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
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
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
THE Christian against the Iesuite Wherein the secrete or namelesse writer of a pernitious booke intituled A Discouerie of I. Nicols Minister c. priuily printed couertly cast abrod and secretely solde is not only iustly reprooued But also a booke dedicated to the Queenes Maiestie called A persuasion from papistrie therein derided and falsified is defended by Thomas Lupton the authour thereof Reade with aduisement and iudge vprightly and be affectioned only to truth Hee hath made a graue and digged it but hee himselfe will fall into the pit which hee hath made Psal. 7. Seene and allowed ¶ Imprinted at London for Thomas Woodcocke dwelling in Paules Church yard at the signe of the blacke Beare 1582. To the right honorable Sir Francis Walsingham knight principall Secretarie to her Maiestie and one of her highnesse most honourable priuie Councell Thomas Lupton wisheth earthly prosperitie and heauenly felicitie AS there is hath been and will be right honourable both Wheate and Darnel Corne and Cockle and good Seedes and tares euen so there hath been is and wil be sowers of both sorts For the children of God doe sowe the good corne of Gods word and the seruants of Satan haue and will scatter abroad Darnel the Diuels doctrine But as the godly sowers shall dwell for euer with God whose good seede they did sow Sothe throwers abroad of the Darnell shall dwell with the Diuel except they cease frō their sowing Yet they like senselesse Swine will needes wallowe in the puddle of perdition though they are theeatned with the scriptures for the same Both which sowers are so different at this day that they that haue any glimmering at all may know the good sowers frō the euill the godly frō the wicked the true from the false Notwithstanding these wicked sowers of the diuels darnell goe about as much as in them lie to persuade vs that they are the true sowers and that their Cockle is pure and good corne But whose sowers they are and whose seede they doe sowe all they that are guided by Gods worde doe right perfectly knowe And as there hath been a wonderfull rable of Satanicall sowers from the beginning euer seeking to choke the good corne of Gods worde with their diuelish Darnell so there hath sprung vp not long since a seditious sect of Satanical sowers seeking by al meanes to choke or suppresse the good corue with their cockle and the Gospell of Christ with the doctrine of the Diuell And these are they that call themselues Iesuites but they rather deserue to be called Iudaites for they follow Iudas in betraying not Iesus in sauing One of which number as it shoulde seeme hath made a pernicious booke in praise of the Pope and Papistrie and in reproch of M. Nicols lately conuerted from Papistrie to the Gospel and returned from the Pope to his Prince But it doth appeare that hee doubted his docttrine els hee woulde haue set his name to his booke Wherein also hee doth detract a booke by 〈◊〉 pende and published called A persuasion from papistrie which I 〈◊〉 dicated exhibited to the Queenes 〈◊〉 without disprouing or confuting any one part thereof Whose namelesse worke in such points as I knewe to bee false I haue not only taken vpon me to reproue but also to defend my selfe my said booke by him therein depraued slandered And for that I know your honour to be a zelous fauourer of the Gospell a perfect professour of Gods worde an affable Magistrate whose wisedome and learning is such that you can easily try truth from falshood right from wrong I haue chosen you to bee a Iudge betweene a Christian a Iesuite Beseeching you to pardon mee for my boldnesse heerein assuring your honour that your common commendations and the good will I beare you hath made me to doe that that discretion and modestie shoulde haue made mee refuse But though my basenesse doth not deserue such a Iudge yet the cause which is Christs doth craue such a one Humbly requesting you though your affaires be great and your leasure little to reade and peruse the same as occasion will serue and time will permit Trusting that your reading thereof will bee more delightfull than tedious will rather recreate you than wearie you And thus ceasing heerein any further to trouble your honour I do wishe you in this life to bee guided by God and after to raigne for euer with Christ. Your Honours most humble and faithfull to commaunde Thomas Lupton ¶ A briefe Table for the finding out of necessarie matters of this booke A ANswere vnloked for Fol. 1. Pag. 1. A thing worth the noting Fol. 18. pa. 2. 〈◊〉 lawes in y e chiefe of the popes bosome Fol. 13. pag. 2. Abhominable doctrine to say that any man can doe suche penance as gods iustice requireth fo 34. pa. 1 Apostles did cast lots for a fellow Apostle but not for the prophetes to be their protectors Fol. 38. pa. 2. As god bearteh with wicked men so popes and princes may suffer their stewes Fol. 41. pag. 2. Apt argument of one that is suffered to steale apples Fol. 46. pa. 1. As the Pope hath a heauenly iudgement in his brest so Iesuites haue worldly mens thoughts in their 〈◊〉 Fol. 53. pa. 1 Asper latine for a Cat. Fol. 54. pa. 2. Abundantia latine for water Fol 54. pag. 2. Agnus dei as Christes blood can put away 〈◊〉 Fol. 60. pa. 1. Astronomicall second and they musical semebrief are both in one time Fol. 63. pag. 2. An eosi kinde uf confuting Fol. 67. pag. 2. Authoritie of the Church of Rome is more then gods word Fol. 83. pag. 1. Arguments and circumstances of two sides brought in 15 〈◊〉 words Fol. 88. pag. 1. As much as GOD is better than a priest so much is the priest better than a king Fol. 92. pag. 2. Alexander keeper of Newgate dyed miserably Fol. 94. pag. 1. Acts and monumentes is tyed with long chaines in all Churches of England if Iesuites doe not IyeFol 97. pag. 1. B BArnards text against themselues Fol. 9. pag. 2. Bare brokers extoll base wares Fol. 10 pag. 2. Boniface the Pope caused Pope Iohns eyes to be put out Fol. 20. pag. 1. Bishops dealinges not liked of S. Barnard Fol. 21. pag. 2. Better to haue honestie for nothing at home than to pay decre for knauery at Rome Fol 29. pag. 1. Bread the body of Christ his soule and Godhead is there truly substantially if Jesuites sweare truly Fol. 5. pag. 2. Booke promised that shall shew how falsly Iesuites are for sworne Fol. 6. pag. 2. Boasting of the name of Iesus 〈◊〉 not serue their turne Fol. 8. pa. 1. Berry Uicar of Aylsham a cruell papist died sodeinly with a greate grone Fol. 9. pag. 1. Balaās wickednes made not y e prophetes religion false Fo 18. pa. 1. Boasting learned papists like to the proud learned pharisees Fol. 25. pag. 2. Because the pope would not beelike
vnto Christ therefore he is loth to be humble meeke Fol. 33. pag. 1. Blessings of the pope fall 〈◊〉 but cānot go vpward fol. 37. pa. 2 Blessings of a blinde Pope haue no vertue Fol. 37. pag. 2. Booke may be a witnes if dust may be a 〈◊〉 fol. 52. pag. 2 Baptista Mantuanus extolleth Rome out of measure fol. 57. pag. 2 Burning and killing are the chiefest arguments that the papists haue to confute withal fol. 74. pag. 1 Better to be an English doctor than a latine dolte fol. 74 pag. 2 Booke nay be aswell without parts as a Iesuite without a name fol. 73. pag. 1 Booke most decestable in Italian ryme fol. 60. pag. 1 Better to deuise a lye then to come without fol. 86. pag. 1 Burton bayliffe of Crowland dyed strangely fol. 90. pag. 2. fo 91. 1 Best to suffer the Iesuites to gaine and winne least wee loose all our honest wise and noble mindes of England fol. 98. 2 Beginning of the boke forgotten whē the last ende was a writing fol. 97 pag. 2 C CAuse why the discouerie was written against master Nicols fol. 12. pag. 2 Conquest of the pope in Ireland not great fol. 15. pag. 1 Church of Rome which way a mother fol. 15. pag. 1 Children of the mother of Rome the Diuels bastards fol. 16. pag. 1 Children of the diuell are not tellers of truth fol. 17. pag. 1 Childrens 〈◊〉 founde in a Popes pond sheweth the chastitie of Popish Prelates fo 23. pag. 1 Christes Disciples departing from Christe made not Christes religion false fol. 25. pag 1 Christians are accurst by Iesuits for professing Gods worde fol. 6. pa. 1 Christe will 〈◊〉 vprightly with thē that deale preposterously with him fol. 27. pag. 2 Councell of Florence teacheth who goe to heauen hell and purgatorie fol. 35. pag 1. Controuler of two or three lines of 〈◊〉 ouerseene in one English word fol. 32. pag. 1 Christe aswell worthie to be kneeled vnto as the Pope fol. 36. pag. 1 Christe went on foote in as greate a throng as the Pope and was not carried on mens shoulders fol. 37 pag. 1 Christ rode but one day in all his life and that was on an Asse not on men fol. 37. pag. 1 Christe helpt the blinde and lame 〈◊〉 out riding on mens backes which did as muche good as the Popes blessings fol. 37. pag. 1 Christe bade the Apostles goe and preach but he did not bid the pope ride on men to blesse the people fol 37. 2 Church of Rome ought to dissemble whoredome fol. 40 pag. 2 Ciuil magistrats may permit whore dome without fault fol. 41. pag. 2 Christ and S. Paule brought foorth to maintaine the Popes stewes fol. 44. pag. 1 Christe much beholden to the Popes Iesuite for bringing him as a witnesse for vpholding of whoredome fol. 44. pag. 2 Christe will not boulster whoredome now beeing in heauen that abhord it being on earth fol. 45. pag. 1 Charitable deedes commendable so that they be not done as meriting workes fol. 46. pag. 2 Christ neede not haue been whipte if our owne whippings might put away our sinnes fol. 47 pag. 2 Christes olde spouse the Churche of Rome cannot lacke wit fol. 49. pag. 1 Cause why the boke called a Persuasion from papistrie was so intituled fol. 53. pag. 1 Christian hath taken a Iesuite napping fol. 54. pag. 1 Christian describeth his estate calling to a Iesuite because the Iesuite as yet hath not learned it out fol. 55 pag 2 Calling of a christiā passeth al earthly callings fol. 56. pag. 1 Cause that the Iesuites are no true subiects fol. 61. pag. 1 Cōmendation of musick fol. 62. pa. 2 Children 〈◊〉 laughing in their sleepe fol. 63. pag. 2 〈◊〉 discords of musicke cōpared with the aspects of the planets fol. 63. 