haue her your mother is a verie whoore so this holy mother that I wil speake of was a very harlot if they that haue 〈◊〉 without husbāds are harlots For though Marie the mother of Christ did conceaue by the holie Ghoste yet I hope you wil not say but that this your mother did cōceaue by some other Your Pope Ioan the eight whose proper name was Gilberta a dutch woman of Magunce first went with an Euglish monke out of the Abbey of Fulda in mans apparell to Athens And after through her dexteritie of witte and learning was made Pope and so she ruled as pope two yeeres sixe monethes At the last that it might appeare what a holy matrone was head of your holy mother in a general procession openly she fell in labour and trauell of childe and so dyed by reason whereof the Cardinals vntill this day do auoyde to come neere that streete where your holy mother the Church of Rome receiued that shame So that all that whyle they had no man Pope but a woman Pope But though al this while they lacked a holy father yet they were sure they had a holie mother If euer ante might cal y e church of Rome their mother they that were aliue and vnder this your virgin Pope Ioan might lawfully call her mother for then they had a mother indeed y t was the ruler and head of their church It hath pleased you to entitle our Preachers ministers w t infamous actes but this act of your Pope Ioan was not very famous if yee marke it wel I am sure that in all these twelue yeres in which you so charge our preachers ministers w t infamous acts nor yet for this xx yeres nor at any 〈◊〉 vnder y e preaching of the gospel you are able to say that you haue read or heard y t euer our ministery was once touched w t such a notable infamous act as this y e was committed by this your holy harlot chiefe head ruler of your sayd holy mother I muse y t euer you can be so fond foolish 〈◊〉 once to thinke y t your romish church could be a holy mcther that was ruled and gouerned by such an vnholy harlot You shal 〈◊〉 now another famous Pope I may not say in famous for that is the liberal liuery that you vouchsafe to bestow on out preachers ministers pope Iohn y e thirtenth was full of all abhominable vices he was a whoremaster an 〈◊〉 incestuous libidinous a gamester an extortioner periured a fighter a murtherer cruel and tyrannous of his Cardinals some he put out their eyes of some of thē he cut out their tōgues of some he cut of their fingers of some 〈◊〉 noses and many other such like mercifull actes I must not say infamous actes he ordeined deacōs in a stable he cōmitted incest with two of his owne sisters he called for the diuel to help when he playd at dice he made boyes bishops for money he defloured virgins strāgers he made a stewes of his pallace of Lateran he lay with Stephana his fathers concubine w t other he put out y t eyes of bishop Benedict he caused houses to be set on fire he brake opē houses he drank to 〈◊〉 diuel c. If this Pope were Christes vickat thē Christ did chose for himself but a mad vickar he was far vnlike his master it is hard for you to finde such a famous fellowe I may not say infamous amōg al y e patriarks prophets or apostles do you thinke you can pick out such a one amōg al our preachers ministers of Gods word y t haue 〈◊〉 are or euer shal 〈◊〉 I think it wil be very hard for you to doe you might me thinkes well haue spared your notable infamous actes frō our ministers and preachers and bestowed them a great deale better vpō these your notable famous I must not say infamous popes for y t they did such notable famous facts y t none other can deserue to haue that title from them Pope Iohn the 14. caused one Petrus first to be stript naked then his head to be shauē to be hāged by y e haire a hole day together after that to be set vpō an Asse his face 〈◊〉 backward his hāds boūd vnder y e Asses 〈◊〉 so to be led through y e city y t al men might see him y t done to be scourged w t rods so banished the city Whether he was a chast pope or no I know not but it appeareth he was a very charitable pope according to y e charitie of your holy mother the church of Rome Pope Boniface the 7. caused Pope Iohns eyes to be put out after to be thrown into prison where he was as some say famished some say he was slaine by Ferrucus Your holye Pope Hilde brande was a notable Sorcerer and a Necromancer