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
haue curtald my writing and haue 〈◊〉 out and foysted in what it pleaseth you Wee must thinke this honest dealing because a Jusuite hath done it but if a Christian had done so you woulde haue called it impudencie the mother of desperation But if mine owne wordes woulde haue proued me so vneloquent as you woulde make mee and that the same had beene so without sence as you woulde fayne haue had them I am out of doubt that then you woulde haue written mine owne woordes as they were But for that you thought they were too true to serue your turne Therefore to discredite me you displace and deface mine and trust in your own as though they were mine But though mine eloquence be small yet I trust the indifferent reader when hee hath throughly vewed my woordes and likewise weyed yours will as well iudge that my matter hath some method and my sentences some sence as you by corrupting them woulde haue made thē both without method and sence If the first part of my booke as you say be nothing but such argumentes as you before haue written for mine the reader had a good occasion rather to rende the whole booke than to reade the rest But they that shall thinke good to reade the rest of the first part of my saide booke what the argumentes are I will leaue it to their consideration trusting that the matter thereof is more meete to bee market then to bee mockt The 42. part VVHere as you say I haue made no first parte of my said booke at all yet there are such distinctions of euery matter as I thought sufficient But if you had been nie mee if you had had a name as you haue not I woulde haue come to you that you might haue taught me howe to haue parted my booke But nowe because you are namelesse it may beseeme my booke as well to bee without partes as you to bee without a name And if it bee lawefull for you to make a booke without putting your name vnto it then it is as lawefull for mee to make a booke without putting your partes vnto it Perhappes you woulde haue had mee deuide my booke into chapters I am sory I did not if you therfore would haue liked it the better Yet for all the Bible is in chapters you haue not the greater deuotion vnto it but though y e Bible is nowe deuided into partes and chapters it is harde for you to proue that the bookes of the same were at the first writing in chapters as they bee nowe For Christ when he alledged any text out of Moses or the Prophets yet he neuer mentioned any part or chapter where it was neither did S. Paule nor any other of the Apostles Notwithstanding when I am throughly perswaded that the bookes in the Bible when they were first written were deuided in such parts and chapters as they bee nowe 〈◊〉 to pleasure you withall I will deuide my saide booke into such chapters and partes But vntill then I 〈◊〉 desire you to bee content with my distinctions And nowe for that I did not parte my saide booke as I shoulde haue done wherein I was fouly ouerseen therefore I haue deuided this booke into parts to please you 〈◊〉 The 44. part THen you goe further with me and do say as foloweth In the seconde part hee wandreth by certaine controuersies but as without all witte and learning like an English doctoure citing all his matter out of lewels defence of Apologie Foxes martyrologe and Cowpers Epitomie of the Cronicle so without all 〈◊〉 or limitation of lying It is not for a Christian I perceiue to compare in witte and learning with a Jesutte You haue so much that I must needes haue the lesse but for that small portion of witte and learning that I haue I thanke my heauenly father for it What I haue therein I haue receiued And he that gaue Salamon his wisedome is able to 〈◊〉 mine I reioyce that I knowe Christ for that is witte and learning enough for mee And though you may excell mee in witte and learning yet the more you corrupt mens writinges and 〈◊〉 their wordes the lesse will your witte and learning be esteemed especially with the godly and wise All is 〈◊〉 witte or wisedome that you call so and all 〈◊〉 not foolishnes that you accompt foolishnesse your earthly wisedome is heauenly follie And Saint Paul saith the wisdome of this worlde is foolishnes with God Then contrary I may say that many take Gods wisedome to be mere foolishnesse I pray God that you bee not one of them And therefore though you say that I wander in the seconde part of my saide booke without all witte and learning I wandered so as it pleased God to directe me For though my learning as I must needes confesse is but small yet my prompcer in the making of that booke had learning enough for vs both For God I am most sure was my director and the holy ghost was