2 Coggers foysters of false 〈◊〉 thriue not by their trade 69. pag. 1 Christ marueiled at the 〈◊〉 faith not at his lerning fo 75. p. 2 Christ said Oye of litle faith not O ye of litle learning fol. 75. pag. 2 Christ is to be credited in citing the Prophets without further searche fol. 77. pag. 1 Christ and his Apostles words were as true in their life time as they be now fol. 77. pag. 2 Christians lyes without limitation whereby they cannot be found fol. 78. pag. 1 Christiā sufficiently warned for vsing persuasion in steede of disuaston fol 78. pag. 2 Christe neuer tooke vpon him to dispense with the word of God as the Pope doth fol. 80. pag. 2 Christ learned Iudas his religion but the Diuell did teache him his treason fol. 18 pag. 1 Christes doctrin was not false thogh he conuerted no Priestes fol. 28. pag. 1 Christ and the pope haue one iudgement seat fol. 83. 1 Christian confuteth by writing Iesuite by thinking fol 90 pag. 2 Cutting of beardes cannot preuaile against Gods determination fol. 91. pag 2 Christe 〈◊〉 his 〈◊〉 but they did not kisse Christes 〈◊〉 fol. 93. pag. 1 D DEsperate and dolefull deathes of persecuting Papists fol. 10. pag. 1 Doctors of the Pope wrote thinges more meete for swine than for men fol. 13. pag. 1 Defence of a seely grāmarian fol. 12. pag. 1 Diuell the fittest husband for the mother of Rome fol 15. pag. 2 Doctrine must not be allowed by deeds but deeds by doctrine fol. 19 pag. 1 Detestable license graunted by Pope Sextus fol 21. pag. 2 Diuelish head cannot haue a godly body fol. 21. pag. 2 〈◊〉 of Priestes with women must bee counted for holinesse fol. 23. pag. 1 Detesters of a mans doctrine care not much for his name fol. 7. pa. 1 Doctrine of Iesuites distroyed with their owne darts fol. 10. pag. 2 Derided for vsing a P. fol. 27. pag. 2 Discouerer hath not gained much by discouering M. Nicols progresse fol. 31. pag. 2 Desperatiō of M. Nicols vncertain for that he is yet aliue fol. 31. pa. 2 Doubfull whether the Angell that keepeth Paradise woulde let the Popes soules in and out fol. 35. pag 2 Doubtful whether the diuels that are kepers of the Popes Purgatorie 〈◊〉 let y e soules out of purgatory if they were once in fol. 35. pag. 2 Defence of y e popes stewes fo 40. p. 1 Deuout Romans whip them selues for their sinnes fol 46. pag. 2. 〈◊〉 seldō or neuer vsed f. 53. p. 2 Daniel was of no great estate or 〈◊〉 the confounded the wicked Iudges fol. 56. pag. 1 Difference betweene papists musick and our musicke fol. 61. pag. 2. Dentō that could not burne in Christes cause was burned in a worse cause fol. 94. pag. 1. Dale a promoting papist was eaten with lise fol. 94 pag. 1. Doccor Whittington as he came frō the burning of a godly woman that he condemned was in a great throng of people killed by a Bull none other hurt but he fol. 95. pa. 2 96. 1. Definitiue sentence of a Iesuite fol. 98. pag. 2. E EUill successe of Iesuits Fol. 4. pag. 1. Euill luck
that M Nicols slandered so many as he did fol. 13. pa. 1. English ministers standered without proofe fol. 17. pag. 1. English mē that are true to the pope are false to the Queene fol. 24. pag 1. Euill ends of papists fol. 9 pag. 1. Exercise at Rome to draw lots for Saints to be their protectors fol. 38 pag. 1. English rymers no more to bee discommended than latine rymers fol. 59. pag 2. Enemie of science ignorance fol. 61. pag 2. Excellent effects of 〈◊〉 fol. 62. pag. 2. 〈◊〉 of S. Peter are worth the reading though they were written by a 〈◊〉 fol. 64. pag. 2. Eloquente refused and yeelded vp to the owner fol. 68 pag. 1. Easie thing with chopping and changing of wordes to make wisemēs writings seeme foolish fol. 72. pa. 2 Excuse for that the booke 〈◊〉 persuasion from papistrie 〈◊〉 parts fol 73. pag. 1. Englishe Doctors haue neither wit nor learing or els a Iesuite is proued a 〈◊〉 fol. 75 pag 1. Euery authority is not taken out of the Originall worke fol. 77. pa. 1. Embassadours of Cicilia saide to the pope holy father that takest away the sinnes of the worlde fol. 81 pa. 2 English enemies described fol. 88. 89. pag. 1. Earle of Wiltshires dog kissed the popes foote fol. 92. pag. 1. F FAith and following of the doctrin of Iesus is it that wil serue 〈◊〉 not the naming of Iesus fol. 8. pag 1. Fooles follow Preachers in euill living 18 pag 2. Few priestes liued without the 〈◊〉 of fornicatiō if the note of the popes decree be true fol. 22. pag 1. false meaning finely smothed fol. 31. pag. 1. Frier Ticell could pardon one if hee had gotten our Ladie with childe fol. 33. pag 2. False Simile for whoredome though it haue a 〈◊〉 shew fol. 39 pa. 2. Forbidding of marriage suffering the Stewes is no good 〈◊〉 to suppresse whoredome fol. 46 pa 1 Falt found because a persuasion frō papistrie is not deuided into parts fol. 73. pag. 1. G GOdly Pope that said he woulde make men martyres or els denye their faith fol. 21. pa 1. God beholdeth the lowly not the lerned fol. 25 pag 1. Great diuersitie betweene the Pope and Christe fol. 26 pag. 2. Good Preachers make mountaines of mowlhilles but wicsted papists make mowlhilles of mountaines fol. 27. pag. 1. God bestoweth not his blessings on heretikes fol. 3. pag. 2. God none of the Romishe mothers husband fol. 15. pag. 2. Great learning without Christe is nothing fol. 25 pag. 1. Gods word is the candle that findeth out the spirituall theefe fol. 28. pa. 2. Goliah bragged not little Dauid fol 30 pag. 2. Grauitie and state of the popes place maketh the popes preachers goe away without thanks fol. 32. pa. 2. Great difference betweene the popes Consistorie and his chaire fol. 32. pag. 2 Grounde vnder the popes table allowed for dogges and Dukes fol. 〈◊〉 pag. 1 God nor Christ doth 〈◊〉 the pope to ride on mens backes to blesse the people fol. 37. pag 2 God doth tollerate sinners therefore the pope may suffer whoredom fol 42. pag. 1 God and the pope farre vnlike in tollerating of 〈◊〉 fol. 42. pag. 2 God taketh no money for tollerating sinners as the pope voth for suffering of whoredome fol. 43. pag. 1 Gaudium latine for a barne fol. 54. pa. 2 Great ouersight in a Iesuite fol. 58. pag. 1 Good medicines are not to be despised because the herbes that make them are not gathered where they first grew fol. 77. pag. 1 God for biddeth swearing euery day but appointeth no day for fasting fol. 84. pag. 1 Gods iudgement is chaunged when the Church of Rome hath changed her iudgement fol. 85 pag. 2 Gods myracle not 〈◊〉 〈◊〉 fol 91. pag. 1. H HOrrible oth of the Iesuites fol. 5. pag. 2 Hard to prooue that the mother of Rome ought to haue children in England fol. 15. pag. 1 Holy pope that called for the 〈◊〉 when he qlaied at dise fol. 20 pag. 1 Hildebrand a hellish pope fol. 20. pa. 1 Happie are the sheepe that Christ doth beare but the gotes are vnhappie that beare the pope fol. 27. pag. 1 Honestie is not so scarse in England that it must be fetcht at Rome fol 29. pag 1 Hell appointed for lyars fol. 12 pa. 2 〈◊〉 of the popes that will deny that S. 〈◊〉 had two bodies fol 14 pa. 1 Hildebrand the pope threwe Christes body into the fire and burned it or els Iesuites are for sworne fol 21. pag. 1 Hildebrand being a Cardinall smote the pope with his fist fol 20 pa. 2 Holy Church it must needes be that was gouerned by 〈◊〉 cookes hostlers and boyes fol. 33. pag. 2 Hildebrand before he was pope poysoned sixe popes fol. 20. pag. 2 He that hath not a wife ought to 〈◊〉 a concubine fol. 40. pag. 2 Holy water will chase away myse fol. 61. pag. 2 How many semebreeues are a 〈◊〉 in an houre fol 63 pag. 2 Holy pope that said he sought not the health of soules but their destruction fol. 21. pag. 1 He that accuseth the pope sinneth āgainst the holy ghost fol. 82. pa. 1 heresie for any not to hold his 〈◊〉 on the pope fol 92. pag. 1 He that setteth a Ring before a priest setteth the creature before the 〈◊〉 〈◊〉 fol. 92. pag. 2. 〈◊〉 the Pope was angrie with the Emperour for holding the left styrop in steede of the right fol. 92 pag. 2. I IEsuites sprung vp not fifitie yeres since fol. 3 pag. 2. Iesuites swere to keepe the popes law vntil their last gaspe fo 5. pa. 2 〈◊〉 madde and bewitched fol. 6. pag. 1 Iesuites that hate the doctrine of Iesus cannot loue his name fol. 7. pag. 1 Iohn de Roma a lying witnesse by his euill end fol. 8. pag. 2 Iudas was taught by the Diuell too be a traytour not by his religion fol. 18 pag. 1 Infamous Actes of Englishe Preachers and ministers are returned to the Romish Priests fo 24. p. 1 Important learned Papists like to y t proud Pharisees fol. 25. pag. 2 Iewes bragd of Abraham but for all that the Diuell was their father fol. 28. pag. 2 〈◊〉 Layola a Spaniard the first founder of Iesuites fol. 3. pag. 2 Iesuites admit the scripture no sense nor meaning but that the Church of Rome doth allow fol. 5. pag. 2. Iesuits swere that there are fiue Sacraments mo then the Scriptures doe allow fol. 5. pag. 2 Iesuites swere that the Churche of Rome is the mother and mistres of all Churches fol. 6. pag. 1 Iesuites swere obedience to the Bishop of Rome fol. 6. pag. 1 Iesuites prooued diuelishe deceauers far worse then bare brokers fol. 11 pag. 1 Images are to be honoured and worshipped if Iesuites sweare truly fol. 6. pag. 1 Iesuites swere to maintaine 〈◊〉 and traitrie fol. 34. pag. 1 Iesuites like better of their Saints then the Heathen do on their gods fol. 38. pag. 2 Iesuites haue a deeper consideration on mens corruption then Saint
