forsaken the name and religion of a Christian mentioned in the Gospell And because you will bee sure not to returne backe againe to Christe nor become Christians you haue made a great othe to obserue the orders rules and religion of the same whiche is cleane contrarie to the lawe of Christ as shall appeare by the particular pointes of your othe O what a wicked diuell is this that thus doth be witche you To keepe the lawes of Christ to continue in his seruice you make but a 〈◊〉 〈◊〉 which you breake euery day but to continue in a 〈◊〉 deuised societie cleane contrary to y e Gospel of Iesus Christ which will leade you to hell you make a great 〈◊〉 whiche nothing can cause you to breake And to the intente that euery one may see that reade this if they 〈◊〉 not wilfully blinde that the othe you take is 〈◊〉 pugnaut and directly against the lawe of our sauiour 〈◊〉 Christ I haue here 〈◊〉 the same not onely to make 〈◊〉 ashamde to 〈◊〉 the name of Iesus whose law you deeply sweare to resist but also that the indifferent reader hereof may perfectly perceiue that though outwardely you showe your selues by your name of Iesuites to be the followers friends of Iesus yet inwardly you are mortall enemies of Iesus that you are the seruauntes or rather bondslaues of sathan And this is the oth of you Iesuites that followeth I. N. doe firmely admit and imbrace the Apostolike and ecclesiastical traditions and the rest of the obseruations and constitutions of the same Church Also I doe admitte the holy Scripture according vnto that sence which the holy mother the Church hath and doth holde it to whome it appertayneth to iudge of the true sence interpretation of holye Scriptures neither will I euer receiue or interpret it but according to the vniforme consent of the fathers I doe also professe that there are truely and properly seuen Sacramentes of the newe lawe ordayned by Iesus Christ our Lorde and for the saluation of mankinde though not all to euery one necessarie to wit baptisme confirmation The Lordes Supper penance extreame vnction order matrimonie and that they confer grace And of them baptisme confirmation order without sacralidge may not be reiterated I doe also receiue and admitte the receiued and allowed rytes of the Catholike Church in the solempne administration of all the afore saide Sacramentes I do embrace and receiue all and euery the thinges which of originall sinne and iustification haue bin defined and decreed in the holy Synode of Trent I professe in like sort that in the Masse there is offered vnto God the true proper propiciatorie Sacrifice for quicke and dead And that in the most holy sacrament of the Eucharist there is truely really and substantially the body and blood together with the Soule and diuinitie of our Lorde Iesus Christ and that there is a conuersion of the whole substance of bread into the body the whole substaunce of wine into blood the which conuersion the catholik church calleth transubstanciatiō I confesse withall that vnder one onely kind whole perfect Christ and the true sacramēt is receiued I do constantly hold purgatorie that the soules there deteined are relieued by the praiers of the faithful in like sort that the saints raining together with Christ are to be honoured called vpon that they pray vnto God for vs that their relyques are to be worshipped I do firmely auouch that the images of Christ the mother of God alwaies a virgin also of other saints are to be had retayned that we are to giue them due honour worship I do affirme that the faculty of pardons hath been left by Christ in the church that the vse of them is very wholsome to christian people I do acknowledge the holye Catholik Apostolike Church of Rome for the mother mistresse of all churches I doe promise sweare obedience to the bishop of Rome successour of blessed Peter prince of the apostles and vicar of Iesus Christ. I doe also vndoubtedly receiue professe all that haue bin deliuered defined and declared by the holy canons and generall councels specially by the holy Synode of Trent and withall all thinges contrary heresies whatsoeuer haue by the church bin condemned reiected accursed I also do condemne reiect and accurse This true catholike faith without the which none can be saued the which I do presently willingly professe truely hold the same wholy immaculate vnto the last gasp most cōconstantly retaine teach and preach asmuch as in me 〈◊〉 lie I the same N. do promise vow and sweare so God me helpe and the holy Gospel s of God Are not you the true folowers disciples of Iesus that makes this othe or sweares to keepe performe al these articles vntil your last gasp O most mad bewitched