my instructor For if the holy ghost will instrucc the godlie in their speeche that are witnesses of the Gospell then I am sure hee will instruct and guide their pennes that take his cause in hande and doe write against his enemies in the defence of his woorde And if a Sparrowe light not on the grounde without Gods prouidence then I am most certayne that I wrote that my booke which is a greater matter then a sparrows lighting on the the grounde not without the prouidence and helpe of God And if my learning bee small or if I bee without witte or learning then it is the more shame for you to professe and maynteyne suche a religion as an vnlearned man is able to disproue Which I am sure I haue done through the help of God by the scriptures Ancient doctours and naturall reason in my saide booke as the godly and indifferent reader may easely iudge Though you discommende and discredite it is as much as you may But I am most sure which before God I speake vnfaignedly the profoundest papist and the learnedest Jesuite of you all shall neuer bee able to confute or conuince it vnlesse you confute it with burning of it or killing of me Which are your chiefest argumentes to confute withall If you had as muche wisedome as you pretende to haue learning you coulde not haue been taken tardie and in such trippes as I haue taken you Therefore bragge not too-much of your witte and learning for the weake you see many times do confounde the learned and wittie If the cause you wade in were as true as it is false you shoulde with lesse learning then I thinke you haue gette a great deale more credite by writing than you doe But if you had tenne times more learning then you haue and my witte and learning were lesse then it is hauing the trueth on my side I woulde not feare to confounde you For seeing a brute beast and an Asse did reprooue the
him In this sort you haue dealt with thee because I am named and knowne and you namelesse and therfore in this respect vnknowne And also hereby M. Nicols I and other are in greater daunger then is before mentioned for wee may be in doubt by you 〈◊〉 some of your sect to bee priuilie stabde in with a daggar dispatche with a dagge or otherwise priuily killed or murthered for they that will not 〈◊〉 to kill 〈◊〉 verie friendes and of their owne religion yea and that in prison from whence they coulde not 〈◊〉 as Sherwood did of late a stout souldiar of the Popes it is not like they will 〈◊〉 to kill the professours of Gods word whom they mortally hate and that know them not being at libertie whereby they vnknowne may hope to escape But if you shoulde goe about thus to vse vs yet wee doubt not but that God would as well preserue vs as the Diuell shoulde procure you If you had perused my booke as circumspectly and indifferently as you read it disdainfully and contemptuously and if you had been as much addicted to truth as you were bent to error you would rather haue thankt me than taunted me esteemed me than enuied mee not to haue charged me with lyes that haue vttered the truth If my booke be so vaine as you vaunte and so vntrue as you terme it then belike this your booke cleane repugnant to it is the Lanterne of learning the touche stone of truth and the welspring of wit But vntill I bee better resolued that mine is so false as you feyne and yours so true as you troue I will be so bold though somthing sleightly to write in the defence of my doings And though to my reproch you haue written to other to your discredite I haue written to your selfe Being very sory that you haue vrged me vnto 〈◊〉 and also it pitieth mee that you imploy your wit so vainely and your cunning in suche a cause Great learning and wit will hardly defende a 〈◊〉 But small 〈◊〉 with wisedome will easily maintaine a truth And now for that you haue written your said booke chiefly against matter Nicols I will leaue all that which you haue discouered to his 〈◊〉 discreadite for him selfe to answere who is best able to approue his owne sayings to vnburthen himselfe of suche vntruthes as it seemeth you charge him withall Meaning briefly in order frō the beginning of your boke to repugne such of your sayings as I am able 〈◊〉 reproue also to defend mine owne booke which you so maliciously haue staundered The title of your booke is as is before saide A discouerie of I. Nicols Minister c. I thinke by this your discouerie you will bee discouered to your further discredit You haue named him minister a name of reproche with many of your sect but a Minister of Gods worde and of the holy Sacraments haue beene and will bee esteemed with the godly aboue Papisticall Priestes maintainers and mumblers of the Masse that is most iniurious to