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
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
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
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
haue curtald my writing and haue 〈◊〉 out and foysted in what it pleaseth you Wee must thinke this honest dealing because a Jusuite hath done it but if a Christian had done so you woulde haue called it impudencie the mother of desperation But if mine owne wordes woulde haue proued me so vneloquent as you woulde make mee and that the same had beene so without sence as you woulde fayne haue had them I am out of doubt that then you woulde haue written mine owne woordes as they were But for that you thought they were too true to serue your turne Therefore to discredite me you displace and deface mine and trust in your own as though they were mine But though mine eloquence be small yet I trust the indifferent reader when hee hath throughly vewed my woordes and likewise weyed yours will as well iudge that my matter hath some method and my sentences some sence as you by corrupting them woulde haue made thē both without method and sence If the first part of my booke as you say be nothing but such argumentes as you before haue written for mine the reader had a good occasion rather to rende the whole booke than to reade the rest But they that shall thinke good to reade the rest of the first part of my saide booke what the argumentes are I will leaue it to their consideration trusting that the matter thereof is more meete to bee market then to bee mockt The 42. part VVHere as you say I haue made no first parte of my said booke at all yet there are such distinctions of euery matter as I thought sufficient But if you had been nie mee if you had had a name as you haue not I woulde haue come to you that you might haue taught me howe to haue parted my booke But nowe because you are namelesse it may beseeme my booke as well to bee without partes as you to bee without a name And if it bee lawefull for you to make a booke without putting your name vnto it then it is as lawefull for mee to make a booke without putting your partes vnto it Perhappes you woulde haue had mee deuide my booke into chapters I am sory I did not if you therfore would haue liked it the better Yet for all the Bible is in chapters you haue not the greater deuotion vnto it but though y e Bible is nowe deuided into partes and chapters it is harde for you to proue that the bookes of the same were at the first writing in chapters as they bee nowe For Christ when he alledged any text out of Moses or the Prophets yet he neuer mentioned any part or chapter where it was neither did S. Paule nor any other of the Apostles Notwithstanding when I am throughly perswaded that the bookes in the Bible when they were first written were deuided in such parts and chapters as they bee nowe 〈◊〉 to pleasure you withall I will deuide my saide booke into such chapters and partes But vntill then I 〈◊〉 desire you to bee content with my distinctions And nowe for that I did not parte my saide booke as I shoulde haue done wherein I was fouly ouerseen therefore I haue deuided this booke into parts to please you 〈◊〉 The 44. part THen you goe further with me and do say as foloweth In the seconde part hee wandreth by certaine controuersies but as without all witte and learning like an English doctoure citing all his matter out of lewels defence of Apologie Foxes martyrologe and Cowpers Epitomie of the Cronicle so without all 〈◊〉 or limitation of lying It is not for a Christian I perceiue to compare in witte and learning with a Jesutte You haue so much that I must needes haue the lesse but for that small portion of witte and learning that I haue I thanke my heauenly father for it What I haue therein I haue receiued And he that gaue Salamon his wisedome is able to 〈◊〉 mine I reioyce that I knowe Christ for that is witte and learning enough for mee And though you may excell mee in witte and learning yet the more you corrupt mens writinges and 〈◊〉 their wordes the lesse will your witte and learning be esteemed especially with the godly and wise All is 〈◊〉 witte or wisedome that you call so and all 〈◊〉 not foolishnes that you accompt foolishnesse your earthly wisedome is heauenly follie And Saint Paul saith the wisdome of this worlde is foolishnes with God Then contrary I may say that many take Gods wisedome to be mere foolishnesse I pray God that you bee not one of them And therefore though you say that I wander in the seconde part of my saide booke without all witte and learning I wandered so as it pleased God to directe me For though my learning as I must needes confesse is but small yet my prompcer in the making of that booke had learning enough for vs both For God I am most sure was my director and the holy ghost was my instructor For if the holy ghost will instrucc the godlie in their