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
2 Mother of Rome proued a whore fol. 15. pag. 2 Mother of Rome the cruellest of all other mothers fol. 16. pag. 1 Mountaines made 〈◊〉 fol. 27. pag. 1 Master Nicols a little man fol. 30. pag. 1 〈◊〉 must haue priests but Christes Communion may be without 〈◊〉 fol. 27 pag. 2 M. Ncols course frō Wales to England and so to Rome from thēce to the pulpit in the Towre of London fol. 30. pag. 1 More credite for M. Nicols to goe from Rome to the Towre to preach Gods worde then for Campion other to be led from the Towre to Tiborne to be hangd for treason so 30 pag. 2 M. Nicols was borne at Cowbrige in Wales because hee trauelled to Rome from thence to the towre of London fol. 32 pag. 1 M. Nicols not so little base as he seemeth that made such a iourney before he was borne fol. 32. pag. 1 Ministerie sufficient to excuse dishonestie fol. 33. pag. 1 Myst cast ouer the simple Readers eyes that the Pope doth not euill in suffering the Stewes fol. 39. pag. 2 Money sufficient to permit whoores to dwell in Rome but not professours of Gods word fol. 40. pag. 1 Marryage remedie to auoide whoredome fol. 41. pag. 2 Marke what inconuenience is auoyded through permitting of y t popes stewes fol. 45. pag. 2 Masses not to be permitted for that they are iniurious to the passion of Christ fol 46. pag 2 〈◊〉 thursday the Romanes good thursday fol. 47. pag. 2 Marke how the Papists haue been persecuted fol. 50. pag. 2 Masick may better bee without ryming than Iesuitrie without papistrie fol. 60. pag. 2 Musicke effect of ryming fol. 61. pa. 1 Moe honest Musitions in England than Iesuites in or out of England fol. 61. pag. 1 Musicke better then holy water fol. 61. pag. 2 Musicke and musicall instrumentes commended of King Dauid fol. 62. pag. 1 Musick one of the foure mathematicall sciences fol. 62. pag. 1 Musick is a cause of entring of godly doctrine into vs. fol. 63. pag. 1. Musick agreeth with Astronomie fol 63. pag. 2 Motions of the heauenly signes may be found out by musicke fol. 63. pag. 2 More good wisht by a Christian to this his Countrie than euer any Iesuite did performe fol. 65 pag. 2 Moone inferiour to the Sunne therfore the Emperour is inferiour to y t pope fol. 72. pag. 1 Myracle more likely than that of the Earle of Wiltshires dog fol 95. pag. 1 Maruell that the Pope did not send the Angels being at his commandement to destroy the Queenes power in Ireland fol. 15. pag. 1 Manifest Iye that the Acts monuments called the boke of martyrs is in all Churches of Englands fol. 97. pag. 1 N NO where the fittest place for a namelesse person fol. 1. pag. 1 Neuer better blest than since the pope curst vs. fol. pag. 2 Nagereta described a holy Pope fol. 21. pag. 1 None can be saued without they beleeue as the Church of Rome doth wil and commaund and according to the Iesuites oth fol. 6. pag. 1 Not one word of the following of the lawe of Iesus in the Iesuites oth fol. 6. 1. No matter whether they that shalbe Popes bee learned or not fol. 13. pag. 2 Nothing is to bee allowed but that the Pope alloweth fol. 13. pag. 2 None may say to the pope why do ye thus fol. 13. pag. 2 No base conquest to 〈◊〉 a soule frō the Dluell fol. 15. pag. 1 No pride in the pope for the people to beare hime to be honoured fol. 37. pag. 1 No hainous offence for the pope and Catholike princes to keepe stewes fol. 40. pag. 1 No difference whether a woman lye with her louer or w t her husband fol. 40. pag. 2 Not one worde confuted nor any one lye proued in 40. sheetes of paper and yet for all that they must goe for 〈◊〉 lyes fol. 52. pag. 2 No matter where the hearbes grew so that the medicine be made with the right hearbes fol. 77. pag. 2 No matter out of what booke authorities are cited so that they be the right words of the authour fol. 77. pag. 2 Nothing is taken for Christes commandement vnles it be 〈◊〉 by the church of Rome fol. 85. pag. 2 Neuer an honest vertuous learned wise modest noble nor gentle mind in England 〈◊〉 such as thinke the Iesuits religion is true and their cause good fol. 98. pag. 1 O OUertumbled with their owne trippes 13. pag. 2 One priest may be conuerted though a Iesuite doth not know of it fol. 28. pag. 1 Ouersight of the pope that biddeth not his masters to dinner that preach before him fol. 32. pag. 2 Occasion of the Popes riding in his chaire fol. 36. pag. 2 Owle the popes holy ghost fo 49. p. 2 One that hath 〈◊〉 once careth not how often he playeth the theefe fol. 67. pag. 2 Our Lord God the Pope fo 〈◊〉 p. 1 〈◊〉 determined and 〈◊〉 papists proued the worst enemies to England of all other Englishe enemies fol. 88. pag. 1. 2 One of the popes Cardinals 〈◊〉 out lied the Christian. fol. 92. pag. 2 P PRopertie of a cowarde fol. 2. pa. 1 Paule was made Minister by Christ out of heauen fol. 1. pag. 1 Pope the Sauiour of the Iesuits 〈◊〉 4. pag. 2 Papists are lying witnesses by their owne argument fol. 8. pag. 2 〈◊〉 Priestes are 〈◊〉 de ceauers fol. 11. pag. 1 Popish priestes can make vile things precious fol. 11. pag. 2 Pape Iulius the second not so good 〈◊〉 grammarian as M. Nicols fol. 〈◊〉 pag. 1 Popes ignorant in grammer fol. 13. pag. 1 Pope hath all lawes in his bosome 〈◊〉 13. pag. 2 Pope proued a dolt fol. 14 pag. 2 Papists cannot liue well seeme they neuer so holy fol. 18. pag. 1 Papists deale preposterously fol. 19. pag. 1 Pope passing all our preachers in infaunous Acts. fol. 19. pag. 2 Priestes proued fornicators by the popes gloses or notes of his owne lawe 22. pag. 1 Priesses may not be deposed for fornication fo 22. pag. 1 Pretie rule of Popes for whoredom fol. 22. pag 2 Peruerted that are wonne to Gods word fol. 27. pag. 2 Papists spiritual theeues fo 28. p. 〈◊〉 Papists will haue truth if bragging will get it fol. 28. pag. 2 Pope changeth his name fol. 1. pag. 2 Pardons left vs by Christ or els Iesuites are for 〈◊〉 fol. 6. pag. 1 Purgatorie proued no where by their owne argument 36. pag. 1 Pope must be seene when he blesseth the people therefore he is borne on mens shoulders fol. 36. pag. 2 Popes blessings will do no good vnlesse the Pope be aloft and aboue the people fol. 37. pag. 2 Payment of money to the pope is a punishment for whoredom fol. 39. pag. 1 Priestes compelled to pay tribute for concubines though they woulde liue without them fol. 41. pag. 1 Pope in a maner can do all that God can do fol. 42. pag. 1 Pope were best to let God alone
in his doings least he clime as an angell fall as a Diuell fol. 43. p. 2 Persecutions had need begin before they be in the middest fol. 50 pag. 1 Pope 〈◊〉 Agnus Dei can pul mē out of the water and saue men frō drowning fol. 60. pag. 1 Papists extreame enemies to England because the Queenes Maiestie was king Henries daughter king Edwards sister fol. 71. pa. 2 Peter paid tribute money therefore the pope hath authoritie ouer the whole church of God fol. 72. pa. 1 Peter Crabs arguments for prouing the popes authoritie fol. 72 pag. 1 Persuasion from papistrie disdainfully called a weightie worke fol. 50. pag. 1 Persuasion from papistrie disgraced because of the title fol. 53. pag. 1 Priests barne burned because he had forgot his owne latine fol. 55. p. 1 Painting no discredite to the Gospel or the acts of the Apostles writtē by S. Luke fol. 64. pag. 2 Papists cry vpon Q. Mary and protestants cry vpon Q. Elizabeth fo 98. pag. 1 Pope may dispence against the lawe of God the lawe of nature against Saint Paule the new testament all the commandments fo 79. p. 〈◊〉 Pope an other God on the earth fol. 80. pag. 1 Popish Bishop did run mad fo 9. p. 〈◊〉 Paradise better for the Pope to haue claimed power ouer than Purgatorie fol. 35. pag. 2 Pope proudest of all other though he be called the seruant of Gods seruants fol. 81. pag. 1. 