnes not without some trauel to my selfe in a thing that was necessarie reasonable and commodious to many and hurt to none Euen so I haue nowe not troublingly but louingly framed an 〈◊〉 〈◊〉 to such of your subiectes as feare not God as they ought regarde not his woorde as they should nor obey your highnes as they are bound naming them English enemies as I may very wel for english friends I am sure they are not which perswasion is necessarie reasonable and very profitable for them not hurtfull to any And as that which before I made to your Maiestie was by your grace onely to be authorized for the great reliefe and succour of your subiectes So this that I haue nowe written to your subiects is to be allowed and practised by them to the great comfort and ioy I hope of your highnes And though I haue pende it for them to performe yet I haue dedicated it to your grace to peruse c. Hereby I trust the indifferent reader will iudge the circumstance of the matter considered that my sayde words are not so much awry as you would faine make your reader beleeue And as hereby you goe about causelesse to discommende me for placing of my words so you go about to bleere your readers eyes fraudulently w t displacing of my words as the indifferent reader may perceaue for these wordes To the great comfort and ioy I hope of your highnes you haue placed them before these wordes not troublingly but louingly vnto such of your subiects whiche were behinde them eight or niene lines besides you haue of purpose lefte out the rest of my words between them and all to marre the sēce of my saying to make my matter seem w tout method If you were as honest as you woulde seeme by your name you would not thus dishonestly haue ioyned those my sentences so nie together that I did place so farre a sunder and to leaue out such wordes as thereby the sence shoulde be hindered or hid to discredite me withall You thought belike that eyther your reader would neuer reade my booke or that I shoulde neuer reade this your booke or that I woulde not or coulde not defende my doinges againste your booke I woulde be loth you shoulde take mee with racking your writing or displacing your wordes as I haue done you no you shall not finde in all this my booke that I haue left out any of your words of your sentences y e I haue writtē or made any of your sētēces to leape so far out of their places no I haue written them truly as I found them whereby the in differēt reader may spie what differēce there is between a true Christian and a false Iesuite The 41. part THen after this these are your wordes that followe This mans drift is as he sayth to prooue all papists to be Englishe enemies and extreeme enemies to Englande which in effect he prooueth thus papists doe loue the Popes lawe the Pope he loueth not God Almighties lawe the Queenes Maiestie shee loueth God Almighties law and her lawe is all one with his how then can the papists loue their Queene and countrey If you ment as truely as you meane falsly you woulde haue set downe my woordes as they are in my booke as I haue written your wordes plainely as I found them in your book But because you seeke my discredite you counterfeite my words In the beginning of w t your counterfeate words you affirme that I say my drift is to proue all papistes to bee English enemies and extreeme enemies to Englande If I haue sayde so why doe you not shewe me where and in what place I. sayde so as well as I tolde you where you sayde a 〈◊〉 frō dishonestie If I haue not sayde so then why doe you belie me Methinkes it should not stand with your holy profession to charge me with an vntrueth Marke the title and beginning of my booke and you shall see whether you haue delt plainely and truely with mee or no. For these are my very wordes A perswasion from papistrie written chiefly to the obstinate determined and disobedient English papistes who are herein named and prooued Englishe enemies and extreeme enemies to Englande c. Here may you see your owne corrupting of my wordes and meaning my drift is to proue obstinate determined and disobedient papists English enemies and extreeme enemies to England which in my sayd booke I haue proued alredy And not all papistes for I know there are simple seduced english papistes y e you y e are deepe determined papistes shal neuer I hope allure frō the subiection of their Prince to the obediencie of the Pope In your saide counterfet words floutingly and mockingly you affirme to allure your Reader to mislike me that I shoulde say thus The Pope hee loueth not God almighties lawe The Queenes Maiestie shee loueth God almighties lawe c. With which worde God almightie you deride mee as though I were a childish writer or that I wrote some trifle or toy to please babes withall To discredite my writing you haue put in God Almightie more then I wrote whereby you haue taken the holy name of God in vaine But if I had vpon good occasion written it you woulde rather haue pluckt it out of my writing therby to discredite me Wherfore because you are such a subtill shiftter and foyster in of wordes I will heere write mine owne wordes that they may 〈◊〉 their owne tale whereby the indifferent Reader shall see whether a Iesuite hath delt honestly with a Christian or not And these are my very words that follow which cunningly you haue counterfeited It is wel known that the Pope is enemie to our queene his lawes are repugnant to her lawes and his religion is contrary to her religion which is the Gospell of Gods worde Nowe if any that is borne within England doth earnestly loue the Pope then they can not faithfully loue the Queene if any of them obey the Popes lawes and decrees they must needes disobey the Queenes lawes and orders and if they imbrace and loue the Popes religion then they must needes forsake and despise Gods worde the Queenes religion Nowe for you that are 〈◊〉 then you are rather the Popes louing seruants then the Queenes true subiects And
if you bee not true and louing subiects to our Queene who vnder God is the chiefe staffe and stay of the peaceable and prosperous state of England then you cannot bee friendes but enemies to England and thus I trowe I haue proued you Englishe enemies These are my very wordes concerning the same which you haue rackt and counterfeated contrary to my writing whereby the indifferent reader may easily iudge whether your wordes are my wordes in effect and whether your writing conclude as mine doth or not In deede as you wrote it it is a very simple and childish argument much like Peter Crabs arguments for prouing of the Popes power True meaning woulde that you shoulde write my argumentes as they be and then to confute them if you can but because you cannot you curtall and peece them at your pleasure otherwise you confute them not And when you haue brought them into such a pickle thē you commit them to your Reader to scanne who thinking you to deale plainely and truely doth therefore despise mee yea and perhaps contemne my booke before hee reade it or heare it But therefore I haue written mine owne wordes as they bee whereby the Reader may perceiue that though you are a Iesuite in name yet you are more like a Iudas in your dealing It is an easie kinde of confuting to write nothing but to 〈◊〉 a mans words If I should haue dealt so with you you might iustly haue derided me and called me a liar without learning as I may call you a learned falsifier a shamelesse Iesuite The 42. part AFter this you falsifie my wordes againe and coyne my writing with your owne counterfeite stamp much like one that when he hath once stolne careth not then howe often he playeth the theefe Surelie if you ment honestly you woulde write my woordes as they bee and confute them after if you can as I haue done yours It appeareth you are verie shamelesse and either regarde not your credite or els you thinke whatsoeuer a Iesuit doth bee ought not to bee blamed nor that any thing can worke his discredite Doe you thinke that your Readers are so childish and so simple to thinke that your rehearsing of my wordes falsely and curtalling them as it pleaseth you without any other argument or proofe is a sufficient confuting of them I thinke not I neuer heard of any that vsed this kinde of confuting but you and because you are the first inuenter thereof I beleeue you are the last that will vse the same If to write nothing but only to repeat falsely and vntruely mens wordes as you doe and haue done bee a sufficient confuting then we neede no great learning to the confuting of any And now let vs heare your cunning confutation with nothing but with mine owne wrested wordes and thus they are as followeth Againe the 〈◊〉 crie vpon their Queene Marie and wee crie vpon our Queene Elizabeth And is not Queene Elizabeth I pray you as well a kings daughter as Queene Mary As well a kings sister as Queene Mary as lawfull Queene of Englande I will not say more as Queene Mary Why then howe can Papistes be otherwise but English enemies and extreeme enemies to Englande These and the like arguments in sense though not altogeather in the same wordes hee dilateth according to his kinde of eloquence throughout all the first part of his booke though he make no partes at all Where as you say it is my eloquence I vtterly refuse it it is your eloquence and none of mine Seeing the words are yours and not mine as you haue confest then the eloquence shall bee yours and not mine You haue written a great sort of fine words and y t elo quētly in this your discouerie and were it reason that I shoulde haue the eloquence of them all from you You are a very kinde and liberall man that can be content to take suche paine in writing then to let me haue all the eloquence that is due to y e same You haue hackt rackt 〈◊〉 and changed my wordes as you list haue vneloquēted them or taken the eloquence frō them that they had and now you discommend me for my eloquence You are like vnto him that spightfully cut a mans tongue out of his head and then dispraisd him because he could not speake Seeing you woulde ueedes dispraise my eloquence it had been reason that you should haue recited mine owne words as I wrote them And then you might Iawfully haue discommended them for lacke of eloquence Therefore if the wordes lacke eloquence then you lacke eloquence as it seemeth because you wrote them not eloquently considering they are your wordes and not mine For you haue left out a great sort of mine and foysted in out of all order many of your owne And though I a Christian cannot bee so eloquent as you that are a Iesuite I must bee content with S. Paule who though he were not very eloquent by S. Hieroms saying yet the most eloquent Philosopher that euer was did neuer so much as hee of whom S. Hierom writeth thus Paulus qui soelecismos facit in loquēdo Christi crucem portat c. Paule that is not able to vtter his minde in congrue speech beareth the crosse of Christ and taketh all men prisoners as if it were in triumph from the Ocean vnto the red Sea he subdued the whole world S. Paul himselfe saith though I be rude in speking I am not so in knowledge here thogh Saint Paule lackt eloqence yet hee lackt not the fauour of God Therfore I had rather lacke eloquence with S. Paul one of Christs Apostles then to be eloquent with you thogh you are one of the Popes Iesuites In your said wordes which you haue so falsified you count them my argumentes in sense though not altogether in wordes but I maruel who gaue you commission to alter my wordes and to put in other wordes for them and to giue my wordes the sense of your forged wordes If I shoulde leaue out your wordes and put in steede thereof what I thinke good of mine owne and to displace your words at my pleasure as you haue done mine then to say that it is the same in sense though not altogether in the same words you might well say then that I 〈◊〉 not done according to the profession 〈◊〉 a Christian though therein you haue doone according to the profession of a Iesuite Though you thinke the Pope hath authority to alter the scriptures and to giue them their sense as hee thinketh good yet I hope that you haue no authoritie to alter and change my wordes and to giue them their sense But belike as you thinke the Pope may alter the Scriptures as hee lyste and giue them what sense it pleaseth him so you beeing his Iesuite may likewise alter my wordes and giue them what sense you thinke good Before whē you dealt with the title of my booke which is