speeche that are witnesses of the Gospell then I am sure hee will instruct and guide their pennes that take his cause in hande and doe write against his enemies in the defence of his woorde And if a Sparrowe light not on the grounde without Gods prouidence then I am most certayne that I wrote that my booke which is a greater matter then a sparrows lighting on the the grounde not without the prouidence and helpe of God And if my learning bee small or if I bee without witte or learning then it is the more shame for you to professe and maynteyne suche a religion as an vnlearned man is able to disproue Which I am sure I haue done through the help of God by the scriptures Ancient doctours and naturall reason in my saide booke as the godly and indifferent reader may easely iudge Though you discommende and discredite it is as much as you may But I am most sure which before God I speake vnfaignedly the profoundest papist and the learnedest Jesuite of you all shall neuer bee able to confute or conuince it vnlesse you confute it with burning of it or killing of me Which are your chiefest argumentes to confute withall If you had as muche wisedome as you pretende to haue learning you coulde not haue been taken tardie and in such trippes as I haue taken you Therefore bragge not too-much of your witte and learning for the weake you see many times do confounde the learned and wittie If the cause you wade in were as true as it is false you shoulde with lesse learning then I thinke you haue gette a great deale more credite by writing than you doe But if you had tenne times more learning then you haue and my witte and learning were lesse then it is hauing the trueth on my side I woulde not feare to confounde you For seeing a brute beast and an Asse did reprooue the
truely so the spirite of Satan procureth the professours of Papistrie to speake or write falsely And where you say rather mockingly then modestly to bee read with deuotion A man may reade the wise and learned answeres y e pacient sufferings and the whippings scourgings and tormētings of the godly Gospellers with more deuotiō then your Romanes that before you wrote of can whip and scourge themselues for their owne offences yea though they scourge all the blood out of their bodies And though you Iesuites thinke that the reading of that most excellent necessarie booke will worke small deuotion in them that reade it yet wee Christians doe beleeue that you that write against the truth falsifiyng mens writings and make such manifest lyes doe not the same with any godly deuotion I hope wee Christians may reade master Foxes martyrologe with as great deuotiō y t expresseth the doyngs of the Saints of God that dyed wrongfully for professing Gods worde as you Iesuites may read your Popish martyrologe of the popes traiterous Saints that were iustly executed for murther and treason Thus though you thought vtterly to defame and discredite mee beeing a Christian by that time y t the indifferent Reader haue read this throughly I thinke you will wiune but small credite though you bee a Iesuite The 60. part YOu speake these words in the knitting vp of yuor said Discouerie As long as there shall bee either honest vertuous learned wise modest noble or gentle minde in Englande so long shall wee gaine by these their proceedings You haue a very good opinion in your works and writings for though your cause be neuer so course and your writings be neuer so false yet by your saying there is neuer honest vertuous learned wise modest noble nor gentle minde in England but such as take your cause to bee good and your religion true And as long as there is any suche you shall gaine and that by óur writings and proceedinges Then by this your sayings it appeareth if you chaunce to loose and wee gaine by your proceedinges then there is neuer an honest vertuous learned wise modest noble nor gentle minde in Englande This is the definitiue sentence of a Iesuite therefore it must needes be true Wherefore it were best for vs to suffer you to gaine by our proceedings least all our honest vertuous learned wise modest noble or gentle minds in England vanish quite away out of Englande and then were Englande vtterly marde But if you count your losses with your winnings I feare at the ende of your account your gayne will not bee very great nay it will seeme rather that you haue loste then wonne and so your loosing hath made vs loose all our honest wise and vertuous Noble men and Gentle men wherewith Englande was wont to florishe when you did gaine or win What a most spitefull saying and an arrogant 〈◊〉 is this of a Iesuite 〈◊〉 though there were neuer an honest vertuous learned wise modest noble nor gentle minde in England that are contrarie to your religion or that will not suffer you to gaine by your lying and to winne by your wicked writing Here in the knitting vp you haue shewed what you are for as you haue proceeded