who on a time sent 〈◊〉 for a booke that hee had left behinde him who though hee commaunded them to the contrary reading a little of the same sodenly there came a greate sorte of Diuels about them wherewith they were almost out of their wittes and then the diuelles saide vnto them tell vs what you woulde haue vs to doe or els we wil fall vpon you then one of them that had the booke bad them plucke downe certaine walles 〈◊〉 to Rome which they did quickly and at last with 〈◊〉 feare they came to the pope and gaue him his holy booke It is said that the Pope hath the holye Ghost at commaundement but sure this Pope 〈◊〉 had the diuell at his becke It is no maruell though your Churche of Rome were a holy mother that was ruled and gouerned by such a holie father This holy Hildebrand hired one to lay great stones ouer the Emperours head in the roofe of the Church where he vsed to pray and to let them fall vpon him and so to kill him but the fellow that did so fell down and was dasht all to peeces with the same This was a famous deede of a Pope but you woulde haue saide as you might well enough that it had beene a notable infamous acte of a Preacher or minister of the Gospel Also this holy Pope Hildebrand 〈◊〉 three men to death before they were conuict or founde or approoued guiltie and caused them to be hanged without delay cōtrary to al law Also be caused the foote of a widowes sonne to be cut off not withstanding he had fulfilled al that was enioyned him by the saide Pope before and after his foote beeing cut off he died within three dayes after All you that woulde learne equitie and iustice learne here of the Pope I coulde neuer reade that Christ after hee had the woman that was taken in aduoutry goe away and sinne no more that eyther he commaunded the Iudges to put her to death as this Pope did or els that he caused
speciall markes according to Salomon of lying witnesses then you that are Iesuites haue no great cause to boast that you are true witnesses And nowe for that you graunt that a lying witnesse hath an euill ende then they that haue euill endes are not like to bee true witnesses and so by this meanes Sherwood and Ducket that dyed so dangerously and had so euill an end of late though they professed your Romishe religion and did holde on the Pope were lying witnesses And seeing they were lying witnesses the thing they witnessed was a lye and so by your owne sayings in the first front of your boke of this your discouerie you haue discouered your Romish religion which they witnessed at their last gaspe to bee a lye And as you haue proued here by Salomon that Sherwood and Ducket were lying witnesses by their euill ende So I haue shewed in my saide booke called A persuasion from papistrie Diuers of your Romish religion that had euill 〈◊〉 because they were lying witnesses but least you should forget them I will put you in remembrance of some of them Iohn de Roma a professour of your Romishe religion an enemie to the Gospel and a great 〈◊〉 therof for hee filled bootes with boyling grease and so put them on the Gospellers legges tying them backward to a forme with their legges hauging downe ouer a small fier to torment them the more and so examined them through the vengeance of God rotted and swarmed full of vermine not able to abide his owne smell so that his flesh fell away from his bones by peecemeale whose end and death was most horrible and euill and therefore by your owne iudgement hee was a lying witnesse The Commendator of Saint Anthonie of Vienna an enemie to the Gospell one of 〈◊〉 holy Romish Church that gaue sentence of condenmation on a true professour of the Gospell called 〈◊〉 dyed 〈◊〉 and had an 〈◊〉 ende and therefore according to your owne sentence hee was a lying witnesse Thomas Arundale Archbishop of Cantorburie a principall member of your Romishe Church that condemned the Lorde Cobham a true professour of the Gospell his tongue did so swell that hee coulde swallow no meate and so dyed and had an euill end and therefore by your owne doome hee was a lying witnesse Also a certaine Bishop of Hungarie a mightie mainteiner of your popish religion and a false witnesse against the Gospell did runne about starke madde and rauing died miserably and so he had an euill ende and therefor he was a lying witnesse Moreouer one Berrie the