Paule fol 44. pag. 1 Iesuite hath waded deep in mainteining the Popes Stewes fol. 44. pag. 1 〈◊〉 to make the Pope honest 〈◊〉 make Christ vnhonest fol. 45. pag. 1 Iesuites instructed of the Diuell to confound themselues fol. 45. pag. 2 Iewes had committed 〈◊〉 sinne if they had not nayled Christ to the Crosse. fol. 49. pag. 1 Iesuite deepely learned in knowing of a mans thought fol. 53. pag. 1 Iesuite 〈◊〉 another in that wherein hee offendeth himselfe fol 53. pag. 1 Iesuite wrapt fast in his owne snare fol. 54. pag. 1 Iesuite hath gained but little for the controuling of the title of a booke fol. 55. pag. 1 Iesuites cannot commend a good protestant nor dispraise an euil papist fol. 56. pag. 2 Iesuite discōmendeth one for ryming that rimed neuer awhit with nothing but rime 58. pag. 1 Iesuitrie none of the vii liberall Sciences fol 62. pag. 1 Iesuites wherein contrary to 〈◊〉 fol. 62. pag. 2 Iesuites manifestly reproued for falsifying of wordes fol. 66. pag. 2 Iesuite in name but like Iudas in dealing fol. 67. pag. 2 Iesuites can write truely when it will serue their turne fol. 69. pag. 1 Iesuite carelesse what hee speaketh fol. 76. pag. 2 〈◊〉 〈◊〉 within lymitation so 〈◊〉 that they are quickly spied fol. 78. pag. 2 Iesuite falsyfieth wordes then committeth them to the Reader to confute fol. 79. pag. 1 Iesuite when he hath falsified words and sentences then hee calleth them Luptons charitable doctrine fol. 78. pag. 2 Iesuite would proue the Christian a lyar if he could fol. 80. pag. 1 Iesuites neede not care what sinnes they commit fol. 80. pag. 2 Iesuite hath 〈◊〉 himselfe thorowe with Solomons shaft fol. 9. pag. 2 Iesuites good sooth is not a sufficiēt proofe of M. Nicols desperation fol. 31. pag. 2 Iesuite cannot conceaue howe the Pope should giue his Preachers thanks fol. 32. pag. 2 Iesuite doth tell who goe to Purgatorse if we may beleeue them fol. 34. pag. 1 Iesuit hath an aduantage of the Christian fol. pag. 2 Iesuite greatly ouer seene fol. 58. pag. 1 Iesuite manifestly proued a lyar and a 〈◊〉 of wordes fol. 82. pag. 2 Iesuite chargeth the Christian with that he neuer wrote fol. 83. pag. 1 Iesuite doth cull out 〈◊〉 words and ioyneth them far of with other that touche nothing that matter fol. 84. pag. 2 Iesuite defaceth displaceth wordes but neuer doth reproue nor confute them fol. 84. pag. 2 Iesuite can leape further backewarde than forward fol. 85. pag. 1 Iesuite lost his labour in leapyng so farre backewarde fol. 86. pag. 1 Iesuit leapeth further backward then he did before fol. 87. pag. 2 Iesuite hath falsely belyed the Christian and hath fathered 〈◊〉 〈◊〉 on him fol. 88. pag. 1 Iesuit displaceth and 〈◊〉 words but reproueth not nor confuteth any worde fol. 89. pag. 2 Iesuite hath taken a very euill 〈◊〉 fol. 90. pag. 1 Iesuite put to his shift fol. 90. pa. 2 Iesuite hath shewed his 〈◊〉 in leaping backewarde fol. 91. pag. 2 Iesuites myracle fol. 93. pag. 2 Iesuite hath 〈◊〉 his rase vnchristianly and hath ended arrogantly falsely fol. 98. pag. 2 If theeues be true then Iesuites haue the truth fol. 28. pag. 2 If Iesus be aboue all names then his doctrine is aboue all doctrines fol. 7. pag. 1 If Iesuites loued the name of Iesus they wold not swere to renoūce his doctrine fol. 7. pag. 1 If a Priest imbrase a woman wee must iudge he doth blesse her fol. 23. pag. 1 It was happie that M. Nicols was not found in the streete fol 26. p. 2 If the Pope can doe what God can doe then hee may doe whatsoeuer Christ did fol. 29. pag. 1 If sire might haue purged sinnes then Christes blood shoulde neuer haue purged them fol. 34. pag. 2 If Christ cannot 〈◊〉 vs his seruants the Saints are scant able to doe it fol. 38 pag. 2 If sins be whipt away before death then what sins are left for y t masse to release 〈◊〉 death fol. 48 pag. 2 If Priestes can make Christe to bee in many places then the Pope might make S. denise to be in two places fol. 49. pag 2 K KNowne Protestants in 〈◊〉 〈◊〉 vnknowne papists fol. 2. pag. 1 Kingdome of God standeth not in contention of talke but in 〈◊〉 of faith fol. 26. pag 1 King Edwards meanes better than all the popes meanes for suppressing of whoredome fol. 46. pag. 1 King Dauid a Musicion fol. 61. pag. 2 King Dauid droue out a Diuell out of a man by musicke fol. 61. pa. 2 King Iosias was very bold to burne the priestes that were so farre aboue him as he was aboue a beast fol. 92 pag. 2 L LAy men must iudge that priestes doe blesse women when they imbrace them fol. 23 〈◊〉 1 Law of Iesus clcane left out in the Iesuites oth fol. 6. pag. 1 Lying witnesses tried by their euill endes fol. 9 pag. 1 Lerned pope that wrote 〈◊〉 for fiat fol. 13. pag. 1 Lay mens kissing and priestes kissing of womē work cōtrary effects fol. 23. pag. 1. Lesse harme to be vnlearned than to be wilful fol 25. pa. 2 Learned mens writings but fables if they doe not agree with gods word fol. 35. pag. 1 Lots for the Saints at Rome last but for a month fol. 38. pag 1 Labor the right remedie to expel hunger fol 40 pag. 2. Leticia latine for fire fol. 54. pag 2. Latine verses for english ryme fol. 57 pag. 2 Learning what it is fol. 74. pag. 2 Learned mens writings are as well to be brought for authorities in their life as a thousand yeeres after their deaths fol 77. pag. 2 Luptons lyes turned into the vntruths of a Iesuit fol 80 pag. 2 Liar that telleth a true thing vntruly fol. 81. pag. 1 Lustily leapt a of Iesuit fol. 83. pa. 2 Lawfull for him that hath no wife in steed of her to haue a concubine fol 85. pag. 1 M MInister proued a 〈◊〉 name fol. 2. pag. 2 M. Nicols departing from the pope hath decayed his learning fol. 11 pa. 2 Mother of Rome a harlot fol. 15. pag. 2 Mother of rome may beare Iesuits but no Christians fol. 16. pag. 1 manifest vntruth fol. 16. pag. 2 Mischieuous mother that murdereth her children fol. 16. 2 Mother of Rome feedeth her children as oxen are fed fol. 16. 2 Ministers haue an 〈◊〉 of 〈◊〉 fol. 18. pag. 1 Mother of Rome had a harlot to her head fol. 19. pag. 2 Ministers of England neuer touched with such infamie fol. 19. pa. 2 Minister and preachers of Englande haue not their ponds ful of childrēs sculles fol. 〈◊〉 pag. 2. M. Nicols not worth the taking vp in the streete fol. 26. pag. 1 Many go to the pope more for his tresure then for truth fol. 29. pag. 1 Ministers in Chrysostomes time fol. 3. pag. 1 M. Nicols allowed to be a secly gramarian fol. 12 pag. 1 M. Nicols may 〈◊〉 in learning w t pope Innocent fol. 12. pag
2 Mother of Rome proued a whore fol. 15. pag. 2 Mother of Rome the cruellest of all other mothers fol. 16. pag. 1 Mountaines made 〈◊〉 fol. 27. pag. 1 Master Nicols a little man fol. 30. pag. 1 〈◊〉 must haue priests but Christes Communion may be without 〈◊〉 fol. 27 pag. 2 M. Ncols course frō Wales to England and so to Rome from thēce to the pulpit in the Towre of London fol. 30. pag. 1 More credite for M. Nicols to goe from Rome to the Towre to preach Gods worde then for Campion other to be led from the Towre to Tiborne to be hangd for treason so 30 pag. 2 M. Nicols was borne at Cowbrige in Wales because hee trauelled to Rome from thence to the towre of London fol. 32 pag. 1 M. Nicols not so little base as he seemeth that made such a iourney before he was borne fol. 32. pag. 1 Ministerie sufficient to excuse dishonestie fol. 33. pag. 1 Myst cast ouer the simple Readers eyes that the Pope doth not euill in suffering the Stewes fol. 39. pag. 2 Money sufficient to permit whoores to dwell in Rome but not professours of Gods word fol. 40. pag. 1 Marryage remedie to auoide whoredome fol. 41. pag. 2 Marke what inconuenience is auoyded through permitting of y t popes stewes fol. 45. pag. 2 Masses not to be permitted for that they are iniurious to the passion of Christ fol 46. pag 2 〈◊〉 thursday the Romanes good thursday fol. 47. pag. 2 Marke how the Papists haue been persecuted fol. 50. pag. 2 Masick may better bee without ryming than Iesuitrie without papistrie fol. 60. pag. 2 Musicke effect of ryming fol. 61. pa. 1 Moe honest Musitions in England than Iesuites in or out of England fol. 61. pag. 1 Musicke better then holy water fol. 61. pag. 2 Musicke and musicall instrumentes commended of King Dauid fol. 62. pag. 1 Musick one of the foure mathematicall sciences fol. 62. pag. 1 Musick is a cause of entring of godly doctrine into vs. fol. 63. pag. 1. Musick agreeth with Astronomie fol 63. pag. 2 Motions of the heauenly signes may be found out by musicke fol. 63. pag. 2 More good wisht by a Christian to this his Countrie than euer any Iesuite did performe fol. 65 pag. 2 Moone inferiour to the Sunne therfore the Emperour is inferiour to y t pope fol. 72. pag. 1 Myracle more likely than that of the Earle of Wiltshires dog fol 95. pag. 1 Maruell that the Pope did not send the Angels being at his commandement to destroy the Queenes power in Ireland fol. 15. pag. 1 Manifest Iye that the Acts monuments called the boke of martyrs is in all Churches of Englands fol. 97. pag. 1 N NO where the fittest place for a namelesse person fol. 1. pag. 1 Neuer better blest than since the pope curst vs. fol. pag. 2 Nagereta described a holy Pope fol. 21. pag. 1 None can be saued without they beleeue as the Church of Rome doth wil and commaund and according to the Iesuites oth fol. 6. pag. 1 Not one word of the following of the lawe of Iesus in the Iesuites oth fol. 6. 1. No matter whether they that shalbe Popes bee learned or not fol. 13. pag. 2 Nothing is to bee allowed but that the Pope alloweth fol. 13. pag. 2 None may say to the pope why do ye thus fol. 13. pag. 2 No base conquest to 〈◊〉 a soule frō the Dluell fol. 15. pag. 1 No pride in the pope for the people to beare hime to be honoured fol. 37. pag. 1 No hainous offence for the pope and Catholike princes to keepe stewes fol. 40. pag. 1 No difference whether a woman lye with her louer or w t her husband fol. 40. pag. 2 Not one worde confuted nor any one lye proued in 40. sheetes of paper and yet for all that they must goe for 〈◊〉 lyes fol. 52. pag. 2 No matter where the hearbes grew so that the medicine be made with the right hearbes fol. 77. pag. 2 No matter out of what booke authorities are cited so that they be the right words of the authour fol. 77. pag. 2 Nothing is taken for Christes commandement vnles it be 〈◊〉 by the church of Rome fol. 85. pag. 2 Neuer an honest vertuous learned wise modest noble nor gentle mind in England 〈◊〉 such as thinke the Iesuits religion is true and their cause good fol. 98. pag. 1 O OUertumbled with their owne trippes 13. pag. 2 One priest may be conuerted though a Iesuite doth not know of it fol. 28. pag. 1 Ouersight of the pope that biddeth not his masters to dinner that preach before him fol. 32. pag. 2 Occasion of the Popes riding in his chaire fol. 36. pag. 2 Owle the popes holy ghost fo 49. p. 2 One that hath 〈◊〉 once careth not how often he playeth the theefe fol. 67. pag. 2 Our Lord God the Pope fo 〈◊〉 p. 1 〈◊〉 determined and 〈◊〉 papists proued the worst enemies to England of all other Englishe enemies fol. 88. pag. 1. 2 One of the popes Cardinals 〈◊〉 out lied the Christian. fol. 92. pag. 2 P PRopertie of a cowarde fol. 2. pa. 1 Paule was made Minister by Christ out of heauen fol. 1. pag. 1 Pope the Sauiour of the Iesuits 〈◊〉 4. pag. 2 Papists are lying witnesses by their owne argument fol. 8. pag. 2 〈◊〉 Priestes are 〈◊〉 de ceauers fol. 11. pag. 1 Popish priestes can make vile things precious fol. 11. pag. 2 Pape Iulius the second not so good 〈◊〉 grammarian as M. Nicols fol. 〈◊〉 pag. 1 Popes ignorant in grammer fol. 13. pag. 1 Pope hath all lawes in his bosome 〈◊〉 13. pag. 2 Pope proued a dolt fol. 14 pag. 2 Papists cannot liue well seeme they neuer so holy fol. 18. pag. 1 Papists deale preposterously fol. 19. pag. 1 Pope passing all our preachers in infaunous Acts. fol. 19. pag. 2 Priestes proued fornicators by the popes gloses or notes of his owne lawe 22. pag. 1 Priesses may not be deposed for fornication fo 22. pag. 1 Pretie rule of Popes for whoredom fol. 22. pag 2 Peruerted that are wonne to Gods word fol. 27. pag. 2 Papists spiritual theeues fo 28. p. 〈◊〉 Papists will haue truth if bragging will get it fol. 28. pag. 2 Pope changeth his name fol. 1. pag. 2 Pardons left vs by Christ or els Iesuites are for 〈◊〉 fol. 6. pag. 1 Purgatorie proued no where by their owne argument 36. pag. 1 Pope must be seene when he blesseth the people therefore he is borne on mens shoulders fol. 36. pag. 2 Popes blessings will do no good vnlesse the Pope be aloft and aboue the people fol. 37. pag. 2 Payment of money to the pope is a punishment for whoredom fol. 39. pag. 1 Priestes compelled to pay tribute for concubines though they woulde liue without them fol. 41. pag. 1 Pope in a maner can do all that God can do fol. 42. pag. 1 Pope were best to let God alone