with vntruth so you end with falshood And as you haue runne this your rase vntruly and vnchristianly so you haue ended the same most 〈◊〉 and arrogantly And now for that you haue detracted my said booke called a persuasion from papistrie to bring it into such contempt that thereby it shoulde not bee read though you bee a Iesuite you may bee deceiued for whereas you thought to haue blowne out y e fier it may be y e thereby you haue kindeled the flame For you haue so 〈◊〉 mee to defende it that many perceiuing heereby howe vniustly you haue charged mee with 〈◊〉 may haply reade and peruse it that otherwise if you had not been too busie with your penne should neuer haue hearde of it whereby your doctrine may the more be despised And thus as many haue doone perhaps you may loose by that you hoped to winne I 〈◊〉 you are fullier answered then you looked for and more reproued and confuted then your friendes wold haue thought for your faire shew is turned into a foule shadowe your pretended wisedome into manifest folly your curious cunning into counterfeating lying though some more armed with affection than ruled with reason haue bragd that your learning is so great and your saide booke so true that the one shoulde seeme incomparable and 〈◊〉 other vnreproueable Not doubting but that they that shall reade this my booke written as an answere to you and in the defence of my saide booke called A persuasion from papistrie will not easily bee persuaded that my saide booke whiche you counte so light and so full of lyes is without all method or matter which I dedicated and deliuered with mine owne handes to the most famous learned and mercifull princes of the world whose subiect I am whō I am most bound vnder God to obey And if I were as great a lyer as you woulde fayne make me yet what wise man wil thinke that I durst once presume to lyne that booke with lies that I gaue to her grace But though you as it becommeth a Iesuite went about as much as in you laye to diseredite mee and my saide 〈◊〉 and thereby to make mee loose the fauour of men yet I as beseemeth a Christian wishe with all my heart that you may 〈◊〉 the holy 〈◊〉 and of a false Iesuite become a true Christian whereby you may obtayne the fauour of God FINIS Uirescit vulnere veritas Imprinted at London at the three Cranes in the Vintree by Thomas Dawson for Thomas Woodcocke dwelling in Paules Church-yard at the signe of the blacke Beare 1582. I. part Acts. 17. Matth. 20. Marke 1. Marke 10. Mark 15. Iohn 12. Actes 1. Acts. 6. Actes 13. Actes 23. Chrys. in act Homil. 19. Concil later sessi 6. pag. 604. Math. 7. Math. 7. The othe of the Iesuites Bullapiiquarti super ordinatione promotione doctorum aliorum cuiuscunque artis et facoltatis professorum c. 2. part Phil. 2. ver 9. 3. part Acts. 4. ver 12. Math. 〈◊〉 Math. 3. Math. 7. 4. part Persuas from papistrie Pag. 289. Pag. 291. Pag. 〈◊〉 Pag. 〈◊〉 Pag. 292. 5. part Bernard ser. 4.2 in Can. Persuas from papistrie Pag. 290. Pag. 293. Pag. 294. Pag. 296. Pag. 296. Pag. 298. 〈◊〉 part Discouerie Pag. 3. Dist. 40. si papa in glossa Extra de trās episcopi Quanto in glossa The. 7. part discou pag. 3. Inter epi. Au. epi. 91. Eras. The 8. part discou pag. 3. Erasmus in scholis in Hieronym ad Marcellam De con distin 4 Retulerunt Iulius pp. 1. 9. quae 3. neque ab Augu. dist 19. si Romanorum in glos Extra de trās 〈◊〉 quanto in glossa 3. King 3. Perswasion from papistry pag. 121. Iohā Caluin
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
that M Nicols slandered so many as he did fol. 13. pa. 1. English ministers standered without proofe fol. 17. pag. 1. English mē that are true to the pope are false to the Queene fol. 24. pag 1. Euill ends of papists fol. 9 pag. 1. Exercise at Rome to draw lots for Saints to be their protectors fol. 38 pag. 1. English rymers no more to bee discommended than latine rymers fol. 59. pag 2. Enemie of science ignorance fol. 61. pag 2. Excellent effects of 〈◊〉 fol. 62. pag. 2. 〈◊〉 of S. Peter are worth the reading though they were written by a 〈◊〉 fol. 64. pag. 2. Eloquente refused and yeelded vp to the owner fol. 68 pag. 1. Easie thing with chopping and changing of wordes to make wisemēs writings seeme foolish fol. 72. pa. 2 Excuse for that the booke 〈◊〉 persuasion from papistrie 〈◊〉 parts fol 73. pag. 1. Englishe Doctors haue neither wit nor learing or els a Iesuite is proued a 〈◊〉 fol. 75 pag 1. Euery authority is not taken out of the Originall worke fol. 77. pa. 1. Embassadours of Cicilia saide to the pope holy father that takest away the sinnes of the worlde fol. 81 pa. 2 English enemies described fol. 88. 