the death of Christ. If Christe had thought it had beene a name of reproche hee woulde not haue saide these wordes to his Disciples It shall not bee so among you but whosoeuer will bee great among you let him bee your Minister c. The Angels of God were ministers for they ministred to Christe in the wildernesse Also Christe himselfe came to minister for thus he saith for euen the sonne of man came not to bee ministred vnto but to minister c. Mary Magdalene and Mary the mother of Iames did minister vnto Christe It is no euill or hatefull name to bee the minister of Christe vnlesse it bee euill to bee where Christe is For Christe saieth If any man minister vnto moe let him followe mee and where I am there shall also my minister bee The Apostles office and function was great and holy and yet Peter counted it a ministration The Apostles called the preaching of the 〈◊〉 of God y t ministration of Gods word seying we will giue our selues continually to 〈◊〉 and to the ministration of the woorde Here the Apostles disdeyned not to call themselues ministers of Gods woord If a minister were such a reprochfull name as you and your sectaries woulde make it Saint Marke woulde not haue taken that name vpon him for hee was minister to Paul and Barnabas for thus saith the text And they had Iohn to their minister which was Marke the Euangelist The holyest priest of the Pope was neuer made Priest in such order as S. Paul was made a minister for if the Pope haue made any yet hee made them priestes on the earth but Iesus Christ him selfe made S. Paule a minister yea and that out of heauen which S. Paule reporteth him selfe saying I saw in the way a light from heauen aboue the bright nesse of the sunne shine round about me and them which iourneyd with mee when wee were all fallen to the earth I heard a voyce speaking vnto mee and saying in the Hebrewe tongue Saul Saul why persecutest thou mee it is harde for thee to kicke against the pricke And I sayde who art thou Lorde And he said I am Iesus whom thou persecutest but rise and stande vpon thy feete For I haue appeared to thee for this purpose to make thee a minister and a witnesse of those thinges which thou hast seene Thus it is manifest that Iesus Christ him selfe out of heauen made S. Paule a minister When you can showe mee that any of your priestes haue been made priestes by a better man and in a better place then S. Paul was made a minister then I will esteeme your priestes aboue our ministers but vntill that time I will reuerence and esteeme our ministers of gods word aboue your papisticall and Idolatrous priestes And as it is manifest that minister was a comendable name and that it was 〈◊〉 in Christes and the Apostles time so it appeareth that there were ministers in Chrysostomes time and that it was 〈◊〉 thought to be a name of contempt for S Iohn 〈◊〉 〈◊〉 thus Stat minister communis minister alta vose 〈◊〉 c. The minister and the common minister standeth vp and crieth out with a loude voyce saying keepe silence and giue eare after that the reader beginneth the prophesie of Esaie Therefore if you weigh well the words before written concerning ministers you haue no great occasion to dispise the name of a minister Misreported you say a lesuit as though you thinke him farre vnwoorthie of that name if you do thinke him not worthie to be a Iesuite no more doe I. for I take him to be the childe of God and therefore not meete to be a Iesuite And now for that it seemeth you are a Iesutte because you would not haue Maister Nycols to bee of the Iesuites societie which you take beelike to bee the best of all other I trust you will not be
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
agreement of the same planets so 〈◊〉 And as two planets being in the thirde signe one from another beholding one another is a good and friendly aspect called a Sextile aspect So two notes distant in the thirde place or stringe one from another is a good concord and is called a third And as two planets being in the fourth signe one from another aspecting ech other is a quartile and an euill aspect So two notes distant in the fourth place one from another is a discord called a fourth And as two planets being in the fifte signe one from another and beholding one another is the best aspect of all other called a trine aspect So two notes distant in the fifte place one from another is the best concord of al other called a fifte And as two planets being in the seuenth signe one frō another aspecting one another is the worst aspect of al other called an opposite aspect Euen so two notes distant in the seuenth place one from another is a merueilous discorde in musicke called a seuenth Here