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
THE Christian against the Iesuite Wherein the secrete or namelesse writer of a pernitious booke intituled A Discouerie of I. Nicols Minister c. priuily printed couertly cast abrod and secretely solde is not only iustly reprooued But also a booke dedicated to the Queenes Maiestie called A persuasion from papistrie therein derided and falsified is defended by Thomas Lupton the authour thereof Reade with aduisement and iudge vprightly and be affectioned only to truth Hee hath made a graue and digged it but hee himselfe will fall into the pit which hee hath made Psal. 7. Seene and allowed ¶ Imprinted at London for Thomas Woodcocke dwelling in Paules Church yard at the signe of the blacke Beare 1582. To the right honorable Sir Francis Walsingham knight principall Secretarie to her Maiestie and one of her highnesse most honourable priuie Councell Thomas Lupton wisheth earthly prosperitie and heauenly felicitie AS there is hath been and will be right honourable both Wheate and Darnel Corne and Cockle and good Seedes and tares euen so there hath been is and wil be sowers of both sorts For the children of God doe sowe the good corne of Gods word and the seruants of Satan haue and will scatter abroad Darnel the Diuels doctrine But as the godly sowers shall dwell for euer with God whose good seede they did sow Sothe throwers abroad of the Darnell shall dwell with the Diuel except they cease frō their sowing Yet they like senselesse Swine will needes wallowe in the puddle of perdition though they are theeatned with the scriptures for the same Both which sowers are so different at this day that they that haue any glimmering at all may know the good sowers frō the euill the godly frō the wicked the true from the false Notwithstanding these wicked sowers of the diuels darnell goe about as much as in them lie to persuade vs that they are the true sowers and that their Cockle is pure and good corne But whose sowers they are and whose seede they doe sowe all they that are guided by Gods worde doe right perfectly knowe And as there hath been a wonderfull rable of Satanicall sowers from the beginning euer seeking to choke the good corne of Gods worde with their diuelish Darnell so there hath sprung vp not long since a seditious sect of Satanical sowers seeking by al meanes to choke or suppresse the good corue with their cockle and the Gospell of Christ with the doctrine of the Diuell And these are they that call themselues Iesuites but they rather deserue to be called Iudaites for they follow Iudas in betraying not Iesus in sauing One of which number as it shoulde seeme hath made a pernicious booke in praise of the Pope and Papistrie and in reproch of M. Nicols lately conuerted from Papistrie to the Gospel and returned from the Pope to his Prince But it doth appeare that hee doubted his docttrine els hee woulde haue set his name to his booke Wherein also hee doth detract a booke by 〈◊〉 pende and published called A persuasion from papistrie which I 〈◊〉 dicated exhibited to the Queenes 〈◊〉 without disprouing or confuting any one part thereof Whose namelesse worke in such points as I knewe to bee false I haue not only taken vpon me to reproue but also to defend my selfe my said booke by him therein depraued slandered And for that I know your honour to be a zelous fauourer of the Gospell a perfect professour of Gods worde an affable Magistrate whose wisedome and learning is such that you can easily try truth from falshood right from wrong I haue chosen you to bee a Iudge betweene a Christian a Iesuite Beseeching you to pardon mee for my boldnesse heerein assuring your honour that your common commendations and the good will I beare you hath made me to doe that that discretion and modestie shoulde haue made mee refuse But though my basenesse doth not deserue such a Iudge yet the cause which is Christs doth craue such a one Humbly requesting you though your affaires be great and your leasure little to reade and peruse the same as occasion will serue and time will permit Trusting that your reading thereof will bee more delightfull than tedious will rather recreate you than wearie you And thus ceasing heerein any further to trouble your honour I do wishe you in this life to bee guided by God and after to raigne for euer with Christ. Your Honours most humble and faithfull to commaunde Thomas Lupton ¶ A briefe Table for the finding out of necessarie matters of this booke A ANswere vnloked for Fol. 1. Pag. 1. A thing worth the noting Fol. 18. pa. 2. 