89. pag. 1. Earle of Wiltshires dog kissed the popes foote fol. 92. pag. 1. F FAith and following of the doctrin of Iesus is it that wil serue 〈◊〉 not the naming of Iesus fol. 8. pag 1. Fooles follow Preachers in euill living 18 pag 2. Few priestes liued without the 〈◊〉 of fornicatiō if the note of the popes decree be true fol. 22. pag 1. false meaning finely smothed fol. 31. pag. 1. Frier Ticell could pardon one if hee had gotten our Ladie with childe fol. 33. pag 2. False Simile for whoredome though it haue a 〈◊〉 shew fol. 39 pa. 2. Forbidding of marriage suffering the Stewes is no good 〈◊〉 to suppresse whoredome fol. 46 pa 1 Falt found because a persuasion frō papistrie is not deuided into parts fol. 73. pag. 1. G GOdly Pope that said he woulde make men martyres or els denye their faith fol. 21. pa 1. God beholdeth the lowly not the lerned fol. 25 pag 1. Great diuersitie betweene the Pope and Christe fol. 26 pag. 2. Good Preachers make mountaines of mowlhilles but wicsted papists make mowlhilles of mountaines fol. 27. pag. 1. God bestoweth not his blessings on heretikes fol. 3. pag. 2. God none of the Romishe mothers husband fol. 15. pag. 2. Great learning without Christe is nothing fol. 25 pag. 1. Gods word is the candle that findeth out the spirituall theefe fol. 28. pa. 2. Goliah bragged not little Dauid fol 30 pag. 2. Grauitie and state of the popes place maketh the popes preachers goe away without thanks fol. 32. pa. 2. Great difference betweene the popes Consistorie and his chaire fol. 32. pag. 2 Grounde vnder the popes table allowed for dogges and Dukes fol. 〈◊〉 pag. 1 God nor Christ doth 〈◊〉 the pope to ride on mens backes to blesse the people fol. 37. pag 2 God doth tollerate sinners therefore the pope may suffer whoredom fol 42. pag. 1 God and the pope farre vnlike in tollerating of 〈◊〉 fol. 42. pag. 2 God taketh no money for tollerating sinners as the pope voth for suffering of whoredome fol. 43. pag. 1 Gaudium latine for a barne fol. 54. pa. 2 Great ouersight in a Iesuite fol. 58. pag. 1 Good medicines are not to be despised because the herbes that make them are not gathered where they first grew fol. 77. pag. 1 God for biddeth swearing euery day but appointeth no day for fasting fol. 84. pag. 1 Gods iudgement is chaunged when the Church of Rome hath changed her iudgement fol. 85 pag. 2 Gods myracle not 〈◊〉 〈◊〉 fol 91. pag. 1. H HOrrible oth of the Iesuites fol. 5. pag. 2 Hard to prooue that the mother of Rome ought to haue children in England fol. 15. pag. 1 Holy pope that called for the 〈◊〉 when he qlaied at dise fol. 20 pag. 1 Hildebrand a hellish pope fol. 20. pa. 1 Happie are the sheepe that Christ doth beare but the gotes are vnhappie that beare the pope fol. 27. pag. 1 Honestie is not so scarse in England that it must be fetcht at Rome fol 29. pag 1 Hell appointed for lyars fol. 12 pa. 2 〈◊〉 of the popes that will deny that S. 〈◊〉 had two bodies fol 14 pa. 1 Hildebrand the pope threwe Christes body into the fire and burned it or els Iesuites are for sworne fol 21. pag. 1 Hildebrand being a Cardinall smote the pope with his fist fol 20 pa. 2 Holy Church it must needes be that was gouerned by 〈◊〉 cookes hostlers and boyes fol. 33. pag. 2 Hildebrand before he was pope poysoned sixe popes fol. 20. pag. 2 He that hath not a wife ought to 〈◊〉 a concubine fol. 40. pag. 2 Holy water will chase away myse fol. 61. pag. 2 How many semebreeues are a 〈◊〉 in an houre fol 63 pag. 2 Holy pope that said he sought not the health of soules but their destruction fol. 21. pag. 1 He that accuseth the pope sinneth āgainst the holy ghost fol. 82. pa. 1 heresie for any not to hold his 〈◊〉 on the pope fol 92. pag. 1 He that setteth a Ring before a priest setteth the creature before the 〈◊〉 〈◊〉 fol. 92. pag. 2. 〈◊〉 the Pope was angrie with the Emperour for holding the left styrop in steede of the right fol. 92 pag. 2. I IEsuites sprung vp not fifitie yeres since fol. 3 pag. 2. Iesuites swere to keepe the popes law vntil their last gaspe fo 5. pa. 2 〈◊〉 madde and bewitched fol. 6. pag. 1 Iesuites that hate the doctrine of Iesus cannot loue his name fol. 7. pag. 1 Iohn de Roma a lying witnesse by his euill end fol. 8. pag. 2 Iudas was taught by the Diuell too be a traytour not by his religion fol. 18 pag. 1 Infamous Actes of Englishe Preachers and ministers are returned to the Romish Priests fo 24. p. 1 Important learned Papists like to y t proud Pharisees fol. 25. pag. 2 Iewes bragd of Abraham but for all that the Diuell was their father fol. 28. pag. 2 〈◊〉 Layola a Spaniard the first founder of Iesuites fol. 3. pag. 2 Iesuites admit the scripture no sense nor meaning but that the Church of Rome doth allow fol. 5. pag. 2. Iesuits swere that there are fiue Sacraments mo then the Scriptures doe allow fol. 5. pag. 2 Iesuites swere that the Churche of Rome is the mother and mistres of all Churches fol. 6. pag. 1 Iesuites swere obedience to the Bishop of Rome fol. 6. pag. 1 Iesuites prooued diuelishe deceauers far worse then bare brokers fol. 11 pag. 1 Images are to be honoured and worshipped if Iesuites sweare truly fol. 6. pag. 1 Iesuites swere to maintaine 〈◊〉 and traitrie fol. 34. pag. 1 Iesuites like better of their Saints then the Heathen do on their gods fol. 38. pag. 2 Iesuites haue a deeper consideration on mens corruption then Saint