Uicar of Aylsham a Comissarie and a champion of your Church and a cruell persecutor of the professours and witnesses of Gods worde fell downe sodenly to the ground with a 〈◊〉 grone and neuer 〈◊〉 after neither shewed any token of repentance and so hee had an euill ende and therefore by your owne saying hee was a lying witnesse A great sort of suche are described at large in the latter end of my said boke wherby it doth most manifestly appeare that the said professors of your Romish religion were false witnesses because they had an euill ende And so your romishe doctrine is false because the professours mainteiners and defenders are lying witnesses And nowe as lying witnesses are tryed by their euill endes so true witnesses are knowne by their good endes And because the pure perfect professors of Gods worde our religion haue good endes therefore they are true witnesses And as I haue prooued a great fort of your Romishe religion by my saide booke to bee false and lying witnesses because of their euill endes so haue I in the latter ende of the saide booke proued diuers professours of this our religion to bee true witnesses for that they had good endes For they that suffered for the Gospell were in their tormentes most patient and constant whō God did myraculously ayde helpe and strengthen vntill the yeelding vp of their spirite Which if you had read as aduisedly as I feare you omitted purposely you should soone haue spied thē of your religiō to be lying witnesses by their euil ends and them of our religion to be true witnesses by their good ends If you would sticke to this saying of Salomō produced by you and consider the most wicked dangerous deathes and horrible desperate and euill ends of your sectaries and professours of your religion you would thē say y t the 〈◊〉 Papists are lying witnesses Therefore haue a better consideration of the same wordes of Salomon and then you shall plainly perceaue that you are woūded with your owne arrowe and that you haue shot your selues thorow with Salomons shafte The 〈◊〉 parte VNder the saide sentence of the Prouerbes of Salomon you haue placed these wordes of Saint Barnard An nō ex hac odiosa impudentia pullulabit mox impenitentia mater desperationis Will not impenitencie the mother of desperation shortly breede or spring of this hatefull impudencie Hereby you woulde haue your Readers beleeue that the professours of the Gospell and they that speake or write against you in the defence thereof are so without all shame that it will bring thē shortly to impenitencie and then to desperation I woulde the lesse blame you for bringing this text of S. Barnarde against vs if you coulde shewe but one of the earnest professours followers and continuers of the Gospell that dyed impenitently desperatly as I haue alleadged a great sort in my saide booke by you slaundered and can do many mo of your Romish and Papisticall religion that haue died most horribly wickedly and desperately But because you are not able to doe it you seeke by one that is of more credit thē your selfe to discredite vs. But as you shoote without his consent so you shoote his shaft heere at a wrong marke for he shooteth not this arrowe at vs nay he shooteth it at you For if you Jesuites and Papistes bee impudent lying witnesses against the manifest truth of the Gospell and haue an euill end dying impenitently and desperatly Then doeth not the text shew plainely that S. Barnard hath hit you and not touched vs Yes I thinke And that it may appeare whether this text of S. Barnarde doth hit your selues or not though you shoote it at vs I wil here briefly note some examples of the impenitent and desperate deathes of some of the champions of your Romishe Church which I haue produced in my saide booke concerning the same The Lord of Reuest chiefe president of the Parliament of Aiax being a great professor and mainteiner of the popes religion and there withall a cruell persecutor of the Gospellers was stricken with a horrible furie and madnesse and so he dyed in his rage furie Whereby it appeareth y t he was impudent so impenitent therby brought to desperation One Morgan Bishop of S. Dauids in Queene Maries time a great post of your popish Church
