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
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
vs whether you meane spirituall birth or temporall bearing vs on her backe I am sure you say most vntruly She may beare or bring foorth Iesuites if she will but shee can neuer beare or bring forth true Christiās if shee woulde as you that are Iesuites take her for your mother reioyce y t she hath borne you so we y t are Christians take god for our father are most glad y t we are borna new in christ through hearing of y e gospel working of y e holy ghost And 〈◊〉 for other bearing I am sure y e pope which is y e head of 〈◊〉 church hath beene so long vsed to bee borne on mens shoulders that hee will disdeyne to beare or carry any either on his shoulders or other wise Therefore in this that your holy mother hath borne vs take it which way you will is a most manifest vntruth vnlesse you haue some other mysticall meaning in it that is to busie for my braine And with our bringing vp I thinke your holy mother hath not been muche troubled for thankes bee to God our soyle hath and doth dayly yeelde vs sufficient sustinance and 〈◊〉 of all things yea that hath been such a long time since your holy mother hath curst vs for so long as shee blest vs wee neuer fared so well that the like hath not been seene God graunt wee be thankefull for it vnlesse you meane our bringing vp in Queene 〈◊〉 time by your holy mother which if all things bee well marked may bee called rather a beating downe then a bringing vp no doubt your holy mother tooke then great paynes with bringing of vs vp for they that obeyed her they helpt to feed her and bring her vp and such as stucke to Gods worde and refused her she did beate downe and burned them to ashes was not this a louing mother that thus brought vp her children If you meane of the bringing vp of master Nicols by your holy mother at Rome in feeding and releeuing him I must needes say that though it was to feeding of his body it was to the killing of his soule For your holy mother feedeth her children as cattell is fed for though the oxe is glad when he is put into a good pasture to bee fed yet the simple oxe is fedde to bee killed So your holy mother feedeth her children to the death of their soules and nourisheth them louingly to their endlesse destruction And as the oxe is ignorant that hee is fedde for his death so you little knowe the destruccion will follow this your bodily feeding Therfore if you woulde consider the ende of your holy mothers feeding of you woulde rather fast and fare hard in England vnder your mercifull prince then to haue all the pleasures you can wish vnder your cruell wicked mother of Rome Therefore 〈◊〉 from that feeding that will make you fast al wayes and shunne from these delicates that will driue you to the Diuell The tenth part YOU write in your sayde booke to the greate slaunder and reproche of our ministers and Preachers that if the notable infamous acts of ministers and Preachers onlie in this one Realme of Englande for the space of one dozen yeeres past were gathered into some one booke for the view of the worlde they woulde be more in quantitie and in qualitie more heinous than all that they haue gathered by great labour and much fashood in their seuerall bookes out of the liues of the woorst Catholikes for these thousande yeeres past ouer all the whole worlde c. If you had lamented the wicked liuinges and lasciuious liues of the ministers and Preachers of Gods worde as you reioyce therein you woulde not haue written so manifest a falshood as you haue done But as the Diuell is the father of lies so can not his children be tellers of trueth And as you haue detracted my booke without anie triall so you haue 〈◊〉 our ministers and preachers without any proofe or any argument but this your owne bare wordes thinking belike that you Iesuices shoulde be of such credite that your bare sayinges shoulde bee taken forsooth and your counterfaite coyne should goe for currant Whatsoeuer before I haue written of you I haue done the same with authorities and argumentes but this that you haue written against our ministers and preachers wee haue but only your penne for a proofe and your worde for a warrant But as I must needes confesse that many of our ministers and preachers haue not liued so well as they shoulde nor so godlye as I wishe yet it is moste manifest for certaine hundreth yeeres past that many of your holie Popes Cardinalles Prelates and Papisticall priestes haue liued so horribly incontinently and diuelishly that it will loath any true Christian to heare I doubt not but if you could haue mamfested your malicious minde against our preachers and ministers you would not wish such slight woordes so soone haue giuen it ouer but for that it would haue beene to busie for you openly to proue such a number of notable infamous actes against our preachers and ministers as you pretēd priuily with your penne You referre your readers in