you may see how wonderfully our earthly musick being oue of the foure Mathematicall sciences doeth agree with heauēly astronomie being also one of y e foure mathematicall sciences So that if you had been as profoundly seen in this worthy science of musick as you are in your diuelish doctrine of papistrie you would haue sought some other way or meane to discredite me than by naming me a musition or by my hauing knowledge in such a famous science Therfore I beleeue I shall winne more credite by your calling me a musition then you will get honestie by being 〈◊〉 Iesuite But it may be y t your drift was to dishonest me by making your reader beleue y t I was a musition and got my liuing by musicke as though they that liue by musicke must needes be vnhonest or whatsoeuer they write is not worth the reading I 〈◊〉 you thinke better of your romishe 〈◊〉 〈◊〉 of our English 〈◊〉 But if Iesuites may esteeme 〈◊〉 musitions surely a Christian may thinke well of Englishe musitions And if your musitions in Rome are to bee commended though they liue by their 〈◊〉 then I cannot fee why our Englishe 〈◊〉 shoulde bee disdayned that liue honestly by the same But to the entent you shall haue 〈◊〉 occasion to disdayne or disable mee for my knowledge in Musicke whereas I tolde you before in certifiing you of my estate and calling that I neuer had any spirituall 〈◊〉 though you might suppose otherwise now likewise to put you out of doubt though I haue some simple knowledge in Musicke I professe not musicke neither doe I gette any liuing or any money by Musicke Notwithstanding better and learneder than I haue done The knowledge of Sciences was wont to make 〈◊〉 to be esteemed and shall then the excellent Science of Musicke make me bee disdayned But suppose that Musicke were not one of the foure Mathematicall Sciences and so excellent as it is shoulde my knowledge therein woorke my discredite 〈◊〉 my booke therefore bee lesse counted of or esteemed Saint Luke is though to haue had skill in paynting which is not comparable to the Science of Musicke should therefore y e gospel of Christ or y t acts of y e apostles which he wrote bee disdayned or discommended because a painter or one that had skill in painting wrote it Shall the Gospell of Christ bee reiected which S. Matthewe wrote because hee was a tolgetherer which is not so deepe a mysterie as Musicke Shall Paules epistles be discredited because hee being a tentmaker did write them which is not so learned a science as Musicke Shall S. Peters epistles bee thought not worth the reading because they were made by a 〈◊〉 which is not so harde to learne as musicke Now seeing neither saint Matthewe by his tolgethering neither S. Luke by his painting nor S. Peter by his fishing nor yet S. Paul by his tentmaking are the lesse esteemed nor their 〈◊〉 lesse embraced then why shoulde my knowledge in the famous science of Musicke which you rather surmised then certainly knew cause me either to be disdayned or my booke diseredited And seeing king Dauid and the prophete of God was not the lesse honoured for his knowledge in musicke and his playing on the harpe neyther his booke which hee wrote of the psalmes is therefore lesse liked methinkes then you should not goe about to make me to be disdayned or my booke to be despised by surmising mee to be a musition or because I haue skill in musicke Therefore when you meane to discommende any hereafter reprooue rather his wickednesse then his writing his lewdnesse than his learning and his manners then his musicke vnlesse hee bestowe his learning in lying and his writing in wresting of the trueth as you Iesuites doe The 40. part THen after you come to a peece-of my preface and haue one snatch at it reciting my woordes not confuting the phrase as though you woulde haue your reader to disdayne my inditing as you woulde haue had them mistike mee for musicke and these are your wordes To the great comfort and ioy as he hopeth of her highnes being framed by him not troublingly by louingly vnto her subiects And so you leaue that matter and goe no further As before you geste a wrong cause of my being a musition so I perceiue you are ignorāt of y t cause of my writing y e same in y e order And thogh it appeare before y e you knew my thought and what I woulde haue saide yet here it is manifest that you know not what I ment in writing of this But that you may vnderstande that my wordes in this place are not so impertinent as you woulde haue them import I will shew you the foūdation wherfore I did frame thē The truth is about ten yeeres before I gaue her maiestie this my booke whiche you so muche discommende I with some paynes and trauel deuised a suite for the