〈◊〉 lawes in y e chiefe of the popes bosome Fol. 13. pag. 2. Abhominable doctrine to say that any man can doe suche penance as gods iustice requireth fo 34. pa. 1 Apostles did cast lots for a fellow Apostle but not for the prophetes to be their protectors Fol. 38. pa. 2. As god bearteh with wicked men so popes and princes may suffer their stewes Fol. 41. pag. 2. Apt argument of one that is suffered to steale apples Fol. 46. pa. 1. As the Pope hath a heauenly iudgement in his brest so Iesuites haue worldly mens thoughts in their 〈◊〉 Fol. 53. pa. 1 Asper latine for a Cat. Fol. 54. pa. 2. Abundantia latine for water Fol 54. pag. 2. Agnus dei as Christes blood can put away 〈◊〉 Fol. 60. pa. 1. Astronomicall second and they musical semebrief are both in one time Fol. 63. pag. 2. An eosi kinde uf confuting Fol. 67. pag. 2. Authoritie of the Church of Rome is more then gods word Fol. 83. pag. 1. Arguments and circumstances of two sides brought in 15 〈◊〉 words Fol. 88. pag. 1. As much as GOD is better than a priest so much is the priest better than a king Fol. 92. pag. 2. Alexander keeper of Newgate dyed miserably Fol. 94. pag. 1. Acts and monumentes is tyed with long chaines in all Churches of England if Iesuites doe not IyeFol 97. pag. 1. B BArnards text against themselues Fol. 9. pag. 2. Bare brokers extoll base wares Fol. 10 pag. 2. Boniface the Pope caused Pope Iohns eyes to be put out Fol. 20. pag. 1. Bishops dealinges not liked of S. Barnard Fol. 21. pag. 2. Better to haue honestie for nothing at home than to pay decre for knauery at Rome Fol 29. pag. 1. Bread the body of Christ his soule and Godhead is there truly substantially if Jesuites sweare truly Fol. 5. pag. 2. Booke promised that shall shew how falsly Iesuites are for sworne Fol. 6. pag. 2. Boasting of the name of Iesus 〈◊〉 not serue their turne Fol. 8. pa. 1. Berry Uicar of Aylsham a cruell papist died sodeinly with a greate grone Fol. 9. pag. 1. Balaās wickednes made not y e prophetes religion false Fo 18. pa. 1. Boasting learned papists like to the proud learned pharisees Fol. 25. pag. 2. Because the pope would not beelike
excellent learned men for thus of them he writeth Constat plures papas adeo Illiteratos esse vt grāmaticā penitus ignorent it is manifest y t many Popes are so vnlearned that they are vtterly ignorant of their grāmar If M. Nicols learning bee feeble being by your own saying a seely Grammarian then many of your Popes had not much learning being no Grammarians at all Therefore in affirming M. N. feblenes in learning you haue made me proue some of your popes to bee altogether w tout learning you should haue foreseen before you wrot least by dispraising your foe you danger your friends is not this a goodly gaine you haue got it is as you do euer and as you shall alwayes you thinke by your 〈◊〉 to ouerthrowe other but with your owne trypps you ouertumble your selues Well though it stand M. Nicols in hand to haue learning being a minister of gods word yet it maketh no matter whether one haue learning or no that commeth to bee Pope for Baldus writeth Papa est doctor vtriusque iuris authoritate nō Scientia The Pope is doctor of both lawes by authoritie not by knowledge You may see what a precious matter it is to be a pope if any knew that his sonne shoulde be pope he need neuer put him to schole The Popes brest hath suche a speciall prerogatiue that it hath more learning without studie then all the mens brestes in the worlde haue with studie as it seemeth by one of the popes gloses which is this Et si totus mundus c. Although al the world woulde iudge in any matter against the pope yet it seemeth wee ought to stand to the Iudgement of the Pope For hee seemeth to haue all lawes in the chest of his bosome Therefore whatsoeuer the Pope either aloweth or disaloweth we are bound likewise to alowe or disalow the same And whosoeuer is not obedient to the lawes of the Church of Rome must be deemed an heretike and it were as great sinne as Church robbing to reason of any the popes doynges You that feare to run into the laps of heresie must affirme y t the pope hath all lawes whatsoeuer in his brest though he be 〈◊〉 so vnlearned a dolt whatsoeuer he aloweth or disaloweth you must alow or disalow y e same They haue 〈◊〉 harde hearts fantastical wits that will not beleeue al this y t is thus glosed of y e pope And as it may be thought y t the pope hath power aboue al other to iudge rightly of al earthly matters causes because he hath all laws fast closed in his 〈◊〉 which he had neede to keep close well shut for feare they 〈◊〉 out euē so he hath a heauēly iudgemēt which none other on y e earth hath or can haue but he for thus it is writtē Papa 〈◊〉 coeleste arbitriū c. The pope is said to haue an heauēly iudgemēt therfore in such things ashe willeth his