the mangent of your booke to the recordes of our temporal courtes Indeed y e Pope his prelates are wilier thē our spiritualty for none of their doings or deeds may be called to account but only before thēselues No lay mā may accuse you no tēporal iudge may cōdēne you nor no king may controll you wherby your diuelish practises may be kept priuie and y t the cōmon people shold not know your detestable dealings And because you would seeme to be saints though your liuings were lothsome you prouided a remedy for a mischiefe but if y e practises of your Popes the cōdicions of your cardinals y e blemishes of your Bishops the Acts of your Abbots the maners of your monks y e facts of your fryers y e chastity of your chānōs the pernitious doings of your priests for a thousād yeres past might haue come in questiō before tēporal magistrates ciuil iudges y t y e lay mē might haue cōplaind so a gainst thē according to their causes as they may do against our preachers ministers with vs thē I am most sure certain y t al the abhominable actes detestable deeds execrable enormities and filthy facts of them could not be conteined in a great number of greater bookes then the greatest bybles we haue For seeing there is so manie bookes filled with their filthy factes and detestable doings for all their restrained lawes and priuie keeping of the same what a number of volumes would haue 〈◊〉 farced therewith if euery one that would might haue written according to their desertes complayned to the temporall powers according as they had occasion Also it cannot bee that our ministers and preachers of Gods worde which is the director of trueth should generally liue so infamously as
it had been as good for you to haue holden your peace and not to haue entituled our preachers and ministers with suche infamous actes as you haue done For your great gaine you looked for thereby may 〈◊〉 turne to your losse if the Popes owne decree your owne counsels and manifest actes and deedes with persons and place may bee credited before the bare worde of one 〈◊〉 without any tryall argument or proofe The II. part VVHo doth not see say you the great varietie of important learned personages whiche from time to time vpon tryall of the truth doe returne vnto vs euen from their ministerie c. If you meane that there are such a number of Apostatase come ouer to Rome or beyonde the seas then to tell you euen truely I and many thousandes besides do neither see it nor heare of it neyther doe wee misse them I will tell you my mind such as are wearie of their welfare in englande I wishe they shoulde taste of euill fare at Rome and suche as are not pleased to bee gouerned by a most mercifull prince at home I woulde they were yokt with a cruell tyrant abrode and suche as are not 〈◊〉 with their owne 〈◊〉 countrey of Englande I woulde they might suffer some penurie in a barran and forraine soyle for thoughe suche maye pleasure you yet I am sure they doe but 〈◊〉 vs. But if there be such a great nūber of thē it is a great tokē they loue not their prince so well as the Pope and therefore more meete to be with the Pope then with their prince And because they preferre the popes lawes before the Queenes proceedings therefore I thinke them more 〈◊〉 for Rome then for Englande You may say they are true to the Pope but I am sure they are false to their prince or els they would be content to bee gouerned by 〈◊〉 grace But though many returne from vs to you yet our prince doth not send them 〈◊〉 to Rome to stirre 〈◊〉 there and to seeke the 〈◊〉 of the pope as the pope hath sent some hither 〈◊〉 England of late to allure the people to rebellion for the confusion of their 〈◊〉 You make as though there were a 〈◊〉 great number of them returned from vs to you if all the important learned personages had returned to be of your 〈◊〉 that are still of ours then you might haue boasted that they had been a great number in deede Yet it seemeth by your saying as though you had almost all and weefe we or none or that shortly for that they refuse vs so fast that Englande will bee destitute of meete men for the ministerie You count our learned men that are dayly wonne from the Gospell to you but you consider not the greate number of the simple and vnlearned sort that our preachers winne dayly from you to vs. If you encrease one way I beleeue wee encrease twise as much an other way And whereas these important learned men you meane before they reuolted frō vs were able to instruct the simple and vnlearned shortly I 〈◊〉 not but that manie of the simple learned that are 〈◊〉 conuerted to vs will bee able to reprooue your sayde important learned personages And this their great returning to your religion you say is vpon the tryall of the trueth This is your owne bare 〈◊〉 for other argumentes or proofe to confirme the same you bring none But belike the tryall of your trueth hangeth 〈◊〉 mens 〈◊〉 to you which if it be so then why may not the daily returning of other to vs try as well