great profite and commoditie especially for the poore and needie of this my natiue countrey of Englande in most necessarie places throughout the whole realme being a marueylous profite to thousandes and hurte to none in the forefront whereof were these briefe woordes written In dei gloriam in Angliae Laudem In tuam O princeps vtilitatem Maximamque perpetuam famam Commoditas multis incommodum nullis Wherein I a Christian wished more good to this my countrey then euer any Iesuite did perfourme I am sure And as that suite was onely to bee graunted by her grace for the profite of her subiects so this my booke that I gaue her maiestie of late was to be perfourmed of her subiects to y e comfort and ioy of her grace For I beleeue if her stubborne and disobedient subiects that obey and fauor the pope would become obedient and obey her grace as my chiefe drift is in my saide booke I thinke it woulde be no small comfort
vnto Christ therefore he is loth to be humble meeke Fol. 33. pag. 1. Blessings of the pope fall 〈◊〉 but cānot go vpward fol. 37. pa. 2 Blessings of a blinde Pope haue no vertue Fol. 37. pag. 2. Booke may be a witnes if dust may be a 〈◊〉 fol. 52. pag. 2 Baptista Mantuanus extolleth Rome out of measure fol. 57. pag. 2 Burning and killing are the chiefest arguments that the papists haue to confute withal fol. 74. pag. 1 Better to be an English doctor than a latine dolte fol. 74 pag. 2 Booke nay be aswell without parts as a Iesuite without a name fol. 73. pag. 1 Booke most decestable in Italian ryme fol. 60. pag. 1 Better to deuise a lye then to come without fol. 86. pag. 1 Burton bayliffe of Crowland dyed strangely fol. 90. pag. 2. fo 91. 1 Best to suffer the Iesuites to gaine and winne least wee loose all our honest wise and noble mindes of England fol. 98. 2 Beginning of the boke forgotten whē the last ende was a writing fol. 97 pag. 2 C CAuse why the discouerie was written against master Nicols fol. 12. pag. 2 Conquest of the pope in Ireland not great fol. 15. pag. 1 Church of Rome which way a mother fol. 15. pag. 1 Children of the mother of Rome the Diuels bastards fol. 16. pag. 1 Children of the diuell are not tellers of truth fol. 17. pag. 1 Childrens 〈◊〉 founde in a Popes pond sheweth the chastitie of Popish Prelates fo 23. pag. 1 Christes Disciples departing from Christe made not Christes religion false fol. 25. pag 1 Christians are accurst by Iesuits for professing Gods worde fol. 6. pa. 1 Christe will 〈◊〉 vprightly with thē that deale preposterously with him fol. 27. pag. 2 Councell of Florence teacheth who goe to heauen hell and purgatorie fol. 35. pag 1. Controuler of two or three lines of 〈◊〉 ouerseene in one English word fol. 32. pag. 1 Christe aswell worthie to be kneeled vnto as the Pope fol. 36. pag. 1 Christe went on foote in as greate a throng as the Pope and was not carried on mens shoulders fol. 37 pag. 1 Christ rode but one day in all his life and that was on an Asse not on men fol. 37. pag. 1 Christe helpt the blinde and lame 〈◊〉 out riding on mens backes which did as muche good as the Popes blessings fol. 37. pag. 1 Christe bade the Apostles goe and preach but he did not bid the pope ride on men to blesse the people fol 37. 2 Church of Rome ought to dissemble whoredome fol. 40 pag. 2 Ciuil magistrats may permit whore dome without fault fol. 41. pag. 2 Christ and S. Paule brought foorth to maintaine the Popes stewes fol. 44. pag. 1 Christe much beholden to the Popes Iesuite for bringing him as a witnesse for vpholding of whoredome fol. 44. pag. 2 Christe will not boulster whoredome now beeing in heauen that abhord it being on earth fol. 45. pag. 1 Charitable deedes commendable so that they be not done as meriting workes fol. 46. pag. 2 Christ neede not haue been whipte if our owne whippings might put away our sinnes fol. 47 pag. 2 Christes olde spouse the Churche of Rome cannot lacke wit fol. 49. pag. 1 Cause why the boke called a Persuasion from papistrie was so intituled fol. 53. pag. 1 Christian hath taken a Iesuite napping fol. 54. pag. 1 Christian describeth his estate calling to a Iesuite because the Iesuite as yet hath not learned it out fol. 55 pag 2 Calling of a christiā passeth al earthly callings fol. 56. pag. 1 Cause that the Iesuites are no true subiects fol. 61. pag. 1 Cōmendation of musick fol. 62. pa. 2 Children 〈◊〉 laughing in their sleepe fol. 63. pag. 2 〈◊〉 discords of musicke cōpared with the aspects of the planets fol. 63. 