vs whether you meane spirituall birth or temporall bearing vs on her backe I am sure you say most vntruly She may beare or bring foorth Iesuites if she will but shee can neuer beare or bring forth true Christiās if shee woulde as you that are Iesuites take her for your mother reioyce y t she hath borne you so we y t are Christians take god for our father are most glad y t we are borna new in christ through hearing of y e gospel working of y e holy ghost And 〈◊〉 for other bearing I am sure y e pope which is y e head of 〈◊〉 church hath beene so long vsed to bee borne on mens shoulders that hee will disdeyne to beare or carry any either on his shoulders or other wise Therefore in this that your holy mother hath borne vs take it which way you will is a most manifest vntruth vnlesse you haue some other mysticall meaning in it that is to busie for my braine And with our bringing vp I thinke your holy mother hath not been muche troubled for thankes bee to God our soyle hath and doth dayly yeelde vs sufficient sustinance and 〈◊〉 of all things yea that hath been such a long time since your holy mother hath curst vs for so long as shee blest vs wee neuer fared so well that the like hath not been seene God graunt wee be thankefull for it vnlesse you meane our bringing vp in Queene 〈◊〉 time by your holy mother which if all things bee well marked may bee called rather a beating downe then a bringing vp no doubt your holy mother tooke then great paynes with bringing of vs vp for they that obeyed her they helpt to feed her and bring her vp and such as stucke to Gods worde and refused her she did beate downe and burned them to ashes was not this a louing mother that thus brought vp her children If you meane of the bringing vp of master Nicols by your holy mother at Rome in feeding and releeuing him I must needes say that though it was to feeding of his body it was to the killing of his soule For your holy mother feedeth her children as cattell is fed for though the oxe is glad when he is put into a good pasture to bee fed yet the simple oxe is fedde to bee killed So your holy mother feedeth her children to the death of their soules and nourisheth them louingly to their endlesse destruction And as the oxe is ignorant that hee is fedde for his death so you little knowe the destruccion will follow this your bodily feeding Therfore if you woulde consider the ende of your holy mothers feeding of you woulde rather fast and fare hard in England vnder your mercifull prince then to haue all the pleasures you can wish vnder your cruell wicked mother of Rome Therefore 〈◊〉 from that feeding that will make you fast al wayes and shunne from these delicates that will driue you to the Diuell The tenth part YOU write in your sayde booke to the greate slaunder and reproche of our ministers and Preachers that if the notable infamous acts of ministers and Preachers onlie in this one Realme of Englande for the space of one dozen yeeres past were gathered into some one booke for the view of the worlde they woulde be more in quantitie and in qualitie more heinous than all that they haue gathered by great labour and much fashood in their seuerall bookes out of the liues of the woorst Catholikes for these thousande yeeres past ouer all the whole worlde c. If you had lamented the wicked liuinges and lasciuious liues of the ministers and Preachers of Gods worde as you reioyce therein you woulde not haue written so manifest a falshood as you haue done But as the Diuell is the father of lies so can not his children be tellers of trueth And as you haue detracted my booke without anie triall so you haue 〈◊〉 our ministers and preachers without any proofe or any argument but this your owne bare wordes thinking belike that you Iesuices shoulde be of such credite that your bare sayinges shoulde bee taken forsooth and your counterfaite coyne should goe for currant Whatsoeuer before I haue written of you I haue done the same with authorities and argumentes but this that you haue written against our ministers and preachers wee haue but only your penne for a proofe and your worde for a warrant But as I must needes confesse that many of our ministers and preachers haue not liued so well as they shoulde nor so godlye as I wishe yet it is moste manifest for certaine hundreth yeeres past that many of your holie Popes Cardinalles Prelates and Papisticall priestes haue liued so horribly incontinently and diuelishly that it will loath any true Christian to heare I doubt not but if you could haue mamfested your malicious minde against our preachers and ministers you would not wish such slight woordes so soone haue giuen it ouer but for that it would haue beene to busie for you openly to proue such a number of notable infamous actes against our preachers and ministers as you pretēd priuily with your penne You referre your readers in the mangent of your booke to the recordes of our temporal courtes Indeed y e Pope his prelates are wilier thē our spiritualty for none of their doings or deeds may be called to account but only before thēselues No lay mā may accuse you no tēporal iudge may cōdēne you nor no king may controll you wherby your diuelish practises may be kept priuie and y t the cōmon people shold not know your detestable dealings And because you would seeme to be saints though your liuings were lothsome you prouided a remedy for a mischiefe but if y e practises of your Popes the cōdicions of your cardinals y e blemishes of your Bishops the Acts of your Abbots the maners of your monks y e facts of your fryers y e chastity of your chānōs the pernitious doings of your priests for a thousād yeres past might haue come in questiō before tēporal magistrates ciuil iudges y t y e lay mē might haue cōplaind so a gainst thē according to their causes as they may do against our preachers ministers with vs thē I am most sure certain y t al the abhominable actes detestable deeds execrable enormities and filthy facts of them could not be conteined in a great number of greater bookes then the greatest bybles we haue For seeing there is so manie bookes filled with their filthy factes and detestable doings for all their restrained lawes and priuie keeping of the same what a number of volumes would haue 〈◊〉 farced therewith if euery one that would might haue written according to their desertes complayned to the temporall powers according as they had occasion Also it cannot bee that our ministers and preachers of Gods worde which is the director of trueth should generally liue so infamously as
the word of God as according to S. Chrysostome who saith Hierusalem hic c. Here by Hierusalem euermore vnderstand the Church which is called the Citie of peace the foundations wherof are laid vpon the mountaines of the scriptures 〈◊〉 in Math. Homil. 46 Your Doctors and you amongest you haue made mowlehiles of them making your Romish Church the mountaines and as it is manifest by the wordes of the Popes penne man Siluester Prierias in that they haue extolde your Churche to bee aboue and more then Gods worde calling those mountaines of the Scriptures also a nose of wax inken diuinitie a liuelesse letter and a dumbe 〈◊〉 with such like as shal appeare more 〈◊〉 hereafter And therefore though you cannot proue that wee haue made mountaines of mowlehilles yet I haue proued y e you haue made 〈◊〉 of moūtaines The 〈◊〉 part YOu say that wee cannot shewe you any one Prieste in these latter yeeres peruerted by vs. By this your most spightfull and venemous word you meane that our religion the Gospell of Christe is wicked els you woulde not haue saide peruerted Though you haue derided mee for vsing a P. Whereof I will God willing speake in place conuenient yet it lamenteth mee that you misuse a P. here in this place as you doe At the last day when all knees shall 〈◊〉 before the Maiestie of Iesus Christe you shall then 〈◊〉 whether this 〈◊〉 religion according to the gospell is such that they that are wonne vnto it are peruerted or not I feare you did speake against your conscience whē you wrote that worde If they be peruerted that are wonne from 〈◊〉 to truth from darkenesse to light from mens dreames to the worde of God from 〈◊〉 to Christ and from hell to heauen then belike they are 〈◊〉 that are allured from truth to errour from light to darkenesse from Gods worde to the Diuels dreames from Christe to 〈◊〉 and from heauen to hell Well you that deale thus preposterously with Christe at the day of iudgement he will deale vprightly with you But I beseech God if it be his will that you may be conuerted to be the childe of saluation or els that you haue no power to peruert soules to damnation You make a great bragge because not one priest of late yeres is allured to our 〈◊〉 as though your religion were true because priests sticke so hard to it and our religiō false because no priestes doe receiue it Truth dependeth not vpon priestes but good priestes depend vpon truth Truth will be truth and will remaine stil though there were neuer a priest in all the worlde the religion of Christes Gospell is wel able to stand without any of your priests Though your masses cannot be said without popish priestes yet our holy Communion instituted by Christe may bee celebrated well 〈◊〉 without them Therfore you are wide to 〈◊〉 that 〈◊〉 religion cannot be without your priestes or y t your religion is true because you haue such priestes ours false because we haue none You persuade your selues 〈◊〉 like y t you 〈◊〉 〈◊〉 sodenly a great conquest because 〈◊〉 cannot 〈◊〉 you any 〈◊〉 priest 〈◊〉 which to liketh you 〈◊〉 cal peruerted but I 〈◊〉 〈◊〉 〈◊〉 of you how many priests of Moses 〈◊〉 did Christe conuert when he was heere on earth If you cānot shew me one wil you therfore say y t high priestes and 〈◊〉 religion was true and Christes religion false and that because he conuerted no 〈◊〉 I hope you wil not And now if Christ the sonne of God which was the best conuerter of all other did not conuert one prieste of Moses law y t law of God vnto him then it were no great mexuell though our preachers that are but the seruantes of Christe cannot conuert one of your priestes of the popes law which are enemies to the law of God And though you so stoutly affirme that there hath not one priest byn 〈◊〉 to vs in these latter yeeres you may bee 〈◊〉 for all you are a Iesuite for if there were seuen thousand Iewes that went not from God to Ball though 〈◊〉 the 〈◊〉 of God knew not of it then may there not one priest be conuerted from the pope to God though a Iesuite a seruant of y t pope do not know it yes wel enough Though you if you be at Rome may vnderstande of all the reuolters that come from vs to you thither yet one or two papisticall 〈◊〉 may turne to vs heere in England you neuer the wiset Wherfore write not so precisely upon an 〈◊〉 〈◊〉 as that cocke is not to bee counted of that croweth vncertenlie so you are not to bee commended to affirme things 〈◊〉 The fifteenth parte YOu say you haue nothing to compell our Ministers vnto your part which haue offered themselues to you in this time except euidence of truth nor anything to allure them except 〈◊〉 and honestie Bragge is a good dogge if truth may be got with talking I doubt not but you will haue it but as 〈◊〉 〈◊〉 the only truth so they that will haue it must learn it of Christ. But because you are 〈◊〉 by the holy 〈◊〉 of God to maintaine the Popes 〈◊〉 y t are false which is olene cōtrarie to y e gospel of god w t is truth therefore you haue not y e truth The Iewes bragd y t they had Abrahā to their father but Christ told them flatly that they had the Diuell to their father who was a lyar frō the beginning and therefore they were lyars because they were his children Now if the 〈◊〉 which were the elect people of God were lyars and were the children of the diuell for all they said they had Abrahā to their father then you that are not the peculiar people of God may misse of y e truth and bee very lyars though you say your selues you haue the euidence of truth The Scriptures are chiefe tryars of y e truth Christ saith Ego sum via veritas vita I am the way the truth and the life and hee also saith Search the scripture for they beare witnesse of mee Now 〈◊〉 it is 〈◊〉 by Christes owne wordes that the scriptures be are witnesse of Christ which is truth Now seeing you cleaue to the Popes lawe which is contrary to Gods Iawes you forsake the scriptures and therefore you haue not the truth because you search not for it in the Scriptures Theophilactus saith That Gods word is the candle where by the theefe is spied Nowe as theeues will put out the candle and goe in the darke for feare they shoulde bee be wrayed by the candle light so doth your holy father the Pope and his Chapleines hide or put out Gods worde least it bewray them Therefore by your hiding and suppressing Gods word you shew your selues spirituall theeues Wherfore if theeues bee true then you haue the truth So that it appeareth yea it is