iesuits what an oth vowe do you make here Iesus by whom you name your selues Iesuits that only can must be our Sauiour you haue cleane lefte out neuer make mētiō in this your oth of your obeying of him nor of his word But of the Pope of the Church of Rome with pardōs reliques worshipping of images such other trūpery that is quite cōtrary repugnāt to y e law cōmādemēt of Iesus Christ our redeemer And in this your detestable oth you swere to cōtinue hold this dānable doctrine vntil your last gasp because as I said before of set purpose you will not returne to Christ. But I 〈◊〉 God of his 〈◊〉 goodnesse if it be his blessed will 〈◊〉 〈◊〉 your hearts with his holy spirite that you 〈◊〉 this 〈◊〉 and dangerous way you are in and 〈◊〉 〈◊〉 with 〈◊〉 from this your societie of Sathan as M. Nicols hath done wherby you may be of the true church of 〈◊〉 so to be y t childrē of God I need not go about to 〈◊〉 these your points of your Papistical religiō wherunto you are sworne partly for that the simplest soule that can but reade may see how contrary your profession is to Gods worde and the Gospell of Christ but chiefly for that by many and profound learned men by the holy scriptures and by inuincible argumentes they are confounded vanquished and beaten downe besides in my saide booke called A 〈◊〉 from papistrie the chiefest pointes of your religion are prooued false wicked detestable vaine foolishe childishe and rydiculous But least mysilence should make you say that I woulde haue confuted the particular poyntes of your said othe if I coulde shortly therefore God willing I will set forth and publishe a briefe treatise touching the same whiche shall 〈◊〉 〈◊〉 falsely you are foresworne by this your horrible othe wherein through Gods helpe by your owne foure markes and three properties whiche you produce in your sayde discouerie to proue your Churche of Rome to be the true Churche your saide Churche of Rome
care not howe among alians and strangers Nay besides y t you haue spoiled them of my liuerey couered them with your owne coat wherby they seem not mine but yours these are they that hee which is the Pope alloweth all priestes to haue harlots But when you haue thus defaced and displaced them you neither disproue them nor confute them but as you haue done with the rest you leaue them to your Reader to confute But if I had written the selfe same wordes as I haue not yet I haue prooued them before to bee true But that the indifferent reader may perceiue that my words are neither so false nor so farre out of frame as you woulde haue them thinke I will repeate mine owne wordes and a fewe words besides that immediatly go before the better to open the cause why I wrote them In that part of my booke where I disproue the Pope for forbidding of Priestes marriages and for allowing or suffering Priestes to haue concubines among the rest I haue written thus And in the Rubricke vpon the 34. distinction Is qui is thus It is lawfull for him that hath no wife in steede of her to haue a concubine heere is good stuffe and what is a concubine but an 〈◊〉 c. May you not nowe perceiue that the Popes lawe is a pure and holy lawe that alloweth Priestes to haue harlots and forbiddeth them to haue wiues Nay punisheth them and burneth them for Heretikes that haue wiues Heere it is manifest that I wrote not as you haue misreported 〈◊〉 that the Pope alloweth all Priestes to haue harlots but thus may you not perceiue that the popes lawe is a pure and holy lawe that alloweth priestes to haue Harlots Heere I haue not only proued that you wrested and displaced my wordes but also that the Popes lawe alloweth Priests to haue harlots though you haue said before that the Pope taketh not money of the Curtezans and the Harlots of the Stewes of Rome for allowance of their life but as a punishment of their offence This kinde of dealing will get you small gaine The 53. part BUT heere I espie another thing that maketh mee to muse it seemeth you are weerie of leaping forward for that on a soden you leape or skip bacward But you haue a speciall propertie that fewe leapers haue for whereas euery leaper can leape further forward then backward you excelling al other leapers can leape further backwarde then forwarde for whereas your last leape forward was not past 21. sides or pages now you haue leapt backewarde at one leape 62. pages or sides whiche is twise as much backward as you leapt forwarde I woulde hardly haue beleeued vnlesse I had seene it that a Iesuite coulde haue leapt so farre backwarde at a leape Out of which place you did take and choose certaine wordes and ioyne them to your woordes before recited which you cited as mine and