louing subiectes which are disobedient vnto her and that seeke procure desire and wishe her death and distruction Therefore be thankefull to God that hath giuen you and vs such a mercifull prince to raigne ouer vs and loue and obey her that giueth you for iustice mercie and for extremitie lenitie And nowe as her grace doth refraine from that shee may doe so prouoke not her 〈◊〉 to that shee can doe And as I sayde thinke not that her grace can not vse the swoord against you because shee hath not vsed it for if you thinke so you do not onely deceaue your selues but also do much abuse her Maiestie in that you seeme thereby to make her a Prince without powre whereby you are vnwoorthie of the great mercie shee sheweth vnto you What seruant is so foolishe to thinke muche more to say that because his master doeth not beate him for his fault therefore he can not beate him Because the mercifull father doth not beate his sonne for his offence that maketh not that he can not beate him for the same Shall her clemencie and mercie make you thinke in her disabilitie Therefore if any of you thinke so as I beleeue some of you haue said so you are not worthie of such a merciful mistres that vseth you so Thus farre haue I written to this ende in my said booke whereby it appeareth most manifestly that my drift was altogether to she we forth her Maiesties great lenitie and mercie And that shee hath as great powre and authoritie as Q. Marie had to make lawes and to vse the swoorde with seueritie iustice as well as shee as appeareth by the whole circumstaunce of the matter both before and after which you of purpose did not onely leaue out but also did so choppe and chaunge my wordes to discredite me withall that they had neyther good sentence nor sence And this is the verye cause and grounde why I wrote the saide wordes that you 〈◊〉 vnhonestly altered And though you mislike my eloquence yet I hope the indifferent reader will not thinke y t these my argumēts are so fonde and sencelesse and so disorderly couched as you would haue made them beleeue by your wrested and altered words If they marke but your woordes that you wrote in steade of mine and conferre my comparison betweene Queene Marie and her Maiestie with your wordes they may soone see your malicious meaning For where you haue written The papistes crye vpon their Queene Marie and wee crye vpon our Queene Elizabeth I haue no such wordes at all And morouer within sixe of your lines after you haue fathered these wordes vpon me Why then howe can papistes be otherwise but English enemies and extreeme enemies to Englande If I haue any such sentence or woordes I will yeelde vnto you and bee one of the popes Iesuites which to be I woulde be loth You might haue thought me to be a very dolt if I should go about to proue papists to be english enemies because the Queenes maiestie was a kings daughter and a kings sister You your selfe are so cunning in finding out of such mysticall causes that I am not able to compare with you therein for first you made that M. Nicols going from Wales to England and from thence to Flaunders and so to Rome from Rome to the pulpit in the Towre of London was the cause that he was borne at Combridge in Wales Then after you would seeme to proue that I was a musition because I was a rimer and nowe thirdely because you woulde haue me to be a citer of your causes you woulde make your reader beleeue that I prooue that papistes must needes bee extreeme enemies to england because the Queenes Maiestie was king Henries daughter and king Edwards sister But truely you are tried before to bee so cunning and experte in finding out of the causes of thinges that this deepe profound cause y e is alledged for the prouing of papists to be extreeme enemies to england is of your own inuention for they know that my wit is to weake and my learning to light to find out such a mysticall cause It had been enough for Peter 〈◊〉 to haue 〈◊〉 this argument the prouer of the popes powre that saide because Peter paide the tribute money for Christ himself therfore the pope hath authoritie ouer the whole Church of God And because Christ saide to Peter followe thou me and againe launche forth in the deepe and because Peter drew his sword and cut off Malcas eare therefore the pope hath authoritie of the whole Churche of God This had been a fitter argument for him then for mee Also this argument had been more meet for pope Innocent than for me which woulde proue that the Moone being inferiour to the Sunne therefore the Emperour was inferior to the Pope And that the Emperoute is a thousande folde inferior to him because God hath made two lights in heauen Which is the Sunne and the Moone These such like arguments are more meete for Popes then Protestants And now for that you Iesuites are sworn to the pope Therefore this argument that papists are English enemies and extreeme enemies to Englande because Queene Elizabeth is as well a kings daughter and a kings sister as Q. Marie is a more 〈◊〉 argument for a Iesuite then for a 〈◊〉 If the indifferent reader consider mine own words before written he can spie no such thing as you charge mee withal But may 〈◊〉 perceiue that I wrote the same only to proue that y t Queenes maiestie hath as great powre to vse y e sword and to make laws against her obstinate and disobedient subiects as Queene Mary had And that it is as lawfull for her grace to punish and execute her obstinate disobedient subiects as for Queene Marie to punish and execute her louing and harmelesse subiects the professors of the Gospel that obey her with due obedience Therefore it is no great matter for you to proue that I am neither eloquent nor learned if you may chop change my words foist in your own at your plesure as you haue done Tullie was an eloquent writer yet if I shoulde chop and change his works writings putting in leauing out what I list in the same I could make him seeme quickly to haue but small eloquence Plato and Aristotle were learned Philosophers yet I coulde make them seeme vnlearned if I shoulde vse their bookes as I thought good Salamon was the wisest mā that euer was except Christ whose wordes if I shoulde backe and choppe thrust in and pull out what I list as you haue done I coulde make him see me to bee no very wise writer And as it is no great matter for you to say and prooue that a man can not goe when before you haue cut off his legges So it is a verye easie thing for you to make your reader 〈◊〉 that I haue neyther eloquence learning nor wit when you
latine before Whatsoeuer his knowledge is in the Latine tongue I knowe not but his Christian faith exceedeth your Iesuitic all learning For as the Centurion being captaine of an hundred souldiers before mentioned and Cornelius the Captaine to whome S. Peter was sent were more accepted of God for their faith though they were not deeply learned thē the proud learned Scribes Pharisees and high Priestes So this worthie zelous knight sir Owen Hopton being the Queenes Maiesties Liefetenant and chiefe captaine of the Towre and of all her Maiesties seruants and souldiers there though he be not so deepely learned as you yet for his zelous minde his earnest loue to Gods worde and for his perfect faith in Christ is no doubt therefore more accepted of God then you that cast of Gods woorde and cleaue to your owne wit and learning And for that you say that hee was ouermuch troubled with latine it is like you thought hee had but small knowledge in Hebrwe and Greeke But for his wanting of those two tongues in my iudgement hee is not the lesse to bee esteemed if the Popes were not worse to bèe thought of for wanting of Latine for if your Spirituall Popes that had all lawes in their bosomes and an heauenly or diuine iudgement in their breastes wanted Latine and Grammer as is before proued Then sir Owen Hopton being but a temporall knight and the Queenes Lieftenant of the Towre may well lacke both Heinwe and Greeke And thus though you seeme to deride mee for want of 〈◊〉 and learning yet I wish with all my hearte that Christe doe not despise you at the last and dreedefull day for lacke of faith The 46. part YOu say that I cite all my whole matter out of Iewels defence of the Apologie Foxe his Martyrologe and Cowper Epitome of the Chronicle As good as wise as godly learned as you woulde haue named these three worthie and learned men with more reuerence then you haue done beeing three such speciall and painefull learned writers for the commoditie of their Countrie and for the perpetuall profite of our posteritie as neither your great citie of Rome nor yet the whole Countrie of Italie haue bread or brought foorth at any one time three suche as this our Countrie of England hath done of them at least so manifestly knowne by their workes as they are by their writings Wee Christians heere in Englande doe knowledge our selues greatly bounde to God for them and such like though you Iesuites doe make small account of them I had been a very vnskilfull writer if I had not written in the same part of my booke one sentence of mine owne but all of other mens doings seeing it was one of the three partes of fortie sheetes of Paper But as al your woordes before haue not been Gospel so here you haue spoken more than truth But if you were as loth to speake that is false as it seemeth you are carelesse 〈◊〉 you speake you would I am sure haue saide that some part of the same was none of theirs Whether all my matter of that parte of my saide booke bee cited out of master Iewell master Cowpers and master Foxes bookes I wil referre the same to the indifferent reader thereof And if they say that I haue cited all the matter therein conteined out of the said learned mens bookes I will become a 〈◊〉 so that you if they say contrary will become a Christian. But as many arguments similitudes and sentences of the same was of mine owne deuising through Gods helpe so there are other learned authorities that I had neuer of them But suppose that I had taken all my authors for my purpose out of them being the authours words and truely alleadged shoulde that bee a discredite to my 〈◊〉 must euery booke bee counted vnlearned and of no value vnlesse euery sentence of Saint Augustine Chrisostome or other learned fathers doctors or writers that is 〈◊〉 therein bee taken out of the authours woorke that first wrote them Then many of your Papisticall pamphlets that you esteeme and extoll must not goe for 〈◊〉 Can you make mee beleeue that euery authour cited by you is taken out of the originall worke I scantly thinke it I doubt not but that some of you doe credite your friends quoting sometime without further searche What if I shoulde alleadge out of the Gospell of Saint Matthewe these wordes of Esay spoken by Christe which rightly may bee applied vnto you With the eares yee shall heare and shall not vnderstande and with the eyes yee shall see and shall not perceiue c. Or these wordes of Esay out of Saint Markes Gospell This people honoreth mee with their lippes but their heartes are farre from mee Will you not credite Christe the citer heereof Or will you ieast at the work because I tooke thē not out of the booke of the Prophesie of Esay May not a man vpon the credite of Saint Paule recite vpon some occasion some of his 〈◊〉 of the Prophetes or other Scriptures that hee citeth in his Epistles Or shall the booke bee disdained or discredited because the writer of the booke tooke not the same out of the Prophet that spake them Or out of his booke that first wrote them They that therefore will mislike a booke are rather precise papists then perfect Protestantes If I should make a good precious medicine would you dispraise or despise that good and precious medicine or think scorn of it because the herbes y t made it was not gathered in the garden beyonde the Sea from whence the Seedes or herbes were first brought If you were so curious you were not worthie to be cured of your disease And if such curiositie were vsed many one woulde bee dead before the medicine were made It maketh no matter howe nigh or where the herbes be gathered so that they be y e right herbs and haue the very vertue And so if wee produce learned mens sayings for testimonie and make therewith a spirituall confection for the health of the soule it forceth not out of what booke wee cite them so that they bee the right woordes and the true sense of the first Authour Therfore though I had cited all my matter out of master Iewels master Foxes and master Cowpers bookes as I haue not so that they be apt fit for my purpose beeing the very true woordes of the first and originall authour thereof you had neither therefore cause to discredite my booke neither the indifferent Reader to mislike my booke Perhaps you disdaine or mislike it because I haue cited in some pointes master Iewell master Cowper and master Foxe for authoritie seeing they are yet aliue or were but late writers and therefore you thinke them vnworthie to bee cited as authours Surely if you thinke so as I beleeue both you and many other do so then I take your opinion therein to bee rather preposterous then profound and reproueable then