death and destruction the confusion of their countrey and the ruine of this Realme you woulde dispraise and slaunder her and say shee were a cruell tyrant Nay for all her highnesse hath vsed you so mildely and mercifully as shee hath done yet some of you woulde darken her desertes if you coulde in sayinge moste spitefully and falsly that this is the time of tyrannie these are the daies of persecution this I graunt but not in Englande though you meane in Englande Truly suche as doe say so must needes I thinke speake against their conscience and knowledge vnlesse they take mercy for crueltie and crueltie for mercie and then I may say vnto them as Esay saide to the Iewes Woe bee to you that cal euill good and good euill c. If this bee the time of tyrannie and persecution when you that are manifest enemies to your Queene and countrie before well proued are suffered to liue peaceably to inioy your goods quietly to goe at your libertie or imprisoned to fare daintily and there to liue merily or to bee releast vpon suretie Then what was Queene Maries time when her simple humble and faultlesse subiectes were cruelly imprisoned in stocks and chaines other engins tormented most tyrannously racked their friendes to come to them not suffered on the bare boordes and ground lodged to haue penne and inke and candle light not permitted for want of meate to bee famished in prisons priuily to bee murthered and abrode in euery mans eyes to bee burned That time of Queene Mary to all wise men may rather seeme to bee the time of crueltie tyrannie and persecution than this milde and mercifull time of our Queene Elizabeth I beseech God to open your eyes to see howe her grace doth persecute you for if you did see yet I feare some are blinde for the nonce you would then say that shee persecuteth you none other wise than the louing father doeth his childe and as the good scholemaster doth persecute his scholler that hee would faine haue to learne Thus much concerning your now persecution I haue declared in my said booke whereby it may plainely appeare that yours is rather a pleasant pastime then a painfull persecution to that that the Protestants felt in Queene Maries time therfore you cannot 〈◊〉 say that my said booke came foorth in the middest of your persecutions but in the middest of your easie and carelesse liuing The 36. parte YOU call my saide booke a weightie worke of fortie sheetes of paper The proud and learned Scribes and Pharisees and the other common people thought the 〈◊〉 two mytes were but of a small value but in y t sight of Christe they were counted great for that it was all shee had Euen so that my saide simple booke being al y t I was able to doe may bee counted light in your iudgement but before God I am sure it is so weightie that it will weigh downe all your learned bookes that you write for the maintenance of the Pope your Romish Church And though in 〈◊〉 you name it a weightie worke yet I haue proued in good earnest that the booke wherein you deride it is but a very light worke for that this my answere hitherto hath weyed it cleane downe But though you count it a very simple and light work yet I must content my selfe there with for so the Popes learned Doctors counted and estemed the Scriptures For Ludouicus a Canon of the Church of Laterane in Rome openly in an Oration pronounced in the late Conuenticle of Trident for the mainteining of the decrees where of you are so deepely sworne saide as followeth Ecclesia est viuum pectus Christi scriptura autem est quasi mortuum Attramentum The Church is the liuely breast of Christe But the scripture is as it were dead inke The Bishop of Poiters in the same your godly counsell of Trident saide thus Scriptura est res inanimis muta sicut 〈◊〉 sunt reliquae leges politicae The scripture is a dead dumbe thing as are all other politike lawes To this ende writeth Albertus Pigghius Si dixeris haec referri oportere ad iudicium Scripturarum c. If thou say these matters must be put ouer to the iudgement of the scriptures thou shewest thy selfe to bee voide of common reason For the scriptures are dumbe iudges and cannot speake Eckius called the Scriptures Euangelium Nigrum Theologiam Attramentariam The blacke Gospell and inken diuinitie Furthermore in the discommendation of the scriptures Pigghius writeth thus Sunt scripturae vt non minus vere quam festiue dixit quidam velut Nasus cereus qui sehorsum illorsum in quācunque volueris partem trahi retrahi fingique facile permittit The scriptures as one man both truly and merily saide is like a nose of waxe that easily suffereth it selfe to be drawne backward and forward and to be moulded and fashioned this way and that way and howsoeuer yee list Thus reuerently did your Doctors of your Romish Church write of the most holy Scriptures You wrote immediately before these wordes It is a world to see what pillers of defence they haue got what graue writers in their cause what bookes they suffer to come out against vs dayly But may not I say to you and that more rightly and truly It is a most lamentable thing both to see and to heare what pernicious and pestiferous pillers your Church of Rome hath and what impudēt writers you haue in your cause and what beastly bookes your holy father and you doe suffer to bee in printe and goe abrode wherein the holy Scripture and worde of God is made a iesting and 〈◊〉 stocke The simplest the vnlearnedst the youngest writer that is or euer was amongst y t professours of the Gospell may be counted graue writers in comparison of these your nowe mentioned doctours Whatsoeuer you count of our writers you neuer founde that wee wrote so vnreuerently and so decestablie of the holy worde of God the tryar of all truth as these and other of your Romishe graue writers haue doone These your graue writers might be auncient and graue men to see to but they haue written most childishly 〈◊〉 fondly falsly and diuelishly It is not the grauitie of the person that maketh the writing graue but the graue and true writing shewes the grauitie of the person therefore if you consider well your graue pillers y t wrote as is before in y t defēce of your church you haue no great cause mockingly and restingly to call vs graue writers as though none but they of your 〈◊〉 can be graue writers And now for that your Popes pillers and your graue writers doe call the scriptures which is the holy woorde of GOD dead Inke a liuelesse letter a dumbe Iudge that cannot speake a blacke Gospell inken Diuinitie and a nose of waxe whereby they tooke the holy Bible not to bee any weightie worke
agreement of the same planets so 〈◊〉 And as two planets being in the thirde signe one from another beholding one another is a good and friendly aspect called a Sextile aspect So two notes distant in the thirde place or stringe one from another is a good concord and is called a third And as two planets being in the fourth signe one from another aspecting ech other is a quartile and an euill aspect So two notes distant in the fourth place one from another is a discord called a fourth And as two planets being in the fifte signe one from another and beholding one another is the best aspect of all other called a trine aspect So two notes distant in the fifte place one from another is the best concord of al other called a fifte And as two planets being in the seuenth signe one frō another aspecting one another is the worst aspect of al other called an opposite aspect Euen so two notes distant in the seuenth place one from another is a merueilous discorde in musicke called a seuenth Here you may see how wonderfully our earthly musick being oue of the foure Mathematicall sciences doeth agree with heauēly astronomie being also one of y e foure mathematicall sciences So that if you had been as profoundly seen in this worthy science of musick as you are in your diuelish doctrine of papistrie you would haue sought some other way or meane to discredite me than by naming me a musition or by my hauing knowledge in such a famous science Therfore I beleeue I shall winne more credite by your calling me a musition then you will get honestie by being 〈◊〉 Iesuite But it may be y t your drift was to dishonest me by making your reader beleue y t I was a musition and got my liuing by musicke as though they that liue by musicke must needes be vnhonest or whatsoeuer they write is not worth the reading I 〈◊〉 you thinke better of your romishe 〈◊〉 〈◊〉 of our English 〈◊〉 But if Iesuites may esteeme 〈◊〉 musitions surely a Christian may thinke well of Englishe musitions And if your musitions in Rome are to bee commended though they liue by their 〈◊〉 then I cannot fee why our Englishe 〈◊〉 shoulde bee disdayned that liue honestly by the same But to the entent you shall haue 〈◊〉 occasion to disdayne or disable mee for my knowledge in Musicke whereas I tolde you before in certifiing you of my estate and calling that I neuer had any spirituall 〈◊〉 though you might suppose otherwise now likewise to put you out of doubt though I haue some simple knowledge in Musicke I professe not musicke neither doe I gette any liuing or any money by Musicke Notwithstanding better and learneder than I haue done The knowledge of Sciences was wont to make 〈◊〉 to be esteemed and shall then the excellent Science of Musicke make me bee disdayned But suppose that Musicke were not one of the foure Mathematicall Sciences and so excellent as it is shoulde my knowledge therein woorke my discredite 〈◊〉 my booke therefore bee lesse counted of or esteemed Saint Luke is though to haue had skill in paynting which is not comparable to the Science of Musicke should therefore y e gospel of Christ or y t acts of y e apostles which he wrote bee disdayned or discommended because a painter or one that had skill in painting wrote it Shall the Gospell of Christ bee reiected which S. Matthewe wrote because hee was a tolgetherer which is not so deepe a mysterie as Musicke Shall Paules epistles be discredited because hee being a tentmaker did write them which is not so learned a science as Musicke Shall S. Peters epistles bee thought not worth the reading because they were made by a 〈◊〉 which is not