2 Pope called the Lion of the tribe of Iuda 81. pag. 2 Pope is the light that is come into the world fol. 81. pag. 2 Popes Antechrists for that they take vpon them that which is only due vnto God fol. 82. pag. 2 Pope may make and marre lawes at his pleasure fol. 14. pag. 1 Pope hath an heauenly iudgement fo 13. pag. 2 Pope is doctor of both lawes by authority not by knowledge fo 13. p. 2 Popes cannot erre or lye though they say S. Denise had one body in germanie another in France fo 14. pag. 2 Preachers of gods word haue a great aduantage of papists fol. 18 pa. 1 Popes pond full of childrens might be skulles fol. 23. pag. 1 Popes purse esteemed more of rouers then pouertie fol. 29. pag. 1 Popes Iesuites can make impossible causes fol. 32 pag. 1 Popes pride is published in magnifiyng his maiestie fol. 32. pag. 2 Preachers may heare y t popes 〈◊〉 as well as the pope may heare the preacher vnlesse y t popes be alwaies hearse or y t preachers deafe fo 32. p. 2 Pope doth not vse to thank any that speaketh before him fol. 32. pag. 2 Popes preachers are proued y t popes masters fol. 32. pag. 2 Poore preacher may not dine with 〈◊〉 proud pope fol. 33. pag. 1 Priesthood sufficiet to excuse whoredume in Rome fol. 33. pag. 2 Pope 〈◊〉 the sift gaue licence to one to marry his owne sister fol. 33. pag. 2 Popes pardons delicate sawces to procure 〈◊〉 fol 34. pag. 1 Pope had more wit than Solomon fol. 49. pag. 2 Pope can doe more then God can do fol. 83. pag. 1 Popes lawe must needs be holy that alloweth Priestes to haue 〈◊〉 and forbideth them to haue wiues fol. 85. pag. 1 Popes fast is quite cōtrary to Christes fast fol. 87. pag. 1 Pope 〈◊〉 bestowe the Empire on whom he list fol. 92. pag. 1 Pope doth what him 〈◊〉 though it be vnlawfull and is more than a God fol. 92. pag 1 Priests are as much aboue a king as a king is aboue a beast fol. 92 pa. 2 Poore pope that had no Chamber 〈◊〉 to keepe out dogges fol 93. pag. 1 Popes foote more meete to 〈◊〉 bitten of dogges than to be kissed of men fol. 93 pag. 1 Parson of 〈◊〉 in Kent dyed 〈◊〉 and strangely fol. 94. pag. 1 Q QUeenes Maiestie sendeth none to Rome to sturre sedicion against the pope as he sendeth by ther to seeke the destruction of her Grace fol. 24. pag. 1. Queene Elizabethes power as great as was the power of Queene Mary fol. 69. pag. 2. fol. 70. pa. 1. 2 R REmedie for a mischiefs fol. 17. pag. 2 Returning of people is not the way to try truth fol 24. pag. 2 Religion of the Pope dependeth 〈◊〉 priestes fol. 27. pag. 2 Romish honestie will proue Englishe treason fol. 29. pag. 1 Religues of Saints are to bee worshipped if 〈◊〉 be not for sworn fol. 6. pag. 1 Rockwoods desperate death that 〈◊〉 he was damned fol. 10. pag. 2 Robbing of Churches not so euill as to reason of the Popes doings fol. 13. pag. 2 Reason must be allowed for the honoring of the Pope fol. 36. pag. 1 Reason must bee 〈◊〉 to make Christ of a Cake fol 36. pag. 1 Reason why the pope doth ride on men and not on a horse fol. 36. pag. 2 Reasons why the Pope ought not to ride on men fol. 37. pag. 1 Romish lotdrawers may happen on a Satanist in steede of a Saint fol. 38. pag. 2 Romans ashamed in whipping themselues for that they couer their faces because they would not be knowen fol. 47. pag. 2 Romanes are fooles or their doctrine is false fol. 48. pag. 2 Ryming cause of Musicke fol. 58. pag. 1 Reason that they that write eloquently shoulde haue the eloquence fol. 68. pag. 1 Religion of the Gospell must seeme to bee false because it conuerteth no priestes 27. pag. 2 S SOddan and dolefull death of a persecuting Papist fol. 9. 1 Sheepes skinne counted better than a mans hand fol. 11. pag 2 Saint Denise had two bodies at once by the Popes iudgement fol. 14. pag. 1 Similitude very necessarie fol. 18. pag. 2 Sore punishment to make women 〈◊〉 kissing of Priestes fol. 22. pag. 2 Swerers to maintaine falshood will not sticke to lye when they sweare not at all fol. 26 pag. 1 Successe of Iesuites fol. 4. pag. 1 Soules in Purgatorie are relieued by prayers if Iesuites may be trusted by their othe fol. 5. pag. 2 Saints are to be honored and called vpon they pray for vs if we may beleeue Iesuites by their othe fol. 6. pag. 1 Saint Peter no good proctor for the Pope fol. 7. pag. 2 Sodeine change fol. 12. pag. 2 Sertus the Pope gaue license to a Cardinall and all his family to cōmit most detestable sinne fol. 21. pag. 2 Stately seruant that will not once giue his master thankes fol. 32. pag. 2 Saint Augustines texte brought for prouing of Purgatory that speaketh not of it fol. 34 pag. 2 Simple Reader that will beleeue S. Augustine if hee bee contrary to Christe fol. 35 pag. 1 Saint Augustine brought for proouing of Purgatorie but he himselfe saith he knoweth no such place fol. 35. pag. 1 Saints are protectours as the Pope is Christes Uicar fol. 39. pag. 1 Stewes of the pope defended fol. 40. pag 1 Sinne cannot bee suffered without fault by Gods lawe fol. 41. pag. 2 Saint Paul did forget the Romans whipping deuotion in his Epistle to the
disobey the pope then are they wicked and vnlearned It is no maruell though men that are liuing reasonable creatures being of the popes religion be godly learned when dead and senselesse thinges are holy when they come vnder the priestes fingars for as long as the goldsmith hath the chalis it is not holy but euery one may touche it with their bare hande but when the papisticall priest hath once fingarde it it is so holy that none may touch it but the priest except with a gloue whereby it appeareth that a calues or sheepes skin is more precious with your priests then the skin or bare hand of a man the image of God A litle cake is of small valewe before the priest haue it but after he lay hold on it it is the 〈◊〉 ly body of Christ wine is but wine as long as we haue it but it is y t very blood of Christ whē the priest hath once catch it oile is of smal value as long as we haue it but whē it cometh to the priests hāds it is equall to christs blood worketh our saluation therefore whatsoeuer pleaseth y e pope is very precious wherefore M. Nicols must be content to go nowe for base ware as one vtterly vnlearned because hee is fled from antichrist to Christ and from the Pope to his Prince But howesoeuer you Iesuites thinke of his learning we Christians do not mislike it if it were lesse as lōg as he preacheth Christ is gided by the gospel As long as he was one of the popes earthly warehouse you coūted him most excellēt ware but now y t he is become one of christs heauēly treasurehouse you count him but baggage trash It is happy for him y t he is come out of the popes warehouse for if he had taried there but a litle longer he would haue bin a great deale baser then he is as I am sure he himself thinketh no lesse if one y t hath a gilty cōscience a desperate mind may be so counted The seuenth part YOu call him a twise reuolted minister a sely grāmariā How oft he hath reuolted I knowe not he is olde enough therfore he is able therin to answere for himselfe but this I wil tel you it is better to reuolt twise frō truth to falshood then to returne 〈◊〉 to y t truth so coutinue in y t same vntil y e last end thē to returne frō falshod to truth after to reuolt by oth frō truth to falshod so to cōtinue ther in vntil the last gasp now because he is 〈◊〉 frō y e pope to his prince you cal him a seely grāmariā but whē he was reuolted frō his prince to y t pope you counted him an 〈◊〉 scholler You bere him such a grudge detest him so muche because he is departed frō y e pope to his prince frō y e Iesuiticall sect to the Christian religion that if he had not been a good grāmarian in deede you would neuer haue bestowed y t name of a seely grāmariā vpō him but if he be but a sely grāmarian as you terme him he is more meet to be a pope then pope Innocent was to bee a prelate if we may credite Erasmus who writeth as foloweth of the said popes answere vnto the councell of 〈◊〉 In hac Epistola c. We lacke in this Epistle both eloquence and wit and learning meet for such a prelate Which showeth that the same Pope Innocent was neyther eloquent wise nor learned Wherby it seemeth that M. Nicols may presume with your pope for that you allowe him the name of a seely grammarian and therefore if you looke well on it M. Nicols is not so base a ware as you count him vnlesse you meane to imbase an vnlearned Pope The eyght part YOu say but only for that he surchargeth with slander so