Romanes fol 47 pag. 1 Struckeu downe with their owne staffe fol. 48. pag. 1 Scripture compared vnto and called dead inke dumbe Iudges blacke Gospel inken diuinitie and a nose of ware fol 51. pag. 2. fo 52. pa. 1 Scholler controuled of a Prieste for speaking true Latine fol. 54. pa. 1 Sapientia Latine for a Priest fol. 54. pag. 2 S. Matthewes Gospel is not to bee 〈◊〉 because it was written by a Tole gatherer fol. 64. pag. 2 Saint Paules Epistles are not to be discredited because they were written by a Tentmaker fol. 64. pag. 2 Strange kinde of confuting inuented by a Iesuite fol. 68. pag. 1 Saint Paule not eloquent fol. 68. pag. 2 Shame to professe such 〈◊〉 as an vnlearned man can reproue fol. 74 pag. 1 Small learning of a Christian will conuince the great learning of a Iesuite fol. 75. pag. 1 Semebreefs how many are a 〈◊〉 in an houre fol. 63. pag. 2 Saint Augustine coulde not finde by the scripture on what daies to fast fol. 83. pag. 2 Saint Augustin is not to be beleeued vnlesse he agree with Gods 〈◊〉 fol. 84. pag. 1 Stephen Gardiner Bishop of 〈◊〉 denied with Peter but neuer repented with Peter fol. 94. pag. 2 〈◊〉 seruant was strucken mad at the burning of James Abbas said he was 〈◊〉 fol 94. pa. 2 T THeeues knowe where to 〈◊〉 one another fol. 1. pag. 1 Tertes of Iesuites compared to Glowormes fol. 10. pag. 2 To conquer the diuell is no base conquest fol. 15. pag. 1 Two Cardinals slaine in adultrie at the popes holy councell of 〈◊〉 fol. 21. pag. 2 Truth driueth the learned men out of England to the pope fo 26 p. 1 Truth of vnlearned 〈◊〉 confound learned philosophers fol. 26. pag. 1 Truth honestie and pouertie make our Ministers to flie so fast to the popes part fol. 28. pag. 2 Truth must be learned of Christ. fol 28. pag. 2 Threaped kindnes fol. 29. pag. 1. Tokens of papisticall honestie fo 30. pag. 1 Tyborue tippets giuen to the popes priestes fol. 30. pag. 1 They make but a sory iourney that go to Rome for honesty 29. pag. 1 True witnesses knowne by their good end fol. 4. pag. 1 The treason of Iudas made not his religion euill fol. 18. pag. 1 Turning or returning is not the way to 〈◊〉 the truth fol 24. pag. 2 Truth dependeth not vpon priestes but good priests depend vpō truth fol. 27. pag. 2 True pitie is not in thē that reioyce in the burning of their brethren fo 31. pag. 1 To be sory to returne vnto Christ is but a mad repentance fol. 31. pa. 1 Triall of the 〈◊〉 and desperation of papists fol. 31. pag. 2 The theefe that neuer did good deede went neither to hell nor to purgatorie but to paradise fol. 36. pag. 1 Thomas Becket in steed of S. Thomas the Apostle fol. 38. pag. 2 To pay a noble for stealing xx li will not make one leaue stealing fo 44. pa. 1 To take money for sinning is a strāge drawing from sinne fol. 46. pag. 1 They make them selues their owne Christes that whip themselues for their sinnes 48. pag. 1 They that condemned Christ to death had the holy ghost fol 49. pag. 1 Title of the booke called A persuasifrom 〈◊〉 defended fol. 55. p. 1 Tent making no discredite to Saint Paules Epistles fol. 64. pag. 2 True meaners will not write falsly fol. 67. pag. 2 This booke is deuided into parts to please a Iesuite withal fol. 37. pa. 1 To Christ is wit learning enough fol. 73. pag. 2 Truth is to bee preferd before time not time before truth fol. 77. pa. 2 True Christians would be loth to be taken in such a tryppe fol. 86. pa. 2 True fasting taught by Christ. fol. 86. pag. 2 They that haue God for their father haue not che Church of Rome for their mother fol. 15. pag. 1 Thomas hawkes that was burned for professing of the Gospell myraculously clapped his handes ouer his head three times in the fire when euery one thought he had byn dead fol 96. p. 1 ◠VNhappie children that haue such a mother fol. 16. pag. 1 〈◊〉 the Pope buried 〈◊〉 quick Cardinals in the Sea fo 23 pag. 2 Unshamefast gest fol. 29. pag. 2 Unlearned fishers preferd before lerned Philosophers fol. 26. pag. 1 Unlearned Christian hath consuted a learned Iesuite with his owne doctrine fol. 36. pag. 1 Usury brought worth for approuing the Popes stewes fol. 45. pag. 1 Unapt argument for maintainiug the Popes stewes is ouerthrowne fol. 45 pag. 1. 2 Uniust dealers are glad to hide their names fol 52. pag. 2 Uertues of Pope Urbans 〈◊〉 dei fol 60. pag. 1 〈◊〉 writer that writeth not one sentence of his owne in y t third part of 40. sheetes of paper fol. 76 pag 2 Use of Iesuites to falsifie and leaue out to deface the truth fol. 86. pag. 2 Untruth so manifest that it 〈◊〉 〈◊〉 shadowed fol. 97. pag. 2 W WHy the Discouerer hath couered his name sol 1. pag. 2 Why Iesuits choose the name of Iesus fo 4. pa. 1 Why we choose our name of Christe fol. 4. pag. 1 Which way Turkes Iewes ' and 〈◊〉 may be the better for the name of Iesus fol. 7. pag. 2 Wounded with their owne weapon fol. 10. pag. 2 Woman Pope had a childe fol. 19. pag. 2 Who are they that are not ouerloden with honestie fol. 29. pag. 1 Way to recouer honestie lost fol. 30. pag. 1 Wily Iesuite to hide his name fol. 1. pag. 2 Way to make Iesus serue y e Iesuits turne fol. 7. pag. 2 Way to make Iesus saue Diuels fo 7. pag 2 Who are they that are the Popes heretikes fol. 13. pag. 2 Will of the Pope standeth in steede of reason fol. 13. pag 2 Wyll Somers would not haue giuen so fonde a iudgement as the Pope did fol. 14. pag 2 What kinde of soules got to Purgatorie fol. 34. pag. 1 Woman taken in aduoutrie had as great occasion to kneele to Christe as the people haue to kneele to the pope fol. 36. pag. 2 Wicked thing may bee necessarie and be suffered without fault if we may trust a Iesuite fol. 43. pag. 2 Whippers of themselues for their sins are great enemies to Christ fol. 47 pag. 2 Whippers of them selues for their sinnes doe whip themselues to the diuell fol. 48. pag. 2 Wise Pope that gaue iudgement that S. Denise had one body in Germany and another in Fraunce fol. 49. pag. 2 Wonderful agreement of earthly musicke with heauenly Astronomie fol. 64. pag. 1 Wordes in the Queenes Epistle displaced sentēces left out to marre the meaning thereof fol. 66. pag. 1 Wordes 〈◊〉 were neuer written fol. 71. pag. 2 Want of learning before men is not so euill as lacke of faith before god fol. 75 pag. 2 Wordes falsified manifestly by a Iesuite fol. 79. pag. 2 Wordes wrested and displaced fo 85 pag. 1 Wordes fathered out of a place 〈◊〉 there are no
such wordes to be 〈◊〉 fol. 85. pag. 2 Wise men of England thinke not that they haue a holy mother in Rome fol. 15. pag. 1 Wordes foysted in to make a myracle of the 〈◊〉 of 〈◊〉 dogge fol. 92. pag. 1. 2 Wise dogge that could shew what hee ment by snatching at the Popes great toe fol. 93 pag. 2 Z ZAcheus got him into a tree to see Christ but Christ got him not on mens shoulders to see 〈◊〉 fol. 37. pag. 1 FINIS Faults escaped IN the 3. leafe first side and 13. line reade about the brightnesse for aboue the brightnesse The 10. leafe 2. side and 7. line reade brought him to impenitencie for brought to impenitencie The 31. leafe 1. side 1. line reade a subiect to his prince for subiect to his prince The 9. leafe 1. side 25. line reade defenders thereof The 32. leafe 1. side 13. line reade horse for horste The 35 leafe 1. 〈◊〉 30. line for runneagates reade renegates The 37. leafe 2. 〈◊〉 28. line betweene meeke therefore for a. make a The 38. leafe 1. side 8. line for on reade one The 39. leafe 2. side 1. line at may beleeue you make a full point The 41. leafe 2. side 31. line reade roges for rogs The 42. leafe 2. side 25. line reade God doth so tollerate The 48. leafe 2. side 36. line make a ful point betwene diuell and If. The 53. leafe 2. side in the margent reade Discouerie pag. 110. The 55. leafe 1. side 25. line reade shame for you to forget The 56. leafe 2. side 4. line make a full point at Gospel The 56 leafe 31. line betweene Papists and therefore make a full point The 59. leafe 1. side and last line reade for as you woulde The first leafe of Q. first side on the toppe in the margent make 61. leafe The 64 leafe 2. side reade Saint Luke is thought to haue The 65 leafe 1. side 23. line reade but louingly The 67. leafe 1. side 13. line reade suttill for subtil And in the 21. line there reade Gospel and Gods worde And in the 28. line of the same side reade Now for that you are such The 68. leafe 2. side 4 line reade needes dispraise The 69 leafe 1. side 22. line reade will gaine you but little The 72. leafe 2. side 24 line reade thrust in your owne The 74. leafe 1. side 13. line betweene iudge and though make a and in the 18 line there betweene me and which make a comma The 1. leafe 1. side of U. at the top of the margent make 77. in U. 3. 