so harde to learne as musicke Now seeing neither saint Matthewe by his tolgethering neither S. Luke by his painting nor S. Peter by his fishing nor yet S. Paul by his tentmaking are the lesse esteemed nor their 〈◊〉 lesse embraced then why shoulde my knowledge in the famous science of Musicke which you rather surmised then certainly knew cause me either to be disdayned or my booke diseredited And seeing king Dauid and the prophete of God was not the lesse honoured for his knowledge in musicke and his playing on the harpe neyther his booke which hee wrote of the psalmes is therefore lesse liked methinkes then you should not goe about to make me to be disdayned or my booke to be despised by surmising mee to be a musition or because I haue skill in musicke Therefore when you meane to discommende any hereafter reprooue rather his wickednesse then his writing his lewdnesse than his learning and his manners then his musicke vnlesse hee bestowe his learning in lying and his writing in wresting of the trueth as you Iesuites doe The 40. part THen after you come to a peece-of my preface and haue one snatch at it reciting my woordes not confuting the phrase as though you woulde haue your reader to disdayne my inditing as you woulde haue had them mistike mee for musicke and these are your wordes To the great comfort and ioy as he hopeth of her highnes being framed by him not troublingly by louingly vnto her subiects And so you leaue that matter and goe no further As before you geste a wrong cause of my being a musition so I perceiue you are ignorāt of y t cause of my writing y e same in y e order And thogh it appeare before y e you knew my thought and what I woulde haue saide yet here it is manifest that you know not what I ment in writing of this But that you may vnderstande that my wordes in this place are not so impertinent as you woulde haue them import I will shew you the foūdation wherfore I did frame thē The truth is about ten yeeres before I gaue her maiestie this my booke whiche you so muche discommende I with some paynes and trauel deuised a suite for the great profite and commoditie especially for the poore and needie of this my natiue countrey of Englande in most necessarie places throughout the whole realme being a marueylous profite to thousandes and hurte to none in the forefront whereof were these briefe woordes written In dei gloriam in Angliae Laudem In tuam O princeps vtilitatem Maximamque perpetuam famam Commoditas multis incommodum nullis Wherein I a Christian wished more good to this my countrey then euer any Iesuite did perfourme I am sure And as that suite was onely to bee graunted by her grace for the profite of her subiects so this my booke that I gaue her maiestie of late was to be perfourmed of her subiects to y e comfort and ioy of her grace For I beleeue if her stubborne and disobedient subiects that obey and fauor the pope would become obedient and obey her grace as my chiefe drift is in my saide booke I thinke it woulde be no small comfort
latine before Whatsoeuer his knowledge is in the Latine tongue I knowe not but his Christian faith exceedeth your Iesuitic all learning For as the Centurion being captaine of an hundred souldiers before mentioned and Cornelius the Captaine to whome S. Peter was sent were more accepted of God for their faith though they were not deeply learned thē the proud learned Scribes Pharisees and high Priestes So this worthie zelous knight sir Owen Hopton being the Queenes Maiesties Liefetenant and chiefe captaine of the Towre and of all her Maiesties seruants and souldiers there though he be not so deepely learned as you yet for his zelous minde his earnest loue to Gods worde and for his perfect faith in Christ is no doubt therefore more accepted of God then you that cast of Gods woorde and cleaue to your owne wit and learning And for that you say that hee was ouermuch troubled with latine it is like you thought hee had but small knowledge in Hebrwe and Greeke But for his wanting of those two tongues in my iudgement hee is not the lesse to bee esteemed if the Popes were not worse to bèe thought of for wanting of Latine for if your Spirituall Popes that had all lawes in their bosomes and an heauenly or diuine iudgement in their breastes wanted Latine and Grammer as is before proued Then sir Owen Hopton being but a temporall knight and the Queenes Lieftenant of the Towre may well lacke both Heinwe and Greeke And thus though you seeme to deride mee for want of 〈◊〉 and learning yet I wish with all my hearte that Christe doe not despise you at the last and dreedefull day for lacke of faith The 46. part YOu say that I cite all my whole matter out of Iewels defence of the Apologie Foxe his Martyrologe and Cowper Epitome of the Chronicle As good as wise as godly learned as you woulde haue named these three worthie and learned men with more reuerence then you haue done beeing three such speciall and painefull learned writers for the commoditie of their Countrie and for the perpetuall profite of our posteritie as neither your great citie of Rome nor yet the whole Countrie of Italie haue bread or brought foorth at any one time three suche as this our Countrie of England hath done of them at least so manifestly knowne by their workes as they are by their writings Wee Christians heere in Englande doe knowledge our selues greatly bounde to God for them and such like though you Iesuites doe make small account of them I had been a very vnskilfull writer if I had not written in the same part of my booke one sentence of mine owne but all of other mens doings seeing it was one of the three partes of fortie sheetes of Paper But as al your woordes before haue not been Gospel so here you haue spoken more than truth But if you were as loth to speake that is false as it seemeth you are carelesse 〈◊〉 you speake you would I am sure haue saide that some part of the same was none of theirs Whether all my matter of that parte of my saide booke bee cited out of master Iewell master Cowpers and master Foxes bookes I wil referre the same to the indifferent reader thereof And if they say that I haue cited all the matter therein conteined out of the said learned mens bookes I will become a 〈◊〉 so that you if they say contrary will become a Christian. But as many arguments similitudes and sentences of the same was of mine owne deuising through Gods helpe so there are other learned authorities that I had neuer of them But suppose that I had taken all my authors for my purpose out of them being the authours words and truely alleadged shoulde that bee a discredite to my 〈◊〉 must euery booke bee counted vnlearned and of no value vnlesse euery sentence of Saint Augustine Chrisostome or other learned fathers doctors or writers that is 〈◊〉 therein bee taken out of the authours woorke that first wrote them Then many of your Papisticall pamphlets that you esteeme and extoll must not goe for 〈◊〉 Can you make mee beleeue that euery authour cited by you is taken out of the originall worke I scantly thinke it I doubt not but that some of you doe credite your friends quoting sometime without further searche What if I shoulde alleadge out of the Gospell of Saint Matthewe these wordes of Esay spoken by Christe which rightly may bee applied vnto you With the eares yee shall heare and shall not vnderstande and with the eyes yee shall see and shall not perceiue c. Or these wordes of Esay out of Saint Markes Gospell This people honoreth mee with their lippes but their heartes are farre from mee Will you not credite Christe the citer heereof Or will you ieast at the work because I tooke thē not out of the booke of the Prophesie of Esay May not a man vpon the credite of Saint Paule recite vpon some occasion some of his 〈◊〉 of the Prophetes or other Scriptures that hee citeth in his Epistles Or shall the booke bee disdained or discredited because the writer of the booke tooke not the same out of the Prophet that spake them Or out of his booke that first wrote them They that therefore will mislike a booke are rather precise papists then perfect Protestantes If I should make a good precious medicine would you dispraise or despise that good and precious medicine or think scorn of it because the herbes y t made it was not gathered in the garden beyonde the Sea from whence the Seedes or herbes were first brought If you were so curious you were not worthie to be cured of your disease And if such curiositie were vsed many one woulde bee dead before the medicine were made It maketh no matter howe nigh or where the herbes be gathered so that they be y e right herbs and haue the very vertue And so if wee produce learned mens sayings for testimonie and make therewith a spirituall confection for the health of the soule it forceth not out of what booke wee cite them so that they bee the right woordes and the true sense of the first Authour Therfore though I had cited all my matter out of master Iewels master Foxes and master Cowpers bookes as I haue not so that they be apt fit for my purpose beeing the very true woordes of the first and originall authour thereof you had neither therefore cause to discredite my booke neither the indifferent Reader to mislike my booke Perhaps you disdaine or mislike it because I haue cited in some pointes master Iewell master Cowper and master Foxe for authoritie seeing they are yet aliue or were but late writers and therefore you thinke them vnworthie to bee cited as authours Surely if you thinke so as I beleeue both you and many other do so then I take your opinion therein to bee rather preposterous then profound and reproueable then
will here recite myne owne woordes that the indifferent reader may see whether you haue vsed mee indifferently and whether you ment well to father suche falsehood on mee or not In deede I haue prooued by argumentes that you that are obstinate disobedient determined papists are most earnest Enemies to Englande of all other and deserue death more then theeues murtherers pyrates coyners and suche like but that I haue saide that all papistes are woorse and deserue more death then drunkardes theeues murtherers and pyrates I vtterly denie And in that case of death I named not drunkardes for that wee haue no Lawe to put them to death And nowe here followeth mine owne wordes which I doubt not but that the reader will consider indifferently for vs both Our Theeues are English enemies whereof many steale for necessitie Vnthriftes are Englishe enemies both to themselues and to other for that they spende wastfully on them selues that other haue neede of Drunkardes are Englishe enemies but are most of all their owne foes vnlesse they kill or hurt any in their drunkennesse besides many suche like Enemies yet all these with manye other are not suche Englishe Enemies vnlesse they bee papistes with all but that they loue their prince obey and followe her godly proceedings wish her a prosperous raigne and woulde fight if neede were for her grace and helpe to defende this their Countrey from her foes which may bee counted as friendes in comparison of you that are suche papisticall Enemies For though there are many enemies as theeues murtherers pyrates coyners clyppers of money coūterfeaters of the Queens seale with diuers other yet you that are obstinate disobedient and determined papistes are the most earnest enemies to Englande of all other for if the Queenes Maiestie should enriche set in authoritie or promote the sayde theeues murtherers pyrates coyners clyppers of money and counterfeaters of her