to do And so secretly between them it was agreed that if the paine might be suffered thē he shold lift vp his handes aboue his head towards heauē before he gaue vp y e Ghost And whē he was brought to the stake to be burned there mildely patiētly he addressed himself to y e fire hauing a strait chaine cast about his midle after whose 〈◊〉 praiers made vnto god the fire was set vnto him in y e which whē he continued long when his speech was taken away by violence of the flame his skin also drawē together and his fingars consumed with the fire so that all mē had thought certainly he had 〈◊〉 dead suddēly contrary to expectatiō the said blessed seruaunt of God being mindfull of his promise before made reached by his handes burning on a light fire which was marueylous to beholde ouer his head to the liuing God and with great reioycing as it seemed strooke or clapped them three times together At the sight whereof there followed such an outcrie of the people and especially of them which vnderstoode the matter that the like commonly hath not been hearde and so this blessed seruant of God strayght way synking downe into the fire gaue vp his Spirite If you had been as quicke a sighted Christian as you were a blinde Iesuite and as pure a Protestance as you were a peruerse papist you woulde haue seene this marueylous myracle and not haue ouerleapt it so farre backwarde I maruell that you tooke such paynes to leape an hundreth leaues for a false miracle of a dog and might so easely and that so nie at hande haue had a true miracle of a faithfull man Belike it was eyther to bright for your dymme eies to beholde for that you made suche haste to the dumbe dogge of an Erle that you had no leasure to staye and beholde the Seruaunt of God Thus if you had been as well willing to make but halfe a steppe as it were eyther backwarde or forwarde as you were of set purpose wilfully bent to make such an vnreasonable leape backewarde you might haue been easely spedde of better truer myracles then of the Earle of Wyltshires Dogge But because you thought that without any further circumstaunce as you would dresse them the one would be derided and the other discredited therfore you pickt them out of all my whole booke for the nonce and as a godly godfather haue giuen them a name calling them Luptons myracles But because I haue prooued that of the Earle of Wyltshires Dogge to bee a myracle of your own making therefore from hence forwarde it shall bee called the Iesuites myracle And nowe seeing you began with the first myracle I haue made an eude with the last myracle hoping you will winne as litle credite by medling with my myracles as you get gaine by controlling of the title of my booke Thus you haue cunningly confounded my matter and miracles onely reciting them as it pleaseth you adding to your owne wordes and diminishing mine as you thought good without eyther disproouing or 〈◊〉 them at all according to your wonted order which you woulde haue your indifferent reader thinke to bee a sufficient disproouing and confuting But I hope the indifferent reader not armed with affection wil iudge that you haue wandered vnwisely and vsed me vnchristianly The 58. part ANd then you ende with your supposed or thinking confutation of my booke with these wordes folowing All these thinges and many more the like he prooueth out of master Foxe his Martirologe otherwise called Acts Monumentes tyed with long chaynes in al Churches of Englande to be read with deuotion The more like the rest of the myracles bee to these the more I am sure you mislike them I neede not bee ashamed to prooue them by the booke of that learned and godly M. Fore called Acts and Monuments for that it is a worke of great credit and authoritie Which booke he hath most diligently painefully set forth with such knowledge truth that you may barke or rayle against it but the learnedest Iesuit or papist of you al shal neuer be able to disproue confute or cōfound it do what you can And though it be but lately set forth and the author thereof yet aliue I haue prooued before by sufficient argumentes that the thinges therein are nowe as well to bee produced and also to be credited as though the authour were dead a thousande yeeres since The 59. part YOu say that it is tyed with long chaynes in all Churches of England to bee read with deuotion I would y t a Iesuite were herein no lyer If you had not your popish masse and your other idolatrous