many other men yea Princes and States in that his declamation you could more willingly haue pitted then answered knowing the mans feeblenes as you doe c. It may bee that you are so angrie with him fortelling of truth that rather of mallice then matter and of collour then cause you haue taken in hande to excuse your Pope and his prelats by accusing him But though it be the vse of Iesuits to slaunder true Christians yet true Christians doe not vse to slaunder Iesuites And though it pleaseth the Pope that papistes shal belie protestantes yet it displeaseth Christ that protestantes shal belie papistes Wherefore I hardly beleeue that M. Nicoles being nowe become of a faithles Iesuite a faithfull Christian will slaunder any thereby to displease his master Christ knowing moreouer that hell is the place appointed for liers So that whatsoeuer in this point you charge him withall I doubt not but he 〈◊〉 will easily discharge him selfe but though you alledge his slaundring of other is the cause you answere him yet I can not beleeue but to be preferde of the Pope or to be praisde of the papists 〈◊〉 rather procurde you to doe it It seemeth had it not been for the great slaunder 〈◊〉 made you woulde haue been moued with pitie not to haue answered him this is a very suddaine change I maruell y e you are nowe so pinchte with pitie in answering one whose 〈◊〉 were wonte to bee so pitilesse in burning of thousandes Well it was very euill lucke that M. Nicols slaundered so many as he did els you had not wasted so much paper as you haue done For his feeblenes which you knowe that is his lacke of learning as it should seeme would haue eased you of a great deale of paine that you tooke with your pen and perhappes of some punishment that you deserue of your Prince Though it appeare by this your writing that M. Nicols learning is very feeble it seemeth that Erasmus knewe also that some of the Popes learned and Schoole doctors did not farre excell him for thus doth Erasmus write portenta quae nunc passim legimus in commentariis Recentium interpretum tam impudentia insulsa 〈◊〉 vt videantur suibus ea scripfisse non bominibus The monstrous folies that we commonly reade in the commentaries of the late Interpreters meaning the chiefe of the Popes doctors are so farre without shame and so peeuishe as if they had been written for swine and not for men Though you count M. Nicols learning to bee feeble yet I trust you can not proue but that his writing though you count him a seely grāmariā may serue for men and not for 〈◊〉 If such as Erasmus writeth of had learned enough to be the Popes doctors then M. Nicoles hath learning enough to be one of ours ministers It appeareth that Pope Iulius the 2. was scant so good a grāmarian as M. Nicols for if hee were he would not haue assigned a warrant with fiatur for fiat Alphonsus de 〈◊〉 setteth forth the Popes for
say wee shame not to proclame triumphes vpon so base conquestes against our mother the Catholike Churche who hath borne vs and brought vs vp c. Wee neede not thankes bee to God bee ashamed of any triumphes that wee proclame and it is verye harde for you to prooue that wee proclame our triumphes openly but rather giue therefore prayses to GOD and 〈◊〉 there at in wardly And yet to say trueth we may 〈◊〉 proclame our triumphes then you may reioyce in yours for we triumphe not in burning our brethren in priuie conspiracies in sowing of sedition in rebelling against our prince and in procuring her death as you doe but our chiefe triumphing is in the growing of y t gospel in recouering lost sheepe in winning y t wicked in increasing gods kingdom Therefore to proclaime such triumphes as we do not were no such shame as you say And where it seemeth you meane the base conquest wee triumph in is the winning of master Nicols the conquest is not so base as you would make your Reader beleeue vnlesse you thinke it to be but a base conquest to couquere the Diiuel and to pluck a soule out of the clawes of Satan As before you counted master Nicols to bee but base 〈◊〉 so nowe you blow foorth that the winning of him is but a base conquest but as you thinke that our conquest therein is but small so I beleeue the conquest of the popes souldiers in Ireland not long since was not very great and whatsouer cause wee haue to triumph in this I am sure hee hath no cause to triumph in that And yet if your Pope haue 〈◊〉 much power as his procters pronounce and as much might as you and many woulde make him and if hee hath power ouer the Angels of God I maruell why hee did not then commaunde the Angels to come out of heauen into Ireland to fight for him and to vanquishe and kill the 〈◊〉 power there as well as God sent his Angels to destroy the hoste of Sennacherib that came against King 〈◊〉 to destroy Hierusalem I woulde faine knowe in what part of the Bible or the worde of God you haue read that your Romish Churche is a mother or in what place of the Gospell you can finde that your said Catholike mother of Rome hath or ought to haue any children in England Truely your mother of Rome may thinke that shee hath children in Englande but they that bee wise in England will not think they 〈◊〉 any 〈◊〉 mother in Rome They that take God for their father will not take your Church of Rome for their mother God the father of heauen is not able to doe more for his 〈◊〉 then your earthly mother of Rome is able to doe for her daughters Christe taught his Apostles to say Our father which art in heauen and not our mother of Rome which art in earth if your Church of Rome be our mother I 〈◊〉 then who begat vs on her who was our father for I hope you will not say that she is Hermaphroditus both man and woman so both our father and mother Surely shee is so contrary to God y t he is none of her husband neither wil he haue any such wife as regardeth not his sonue or contēneth his gospel as your mother of Rome doth altogether Therfore I know no meete husband for her vnlesse it be the Diuell who in my iudgement is the fittest husband for her that can be found for as she counteth herselfe Ladie Mistres of all the world so the Diuell is Prince a mightie ruler in y t world whereby it doth appeare if she haue any husband at al if she haue married w t her match as such a proud dame will 〈◊〉 loth to marry vnder her degree that the diuel is her husband then hee must needes bee father to all her children 〈◊〉 by this meanes you y t take the holy Churche of Rome for your mother must needs be inforced to haue y t diuell to your father Or els she must be vnmarried play y t Whoore so the best you cā make of it you proue your selues bastards your mother a whoore And to the intent you may perceiue y t your holy mother of Rome is more like a whoore thē a good womā the whoore of 〈◊〉 wherof S. Iohn in his reuelation doth write by y e iudgemēt of S. Hierome writing to Algasia is y e purple whoore of Rome who saith Nec vult c. Which is neither will he opēly say that the Romane Empyre should be destroied which they y t gouern it think it to be euerlasting wherfore according to the reuelatiō of S. Iohn in the forehead of the purple whoore there is writ ten a name of blasphemie which is Rome euerlasting And moreouer the place where this purple whoore shoulde sitte must needes be Rome for the angell doth plainly tell Saint Iohn y t the vii heades of the beast wheron y e purple whoore sitteth signifieth vii 〈◊〉 there is no Citie in al y e worlde y t is builded vpō vii hilles but only Rome in Italie wherby though you would avoid y t your mother y e Church of Rome is not the wife of the Diuell yet by no meanes it can be denied but that your holy mother of Rome is a strumpet and a very harlot according to the wordes of S. Iohn and so all her children must needes be bastardes And forasmuche as you counther your spirituall mother you must needes haue a spirituall father and because none can beget spiritual children on a spirituall harlot but the Diuell then whether you will or no though the Diuell bee not your Romish mothers husband yet he must needes bee hir paramoure and father to all her children Therfore as long as you take y t Church of Rome for your mother you must needs be y e bond bastards of y e Diuel wherefore forsake y t harlot your mother y e you may be the free children of God your father If you knew what a wicked cruell mother you haue of her you would not long bee her children for if shee may bee counted a wicked and cruell mother y t will allure her childe to steale whereby he shalbe hanged or els doth cut his throte if he do not steale as she willeth him then your holy mother of Rome is the most wicked cruell mother of all other for if you do rob God of his glory Christ of his merites as she doth teach you then you shalbe 〈◊〉 in the endles paines of hell and if you denie to do it shee will burne murther or kill you because you doe not as she willeth you Therfore y e great extremitie of them that are vnder such a mother wyll enforce them if they be wise to flie from her and humblie desire God to their father And where you say y e your holy mother of Rome hath borne