reasonable For if in worldly affayres witnesses are thought best when they be liuing shall witnesses then be thought best in heauenly causes when they bee dead Antiquitie is no credite to an cuill writer neither late yeeres can bee any discredite to a good writer Time ought not to be preferred before truth but truth before time Christes and his Apostles words were as true and good fifteene hundreth yeeres since as they bee nowe Therefore the long continuance of the time since maketh not their wordes the truer or their authoritie the better So that if a mans wordes or writings are worthie to bee alleadged for authoritie a thousande yeeres after hee is dead then they may bee alleadged in his life time or soone after his death Wherefore if master Iewell late Bishop of 〈◊〉 〈◊〉 the reuerende and learned Doctor Cowper nowe Bishop of Lincolu and the godly zelous and learned master Foxe haue written wisely faithfully and truly as most assuredly they haue doone whose worthie workes you may well disprayse but neuer confounde or confute then they deserue nowe as well to bee alleadged for authorities as though they had written them a thousande yeere since And to tel you truly thes their learned workes procured mee to produce them for witnesses and to quote their sayings in my saide booke the rather thereby to allure mo to esteeme their writings and to reade their saide bookes So that if you consider all thinges well you ought neither to disdaine nor discredite my booke for alleadging authorities out of master Iewell Doctor Cowper and master Foxe who were and are famous godly and learned writers The 47. part AS you say I doe it without all modestie or limitation of lying whether I doe lye without all modesty it is very manifest that you haue falsified my woordes with no great modestie And as my lyes are without limitation so they are without number for that you are not able to prooue mee so much as with one lye for if you coulde your Reader shoulde haue beene sure to haue hearde of it But whereas you say without any further proofe that I lye without limitation I haue plainely prooued before that you haue lyed with limitation and so your lyes are limited and mine vnlimited My lyes are so farre hence and that is because they are without limitation that you cannot finde them but your lyes are so nigh hand because they are within limitation that I quickly spied them Well though to my remembraunce I haue not made any 〈◊〉 lye in all my saide booke yet I must needes confesse that I made a very foule ouersight in taking one syllable in steede of another which was in the intitling of my booke naming it a persuasion in steede of a disuasion But for your iust reproouing mee therein I haue I trust sufficiently set foorth mine owne negligence with the due commendation of your intelligence not doubting but that your gentle instruction shall bee a sufficient warning for mee euer hereafter for vsing persuasiō in steede of disuasion When you shall chaunce to make any moe lyes you were best let them bee made without limitation as mine were and then it will bee harde to finde them for yours were limited within such a small compasse that they were espied and catcht at the first The 48. part THen after you come to shewe my lyes but it had beene better for you I thinke not to haue vttered them for surely they will rather shame your selfe then credite your cause And these are your wordes that followe For hee saith that the Papistes holde The Pope to bee very God The light of the world the Sauiour of mankinde That they print him in their bookes our Lorde God the Pope That the Pope also acknowledgeth the thing taking himselfe in deede to bee a God That hee dispenseth both against the olde and new testament That hee biddeth vs not to forbeare swearing any day That hee alloweth all priestes to haue harlots That hee giueth licence for money to keepe as many concubines as a man will That his fast is to cramme in as many banquetting dishes as men can That all papists are worse and deserue more death then drunkards theeues murtherers and Pyrates This is Luptons charitable doctrine with many thinges more which I omit You haue gathered diuers of my words written in sundrie places couched them altogether at your pleasure here in one place And you haue further more cutte and curtalde them farre otherwise then I wrote them whereby you haue marred my method and drowned my sence making my woordes to hange together as feathers doe in the winde and all to discredite my booke Thus you doe not onely deface and falsifie my woordes but also you fetch them out of their due places where I did set them and doe place them in such crooked corners that they neither reprooue falshood nor yet defend truth And whē you haue done so you neither confute nor reproue them vnles you do it with these words This is Luptons charitable doctrine with many things more which I omit or els perhappes your wordes in the margent which is Luptons lyes haue confuted them If I shoulde haue gone about to confute you onely with false repeating and vnorderly displacing of your woordes without any more a doe then I had not takē halfe the paines I haue done I haue not delt thus with you as the indifferent reader may iudge for I haue not left out one woorde of yours neyther haue I added any words to yours nor yet haue I displaced anye woordes of yours But you when you haue falsified my woordes you leaue them at randon committing the confuting thereof to your reader whose misliking thereof who can not well like them as you haue vsed them is all the confuting that you desire If you did loue the doctrine of Iesus as well inwardly as hypocritically you professe his name outwardely you woulde deale plainely and truely as Iesus did But because you deale fraudulently and falsly you are rather of the feloshippe of Iudas than of Iesus Yet for all your falsifiyng of my woordes suppose that I had written the selfe same woordes before mentioned 〈◊〉 had placed them euen in such order as you haue done you seeme by your silence without further reproouing or confuting them that they are true For if they had been false why haue you not particularly declared howe and in what sorte they are false as I haue done yours Truely if they had beene lyes as they are not you woulde haue certified your reader wherein I had lied For you that woulde discredite me for mistaking of a sillable as you thought no doubt you would haue proued me a lier in all this if you could At the first beginning of which your falsified woordes you affirme that I say that the papistes holde the pope to be very God c. If you had ment as truely
as here you 〈◊〉 fasely you woulde not haue fathered those wordes on mee that I wrote not For I haue not saide that the papistes holde the pope to be very God c. For I am assured that a great sorte that fauour the popes religion doe not beleeue or holde nay rather that none at all doe holde the pope to bee very God Hoping there are fewe so fonde or any so madde and yet a great sort are fonde and madde enough And nowe that the indifferent reader may perceiue your craftie iugling and howe you haue foisted in your owne words in stead of mine here will describe mine owne woordes that they may answere for themselues And for that you haue displaced my woordes besides your adding too much in some place and saying too little in an other place I will set them nowe agayne among their owne fellowes And these they are that followe The Popes Canonistes say I say not the papistes holde that the pope may dispence agaynst the law of God The pope may dispence agaynst the lawe of nature The pope may dispence against Saint Paule the Apostle The pope may dispence agaynst the newe Testament The pope may dispence with all the Commaundementes both of the olde and also of the newe Testament These are my wordes in my sayde booke with their authorities quoted in the margent whereby the reader may perceiue that you haue both left out much of my matter and wronged my wordes The pope had neede to haue a large commission to dispence with all these And then on the next page or side following being the 99. page it followeth thus Who would thinke that these proude popes woulde suffer themselues to bee called God or that any woulde bee so beastly or wicked to call them so The popes Canonists haue moued questions whether the pope be God or not I said not that the papistes hold the Pope to be very god as you haue misreported mee And one saide thus presently before his face in the Councill of Laterane without rebuke Thou art another God in the earth And the popes godhead is published abroad to the whole worlde in printed bookes Our Lorde God the pope These are my very woordes which you haue not onely displaced but also defaced whereby the indifferent reader may also perceiue that I saide not as you falsely haue alleged That the papistes holde the pope to be very God But here they may see plainely that I haue prooued without your reproouing that one sayde to the pope and he gentlie tooke it vpon him Thou art another God in the earth And that he is called Our Lord god the pope in a booke printed at Lions in the yeere of our Lorde 1555. which is not past xxvi or xxvii yeeres since It had been better you had not recited these words for thereby you are proued to haue falsified my wordes and that your pope was called another God on the earth And that hee was published our Lorde God the pope in a booke printed not long since Which if it be not to muche for any earthly man to take vpon him let the indifferent reader be iudge You 〈◊〉 seeme to ieast out the matter with reciting my woordes falsely as though it were sufficient for your reader to thinke they were Luptons lies beecause you haue written 〈◊〉 lies in your margent without any other reproouing or confuting But howesoeuer you 〈◊〉 me to lie it appeareth manifestly by the Popes Canonistes as is before written that the pope may dispence against the lawe of God against the lawe of nature against Saint Paul the Apostle against the Newe Testament and against all the commaundements both of the old and newe Testament All which dispensations you haue cleane left 〈◊〉 except the last and yet you haue falsified the same in two poyntes for whereas I sayde The Popes Cannonists say that the pope may dispēce you sayd that I say he dispenseth And whereas I sayde the Popes Canonistes say that the Pope may dispence with all the commaundements both of the olde and new Testament You affirme that I say he dispenseth both against the olde and newe Testament Whereby you woulde fayne proue me a lyer for if this pope that is nowe doth not dispence both against the old and newe Testament I shoulde haue lied if I had saide so So that heereby you showe your selfe to deale falsly and meane crafcely But if there were no more but that that you write and if it were none otherwise but euen as you haue written yet you haue not confuted my wordes nor proued me a lyer but rather affirme them by holding your peace for quitacet consentire videtur The pope that taketh vpon him to dispence with all these though hee were not called our Lorde God the pope as hee hath been maketh him selfe more like a God then a