seruice in mo Churches in Italie Fraunce and Spaine Gods word truely preached in all the rest then we haue those bookes in the Churches of Englande the popes pompe and power woulde quickly perishe and your romishe Church woulde florishe but a while As you haue continued your course against me most falsly and vntruly so you haue ended the same with a manifest vntrueth For I am most assured that euery Church in London hath neyther the same booke tied nor vntied I wish they had then can it be thought that euery Church in Englande hath them I am most certayne that no smal number that fauour your papistical religion here in this realme of england will thinke that herein you haue waded too farre and fowlie ouer shot your selfe who must needes witnesse agaynst you that this same booke that you say is tyed with long chaynes in all Churches of Englande is not in the Churches where they dwell neyther tyed nor vntyed Before you had some shadowe to couer your lies but you can not shadowe this it is so manifest You sayde before that I wandred by certayne controuersies but as without all wic and learning but here you haue vnwisely ended with a lie without any 〈◊〉 It seemeth that you had forgotten the beginning of your booke when you wrote the latter ende of your booke for in y e first side of your booke you bring a text of Salamō against liers but in the latter end of your book without eyther Scripture or text you play the lier your self What a shame is it for you at your first entrie to seeme to defend truth and to ende your book with such a manifestlye Your owne woordes in the beginning of your discouerie doe showe what you are like to come to for the latter ende of your discouerie For there you say according to Salamon a lying witnesse shall haue an euill ende then can you looke making such an apparant lie in y e latter ende of your booke for a good ende If you were a fauourer of the gospell as you are an enemie to the Gospell you would then frame your selfe to speake trueth as now you giue your self to fable and lie As the spirite of God doeth direct the godly professour of Gods worde to write
truely so the spirite of Satan procureth the professours of Papistrie to speake or write falsely And where you say rather mockingly then modestly to bee read with deuotion A man may reade the wise and learned answeres y e pacient sufferings and the whippings scourgings and tormētings of the godly Gospellers with more deuotiō then your Romanes that before you wrote of can whip and scourge themselues for their owne offences yea though they scourge all the blood out of their bodies And though you Iesuites thinke that the reading of that most excellent necessarie booke will worke small deuotion in them that reade it yet wee Christians doe beleeue that you that write against the truth falsifiyng mens writings and make such manifest lyes doe not the same with any godly deuotion I hope wee Christians may reade master Foxes martyrologe with as great deuotiō y t expresseth the doyngs of the Saints of God that dyed wrongfully for professing Gods worde as you Iesuites may read your Popish martyrologe of the popes traiterous Saints that were iustly executed for murther and treason Thus though you thought vtterly to defame and discredite mee beeing a Christian by that time y t the indifferent Reader haue read this throughly I thinke you will wiune but small credite though you bee a Iesuite The 60. part YOu speake these words in the knitting vp of yuor said Discouerie As long as there shall bee either honest vertuous learned wise modest noble or gentle minde in Englande so long shall wee gaine by these their proceedings You haue a very good opinion in your works and writings for though your cause be neuer so course and your writings be neuer so false yet by your saying there is neuer honest vertuous learned wise modest noble nor gentle minde in England but such as take your cause to bee good and your religion true And as long as there is any suche you shall gaine and that by óur writings and proceedinges Then by this your sayings it appeareth if you chaunce to loose and wee gaine by your proceedinges then there is neuer an honest vertuous learned wise modest noble nor gentle minde in Englande This is the definitiue sentence of a Iesuite therefore it must needes be true