highnesse seale vnlesse they be papistes withall they would thanke her loue her obey her and obserue 〈◊〉 lawes and so of Englishe enemies become Englishe friendes whiche you that are peruerse and determined papistes woulde neuer doe though her grace should do so to you for as harlots that loue other better than they loue their husbands though their husbandes loue 〈◊〉 neuer so well set all their whole minde deuises and studies howe to bee ridde of their husbandes Euen so you that are obstinate and determined papists that are spiritual fornicators though the Queenes Maiestie shoulde giue you great liuings set you in authoritie or highly promote you yet for all that your chiefe minde and studie would bee howe to be ridde of her grace howe to displace her and howe to haue a papist to rule in her roome whereby you might at your own 〈◊〉 commit spirituall whoredom with Idols Images and the Masse whiche you loue better then your owne louing husbande Christe the sonne of God And thus let the Queenes Maiestie do for you neuer so muche yet you will not bee Englishe friendes but vtter enemies to her grace and to Englande your owne natiue Countrey vntill of peruers papistes you become perfite protestants which is altogether my drift Yet I beseech you marke this consider it wel though very neede compell the aforesaide for the most part to be theeues murtherers pyrates coyners of money and such like to be Englishe enemies which may and doe dayly become Englishe friendes yet there are such lawes for them as therefore they are put to death But for you that are obstinate and disobedient papistes that are so great enemies to England without neede and that nothing can reclaime to bee friendes to Englande our most mylde and mercifull Queene as yet hath made no suche lawe to put you to death nor grieuously to punishe you though you deserue death a great deale more all thinges well weyed and considered than any of the other 〈◊〉 enemies doe For if one that clippeth or diminisheth the Queenes coyne whereon her Image or picture is but printed or stampte is worthily called a traytor and by lawe therefore is hanged drawen and quartered Then are not you woorthy to bee called traytours and deserue death whiche procure wishe or desire by any meane the displasinge of your prynce the destruction of her person the alteration of our moste quyete and happie state the calamitie of your Countreymen the confusion of the common wealth and the ruine of this our worthy realme of Englande Here the indifferent reader may perceine that by these my argumentes I haue prooued you that are obstinate peruerse disobedient and determined papistes to be earnest and extreeme 〈◊〉 to Englande and that you deserue death a great deale more thē theeues murtherers pyrats coiners of money and such like but that all papistes are woorse and deserue more death then drunkardes theeues murtherers and pyrates as you haue falsely fathered on mee I am most certayne I neuer sayde wrote nor thought For there are many simple seduced papistes that are not of your mind You did not meane to declare my woordes effectually neyther that the trueth of these my argumentes should appeare seeing you wrote but fifteene woordes of that whiche hardely woulde bee comprehended in fifteene lynes and yet most vnchristianly you falsified my saying thereby to wrest the sence of my wordes to that whiche I mee selfe doe knowe is contrarie and false And to what ende haue you done this for soothe beecause you hate mee for telling of trueth you woulde haue your reader dispise mee as one that doth lie You made a fayre shew with a sentence of Salomā in y t first side of your booke that you Iesuites are vtter enemies to lying yea and as though there were no such lyers as wee against whome you wrote saying a lying witnesse shall haue an euill ende but I truste the indifferent reader will say that hitherto you haue not taken nor prooued mee with any one lie though I haue too manifestly proued you with so many that though perhappes it will not make a Iesuite blushe it woulde make a Christian marueylously ashamed If you sought as muche for the fauour of God as you desire the vaineglory of the worlde you would not vse lying which you seeme to dispise nor yet such falshood which God doth detest But as your doctrine is diabolicall so are your doinges hipocritical You knowe what place is prepared for lyers well enough God keepe both you and vs from it He that knoweth his masters will and doeth it not shall be beaten with many stripes then you that bring the Scripture against lyers in the firste side of your booke and vse lying and manifest falshood so oft in your booke vnlesse you repent and amende are not like to bee beaten with fewe stripes It is easie to perceiue whose part you take for if you tooke Gods part which is the father of trueth he would guide you in trueth but seeing you take the Diuels part which is the father of lyes hee
the grounde without Gods prouidence Then the dounge of this Crowe did not light on the Bearde of this Idolatrous massemonger the enemie of God without the foreknowledge and appointment of God to the shortening of his dayes If through Gods prouidence Tobias the seruant of God was made blinde through the falling of Swallowes dounge then why shoulde wee not thinke like wise through Gods prouidence that this Burton the enemie of God might bee brought to his death by the stenche of the dounge of a Crowe falling vpon his Bearde But because you haue left out some of my wordes which manifesteth this Gods myraculous might the more and hath added something of your owne that diminisheth the credite thereof I referre the Reader to the very wordes thereof written according to truth in the 294. page of my saide booke The 57. part AFter this you set foorth another of my myracles but howe like a myracle it is or whether I wrote it as a myracle or to any such ende let the indifferent Reader iudge You leapt two great leapes backwarde before But now you haue shewed your vtter most cunning whereby it seemeth that you exceede all Christians in leaping backward for you haue leapt backewarde at this one leape 202. pages or sides and all to fetche out a meete myracle for your purpose For amongst all the rest of the myracles where this Burton the massemonger was placed and yet of either side of him I am sure there were 〈◊〉 store you coulde not finde one that woulde serue your turne So that if you had left out this myracle for whiche you leapte backward so lustily then Luptons myracle had been vtterly mard for lacke of company But to comfort him withall you haue taken this paines to leape so farre backeward and all to get him a companion And nowe I will recite your owne wordes which you pickt out purposely because they should seeme more like lyes then the 〈◊〉 And these are your wordes which you alleadge as mine Againe say you that in king Henries dayes the Earle of Wiltshire and others going to Rome as Embassadors to the Pope refused to kisse the Popes foote when he held it out to them at what time the Earles dogge hauing more deuotion to it as he saith then they not onely went and kissed the popes foote but also snatched at his great toe * signifying therby that it was a part more fit for dogs to kisse then men Because this my last myracle may seeme something dark to the Reader as you haue told the tale for if it make for my turne you had rather put in lesse then all I will now recite mine owne myracle the occasion wherfore I wrote it whereby your Reader may see howe truly you haue told my tale and also what an apt and fit myracle you haue found out to be a companion of the other myracle But I must tell you this by the way that there where you pickt out this myracle I talkt chiefly of the popes pride and not of any myracles and therefore the more 〈◊〉 for a myracle if my matter had any good method And these are my very wordes which shewe the occasion why I wrote this great myracle of the dogges kissing of the Popes foote Pope Adrian saith of himselfe whatsoeuer the Emperor hath he hath it of vs it is in our power to bestow the Empire on whome wee list It may bee so but one may looke all the bible ouer ere hee can finde it And also the Pope hath made it heresie though Christ did not make it for a king not to hold his kingdome at his handes c. The Pope if we may credite his prerogatiue being of his owne penning is of no small power for hee is called Lorde of Lordes and king of kinges hee compelleth Emperours and Princes to sweare fealtie and obedience to him Cardinall Zabarella saith the Pope doth what him listeth yea though it be vnlawful and is more than a god you called it Luptons lyes before because I wrote that the Pope was called our Lorde God the Pope but heere one of the Popes owne Cardinalles hath out lyed me for hee saith that the Pope is more then a God And one saith that a Prieste is so much aboue a king as a man is aboue a beast as much as God is better than a priest so muche is the priest better than a king hee that setteth a king before a priest setteth the creature before the Creator By this it appeareth that priestes are no small fooles If this be true then it is no maruell that men were wont to haue priestes in great estimation and reuerence But I maruell that king Iosias was so bolde to burne such a number of Priests that were so farre his Superiors and that were as farre aboue him as hee himselfe was aboue a beast Truly I thinke it was because they could not shewe him their Commissions belike the lefte them at home c. And nowe marke I pray you whether these wicked Popes before mentioned with many other that call them selues Christes vicars are not more like Lucifer the Diuell in pride then Christe the sonne of God in humilitie I thinke there was neuer such Lordlinesse or pride in any worldly prince as hath beene in diuers of these wicked Popes for the Pope suffereth the Emperour which is the chiefe rular of all Christendome to holde his stirrop to holde his horse by the bridle to beare his traine and to kisse his feete Yea and the Emperour was shent of Pope Hildebrand because he held the left styrrop in steede of the right when hee got vpon his horse there was neuer Emperour nor king that euer reciued any such seruice of any of the popes But the Earle of wiltshire and the other Embassadors from king Henry the eight to the Pope farre inferiour to the Emperour refused to kisse the Popes foote though the pope helde it out purposely therefore yet the Earle of wiltshires dogge hauing a greater deuotion thereto then they did not only kisse the popes foote though thing vnmanerly but also 〈◊〉 at his great toe Thinking belike it was more meete to bee bitten of dogges than to bee kissed of men Heere is the mightie myracle y t youhaue made of this matter was it not worthy to 〈◊〉 fetcht so farre of yea and that with such a backward leape You perceiue well enough but that you list to deride mee and to delude your Reader that I wrote not this as one of gods myracles but as one of the Popes proude practises neither is it like in any point to your former tale of the myraculous worke and great iudgement of God shewed on Burton the 〈◊〉 of Crowlande vnlesse the presumptuous pride of a Pope may bee compared to the desperate death of a Papist vnlesse a dogges snatching at the Popes foote which did him no harme be like to the dounging of a Crowe
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
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