will standeth in stead of reason Neyther may any man say vnto him O sir why do you thus like as a lawe may be made by the onely will of the pope so may the same 〈◊〉 be dispensed withall onely by the will of the pope If the pope haue such a heauenly iudgement as his doctors allowe him as he taketh vpon him he might doe very much good especially in determining iudging of poore mens causes y t haue wrong whereby without any expenses trauell they might quickly obtaine their right Well as king Salomon obtayned great wisedome at gods hands so God sent him an occasion soone after for the tryall thereof which was by finding out of the true mother of a liuing child that two harlots did striue for for being doubtfull who was y e true mother very wisely hee made them beleeue hee woulde cutte or deuide the child between them wherewith she that was not the mother thereof was well content but the true mother pricke w t naturall affection of her childe willed rather that the other should haue her hole child aliue then she to haue halfe of it being dead which when the wise Salomon perceiued hee deliuered to the right mother her owne child Euen so as the pope hath a diuine a heauenly iudgement so you shall see what an occasion was giuen him to showe set forth his diuine heauēly iudgement w t to y e intēt that the popes diuine knowledge heauēly wisedome should not be 〈◊〉 I haue set forth a worthy example thereof in my said booke which you so much mislike called a perlwasion from papistrie as followeth There was a great contention between thē of Ratispone in Germanie the Abby of S. Denis in France about the body of S. Denis which was so deep a doubt to discusse that none but the pope was able to trie the trueth therof And so to Rome they went the pope sate sadly in iudgement about it examined their allegations matter throughly and grew to a conclusiō in the end gaue therof his deep diffinitiue sentence and said that both they of Ratispone they of S. Denis had the whole body of S. Denis that whosoeuer would say the cōtrary shuld be an heretik If the truth had not bin fast nailed to y e pops chaire also if he had not had a meruelus diuine heauenly iudgement the pope could neuer haue giuen such a true wise and learned iudgement of this weightie matter Nowe surely it was a popelie Resolution yea and such a one as must needes make the veriest fooles in the worlde beleeue that Will Sommers woulde not haue giuen so found and ridiculous a iudgement This famous diuine and true iudgement of the Pope is sufficient if there were nothing els to make vs beleeue that the Pope can not lie Here the Pope showes that hee had a heauenly powre with his diuine iudgement more like a God then a man Though this before written may perswad you Iesuits that this pope had all lawes and knowledge in his brest yet it assureth vs Christians that he had no witte in his brayne and though it teache you that hee was a diuine iudge yet it doeth tell vs plainely that hee was a very doite Wherefore though you count M. Nicols but a seely Gammarian yet if he had sitte in place of the Pope he woulde haue giuen a wiser Iudgement than he and though you count his learning but feeble yet he woulde not haue giuen such a feeble iudgement of the body of saint Denise as your Pope did Yet euery one must beleeue that will not bee an heretike that his iudgement was true in y t he said y t S. Denis had one body in germanie and an other in Fraunce All this before written well weyed and considered howesoeuer you Iesuites iudge of master Nicols learning wee Christians must thinke that some of your Popes had neither wisedome nor learning The 9. part YOu
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
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
leades you to lying therefore if you loue God tell the trueth and if you hate the diuell flye falshood Thus you haue peest and patcht my sayings with your 〈◊〉 ragges and put in and pulled out chopt and changed and placed and displaced my wordes as you thought good with foisting in of your owne woordes whiche I neuer wrote besides that you haue most nakedly and barely without any circumstances or argumentes 〈◊〉 vp such a sort of my matters in such a strait roome that is in 16. of your litle shorte lynes the causes proofes and effects whereof are scantly comprehended in so many of my leaues 〈◊〉 and without disproouing or confuting any parte of the same For other wordes then mine owne by you cutte short or 〈◊〉 or thrust in for mine owne yon alledged none as here by your woordes appeareth for I haue written and set downe all your whole and verie woordes concerning your deriding and slaundering my booke hitherto