there you affirme that I say That hee that is the pope giueth licence for money to keepe as many 〈◊〉 as a man will And so without any mo wordes you leaue them as you doe all the rest for your Reader to confute if he will for that either you cannot or els you haue made some vowe that you will not But what if these words you haue charged me withall be neither there nor in any other part of my booke woulde you haue then your reader iudge that a Iesuite hath dealt iustly with a Christian If there bee any wordes there to that effect I will recite them whereby the indifferent Reader may see whether your words y t you father on mee agree with mine or not But before I proceed any further I will repeat the wordes before of Cardinall Cusanus that gaue me occasion to write thē these are my very wordes Marke also what that caterpiller Cardinall Cusanus writeth for the authoritie of the Romish church aboue the scriptures I tell thee saith hee that there is nothing taken for Christs commaundemēt vnlesse it bee so allowed of the Churche meaning the churche of Rome when the Churche hath chaunged her iudgement Gods iudgement is likewise changed Oh abhominable and detestable impes of Sathan though the whorishe church of Rome may change in her iudgemēts yet God in his holy worde is infallible and vnchangeable in his iudgements What hel hounds are these that would make vs beleeue y t as the popes iudgements doe change so Gods iudgements doe change and that nothing is taken for Gods iudgements vnlesse the Pope the church of Rome allow of it But contrarie say I that the commādements of the Pope and of their church are nothing vnlesse Christ doth allow thē And after I haue vttered these wordes I discourst vpon all the ten commandements alluding them as chaunged into the popes commandements And vpon the commandement of committing adultrie I write thus And whereas God saith Thou shalt not com mit adultrie nowe the iudgement of the Pope and the church of Rome is changed and therefore Gods iugdement is changed So that this law by the iudgemét of the church of Rome must now be thus thou shalt not marry but thou maiest haue a concubine or a harlot to commit adultrie or fornication withall thou shalt haue a licence for money of the Pope to do so and so he shall allow thee to commit adultrie or to play the whoremonger or harlot but take heede thou marry not according to the lawe of God for then thou shalt loose all thy liuing and thou shalt be taken for an heretike and the Pope will not dispence with thee therefore These are my wordes but amongst them all your wordes before mentioned y t you haue fathered on me which are these that folow That he giueth licence for money to keepe as many concubines as a mā will are not to be found and therefore you lost your labour to leape so far backward for y t that was not there But whē you saw y t you could not find there a fit lie for your purpose you thought it was better to deuise a lie of your own rather then you would returne againe without a lie But though I haue not said that the pope giueth licence for money to keep as many concubines as a man will yet it appeareth plainely that he permitteth the women in his stues in Rome for money to play the whores as oft as they list men to lie with thē as oft as they will that he alloweth his prelats Priestes to play the fornicators but in any wise not to marrie as it appeareth in the Popes decrees by these wordes which are before mētioned He that hath not a wife in steed of her must or ought to haue a concubine And also by these wordes Videtur quod crimen Meretricit c. It seemeth y t the Church ought to passe ouer the crime of whoredome vnder dissimulation with diuers
Christe with childe he was able to pardon it I am sure you can not prooue that our ministers haue had any suche licences from our Prince as manye of the Popes Prelates and Priestes haue had of the pope to committee sinnes and offences The Pope hath giuen dipensations for sinnes before they bee done and hee hath giuen pardons for them after they bee done as it is manifest And though the Popes pardons whiche are delicate sawces to procure sinne are not warranted by Gods woorde but are quight contrarye to the same yet you sweare as before is 〈◊〉 that the vse of them is verye wholesome for Christian people And though you alledge without proofe that our ministerie doeth excuse dishonestie yet it appeareth plainely by your othe that your Societie doe swere to maynteyne blasphemie Idolatrie disobediencie and traytrie vntyll your last gaspe Nowe whether ministerye in Englande or your spiritualtie of Rome doe excuse dishonestie more let the indifferente reader bee