shalbe plainely proued to be none of Christes Church but to bee the Synagogue of Sathan And as you haue gone about to discredite my sayde booke by this your discouery so I will God willing therein disproue your said othe and you by some paricular partes of my said book by you slandred as it shall appeare manifestly to the indifferent reader And 〈◊〉 that I haue discouered your detestable and horrible 〈◊〉 whereby the meaning of this your discouerie may 〈◊〉 be 〈◊〉 I will proceede God willing to repugne some particular 〈◊〉 of your booke and to defende mine 〈◊〉 〈◊〉 the rest for M. 〈◊〉 to 〈◊〉 as I saide before who chiefly knoweth his owne cause and 〈◊〉 best able 〈◊〉 〈◊〉 〈◊〉 The seconde part TO the intente you woulde haue your simple Reader thinke that you haue the name of Jesus in great reuerence though you dispise his doctrine you haue on the one side of your florished Jesus placed these words of Saint Paule God hath exalted him and giuen him a name which is aboue all names If you thinké that S. Paule ment these wordes on Jesus Christ as most certainly he did thē why should you not 〈◊〉 y t his doctrin is aboue all doctrines It is a strange matter that you shoulde reuerence the name of Jesus and detest and forsweare the doctrine of Jesus Surely if a man detest a mans deedes or doctrine I cannot thinke that hee doth loue or fauour his name for hee that hateth a mans doings or doctrine will haue no great lust to heare of his name Nay the hearing of his name will make him straight way to speake euill of his person Therefore if you loue the name of Jesus you will not sweare to renounce the doctrine of Jesus but because you haue sworne to forsake the doctrine of Jesus therfore say what you will you cannot loue the name of Jesus Wherfore vnlesse you receiue the doctrine of Jesus and beleeue only to bee saued by him at your last gaspe hee wil say to you at the last day though you tell him thē y t you are Jesuites and holde of his name away yee workes of iniquitie for I know you not The thirde parte ON the other side of this your florished name of Jesus you haue set these wordes of Saint 〈◊〉 in the Actes of the 〈◊〉 whereby you would 〈◊〉 the people thinke that all you doe is by the 〈◊〉 of God when God knoweth you 〈◊〉 all thing 〈◊〉 quite 〈◊〉 to the same and sweares for state of 〈◊〉 that you will withstand the same vntill your last 〈◊〉 〈◊〉 〈◊〉 are the wordes There is no other name vnder heauen giuen vnto men wherein wee must bee saued Saint Peter by these wordes sheweth him selfe to bee no good Procter for the Pope though the Pope taketh him for his chiefe piller and Patron Except Peter ment nothing by these wordes or that they must haue none other sense then the Church of Rome will allow for the scriptures by the saying of Cardinall Cusanus hath no right sense nor meaning but that the Church of Rome doth allowe and also by your meaning or els you woulde not sweare so deepely to admit the holy Scripture according to that sense which your holy mother the Church hath and doth holde And so you may make the sense and meaning thereof to fall out thus There is none other name vnder heauen giuen vnto men wherby we must bee saued that is to say There is no saluation without the Churche of Rome or that none can bee saued without the catholike faith of the Church of Rome If this were Peters meaning or that the giuing of the sense thereof is referd to the Church of Rome whereby to expound them thus or which way they list Then it is like this name of Jesus will doe you Jesuites great pleasure or els if Saint Peter ment thus by the same wordes or that the Church of Rome hath power to expounde them thus There is none other name vnder heauen giuen vnto men 〈◊〉 in wee must bee saued that is to say if wee carry or weare vpon vs the name of Jesus either printed written grauen sowed or embroidered or otherwise 〈◊〉 then I will not say but that the bare name of Jesus woulde saue both Jesuits and Jewes for then Jesuits Jewes Turkes Sarrizins Heathen Infidels and all other be they neuer so wicked may haue the name of Jesus sowed or set on their garments and then they shoulde bee safe so saued by the name of Jesus Or els if Peters or the Popes meaning bee that the naming of Jesus without any other thing wil saue vs then I will not say but that the only naming of Jesus will saue both Jesuites Jewes Gentiles yea and Diuels also for the Diuels that possessed the two men to whom Christe gaue leaue to goe into the heerde of Swine did name Jesus saying O Iesu thou sonne of God c. And therefore if naming of Jesus will serue the turne then Diuels and all may be saued But it is not the setting of the name of Jesus florished as it were with fierie tongues in your bookes nor the textes of scripture magnifying the name of Jesus nor the wearing on you the name of Jesus in your Agnus deis or your gospels or other such like nor y e fayned naming of Jesus but the following of the doctrine of 〈◊〉 and beleeuing only in Jesus For so did the Pharisees and the Saduces bragge and boast of Abraham as you doe of Jesus yet for all that holy John Baptist coulde not abide them but called them generation of vipers saying O generation of vipers who hath taught you to flee the vengeaunce to come as though they coulde not flee from it because they were not taught by Christe or that they thought to flee from it by the traditions of men not by the worde of God Doe therefore saith hee the fruites of repentance and thinke not in your selues wee haue Abraham to our father c. Therefore boast not nor bragge too much of the name of Jesus as the Pharisees and Saduces did of Abraham neither follow the traditions of the Churche of Rome as they did y e traditions of their elders But follow the doctrine of Jesus and beleeue only in Jesus For according to Christes wordes Not all they that say Jesus Jesus shall enter into the kingdome of heauen but they that doe the will of Jesus which is in heauen Whose will can neuer bee doone vnlesse wee heare or reade the last will of Jesus which is the holy Gospell The fourth part AND vnder the name of Jesus you haue placed these wordes of the 〈◊〉 of Salomō A lying witnes shall haue an euil end As though your Jesuitical 〈◊〉 were nothing but truth y t professors therof did neuer make lie and as though our religion were altogether false and in the professours thereof were nothing but falsehood But if euill endes are
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
of Jesus haue with a great othe accursed them and denounced them for heretikes Euen thus you are in all pointes like to the proude learned Pharisees that were the enemies of Christ for that you boaste of your important learned personages dispising our simple and small learning as they did And as the common people of the Jewes that beleeued in Christe whom the Rulers and Pharisees accounted accursed was in the true way though they saide they were in errour Euen so our Simple learned ministers and the common people that professe the Gospell are in the true way though you count them in errour and you in errour though you bragge of the trueth A great sorte of our ministers and of the cleargie though they be not so learned in the Latine and other tongues as some of you Jesuites are and other of your important learned personages reuolted from vs though we haue thankes bee to GOD a great sorte besides no small number of young Jmpes that are able to matche you euery way haue better knowledge and sounder iudgement in the scriptures then you haue Yea and they are sory at the verye hearte to see you so wilfull ignoraunt in the trueth whom GOD accepteth a great deale better then you with all the learning you haue you were better to haue lesse learning with truth then more learning with falshood Saint Augustine saith Multo minus malum est indoctum esse quam indocilem It is a great deale lesse harme to bee vnlearned then to bee wilfull or vnapte to learne Saint Ambrose saith Non in dialectica complacuit deo 〈◊〉 facere populum suum Regnum enim dei in simplicitate fidei est non in contentione Sermonis It pleased nor God by logique to saue his people for the kingdome of God standeth not in contention of talke but in simplicitie of faith Irenaeus writeth Melius est vtilius Idiot as parū scientos existers per charitatem proximos deo fieri quam put are semultum scire c. It is better a great deale for men to be ignorant and to knowe but litle and by loue to drawe neere to God then to thinke themselues to knowe much and to haue great experience and yet to bee founde blasphemers against God Saint Ambrose also saith Verba philosophorum excludet simplex veritas piscatorum The simple plaine trueth of Fyshers confoundeth the words of the learned Philosophers Here you may see the learned and auncient Doctours doe preferre the simple fayth and playne trueth of Jdyots and poore fyshers before wilfull deepe contentious disputers and learned Philosophers Therefore you haue no such cause to bragge or boast neither of the great number of our Ministers neyther of your important and learned personages that are returned to you But you and they haue great cause to bee sorie that you haue forsaken your obediencie of your most louing lawfull and mercifull Queene and sworne obediencie to that Antichrist of Rome through continuing in whose diuelishe doctrine vntill your last gaspe you will bee brought into perpetuall destruction both of bodie and soule in hell 〈◊〉 for euer Except you repent Therefore bee not wilfully blinde but open your eyes willingly and resist the manifest trueth no longer The 12. part YOu followe your olde song still for as you said before that M. Nicols is but base wares here you say that he in good sooth is not worth the taking vp beeing founde in the streete c. Sometimes a lewde lye dooeth lurke vnder a good sooth you that do sweare to maintein manifest 〈◊〉 you will not sticke to lie when you sweare not at all though you say in good sooth You looke that this smoth 〈◊〉 of yours shoulde procure your reader to credite you 〈◊〉 as the Foxe when he lyeth still as dead doeth hope of a pray so you by this your smothe sothing hope to winne the simple reader the rather to beleeue you Master Nicols may be glad that you limitted the place or els you woulde not haue allowed him to bee taken vp at all Well it was happie that hee was not founde in the Streete else by your doome hee was not worth the taking vp and so he shoulde haue lien in the streete and perished For who will take vp that thing that is not woorth the taking vp It seemeth that some places are luckier then other and some more vnfortunate then other The Pope hath his best lucke in his chayre for there hee can not lye saye what hee will And Master Nicols hath his cheefe misfortune in the streete for anie where but there hee is woorth the taking vp One may nowe easely gesse that you woulde not haue taken him vp if you had founde him in the streete May woulde not some of you Iesuites haue beaten him downe if you had founde him in Rome out of the streetes faire 〈◊〉 friende at neede Christe thought him woorth the taking vp as it doeth appeare for euen hee him selfe and I take him to bee as good as your Pope and the beste Iesuite of you all did not thinke scorne to take him vp and carried him on his owne shoulders as one of his loste and strayed sheepe Therefore what so euer you say Master Nicols was woorth the taking vp or els Christe the Sonne of GOD woulde not haue taken suche paines to haue carried him on his owne backe You may see here what a great 〈◊〉 there is betweene the Pope and Christe for the Pope woulde thinke scorne to carrie one on his shoulders especially M. Nicols as Christ hath done Yet the pope shoulde be the inferior of the two Christ the sonne of God 〈◊〉 carrie one hole man on his shoulders but the Pope wil carrie none but must be carried on y t shoulders of foure men at y e least Therfore y e pope may haue a sheep I perceiue lie a good while in a ditch ere he wil take him vp nay they that be y t Popes Gotes must be miuen to beare him on their backes O how happy are those sheepe y t Christ beareth on his shoulders but how 〈◊〉 are those gotes that beare the Pope on their backes The thirteene part VVHere you say that our fraude or feruor is to make mountaines of mo wlehilles I am sure that you by your Papisticall power doe make mowlehilles of mountaines Christ 〈◊〉 the kingdome of heauen to a little graine of mustarde seede Math. 13. For as out of a litle graine of mustard seede though it seeme very small springeth goodly faire braunches full of leaues Euen so of the worde of God though it seeme little or of small value in your eyes doth spring and grow y e fellowship Church of God that shall raigne in y e kingdome of heauen for euer with Christe In this respect wee make mountaines of 〈◊〉 But you cleane contrarie make mowlehilles of mountaines for whereas mountaines in diuers places of y e scriptures is taken for