79. The 78. leafe 1. side 18. line reade whereas you say I doe it The 95. leafe 1. side and last line leaue out all these wordes But you perceaued meruelous myracle of a man The 95. leafe 2. side 14. line reade the last myracle saue one with a Bull. The 96. leafe 2. side 18. line reade or that you made such hast The 96. leafe 2. side last line reade got gaine The Christian against the Iesuite The first part FOrasmuch as you an vnknowen Iesuite and without name haue derided or rather slaundered a booke by mee lately framed and published with my name vnto it called A persuasion from Papistrie dedicated and exhibited to the Queenes Maiestie which you haue done in your booke priuily printed and couertly cast abroade in corners entituled A discouerie of I. Nicols Minister misreported a Iesuite c. A doubt not but heerein so to defend the same that it shall bee to your reproch and discredit yea and also to your shame if you will bee ashamed to lye or write against the manifest truth But you and they of your sect haue put on such vnshamefast faces that nothing can make you blush And if I knowe your name aswell as your noughtie nature your person aswell as your peeuish profession and your resting place as well as your ridiculous religion I would not only haue named you herein but also would haue sent you this answere by some trustie messenger But seeing you haue in your worthie worke neither vttered your name nor the place where you dwell whereby I must needes coniecture that either you looke for no answere or 〈◊〉 not to be answered or thinke it not worth the answering Therefore as it was written at Athens vnto the vnknowen God so must I now bee inforced to write vnto the vnknowen Iesuite Being very doubtfull how to conuey this your vndesired or vnlooked for answere vnto you for that you haue neither name nor dwelling place If I shoulde direct it to no body dwelling no where which is the fittest place for a namelesse person to dwell in I shoulde 〈◊〉 or neuer get any to conuey the same vnto you But I comfort my selfe with this one thing though in your said discouery you haue couered your name that neither her Maiestie her counsell nor diuers other that woulde gladly conferre with you can tell whither to sende vnto you yet your secrete 〈◊〉 of your sect I hope knowe you well enough and where you are resident 〈◊〉 though theeues by all meanes possibly hide them selues for feare to bee taken yet theeues and purloyners of their owne trade know well enough where to haue them Wherby I am in good hope that one or other of your secrete friendes will helpe to conuey it vnto you though you were out of Englande as I 〈◊〉 rather you are within the Realme in some one corner or other Not doubting but that you that are the namelesse Authour of this discouerie will shortly be discouered your selfe if you be not already as some of your fellowes haue beene of late that thought thēselues so safely couered y t they hoped not so sone to be discouered whereby your name may be knowne vnlesse you chaunge your name with your religion as your holy father doth when hee commeth to be Pope The Prophetes Christes Apostles and many learned Martyres and holy men did set their names to their workes and writings which I thinke you woulde haue done if you had been of their religion But you both doubting your religion and fearing to be found out and punished if you were knowne wrought very circūspectly to conceale your name yea and if it were reproued yet thereby small disprayse or rebuke coulde happen to you because you are nameles but I thinke not altogether shamelesse for that I suppose the shame of your cause hath made you to couer your name Surely you deale very discourteously with mee to haue me at such aduantage for you deride and slaunder my worke without confuting whereby vndeserued I may 〈◊〉 reproch of some that know mee But if I 〈◊〉 your booke you can receiue no rebuke thereby of suche as knowe you though you deserue the same Hee may bee called very well a 〈◊〉 〈◊〉 one that 〈◊〉 strusteth his owne strength that standeth priuily in a darke corner and 〈◊〉 a man and so runneth away whereby it cannot bee knowen who wounded
two touching the same writtē in my said booke called A persuasion from papistrie which I am sure you like so much the worse because it openeth something plainely the vile and infamous sayings and doinges of your holy Romish Church And these are the wordes You may see by this pretie lesson that followeth whether 〈◊〉 Pope by his restraining of Priestes marriage doth meane that thereby they shoulde liue chaste or not and this it is mark it wel Si non castè tamen caute If thou deale not chastly yet deale charily The rule is pretie and short though the Pope knoweth that his Chaplyns cannot hide theyr vicious liuing from GOD yet hee woulde haue them hyde it from men A man may looke through the whole Bible and yet finde not suche a fine rule for whooredome and because it is not to bee found in the Bible but directly against the doctrine of the Bible therfore I may conclude that it is though it came from the pope the doctrine of the Diuell And that you may thinke that this will rather allure them to lewdenesse then win them from wickednesse marke this that followeth if wee had none other lawe for theeues but these wordes If men liue not truely yet let them steale priuilie doe you thinke that then woe shoulde haue as fewe theeues as wee haue I thinke not And as this woulde encrease thè theeues so doth that fine rule of the Popes breede fornicators 〈◊〉 whoores and harlots Therefore you may see by the Popes lessons that hee meaneth not to chide his Chaplyns for their 〈◊〉 but rather to 〈◊〉 well of them that can doe it most priuily Marke heere also what a straight law was made against women for lying with Priestes In a prouinciall councell holden at Oxeford it is written thus Let Priestes Concubines bee warned by the 〈◊〉 c. And if they wil not amend then let them be forbidden to kisse the Pax to take holy bread in the Church Was not this a greevous fore punishment to make harlots refuse their whoredome with Priestes Did their harlots care so much for kissing of the pax y t they would forsake the kissing of Priests No I 〈◊〉 you and therfore this hard and straight law was made As good a law to 〈◊〉 drunkennesse were this whosoeuer wil not forbeare drinking of wine wherby they become 〈◊〉 〈◊〉 let thē in no wise be suffred to drink water This is as good a law to suppresse drunkennes as the law of Oxeford was to auoide whoredome Marke what Petrus Rauennas one of the popes 〈◊〉 vpon the decretales saith notwithstanding handling and kissing in lay persons be the occasions or beginnings of incontinent or vnchast behauiour yet in priestes it is farre otherwise Uerye well sayde doctor like for priestes doe not kisse or dallie with women as other men doe for the priests kissing dallying with womē is y t beginning of godly deuotion Therefore when wee see a priest kisse or 〈◊〉 with a woman we must assure our selues that by and by after they will fall to prayer such vertue haue priests in their kissing and 〈◊〉 aboue other men And this was the cause that women haue so willingly suffered priestes to dallie with them and to kisse them Here is also a Golden glose for mainteining of priestes chastitie and thus it is If a priest embrace a woman a lay man must iudge of it thus that he doeth it to the intent to blesse her Well saide for suche blessings of the priestes haue been so full of vertue that many women thereby haue had such tympanies that they coulde neuer be helpt of their disease before they had mydwiues to be their phisitions Are not these goodlie gloses to make priestes liue chaste it is no marueile though all your popish priests liued very vertuously and without connnitting any infamous 〈◊〉 that had such straite lawes to brydle them and such glosses to girde them If our lawe of the Gospell were not suche a lawe of libertie as it is or els if it were made more straiter with three or foure of these the popes glosses then our preachers and ministers woulde not committe so many infamous actes as you say they do but would liue as vertuously as your popes and as 〈◊〉 as your priestes The popes ponde being found full of childrens skulles sheweth that your popes and their chaplaynes liued verye 〈◊〉 and 〈◊〉 who can thinke that there was any infamons actes amongst them all that while that those children were 〈◊〉 getting and while they were a murthering vnlesse you will say that it was then the custome to burie children in the water In Christes tyme and long before it was thought most conuenient to burie the dead in the earth mary I will not say but that the Pope being indued with al wisedome and heauenly iudgement may thinke it more better to burie the dead in the water And in deede it standeth with good reason that if the water bee a fit graue for the 〈◊〉 then it is as meete a graue for the dead For pope Vrbanus the first thrust fiue Cardinals into sackes and threw them quicke into the sea and there he buried them aliue this was a famous deede I must not say an infamous acte Though you of your curtesie charge our preachers and ministers with infamous acts yet if you should search all the pondes of our bishops preachers and ministers throughout Englande I am most sure you shoulde not 〈◊〉 in them all so many childrens heades as was in that one ponde of your Popes Except they were cast there before by the popes prelats priests in the time when your romish religion was 〈◊〉 folowed And by y elate writings of some y t were of your owne crue that seemed to fauour your religion before they sawe some of your pernitious practisies and lewde lyuinges it doeth appeare that your Spirituall clargie called Priestes doe liue now more lyke Sathanests then Saints where as you charge our ministers with infamous liuing without proouing of any they charge dyuers of the Popes clargie and Priestes with horrible and detestable dealinges and proues the same in many which you may see if you will in Maister Nicols pylgremage and in an other booke 〈◊〉 tituled The English Romane life But you perhappes will count thē false because they are written against you though yours must needs bee 〈◊〉 because you write them agaynst vs. Therefore this litle that I haue written before which is but 〈◊〉 in comparison of all the monstrous manners and detestable dooinges of the Romishe Clargie well weyed and considered you may bee ashamed to charge our preachers and ministers with such notable infamous actes as though they were the puddle of all pernitious practises and the sincke of all sinne and your Popes prelates and priestes whose liuings haue been most wicked and vicious the 〈◊〉 of all good liuing and the onely 〈◊〉 of vertue But I thinke
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