most plaine y t it is not the euidence of truth that maketh our ministers come so thicke vnto you well it may be flatterie and falshood And can you make vs beleeue that all they doe come to you from vs for the trueth 〈◊〉 knowe in your religion No no they regard the popes riches more then his religion the treasure of his coffers more then the truth of his cause and his liuinges more then his learning Therfore you may put out truth well enough for truth is as hard to come by at Rome at your popes hand as to haue Okes growing in the Sea And as for your pouertie that cannot allure them for it is not like the Popes seruants should be poore I pray God they may bee poore in spirite the Pope that hath the angels of heauen at his commandement hee may haue golde and siluer enough at his becke And he that may haue money as much as hee list then he were very vnkind to suffer them to lacke that doe proppe him vp in his Popedome 〈◊〉 that can doe whatsoeuer God can doe then hee may doe what soeuer Christe coulde doe therefore as Christe made Peter 〈◊〉 fetch twentie pence out of a fishes mawe So the Pope may cause thousandes of poundes to bee fetcht out of great whales bellies and neuer hurt any body for it I thinke our ministers that are thus reuolted to you doe not loue pouertie so well that therefore they would forsake their countrie flie from their friendes procure their princes displeasure only to haue your cōpany for pouertie sake Therefore heerein you thrcape kindnesse on them whether they wil or no for I dare say thus much in their behalfe that they had rather go to Rome for the popes purse then for your pouertie And if they goe to Rome so thicke three folde for your honestie as you woulde faine persuade vs then in my iudgement they make but a sory iourney I hope that honestie is not so scarse in England that for it they had neede to goe to Rome I beleeue I coulde helpe them to more honestie for a pennie heere then they can haue for a pound there Yea and that which you call honestie I feare wil proue hypocrisie disobediencie or rather plaine traitrie which may goe well enough for dishonestie Wherefore it were more wisdome to haue without trauell and cost honestie at home then with painefull iournies and great expences to buie dishonestie or rather treason at Rome There are a great sort of good wittes wise heads honest men and good Subiectes in Englande and all they I am sure doe thinke that you that flee to the Pope and forsake your Prince obey the Pope disobey your Prince obserue the Popes lawes breake Gods and the Queenes lawes refuse your owne Countrie thinke better of a strange Countrie discommend your Queenes proceedinges commende the Popes pernitious practises and disprayse Englande and extoll Rome are not greatly ouerladen with honestie You doe well to haue a good opinion in your selues and for want of other to set foorth your owne honesties But Saint Paule sayeth Hee that prayseth himselfe is not allowed but he whome the Lorde prayseth 2. Corinth 10. You are faine to report it your selues least otherwise it should bee hidde and vnknowne You doe as the vnshame faste guest did that thought himselfe honester then any of the guestes beside who looking a great while to bee willed to bee set at the vpper ende of the Table and sawe that none woulde bidde him hee without any more adoe as one more shamelesse then shamefaste set himselfe downe and so tooke his place without an Usher at the higher ende of the Table Which when the good man of the house saw perceiuing him to be more bolde then honest made the lower ende to bee the vpper ende and so accordingly hee set and placed his guestes as hee thought good whereby this man that woulde faine haue beene exalted and that did set and place himselfe highest without any remoouing was inforced to sitt lowest So you seeing none either will or can well prayse your honesties for there is no great cause for that you haue chaunged your selues from beeing the Queenes Subiects to be y e Popes slaues and from beeing faithfull Christians to bee forsworne Iesuites haue dishonested your selues as the vnshamefast guest did by publishing your owne honesties All your Countrie men that are honest in deede woulde haue thought you a great deale honester than you are if you had obeyed your Prince obserued her lawes and continued in your owne Countrie Yea and woulde haue had a better opinion that you woulde bee honest if you woulde flie from the Pope embrace Gods worde returne to your Countrie and humbly submitte your selues to our most mercifull Prince and Queene of Englande This is the way rather to recouer your honesties lost then to get any credite by blasing your honesties abroade in your owne bookes Your late trayterous attempts your priuie conspiracies your 〈◊〉 practises your seeking and wishing the death of your Prince the destruction of her Councell and the confusion of your Countrie too manifestly knowne and through Gods goodnesse reuealed whereby some of your holy Priests had new tippets giuen them at Tyborne fit for their profession is a manifest proofe that you are very full of honestie and though you woulde faine bee honest yet your owne writing doth witnesse your dishonestie for though in lesse then a line you haue set foorth your owne honesties yet your whole booke hath bewrayed your dishonestie The sixteenh part IN the beginning of your aunswere these are your woordes For the better vnderstanding of this first part as also to see howe little cause this little man whiche is master Nicols had to trouble vs with bragging it shall not bee amisse to set downe in few woordes some short progresse of his life c. Namely his course from Wales to Englande and from England to Flaunders from Flaunders to Rome and from Rome to the pulpit in the Towre of London c. As it was not amisse for you in the first part of your disceuerie to set downe a short progresse of M. Nicols life for the better vnderstanding of the firste parte of the same Euen so I thought it not amisse in the first beginning of this my booke for the better vnderstanding of your good disposition and honestie heerein to shew foorth plainely and truly your abhominable profession and your most execrable oth for the perfourmance thereof And though in derision you call him this little man and make as though hee hath troubled you with bragging as little as he is Hee whose seruant he is is able to giue him strength enough to ouerthrow your mightie Giants It was not little Dauid that boasted of his manhood but it was great Golyah that bragd of his strēgth And as little Dauid seemed but a dwarfe to Goliah the enemie of God so doth M. Nicols seeme by your saying