man Christ the Sonne of God that is a litle better then the Pope did neuer claime authoritie to dispence against the worde of God as the Pope here manifestly doth You Iesuites being in the popes fauour neede not care what sinnes you commit for the pope may dispence with them whatsoeuer they bee Here you may see that these are not Luptons lies as you haue written in the margent of your booke for I haue plainely tolde you where they are written and where you may finde them But the indifferent reader may easely perceiue that a Iesuite hath lyed most manifestly 〈◊〉 a Christian. The 49. part YOu haue also chopt in after your sayde falsified wordes w t are that the papists hold the pope to be very God certayne other wordes of mine recited almost two leaues before that not altogether as I spake them affirming therby that I say the papistes also holde the Pope to bee the light of the worlde and the Sauiour of mankinde In deede in the 95. and 96. page or side of my sayde booke I haue recited these wordes That the pope is the light that is come into the worlde that hee is the Sauiour of mankinde but you haue left out the rest of the sentences before whiche should haue opened my meaning therein and the right sence of the same And therefore to discredite mee and to make mee seeme a lyer according to your woordes in your Margent which are Luptons lyes you haue deuised and inuented most vnhonestly and vnchristianly wordes of your owne making all the woordes that followe to hange on the same Whose suttle dryft was thereby to prooue mee a lyer thoughe the wordes I recited agaynst the Pope were true For though the Pope hath been called an other God on the earth and though hee bee called in printed bookes our Lorde God the Pope as before I haue prooued and if hee haue been called the light that is come into the worlde and the Sauiour of mankinde with the rest as herein I shall prooue the same God willing yet if I shoulde according to
your woordes haue saide that the papistes holde that hee is so I shoulde haue made a manifest lye for hee that telleth a true thinge vntruely is a lyer And therefore though you were not able to vnburthen the Pope of those titles that onely belong to God and to his Sonne Christ yea and of the other that neither God nor Christ will dispence withall yet you thought to make mee a lyer by foisting in your owne woordes that I neuer wrote nor ment But to set foorth your vnhoneste dealing and to manifest my playne and true wryting I will recyte myne owne woordes of the Popes proude and too too presumptuous titles whereby I wrote these woords wherewith you charge mee to bee such a lyer And the occasion thereof was because the Pope calleth him selfe the seruant of Gods Seruants and woulde haue men thinke that hee is the lowliest and moste humble of all other whereas hee is the moste proude and Luciferlike of all other and here followe my very wordes Yet marke the lowlinesse and humilitie of the pope that calleth himselfe the Seruaunt of Gods Seruauntes In the late counsell houlden at 〈◊〉 in Rome one Simon Begnius the Bishopp of Modrusa sayde thus to Pope Leo Beholde the Lyon is come of the tribe of Iuda the roote of Dauid c. O most blessed Leo wee haue looked for thee to bee our Sauiour This I thinke was sufficient for a Pope If the Pope had not tolde vs that he is the Uicar of Christe a man would haue thought by these woordes that hee had been Christe him selfe And then immediately after these are my very woordes that followe In the late Chapter of Trident Cornelius the Bishoppe of Bitonto sayde thus The pope is the light that is come into the worlde but men haue loued darkenes more then the light Euery man that hath done euill hateth the light and commeth not to the light Here I haue not sayde that the papistes holde that the Pope is our Sauiour nor that he is the light of the worlde But I haue prooued and playnely tolde that the Bishoppe of Modrusa sayde to Pope Leo O most blessed Leo wee haue looked for thee to bee our Sauiour And also that Cornelius the Bishoppe of Bitonto saide The pope is the light that is come into the worlde but men haue loued darknesse more then light c. Whiche you haue not disprooued but falsified as before is to bee seene neyther yet confuted vnlesse your wordes in the margent whiche is Luptons lyes hath confuted it And after that these are my wordes that followe but you left them out belike you were ashamed to vtter them as you might well enough The pope suffered the Embassadours of Cicilia to lye prostrate on the grounde and thus to crye vnto him as if it had been to Christ Holy Father that takest away the sinnes of the worlde haue mercie vpon vs Thou that takest away the sinnes of the worlde giue vs peace Pope Sextus sayeth who so accuseth the pope can neuer bee forgiuen and his reason is this hee that sinneth agaynst the holy Ghost shall neuer bee forgiuen neyther in this worlde nor in the worlde to come I neuer heard so plainely what was the sinne of the holy ghost before If this bee true that to accuse the pope is the sinne agaynst the holye Ghost then it is no 〈◊〉 though the papistes that beleeue this dare not accuse the pope but thinke that hee is moste holye what so euer hee doeth for feare they shall neyther bee forgiuen in this worlde nor in the world to come Surely they are sounde and grounded papistes that beleeue the pope to bee the Lyon of the tribe of Iuda that hee is the roote of Dauid that the pope is the lyght that is come into the worlde that hee is the Sauiour of mankynde that hee is the Lambe of God that taketh awaye the sinnes of the worlde that whosoeuer accuseth him of his wickednesse doeth sinne agaynst the holye Ghost Oh horrible haynous and intollerable blasphemie that whiche is to bee applyed to our Sauiour Christ the Sonne of GOD and to none other this vile and moste sinnefull wretche the pope applyeth to him selfe I trust there is none of you bee you neuer so wylfull obstinate and bente to the popes Lawe but as soone as you heare this the popes greate blasphemie and howe hee taketh that vnto him selfe that is onely due to Chryste but speedilye except yee are determined to bee the chyldren of the Diuell will flye from this Antichriste and his doctrine and embrace Gods moste holy woorde for if hee bee not Antichrist then there was neuer any nor neuer will be These are mine owne woordes whiche you haue displased and falsified whereby the indifferent reader may plainly 〈◊〉 that I haue not saide that the papistes holde the Pope to bee very God neyther haue I lied as you say but prooued manifestly that the Pope was called an other God in the earth that hee was published in printed bookes Our Lorde God the Pope That the Byshop of Modrusa saide to Pope Leo Beholde the Lion is come of the tribe of Iuda the roote of Dauid O most blessed Leo we haue looked for thee to bee our Sauiour That the Byshoppe of Bitonto saide the pope is the light that is come into the worlde And moreouer which you left out that the Embassadours of Cicilia lying on the ground said to the Pope Holye Father that takest away the sinnes of the worlde haue mercie vpon vs c. and that it is the sinne against the holy Ghost to accuse the Pope which shall neuer bee forgiuen A man would thinke all this is enough for a Pope yet you of your 〈◊〉 haue in your margēt written Luptons lyes though you haue not proued anie one lie neyther confuted any one woorde but as an vniust Iesuite haue falsified displaced and left out my woordes and foysted in your owne woordes to make me a lyer Haue you not gotte a goodly gayne hereby yes I trowe for by your discommending me and my booke you haue so commended your selfe and your Popes that you are prooued a falsifier and an enuious Iesuite and your popes to bee very Antichristes in that they take vpon them that which is due vnto Christe If the Pope haue no better proctors then you they will rather helpe to poppe him out of his popedome then proppe him vp in his kingdome The 50. part VVHere as you alledge as is before mentioned y e in y e 100. page of my booke I say that the pope also knowledgeth y e thing taking himselfe indeed to be a God I am most sure certain y t I haue no such words at al musing what shold moue you to father such falshoods on me vnlesse you pretende purposely to procure me to publish further y e pernitious presumptions of your popes But though I cannot finde your wordes in all the same page nor
yet in any part of my saide booke heere I will describe the most likest wordes vnto them that are there to bee founde and these are they Abbot Panormitane saith out of Hostiensis Christus Papa faciūt vnū cōsistoriū excepto peccato potest Papa quasi omnia facere quae potest Deus Christ and the Pope make one Consistorie and sinne excepted the Pope in a manner can doe all things that God can doe As you woulde haue your Reader thinke that your reciting of my wordes is sufficient to make them lyes so I woulde haue your Reader to iudge that my reciting of these woordes is sufficient to prooue Panormitan an abhominable and detestable blasphemer And as you haue falsified my wordes first and then committed them to bee confuted of your Reader so I haue writtē Panormitanes wordes truly and commit them to the iudgement of the indifferent Reader For I beleeue it is harde to finde a Reader that will thinke that Christe and the Pope haue one iudgement Seate and that the Pope can in a manner doe all thinges that God can doe But this I will speake on the Popes behalfe though hee cannot doe all that God can doe yet am I sure hee can doe more then GOD can doe for hee can sinne hee can be a lyar hee can bee vnmercifull and a tyrant hee can breake his promise hee can promise more then hee can performe and hee can shewe himselfe wiser and mightier then hee is all which God cannot doe And thus as Siluester 〈◊〉 saith that the authoritie of the Church of Rome is more then Gods worde So I say the Pope is able to doe more then God can doe or at the least that that God cannot doe Therefore though you a Iesuite doe charge mee with that I neuer wrore yet I haue not fathered all the falshoods on Panormitan that he hath writtē This your falsifyng displacing and leauing out of my wordes and foysting in of your owne will procure but small praise to your selfe and lesse credite to your Pope The 51. part THen you leape sodenly I know not vpon what occasion to the 172. page beeing seuentie pages or sides from that place at the least which is a lustie leape of a Iesuite and I may say to you a fewe such leapes will quickly leape ouer the whole booke Yea your leapes are so light that it will scantly appeare I beleeue that you haue toucht the booke where you affirme that I haue written there That the Pope biddeth vs not to forbeare swearing any day and so you leaue that matter without any other confuting and goe no further If my matters hangd thus as you haue patcht them togeather my booke had been more meete to haue beene written to one of your vnlearned Popes then to such a learned and prudent Prince But because you haue skipt so swiftly so farre of to these fewe wordes without declaring any other wordes either before or after the same leapes to another matter 21. pages or sides from the same I will here write mine owne words both going before and following whereby the indifferent Reader may see whether their matter method and sense bee better where you haue displaced thē then where I first placed them When I had confuted in my 〈◊〉 booke some part of the Popes doctrine I came then as occasion serued to the disprouing of the Popes fast and when I had discoursed therof as I thought meet I followed then w t these wordes S. Augustin one of the excellētest Doctors whose iudgement I trust you will not refuse writeth Vpon what daies wee ought not to fast and vpon what dayes wee ought to fast I finde it not appointed 〈◊〉 limited by any 〈◊〉 either of our Lorde or of the Apostles But what if S. Augustine had willed vs to fast 〈◊〉 suche dayes as y e Pope doth appoint a thousand other learned mē moe yet wee are not bounde eyther to beleeue or followe him or them vnlesse wee finde their sayings agree with Gods worde for Gods worde must leade them but they may not leade Gods worde Therefore because your Popish fast