most plaine y t it is not the euidence of truth that maketh our ministers come so thicke vnto you well it may be flatterie and falshood And can you make vs beleeue that all they doe come to you from vs for the trueth 〈◊〉 knowe in your religion No no they regard the popes riches more then his religion the treasure of his coffers more then the truth of his cause and his liuinges more then his learning Therfore you may put out truth well enough for truth is as hard to come by at Rome at your popes hand as to haue Okes growing in the Sea And as for your pouertie that cannot allure them for it is not like the Popes seruants should be poore I pray God they may bee poore in spirite the Pope that hath the angels of heauen at his commandement hee may haue golde and siluer enough at his becke And he that may haue money as much as hee list then he were very vnkind to suffer them to lacke that doe proppe him vp in his Popedome 〈◊〉 that can doe whatsoeuer God can doe then hee may doe what soeuer Christe coulde doe therefore as Christe made Peter 〈◊〉 fetch twentie pence out of a fishes mawe So the Pope may cause thousandes of poundes to bee fetcht out of great whales bellies and neuer hurt any body for it I thinke our ministers that are thus reuolted to you doe not loue pouertie so well that therefore they would forsake their countrie flie from their friendes procure their princes displeasure only to haue your cōpany for pouertie sake Therefore heerein you thrcape kindnesse on them whether they wil or no for I dare say thus much in their behalfe that they had rather go to Rome for the popes purse then for your pouertie And if they goe to Rome so thicke three folde for your honestie as you woulde faine persuade vs then in my iudgement they make but a sory iourney I hope that honestie is not so scarse in England that for it they had neede to goe to Rome I beleeue I coulde helpe them to more honestie for a pennie heere then they can haue for a pound there Yea and that which you call honestie I feare wil proue hypocrisie disobediencie or rather plaine traitrie which may goe well enough for dishonestie Wherefore it were more wisdome to haue without trauell and cost honestie at home then with painefull iournies and great expences to buie dishonestie or rather treason at Rome There are a great sort of good wittes wise heads honest men and good Subiectes in Englande and all they I am sure doe thinke that you that flee to the Pope and forsake your Prince obey the Pope disobey your Prince obserue the Popes lawes breake Gods and the Queenes lawes refuse your owne Countrie thinke better of a strange Countrie discommend your Queenes proceedinges commende the Popes pernitious practises and disprayse Englande and extoll Rome are not greatly ouerladen with honestie You doe well to haue a good opinion in your selues and for want of other to set foorth your owne honesties But Saint Paule sayeth Hee that prayseth himselfe is not allowed but he whome the Lorde prayseth 2. Corinth 10. You are faine to report it your selues least otherwise it should bee hidde and vnknowne You doe as the vnshame faste guest did that thought himselfe honester then any of the guestes beside who looking a great while to bee willed to bee set at the vpper ende of the Table and sawe that none woulde bidde him hee without any more adoe as one more shamelesse then shamefaste set himselfe downe and so tooke his place without an Usher at the higher ende of the Table Which when the good man of the house saw perceiuing him to be more bolde then honest made the lower ende to bee the vpper ende and so accordingly hee set and placed his guestes as hee thought good whereby this man that woulde faine haue beene exalted and that did set and place himselfe highest without any remoouing was inforced to sitt lowest So you seeing none either will or can well prayse your honesties for there is no great cause for that you haue chaunged your selues from beeing the Queenes Subiects to be y e Popes slaues and from beeing faithfull Christians to bee forsworne Iesuites haue dishonested your selues as the vnshamefast guest did by publishing your owne honesties All your Countrie men that are honest in deede woulde haue thought you a great deale honester than you are if you had obeyed your Prince obserued her lawes and continued in your owne Countrie Yea and woulde haue had a better opinion that you woulde bee honest if you woulde flie from the Pope embrace Gods worde returne to your Countrie and humbly submitte your selues to our most mercifull Prince and Queene of Englande This is the way rather to recouer your honesties lost then to get any credite by blasing your honesties abroade in your owne bookes Your late trayterous attempts your priuie conspiracies your 〈◊〉 practises your seeking and wishing the death of your Prince the destruction of her Councell and the confusion of your Countrie too manifestly knowne and through Gods goodnesse reuealed whereby some of your holy Priests had new tippets giuen them at Tyborne fit for their profession is a manifest proofe that you are very full of honestie and though you woulde faine bee honest yet your owne writing doth witnesse your dishonestie for though in lesse then a line you haue set foorth your owne honesties yet your whole booke hath bewrayed your dishonestie The sixteenh part IN the beginning of your aunswere these are your woordes For the better vnderstanding of this first part as also to see howe little cause this little man whiche is master Nicols had to trouble vs with bragging it shall not bee amisse to set downe in few woordes some short progresse of his life c. Namely his course from Wales to Englande and from England to Flaunders from Flaunders to Rome and from Rome to the pulpit in the Towre of London c. As it was not amisse for you in the first part of your disceuerie to set downe a short progresse of M. Nicols life for the better vnderstanding of the firste parte of the same Euen so I thought it not amisse in the first beginning of this my booke for the better vnderstanding of your good disposition and honestie heerein to shew foorth plainely and truly your abhominable profession and your most execrable oth for the perfourmance thereof And though in derision you call him this little man and make as though hee hath troubled you with bragging as little as he is Hee whose seruant he is is able to giue him strength enough to ouerthrow your mightie Giants It was not little Dauid that boasted of his manhood but it was great Golyah that bragd of his strēgth And as little Dauid seemed but a dwarfe to Goliah the enemie of God so doth M. Nicols seeme by your saying
in Wales As the popes pardons haue impossible vertues so the popes Iesuites can make impossible causes you counted before that M. Nicols was very base ware but if this be true y t you tell vs he can not be very base neither yet such a litle man as you made him For it is more like that hee should be rather a heauenly creature than an earthly litle man that tooke suche a course and went such a iourney before he was borne Your pleasant ieasting with one of my wordes and finding of fault therewith which is vsually spoken and which was apt for the matter and agreed with my sense as shall appeare 〈◊〉 hath made me the rather iustly to 〈◊〉 this Therefore of yours which not onely is needles but also marreth the meaning of the text and hath giuen it as before appeareth a contrary sense I maruell that you that are so skilfull in cōtroling of M. Nicols in two or thre liues of 〈◊〉 are so far ouer seen in one english word The 19. part YOu are a good Proctor for the Pope for where as you go about to magnifie his maiestie you publish his pride You can not conceute home the Pope shoulde giue M. Nicols thankes for his 〈◊〉 which you call his stuffe for you saye in the consistorie the popes place is so farre distant from them whiche 〈◊〉 thither to make 〈◊〉 as he can not speake vnto him Be like the Pope then sitteth so that the wind bloweth from the preacher to the pope whiche taketh awaye the sounde of the Popes thankes from the preacher els I see no cause 〈◊〉 the preacher may heare the Popes thankes as well as the Pope may heare the preachers Sermon But it may bee that the Popes are alwaies horste or y e preachers deafe nor the pope doth vse you say to thanke any man that speaketh before him what soeuer he bee c. Great learned men and 〈◊〉 oratours haue departed thēce without particular thanks albeit they did their matters with great commendations Such you say is the grauitie and state of that place You may see here it is not the pride of the Pope but the state of his place that causeth them that make orations or preach before him to goe away without thankes It seemeth there is a great difference betweene the Popes chaire and his consistorie for the popes chaire is so full of wisedome and trueth that the pope when he sitteth there is full of learned talke yea and can speake nothing but trueth as it may appeare by his iudgement of the body of S. Denis but the popes consistorie is suche a proude and stately place that the pope as long as he sitteth there dare speake neuer a word or els is so doltishe a place that he whiles he is in it is tongutied or hath no witte to speake Well seeing the pope is so daintie of his thankes to his preachers it shoulde seeme that he is verie daintie in bidding them to dinner But for that the pope is called Seruus seruorum dei the seruant of Gods seruants and hee taking his preachers for Gods seruants whereby they must needs then be his masters I muse that he is so farre ouer seene that hee doth not bidde his masters to dinner especially seeing they preach before him But I must say that the pope is a stately seruant if he be a seruant that will neither bidde his masters to dinner nor giue them once thankes for their Sermons The pope belike would vse his seruantes but homely that dealeth with his masters thus vncourteously I perceiue it is not the custome of your holy and lowely Churche of Rome that a poore preacher shall dine with a proud pope seeing a proude pope may not giue a poore preacher thankes But one woulde thinke though the popes table is too hie for his preachers to sit at yet the grounde vnder the popes table is lowe enough for them to lie on where he may suffer thē to picke vp y t cromes that fall frō his table And thē his preachers might say y t the pope doeth as muche for thē for their preaching as he did to his dogs for their barking But parhappes the grounde vnder the popes table is not allowed for poore preachers but onely for dogges and Dukes euer since duke Dandalus lay there It may bee that the great vertue of the Popes chaire woulde quite bee lost if the pope shoulde thanke them that make Orations or preache before hym Because the pope woulde not be like vnto Christ therefore he is loth to be humble and meeke The 20. part FOr your reuerent writing of your countrey you may easely be iudged what you are As you haue forsaken the obedience of your prince so you meane as it seemeth not to deserue any fauour of her grace if you shoulde chaunce to be catcht as some of your fellowes haue been It appeareth by your saying that ministerie here is sufficient to excuse dishonestie for thus you say If he that is M. Nicols shoulde haue delt so in some other countreys where ministerie is not sufficient to excuse dishonestie it woulde rather haue fallen out to his cost then his credite c. As though ministers were so borne with all heere that they may worke what mischiefe they will without controlement whiche is a most shamefull slaunder What so euer ministers are here too many such as you are winked at or excused here But though ministerie is not sufficient to excuse dishonestie in Englande yet priesthood is sufficient to excuse whoredome in Rome And in other places where the pope hath power as appeareth plainely before And doe you thinke that the olde prouerbe hath loste his force at Rome whiche is Omnia venalia Romae all thinges are salable at Rome it can not be so for what is it that money will not excuse at Rome This following sheweth what swindge money hath borne at Rome venalitate curiae Romanae inaniter praeficiuntur Lenones coqui stabularii equorum pueri Through the briberie of the court of Rome baudes cookes hostlers and boyes be placed in offices to gouerne the Church Your mother the Church of Rome must needes be holy that had such learned and vertuous children It is happy that nowe you haue so manie important learned personages for hereby it appeareth that your church was not wont to be pestarde with learned prelates vnles baudes cookes hostlers boyes were counted to be such And also your holy fathers y e popes would not sticke to pardō any thing for pēce for they haue giuen commonly prelates and priestes leaue for money to keepe harlots for manners sake wee must call them concubines yea and other offences they haue pardoned for money Pope Martin the fifte for money licenced one to marrie his owne sister God nor his sonne Christ did neuer so much Frier Ticel had such a large pardon of the pope that he saide if one had got the mother of