2 Coggers foysters of false 〈◊〉 thriue not by their trade 69. pag. 1 Christ marueiled at the 〈◊〉 faith not at his lerning fo 75. p. 2 Christ said Oye of litle faith not O ye of litle learning fol. 75. pag. 2 Christ is to be credited in citing the Prophets without further searche fol. 77. pag. 1 Christ and his Apostles words were as true in their life time as they be now fol. 77. pag. 2 Christians lyes without limitation whereby they cannot be found fol. 78. pag. 1 Christiā sufficiently warned for vsing persuasion in steede of disuaston fol 78. pag. 2 Christe neuer tooke vpon him to dispense with the word of God as the Pope doth fol. 80. pag. 2 Christ learned Iudas his religion but the Diuell did teache him his treason fol. 18 pag. 1 Christes doctrin was not false thogh he conuerted no Priestes fol. 28. pag. 1 Christ and the pope haue one iudgement seat fol. 83. 1 Christian confuteth by writing Iesuite by thinking fol 90 pag. 2 Cutting of beardes cannot preuaile against Gods determination fol. 91. pag 2 Christe 〈◊〉 his 〈◊〉 but they did not kisse Christes 〈◊〉 fol. 93. pag. 1 D DEsperate and dolefull deathes of persecuting Papists fol. 10. pag. 1 Doctors of the Pope wrote thinges more meete for swine than for men fol. 13. pag. 1 Defence of a seely grāmarian fol. 12. pag. 1 Diuell the fittest husband for the mother of Rome fol 15. pag. 2 Doctrine must not be allowed by deeds but deeds by doctrine fol. 19 pag. 1 Detestable license graunted by Pope Sextus fol 21. pag. 2 Diuelish head cannot haue a godly body fol. 21. pag. 2 〈◊〉 of Priestes with women must bee counted for holinesse fol. 23. pag. 1 Detesters of a mans doctrine care not much for his name fol. 7. pa. 1 Doctrine of Iesuites distroyed with their owne darts fol. 10. pag. 2 Derided for vsing a P. fol. 27. pag. 2 Discouerer hath not gained much by discouering M. Nicols progresse fol. 31. pag. 2 Desperatiō of M. Nicols vncertain for that he is yet aliue fol. 31. pa. 2 Doubfull whether the Angell that keepeth Paradise woulde let the Popes soules in and out fol. 35. pag 2 Doubtful whether the diuels that are kepers of the Popes Purgatorie 〈◊〉 let y e soules out of purgatory if they were once in fol. 35. pag. 2 Defence of y e popes stewes fo 40. p. 1 Deuout Romans whip them selues for their sinnes fol 46. pag. 2. 〈◊〉 seldō or neuer vsed f. 53. p. 2 Daniel was of no great estate or 〈◊〉 the confounded the wicked Iudges fol. 56. pag. 1 Difference betweene papists musick and our musicke fol. 61. pag. 2. Dentō that could not burne in Christes cause was burned in a worse cause fol. 94. pag. 1. Dale a promoting papist was eaten with lise fol. 94 pag. 1. Doccor Whittington as he came frō the burning of a godly woman that he condemned was in a great throng of people killed by a Bull none other hurt but he fol. 95. pa. 2 96. 1. Definitiue sentence of a Iesuite fol. 98. pag. 2. E EUill successe of Iesuits Fol. 4. pag. 1. Euill luck
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
prophete of God Then I a member of Christ doubt not but to confute one of the Popes Jesuites The 45. part IT pleaseth you in derision to liken mee to an Englishe Doctour well I had rather bee an Englishe Doctour then a latine doulte an Englishe protestant than a latine papist and an Englishe Christian than a latine Iesuite And I had a great deale rather goe to heauen to knowe the Gospell in Englishe then goe to hell to knowe the popes lawe in latin Is learning any thing els but intellectio cōme moratio praelectorum seu auditorum What was the deepe learning of Plato Socrates and Aristotle and of al the other heathen Philosophers without knowledge of Christ they had been better to haue bin vnlearned coblers to haue knowen Christes Gospell in their mother tongue without any other learning then to haue been so profoundely learned without Christ as they wer Unlesse one bee profoundely learned you make noe accoumpt of him but howe so euer you count learning I am sure that godlye knowledge not curious cunning and the trueth not the tongue will guide vs to heauen Yet if you goe to learning there are a great sort of wise and learned doctours in this realme that are able to teache and turne your Romishe doctours especially in true knowledge and learning but be like you thinke our Englishe doctours are vnlearned else you woulde not compare mee that am without all witte and learning to an Englishe doctoure They are very muche beholden to you for hereby you goe about to make them eyther no Englishemen or els to bee without all wit and learning But as it is too much for you to prooue so I am sure it will bee harde for you to proue them no Englishemen For though you can bee contente to forsake your Prince and your Countrey for the pope and so of a true Englishman to become a false Romaniste yet they I am sure will sticke to their Prince and continue in their Countrey detesting the Pope and his practises