Romanes fol 47 pag. 1 Struckeu downe with their owne staffe fol. 48. pag. 1 Scripture compared vnto and called dead inke dumbe Iudges blacke Gospel inken diuinitie and a nose of ware fol 51. pag. 2. fo 52. pa. 1 Scholler controuled of a Prieste for speaking true Latine fol. 54. pa. 1 Sapientia Latine for a Priest fol. 54. pag. 2 S. Matthewes Gospel is not to bee 〈◊〉 because it was written by a Tole gatherer fol. 64. pag. 2 Saint Paules Epistles are not to be discredited because they were written by a Tentmaker fol. 64. pag. 2 Strange kinde of confuting inuented by a Iesuite fol. 68. pag. 1 Saint Paule not eloquent fol. 68. pag. 2 Shame to professe such 〈◊〉 as an vnlearned man can reproue fol. 74 pag. 1 Small learning of a Christian will conuince the great learning of a Iesuite fol. 75. pag. 1 Semebreefs how many are a 〈◊〉 in an houre fol. 63. pag. 2 Saint Augustine coulde not finde by the scripture on what daies to fast fol. 83. pag. 2 Saint Augustin is not to be beleeued vnlesse he agree with Gods 〈◊〉 fol. 84. pag. 1 Stephen Gardiner Bishop of 〈◊〉 denied with Peter but neuer repented with Peter fol. 94. pag. 2 〈◊〉 seruant was strucken mad at the burning of James Abbas said he was 〈◊〉 fol 94. pa. 2 T THeeues knowe where to 〈◊〉 one another fol. 1. pag. 1 Tertes of Iesuites compared to Glowormes fol. 10. pag. 2 To conquer the diuell is no base conquest fol. 15. pag. 1 Two Cardinals slaine in adultrie at the popes holy councell of 〈◊〉 fol. 21. pag. 2 Truth driueth the learned men out of England to the pope fo 26 p. 1 Truth of vnlearned 〈◊〉 confound learned philosophers fol. 26. pag. 1 Truth honestie and pouertie make our Ministers to flie so fast to the popes part fol. 28. pag. 2 Truth must be learned of Christ. fol 28. pag. 2 Threaped kindnes fol. 29. pag. 1. Tokens of papisticall honestie fo 30. pag. 1 Tyborue tippets giuen to the popes priestes fol. 30. pag. 1 They make but a sory iourney that go to Rome for honesty 29. pag. 1 True witnesses knowne by their good end fol. 4. pag. 1 The treason of Iudas made not his religion euill fol. 18. pag. 1 Turning or returning is not the way to 〈◊〉 the truth fol 24. pag. 2 Truth dependeth not vpon priestes but good priests depend vpō truth fol. 27. pag. 2 True pitie is not in thē that reioyce in the burning of their brethren fo 31. pag. 1 To be sory to returne vnto Christ is but a mad repentance fol. 31. pa. 1 Triall of the 〈◊〉 and desperation of papists fol. 31. pag. 2 The theefe that neuer did good deede went neither to hell nor to purgatorie but to paradise fol. 36. pag. 1 Thomas Becket in steed of S. Thomas the Apostle fol. 38. pag. 2 To pay a noble for stealing xx li will not make one leaue stealing fo 44. pa. 1 To take money for sinning is a strāge drawing from sinne fol. 46. pag. 1 They make them selues their owne Christes that whip themselues for their sinnes 48. pag. 1 They that condemned Christ to death had the holy ghost fol 49. pag. 1 Title of the booke called A persuasifrom 〈◊〉 defended fol. 55. p. 1 Tent making no discredite to Saint Paules Epistles fol. 64. pag. 2 True meaners will not write falsly fol. 67. pag. 2 This booke is deuided into parts to please a Iesuite withal fol. 37. pa. 1 To Christ is wit learning enough fol. 73. pag. 2 Truth is to bee preferd before time not time before truth fol. 77. pa. 2 True Christians would be loth to be taken in such a tryppe fol. 86. pa. 2 True fasting taught by Christ. fol. 86. pag. 2 They that haue God for their father haue not che Church of Rome for their mother fol. 15. pag. 1 Thomas hawkes that was burned for professing of the Gospell myraculously clapped his handes ouer his head three times in the fire when euery one thought he had byn dead fol 96. p. 1 ◠VNhappie children that haue such a mother fol. 16. pag. 1 〈◊〉 the Pope buried 〈◊〉 quick Cardinals in the Sea fo 23 pag. 2 Unshamefast gest fol. 29. pag. 2 Unlearned fishers preferd before lerned Philosophers fol. 26. pag. 1 Unlearned Christian hath consuted a learned Iesuite with his owne doctrine fol. 36. pag. 1 Usury brought worth for approuing the Popes stewes fol. 45. pag. 1 Unapt argument for maintainiug the Popes stewes is ouerthrowne fol. 45 pag. 1. 