without diminishing or adding any thing therevnto Which plainnesse if you had vsed with mee you had then written more matter and fewer lyes And when you had shortened my sayings maymed my method cutte off my conclusions hidde my argumentes falsified my wordes and thruste in what you liste to the disabling of mee and discrediting of my booke more craftelye then Christianly you conclude with these woordes This is Luptons charitable doctrine with manye thinges more which Iomitte and so you ende without any moe woordes or further argumente whereby your reader may perceiue the trueth of your dealing though you say this is Luptons charitable doctrine But howe charitable soeuer it is your doctrine and doinges hether to are not verie commendable The 56. part ANd nowe that you haue learnedly and cunningly confuted the firste and seconde parte of my booke according to your owne accompt onely with displasing leauing out and curtalling of my woordes and foisting in of your own as before it is manifestly proued you come to the third part as you call it and confutes the same onely with briefe reciting of my wordes and nowe and then falsifiyng the same as you did before without any one argument of your own for the disprouing thereof Thinking belike that your reader is bounde to take all for lies that a Iesuite doth recite Me thinks you haue takē a very euil course for the discrediting of my booke for if you are a credible man your selfe as a Iesuite can bee none other if you recite a lie it will bee thought to bee true because you haue tolde it as if a lyer chaunce to tell trueth it will not bee beleeued but bee taken for a lie Nowe chuse you whether you will be counted a credible and a true man and thereby haue my booke counted for trueth because my woordes are recited by you or else to bee a lyer and to haue my booke taken for false because you repeate or recite the wordes thereof But as hither to I haue not left out any one woorde of yours touching your confuting of my booke which you call the first and seconde part so I will not conceale or hide your woordes touching the rest of my booke whiche you call the thirde part Whereby the indifferent reader shal perceiue how learnedly a Iusuite hath confuted a christian with saying of nothing But it may bee that as lay mens dalliyng and kissing of women must bee construed or iudged otherwise then priestes dalliyng and kissing of women as before is mentioned so perhappes the Iesuites disproouing or confuting is contrary to the Christians confuting For as the Christians confute by writing so the Iesuites may confute by thinking whiche is a thing necessarie for your reader to vnderstande For though you doe not drisprooue or confute mee by writing yet hee maye suppose you haue confuted me by thinking Therefore if the Iesuites haue that aduantage of the Christian they may easily and quickly confute what so euer is written against them And surely if you haue confuted my booke it must needes bee by thinking and not by writing And nowe without any falsehood I will write your owne woordes which you recite as myne and these are they that followe In his thirde part hee prooueth his religion by euident and manifest myracles out of Master Foxe his Actes and Monumentes as for example That one Burton Bayliffe of Crowlande in Lincolne shyre for compelling a curate to say Masse vpon zeale of papistrie in the beginning of Queene Maries dayes was afterwardes for his punishment called K. by a crowe that flewe ouer his head And besides that his 〈◊〉 embrued with the Crowes dongue that shee let fall vpon him which dongue did so stinke vpon his beard as made him continually to vomit for diuers dayes vntill he died most miserably I remember very well that in the 294. page of my said booke I haue described a strange example and a doleful and miserable end of one Burton Bayliffe of Crowlande in Lincolne shire a hastie procurer and a great defender of the masse in Queene Maries time but not altogether vttered in that sort as here you haue reported it for I saide not that hee was called R. for his punishment But though you seeme to deride me for writing of it yet you haue not so much as with one woorde gone about to disproue it neither haue you saide that it is false or vntrue for if you coulde I am sure you woulde A strange matter that you would haue your Reader to 〈◊〉 my wordes and yet doe not confute them nor goe about to disproue them You say hee compelled him to say masse vpon zeale of Papistrie But I woulde knowe who willed him to haue such zeale in papistrie Or who willed him to haue such a loue to the masse that hee should hate his brother that God commaunded 〈◊〉 to loue or threate