is not commaunded nor allowed by the holy scriptures but cleane contrary to the same as before is proued therefore it is superstitious wicked and highly displeaseth God and so of vs Christians ought not to bee vsed nor commended 〈◊〉 it bee vsed for worldly pollicie God commanded vs to refraine swering euery day but for fasting he appointeth vs no day but the Pope commaundeth vs to fast certaine dayes but biddeth vs not forbeare swearing any day Yet many of you regard the Popes lawe so muche and Gods commaundement so little that you thinke it a heynous matter to breake the fasting dayes that the Pope hath commaunded but make it no matter of conscience to sweare euery day which god hath forbidden Therefore keepe the fasting dayes commaunded by our Queene for good order and pollicie not for the Popes pleasure for his holines or hypocrisie c. Heere haue I written plainely my very woordes with the occasion and circumstances thereof whereby the indifferent Reader may perceiue that my wordes beeing in their owne place are not without method nor meaning and that you haue not dealt very honestly with me to shift my words so farre out of their owne place into such a strait narrowe vnfit corner yea and that in suche a strange place and so 〈◊〉 from their friendes that shoulde haue taken their parte that they that see them may suspect them for vagabounds If I shoulde vse this order with your booke as you doe with mine that is to picke out halfe a score wordes or either moe or lesse where I thought good chop 〈◊〉 〈◊〉 other wordes 20 or 30. leaues of yea with such wordes as appertained nothing to y t purpose write nothing betwene to confute or reproue them as you do now heere haue done before the 〈◊〉 of your booke myght soone hee bereaued and you thereby shoulde get but small credite But though you a Iesuite can deale thus falsly 〈◊〉 a 〈◊〉 yet I a Christian cannot deale so vniustly with a 〈◊〉 Therefore flee falshood that workes your own shame and deale truely and vprightly as becommeth the seruants of Iesus The 52. part AND then againe you leape at one leape 21. pages or sides further and there you cull or weede out about 8. of my wordes ioyne them to these words concerning swering before mencioned nothing touching that matter or purpose and so you put them at your pleasure without any circumstance in a most vnapt place where they agree aswell as though a dogge and a cat were tyed together But the vnapter the place is the better it liketh you If you were as honest as you count your selfe holy you would suffer my wordes to goe among their fellowes and acquaintance and not to fetche them so farre of and thrust them you
care not howe among alians and strangers Nay besides y t you haue spoiled them of my liuerey couered them with your owne coat wherby they seem not mine but yours these are they that hee which is the Pope alloweth all priestes to haue harlots But when you haue thus defaced and displaced them you neither disproue them nor confute them but as you haue done with the rest you leaue them to your Reader to confute But if I had written the selfe same wordes as I haue not yet I haue prooued them before to bee true But that the indifferent reader may perceiue that my words are neither so false nor so farre out of frame as you woulde haue them thinke I will repeate mine owne wordes and a fewe words besides that immediatly go before the better to open the cause why I wrote them In that part of my booke where I disproue the Pope for forbidding of Priestes marriages and for allowing or suffering Priestes to haue concubines among the rest I haue written thus And in the Rubricke vpon the 34. distinction Is qui is thus It is lawfull for him that hath no wife in steede of her to haue a concubine heere is good stuffe and what is a concubine but an 〈◊〉 c. May you not nowe perceiue that the Popes lawe is a pure and holy lawe that alloweth Priestes to haue harlots and forbiddeth them to haue wiues Nay punisheth them and burneth them for Heretikes that haue wiues Heere it is manifest that I wrote not as you haue misreported 〈◊〉 that the Pope alloweth all Priestes to haue harlots but thus may you not perceiue that the popes lawe is a pure and holy lawe that alloweth priestes to haue Harlots Heere I haue not only proued that you wrested and displaced my wordes but also that the Popes lawe alloweth Priests to haue harlots though you haue said before that the Pope taketh not money of the Curtezans and the Harlots of the Stewes of Rome for allowance of their life but as a punishment of their offence This kinde of dealing will get you small gaine The 53. part BUT heere I espie another thing that maketh mee to muse it seemeth you are weerie of leaping forward for that on a soden you leape or skip bacward But you haue a speciall propertie that fewe leapers haue for whereas euery leaper can leape further forward then backward you excelling al other leapers can leape further backwarde then forwarde for whereas your last leape forward was not past 21. sides or pages now you haue leapt backewarde at one leape 62. pages or sides whiche is twise as much backward as you leapt forwarde I woulde hardly haue beleeued vnlesse I had seene it that a Iesuite coulde haue leapt so farre backwarde at a leape Out of which place you did take and choose certaine wordes and ioyne them to your woordes before recited which you cited as mine and there you affirme that I say That hee that is the pope giueth licence for money to keepe as many 〈◊〉 as a man will And so without any mo wordes you leaue them as you doe all the rest for your Reader to confute if he will for that either you cannot or els you haue made some vowe that you will not But what if these words you haue charged me withall be neither there nor in any other part of my booke woulde you haue then your reader iudge that a Iesuite hath dealt iustly with a Christian If there bee any wordes there to that effect I will recite them whereby the indifferent Reader may see whether your words y t you father on mee agree with mine or not But before I proceed any further I will repeat the wordes before of Cardinall Cusanus that gaue me occasion to write thē these are my very wordes Marke also what that caterpiller Cardinall Cusanus writeth for the authoritie of the Romish church aboue the scriptures I tell thee saith hee that there is nothing taken for Christs commaundemēt vnlesse it bee so allowed of the Churche meaning the churche of Rome when the Churche hath chaunged her iudgement Gods iudgement is likewise changed Oh abhominable and detestable impes of Sathan though the whorishe church of Rome may change in her iudgemēts yet God in his holy worde is infallible and vnchangeable in his iudgements What hel hounds are these that would make vs beleeue y t as the popes iudgements doe change so Gods iudgements doe change and that nothing is taken for Gods iudgements vnlesse the Pope the church of Rome allow of it But contrarie say I that the commādements of the Pope and of their church are nothing vnlesse Christ doth allow thē And after I haue vttered these wordes I discourst vpon all the ten commandements alluding them as chaunged into the popes commandements And vpon the commandement of committing adultrie I write thus And whereas God saith Thou shalt not com mit adultrie nowe the iudgement of the Pope and the church of Rome is changed and therefore Gods iugdement is changed So that this law by the iudgemét of the church of Rome must now be thus thou shalt not marry but thou maiest haue a concubine or a harlot to commit adultrie or fornication withall thou shalt haue a licence for money of the Pope to do so and so he shall allow thee to commit adultrie or to play the whoremonger or harlot but take heede thou marry not according to the lawe of God for then thou shalt loose all thy liuing and thou shalt be taken for an heretike and the Pope will not dispence with thee therefore These are my wordes but amongst them all your wordes before mentioned y t you haue fathered on me which are these that folow That he giueth licence for money to keepe as many concubines as a mā will are not to be found and therefore you lost your labour to leape so far backward for y t that was not there But whē you saw y t you could not find there a fit lie for your purpose you thought it was better to deuise a lie of your own rather then you would returne againe without a lie But though I haue not said that the pope giueth licence for money to keep as many concubines as a man will yet it appeareth plainely that he permitteth the women in his stues in Rome for money to play the whores as oft as they list men to lie with thē as oft as they will that he alloweth his prelats Priestes to play the fornicators but in any wise not to marrie as it appeareth in the Popes decrees by these wordes which are before mētioned He that hath not a wife in steed of her must or ought to haue a concubine And also by these wordes Videtur quod crimen Meretricit c. It seemeth y t the Church ought to passe ouer the crime of whoredome vnder dissimulation with diuers
other most diuelish detestable decrees for mainteining of the same as in other places I haue declared before Wherefore though you woulde haue your Reader to thinke that your wordes were mine yet you leaue them barely as you haue doone the 〈◊〉 without disprouing them leauing them to bee discredited of your Reader Which you your selfe were not able to confute and yet they were your owne wordes and not mine as before it is manifest A true Christian woulde bee 〈◊〉 to bee taken in suche a trippe 〈◊〉 I haue now taken you being a Iesuite The 54. part AFter this what sodaine toy hath taken you in the head I know 〈◊〉 but you haue iumpt forward fortie sides or pages where belike you haue spied some thinge that will serue your turne which you haue ioyned to your former falsified wordes and that are these That his fast is to cramme in as many banketting dishes as men can and there you stay and goe no further leauing them as you haue doone the rest for your Reader to confute But as according to your wont you haue written my words otherwise then I wrote them so you left out those wordes both before and after them which openeth the sense thereof neither haue you declared how I compared the Popes fast and Christes fast together but because you haue written thē both falsely and left thē nakedly to make your reader haue an euill opinion in me to discredite my booke I wil here vtter mine owne wordes that they may shewe whether they are so without order sense or good meaning as you haue gone about to make them And thus they are as followe And as this Romish Churche hath with her most wicked prayer blotted out the pure and perfect order of praying which Christe did teach in the scriptures euen so she hath with her vaine fond and superstitious fastings quite banished the true fasting required by the Gospell For Christe in the Gospel saith When yee fast be not sad as the hypocrites are c. But when thou fastest appeare not vnto men to fast but vnto thy father which is in secret and thy father which seeth in secret shal reward thee opēly Heere Christ doth appoint vs that we must not let it be knowen whē we fast but the popes fast is published the dayes so commonly and openly commaunded appointed that euery one may know when they fast So that Christe hath appointed his fasting so priuily but the Church of Rome proclaimes her fastes as openly Christ hath appoynted no dayes nor times for his fasting The Church of Rome hath appointed dayes and times for her fasting The meaning of Christes fasting is to absteine from what soeuer either meates or drinkes that make vs prone to sinne The popes fast is to forbeare flesh onely but permits men to eate all kinde of fishe though it bee neuer so dayntie deliciously drest and all kinde of iunkettes and banketing dishes with delicate wines as muche as wee will cramme and powrein Christes fast is to keepe our bodies lowe to bee in subiection to the spirite But that is not performed in the popes fast but by their daintie dishes and drinkes the Spirite is brought in subiection of the body Christes fast is a willing and an vncompelled abstinence The popes fast is a constrayned abstinence and is done of many