a very little and selie wretch and farre vnable to match with the power of your mightie Gyaunt the Pope But as little Dauid not by his owne strength but by the power of God did hyt the great Golyah in the middes of his forehead with a stone of his sling and so killed hun outright So litle M. Nicols not of himselfe but by the help of God with the litle 〈◊〉 of his tongue and penne may with the stone of Gods worde hyt your mightie Pope such a blow that it wil make him to stagger Of the like Gods name bee blessed wee haue great tryall and 〈◊〉 For many as little and smal to see to as M. Nicols haue so hit the Pope by meane of their slings that hee hath had such a fall as I am sure hee will neuer recouer againe You count it a great discredite for M. Nicols to trauell as hee did especially from Rome to the Pulpit in the Towre of London well me thinkes it deserueth more credite to goe from Rome to the Towre to preache the worde of God then to bee ledde from the Towre to 〈◊〉 to bee hangd for treason And therefore though you speake it in reproche of M. Nicols that hee came from Rome to preache in the pulpit in the Towre yet it was not greatly to the prayse of Doctor Storie Ducket called 〈◊〉 and your great captaine Campion and other to he led from the Towre to preach in the pulpit at Tyborne 〈◊〉 M. Nicols 〈◊〉 from Rome into Englande and to become a professor of the Gospel subiect to his prince to bee a friende to his countrey is to bee discommended then they y t goe from England to Rome to denie y e word of God to be false to their prince and to bee enemies to their countrey are not muche to be praysed Thus if you weie all thinges vprightly you haue no great cause to showe Master Nicols progresse from Rome to the pulpit in the Towre of London to his reproch And nowe as you haue discourst and opened M. Nicols doings to the discrediting of his religion so haue I discourst and blased forth your execrable othe and religion to the discrediting of your doyngs The 17. part AFter this you say and that agayne in good sooth that you muche pittie the man and that you wishe his onely repentance to pardon and not his infamle to desperation A false meaning had neede to be finely smothed if you pitie him because hee embraceth the woorde of God and is become obedient to his lawfull and mercifull prince then I must needes say you are too full of pitie I feare you are so ful of 〈◊〉 pitie that there is small roome for true pitie that the scripture alloweth True pitie can not bee in them that so enuieth any that will allowe consent yea and reioyce in the burning and destruction of any Though you pitie M. Nicols as you say yet hee knoweth no occasion I am sure why you shoulde pitie him so much I woulde he had no cause to pitie you Nay you pitie him not but spite him that he doth so well but he and wee all doe pitie you that you doe so euill It is but a madde repentance to pardon that you wishe him for you woulde haue him repent and 〈◊〉 for ye that hee hath forsaken the Pope and returned to Christe and that hee dispiseth your Diuelishe doctrine and embraceth the worde of God And you woulde haue him trust to the Popes pardon which will vtterly deceiue him and to 〈◊〉 Gods pardon which onely can helpe him And here vpon you conclude if he repent not to pardon as you 〈◊〉 him then he must needes bee infamous and so come to desperation But we may well doubt whether your bare word without either authoritie or any argument be a sufficient warrant that hee if he continue in the gospell and the obedience of his prince shall be infamous and so come to desperation But though you would haue your simple reader to giue credite onely to your good sooth that M. Nicols if he continue in the gospel as he doth shall there by get infamie and so come to 〈◊〉 whereof you are vncertaine because you haue not yet seene the proofe for he is yet aliue yet I would haue the indifferent reader consider that I haue already with argumentes proofes and true examples plainely 〈◊〉 that diuers of your religion wrought their owne infamie came to desperation whereof I haue seene the tryall Therefore your good sooth is not a sufficient proofe that M. Nicols if hee continue as he doth shall come to infamie and 〈◊〉 But the dolefull and desperate deathes of them of your secte which are yet freshe in memorie is a manifest proofe that you and your sectaries will come to infamie and desperation if they and you continue as you and they doe Therefore wee much pittie you and wishe onely your true and vnfained repentance and that you may 〈◊〉 pardon for your sinnes at Gods hande through the death of his sonne Iesus Christe the onely Sauiour and redeemer of all the worlde and not to sticke to the popes pardon The 18. part IT seemeth that you haue a diuine knowledge in presaging or foreshewing the cause why one is borne in the place where they first come into the world it may be that you learned it of the pope who hath a diuine and heauenly iudgement for like a profound scholler and a deepe clearke soon after you somthing touched M. Nicols short progresse and course from Wales to Rome from Rome to the pulpit in y e towre of londō you say I. Nicols therfore was born at Cowbridge in Wales c. By this your saying it doth appeare that M. Nicols was borne at Cowbridge in 〈◊〉 because he wēt or made his course from Wales to Englād from England to Flaunders from Flaunders to Rome from Rome to the pulpit in the Towre of London For you say Iohn Nicols therefore was 〈◊〉 at 〈◊〉 in Wales and nowe for that there is none other cause before specified but onely his said course and trauell from Wales to England and then to Rome and so from Rome to the pulpit in the Towre of London therefore his said iourney and course from Wales to England and from England to Flaunders and from Flaunders to Rome and from Rome to the pulpit in the towre of London if we may beleue you was the cause why M. Nicols was borne at Cowbridge in Wales It was happie that hee traueyled that iourney to Rome and so from Rome to the pulpit in the Towre of London or els it seemeth by your saying hee had neuer 〈◊〉 borne at Cowbridge in Wales Had not you tolde mee this tale I shoulde haue thought that his beeing borne at Cowbridge in Wales was rather an occasion that hee made this course and iourney then that this his course iourney should haue made him be borne at Cowbridge
in Wales As the popes pardons haue impossible vertues so the popes Iesuites can make impossible causes you counted before that M. Nicols was very base ware but if this be true y t you tell vs he can not be very base neither yet such a litle man as you made him For it is more like that hee should be rather a heauenly creature than an earthly litle man that tooke suche a course and went such a iourney before he was borne Your pleasant ieasting with one of my wordes and finding of fault therewith which is vsually spoken and which was apt for the matter and agreed with my sense as shall appeare 〈◊〉 hath made me the rather iustly to 〈◊〉 this Therefore of yours which not onely is needles but also marreth the meaning of the text and hath giuen it as before appeareth a contrary sense I maruell that you that are so skilfull in cōtroling of M. Nicols in two or thre liues of 〈◊〉 are so far ouer seen in one english word The 19. part YOu are a good Proctor for the Pope for where as you go about to magnifie his maiestie you publish his pride You can not conceute home the Pope shoulde giue M. Nicols thankes for his 〈◊〉 which you call his stuffe for you saye in the consistorie the popes place is so farre distant from them whiche 〈◊〉 thither to make 〈◊〉 as he can not speake vnto him Be like the Pope then sitteth so that the wind bloweth from the preacher to the pope whiche taketh awaye the sounde of the Popes thankes from the preacher els I see no cause 〈◊〉 the preacher may heare the Popes thankes as well as the Pope may heare the preachers Sermon But it may bee that the Popes are alwaies horste or y e preachers deafe nor the pope doth vse you say to thanke any man that speaketh before him what soeuer he bee c. Great learned men and 〈◊〉 oratours haue departed thēce without particular thanks albeit they did their matters with great commendations Such you say is the grauitie and state of that place You may see here it is not the pride of the Pope but the state of his place that causeth them that make orations or preach before him to goe away without thankes It seemeth there is a great difference