iudge The more you striue to withstande trueth or to slaunder the ministers of the Gospell the more you set forth your follie and vtter your shame The 21. part YOu say onely such goe to purgatorie as die in the fauour of God but haue not done suche penaunce for their sinnes as Gods Iustice requireth and therefore they are to bee purged by fire c. If Christe or his Apostles had tolde you that suche goe to purgatorie it might haue wonne some credite to your cause but your owne bare woordes though you are a Iesuite deserue no suche credite wherefore vntill wee finde your purgatorie in the Gospel of Christe wee will not beleeue you Therefore you waste but your winde to tell vs of any thing that is not there to be founde O what an horrible doctrine is this to thinke any man the holiest that euer was except Christe can doe such penance for sinnes as gods iustice requireth you and they that thinke so are enemies to the crosse of Christ. Can any thing 〈◊〉 in heauen or earth satisfie Gods iustice for our sinnes or els purge our sinnes but only the blood of Christ no no if an Angel of heauen should say so I would not beleeue him or if the moste ancient or learned Doctour that euer was shoulde write so I woulde vtterly abhorre his opinion therein S. Iohn saith the blood of Iesus Christe the sonne of God purgeth vs and maketh vs cleane from al our sinnes And S. Paul saith Christ hath wrought the purgation of our sinnes Saint Cyprian saith Sanguis tuus domine non quaerit vltionē Sanguis tuus lauat crimina peccata condonat Thy blood O Lord seeketh no reuenge thy blood washeth our sinnes and pardoneth our trespasses S. August saith Valeat mihi ad perfectionem liberationis tantum pretium Sanguinis domini mei Let onely the price of the blood of my Lord auaile me to the perfectiō of my deliuery Now if Christ doth purge vs make vs cleane from all our sinnes then there is none left for the fire of purgatorie to clense If Christ hath wrought the purgation of our sinnes then I am sure your 〈◊〉 of purgatorie if there were anie can not purge them better If according to Saint Cyprian the blood of Christe washeth away our sinnes then what neede haue wee of eyther your popes purgatorie or pardon And if S. August desired that only the price of christs blood might auaile him to the perfection of his deliuerie then why doe you bring S. Augustine in as an vpholder of your purgatorie If our sinnes might haue been purged by fire as by your woordes you seeme to dreame then Christ woulde not so painefully haue purged vs with his blood You write a long circumstaunce of the saying of Saint Augustine beginning thus Neyther is it to be denayde that the soules of the dead are relieued by the pietie of their liuing friendes c. In all the same hee doeth not once name purgatorie much lesse prooue it But what if therein Saint Augustine had made mention of purgatorie shoulde wee therefore beleeue there is a purgatorie beecause Saint Augustine wrote it Nay if Saint Augustine or any other wryte anye thinge of his owne fancie or 〈◊〉 not commaunded nor commended by Christe as in the same hee doeth I will not beleeue him And at this pointe I woulde wishe that all men were to take all doctours and learned mens writinges for no better then fables in things touching our saluation if the same doe not agree with the worde of God But though you woulde make your simple Reader beleeue y t S. Augustine doth allowe your Purgatorie as hee doth not yet your Reader were very simple if hee woulde credite S. Augustine if hee bee contrary to Christe or affirme his owne 〈◊〉 cie not allowed by Christe The 22. part AND thus you say further that you teach as it may appeare in the councell of Florence in literis vnionis that there are three sorts of men which dye one very good which goe straight to heauen one very euill which goe straight to hell one meane betwixte both which goe to purgatorie c. This your teaching may agree with the Councell of Florence but I am sure it agreeth not with the councell of the Apostles therefore beleeue you the councell of Florence and wee will beleeue the councell of the Apostles at Hierusalem And whereas you bring in Saint Augustine for the prouing of your Puagatorie I thinke I shall bring in S. Augustine to say that hee knoweth no such Purgatorie for heere 〈◊〉 affirme three places heauen hell and purgatorie but 〈◊〉 the third place is one mo thā Saint Augustine knewe of if you will beleeue Saint Augustine himselfe and these are his wordes touching the same Primum 〈◊〉 〈◊〉 Catholicorum diuina 〈◊〉 oritate regnum credit esse coelorū c. The first place the Catholike faith by gods authoritie 〈◊〉 to bee the kingdome of heauen from whence such as are not baptised are excluded the second place 〈◊〉 same Catholike faith beleeueth to be 〈◊〉 where all runnegates and whosoeuer is without the 〈◊〉 of Christ shal taste euerlasting punishment As for any thirde place 〈◊〉 vtterly knowe none neither shall wee finde in the holy scriptures that there is any such Heere by S. 