Wherefore it were best for vs to suffer you to gaine by our proceedings least all our honest vertuous learned wise modest noble or gentle minds in England vanish quite away out of Englande and then were Englande vtterly marde But if you count your losses with your winnings I feare at the ende of your account your gayne will not bee very great nay it will seeme rather that you haue loste then wonne and so your loosing hath made vs loose all our honest wise and vertuous Noble men and Gentle men wherewith Englande was wont to florishe when you did gaine or win What a most spitefull saying and an arrogant 〈◊〉 is this of a Iesuite 〈◊〉 though there were neuer an honest vertuous learned wise modest noble nor gentle minde in England that are contrarie to your religion or that will not suffer you to gaine by your lying and to winne by your wicked writing Here in the knitting vp you haue shewed what you are for as you haue proceeded with vntruth so you end with falshood And as you haue runne this your rase vntruly and vnchristianly so you haue ended the same most 〈◊〉 and arrogantly And now for that you haue detracted my said booke called a persuasion from papistrie to bring it into such contempt that thereby it shoulde not bee read though you bee a Iesuite you may bee deceiued for whereas you thought to haue blowne out y e fier it may be y e thereby you haue kindeled the flame For you haue so 〈◊〉 mee to defende it that many perceiuing heereby howe vniustly you haue charged mee with 〈◊〉 may haply reade and peruse it that otherwise if you had not been too busie with your penne should neuer haue hearde of it whereby your doctrine may the more be despised And thus as many haue doone perhaps you may loose by that you hoped to winne I 〈◊〉 you are fullier answered then you looked for and more reproued and confuted then your friendes wold haue thought for your faire shew is turned into a foule shadowe your pretended wisedome into manifest folly your curious cunning into counterfeating lying though some more armed with affection than ruled with reason haue bragd that your learning is so great and your saide booke so true that the one shoulde seeme incomparable and 〈◊〉 other vnreproueable Not doubting but that they that shall reade this my booke written as an answere to you and in the defence of my saide booke called A persuasion from papistrie will not easily bee persuaded that my saide booke whiche you counte so light and so full of lyes is without all method or matter which I dedicated and deliuered with mine owne handes to the most famous learned and mercifull princes of the world whose subiect I am whō I am most bound vnder God to obey And if I were as great a lyer as you woulde fayne make me yet what wise man wil thinke that I durst once presume to lyne that booke with lies that I gaue to her grace But though you as it becommeth a Iesuite went about as much as in you laye to diseredite mee and my saide 〈◊〉 and thereby to make mee loose the fauour of men yet I as beseemeth a Christian wishe with all my heart that you may 〈◊〉 the holy 〈◊〉 and of a false Iesuite become a true Christian whereby you may obtayne the fauour of God FINIS Uirescit vulnere veritas Imprinted at London at the three Cranes in the Vintree by Thomas Dawson for Thomas Woodcocke dwelling in Paules Church-yard at the signe of the blacke Beare 1582. I. part Acts. 17. Matth. 20. Marke 1. Marke 10. Mark 15. Iohn 12. Actes 1. Acts. 6. Actes 13. Actes 23. Chrys. in act Homil. 19. Concil later sessi 6. pag. 604. Math. 7. Math. 7. The othe of the Iesuites Bullapiiquarti super ordinatione promotione doctorum aliorum cuiuscunque artis et facoltatis professorum c. 2. part Phil. 2. ver 9. 3. part Acts. 4. ver 12. Math. 〈◊〉 Math. 3. Math. 7. 4. part Persuas from papistrie Pag. 289. Pag. 291. Pag. 〈◊〉 Pag. 〈◊〉 Pag. 292. 5. part Bernard ser. 4.2 in Can. Persuas from papistrie Pag. 290. Pag. 293. Pag. 294. Pag. 296. Pag. 296. Pag. 298. 〈◊〉 part Discouerie Pag. 3. Dist. 40. si papa in glossa Extra de trās episcopi Quanto in glossa The. 7. part discou pag. 3. Inter epi. Au. epi. 91. Eras. The 8. part discou pag. 3. Erasmus in scholis in Hieronym ad Marcellam De con distin 4 Retulerunt Iulius pp. 1. 9. quae 3. neque ab Augu. dist 19. si Romanorum in glos Extra de trās 〈◊〉 quanto in glossa 3. King 3. Perswasion from papistry pag. 121. Iohā Caluin