to thrust his dagger in him vnlesse hee would say masse which cruel dealing you haue left out Surely it may well belong to the religion of a Iesuite but I am sure it is cleane contrary to the religion of a Christian. You call it in the margent Luptons myracle no it was none of my myracle it was Gods myracle yea and suche a myracle that if you had the feare and grace of God you woulde not so deridingly and contemptuously write of the mightie hand and great iudgement of God shewed therein You write also in the margent a simple fellow that forgat by cutting of his beard to saue his life Either you woulde haue your Reader beleeue that it was a lye or that hee might haue saued his life by cutting of his beard If it 〈◊〉 a lye why haue you not prooued it a lye And if it were true as it was very true doe you thinke that all the cutting or washing of his beard that might bee was able to saue saue his life whom God did vetermine to bring to his death no no it is impossible If a little Sparrowe light not on
on a mans face the Crow fleeing and the man riding whiche brought him to his death You write in the margent A poore pope that had no chāberlaine to keep out dogs 〈◊〉 though the office of the Popes Chamberlaine were to whip out dogges Doe you thinke that an Earles dogge may not come into a Popes chamber or that a dogge cannot bee so luckie as to haue one licke at a popes foot What if GOD would haue vs to vnderstand that a dogge was as meete to kisse the popes foote as an owle was fit to bee the popes holy Ghost Truly Christ washt his Apostles feete but I neuer read that they kist his feete yet Christes feete were as well worthie to be kist as the popes Therefore all wise men may well thinke that the popes foote was more meete to bee kist of the Earle of Wiltshires dogge then of him selfe And whereas I haue neither made this a myracle neither written it for a myracle you thought to make it a myracle by foysting in your owne wordes which did cleane turne and chaunge my sense for whereas I say But also snatcht at his great toe thinking belike it was more meete to be bitten of dogges than to be kissed of men You haue written thus but also snatched at his great toe signifiyng thereby that it 〈◊〉 a part more fit for dogges to kisse than men Thus it is manifest that you haue thrust in signifiyng thereby for my words thinking belike 〈◊〉 hath so 〈◊〉 and changed my sense and meaning that it appeareth a myracle by your wordes which is that the dogge did signifie by his snatching at the Popès great toe that it was a part more fit for dogges to kisse then men Therfore it must needs appeare a myracle to euery one that reades this as you 〈◊〉 it for is it not myraculous for a dog to haue such diuine knowlege to signifie vnto y e people wherfore he hath done a thing specially such a mysticall matter as y e kissing of y e Popes foote Truly you went very farre before when you told the cause why M. Nicols was borne at 〈◊〉 in Wales and in telling my thought or what I woulde haue saide but herein you haue shewed your selfe to be of a more deepe and profounde iudgement in shewing the intent and meaning of the Earle of Wiltshires dogge for you haue flatly told what hee did signifie by his snatching of the Popes great toe Wherefore though you counted this for my myracle I must confes it is none of mine but yours for now I perceiue a Christian is farre vnable to compare with a 〈◊〉 in making of myracles It was happie that you changed my wordes and thrust in your owne wordes in their place or els we had had no myracle of the dogs kissing of y t Popes feete Now I trust you wil mende the word Myracles in the margent of your booke and write Luptons Myracle in steede of myracles for there was but two in all and one of them of right is returned to your selfe Wishing that you because it is not meete you shoulde lacke your due praise to write in the margent against the myraculous storie of the Earle of Wiltshires dogge The Iesuites myracle But I muse that you tooke such paines to leape so farre backward for this that is no myracle and might haue had halfe a dosen at the least hard by with easily going forward yea and touching the same matter and tending to suche end as the myracle of Burton which you recited before But because that myracle of Burton which you call my myracle hath lost his companion and is now cleane without companie therefore I will place some of his olde fellowes with him which you either sawe not or woulde not see for that I am loth that hee shoulde be without some comfort or companie for you know it is very vncomfortable to stande moping alone and these be they that follow One Richard Denton hauing wordes of