〈◊〉 sayings there is heauen and hell but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee knoweth not and because he saith that it is 〈◊〉 to bee founde in the Scriptures therefore it seemeth that hee woulde not allow any thing but that is to be found in the Scriptures Wherefore you may bring what text you will of Saint Augustine for your purgatorie but hee 〈◊〉 〈◊〉 hee knoweth no such place and it were requisite that hee shoulde knowe of the place before hee can proue it I thinke it had beene a greate deale better for the Pope to haue claimed authoritie ouer Paradise that is mentioned in diuers places of the Scripture
rather then purgatorie that 〈◊〉 speaketh of neuer a whit and it had beene as easie to put soules into Paradise as to pull soules out of purgatorie and thereby hee might haue got money enough But perhaps the Pope did doubt that the Angell that keepeth Paradise woulde not suffer these soules to come into Paradise but rather keepe them out and I doubt also that the Diuels that keepe your perillous purgatorie will not suffer these soules to come out of it if they be once in You say they that are very euill goe straight to hell I am sure you cannot choose but count them very euill y t 〈◊〉 did good deed in all their life such a one was the theefe that hangd 〈◊〉 the right hande of Christe for hee was but then newely 〈◊〉 so that hee had no time to doe anye good therefore hee beeing very euill by your sayinges is gone to 〈◊〉 notwithstanding Christe tolde him that hee shoulde bee with him that day in Paradise Therefore I must bee so holde heere either to reproue you or Christ. But because Christe the sonne of God is to bee beleeued before a Iesuite the seruant of the pope therefore your fantasticall saying heerein must needes goe for a fable And if the saide 〈◊〉 〈◊〉 not very euill and thereby not of the number that went straight to hell yet hee coulde not bee one of the 〈◊〉 but one of the meane sort that you meane for hee did no such 〈◊〉 as you speake of for his sinnes as Gods iustice required and therefore by your doctrine he went to purgatorie there to be purged by fire and so saued But because Christe which is to 〈◊〉 〈◊〉 before a Iesuite saide that hee shoulde bee with him that day in Paradise therefore hee went neither to hell nor to purgatorie but straight to Paradise Thus you may see an vnlearned 〈◊〉 hath confounded a learned Iesuite in and by his owne doctrine and thereby hath proued that your meane 〈◊〉 〈◊〉 both doe not goe to purgatorie and nowe because by your owne saying the very good goe straight to heauen the very euill goe straight to hell and the meane 〈◊〉 both whereof the theefe was one dying in the fauour of God but did not as you say such penance as Gods 〈◊〉 did require goe to Paradise therefore none goe to purgatorie and because none goe to Purgatorie therefore it is not like that GOD made a place for no body and so hereby I may conclude that your purgatorie is no 〈◊〉 You may see plainely howe fondly you wander to goe 〈◊〉 bout to proue your purgatorie without y e authoritie of the Scriptures therefore whosoeuer fauoure their owne 〈◊〉 it will leade them to folly and folly will bring them to falshood and falshood will sende them to shame therefore if you will auoide your owne shame bee no longer a 〈◊〉 for the popes purgatorie for the pope would neither sticke nor stande 〈◊〉 as hee doeth were it not more for the 〈◊〉 that hee getteth by it then for any truth hee knoweth in it The 23. parte TO maintaine and defende the peoples honouring of the pope and kneeling to him because you want Scripture you proue it by reason But to make Christe of a Cake there you refuse reason would proue it by Scripture Thus when the Scriptures will serue the popes turne then away with reason and let scripture come in place but if 〈◊〉 bee against him and reason will serue then away with the 〈◊〉 and 〈◊〉 reason come in Christe was as 〈◊〉 to 〈◊〉 knee led to as the Pope and yet the 〈◊〉 〈◊〉 〈◊〉 taken in 〈◊〉 whō he saued from death did not kneele but stoode before him Nowe 〈◊〉 Christe the sonne of God looked not to bee kneeled to for sauing of ones life then the Pope beeing not altogether so good as Christe shoulde not bee kneeled vnto for bringing men to endlesse death And also I am sure that the woman had more occasion to kneele to