2 Uniust dealers are glad to hide their names fol 52. pag. 2 Uertues of Pope Urbans 〈◊〉 dei fol 60. pag. 1 〈◊〉 writer that writeth not one sentence of his owne in y t third part of 40. sheetes of paper fol. 76 pag 2 Use of Iesuites to falsifie and leaue out to deface the truth fol. 86. pag. 2 Untruth so manifest that it 〈◊〉 〈◊〉 shadowed fol. 97. pag. 2 W WHy the Discouerer hath couered his name sol 1. pag. 2 Why Iesuits choose the name of Iesus fo 4. pa. 1 Why we choose our name of Christe fol. 4. pag. 1 Which way Turkes Iewes ' and 〈◊〉 may be the better for the name of Iesus fol. 7. pag. 2 Wounded with their owne weapon fol. 10. pag. 2 Woman Pope had a childe fol. 19. pag. 2 Who are they that are not ouerloden with honestie fol. 29. pag. 1 Way to recouer honestie lost fol. 30. pag. 1 Wily Iesuite to hide his name fol. 1. pag. 2 Way to make Iesus serue y e Iesuits turne fol. 7. pag. 2 Way to make Iesus saue Diuels fo 7. pag 2 Who are they that are the Popes heretikes fol. 13. pag. 2 Will of the Pope standeth in steede of reason fol. 13. pag 2 Wyll Somers would not haue giuen so fonde a iudgement as the Pope did fol. 14. pag 2 What kinde of soules got to Purgatorie fol. 34. pag. 1 Woman taken in aduoutrie had as great occasion to kneele to Christe as the people haue to kneele to the pope fol. 36. pag. 2 Wicked thing may bee necessarie and be suffered without fault if we may trust a Iesuite fol. 43. pag. 2 Whippers of themselues for their sins are great enemies to Christ fol. 47 pag. 2 Whippers of them selues for their sinnes doe whip themselues to the diuell fol. 48. pag. 2 Wise Pope that gaue iudgement that S. Denise had one body in Germany and another in Fraunce fol. 49. pag. 2 Wonderful agreement of earthly musicke with heauenly Astronomie fol. 64. pag. 1 Wordes in the Queenes Epistle displaced sentēces left out to marre the meaning thereof fol. 66. pag. 1 Wordes 〈◊〉 were neuer written fol. 71. pag. 2 Want of learning before men is not so euill as lacke of faith before god fol. 75 pag. 2 Wordes falsified manifestly by a Iesuite fol. 79. pag. 2 Wordes wrested and displaced fo 85 pag. 1 Wordes fathered out of a place 〈◊〉 there are no
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
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
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
whitte And many also haue been good rymers and were but single 〈◊〉 singers and had no skill at all in musicke Thus it is plaine that many are 〈◊〉 and no 〈◊〉 and many are musitions and 〈◊〉 rimers But by this your prouing of mee to be a musition hee that is a musition must needes first bee a 〈◊〉 because you make riming to be the cause of musicke so that your argument must needes bee false Wherefore hereby 〈◊〉 doeth appeare if you had 〈◊〉 mee to ryme so muche in my booke as I am sure I rimed neuer 〈◊〉 〈◊〉 〈◊〉 I 〈◊〉 be 〈◊〉 in musicke for all that And now seeing 〈◊〉 you haue gone about to prooue by my saide booke that I am a rymer I doe not thinke that you haue made suche a 〈◊〉 lye to commende mee withall whō causelesse you goe about to discredite Therfore it appeareth y t you charged me w t ryming to your simple Readers who you thought woulde neuer reade my booke thereby to make them thinke that I that made the booke had but small learning because I had skill in ryming But to haue skill in making of an englishe verse maketh not therfore to bee vnskilfull in learning and knowledge I knowe there hath beene and is at this day that were and are excellent in making of English verses or meter and yet notably well learned both in the latine greeke tongues yea and in diuers Sciences Doe you thinke that they that wrote the Psalmes of Dauid into Euglish meter were therfore vnlearned Nay it is euident that they were well learned and had knowledge in the tongues for the conference of the textes and concordance of the wordes But seeing as I thinke you much regarde not the Psalmes in English prose you lesse esteeme the same in English meter But though you esteeme not English meter or decent ryming in English yet you may perceiue if you be so skilful in 〈◊〉 as you seeme that king Dauid the Prophet of God made Psalmes in 〈◊〉 verse agreeing in proportion number and syllables though not altogether in accent or sound Now if y e prophet of 〈◊〉 king Dauid 〈◊〉 y t 〈◊〉 in Hebrwe verse by the spirite of God then why may not we Christians 〈◊〉 good or godly things in 〈◊〉 meter Yea and translate these 〈◊〉 into english meter that Dauid at the first made and wrote in 〈◊〉 verses If you 〈◊〉 our writers of English verses then you seeme thereby to discommend them that wrote Greeke and Latine verses and then Homer the Greeke 〈◊〉 and Virgill and 〈◊〉 excellent Poets and 〈◊〉 with Ioannes Aurelius 〈◊〉 and other that wrote learned latine 〈◊〉 are 〈◊〉 beholden to you For as you 〈◊〉 make me an English rymer so you account them as latine rimers But perhaps you will say that they were not ry mers but 〈◊〉 for that their verses did not ende in ryme as ours doe This will not serue your turne for though they did make their verses without meeter yet diuers learned men wrote their latine verses in latine meter As Arnoldus de villa noua that wrote thus of the 〈◊〉 fire Primus formetur vt sensus ei dominetur Sensibus equato 〈◊〉 〈◊〉 secundo Tertius excedit sed 〈◊〉 tolleruntia ledtt Destructor sensus nescit precedere 〈◊〉 Also Marculinus 〈◊〉 thus Firmans mutatum pregnatio spondet hiatum Quae bene purgantur concordipace ligantur An other writeth thus Est fons illimis cuius