that ours is the trueth 〈◊〉 If you meane the trueth is tried by the number of them that returne then we haue no cause to refuse you therein far whereas one doth turne from the Gospell to 〈◊〉 twentie haue and doe dayly both here and in other countreys come from papistrie to the Gospell But the turning or returning of the people is no perfect way to try the trueth For Gods worde 〈◊〉 him that turneth but hee that turneth must not trie Gods worde None of the popes preachers did euer turne so manye in a day to 〈◊〉 as Peter did turne to the Gospel for Saint Peter converted in 〈◊〉 day three thousande by preaching the Gospell Therefore if the trueth of religion depende of the nomber of them that are turned then I am sure the religion of the Gospel is true and all other religions are false For none other religion in all the worlde hath so quickly soddenly and myraculously encreast and sprung vp as the gospel And further if you will make the trueth of your religion to consist by the turning of vs to you why may wee not then as well say that the turkes religion is also true for that diuers Christians haue and doe reuolt to the same And as you say that many of our ministerie is returned frō vs to you euen so I say that many of Christs disciples went from him and walked no more with him yet I hope you wil not say that Christs religion was false because his disciples daparted from him and forsooke his religion But as Christs disciples were false disciples because they departed from Christ euen so our men of the ministerie bee they neuer so learned are false ministers and Apostatas because they are returned from vs whiche teache the same Gospell that Christ taught to his disciples And whereas you boast that they that are returned from vs to you are important learned personages yet if a christian may giue a Iesuite counsell I woulde wishe you not to leane too muche to your or their learning for great learning without Christ is nothing but small learning with Christ is much God beholdeth the lowlie not the learned The blessed virgin Marie the mother of Christ saide that GOD looked on the lowlinesse not of the learning of his handemaide The hawtie and learned Pharisees were not chosen by Christ to be his Apostles they had suche learning that they thought scorne of Christ as you with your learned important personages thinke scorne of the Gospell And as the proud learned Pharisees said to the simple and plaine Iewes that beleeued Christe in these wordes Are yee also brought into errour doe any of the rulers or of the Pha risees beleeue on him but the cōmon people which know not the law are accursed So you with your important learned personages may say to the common simple people that beleeue the gospel wil you be seduced frō our holy mother the Church of Rome will you be brought into the errour of these heretikes of a newe religion do you see any of vs that are important learned personages beleeue on their newe founde doctrine none followe them but the common and vnlearned people which vnderstande not the scriptures Take heede therefore what you doe for our most holy father the Pope hath not onely cursed them but also wee holie Jesuites that holde on the blessed name
a very little and selie wretch and farre vnable to match with the power of your mightie Gyaunt the Pope But as little Dauid not by his owne strength but by the power of God did hyt the great Golyah in the middes of his forehead with a stone of his sling and so killed hun outright So litle M. Nicols not of himselfe but by the help of God with the litle 〈◊〉 of his tongue and penne may with the stone of Gods worde hyt your mightie Pope such a blow that it wil make him to stagger Of the like Gods name bee blessed wee haue great tryall and 〈◊〉 For many as little and smal to see to as M. Nicols haue so hit the Pope by meane of their slings that hee hath had such a fall as I am sure hee will neuer recouer againe You count it a great discredite for M. Nicols to trauell as hee did especially from Rome to the Pulpit in the Towre of London well me thinkes it deserueth more credite to goe from Rome to the Towre to preache the worde of God then to bee ledde from the Towre to 〈◊〉 to bee hangd for treason And therefore though you speake it in reproche of M. Nicols that hee came from Rome to preache in the pulpit in the Towre yet it was not greatly to the prayse of Doctor Storie Ducket called 〈◊〉 and your great captaine Campion and other to he led from the Towre to preach in the pulpit at Tyborne 〈◊〉 M. Nicols 〈◊〉 from Rome into Englande and to become a professor of the Gospel subiect to his prince to bee a friende to his countrey is to bee discommended then they y t goe from England to Rome to denie y e word of God to be false to their prince and to bee enemies to their countrey are not muche to be praysed Thus if you weie all thinges vprightly you haue no great cause to showe Master Nicols progresse from Rome to the pulpit in the Towre of London