against their wills Christes fasting is to make vs vertuous and holy before god The popes fast is hypocritical and to make vs seeme holy before men This is difference enough to shewe you that the Christian fasting of Christe and the common fasting of the Pope are farre vnlike and do not agree so that the one shall haue his rewarde hereafter of God and the other hath his rewarde alredy of men c. And this is the circumstaunce cause and effect of my woordes Thus the indifferent reader may perceiue that you haue not onely altered my woordes but also through displacing them and cutting them from their 〈◊〉 which shoulde haue witnessed their true intente 〈◊〉 and meaning you haue gone about to beguile him yea and moste maliciously to discredite or defame mee But I trust by that time hee hath weyed my wordes and your wordes together hee will regarde my booke as it is and you as you are The 55. part IF I had made such bagaries in my booke as you haue done here in yours you might then haue iustly saide that I wandred without all witte or learning for whereas you pickte your last woordes though falsely out of the 171. page of my booke nowe on the sudden you haue leapt backwarde againe an 164. pages at the least which is a great deale further then before So that it seemeth you haue tryed howe farre if neede were you can leape backwarde especially at a dead lift If you had leapt but halfe a score sides or pages further you had leapt quite out of the booke and then you had not founde this snare where with you haue snarled mee Well I must gette out of it as well as I may and these are your woordes that followe affirming that I say in the 5. and 6. page of my booke That all papistes are worse and deserue 〈◊〉 death then drunkardes theeues murtherers and pyrates and so you leaue neyther disprouing nor confuting them by any other proofe or argument but refers it to your reader to confute if he list as you haue done all the rest or else perhappes you looke that eyther they shoulde disprooue or confute them selues or that these your knitting vp wordes that followe shoulde take the paynes to doe so muche for you Whiche are This is Luptons charitable doctrine with many thinges moe which I omitte You haue quoted in your margent that these my wordes are in the 5. and 6. page or side of my booke Surely if the seuer all matters that you write as mine were as sentencious as they be short and were vttered as truly as you haue writtē them falsely I am sure you woulde neuer haue cumbarde your booke with them There are but fifteene woordes of them in all 〈◊〉 that mee thinkes one side myght haue holdē them well enough especially seeing two lines of one of the sides of my booke holdeth as muche and more And I am sure it woulde haue done so as the ende of the fifte and 〈◊〉 pages fall out if you had written any one Sentence of myne as I wrote it But as you haue falsisted my wordes before so haue you done nowe and you seeme to include as you thought good the whole circumstaunce and argumentes of these two sides or pages to that ende in your aforesaide fifteene 〈◊〉 woordes whiche is too straite a roome for a Christian by way of argumente to prooue the easiest matter that is I knowe not what a Iesuite may doe But that it may appeare howe you goe about to disgrace my sayde booke and to discredite mee by deceauing your reader I
leades you to lying therefore if you loue God tell the trueth and if you hate the diuell flye falshood Thus you haue peest and patcht my sayings with your 〈◊〉 ragges and put in and pulled out chopt and changed and placed and displaced my wordes as you thought good with foisting in of your owne woordes whiche I neuer wrote besides that you haue most nakedly and barely without any circumstances or argumentes 〈◊〉 vp such a sort of my matters in such a strait roome that is in 16. of your litle shorte lynes the causes proofes and effects whereof are scantly comprehended in so many of my leaues 〈◊〉 and without disproouing or confuting any parte of the same For other wordes then mine owne by you cutte short or 〈◊〉 or thrust in for mine owne yon alledged none as here by your woordes appeareth for I haue written and set downe all your whole and verie woordes concerning your deriding and slaundering my booke hitherto without diminishing or adding any thing therevnto Which plainnesse if you had vsed with mee you had then written more matter and fewer lyes And when you had shortened my sayings maymed my method cutte off my conclusions hidde my argumentes falsified my wordes and thruste in what you liste to the disabling of mee and discrediting of my booke more craftelye then Christianly you conclude with these woordes This is Luptons charitable doctrine with manye thinges more which Iomitte and so you ende without any moe woordes or further argumente whereby your reader may perceiue the trueth of your dealing though you say this is Luptons charitable doctrine But howe charitable soeuer it is your doctrine and doinges hether to are not verie commendable The 56. part ANd nowe that you haue learnedly and cunningly confuted the firste and seconde parte of my booke according to your owne accompt onely with displasing leauing out and curtalling of my woordes and foisting in of your own as before it is manifestly proued you come to the third part as you call it and confutes the same onely with briefe reciting of my wordes and nowe and then falsifiyng the same as you did before without any one argument of your own for the disprouing thereof Thinking belike that your reader is bounde to take all for lies that a Iesuite doth recite Me thinks you haue takē a very euil course for the discrediting of my booke for if you are a credible man your selfe as a Iesuite can bee none other if you recite a lie it will bee thought to bee true because you haue tolde it as if a lyer chaunce to tell trueth it will not bee beleeued but bee taken for a lie Nowe chuse you whether you will be counted a credible and a true man and thereby haue my booke counted for trueth because my woordes are recited by you or else to bee a lyer and to haue my booke taken for false because you repeate or recite the wordes thereof But as hither to I haue not left out any one woorde of yours touching your confuting of my booke which you call the first and seconde part so I will not conceale or hide your woordes touching the rest of my booke whiche you call the thirde part Whereby the indifferent reader shal perceiue how learnedly a Iusuite hath confuted a christian with saying of nothing But it may bee that as lay mens dalliyng and kissing of women must bee construed or iudged otherwise then priestes dalliyng and kissing of women as before is mentioned so perhappes the Iesuites disproouing or confuting is contrary to the Christians confuting For as the Christians confute by writing so the Iesuites may confute by thinking whiche is a thing necessarie for your reader to vnderstande For though you doe not drisprooue or confute mee by writing yet hee maye suppose you haue confuted me by thinking Therefore if the Iesuites haue that aduantage of the Christian they may easily and quickly confute what so euer is written against them And surely if you haue confuted my booke it must needes bee by thinking and not by writing And nowe without any falsehood I will write your owne woordes which you recite as myne and these are they that followe In his thirde part hee prooueth his religion by euident and manifest myracles out of Master Foxe his Actes and Monumentes as for example That one Burton Bayliffe of Crowlande in Lincolne shyre for compelling a curate to say Masse vpon zeale of papistrie in the beginning of Queene Maries dayes was afterwardes for his punishment called K. by a crowe that flewe ouer his head And besides that his 〈◊〉 embrued with the Crowes dongue that shee let fall vpon him which dongue did so stinke vpon his beard as made him continually to vomit for diuers dayes vntill he died most miserably I remember very well that in the 294. page of my said booke I haue described a strange example and a doleful and miserable end of one Burton Bayliffe of Crowlande in Lincolne shire a hastie procurer and a great defender of the masse in Queene Maries time but not altogether vttered in that sort as here you haue reported it for I saide not that hee was called R. for his punishment But though you seeme to deride me for writing of it yet you haue not so much as with one woorde gone about to disproue it neither haue you saide that it is false or vntrue for if you coulde I am sure you woulde A strange matter that you would haue your Reader to 〈◊〉 my wordes and yet doe not confute them nor goe about to disproue them You say hee compelled him to say masse vpon zeale of Papistrie But I woulde knowe who willed him to haue such zeale in papistrie Or who willed him to haue such a loue to the masse that hee should hate his brother that God commaunded 〈◊〉 to loue or threate to thrust his dagger in him vnlesse hee would say masse which cruel dealing you haue left out Surely it may well belong to the religion of a Iesuite but I am sure it is cleane contrary to the religion of a Christian. You call it in the margent Luptons myracle no it was none of my myracle it was Gods myracle yea and suche a myracle that if you had the feare and grace of God you woulde not so deridingly and contemptuously write of the mightie hand and great iudgement of God shewed therein You write also in the margent a simple fellow that forgat by cutting of his beard to saue his life Either you woulde haue your Reader beleeue that it was a lye or that hee might haue saued his life by cutting of his beard If it 〈◊〉 a lye why haue you not prooued it a lye And if it were true as it was very true doe you thinke that all the cutting or washing of his beard that might bee was able to saue saue his life whom God did vetermine to bring to his death no no it is impossible If a little Sparrowe light not on
forsaken the name and religion of a Christian mentioned in the Gospell And because you will bee sure not to returne backe againe to Christe nor become Christians you haue made a great othe to obserue the orders rules and religion of the same whiche is cleane contrarie to the lawe of Christ as shall appeare by the particular pointes of your othe O what a wicked diuell is this that thus doth be witche you To keepe the lawes of Christ to continue in his seruice you make but a 〈◊〉 〈◊〉 which you breake euery day but to continue in a 〈◊〉 deuised societie cleane contrary to y e Gospel of Iesus Christ which will leade you to hell you make a great 〈◊〉 whiche nothing can cause you to breake And to the intente that euery one may see that reade this if they 〈◊〉 not wilfully blinde that the othe you take is 〈◊〉 pugnaut and directly against the lawe of our sauiour 〈◊〉 Christ I haue here 〈◊〉 the same not onely to make 〈◊〉 ashamde to 〈◊〉 the name of Iesus whose law you deeply sweare to resist but also that the indifferent reader hereof may perfectly perceiue that though outwardely you showe your selues by your name of Iesuites to be the followers friends of Iesus yet inwardly you are mortall enemies of Iesus that you are the seruauntes or rather bondslaues of sathan And this is the oth of you Iesuites that followeth I. N. doe firmely admit and imbrace the Apostolike and ecclesiastical traditions and the rest of the obseruations and constitutions of the same Church Also I doe admitte the holy Scripture according vnto that sence which the holy mother the Church hath and doth holde it to whome it appertayneth to iudge of the true sence interpretation of holye Scriptures neither will I euer receiue or interpret it but according to the vniforme consent of the fathers I doe also professe that there are truely and properly seuen Sacramentes of the newe lawe ordayned by Iesus Christ our Lorde and for the saluation of mankinde though not all to euery one necessarie to wit baptisme confirmation The Lordes Supper penance extreame vnction order matrimonie and that they confer grace And of them baptisme confirmation order without sacralidge may not be reiterated I doe also receiue and admitte the receiued and allowed rytes of the Catholike Church in the solempne administration of all