latet 〈◊〉 in imis Euolat in primis nisi clausis vndique rimis Therefore if you would haue me disdained for ryming in Englishe then these learned men are to bee misliked for ryming in latine But I trust you will not disable mee and other for our english riming vnlesse you meane thereby to bring Pope Vrban the 5. in discredite that did sende an Agnus dei vnto the Emperour with these ryming verses following I may not say that the same conteine 〈◊〉 and blasphemie thogh they attribute that to the Agnus dei that only is due to the passion of Christ. And here followeth the verses Fulgùra desursum depellit omne malignum Peccatum frangit vt Christi sanguis angit Pregnans seruatur simul partus liberatur Dona defert dignis virtutem destruit ignis Portatus munde de fluctibus eruit vndae And now if it were no discredite to Pope Vrbans 〈◊〉 ning to set foorth these verses in latine ryme then I hope it will not bee a hinderance to my learning to declare them in english meeter Wherefore I will bee so bolde to set foorth the wonderfull vertue of Pope Vrbans Agnus dei wherby the 〈◊〉 may see that the Popes Agnus deis can do as much in all points as the blood of Christ and here followeth the vertue of Pope Vibans Agnus 〈◊〉 It puts away the furious force at neede Of lightning and of euery euill beside As Christes owne blood it breaketh sinne with speed It vexeth feendes they cannot it abide The woman great with childe it doth preserue And causeth safe deliuerance of the same It brings good giftes to such as doe 〈◊〉 It doth destroy the power of firie flame And such as were the same both cleane and fayre If they doe chaunce in sourging waues to fall His vertue is such they neede not then dispaire It pulles them 〈◊〉 and saues their life and all Saint Iohn Baptist when he said Ecce Agnus 〈◊〉 Behold the lambe of god did neuer speake of al these vertues of his Agnus dei Surely many of you Iesuites doe neuer weare the Popes Agnus deis or els they haue no suche vertue as pope Vrban and many of you wold make vs beleeue for if your Agnus deis can pull men out of the water saue them from drowning then they may plucke men from the 〈◊〉 out of the 〈◊〉 hand and saue them frō hanging So y t I muse that Doctor Storie 〈◊〉 Sherwood Ducket and Campion with other that had no small deuotion to the popes Agnus deis would bee without suche a precious iewel at the gallowes y t would work such wōders But it may be they were so wearie of being the popes vnfortunate seruants that they had rather be hangd to be his happie Saints And I trust you wilbe no more offended with me for my riming in my said 〈◊〉 where I 〈◊〉 neuer a whit thē 〈◊〉 Ioannes a Casa 〈◊〉 of 〈◊〉 y t was Deane of pope 〈◊〉 Chamber for his booke in Italian Ryme which is to be 〈◊〉 abhord for he wrote y t same most 〈◊〉 in cōmendation of y t 〈◊〉 〈◊〉 sinne which procured Gods wrath so much y t therfore he destroied Zodome Gomor with 〈◊〉 〈◊〉 frō heauen which vile detestable booke was printed at Venice by one Troianus Nauus For if one of your Popes holy and chaste Prelates may commende most detestable and wicked sinnes in Italian ryme then why shoulde wee bee derided or euill thought of for writing
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
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
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
the grounde without Gods prouidence Then the dounge of this Crowe did not light on the Bearde of this Idolatrous massemonger the enemie of God without the foreknowledge and appointment of God to the shortening of his dayes If through Gods prouidence Tobias the seruant of God was made blinde through the falling of Swallowes dounge then why shoulde wee not thinke like wise through Gods prouidence that this Burton the enemie of God might bee brought to his death by the stenche of the dounge of a Crowe falling vpon his Bearde But because you haue left out some of my wordes which manifesteth this Gods myraculous might the more and hath added something of your owne that diminisheth the credite thereof I referre the Reader to the very wordes thereof written according to truth in the 294. page of my saide booke The 57. part AFter this you set foorth another of my myracles but howe like a myracle it is or whether I wrote it as a myracle or to any such ende let the indifferent Reader iudge You leapt two great leapes backwarde before But now you haue shewed your vtter most cunning whereby it seemeth that you exceede all Christians in leaping backward for you haue leapt backewarde at this one leape 202. pages or sides and all to fetche out a meete myracle for your purpose For amongst all the rest of the myracles where this Burton the massemonger was placed and yet of either side of him I am sure there were 〈◊〉 store you coulde not finde one that woulde serue your turne So that if you had left out this myracle for whiche you leapte backward so lustily then Luptons myracle