THE Christian against the Iesuite Wherein the secrete or namelesse writer of a pernitious booke intituled A Discouerie of I. Nicols Minister c. priuily printed couertly cast abrod and secretely solde is not only iustly reprooued But also a booke dedicated to the Queenes Maiestie called A persuasion from papistrie therein derided and falsified is defended by Thomas Lupton the authour thereof Reade with aduisement and iudge vprightly and be affectioned only to truth Hee hath made a graue and digged it but hee himselfe will fall into the pit which hee hath made Psal. 7. Seene and allowed ¶ Imprinted at London for Thomas Woodcocke dwelling in Paules Church yard at the signe of the blacke Beare 1582. To the right honorable Sir Francis Walsingham knight principall Secretarie to her Maiestie and one of her highnesse most honourable priuie Councell Thomas Lupton wisheth earthly prosperitie and heauenly felicitie AS there is hath been and will be right honourable both Wheate and Darnel Corne and Cockle and good Seedes and tares euen so there hath been is and wil be sowers of both sorts For the children of God doe sowe the good corne of Gods word and the seruants of Satan haue and will scatter abroad Darnel the Diuels doctrine But as the godly sowers shall dwell for euer with God whose good seede they did sow Sothe throwers abroad of the Darnell shall dwell with the Diuel except they cease frō their sowing Yet they like senselesse Swine will needes wallowe in the puddle of perdition though they are theeatned with the scriptures for the same Both which sowers are so different at this day that they that haue any glimmering at all may know the good sowers frō the euill the godly frō the wicked the true from the false Notwithstanding these wicked sowers of the diuels darnell goe about as much as in them lie to persuade vs that they are the true sowers and that their Cockle is pure and good corne But whose sowers they are and whose seede they doe sowe all they that are guided by Gods worde doe right perfectly knowe And as there hath been a wonderfull rable of Satanicall sowers from the beginning euer seeking to choke the good corne of Gods worde with their diuelish Darnell so there hath sprung vp not long since a seditious sect of Satanical sowers seeking by al meanes to choke or suppresse the good corue with their cockle and the Gospell of Christ with the doctrine of the Diuell And these are they that call themselues Iesuites but they rather deserue to be called Iudaites for they follow Iudas in betraying not Iesus in sauing One of which number as it shoulde seeme hath made a pernicious booke in praise of the Pope and Papistrie and in reproch of M. Nicols lately conuerted from Papistrie to the Gospel and returned from the Pope to his Prince But it doth appeare that hee doubted his docttrine els hee woulde haue set his name to his booke Wherein also hee doth detract a booke by 〈◊〉 pende and published called A persuasion from papistrie which I 〈◊〉 dicated exhibited to the Queenes 〈◊〉 without disprouing or confuting any one part thereof Whose namelesse worke in such points as I knewe to bee false I haue not only taken vpon me to reproue but also to defend my selfe my said booke by him therein depraued slandered And for that I know your honour to be a zelous fauourer of the Gospell a perfect professour of Gods worde an affable Magistrate whose wisedome and learning is such that you can easily try truth from falshood right from wrong I haue chosen you to bee a Iudge betweene a Christian a Iesuite Beseeching you to pardon mee for my boldnesse heerein assuring your honour that your common commendations and the good will I beare you hath made me to doe that that discretion and modestie shoulde haue made mee refuse But though my basenesse doth not deserue such a Iudge yet the cause which is Christs doth craue such a one Humbly requesting you though your affaires be great and your leasure little to reade and peruse the same as occasion will serue and time will permit Trusting that your reading thereof will bee more delightfull than tedious will rather recreate you than wearie you And thus ceasing heerein any further to trouble your honour I do wishe you in this life to bee guided by God and after to raigne for euer with Christ. Your Honours most humble and faithfull to commaunde Thomas Lupton ¶ A briefe Table for the finding out of necessarie matters of this booke A ANswere vnloked for Fol. 1. Pag. 1. A thing worth the noting Fol. 18. pa. 2. 