betweene the Popes chaire and his consistorie for the popes chaire is so full of wisedome and trueth that the pope when he sitteth there is full of learned talke yea and can speake nothing but trueth as it may appeare by his iudgement of the body of S. Denis but the popes consistorie is suche a proude and stately place that the pope as long as he sitteth there dare speake neuer a word or els is so doltishe a place that he whiles he is in it is tongutied or hath no witte to speake Well seeing the pope is so daintie of his thankes to his preachers it shoulde seeme that he is verie daintie in bidding them to dinner But for that the pope is called Seruus seruorum dei the seruant of Gods seruants and hee taking his preachers for Gods seruants whereby they must needs then be his masters I muse that he is so farre ouer seene that hee doth not bidde his masters to dinner especially seeing they preach before him But I must say that the pope is a stately seruant if he be a seruant that will neither bidde his masters to dinner nor giue them once thankes for their Sermons The pope belike would vse his seruantes but homely that dealeth with his masters thus vncourteously I perceiue it is not the custome of your holy and lowely Churche of Rome that a poore preacher shall dine with a proud pope seeing a proude pope may not giue a poore preacher thankes But one woulde thinke though the popes table is too hie for his preachers to sit at yet the grounde vnder the popes table is lowe enough for them to lie on where he may suffer thē to picke vp y t cromes that fall frō his table And thē his preachers might say y t the pope doeth as muche for thē for their preaching as he did to his dogs for their barking But parhappes the grounde vnder the popes table is not allowed for poore preachers but onely for dogges and Dukes euer since duke Dandalus lay there It may bee that the great vertue of the Popes chaire woulde quite bee lost if the pope shoulde thanke them that make Orations or preache before hym Because the pope woulde not be like vnto Christ therefore he is loth to be humble and meeke The 20. part FOr your reuerent writing of your countrey you may easely be iudged what you are As you haue forsaken the obedience of your prince so you meane as it seemeth not to deserue any fauour of her grace if you shoulde chaunce to be catcht as some of your fellowes haue been It appeareth by your saying that ministerie here is sufficient to excuse dishonestie for thus you say If he that is M. Nicols shoulde haue delt so in some other countreys where ministerie is not sufficient to excuse dishonestie it woulde rather haue fallen out to his cost then his credite c. As though ministers were so borne with all heere that they may worke what mischiefe they will without controlement whiche is a most shamefull slaunder What so euer ministers are here too many such as you are winked at or excused here But though ministerie is not sufficient to excuse dishonestie in Englande yet priesthood is sufficient to excuse whoredome in Rome And in other places where the pope hath power as appeareth plainely before And doe you thinke that the olde prouerbe hath loste his force at Rome whiche is Omnia venalia Romae all thinges are salable at Rome it can not be so for what is it that money will not excuse at Rome This following sheweth what swindge money hath borne at Rome venalitate curiae Romanae inaniter praeficiuntur Lenones coqui stabularii equorum pueri Through the briberie of the court of Rome baudes cookes hostlers and boyes be placed in offices to gouerne the Church Your mother the Church of Rome must needes be holy that had such learned and vertuous children It is happy that nowe you haue so manie important learned personages for hereby it appeareth that your church was not wont to be pestarde with learned prelates vnles baudes cookes hostlers boyes were counted to be such And also your holy fathers y e popes would not sticke to pardō any thing for pēce for they haue giuen commonly prelates and priestes leaue for money to keepe harlots for manners sake wee must call them concubines yea and other offences they haue pardoned for money Pope Martin the fifte for money licenced one to marrie his owne sister God nor his sonne Christ did neuer so much Frier Ticel had such a large pardon of the pope that he saide if one had got the mother of
rather then purgatorie that 〈◊〉 speaketh of neuer a whit and it had beene as easie to put soules into Paradise as to pull soules out of purgatorie and thereby hee might haue got money enough But perhaps the Pope did doubt that the Angell that keepeth Paradise woulde not suffer these soules to come into Paradise but rather keepe them out and I doubt also that the Diuels that keepe your perillous purgatorie will not suffer these soules to come out of it if they be once in You say they that are very euill goe straight to hell I am sure you cannot choose but count them very euill y t 〈◊〉 did good deed in all their life such a one was the theefe that hangd 〈◊〉 the right hande of Christe for hee was but then newely 〈◊〉 so that hee had no time to doe anye good therefore hee beeing very euill by your sayinges is gone to 〈◊〉 notwithstanding Christe tolde him that hee shoulde bee with him that day in Paradise Therefore I must bee so holde heere either to reproue you or Christ. But because Christe the sonne of God is to bee beleeued before a Iesuite the seruant of the pope therefore your fantasticall saying heerein must needes goe for a fable And if the saide 〈◊〉 〈◊〉 not very euill and thereby not of the number that went straight to hell yet hee coulde not bee one of the 〈◊〉 but one of the meane sort that you meane for hee did no such 〈◊〉 as you speake of for his sinnes as Gods iustice required and therefore by your doctrine he went to purgatorie there to be purged by fire and so saued But because Christe which is to 〈◊〉 〈◊〉 before a Iesuite saide that hee shoulde bee with him that day in Paradise therefore hee went neither to hell nor to purgatorie but straight to Paradise Thus you may see an vnlearned 〈◊〉 hath confounded a learned Iesuite in and by his owne doctrine and thereby hath proued that your meane 〈◊〉 〈◊〉 both doe not goe to purgatorie and nowe because by your owne saying the very good goe straight to heauen the very euill goe straight to hell and the meane 〈◊〉 both whereof the theefe was one dying in the fauour of God but did not as you say such penance as Gods 〈◊〉 did require goe to Paradise therefore none goe to purgatorie and because none goe to Purgatorie therefore it is not like that GOD made a place for no body and so hereby I may conclude that your purgatorie is no 〈◊〉 You may see plainely howe fondly you wander to goe 〈◊〉 bout to proue your purgatorie without y e authoritie of the Scriptures therefore whosoeuer fauoure their owne 〈◊〉 it will leade them to folly and folly will bring them to falshood and falshood will sende them to shame therefore if you will auoide your owne shame bee no longer a 〈◊〉 for the popes purgatorie for the pope would neither sticke nor stande 〈◊〉 as hee doeth were it not more for the 〈◊〉 that hee getteth by it then for any truth hee knoweth in it The 23. parte TO maintaine and defende the peoples honouring of the pope and kneeling to him because you want Scripture you proue it by reason But to make Christe of a Cake there you refuse reason would proue it by Scripture Thus when the Scriptures will serue the popes turne then away with reason and let scripture come in place but if 〈◊〉 bee against him and reason will serue then away with the 〈◊〉 and 〈◊〉 reason come in Christe was as 〈◊〉 to 〈◊〉 knee led to as the Pope and yet the 〈◊〉 〈◊〉 〈◊〉 taken in 〈◊〉 whō he saued from death did not kneele but stoode before him Nowe 〈◊〉 Christe the sonne of God looked not to bee kneeled to for sauing of ones life then the Pope beeing not altogether so good as Christe shoulde not bee kneeled vnto for bringing men to endlesse death And also I am sure that the woman had more occasion to kneele to Christe for sauing