to his reproch And nowe as you haue discourst and opened M. Nicols doings to the discrediting of his religion so haue I discourst and blased forth your execrable othe and religion to the discrediting of your doyngs The 17. part AFter this you say and that agayne in good sooth that you muche pittie the man and that you wishe his onely repentance to pardon and not his infamle to desperation A false meaning had neede to be finely smothed if you pitie him because hee embraceth the woorde of God and is become obedient to his lawfull and mercifull prince then I must needes say you are too full of pitie I feare you are so ful of 〈◊〉 pitie that there is small roome for true pitie that the scripture alloweth True pitie can not bee in them that so enuieth any that will allowe consent yea and reioyce in the burning and destruction of any Though you pitie M. Nicols as you say yet hee knoweth no occasion I am sure why you shoulde pitie him so much I woulde he had no cause to pitie you Nay you pitie him not but spite him that he doth so well but he and wee all doe pitie you that you doe so euill It is but a madde repentance to pardon that you wishe him for you woulde haue him repent and 〈◊〉 for ye that hee hath forsaken the Pope and returned to Christe and that hee dispiseth your Diuelishe doctrine and embraceth the worde of God And you woulde haue him trust to the Popes pardon which will vtterly deceiue him and to 〈◊〉 Gods pardon which onely can helpe him And here vpon you conclude if he repent not to pardon as you 〈◊〉 him then he must needes bee infamous and so come to desperation But we may well doubt whether your bare word without either authoritie or any argument be a sufficient warrant that hee if he continue in the gospell and the obedience of his prince shall be infamous and so come to desperation But though you would haue your simple reader to giue credite onely to your good sooth that M. Nicols if he continue in the gospel as he doth shall there by get infamie and so come to 〈◊〉 whereof you are vncertaine because you haue not yet seene the proofe for he is yet aliue yet I would haue the indifferent reader consider that I haue already with argumentes proofes and true examples plainely 〈◊〉 that diuers of your religion wrought their owne infamie came to desperation whereof I haue seene the tryall Therefore your good sooth is not a sufficient proofe that M. Nicols if hee continue as he doth shall come to infamie and 〈◊〉 But the dolefull and desperate deathes of them of your secte which are yet freshe in memorie is a manifest proofe that you and your sectaries will come to infamie and desperation if they and you continue as you and they doe Therefore wee much pittie you and wishe onely your true and vnfained repentance and that you may 〈◊〉 pardon for your sinnes at Gods hande through the death of his sonne Iesus Christe the onely Sauiour and redeemer of all the worlde and not to sticke to the popes pardon The 18. part IT seemeth that you haue a diuine knowledge in presaging or foreshewing the cause why one is borne in the place where they first come into the world it may be that you learned it of the pope who hath a diuine and heauenly iudgement for like a profound scholler and a deepe clearke soon after you somthing touched M. Nicols short progresse and course from Wales to Rome from Rome to the pulpit in y e towre of londō you say I. Nicols therfore was born at Cowbridge in Wales c. By this your saying it doth appeare that M. Nicols was borne at Cowbridge in 〈◊〉 because he wēt or made his course from Wales to Englād from England to Flaunders from Flaunders to Rome from Rome to the pulpit in the Towre of London For you say Iohn Nicols therefore was 〈◊〉 at 〈◊〉 in Wales and nowe for that there is none other cause before specified but onely his said course and trauell from Wales to England and then to Rome and so from Rome to the pulpit in the Towre of London therefore his said iourney and course from Wales to England and from England to Flaunders and from Flaunders to Rome and from Rome to the pulpit in the towre of London if we may beleue you was the cause why M. Nicols was borne at Cowbridge in Wales It was happie that hee traueyled that iourney to Rome and so from Rome to the pulpit in the Towre of London or els it seemeth by your saying hee had neuer 〈◊〉 borne at Cowbridge in Wales Had not you tolde mee this tale I shoulde haue thought that his beeing borne at Cowbridge in Wales was rather an occasion that hee made this course and iourney then that this his course iourney should haue made him be borne at Cowbridge