But though you turne from your prince and countrey yet you can not turne your selfe from being an English man for though you may chaunge your conditions yet your natiue countrey can not be chaunged Therefore euery doctor that is borne in Englande must needes be an Englishe doctour though he be neuer so learned So that contrary to your former tale you affirme me vnwares to be both wise and well learned as our Doctors of Englande are or els our Doctors of Englande or Englishe Doctors to bee without all wit and learning as I am But to suffer a small inconuenience by auoyding a greater mischiefe you were best to alowe mee some witte and learning least by your doome all our Doctors in Englande haue neither wit nor learning Therefore nowe it standeth at your curtesie whether you will bee a lyar to make them all learned or to tell truth and make them all fooles Truly you beeing a Iesuite write very vnaduisedly and preposterously for you call mee a Doctor and yet you say I am vnlearned that is indoctus Wee Christians doe vse to haue men docti learned before wee make them Doctores that is teachers but you Iesuites can make men Doctores teachers before they bee docti or learned Belike you had this power of Pope Iohn the 13. For as hee made Boyes Bishops for money and Deacons in a stable before they had wit so you haue made mee a Doctor before I haue learning But though you haue made me a doctor w tout learning yet vpon your bare worde I dare not aduenture to bee a Doctor or teacher before I bee learned So that as one that woulde faine learne I will content my selfe with the name of a simple scholler giuing my title of a Doctor to you that are so profoundly learned Yet sor all your great wit and deepe learning if you haue all the wisdome learning of the worlde without the Gospell of Christ you haue nothing and if wee haue none other learning but the Gospell wee haue learning enough For if the best learning the Prophetes of God had was thus saith the Lorde then what better learning can wee Christians haue then thus saith Christe Therefore though you Iesuites do bragge and boast of your great knowledge and learning yet wee Christians can reioyce in nothing but in Christe and in the knowledge of his Gospell well assured that the small learning of a Christian shall bee able to conuince the greate and profounde learning of a Iesuite For if simple fisher men vnlearned were able to confounde the beepe Doctors and the profounde learned Iewes by the Gospell then I though I haue but small learning make no great account to consute you Iesuites with the same Gospell of Christ for all your profounde wit knowledge and learning These people are the most blessed that haue the greatest faith not the most learning Wherefore if I heare and followe Gods worde I care not though you disdaine mee for want of learning for my want of learning cannot bee so great a reproche to mee before men as your want of y t true knowledge of the Gospell perfect faith in Christe is before God Therefore you haue not so great a cause to discommende or deride mee for want of wit and learning as I haue cause to lament you for want of true knowledge in y t Gospell and perfect faith in Christ. God accepteth faith more then learning though you regard learning more then faith Christe marueiled at the Centuriōs faith not at his learning whose seruant he healed saide to him goe thy way as thou beleeuest so be it vnto thee hee saide not according to thy learning so bee it vnto thee Christe also saide to the woman that was healed when shee touched his garment daughter thy faith hath made the whole he did not say thy learning hath made thee whole Christe rebuked his Apostles and other diuers times saying O ye of litle faith but hee neuer disdained nor discōmēded thē for lack of learning neither said he to thē O yee of litle learning But if Christes Disciples or they that belonged to him did thinke hee was madde then it is no great maruaile though you that know me not hate my religion doe say that I am without all wit and learning And though I am without all wit and learning I comfort my selfe with the saying of Dauid which is The law of God is perfect conuerting the soule the testimonie of God is sure and giueth wisdome vnto the simple Psalm 19. And as you deride and disconunend me for want of wit and learning so in the beginning of your said discouery where you discommēd M. Nicols for writing of Hebrwe and Greeke in 〈◊〉 latine Epistle to that worthie good zealous 〈◊〉 Sir Owen Hopton you seeme to disable the said knightes knowledge in the latine tongue in saying that hee was ouermuch troubled with the
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