commendations sent to him from one William Woolsey that was after burned for professing of the Gospell which were that hee marueiled that the saide Denton tarried so long beehinde him seeing he was the first that deliuered him the booke of the Scriptures into his hand and told him that it was the truth desiring him to make hast after as fast as hee coulde Which Denton saide when the saide message was doone to him I confesse it is true but alasse I cannot burne But after though hee could not burne willingly in Christes cause hee was burned against his wil not in so good a cause For after that his house being on fire hee went in to saue his goods and thereby hee was burned and lost his life And thus hee was burned for earthly goods that refused to burne for heauenly treasure Also one dale a Promoter of the professours of Gods word that helped them forward to the fire was eaten into his body with lyse and hee so died as it is wel knowē of many Alexander the keeper of Newgate a cruell enemie to them that lay there for this our religion died very myserably being so swolne that hee was more like a monster then a man and was so rotten within that no man coulde abide the smell of him Beholde also another myracle of God on the Parson of Crundall in kent who vpon Shrouesunday hauing receiued the Popes pardon from Cardinall Poole came to the Parishe Churche and exhorted the people to receyue the same as hee had doone him selfe saying that hee stoode nowe so cleere in conscience as when hee was first borne and cared not nowe if hee shoulde die the same houre in that cleerenesse of conscience Whereupon he being strucken sodenly by the hand of God and leaning a little on the one side immediatly shronke downe in the pulpet so was found dead speaking not one worde more c. Beholde another straunge myracle which God shewed on the proude papistical persecutor of Gods seruants in Queene Maries time Steeuen Gardiner then Lord chauncellour of England who after so long professing of your papisticall doctrine when there came a Bishop to him on his death bed and put him in remembrance of Peters denying of his master he answering againe said that he had denied with Peter but neuer repented with Peter And so both stinkingly and vnrepentantly dyed You could not spie this myracle or els you thought it would not serue your turne Here is also an other which if you marke well is more like a myracle then that that you made of the Earle of Wiltshires dogge As one Iames Abbas a professour of the Gospell in Q. Maries time was led by the Shiriffe to the fire where hee was burned at Bury diuers poore people 〈◊〉 in the way and asked their almes he 〈◊〉 hauing no money to giue thē and desirous yet to distribute something among them 〈◊〉 pull of all his apparrell sauing his Shirte 〈◊〉 the same vnto
truely so the spirite of Satan procureth the professours of Papistrie to speake or write falsely And where you say rather mockingly then modestly to bee read with deuotion A man may reade the wise and learned answeres y e pacient sufferings and the whippings scourgings and tormētings of the godly Gospellers with more deuotiō then your Romanes that before you wrote of can whip and scourge themselues for their owne offences yea though they scourge all the blood out of their bodies And though you Iesuites thinke that the reading of that most excellent necessarie booke will worke small deuotion in them that reade it yet wee Christians doe beleeue that you that write against the truth falsifiyng mens writings and make such manifest lyes doe not the same with any godly deuotion I hope wee Christians may reade master Foxes martyrologe with as great deuotiō y t expresseth the doyngs of the Saints of God that dyed wrongfully for professing Gods worde as you Iesuites may read your Popish martyrologe of the popes traiterous Saints that were iustly executed for murther and treason Thus though you thought vtterly to defame and discredite mee beeing a Christian by that time y t the indifferent Reader haue read this throughly I thinke you will wiune but small credite though you bee a Iesuite The 60. part YOu speake these words in the knitting vp of yuor said Discouerie As long as there shall bee either honest vertuous learned wise modest noble or gentle minde in Englande so long shall wee gaine by these their proceedings You haue a very good opinion in your works and writings for though your cause be neuer so course and your writings be neuer so false yet by your saying there is neuer honest vertuous learned wise modest noble nor gentle minde in England but such as take your cause to bee good and your religion true And as long as there is any suche you shall