and ioy to her highnes And for that the premisses considered it may more manifestly appeare that these my wordes whiche you seeme to disdayne are not so farr out of frame nor so vnaptly placed as you woulde haue your reader to thinke I will here write the wordes in such order as I wrote them to her Maiestie and not out of order as you haue done which being aduisedly read of the indifferent reader conferring the same with my former wordes they may thinke that you haue not delt very indifferently with me And these are my words in the beginning of my Epistle As heretofore my most gracious soueraigne I troubled your highnes not without some trauel to my selfe in a thing that was necessarie reasonable and commodious to many and hurt to none Euen so I haue nowe not troublingly but louingly framed an 〈◊〉 〈◊〉 to such of your subiectes as feare not God as they ought regarde not his woorde as they should nor obey your highnes as they are bound naming them English enemies as I may very wel for english friends I am sure they are not which perswasion is necessarie reasonable and very profitable for them not hurtfull to any And as that which before I made to your Maiestie was by your grace onely to be authorized for the great reliefe and succour of your subiectes So this that I haue nowe written to your subiects is to be allowed and practised by them to the great comfort and ioy I hope of your highnes And though I haue pende it for them to performe yet I haue dedicated it to your grace to peruse c. Hereby I trust the indifferent reader will iudge the circumstance of the matter considered that my sayde words are not so much awry as you would faine make your reader beleeue And as hereby you goe about causelesse to discommende me for placing of my words so you go about to bleere your readers eyes fraudulently w t displacing of my words as the indifferent reader may perceaue for these wordes To the great comfort and ioy I hope of your highnes you haue placed them before these wordes not troublingly but louingly vnto such of your subiects whiche were behinde them eight or niene lines besides you haue of purpose lefte out the rest of my words between them and all to marre the sēce of my saying to make my matter seem w tout method If you were as honest as you woulde seeme by your name you would not thus dishonestly haue ioyned those my sentences so nie together that I did place so farre a sunder and to leaue out such wordes as thereby the sence shoulde be hindered or hid to discredite me withall You thought belike that eyther your reader would neuer reade my booke or that I shoulde neuer reade this your booke or that I woulde not or coulde not defende my doinges againste your booke I woulde be loth you shoulde take mee with racking your writing or displacing your wordes as I haue done you no you shall not finde in all this my booke that I haue left out any of your words of your sentences y e I haue writtē or made any of your sētēces to leape so far out of their places no I haue written them truly as I found them whereby the in differēt reader may spie what differēce there is between a true Christian and a false Iesuite The 41. part THen after this these are your wordes that followe This mans drift is as he sayth to prooue all papists to be Englishe enemies and extreeme enemies to Englande which in effect he prooueth thus papists doe loue the Popes lawe the Pope he loueth not God Almighties lawe the Queenes Maiestie shee loueth God Almighties law and her lawe is all one with his how then can the papists loue their Queene and countrey If you ment as truely as you meane falsly you woulde haue set downe my woordes as they are in my booke as I haue written your wordes plainely as I found them in your book But because you seeke my discredite you counterfeite my words In the beginning of w t your counterfeate words you affirme that I say my drift is to proue all papistes to bee English enemies and extreeme enemies to Englande If I haue sayde so why doe you not shewe me where and in what place I. sayde so as well as I tolde you where you sayde a 〈◊〉 frō dishonestie If I haue not sayde so then why doe you belie me Methinkes it should not stand with your holy profession to charge me with an vntrueth Marke the title and beginning of my booke and you shall see whether you haue delt plainely and truely with mee or no. For these are my very wordes A perswasion from papistrie written chiefly to the obstinate determined and disobedient English papistes who are herein named and prooued Englishe enemies and extreeme enemies to Englande c. Here may you see your owne corrupting of my wordes and meaning my drift is to proue obstinate determined and disobedient papists English enemies and extreeme enemies to England which in my sayd booke I haue proued alredy And not all papistes for I know there are simple seduced english papistes y e you y e are deepe determined papistes shal neuer I hope allure frō the subiection of their Prince to the obediencie of the Pope In your saide counterfet words floutingly and mockingly you affirme to allure your Reader to mislike me that I shoulde say thus The Pope hee loueth not God almighties lawe The Queenes Maiestie shee loueth God almighties lawe c. With which worde God almightie you deride mee as though I were a childish writer or that I wrote some