the wicked men of the worlde to commit suche wicked acts as they daily do And so because God suffereth such wicked sinners to liue as you thinke vnpunished Therfore the pope may suffer the whores in his stewes to commit whoredom without controlement Whereby it appeareth that you allow the pope to do as God doth verifiyng thereby the saying of Abbat Panormiran who wrote thus That sinne excepted the pope can doe in a manner all that God can doe So that by this your holy Catholike doctrine whatsoeuer God doeth or hath done the Pope may claime to doe the like As thus God was angry with king Saul thrust him out of his kingdome because he killed not king Agag at his commandement being Gods enemie now if y t pope may folow God do as he did thē he may displace such kings thrust them out of their kingdoms y t wil not kil his enemies y e professors of Gods word at his cōmandement I thinke by this example the pope learned of God to depose emperors kings as they haue done Also God suffered it not to raine of three yeeres and sixe monethes amonge the Israelites 〈◊〉 〈◊〉 he was 〈◊〉 〈◊〉 disobeying of 〈◊〉 〈◊〉 〈◊〉 your 〈◊〉 arguments the pope may keepe 〈◊〉 here in Englande without raine with whome he is angrie because we disobey him and his lawes whiche he is not able to doe If the Pope might or coulde do thus as you seeme to allowe him wee shoulde haue had neyther prince prosperitie peace nor plentie fo long as wee haue had But though you allowe the pope to doe that that God can doe in tollerating sinnes and wickednesse yet God and the pope are farre vnlike in their tollerating and suffering the same For whereas God doth tollerate and suffer wicked sinners to see whether they will repente and amende or not who if they doe not then hee punisheth them one way or other The Pope cleane contrary doeth tollerate and suffer the Curtezans and whores of his Stewes for money to sinne vnpunished though they neither repent nor amende And whereas God doth not suffer them that he taketh for his louing children to sinne vncorrected The pope suffereth his catholike Curtezans of the Stewes in Rome whom he taketh as his deare darlinges to committe whoredome dayly without any punishment But I muse at this that the pope can followe God in suffering of sinne and can not followe him in punishing of sinne For as God doth tollerate many wicked sinners so hath he and 〈◊〉 dayly punishe many wicked sinners But how can you proue that God doth 〈◊〉 tollerate wicked men to commit wickednesse that he doeth not punishe them for it nay I am sure that no suche wicked sinners doe escape Gods punishement though the 〈◊〉 and whores of the Popes Stewes doe escape the popes punishemente For was not all the whole worlde drowned for their wickednesse excepte Noah and his familie was not zodom and Gomorra with all the Countreys thereabout destroyed with fire and 〈◊〉 from Heauen for their 〈◊〉 sinne 〈◊〉 with many 〈◊〉 〈◊〉 and destroyed as well 〈◊〉 as perticularlye whiche were too muche for mee to 〈◊〉 〈◊〉 And thoughe you thinke that God tollerateth many to commit such wickednesse 〈◊〉 that hee detesteth yet I am sure you cannot prooue that hee taketh money of them to permit them to sinne as the Pope doth on the Curtezans in Rome for their whoredome And it may bee that some wicked men are 〈◊〉 punished of God that you thinke God 〈◊〉 tollerate to sinne vnpunished for God doth correct and chasten his owne children though hee loueth them neuer so 〈◊〉 for whom God loueth him hee chasteneth Nowe if God chasten and correct his deare and louing children liue they neuer so vertuously will hee not punishe the wicked that wallow in detestable sinnes though it seemeth to you that he doth tollerate them to sinne vnpunished One may be punished of God for his wickednes though a 〈◊〉 doth not know of it God hath his secrete punishmentes in store for the wicked which they shall taste when it shall please his diuine Maiestie Yea and that which perhaps you take for no punishement I take to bee the greatest punishment of all Doe you thinke there can bee a greater punishment then for God to giue men ouer to their owne lustes And greedily to take pleasure in sinne and to wallowe in all wickednesse I thinke not And though you doe see them prosper dayly in health wealth pleasure and prosperitie without any misfortune as Policrates did that was one of the thirtie tyrants and though God should so tollerate them in their wickednes that he detesteth shall they therefore escape his punishment thinke you No I warrant you for those that God 〈◊〉 suffer to liue so wickedly and to drawe sinnes togeather as it were with 〈◊〉 and to heape vp sinnes one vpon another without any worldly plague or punishment seeme to bee the children of wrath and vnlesse they repent and turne to God doubtlesse shalbee punished in the torments of hell which farre exceed all y e earthly punishments that can be deuised and whereas the one continueth but a while the other shall be for 〈◊〉 and neuer end Therefore though God doth tollerate as you say with wicked men with many wicked acts in the world which he detesteth yet they are not vnpunished therefore as you seeme to 〈◊〉 vnlesse to be in the intollerable and endlesse paine of hell bee no 〈◊〉 but the whoores of the Popes Stewes are not punished of the Pope whose sinnes it seemeth hee doth not detest but rather fauour because hee suffeereth the same without punishment And although God doth tollerate and suffer many most wicked abhominable sinners vnpunished in this life to y t sight of the world according to his secrete purposes only known to himselfe yet it is too much for you though you are a Iesuite to allowe the Pope to tollerate and suffer the wicked sinne of whooredome which the Almightie God hath flatly forbidden Therefore you were best to councell the pope to let God alone in his doings and not to presume to doe as bee 〈◊〉 but to doe as hee 〈◊〉 vnlesse you woulde haue him to clime into heauen with Lucifer as 〈◊〉 angell and to fall into 〈◊〉 with him as a Diuell The 27. parte THē after you say thus Thirdly 〈◊〉 a noughty wicked thing may somtimes be necessarie cōsequētly tollerated without fault The corruption and lew de inclination of men supposed If you learned this of Christe I would haue you shewe where I shoulde finde it If it be the Apostles doctrine I would know which of them taught it But if it bee your owne deuise as I suppose it is then I doe not take your wordes to be of 〈◊〉 authoritie especially when they repugne the Scriptures 〈◊〉 these doe Therefore I will be so bold to reproue the same with the wordes of Saint Paule if he may be
allowed for a sufficient authour against you who affirmeth that their damnation is iust that doe euill that good may come thereof Nowe if by Saint Paules wordes we may not doe a small euill whereof great goodnesse may followe Then the pope may not suffer shamefull Stewes for whoredome which is a haynous sinne whereof great mischiefes doe come And if their damnation be iust that permit a small euill whereof goodnesse may grow Then their 〈◊〉 must needs 〈◊〉 〈◊〉 that doe or permit many abhominable sinnes y t bring great mischiefes withall 〈◊〉 it appeareth that you haue a deepe consideration of the corruption and lewde inclination of men but to correct such corruption Saint Paul teacheth vs saying To auoid fornication let euery man haue his wife But you that haue a deeper sight herein then S. Paule think it is better if mē bee full of corruption lewdly inclined to haue Stewes set vp and suffred that euery man may haue his harlot I would haue thought that a wicked thing a fault had beene so nigh a kinne y t a wicked thing coulde not haue byn tollerated or suffered without a faulte But now because you say so I must change my minde thinke that one may sinne or suffer a wicked thing without fault Doubtlesse you Iesuites haue a merueilous deepe learning you haue heere loosed such a knot and vnioyned such a ioynt that neither Iesus Christ himself nor all his Apostles did euer vndoe A wicked thing may sometimes be necessarie with Iesuites because idolatrie blaspemie is counted most holy with thē alwayes but a wicked thing cannot be 〈◊〉 meete with true Christians at any time Surely you haue waded very deepe for maintaining of the Popes stewes his suffering of y t same yea you proued very learnedly before that if the Curtezans payed money to y t 〈◊〉 yet it were a punishmēt not an allowance of their life But if one may be punished with paying of a noble for stealing xx pound I thinke that punishment would not make him leaue stealing The 28. part AND then you followe with these wordes It appeareth plainely by Saint Paule who saith that 〈◊〉 of necessitie must needes be and by Christ who affirmeth that scandales that is slanders must needs come yet neither Christe allowed of scandals nor Saint Paule of heresies If y t pope allowed no more of whoredome then Christe did of staunders nor Saint Paul did of heresies his Stewes at Rome woulde not haue beene so long vp nor the curtezans there so long suffered Mark how you goe about to beguile your simple Reader as though these wordes of Christe or Saint Paule woulde excuse the popes Stewes or the Pope for suffering them and as though