gaine and that by óur writings and proceedinges Then by this your sayings it appeareth if you chaunce to loose and wee gaine by your proceedinges then there is neuer an honest vertuous learned wise modest noble nor gentle minde in Englande This is the definitiue sentence of a Iesuite therefore it must needes be true Wherefore it were best for vs to suffer you to gaine by our proceedings least all our honest vertuous learned wise modest noble or gentle minds in England vanish quite away out of Englande and then were Englande vtterly marde But if you count your losses with your winnings I feare at the ende of your account your gayne will not bee very great nay it will seeme rather that you haue loste then wonne and so your loosing hath made vs loose all our honest wise and vertuous Noble men and Gentle men wherewith Englande was wont to florishe when you did gaine or win What a most spitefull saying and an arrogant 〈◊〉 is this of a Iesuite 〈◊〉 though there were neuer an honest vertuous learned wise modest noble nor gentle minde in England that are contrarie to your religion or that will not suffer you to gaine by your lying and to winne by your wicked writing Here in the knitting vp you haue shewed what you are for as you haue proceeded with vntruth so you end with falshood And as you haue runne this your rase vntruly and vnchristianly so you haue ended the same most 〈◊〉 and arrogantly And now for that you haue detracted my said booke called a persuasion from papistrie to bring it into such contempt that thereby it shoulde not bee read though you bee a Iesuite you may bee deceiued for whereas you thought to haue blowne out y e fier it may be y e thereby you haue kindeled the flame For you haue so 〈◊〉 mee to defende it that many perceiuing heereby howe vniustly you haue charged mee with 〈◊〉 may haply reade and peruse it that otherwise if you had not been too busie with your penne should neuer haue hearde of it whereby your doctrine may the more be despised And thus as many haue doone perhaps you may loose by that you hoped to winne I 〈◊〉 you are fullier answered then you looked for and more reproued and confuted then your friendes wold haue thought for your faire shew is turned into a foule shadowe your pretended wisedome into manifest folly your curious cunning into counterfeating lying though some more armed with affection than ruled with reason haue bragd that your learning is so great and your saide booke so true that the one shoulde seeme incomparable and 〈◊〉 other vnreproueable Not doubting but that they that shall reade this my booke written as an answere to you and in the defence of my saide booke called A persuasion from papistrie will not easily bee persuaded that my saide booke whiche you counte so light and so full of lyes is without all method or matter which I dedicated and deliuered with mine owne handes to the most famous learned and mercifull princes of the world whose subiect I am whō I am most bound vnder God to obey And if I were as great a lyer as you woulde fayne make me yet what wise man wil thinke that I durst once presume to lyne that booke with lies that I gaue to her grace But though you as it becommeth a Iesuite went about as much as in you laye to diseredite mee and my saide 〈◊〉 and thereby to make mee loose the fauour of men yet I as beseemeth a Christian wishe with all my heart that you may 〈◊〉 the holy 〈◊〉 and of a false Iesuite become a true Christian whereby you may obtayne the fauour of God FINIS Uirescit vulnere veritas Imprinted at London at the three Cranes in the Vintree by Thomas Dawson for Thomas Woodcocke dwelling in Paules Church-yard at the signe of the blacke Beare 1582. I. part Acts. 17. Matth. 20. Marke 1. Marke 10. Mark 15. Iohn 12. Actes 1. Acts. 6. Actes 13. Actes 23. Chrys. in act Homil. 19. Concil later sessi 6. pag. 604. Math. 7. Math. 7. The othe of the Iesuites Bullapiiquarti super ordinatione promotione doctorum aliorum cuiuscunque artis et facoltatis professorum c. 2. part Phil. 2. ver 9. 3. part Acts. 4. ver 12. Math. 〈◊〉 Math. 3. Math. 7. 4. part Persuas from papistrie Pag. 289. Pag. 291. Pag. 〈◊〉 Pag. 〈◊〉 Pag. 292. 5. part Bernard ser. 4.2 in Can. Persuas from papistrie Pag. 290. Pag. 293. Pag. 294. Pag. 296. Pag. 296. Pag. 298. 〈◊〉 part Discouerie Pag. 3. Dist. 40. si papa in glossa Extra de trās episcopi Quanto in glossa The. 7. part discou pag. 3. Inter epi. Au. epi. 91. Eras. The 8. part discou pag. 3. Erasmus in scholis in Hieronym ad Marcellam De con distin 4 Retulerunt Iulius pp. 1. 9. quae 3. neque ab Augu. dist 19. si Romanorum in glos Extra de trās 〈◊〉 quanto in glossa 3. King 3. Perswasion from papistry pag. 121. Iohā Caluin