trifle or toy to please babes withall To discredite my writing you haue put in God Almightie more then I wrote whereby you haue taken the holy name of God in vaine But if I had vpon good occasion written it you woulde rather haue pluckt it out of my writing therby to discredite me Wherfore because you are such a subtill shiftter and foyster in of wordes I will heere write mine owne wordes that they may 〈◊〉 their owne tale whereby the indifferent Reader shall see whether a Iesuite hath delt honestly with a Christian or not And these are my very words that follow which cunningly you haue counterfeited It is wel known that the Pope is enemie to our queene his lawes are repugnant to her lawes and his religion is contrary to her religion which is the Gospell of Gods worde Nowe if any that is borne within England doth earnestly loue the Pope then they can not faithfully loue the Queene if any of them obey the Popes lawes and decrees they must needes disobey the Queenes lawes and orders and if they imbrace and loue the Popes religion then they must needes forsake and despise Gods worde the Queenes religion Nowe for you that are 〈◊〉 then you are rather the Popes louing seruants then the Queenes true subiects And
A persuasion frō Papistrie there you altered not my words but wrote thē as I wrote them because you thought y t persuasion beeing mine owne woorde woulde disgrace or discredite mee But now you perceiuing that if you should write mine owne woordes as they bee they woulde not then serue your turne Wherefore you defaced and displaced my woordes and foysted in your owne to my reproche and to your owne credite as you thought But as coggers and foysters of false Dyse thriue but sorily by their trade so you by the chopping and chaunging of my words and foysting in your owne will gaine but little And as they for their cogging and foysting when it is knowne are so dispised that the honest doe shunne them so you when this your subtill shifting is spied for all you are a Iesuite will procure your owne shame Your Reader hauing any good consideration will not thinke but that my woordes hang better togeather then you wrote them But that your dishonest dealing may the better appeare and that the indifferent and wise Reader may iudge whether ' I wrote so fondly as you haue affirmed I will heere both write my very woordes that you so shamefully altered and also the occasion and the circumstance thereof For in this point I went about not only to prooue her 〈◊〉 greate mercie and Ienitie to the obstinate Papistes her disobedient subiects But also though some of the stubborne sort did so little consider her power that they woulde say that shee had no lawe to punishe or execute them for the same that shee had as great power and authoritie to make lawes and to punish them as Queene Mary had But all this you left out besides the marring of my sentences and arguments that the reader might thinke that it had neither good method nor matter And now heere followeth my wordes If he that counterfeateth the Queenes Maiesties seale for some priuate profite breaking thereby but one part of her lawes is a Traytour and is therefore put to death Then are not you that are obstinate and disobedient Papistes Traytours And deserue death that hate your prince without any cause and that withstande and disobey all her godly lawes and proceedings In the louing and obeying of whome and the keeping and obseruing of whose lawes and orders her Graces safetie the preseruation of her person the conseruation of the common wealth and the prosperous state of this Realme doeth chieflye depende If heereby you will not willingly see what you are I feare against your willes you will feele hereafter what you are Open your eyes therefore and see what a mercifull Queene you haue that euer since shee beganne to raigne hath rather mercifully without lawe sought to winne you then cruelly by lawe to enforce or wounde you Thinke not because shee suffereth you that therefore shee cannot punishe nor execute you whiche if some of you sticke not to say openly many of you I beleeue thinke the same priuilie Thinke not because shee hathe made no lawe for you that therefore shee can make no lawe for you for the Queenes maiestie hath as great power to punish the Idolatrous Papistes in her Realme as king Iosia had to burne the Priestes of Baall in his Realme King Asa and his people made a couenant and swore not only to seeke the Lorde to cleaue vnto him and to hearken vn-his voyce but also that whosoeuer did not so shoulde bee slaine whether hee were small or great man or woman which couenant hee perfourmed and brake not And is not our Princesse queene of England aswel as Asa was king of Iuda and hath not shee as great power in her kingdome as he had in his And if GOD was well pleased with king Asa for making and perfourming of that couenant as hee was in deede would hee then bee angrie thinke you with Queene Elizabeth if she made the like and perfourmed