the Pope in suffering the Stewes did not allowe the Stewes Christe nor Saint Paule did speake of slaunders or of heresies of any particuler Towne or Citie where they had temporall or worldly power to suppresse the same for they had no suche gouernment as the Pope hath at Rome For if they had they would not haue taken money of the scandalers or heretikes as a due punishment therfore as the Pope doth for whoredome at Rome which you excuse as a punishment for their euil life For though Christ had no worldelie authoritie for that his kingdome was not of this worlde yet hee aduentured without any worldly commissiō to beat out the buyers and sellers out of the temple so much he did detest their violating of the house of God But if Christe shoulde haue taken money of the saide chaungers of money and so haue gone his wayes and let them alone woulde it not haue beene thought that hee had allowed their doings therein for money Yes I beleeue Euen so whatsoeuer you say the Pope doth allowe the whoores of Rome because hee taketh yeerely 〈◊〉 of them therefore yea and is partaker with them in their sinnes and whoredome For if hee did not allowe the Stewes and their whoredome hee woulde whip the whoores out of Rome as Christe did the money changers out of the temple and woulde either pluck downe the houses of the Stewes or els put honest and vertuous women in them Thus though you woulde haue Christe and Saint Paul to defende and boulster the Pope for suffering the stewes and Curtezans in Rome yet neither Christe nor Saint Paule will serue your turne therein Christe and Saint Paule are much beholden to you that bringeth them foorth as witnesses for the vpholding of Stewes and whoredome you that are a Iesuit and maketh as though none 〈◊〉 Iesus more than you should haue produced Iesus in an honester cause then this whatsoeuer you had done by S. Paul but you are so farre in loue with the Pope that to make him seeme honest you sticke not to aduenture to make Iesus Christe vnhonest and to couer the Popes shame you would defame Christe Surely when Christ was heere on earth and vnglorified hee spake against whooredome and doe you think that hee being nowe in heauen and glorified will bee a boulsterer of whoredome Christe saide when hee was heere Whosoeuer looketh on a woman lusting after her hath committed aduowtrie with her alreadie in his heart and do you thinke now that he can suffer whoredome it self If you loue Iesus then bringe not Iesus forth to mainteine your Popes Stewes and the whoordome in Rome The 29. part AND further to allowe the Pope in permitting the Stewes and whoredome you bring this reason saying I might aske why the protestants in England doe permit vsurie by their lawes that is doth not punish men for taking vnder ten of the hundreth I perceiue you Iesuites haue rype wits to defende the Popes Stewes and to approue his taking of money of y t curtezans for their whoredome to bee lawfull It is a strange matter that you can learne by our positiue lawes to mainteine y e popes stewes and to allowe whoredome but by our diuine lawe the Gospell you cannot learne to put downe the stewes and to reprooue the Pope for suffering of whooredome What our Princes lawes doe heerein permit I haue not to dispute with you but this I will say where can you approoue that any streetes with vs are appointed for vsurers to dwel in as you haue for whores in Rome Or that they haue any special houses to commit vsurie in for paying therefore a yeerely tribute to our Prince as your Curtezans haue to commit whoredome for paying a yeerely tribute to the pope or it commonly knowne of vs where to borowe money vpon vsurie as euery one great and small doe may knowe at Rome where the Curtezans doe dwell where any may play the whooremonger for money that liste no I am sure If wee haue any vsurers our Prince doth not know where they dwell but you haue allowed Curtezans in Rome and the Pope knoweth where they remaine And moreouer they y t lend money in this sort
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
to do And so secretly between them it was agreed that if the paine might be suffered thē he shold lift vp his handes aboue his head towards heauē before he gaue vp y e Ghost And whē he was brought to the stake to be burned there mildely patiētly he addressed himself to y e fire hauing a strait chaine cast about his midle after whose 〈◊〉 praiers made vnto god the fire was set vnto him in y e which whē he continued long when his speech was taken away by violence of the flame his skin also drawē together and his fingars consumed with the fire so that all mē had thought certainly he had 〈◊〉 dead suddēly contrary to expectatiō the said blessed seruaunt of God being mindfull of his promise before made reached by his handes burning on a light fire which was marueylous to beholde ouer his head to the liuing God and with great reioycing as it seemed strooke or clapped them three times together At the sight whereof there followed such an outcrie of the people and especially of them which vnderstoode the matter that the like commonly hath not been hearde and so this blessed seruant of God strayght way synking downe into the fire gaue vp his Spirite If you had been as quicke a sighted Christian as you were a blinde Iesuite and as pure a Protestance as you were a peruerse papist you woulde haue seene this marueylous myracle and not haue ouerleapt it so farre backwarde I maruell that you tooke such paynes to leape an hundreth leaues for a false miracle of a dog and might so easely and that so nie at hande haue had a true miracle of a faithfull man Belike it was eyther to bright for your dymme eies to beholde for that you made suche haste to the dumbe dogge of an Erle that you had no leasure to staye and beholde the Seruaunt of God Thus if you had been as well willing to make but halfe a steppe as it were eyther backwarde or forwarde as you were of set purpose wilfully bent to make such an vnreasonable leape backewarde you might haue been easely spedde of better truer myracles then of the Earle of Wyltshires Dogge But because you thought that without any further circumstaunce as you would dresse them the one would be derided and the other discredited therfore you pickt them out of all my whole booke for the nonce and as a godly godfather haue giuen them a name calling them Luptons myracles But because I haue prooued that of the Earle of Wyltshires Dogge to bee a myracle of your own making therefore from hence forwarde it shall bee called the Iesuites myracle And nowe seeing you began with the first myracle I haue made an eude with the last myracle hoping you will winne as litle credite by medling with my myracles as you get gaine by controlling of the title of my booke Thus you haue cunningly confounded my matter and miracles onely reciting them as it pleaseth you adding to your owne wordes and diminishing mine as you thought good without eyther disproouing or 〈◊〉 them at all according to your wonted order which you woulde haue your indifferent reader thinke to bee a sufficient disproouing and confuting But I hope the indifferent reader not armed with affection wil iudge that you haue wandered vnwisely and vsed me vnchristianly The 58. part ANd then you ende with your supposed or thinking confutation of my booke with these wordes folowing All these thinges and many more the like he prooueth out of master Foxe his Martirologe otherwise called Acts Monumentes tyed with long chaynes in al Churches of Englande to be read with deuotion The more like the rest of the myracles bee to these the more I am sure you mislike them I neede not bee ashamed to prooue them by the booke of that learned and godly M. Fore called Acts and Monuments for that it is a worke of great credit and authoritie Which booke he hath most diligently painefully set forth with such knowledge truth that you may barke or rayle against it but the learnedest Iesuit or papist of you al shal neuer be able to disproue confute or cōfound it do what you can And though it be but lately set forth and the author thereof yet aliue I haue prooued before by sufficient argumentes that the thinges therein are nowe as well to bee produced and also to be credited as though the authour were dead a thousande yeeres since The 59. part YOu say that it is tyed with long chaynes in all Churches of England to bee read with deuotion I would y t a Iesuite were herein no lyer If you had not your popish masse and your other idolatrous seruice in mo Churches in Italie Fraunce and Spaine Gods word truely preached in all the rest then we haue those bookes in the Churches of Englande the popes pompe and power woulde quickly perishe and your romishe Church woulde florishe but a while As you haue continued your course against me most falsly and vntruly so you haue ended the same with a manifest vntrueth For I am most assured that euery Church in London hath neyther the same booke tied nor vntied I wish they had then can it be thought that euery Church in Englande hath them I am most certayne that no smal number that fauour your papistical religion here in this realme of england will thinke that herein you haue waded too farre and fowlie ouer shot your selfe who must needes witnesse agaynst you that this same booke that you say is tyed with long chaynes in all Churches of Englande is not in the Churches where they dwell neyther tyed nor vntyed Before you had some shadowe to couer your lies but you can not shadowe this it is so manifest You sayde before that I wandred by certayne controuersies but as without all wic and learning but here you haue vnwisely ended with a lie without any 〈◊〉 It seemeth that you had forgotten the beginning of your booke when you wrote the latter ende of your booke for in y e first side of your booke you bring a text of Salamō against liers but in the latter end of your book without eyther Scripture or text you play the lier your self What a shame is it for you at your first entrie to seeme to defend truth and to ende your book with such a manifestlye Your owne woordes in the beginning of your discouerie doe showe what you are like to come to for the latter ende of your discouerie For there you say according to Salamon a lying witnesse shall haue an euill ende then can you looke making such an apparant lie in y e latter ende of your booke for a good ende If you were a fauourer of the gospell as you are an enemie to the Gospell you would then frame your selfe to speake trueth as now you giue your self to fable and lie As the spirite of God doeth direct the godly professour of Gods worde to write