the afore saide Sacramentes I do embrace and receiue all and euery the thinges which of originall sinne and iustification haue bin defined and decreed in the holy Synode of Trent I professe in like sort that in the Masse there is offered vnto God the true proper propiciatorie Sacrifice for quicke and dead And that in the most holy sacrament of the Eucharist there is truely really and substantially the body and blood together with the Soule and diuinitie of our Lorde Iesus Christ and that there is a conuersion of the whole substance of bread into the body the whole substaunce of wine into blood the which conuersion the catholik church calleth transubstanciatiō I confesse withall that vnder one onely kind whole perfect Christ and the true sacramēt is receiued I do constantly hold purgatorie that the soules there deteined are relieued by the praiers of the faithful in like sort that the saints raining together with Christ are to be honoured called vpon that they pray vnto God for vs that their relyques are to be worshipped I do firmely auouch that the images of Christ the mother of God alwaies a virgin also of other saints are to be had retayned that we are to giue them due honour worship I do affirme that the faculty of pardons hath been left by Christ in the church that the vse of them is very wholsome to christian people I do acknowledge the holye Catholik Apostolike Church of Rome for the mother mistresse of all churches I doe promise sweare obedience to the bishop of Rome successour of blessed Peter prince of the apostles and vicar of Iesus Christ. I doe also vndoubtedly receiue professe all that haue bin deliuered defined and declared by the holy canons and generall councels specially by the holy Synode of Trent and withall all thinges contrary heresies whatsoeuer haue by the church bin condemned reiected accursed I also do condemne reiect and accurse This true catholike faith without the which none can be saued the which I do presently willingly professe truely hold the same wholy immaculate vnto the last gasp most cōconstantly retaine teach and preach asmuch as in me 〈◊〉 lie I the same N. do promise vow and sweare so God me helpe and the holy Gospel s of God Are not you the true folowers disciples of Iesus that makes this othe or sweares to keepe performe al these articles vntil your last gasp O most mad bewitched iesuits what an oth vowe do you make here Iesus by whom you name your selues Iesuits that only can must be our Sauiour you haue cleane lefte out neuer make mētiō in this your oth of your obeying of him nor of his word But of the Pope of the Church of Rome with pardōs reliques worshipping of images such other trūpery that is quite cōtrary repugnāt to y e law cōmādemēt of Iesus Christ our redeemer And in this your detestable oth you swere to cōtinue hold this dānable doctrine vntil your last gasp because as I said before of set purpose you will not returne to Christ. But I 〈◊〉 God of his 〈◊〉 goodnesse if it be his blessed will 〈◊〉 〈◊〉 your hearts with his holy spirite that you 〈◊〉 this 〈◊〉 and dangerous way you are in and 〈◊〉 〈◊〉 with 〈◊〉 from this your societie of Sathan as M. Nicols hath done wherby you may be of the true church of 〈◊〉 so to be y t childrē of God I need not go about to 〈◊〉 these your points of your Papistical religiō wherunto you are sworne partly for that the simplest soule that can but reade may see how contrary your profession is to Gods worde and the Gospell of Christ but chiefly for that by many and profound learned men by the holy scriptures and by inuincible argumentes they are confounded vanquished and beaten downe besides in my saide booke called A 〈◊〉 from papistrie the chiefest pointes of your religion are prooued false wicked detestable vaine foolishe childishe and rydiculous But least mysilence should make you say that I woulde haue confuted the particular poyntes of your said othe if I coulde shortly therefore God willing I will set forth and publishe a briefe treatise touching the same whiche shall 〈◊〉 〈◊〉 falsely you are foresworne by this your horrible othe wherein through Gods helpe by your owne foure markes and three properties whiche you produce in your sayde discouerie to proue your Churche of Rome to be the true Churche your saide Churche of Rome
agreement of the same planets so 〈◊〉 And as two planets being in the thirde signe one from another beholding one another is a good and friendly aspect called a Sextile aspect So two notes distant in the thirde place or stringe one from another is a good concord and is called a third And as two planets being in the fourth signe one from another aspecting ech other is a quartile and an euill aspect So two notes distant in the fourth place one from another is a discord called a fourth And as two planets being in the fifte signe one from another and beholding one another is the best aspect of all other called a trine aspect So two notes distant in the fifte place one from another is the best concord of al other called a fifte And as two planets being in the seuenth signe one frō another aspecting one another is the worst aspect of al other called an opposite aspect Euen so two notes distant in the seuenth place one from another is a merueilous discorde in musicke called a seuenth Here you may see how wonderfully our earthly musick being oue of the foure Mathematicall sciences doeth agree with heauēly astronomie being also one of y e foure mathematicall sciences So that if you had been as profoundly seen in this worthy science of musick as you are in your diuelish doctrine of papistrie you would haue sought some other way or meane to discredite me than by naming me a musition or by my hauing knowledge in such a famous science Therfore I beleeue I shall winne more credite by your calling me a musition then you will get honestie by being 〈◊〉 Iesuite But it may be y t your drift was to dishonest me by making your reader beleue y t I was a musition and got my liuing by musicke as though they that liue by musicke must needes be vnhonest or whatsoeuer they write is not worth the reading I 〈◊〉 you thinke better of your romishe 〈◊〉 〈◊〉 of our English 〈◊〉 But if Iesuites may esteeme 〈◊〉 musitions surely a Christian may thinke well of Englishe musitions And if your musitions in Rome are to bee commended though they liue by their 〈◊〉 then I cannot fee why our Englishe 〈◊〉 shoulde bee disdayned that liue honestly by the same But to the entent you shall haue 〈◊〉 occasion to disdayne or disable mee for my knowledge in Musicke whereas I tolde you before in certifiing you of my estate and calling that I neuer had any spirituall 〈◊〉 though you might suppose otherwise now likewise to put you out of doubt though I haue some simple knowledge in Musicke I professe not musicke neither doe I gette any liuing or any money by Musicke Notwithstanding better and learneder than I haue done The knowledge of Sciences was wont to make 〈◊〉 to be esteemed and shall then the excellent Science of Musicke make me bee disdayned But suppose that Musicke were not one of the foure Mathematicall Sciences and so excellent as it is shoulde my knowledge therein woorke my discredite 〈◊〉 my booke therefore bee lesse counted of or esteemed Saint Luke is though to haue had skill in paynting which is not comparable to the Science of Musicke should therefore y e gospel of Christ or y t acts of y e apostles which he wrote bee disdayned or discommended because a painter or one that had skill in painting wrote it Shall the Gospell of Christ bee reiected which S. Matthewe wrote because hee was a tolgetherer which is not so deepe a mysterie as Musicke Shall Paules epistles be discredited because hee being a tentmaker did write them which is not so learned a science as Musicke Shall S. Peters epistles bee thought not worth the reading because they were made by a 〈◊〉 which is not so harde to learne as musicke Now seeing neither saint Matthewe by his tolgethering neither S. Luke by his painting nor S. Peter by his fishing nor yet S. Paul by his tentmaking are the lesse esteemed nor their 〈◊〉 lesse embraced then why shoulde my knowledge in the famous science of Musicke which you rather surmised then certainly knew cause me either to be disdayned or my booke diseredited And seeing king Dauid and the prophete of God was not the lesse honoured for his knowledge in musicke and his playing on the harpe neyther his booke which hee wrote of the psalmes is therefore lesse liked methinkes then you should not goe about to make me to be disdayned or my booke to be despised by surmising mee to be a musition or because I haue skill in musicke Therefore when you meane to discommende any hereafter reprooue rather his wickednesse then his writing his lewdnesse than his learning and his manners then his musicke vnlesse hee bestowe his learning in lying and his writing in wresting of the trueth as you Iesuites doe The 40. part THen after you come to a peece-of my preface and haue one snatch at it reciting my woordes not confuting the phrase as though you woulde haue your reader to disdayne my inditing as you woulde haue had them mistike mee for musicke and these are your wordes To the great comfort and ioy as he hopeth of her highnes being framed by him not troublingly by louingly vnto her subiects And so you leaue that matter and goe no further As before you geste a wrong cause of my being a musition so I perceiue you are ignorāt of y t cause of my writing y e same in y e order And thogh it appeare before y e you knew my thought and what I woulde haue saide yet here it is manifest that you know not what I ment in writing of this But that you may vnderstande that my wordes in this place are not so impertinent as you woulde haue them import I will shew you the foūdation wherfore I did frame thē The truth is about ten yeeres before I gaue her maiestie this my booke whiche you so muche discommende I with some paynes and trauel deuised a suite for the great profite and commoditie especially for the poore and needie of this my natiue countrey of Englande in most necessarie places throughout the whole realme being a marueylous profite to thousandes and hurte to none in the forefront whereof were these briefe woordes written In dei gloriam in Angliae Laudem In tuam O princeps vtilitatem Maximamque perpetuam famam Commoditas multis incommodum nullis Wherein I a Christian wished more good to this my countrey then euer any Iesuite did perfourme I am sure And as that suite was onely to bee graunted by her grace for the profite of her subiects so this my booke that I gaue her maiestie of late was to be perfourmed of her subiects to y e comfort and ioy of her grace For I beleeue if her stubborne and disobedient subiects that obey and fauor the pope would become obedient and obey her grace as my chiefe drift is in my saide booke I thinke it woulde be no small comfort