it I thinke not But our mercifull Queene though shee hath set foorth the true 〈◊〉 of God as speedily as earnestly and as zealously as eyther king Asa or any other rular to bee followed and obserued throughout her whole realme hath not made any such couenant or law to slea or kill them that do not follow and obey the same But consider this well if the Pope not appointed by Gods lawe to raigne and rule as hee hath doone may murther and kill as many of you thinke hee may the professours and followers of Gods worde beeing not his subiectes for disobeyiug his lawe deuised and inuented by man on earth and procured by the Diuell Then may not wee thinke that our Queene appointed by God and allowed by his worde to raigne ouer vs may lawfully kill and put to death the Idolatrous Papists her subiects for wilfully disobeying and withstanding the law of God that came from heauen beeing long since taught by the Prophetes by Iesus Christe the sonne of God and by his Apostles mooued and procured thereto by God the holy Ghoste Therefore I beseeche you weigh the milde nature of our gracious Queene the mother of mercie that doth not vse the iustice shee may and marke your holy father the Pope the captaine of crueltie that vseth the iniusticie he ought not I pray you is not our Elizabeth Queene of Englande as well as Queene Mary was Whatpower what iurisdiction what authoritie what superioritie what excellencie and what els had Queene Mary that this our Queene Elizabeth hath not Queene Mary was king Henrie the eights daughter so is our Queene Elizabeth Queene Mary was King Edwardes sister so is Queene Elizabeth Queene Mary succeeded her brother King Edwarde so did Queene Elizabeth succeede her sister Queene Mary Queene Mary was lawefull Queene of Englande Queene Elizabeth is as lawfull Queene of Englande I will not say more Queene Mary put downe Gods worde planted by her brother and set vp Papistrie and Idolatrie and obeied the Pope Queene Elizabeth put downe papistrie and Idolatrie planted by her sister and obeyed GOD Queene Mary vsed her harmelesle and obedient subiects cruelly and put them to death that professed gods worde Queene Elizabeth vseth her wicked and disobedient subiects mercifully and suffereth them to liue that professe and stifly defende papistrie and idolatrie the doctrine of the Diuell These comparisons duly considered your Queene Mary did not muche excell our Queene Elizabeth vnles in crueltie and burning her harmelesse subiects Nowe if Queene Mary might put to death her humble and harmelesse subiects for professing of Gods word Then I cannot see but that our Queene Elizabeth may as well execute her stubborne and disobedient subiects whiche shee as yet neuer did that withstande Gods woorde and will needes followe papistrie and idolatrie And further if Queene Mary had a lawe to burne the seruantes of God that were obedient to her concerning their worldly dutie and neuer ment her harme Then why may not our Queene Elizabeth make a Lawe to execute the popes seruantes that are bounde to be her
will here recite myne owne woordes that the indifferent reader may see whether you haue vsed mee indifferently and whether you ment well to father suche falsehood on mee or not In deede I haue prooued by argumentes that you that are obstinate disobedient determined papists are most earnest Enemies to Englande of all other and deserue death more then theeues murtherers pyrates coyners and suche like but that I haue saide that all papistes are woorse and deserue more death then drunkardes theeues murtherers and pyrates I vtterly denie And in that case of death I named not drunkardes for that wee haue no Lawe to put them to death And nowe here followeth mine owne wordes which I doubt not but that the reader will consider indifferently for vs both Our Theeues are English enemies whereof many steale for necessitie Vnthriftes are Englishe enemies both to themselues and to other for that they spende wastfully on them selues that other haue neede of Drunkardes are Englishe enemies but are most of all their owne foes vnlesse they kill or hurt any in their drunkennesse besides many suche like Enemies yet all these with manye other are not suche Englishe Enemies vnlesse they bee papistes with all but that they loue their prince obey and followe her godly proceedings wish her a prosperous raigne and woulde fight if neede were for her grace and helpe to defende this their Countrey from her foes which may bee counted as friendes in comparison of you that are suche papisticall Enemies For though there are many enemies as theeues murtherers pyrates coyners clyppers of money coūterfeaters of the Queens seale with diuers other yet you that are obstinate disobedient and determined papistes are the most earnest enemies to Englande of all other for if the Queenes Maiestie should enriche set in authoritie or promote the sayde theeues murtherers pyrates coyners clyppers of money and counterfeaters of her highnesse