had been vtterly mard for lacke of company But to comfort him withall you haue taken this paines to leape so farre backeward and all to get him a companion And nowe I will recite your owne wordes which you pickt out purposely because they should seeme more like lyes then the 〈◊〉 And these are your wordes which you alleadge as mine Againe say you that in king Henries dayes the Earle of Wiltshire and others going to Rome as Embassadors to the Pope refused to kisse the Popes foote when he held it out to them at what time the Earles dogge hauing more deuotion to it as he saith then they not onely went and kissed the popes foote but also snatched at his great toe * signifying therby that it was a part more fit for dogs to kisse then men Because this my last myracle may seeme something dark to the Reader as you haue told the tale for if it make for my turne you had rather put in lesse then all I will now recite mine owne myracle the occasion wherfore I wrote it whereby your Reader may see howe truly you haue told my tale and also what an apt and fit myracle you haue found out to be a companion of the other myracle But I must tell you this by the way that there where you pickt out this myracle I talkt chiefly of the popes pride and not of any myracles and therefore the more 〈◊〉 for a myracle if my matter had any good method And these are my very wordes which shewe the occasion why I wrote this great myracle of the dogges kissing of the Popes foote Pope Adrian saith of himselfe whatsoeuer the Emperor hath he hath it of vs it is in our power to bestow the Empire on whome wee list It may bee so but one may looke all the bible ouer ere hee can finde it And also the Pope hath made it heresie though Christ did not make it for a king not to hold his kingdome at his handes c. The Pope if we may credite his prerogatiue being of his owne penning is of no small power for hee is called Lorde of Lordes and king of kinges hee compelleth Emperours and Princes to sweare fealtie and obedience to him Cardinall Zabarella saith the Pope doth what him listeth yea though it be vnlawful and is more than a god you called it Luptons lyes before because I wrote that the Pope was called our Lorde God the Pope but heere one of the Popes owne Cardinalles hath out lyed me for hee saith that the Pope is more then a God And one saith that a Prieste is so much aboue a king as a man is aboue a beast as much as God is better than a priest so muche is the priest better than a king hee that setteth a king before a priest setteth the creature before the Creator By this it appeareth that priestes are no small fooles If this be true then it is no maruell that men were wont to haue priestes in great estimation and reuerence But I maruell that king Iosias was so bolde to burne such a number of Priests that were so farre his Superiors and that were as farre aboue him as hee himselfe was aboue a beast Truly I thinke it was because they could not shewe him their Commissions belike the lefte them at home c. And nowe marke I pray you whether these wicked Popes before mentioned with many other that call them selues Christes vicars are not more like Lucifer the Diuell in pride then Christe the sonne of God in humilitie I thinke there was neuer such Lordlinesse or pride in any worldly prince as hath beene in diuers of these wicked Popes for the Pope suffereth the Emperour which is the chiefe rular of all Christendome to holde his stirrop to holde his horse by the bridle to beare his traine and to kisse his feete Yea and the Emperour was shent of Pope Hildebrand because he held the left styrrop in steede of the right when hee got vpon his horse there was neuer Emperour nor king that euer reciued any such seruice of any of the popes But the Earle of wiltshire and the other Embassadors from king Henry the eight to the Pope farre inferiour to the Emperour refused to kisse the Popes foote though the pope helde it out purposely therefore yet the Earle of wiltshires dogge hauing a greater deuotion thereto then they did not only kisse the popes foote though thing vnmanerly but also 〈◊〉 at his great toe Thinking belike it was more meete to bee bitten of dogges than to bee kissed of men Heere is the mightie myracle y t youhaue made of this matter was it not worthy to 〈◊〉 fetcht so farre of yea and that with such a backward leape You perceiue well enough but that you list to deride mee and to delude your Reader that I wrote not this as one of gods myracles but as one of the Popes proude practises neither is it like in any point to your former tale of the myraculous worke and great iudgement of God shewed on Burton the 〈◊〉 of Crowlande vnlesse the presumptuous pride of a Pope may bee compared to the desperate death of a Papist vnlesse a dogges snatching at the Popes foote which did him no harme be like to the dounging of a Crowe
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