Christe for sauing her life then the people haue to kneele to the Pope to receiue his blessing And though the Pope cannot claime his 〈◊〉 nor to go in his pontificalibus by scripture neither can learn it either by the example of Christe or Peter yet when no other way will serue you will approue it lawefull with your owne reason which wee must take 〈◊〉 a lawe to plant the Pope in his pride And these are your words concerning the same At certaine high festiuall dayes hee that is the pope is borne from his palace into Saint Peters Church for at none other time or place is that thing vsed it is a matter so reasonable the circumstances considered as can be offensiue to no indifferent wise man c. The matter standeth thus at certaine principall feastes of the Church the Pope vseth to leaue his priuate chappell and to come downe to seruice in Saint Peters Churche at which time such great multitudes of people expect him there to receiue his benediction very many also to see him which neuer sawe him before being strangers and come from farre Countries to visite those holy places as it is impolsible for him to passe in and out through the preasse and to be seene to giue his benediction to al except he should eyther ryde or bee borne in his chaire And to ride it were very vnseemely and inconuenient hauing to passe through all Saint Peters great Churche where the moste preasse is and also for the passages of stones and stayres Wherefore they haue vsed alwayes to lift him vp in his chayre and so to conuey him through the multitude and this is all the matter which is so much exclamed at c. Which you say noteth rather malice in them that maligne it then conuinceth pride in the pope that admitteth it or any fault at all in the well meaning Christians who vpon so iust causes doe both desire and offer it For that Christe is the best patterne to followe of all other and did neuer vse such pompe to bee borne on mens shoulders neither in the temple of Ierusalem nor in any other place and because the Pope is by his owne saying but Christes Utcar or Deputie mee thinkes if you goe to reason that then the Pope should doe as his master did and vse himselfe rather more humblie then his master and not to passe in pompe and glory aboue Emperours and Kings more like a Soueraigne then a seruant You alleadge reasons and causes why hee shoulde bee thus caryed on mens shoulders but there is a greater reason that hee shoulde not doe so because Christe neither did so nor yet commaunded him to doe so I can shewe you a good reason why the Pope ought rather to goe on his feete then to bee caried on mens backes and that is this God hath giuen vs feete purposely to goe on and legges to carrie vs but God created not men purposely to carry the Pope and also heere
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
if you bee not true and louing subiects to our Queene who vnder God is the chiefe staffe and stay of the peaceable and prosperous state of England then you cannot bee friendes but enemies to England and thus I trowe I haue proued you Englishe enemies These are my very wordes concerning the same which you haue rackt and counterfeated contrary to my writing whereby the indifferent reader may easily iudge whether your wordes are my wordes in effect and whether your writing conclude as mine doth or not In deede as you wrote it it is a very simple and childish argument much like Peter Crabs arguments for prouing of the Popes power True meaning woulde that you shoulde write my argumentes as they be and then to confute them if you can but because you cannot you curtall and peece them at your pleasure otherwise you confute them not And when you haue brought them into such a pickle thē you commit them to your Reader to scanne who thinking you to deale plainely and truely doth therefore despise mee yea and perhaps contemne my booke before hee reade it or heare it But therefore I haue written mine owne wordes as they bee whereby the Reader may perceiue that though you are a Iesuite in name yet you are more like a Iudas in your dealing It is an easie kinde of confuting to write nothing but to 〈◊〉 a mans words If I should haue dealt so with you you might iustly haue derided me and called me a liar without learning as I may call you a learned falsifier a shamelesse Iesuite The 42. part AFter this you falsifie my wordes againe and coyne my writing with your owne counterfeite stamp much like one that when he hath once stolne careth not then howe often he playeth the theefe Surelie if you ment honestly you woulde write my woordes as they bee and confute them after if you can as I haue done yours It appeareth you are verie