euer wrote condemneth and detesteth the acte of simple fornication as a deadly sinne and damnable to the doers without repentaunce And our aduersaries shall neuer be able to charge truly our Catholike doctrine with the contrary It seemeth you woulde be knowne to be a proctor for the pope in the suffering and vpholding of his Stewes and also for the Catholike princes but if wee and these cuntreys that haue no such Catholike kinges as you meane shoulde haue houses of stewes your words import y t you woulde not allowe vs nor them therein Therefore the Catholikes haue a preeminence of the protestantes for it is lawfull by your lawe for them to commit whoredome and to haue Stewes but for protestantes it is not Wel though the pope you wil not allow vs to haue whores yet God his sōne Christ doth permit vs to haue wiues And if you take mee for an aduersarie of your religion then I haue alredy charged you withall and prooued in my saide booke called a perswasion from papistrie yea and also in this booke that your popishe decrees your doctours and doctrine doe not condemne it but maintaine and defende it But lest you haue forgotten it I will put you in remembrāce with this that doth follow Laurentius valla being one of the Cannons of Rome and therefore one of your Catholike Church and doctrine wrote thus Omnino nihil interest vtrum cum marito coeat mulier an cum amatore Vndoubtedly there is no difference whether a woman keepe companie with her husbande or with her louer And further it is thus noted in the decrees of the pope qui non habet 〈◊〉 loco illius concubinam debet habere He that hath not a wife in stead of her must or ought to haue a concubine Also the glose of the constitutions of Otho whiche will not I hope bee refused for a witnesse sayth thus It seemeth that the Church of Rome ought to dissemble the faulte of whoredome for the popes Marshall in deed receiueth tribute or pention of whores Const. Othonis de 〈◊〉 clericorum remouend It seemeth that the Catholike wryter that wrote this glose did not greatly condemne or detest eyther simple or double fornication vnlesse dissembling or wincking at whoredom be a condemning or detesting of the same Whereby it doeth not onely appeare that all your Catholike writers haue not condemned and detested simple fornication but also that the Curtezans haue paide tribute to the pope though you haue defended the contrarie Diuers suche I coulde bring but these are sufficient for a taste for you may feele by these howe sweete the rest bee If such lessons as these condemne fornication then the pope and all the Catholike writers that euer worte doe condemne and detest the same But seeing Laurentius valla that was one of your catholike religion and these notes and gloses of the popes decree doe allowe and maintayne it then I haue both charged truely your Catholikes withall and haue also prooued that some of your Catholikes as you call them haue not condemned and detested simple fornication as deadly 〈◊〉 and damnable but haue allowed and permitted it as though it were no such damnable sinne Thus hereby it appeareth that your woordes are but winde and that all your talke is not trueth If your popes condemne and detest fornication then why haue they giuen licences to keepe Concubines and Harlottes as it hath been most manifest in diuers countreys Nay in diuers places vnder the pope the Bishoppes and officialls haue not onely suffered Priestes to haue Concubines so that they payde certaine summes of money but also compelled chaste Priestes or Priestes that woulde haue liued without Concubines to paye tribute for Concubines affirming that the Bishoppe had neede of money whiche being payde it shoulde bee lawefull for them eyther to liue chaste or to keepe Concubines at their pleasure Therefore I muste 〈◊〉 say if licencing doeth signifie detesting and allowing doeth signifie condemning that then your Popes 〈◊〉 Catholike prelates doe detest and condemne simple 〈◊〉 cation But if allowing and licensing doe signifie allowing and licensing then your holy Popes and prelates haue allowed and licensed both simple and double fornication Therefore I maruell howe you can without blushing affirme that the Pope with all the catholiques that euer wrote did condemne and 〈◊〉 fornication as is before said seeing the contrarye is so euident and manifest The Stewes suffered at Rome doeth argue that the Pope doeth rather allowe fornication then condemne or detest it Then you say further Secondly notwithstanding this detestation the ciuil Magistrate may for the auoiding of a woorse inconuenience tollerate or permitte this sinne in some degree without fault and without any allowing of the sinne it selfe As GOD doeth tollerate with wicked men and with many wicked actes in the worlde which he detesteth and might notwithstanding let them if hee woulde and yet hee doeth not allowe of them for that he permitteth them Though this be a Iesuites iudgement yet we 〈◊〉 may not take it for gospel Where haue you learned that the ciuil Magistrate may for the auoyding of a worse inconuenience tollerate sinne in any degree that God hath forbidden yea and that without fault 〈◊〉 it seemeth that you Iesuites can picke out more for mainteyning of whoredome out of the popes Iawe then wee christians can learne out of Gods lawe for by Gods lawe sinne can not be suffered without fault that we can finde If this be true that you say then the ciuill Magistrate may tollerate and suffer loyterers vagaboundes and rogs that will not worke to steale thereby to auoyde the inconuenience of hunger or famishing But as worke and labour is the right remedie to expell hunger and not theft or stealing So marriage is the right remedie of your inconuenience whatsoeuer it bee and not the suffering of the stewes or whoredome But I woulde faine knowe what woorse inconuenience it is that will be auoyded by suffering the stewes or permitting this 〈◊〉 sinne of whoredome for you keepe that secrete to your selfe and haue not heere shewed it Can there come any woorse inconuenience by not suffering the stewes or by banishing whoredome then whoredome is it selfe 〈◊〉 which God hath forbidden and doth vtterly decest If you knewe well what inconuenience it were I thinke you woulde haue vttered it But because you conceale it I will now reueale it If your pope should put downe his Stewes and not permitte whoredome Then it woulde driue the fornicatours 〈◊〉 whores of Rome to marrie This I perceiue is your inconuenience that you count woorse then suffering the Stewes or whoredome But though you Iesuits count marriage a woorse inconuenience then whoredom yet Christ and S. Paul count whoredome a woorse inconuenience than marriage By your wordes that followe it seemeth that you take it to bee as lawfull for the pope and the ciuill Magistrates 〈◊〉 tollerate their Stewes and woredome as for God to tollerate
you geste that I was a musition because of my ryming In deede I must confesse I am not altogether ignorant in musick But if I were as ignorant in musicke as it seemeth you are in the cause of my musicke I shoulde then haue no more musicke then there is truth in your religion And nowe to put you out of doubt I had knowledge in musicke before I coulde ryme Therefore you might more 〈◊〉 haue saide It seemeth that hee hath been some rymer in time Because hee can sing a thing meete for ryme Thus though you alleadged that my ryming was the cause that I was a Musition I assure you that God is the cause that gaue mee wit and vnderstanding to learne musicke And for that you seeme to discommend musicke in that you disdained mee for hauing knowledge therein I will somthing briefly speake in the commendation of Musick whereby all wise men wil esteeme a man better for hauing knowledge in musicke then a Iesuite that hath neuer so profound knowledge in papistrie Musicke is such a science of concordance and vniformity that one may soone vnderstand when the musition doth sing or play wrong But when the Musition perceiueth by the discordes or by the tune or sounde that hee is wrong will he sing or play on still No hee will begin againe And if his song bee false 〈◊〉 he will neuer cease vntill hee haue founde the fault and then hee will amende it whereby hee will sing true Yet you that are Iesuites cleane contrarie to the musition will not trie your Papisticall religion which is most false and farre out of tune by Gods worde as the muisition doth his song by the right copie or by the science of musicke but wilfully against all godly harmonie doe proceede still in your errour most greeuous to God and quite out of tune to the eare of the Godly Gospeller Therefore I woulde to God that you would trie y e truth of your religion by Gods word as the musition will trie his song by y e science of musick And now to speake in the commendation of musicke though you seeme to disdame it The truth is in musicall harmonie is such strength vertue that mens mindes being fatigated weeried are thereby made y t stronger more apt to studie Also shipmen and marriners with artificers and other that laboure 〈◊〉 their singing makes their painefull labour seeme the more easie and the time to bee shorter Musicke expelleth care it comforteth the sorowfull and it deliteth men and women so much that extreeme exercise in daunsing therwith three or foure houres together will not tyre them or make them feele wearines Whereas one halfe houre of easier exercise without musicke woulde vtterly tyre them Musicke many times hath warmed mens mindes so much that they haue felt no colde though they stoode an houre or two in the frost When nothing can cause a childe to cease crying a simple song will soone still it and make it merrie that before did mourne and weepe Yea musicke is of such force that birdes are catcht through the pleasure they haue in melodious whistling The Elephantes of India are stayed with the musicall sounde of instrumentes And moreouer as Alpharabius doeth testifie musicke hath moued horses in the warres to bee curragious and doeth merueylously comfort the Dolphins and the Serens in the sea and other That great learned man Basill seemeth to affirme that musicke is a meane yea and deuised by the holie ghost to fasten the fruite of godly doctrine in vs these are his wordes For whereas the holy ghost perceiued that mankinde was hardly trayned to vertue and that we be very negligent in things concerning true life in 〈◊〉 by reason of our inclination to worldely pleasures and delectations what hath he inuented he hath mixt in his fourme of doctrine the delectation of musicke to the intent that the commodity of the doctrine might secretly steale into vs while our eares be touched with the pleasantnesse of the melodie You woulde make that riming is the cause of musicke but hereby Saint Bafill it appeareth that musicke is a cause of the entring of godly doctrine into vs. Now if this our earthly musicke doeth worke suche effecte as was done by king Dauid and as I haue nowe mencioned then what would the heauenly harmonie of the Celestiall spheres woorke if we might heare it wherof we are defrauded partly through 〈◊〉 〈◊〉 of the 〈◊〉 of our eares for the grosse 〈◊〉 ter y t. 