A persuasion frō Papistrie there you altered not my words but wrote thē as I wrote them because you thought y t persuasion beeing mine owne woorde woulde disgrace or discredite mee But now you perceiuing that if you should write mine owne woordes as they bee they woulde not then serue your turne Wherefore you defaced and displaced my woordes and foysted in your owne to my reproche and to your owne credite as you thought But as coggers and foysters of false Dyse thriue but sorily by their trade so you by the chopping and chaunging of my words and foysting in your owne will gaine but little And as they for their cogging and foysting when it is knowne are so dispised that the honest doe shunne them so you when this your subtill shifting is spied for all you are a Iesuite will procure your owne shame Your Reader hauing any good consideration will not thinke but that my woordes hang better togeather then you wrote them But that your dishonest dealing may the better appeare and that the indifferent and wise Reader may iudge whether ' I wrote so fondly as you haue affirmed I will heere both write my very woordes that you so shamefully altered and also the occasion and the circumstance thereof For in this point I went about not only to prooue her 〈◊〉 greate mercie and Ienitie to the obstinate Papistes her disobedient subiects But also though some of the stubborne sort did so little consider her power that they woulde say that shee had no lawe to punishe or execute them for the same that shee had as great power and authoritie to make lawes and to punish them as Queene Mary had But all this you left out besides the marring of my sentences and arguments that the reader might thinke that it had neither good method nor matter And now heere followeth my wordes If he that counterfeateth the Queenes Maiesties seale for some priuate profite breaking thereby but one part of her lawes is a Traytour and is therefore put to death Then are not you that are obstinate and disobedient Papistes Traytours And deserue death that hate your prince without any cause and that withstande and disobey all her godly lawes and proceedings In the louing and obeying of whome and the keeping and obseruing of whose lawes and orders her Graces safetie the preseruation of her person the conseruation of the common wealth and the prosperous state of this Realme doeth chieflye depende If heereby you will not willingly see what you are I feare against your willes you will feele hereafter what you are Open your eyes therefore and see what a mercifull Queene you haue that euer since shee beganne to raigne hath rather mercifully without lawe sought to winne you then cruelly by lawe to enforce or wounde you Thinke not because shee suffereth you that therefore shee cannot punishe nor execute you whiche if some of you sticke not to say openly many of you I beleeue thinke the same priuilie Thinke not because shee hathe made no lawe for you that therefore shee can make no lawe for you for the Queenes maiestie hath as great power to punish the Idolatrous Papistes in her Realme as king Iosia had to burne the Priestes of Baall in his Realme King Asa and his people made a couenant and swore not only to seeke the Lorde to cleaue vnto him and to hearken vn-his voyce but also that whosoeuer did not so shoulde bee slaine whether hee were small or great man or woman which couenant hee perfourmed and brake not And is not our Princesse queene of England aswel as Asa was king of Iuda and hath not shee as great power in her kingdome as he had in his And if GOD was well pleased with king Asa for making and perfourming of that couenant as hee was in deede would hee then bee angrie thinke you with Queene Elizabeth if she made the like and perfourmed it I thinke not But our mercifull Queene though shee hath set foorth the true 〈◊〉 of God as speedily as earnestly and as zealously as eyther king Asa or any other rular to bee followed and obserued throughout her whole realme hath not made any such couenant or law to slea or kill them that do not follow and obey the same But consider this well if the Pope not appointed by Gods lawe to raigne and rule as hee hath doone may murther and kill as many of you thinke hee may the professours and followers of Gods worde beeing not his subiectes for disobeyiug his lawe deuised and inuented by man on earth and procured by the Diuell Then may not wee thinke that our Queene appointed by God and allowed by his worde to raigne ouer vs may lawfully kill and put to death the Idolatrous Papists her subiects for wilfully disobeying and withstanding the law of God that came from heauen beeing long since taught by the Prophetes by Iesus Christe the sonne of God and by his Apostles mooued and procured thereto by God the holy Ghoste Therefore I beseeche you weigh the milde nature of our gracious Queene the mother of mercie that doth not vse the iustice shee may and marke your holy father the Pope the captaine of crueltie that vseth the iniusticie he ought not I pray you is not our Elizabeth Queene of Englande as well as Queene Mary was Whatpower what iurisdiction what authoritie what superioritie what excellencie and what els had Queene Mary that this our Queene Elizabeth hath not Queene Mary was king Henrie the eights daughter so is our Queene Elizabeth Queene Mary was King Edwardes sister so is Queene Elizabeth Queene Mary succeeded her brother King Edwarde so did Queene Elizabeth succeede her sister Queene Mary Queene Mary was lawefull Queene of Englande Queene Elizabeth is as lawfull Queene of Englande I will not say more Queene Mary put downe Gods worde planted by her brother and set vp Papistrie and Idolatrie and obeied the Pope Queene Elizabeth put downe papistrie and Idolatrie planted by her sister and obeyed GOD Queene Mary vsed her harmelesle and obedient subiects cruelly and put them to death that professed gods worde Queene Elizabeth vseth her wicked and disobedient subiects mercifully and suffereth them to liue that professe and stifly defende papistrie and idolatrie the doctrine of the Diuell These comparisons duly considered your Queene Mary did not muche excell our Queene Elizabeth vnles in crueltie and burning her harmelesse subiects Nowe if Queene Mary might put to death her humble and harmelesse subiects for professing of Gods word Then I cannot see but that our Queene Elizabeth may as well execute her stubborne and disobedient subiects whiche shee as yet neuer did that withstande Gods woorde and will needes followe papistrie and idolatrie And further if Queene Mary had a lawe to burne the seruantes of God that were obedient to her concerning their worldly dutie and neuer ment her harme Then why may not our Queene Elizabeth make a Lawe to execute the popes seruantes that are bounde to be her
will here recite myne owne woordes that the indifferent reader may see whether you haue vsed mee indifferently and whether you ment well to father suche falsehood on mee or not In deede I haue prooued by argumentes that you that are obstinate disobedient determined papists are most earnest Enemies to Englande of all other and deserue death more then theeues murtherers pyrates coyners and suche like but that I haue saide that all papistes are woorse and deserue more death then drunkardes theeues murtherers and pyrates I vtterly denie And in that case of death I named not drunkardes for that wee haue no Lawe to put them to death And nowe here followeth mine owne wordes which I doubt not but that the reader will consider indifferently for vs both Our Theeues are English enemies whereof many steale for necessitie Vnthriftes are Englishe enemies both to themselues and to other for that they spende wastfully on them selues that other haue neede of Drunkardes are Englishe enemies but are most of all their owne foes vnlesse they kill or hurt any in their drunkennesse besides many suche like Enemies yet all these with manye other are not suche Englishe Enemies vnlesse they bee papistes with all but that they loue their prince obey and followe her godly proceedings wish her a prosperous raigne and woulde fight if neede were for her grace and helpe to defende this their Countrey from her foes which may bee counted as friendes in comparison of you that are suche papisticall Enemies For though there are many enemies as theeues murtherers pyrates coyners clyppers of money coūterfeaters of the Queens seale with diuers other yet you that are obstinate disobedient and determined papistes are the most earnest enemies to Englande of all other for if the Queenes Maiestie should enriche set in authoritie or promote the sayde theeues murtherers pyrates coyners clyppers of money and counterfeaters of her highnesse seale vnlesse they be papistes withall they would thanke her loue her obey her and obserue 〈◊〉 lawes and so of Englishe enemies become Englishe friendes whiche you that are peruerse and determined papistes woulde neuer doe though her grace should do so to you for as harlots that loue other better than they loue their husbands though their husbandes loue 〈◊〉 neuer so well set all their whole minde deuises and studies howe to bee ridde of their husbandes Euen so you that are obstinate and determined papists that are spiritual fornicators though the Queenes Maiestie shoulde giue you great liuings set you in authoritie or highly promote you yet for all that your chiefe minde and studie would bee howe to be ridde of her grace howe to displace her and howe to haue a papist to rule in her roome whereby you might at your own 〈◊〉 commit spirituall whoredom with Idols Images and the Masse whiche you loue better then your owne louing husbande Christe the sonne of God And thus let the Queenes Maiestie do for you neuer so muche yet you will not bee Englishe friendes but vtter enemies to her grace and to Englande your owne natiue Countrey vntill of peruers papistes you become perfite protestants which is altogether my drift Yet I beseech you marke this consider it wel though very neede compell the aforesaide for the most part to be theeues murtherers pyrates coyners of money and such like to be Englishe enemies which may and doe dayly become Englishe friendes yet there are such lawes for them as therefore they are put to death But for you that are obstinate and disobedient papistes that are so great enemies to England without neede and that nothing can reclaime to bee friendes to Englande our most mylde and mercifull Queene as yet hath made no suche lawe to put you to death nor grieuously to punishe you though you deserue death a great deale more all thinges well weyed and considered than any of the other 〈◊〉 enemies doe For if one that clippeth or diminisheth the Queenes coyne whereon her Image or picture is but printed or stampte is worthily called a traytor and by lawe therefore is hanged drawen and quartered Then are not you woorthy to bee called traytours and deserue death whiche procure wishe or desire by any meane the displasinge of your prynce the destruction of her person the alteration of our moste quyete and happie state the calamitie of your Countreymen the confusion of the common wealth and the ruine of this our worthy realme of Englande Here the indifferent reader may perceine that by these my argumentes I haue prooued you that are obstinate peruerse disobedient and determined papistes to be earnest and extreeme 〈◊〉 to Englande and that you deserue death a great deale more thē theeues murtherers pyrats coiners of money and such like but that all papistes are woorse and deserue more death then drunkardes theeues murtherers and pyrates as you haue falsely fathered on mee I am most certayne I neuer sayde wrote nor thought For there are many simple seduced papistes that are not of your mind You did not meane to declare my woordes effectually neyther that the trueth of these my argumentes should appeare seeing you wrote but fifteene woordes of that whiche hardely woulde bee comprehended in fifteene lynes and yet most vnchristianly you falsified my saying thereby to wrest the sence of my wordes to that whiche I mee selfe doe knowe is contrarie and false And to what ende haue you done this for soothe beecause you hate mee for telling of trueth you woulde haue your reader dispise mee as one that doth lie You made a fayre shew with a sentence of Salomā in y t first side of your booke that you Iesuites are vtter enemies to lying yea and as though there were no such lyers as wee against whome you wrote saying a lying witnesse shall haue an euill ende but I truste the indifferent reader will say that hitherto you haue not taken nor prooued mee with any one lie though I haue too manifestly proued you with so many that though perhappes it will not make a Iesuite blushe it woulde make a Christian marueylously ashamed If you sought as muche for the fauour of God as you desire the vaineglory of the worlde you would not vse lying which you seeme to dispise nor yet such falshood which God doth detest But as your doctrine is diabolicall so are your doinges hipocritical You knowe what place is prepared for lyers well enough God keepe both you and vs from it He that knoweth his masters will and doeth it not shall be beaten with many stripes then you that bring the Scripture against lyers in the firste side of your booke and vse lying and manifest falshood so oft in your booke vnlesse you repent and amende are not like to bee beaten with fewe stripes It is easie to perceiue whose part you take for if you tooke Gods part which is the father of trueth he would guide you in trueth but seeing you take the Diuels part which is the father of lyes hee