shamelesse and either regarde not your credite or els you thinke whatsoeuer a Iesuit doth bee ought not to bee blamed nor that any thing can worke his discredite Doe you thinke that your Readers are so childish and so simple to thinke that your rehearsing of my wordes falsely and curtalling them as it pleaseth you without any other argument or proofe is a sufficient confuting of them I thinke not I neuer heard of any that vsed this kinde of confuting but you and because you are the first inuenter thereof I beleeue you are the last that will vse the same If to write nothing but only to repeat falsely and vntruely mens wordes as you doe and haue done bee a sufficient confuting then we neede no great learning to the confuting of any And now let vs heare your cunning confutation with nothing but with mine owne wrested wordes and thus they are as followeth Againe the 〈◊〉 crie vpon their Queene Marie and wee crie vpon our Queene Elizabeth And is not Queene Elizabeth I pray you as well a kings daughter as Queene Mary As well a kings sister as Queene Mary as lawfull Queene of Englande I will not say more as Queene Mary Why then howe can Papistes be otherwise but English enemies and extreeme enemies to Englande These and the like arguments in sense though not altogeather in the same wordes hee dilateth according to his kinde of eloquence throughout all the first part of his booke though he make no partes at all Where as you say it is my eloquence I vtterly refuse it it is your eloquence and none of mine Seeing the words are yours and not mine as you haue confest then the eloquence shall bee yours and not mine You haue written a great sort of fine words and y t elo quētly in this your discouerie and were it reason that I shoulde haue the eloquence of them all from you You are a very kinde and liberall man that can be content to take suche paine in writing then to let me haue all the eloquence that is due to y e same You haue hackt rackt 〈◊〉 and changed my wordes as you list haue vneloquēted them or taken the eloquence frō them that they had and now you discommend me for my eloquence You are like vnto him that spightfully cut a mans tongue out of his head and then dispraisd him because he could not speake Seeing you woulde ueedes dispraise my eloquence it had been reason that you should haue recited mine owne words as I wrote them And then you might Iawfully haue discommended them for lacke of eloquence Therefore if the wordes lacke eloquence then you lacke eloquence as it seemeth because you wrote them not eloquently considering they are your wordes and not mine For you haue left out a great sort of mine and foysted in out of all order many of your owne And though I a Christian cannot bee so eloquent as you that are a Iesuite I must bee content with S. Paule who though he were not very eloquent by S. Hieroms saying yet the most eloquent Philosopher that euer was did neuer so much as hee of whom S. Hierom writeth thus Paulus qui soelecismos facit in loquēdo Christi crucem portat c. Paule that is not able to vtter his minde in congrue speech beareth the crosse of Christ and taketh all men prisoners as if it were in triumph from the Ocean vnto the red Sea he subdued the whole world S. Paul himselfe saith though I be rude in speking I am not so in knowledge here thogh Saint Paule lackt eloqence yet hee lackt not the fauour of God Therfore I had rather lacke eloquence with S. Paul one of Christs Apostles then to be eloquent with you thogh you are one of the Popes Iesuites In your said wordes which you haue so falsified you count them my argumentes in sense though not altogether in wordes but I maruel who gaue you commission to alter my wordes and to put in other wordes for them and to giue my wordes the sense of your forged wordes If I shoulde leaue out your wordes and put in steede thereof what I thinke good of mine owne and to displace your words at my pleasure as you haue done mine then to say that it is the same in sense though not altogether in the same words you might well say then that I 〈◊〉 not done according to the profession 〈◊〉 a Christian though therein you haue doone according to the profession of a Iesuite Though you thinke the Pope hath authority to alter the scriptures and to giue them their sense as hee thinketh good yet I hope that you haue no authoritie to alter and change my wordes and to giue them their sense But belike as you thinke the Pope may alter the Scriptures as hee lyste and giue them what sense it pleaseth him so you beeing his Iesuite may likewise alter my wordes and giue them what sense you thinke good Before whē you dealt with the title of my booke which is