〈◊〉 our hearing but chiefly through the great distāce chere of from vs or rather both Yet some learned haue bin of this iudgement that young infantes smiling sweetly in their sleepe as many of them doe at that instant do heare that sweate and 〈◊〉 sphericall harmonie which maketh them so to reioyce and laugh And thus this worthie and commendable Science hath done and doth daily that which none of the other Sciences can doe And as it being one of the foure Mathematical Sciences doth accorde and agree with arithmatike in perfection and true proportion of nomber so it agreeth with Astronomie in time yea and perfect musitions may well vnderstande by their singing what time hath passed in their singing and how many minutes or houres they haue been a singing their songes And if they haue knowledge with al in Astronomie they may know what signe and degree of the same is ascending in the culme of the 10. house or full southe and other places when they haue ended their song So that they know perfectly at whattime they began their song For as in euery artificial houre is conteined three score minutes and in euery minute three score secondes whereby there is in euery artificiall houre 3. thousand sixe hūdreth seconds So that according to the direct ascentions one degree doth ascend in foure minutes whereby it falleth out y t 15. degrees doth so ascende directly in one artificiall houre not differing much euen so one semebrefe of y t lesse perfect measure w t is now the most accustomed time with vs of all songes conteyneth the iust time of a second whereby 60. sēbreefes are a singing in one minute so that according to this measure 3600. sembreefs as a iust houre a singing and so the Astronomical second and the musicall semebreefe are iust both of one time And thus by this famous science of musicke we may finde out the merueylous motions of the Celestiall signes Marke further how the concords discordes of this earthly Mathematical science of musicke doth agree most aptly wonderfully with the heauenly science of Astronomie in distance and qualitie with the aspectes of the celestiall planets For as two notes being in one line or 〈◊〉 on one string So that the string haue but one tune is a perfect 〈◊〉 in musicke called an vnisō or vnius soni of one soūd So y e cōiunctions especially of good or friendly planets in one signe is a good and a perfect
reasonable For if in worldly affayres witnesses are thought best when they be liuing shall witnesses then be thought best in heauenly causes when they bee dead Antiquitie is no credite to an cuill writer neither late yeeres can bee any discredite to a good writer Time ought not to be preferred before truth but truth before time Christes and his Apostles words were as true and good fifteene hundreth yeeres since as they bee nowe Therefore the long continuance of the time since maketh not their wordes the truer or their authoritie the better So that if a mans wordes or writings are worthie to bee alleadged for authoritie a thousande yeeres after hee is dead then they may bee alleadged in his life time or soone after his death Wherefore if master Iewell late Bishop of 〈◊〉 〈◊〉 the reuerende and learned Doctor Cowper nowe Bishop of Lincolu and the godly zelous and learned master Foxe haue written wisely faithfully and truly as most assuredly they haue doone whose worthie workes you may well disprayse but neuer confounde or confute then they deserue nowe as well to bee alleadged for authorities as though they had written them a thousande yeere since And to tel you truly thes their learned workes procured mee to produce them for witnesses and to quote their sayings in my saide booke the rather thereby to allure mo to esteeme their writings and to reade their saide bookes So that if you consider all thinges well you ought neither to disdaine nor discredite my booke for alleadging authorities out of master Iewell Doctor Cowper and master Foxe who were and are famous godly and learned writers The 47. part AS you say I doe it without all modestie or limitation of lying whether I doe lye without all modesty it is very manifest that you haue falsified my woordes with no great modestie And as my lyes are without limitation so they are without number for that you are not able to prooue mee so much as with one lye for if you coulde your Reader shoulde haue beene sure to haue hearde of it But whereas you say without any further proofe that I lye without limitation I haue plainely prooued before that you haue lyed with limitation and so your lyes are limited and mine vnlimited My lyes are so farre hence and that is because they are without limitation that you cannot finde them but your lyes are so nigh hand because they are within limitation that I quickly spied them Well though to my remembraunce I haue not made any 〈◊〉 lye in all my saide booke yet I must needes confesse that I made a very foule ouersight in taking one syllable in steede of another which was in the intitling of my booke naming it a persuasion in steede of a disuasion But for your iust reproouing mee therein I haue I trust sufficiently set foorth mine owne negligence with the due commendation of your intelligence not doubting but that your gentle instruction shall bee a sufficient warning for mee euer hereafter for vsing persuasiō in steede of disuasion When you shall chaunce to make any moe lyes you were best let them bee made without limitation as mine were and then it will bee harde to finde them for yours were limited within such a small compasse that they were espied and catcht at the first The 48. part THen after you come to shewe my lyes but it had beene better for you I thinke not to haue vttered them for surely they will rather shame your selfe then credite your cause And these are your wordes that followe For hee saith that the Papistes holde The Pope to bee very God The light of the world the Sauiour of mankinde That they print him in their bookes our Lorde God the Pope That the Pope also acknowledgeth the thing taking himselfe in deede to bee a God That hee dispenseth both against the olde and new testament That hee biddeth vs not to forbeare swearing any day That hee alloweth all priestes to haue harlots That hee giueth licence for money to keepe as many concubines as a man will That his fast is to cramme in as many banquetting dishes as men can That all papists are worse and deserue more death then drunkards theeues murtherers and Pyrates This is Luptons charitable doctrine with many thinges more which I omit You haue gathered diuers of my words written in sundrie places couched them altogether at your pleasure here in one place And you haue further more cutte and curtalde them farre otherwise then I wrote them whereby you haue marred my method and drowned my sence making my woordes to hange together as feathers doe in the winde and all to discredite my booke Thus you doe not onely deface and falsifie my woordes but also you fetch them out of their due places where I did set them and doe place them in such crooked corners that they neither reprooue falshood nor yet defend truth And whē you haue done so you neither confute nor reproue them vnles you do it with these words This is Luptons charitable doctrine with many things more which I omit or els perhappes your wordes in the margent which is Luptons lyes haue confuted them If I shoulde haue gone about to confute you onely with false repeating and vnorderly displacing of your woordes without any more a doe then I had not takē halfe the paines I haue done I haue not delt thus with you as the indifferent reader may iudge for I haue not left out one woorde of yours neyther haue I added any words to yours nor yet haue I displaced anye woordes of yours But you when you haue falsified my woordes you leaue them at randon committing the confuting thereof to your reader whose misliking thereof who can not well like them as you haue vsed them is all the confuting that you desire If you did loue the doctrine of Iesus as well inwardly as hypocritically you professe his name outwardely you woulde deale plainely and truely as Iesus did But because you deale fraudulently and falsly you are rather of the feloshippe of Iudas than of Iesus Yet for all your falsifiyng of my woordes suppose that I had written the selfe same woordes before mentioned 〈◊〉 had placed them euen in such order as you haue done you seeme by your silence without further reproouing or confuting them that they are true For if they had been false why haue you not particularly declared howe and in what sorte they are false as I haue done yours Truely if they had beene lyes as they are not you woulde haue certified your reader wherein I had lied For you that woulde discredite me for mistaking of a sillable as you thought no doubt you would haue proued me a lier in all this if you could At the first beginning of which your falsified woordes you affirme that I say that the papistes holde the pope to be very God c. If you had ment as truely