her life then the people haue to kneele to the Pope to receiue his blessing And though the Pope cannot claime his 〈◊〉 nor to go in his pontificalibus by scripture neither can learn it either by the example of Christe or Peter yet when no other way will serue you will approue it lawefull with your owne reason which wee must take 〈◊〉 a lawe to plant the Pope in his pride And these are your words concerning the same At certaine high festiuall dayes hee that is the pope is borne from his palace into Saint Peters Church for at none other time or place is that thing vsed it is a matter so reasonable the circumstances considered as can be offensiue to no indifferent wise man c. The matter standeth thus at certaine principall feastes of the Church the Pope vseth to leaue his priuate chappell and to come downe to seruice in Saint Peters Churche at which time such great multitudes of people expect him there to receiue his benediction very many also to see him which neuer sawe him before being strangers and come from farre Countries to visite those holy places as it is impolsible for him to passe in and out through the preasse and to be seene to giue his benediction to al except he should eyther ryde or bee borne in his chaire And to ride it were very vnseemely and inconuenient hauing to passe through all Saint Peters great Churche where the moste preasse is and also for the passages of stones and stayres Wherefore they haue vsed alwayes to lift him vp in his chayre and so to conuey him through the multitude and this is all the matter which is so much exclamed at c. Which you say noteth rather malice in them that maligne it then conuinceth pride in the pope that admitteth it or any fault at all in the well meaning Christians who vpon so iust causes doe both desire and offer it For that Christe is the best patterne to followe of all other and did neuer vse such pompe to bee borne on mens shoulders neither in the temple of Ierusalem nor in any other place and because the Pope is by his owne saying but Christes Utcar or Deputie mee thinkes if you goe to reason that then the Pope should doe as his master did and vse himselfe rather more humblie then his master and not to passe in pompe and glory aboue Emperours and Kings more like a Soueraigne then a seruant You alleadge reasons and causes why hee shoulde bee thus caryed on mens shoulders but there is a greater reason that hee shoulde not doe so because Christe neither did so nor yet commaunded him to doe so I can shewe you a good reason why the Pope ought rather to goe on his feete then to bee caried on mens backes and that is this God hath giuen vs feete purposely to goe on and legges to carrie vs but God created not men purposely to carry the Pope and also heere
allowed for a sufficient authour against you who affirmeth that their damnation is iust that doe euill that good may come thereof Nowe if by Saint Paules wordes we may not doe a small euill whereof great goodnesse may followe Then the pope may not suffer shamefull Stewes for whoredome which is a haynous sinne whereof great mischiefes doe come And if their damnation be iust that permit a small euill whereof goodnesse may grow Then their 〈◊〉 must needs 〈◊〉 〈◊〉 that doe or permit many abhominable sinnes y t bring great mischiefes withall 〈◊〉 it appeareth that you haue a deepe consideration of the corruption and lewde inclination of men but to correct such corruption Saint Paul teacheth vs saying To auoid fornication let euery man haue his wife But you that haue a deeper sight herein then S. Paule think it is better if mē bee full of corruption lewdly inclined to haue Stewes set vp and suffred that euery man may haue his harlot I would haue thought that a wicked thing a fault had beene so nigh a kinne y t a wicked thing coulde not haue byn tollerated or suffered without a faulte But now because you say so I must change my minde thinke that one may sinne or suffer a wicked thing without fault Doubtlesse you Iesuites haue a merueilous deepe learning you haue heere loosed such a knot and vnioyned such a ioynt that neither Iesus Christ himself nor all his Apostles did euer vndoe A wicked thing may sometimes be necessarie with Iesuites because idolatrie blaspemie is counted most holy with thē alwayes but a wicked thing cannot be 〈◊〉 meete with true Christians at any time Surely you haue waded very deepe for maintaining of the Popes stewes his suffering of y t same yea you proued very learnedly before that if the Curtezans payed money to y t 〈◊〉 yet it were a punishmēt not an allowance of their life But if one may be punished with paying of a noble for stealing xx pound I thinke that punishment would not make him leaue stealing The 28. part AND then you followe with these wordes It appeareth plainely by Saint Paule who saith that 〈◊〉 of necessitie must needes be and by Christ who affirmeth that scandales that is slanders must needs come yet neither Christe allowed of scandals nor Saint Paule of heresies If y t pope allowed no more of whoredome then Christe did of staunders nor Saint Paul did of heresies his Stewes at Rome woulde not haue beene so long vp nor the curtezans there so long suffered Mark how you goe about to beguile your simple Reader as though these wordes of Christe or Saint Paule woulde excuse the popes Stewes or the Pope for suffering them and as though the Pope in suffering the Stewes did not allowe the Stewes Christe nor Saint Paule did speake of slaunders or of heresies of any particuler Towne or Citie where they had temporall or worldly power to suppresse the same for they had no suche gouernment as the Pope hath at Rome For if they had they would not haue taken money of the scandalers or heretikes as a due punishment therfore as the Pope doth for whoredome at Rome which you excuse as a punishment for their euil life For though Christ had no worldelie authoritie for that his kingdome was not of this worlde yet hee aduentured without any worldly commissiō to beat out the buyers and sellers out of the temple so much he did detest their violating of the house of God But if Christe shoulde haue taken money of the saide chaungers of money and so haue gone his wayes and let them alone woulde it not haue beene thought that hee had allowed their doings therein for money Yes I beleeue Euen so whatsoeuer you say the Pope doth allowe the whoores of Rome because hee taketh yeerely 〈◊〉 of them therefore yea and is partaker with them in their sinnes and whoredome For if hee did not allowe the Stewes and their whoredome hee woulde whip the whoores out of Rome as Christe did the money changers out of the temple and woulde either pluck downe the houses of the Stewes or els put honest and vertuous women in them Thus though you woulde haue Christe and Saint Paul to defende and boulster the Pope for suffering the stewes and Curtezans in Rome yet neither Christe nor Saint Paule will serue your turne therein Christe and Saint Paule are much beholden to you that bringeth them foorth as witnesses for the vpholding of Stewes and whoredome you that are a Iesuit and maketh as though none 〈◊〉 Iesus more than you should haue produced Iesus in an honester cause then this whatsoeuer you had done by S. Paul but you are so farre in loue with the Pope that to make him seeme honest you sticke not to aduenture to make Iesus Christe vnhonest and to couer the Popes shame you would defame Christe Surely when Christ was heere on earth and vnglorified hee spake against whooredome and doe you think that hee being nowe in heauen and glorified will bee a boulsterer of whoredome Christe saide when hee was heere Whosoeuer looketh on a woman lusting after her hath committed aduowtrie with her alreadie in his heart and do you thinke now that he can suffer whoredome it self If you loue Iesus then bringe not Iesus forth to mainteine your Popes Stewes and the whoordome in Rome The 29. part AND further to allowe the Pope in permitting the Stewes and whoredome you bring this reason saying I might aske why the protestants in England doe permit vsurie by their