seale vnlesse they be papistes withall they would thanke her loue her obey her and obserue 〈◊〉 lawes and so of Englishe enemies become Englishe friendes whiche you that are peruerse and determined papistes woulde neuer doe though her grace should do so to you for as harlots that loue other better than they loue their husbands though their husbandes loue 〈◊〉 neuer so well set all their whole minde deuises and studies howe to bee ridde of their husbandes Euen so you that are obstinate and determined papists that are spiritual fornicators though the Queenes Maiestie shoulde giue you great liuings set you in authoritie or highly promote you yet for all that your chiefe minde and studie would bee howe to be ridde of her grace howe to displace her and howe to haue a papist to rule in her roome whereby you might at your own 〈◊〉 commit spirituall whoredom with Idols Images and the Masse whiche you loue better then your owne louing husbande Christe the sonne of God And thus let the Queenes Maiestie do for you neuer so muche yet you will not bee Englishe friendes but vtter enemies to her grace and to Englande your owne natiue Countrey vntill of peruers papistes you become perfite protestants which is altogether my drift Yet I beseech you marke this consider it wel though very neede compell the aforesaide for the most part to be theeues murtherers pyrates coyners of money and such like to be Englishe enemies which may and doe dayly become Englishe friendes yet there are such lawes for them as therefore they are put to death But for you that are obstinate and disobedient papistes that are so great enemies to England without neede and that nothing can reclaime to bee friendes to Englande our most mylde and mercifull Queene as yet hath made no suche lawe to put you to death nor grieuously to punishe you though you deserue death a great deale more all thinges well weyed and considered than any of the other 〈◊〉 enemies doe For if one that clippeth or diminisheth the Queenes coyne whereon her Image or picture is but printed or stampte is worthily called a traytor and by lawe therefore is hanged drawen and quartered Then are not you woorthy to bee called traytours and deserue death whiche procure wishe or desire by any meane the displasinge of your prynce the destruction of her person the alteration of our moste quyete and happie state the calamitie of your Countreymen the confusion of the common wealth and the ruine of this our worthy realme of Englande Here the indifferent reader may perceine that by these my argumentes I haue prooued you that are obstinate peruerse disobedient and determined papistes to be earnest and extreeme 〈◊〉 to Englande and that you deserue death a great deale more thē theeues murtherers pyrats coiners of money and such like but that all papistes are woorse and deserue more death then drunkardes theeues murtherers and pyrates as you haue falsely fathered on mee I am most certayne I neuer sayde wrote nor thought For there are many simple seduced papistes that are not of your mind You did not meane to declare my woordes effectually neyther that the trueth of these my argumentes should appeare seeing you wrote but fifteene woordes of that whiche hardely woulde bee comprehended in fifteene lynes and yet most vnchristianly you falsified my saying thereby to wrest the sence of my wordes to that whiche I mee selfe doe knowe is contrarie and false And to what ende haue you done this for soothe beecause you hate mee for telling of trueth you woulde haue your reader dispise mee as one that doth lie You made a fayre shew with a sentence of Salomā in y t first side of your booke that you Iesuites are vtter enemies to lying yea and as though there were no such lyers as wee against whome you wrote saying a lying witnesse shall haue an euill ende but I truste the indifferent reader will say that hitherto you haue not taken nor prooued mee with any one lie though I haue too manifestly proued you with so many that though perhappes it will not make a Iesuite blushe it woulde make a Christian marueylously ashamed If you sought as muche for the fauour of God as you desire the vaineglory of the worlde you would not vse lying which you seeme to dispise nor yet such falshood which God doth detest But as your doctrine is diabolicall so are your doinges hipocritical You knowe what place is prepared for lyers well enough God keepe both you and vs from it He that knoweth his masters will and doeth it not shall be beaten with many stripes then you that bring the Scripture against lyers in the firste side of your booke and vse lying and manifest falshood so oft in your booke vnlesse you repent and amende are not like to bee beaten with fewe stripes It is easie to perceiue whose part you take for if you tooke Gods part which is the father of trueth he would guide you in trueth but seeing you take the Diuels part which is the father of lyes hee
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