leades you to lying therefore if you loue God tell the trueth and if you hate the diuell flye falshood Thus you haue peest and patcht my sayings with your 〈◊〉 ragges and put in and pulled out chopt and changed and placed and displaced my wordes as you thought good with foisting in of your owne woordes whiche I neuer wrote besides that you haue most nakedly and barely without any circumstances or argumentes 〈◊〉 vp such a sort of my matters in such a strait roome that is in 16. of your litle shorte lynes the causes proofes and effects whereof are scantly comprehended in so many of my leaues 〈◊〉 and without disproouing or confuting any parte of the same For other wordes then mine owne by you cutte short or 〈◊〉 or thrust in for mine owne yon alledged none as here by your woordes appeareth for I haue written and set downe all your whole and verie woordes concerning your deriding and slaundering my booke hitherto without diminishing or adding any thing therevnto Which plainnesse if you had vsed with mee you had then written more matter and fewer lyes And when you had shortened my sayings maymed my method cutte off my conclusions hidde my argumentes falsified my wordes and thruste in what you liste to the disabling of mee and discrediting of my booke more craftelye then Christianly you conclude with these woordes This is Luptons charitable doctrine with manye thinges more which Iomitte and so you ende without any moe woordes or further argumente whereby your reader may perceiue the trueth of your dealing though you say this is Luptons charitable doctrine But howe charitable soeuer it is your doctrine and doinges hether to are not verie commendable The 56. part ANd nowe that you haue learnedly and cunningly confuted the firste and seconde parte of my booke according to your owne accompt onely with displasing leauing out and curtalling of my woordes and foisting in of your own as before it is manifestly proued you come to the third part as you call it and confutes the same onely with briefe reciting of my wordes and nowe and then falsifiyng the same as you did before without any one argument of your own for the disprouing thereof Thinking belike that your reader is bounde to take all for lies that a Iesuite doth recite Me thinks you haue takē a very euil course for the discrediting of my booke for if you are a credible man your selfe as a Iesuite can bee none other if you recite a lie it will bee thought to bee true because you haue tolde it as if a lyer chaunce to tell trueth it will not bee beleeued but bee taken for a lie Nowe chuse you whether you will be counted a credible and a true man and thereby haue my booke counted for trueth because my woordes are recited by you or else to bee a lyer and to haue my booke taken for false because you repeate or recite the wordes thereof But as hither to I haue not left out any one woorde of yours touching your confuting of my booke which you call the first and seconde part so I will not conceale or hide your woordes touching the rest of my booke whiche you call the thirde part Whereby the indifferent reader shal perceiue how learnedly a Iusuite hath confuted a christian with saying of nothing But it may bee that as lay mens dalliyng and kissing of women must bee construed or iudged otherwise then priestes dalliyng and kissing of women as before is mentioned so perhappes the Iesuites disproouing or confuting is contrary to the Christians confuting For as the Christians confute by writing so the Iesuites may confute by thinking whiche is a thing necessarie for your reader to vnderstande For though you doe not drisprooue or confute mee by writing yet hee maye suppose you haue confuted me by thinking Therefore if the Iesuites haue that aduantage of the Christian they may easily and quickly confute what so euer is written against them And surely if you haue confuted my booke it must needes bee by thinking and not by writing And nowe without any falsehood I will write your owne woordes which you recite as myne and these are they that followe In his thirde part hee prooueth his religion by euident and manifest myracles out of Master Foxe his Actes and Monumentes as for example That one Burton Bayliffe of Crowlande in Lincolne shyre for compelling a curate to say Masse vpon zeale of papistrie in the beginning of Queene Maries dayes was afterwardes for his punishment called K. by a crowe that flewe ouer his head And besides that his 〈◊〉 embrued with the Crowes dongue that shee let fall vpon him which dongue did so stinke vpon his beard as made him continually to vomit for diuers dayes vntill he died most miserably I remember very well that in the 294. page of my said booke I haue described a strange example and a doleful and miserable end of one Burton Bayliffe of Crowlande in Lincolne shire a hastie procurer and a great defender of the masse in Queene Maries time but not altogether vttered in that sort as here you haue reported it for I saide not that hee was called R. for his punishment But though you seeme to deride me for writing of it yet you haue not so much as with one woorde gone about to disproue it neither haue you saide that it is false or vntrue for if you coulde I am sure you woulde A strange matter that you would haue your Reader to 〈◊〉 my wordes and yet doe not confute them nor goe about to disproue them You say hee compelled him to say masse vpon zeale of Papistrie But I woulde knowe who willed him to haue such zeale in papistrie Or who willed him to haue such a loue to the masse that hee should hate his brother that God commaunded 〈◊〉 to loue or threate to thrust his dagger in him vnlesse hee would say masse which cruel dealing you haue left out Surely it may well belong to the religion of a Iesuite but I am sure it is cleane contrary to the religion of a Christian. You call it in the margent Luptons myracle no it was none of my myracle it was Gods myracle yea and suche a myracle that if you had the feare and grace of God you woulde not so deridingly and contemptuously write of the mightie hand and great iudgement of God shewed therein You write also in the margent a simple fellow that forgat by cutting of his beard to saue his life Either you woulde haue your Reader beleeue that it was a lye or that hee might haue saued his life by cutting of his beard If it 〈◊〉 a lye why haue you not prooued it a lye And if it were true as it was very true doe you thinke that all the cutting or washing of his beard that might bee was able to saue saue his life whom God did vetermine to bring to his death no no it is impossible If a little Sparrowe light not on
your preachers and professors of y e popes religiō which directeth into darknes If they y t go in the bright day walke wrong then they that go in the darke night are not like to go right And if they go wrong that know the way then they that know not the way are not like to goe right They that know the way may goe right if they list but they that know not the way cannot goe right If they would Thus our preachers and ministers haue a greate aduantage of the blinde papistes for that they know the light of the gospell who though they go wrong yet they may returne into the way againe but you that professe the darke doctrine of the Pope you must needes goe wrong do what you can So that through the knowledg of gods word our preachers and ministers will say they go wrong when they go not right but you Iesuites and Papistes for want of Gods word doe say you goe right when you go wrong These countries that haue and doe most constantly embrace Gods word haue euer had and haue some preachers and ministers y t liued more wickedly thā godly more reprochfully thā religiously but their going wrōg maketh not their religiō euil but their euil religiō doth cause them to go wrōg The naughty deed of Baalā did not make y t the religiō of the prophets was false the traitrous dealing of Iudas w t Christ his maister being one of his Apostles did not approue y t his religion and the religion of all the rest of the Apostles was euill no for Christ did teach him his religion but the Diuel did teach him his treason Euen so if any of our Preachers or mynisters liue more vngodlie then they shoulde as no doubt too manie of them doe yet their religion doeth not teache them to doe so for Christe in his Gospel hath taught them their religion but the Diuel without the Gospel doth teach them to liue vngodlie and wickedlie Now seeing that Iesus Christ had but twelue Apostles and one of them for monie 〈◊〉 the 〈◊〉 cōtrary to his religion though he were dailie in the companie of Christ then it is no maruel though amongst such a great number of ministers and preachers as wee haue in England there be manie that liue vngodlie and cōtrarie to their religiō in the absence of Christ. Therefore though you dispraise our preachers and ministers neuer so much yet that is no sufficient proofe that their religiō is euill or their doctrine false though some of them were so euill as you doe pretende Wee muste followe the good doctrine thoughe the Preacher doe euill but wee muste not followe a false Preacher thoughe his needes doe seeme good I must needes confesse that the 〈◊〉 life of the preacher and minister woulde doe verye much good in encreasing Gods Church and some I feare doe asmuche harme with their euill liuing as they doe good with their true preaching but that is to the fonde and 〈◊〉 lish But surelie I muse that any can be so foolish to refuse good preaching and to follow euill doing The simplest mā that is that hath any wit knoweth that whoredom is sinne swearing is a vice theft an offence and drunkennes is a wicked thing with other such like then they that knowe that these are sinnes and vices why shoulde they committe them though they see the preacher or minister vse them and also if they can despise the minister and preacher for doing of thē then why doe they committe that wherefore they despise the minister or preacher Will they sinne because the preacher or minister doth sinne If they like the preacher or minister so wel that they wil sinne with him for companie then they must be content to goe to hell with him for companie But if a straunger come to a 〈◊〉 where he was neuer before and doth aske the way to a place if one should say to him my friēd that is the way but take heed for a little before there is a deepe pit into which if you should fall you wil be in hazard of your life yet notwithstāding he that giueth him this warning goeth before him and wilfully falleth into the same pit doe you thinke that this straunger woulde be so madde as to goe fall into the same pit with him for companie I think not he woulde rather shunne a little aside to goe safe Now if a straunger will shunne an earthly pit where he may haplie get out again because he seeth one fal into it before how 〈◊〉 are they then though they bee neuer so vnlearned that will commit the sinnes they knowe because y t preacher or minister doth them whereby they shall fall into the deepe dungeon of hell where they shulbe in endlesse torments and can neuer get out if they 〈◊〉 once in Therefore if the Preachers ministers of Gods worde liue according to their 〈◊〉 then we may be bolde to followe both their 〈◊〉 and deedes but if they doe contrary to their doctrine then we must shunne their deeds and follow onlie their doctrine And according as Christ saith we mustdoe as they say and not as they doe Therfore deedes must not allow the doctrine but doctrine the deedes Wherefore you do not well to mislike our religion of the Gospell because some of our Preachers and ministers liue not according to the Gospell but you dispraise our ministers doinges because you woulde haue their doctrine despised Wherein ye deale verie preposterously for you woulde haue an euil liuing to 〈◊〉 a good doctrine But we will haue a good doctrine reprooue an euill 〈◊〉 But if a good doctrine condemne wickednes and sinne as the gospel doth thē that cannot be a good doctrine that mainteineth wickednes sinne whiche your Romishe religion doeth and therefore it is a false doctrine And if the euill liuing of our preachers and ministers doth shewe that our doctrine is false as you would make it then the most abhominable liuinges and detestable doinges of your Popes and their Prelates doe shewe that your doctrine is not very true And now because you charge our ministers and preachers with infamous liuinge to haue their doctrine discredited as though your popes and their 〈◊〉 had and haue onelie power to liue godlie and vertuously I will heere briefly put you in remembraunce of some of their spirituall and 〈◊〉 vealinges set foorth in my saide booke called A perswasion from Papistrie whiche part of my booke I thinke eyther you neuer read or els you haue forgotten the same for that you haue bestowed the title of infamous actes vppon our ministers and preachers whiche is your owne by right yea and none caniustly claime it from you And seeing you will needes haue your Church of Rome to be your mother I will nowe shewe you what a holy mother you had once that was head and Pope of your said mother And as I haue proued that your said mother if you wil needes