lawes that is doth not punish men for taking vnder ten of the hundreth I perceiue you Iesuites haue rype wits to defende the Popes Stewes and to approue his taking of money of y t curtezans for their whoredome to bee lawfull It is a strange matter that you can learne by our positiue lawes to mainteine y e popes stewes and to allowe whoredome but by our diuine lawe the Gospell you cannot learne to put downe the stewes and to reprooue the Pope for suffering of whooredome What our Princes lawes doe heerein permit I haue not to dispute with you but this I will say where can you approoue that any streetes with vs are appointed for vsurers to dwel in as you haue for whores in Rome Or that they haue any special houses to commit vsurie in for paying therefore a yeerely tribute to our Prince as your Curtezans haue to commit whoredome for paying a yeerely tribute to the pope or it commonly knowne of vs where to borowe money vpon vsurie as euery one great and small doe may knowe at Rome where the Curtezans doe dwell where any may play the whooremonger for money that liste no I am sure If wee haue any vsurers our Prince doth not know where they dwell but you haue allowed Curtezans in Rome and the Pope knoweth where they remaine And moreouer they y t lend money in this sort
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
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
good and vertuous thinges in English meeter Therefore all thinges before written well considered honest ryming and modest meeter is not so discommendable a thing as you woulde make it Though to my reproch vntruely you went about to proue mee a rymer But by your prouing mee a rymer I haue proued my selfe none though in your owne two lines you haue shewed your selfe a rymer for all your wordes that you reproued me for ryming is nothing but ryme And whereas you woulde faine haue proued me a Musition because of my ryming surely I cannot see for all your ryming that you haue any great skill in Musicke for that it seemeth you are vnskilful in the ground or causes of Musicke in that you count ryming to bee the cause of Musicke Musicke may stand without ryming better then 〈◊〉 can stand without Papistrie for one may bee a good 〈◊〉 though hee can ryme neuer a whit but one cannot be a Iesuite vnlesse hee bee a Papist If you had saide thus it woulde haue hangd a great deale better togeather It seemeth that the Gospell pure he earnestly doth loue For that the papists with the same he doth so much reproue For the reprouing of Papistrie with the Gospell is a better cause that I loue the Gospell then my ryming is a cause y ◠I shoulde be a musition But now though you haue shewed so slender a cause that I haue beene a Musition I will shew you a better cause y t you are scant a true subiect And this it is You Iesuites are no subiectes true it may right well bee seene For that you doe obey the Pope and disobey your Queene This your refusing to obey the Queene and to obey her enemie the Pope is a more likely cause that you are no true subiectes then my ryming whereas I rymed neuer a whic was the cause that I haue beene a musition If you had not taught mee to ryme by your ryming I had not rymed heere at this time but for that I am desirous to bee a Musition I am nowe the more willing to ryme whereby I hope shortly to bee a Musition For you being a profound and learned Iesuite haue taught me that riming is the cause of Musicke Whether you ment to disgrace mee for being a rymer or a Musition I knowe not but seeing in derision you woulde proue me to bee both I thinke you would not haue mee commended for either And as you woulde haue me disdained for ryming which is your cause of Musicke so you woulde haue mee despised for musicke which is your effect of ryming Yet there is no reason in it for why should you 〈◊〉 Protestants more for beeing Musitions then wee disdaine 〈◊〉 for being minstrels If you were as reasonable as you are preposterous you woulde not disdain a man for his Musicke but the Musition for his euill manners Our Englishe musitions are as muche beholden to you as our Englishe versifiers are But this I will say in the 〈◊〉 of our musitions of England I am sure there are 〈◊〉 honest musitions in England then there are true and faithfull Iesuites to their Prince and Countrie either in or out of Englande Musicke was wont to bee counted a 〈◊〉 and worthie science and is it nowe become so vile that he that hath knowledge in it shoulde thereby bee discredited There is a saying not so olde as true Scientia non habet inimicum praeter ignorantem Or thus Tantum scientiae inimicus est ignorantia The enemie of science is only ignorāce which sheweth that your knowledge in musicke is not great because you enuie the musition and woulde haue my booke discredited because of my musicke I neuer knew that it should bee a reproch to any for hauing knowledge in musicke but many haue been discommended for their vnskilfulnesse in musicke In disdaining mee for beeing a musition you discommend thereby all musitions or that haue knowledge therin or applie themselues to the sludie thereof But though you goe about to discredit my booke by Iesuiticall coniectures that I haue been a musition yet I trust you will not discredit king Dauids booke of Psalmes the Psalter though he was a musition for hee played excellently wel on the Harpe and did sing to y e same which doth argue that he was a musition and had skill in musicke Your Priestes haue made fooles beleeue that your holy water woulde driue away spirites out of houses and men But I am sure that king Dauids musick did ease king Saule and thereby the euill spirite departed from him Nowe if you will haue the Popes Priestes to bee esteemed and reuerenced for their casting of their holy water which wil not driue away Diuels but chase away myse as one of your friendes hath affirmed then musitions ought not by reason to bee had in such derision that are skilfull in that famous science of musicke whereby the euill spirite departed from king Saule You would make vs the worse because wee know musicke but your musicke is the worse because you doe knowe it For Dauid by our musicke droue a deuill out of a man but your misticall musicke filleth thousandes full of Diuels It is saide that Orpheus had such excellent sweete and pleasant musicke that with the melodie of his Harpe hee woulde make dead stones to daunce and seeme to bee aliue but your Papisticall musicke will make the liuing dead to Godwarde yea and to die the second death And moreouer it is feined by the poets that by y ◠vertue of musicke proserpina and the hellishe furies were brought out of hell into the earth but you Iesuites with your mournefull musicke make the wise people of the earth to bee like furies and doe driue them into hell King Dauid being the Prophet of God is as well to be credited as a Iesuite who doth not contemne but commend both musick and musicall instruments if hee doeth so that doth vrge vs to sing and to play on the same for these are his wordes Reioyce in God O yee righteous For prayse becommeth well the iust Confesse it to God with the Harpe sing Psalmes vnto him with the Viall and with the instrument of tenne stringes Sing vnto him a newe song make a sweet noise with your musical instruments aloud Psal. 33. Therefore it seemeth that you knowe not what musicke is that woulde haue it to bee a discredite to the partie that knoweth it I neuer read that Iesuitrie shoulde be one of the seuen liberall sciences But I am sure that Musicke is one of the seuen Sciences yea and one of the foure Mathematicall Sciences whiche are Arithmatike Geometrie Astronomie and Musicke In whiche Sciences and other it maye bee that I am not altogeather ignorant though you goe aboute to discredite mee as without all knowledge and learning For as you confesse that as yet you haue not learned my estate and calling so I beleeue as yet you haue not fully found out my knowledge and learning And whereas
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
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