〈◊〉 lawes in y e chiefe of the popes bosome Fol. 13. pag. 2. Abhominable doctrine to say that any man can doe suche penance as gods iustice requireth fo 34. pa. 1 Apostles did cast lots for a fellow Apostle but not for the prophetes to be their protectors Fol. 38. pa. 2. As god bearteh with wicked men so popes and princes may suffer their stewes Fol. 41. pag. 2. Apt argument of one that is suffered to steale apples Fol. 46. pa. 1. As the Pope hath a heauenly iudgement in his brest so Iesuites haue worldly mens thoughts in their 〈◊〉 Fol. 53. pa. 1 Asper latine for a Cat. Fol. 54. pa. 2. Abundantia latine for water Fol 54. pag. 2. Agnus dei as Christes blood can put away 〈◊〉 Fol. 60. pa. 1. Astronomicall second and they musical semebrief are both in one time Fol. 63. pag. 2. An eosi kinde uf confuting Fol. 67. pag. 2. Authoritie of the Church of Rome is more then gods word Fol. 83. pag. 1. Arguments and circumstances of two sides brought in 15 〈◊〉 words Fol. 88. pag. 1. As much as GOD is better than a priest so much is the priest better than a king Fol. 92. pag. 2. Alexander keeper of Newgate dyed miserably Fol. 94. pag. 1. Acts and monumentes is tyed with long chaines in all Churches of England if Iesuites doe not IyeFol 97. pag. 1. B BArnards text against themselues Fol. 9. pag. 2. Bare brokers extoll base wares Fol. 10 pag. 2. Boniface the Pope caused Pope Iohns eyes to be put out Fol. 20. pag. 1. Bishops dealinges not liked of S. Barnard Fol. 21. pag. 2. Better to haue honestie for nothing at home than to pay decre for knauery at Rome Fol 29. pag. 1. Bread the body of Christ his soule and Godhead is there truly substantially if Jesuites sweare truly Fol. 5. pag. 2. Booke promised that shall shew how falsly Iesuites are for sworne Fol. 6. pag. 2. Boasting of the name of Iesus 〈◊〉 not serue their turne Fol. 8. pa. 1. Berry Uicar of Aylsham a cruell papist died sodeinly with a greate grone Fol. 9. pag. 1. Balaās wickednes made not y e prophetes religion false Fo 18. pa. 1. Boasting learned papists like to the proud learned pharisees Fol. 25. pag. 2. Because the pope would not beelike
vnto Christ therefore he is loth to be humble meeke Fol. 33. pag. 1. Blessings of the pope fall 〈◊〉 but cānot go vpward fol. 37. pa. 2 Blessings of a blinde Pope haue no vertue Fol. 37. pag. 2. Booke may be a witnes if dust may be a 〈◊〉 fol. 52. pag. 2 Baptista Mantuanus extolleth Rome out of measure fol. 57. pag. 2 Burning and killing are the chiefest arguments that the papists haue to confute withal fol. 74. pag. 1 Better to be an English doctor than a latine dolte fol. 74 pag. 2 Booke nay be aswell without parts as a Iesuite without a name fol. 73. pag. 1 Booke most decestable in Italian ryme fol. 60. pag. 1 Better to deuise a lye then to come without fol. 86. pag. 1 Burton bayliffe of Crowland dyed strangely fol. 90. pag. 2. fo 91. 1 Best to suffer the Iesuites to gaine and winne least wee loose all our honest wise and noble mindes of England fol. 98. 2 Beginning of the boke forgotten whē the last ende was a writing fol. 97 pag. 2 C CAuse why the discouerie was written against master Nicols fol. 12. pag. 2 Conquest of the pope in Ireland not great fol. 15. pag. 1 Church of Rome which way a mother fol. 15. pag. 1 Children of the mother of Rome the Diuels bastards fol. 16. pag. 1 Children of the diuell are not tellers of truth fol. 17. pag. 1 Childrens 〈◊〉 founde in a Popes pond sheweth the chastitie of Popish Prelates fo 23. pag. 1 Christes Disciples departing from Christe made not Christes religion false fol. 25. pag 1 Christians are accurst by Iesuits for professing Gods worde fol. 6. pa. 1 Christe will 〈◊〉 vprightly with thē that deale preposterously with him fol. 27. pag. 2 Councell of Florence teacheth who goe to heauen hell and purgatorie fol. 35. pag 1. Controuler of two or three lines of 〈◊〉 ouerseene in one English word fol. 32. pag. 1 Christe aswell worthie to be kneeled vnto as the Pope fol. 36. pag. 1 Christe went on foote in as greate a throng as the Pope and was not carried on mens shoulders fol. 37 pag. 1 Christ rode but one day in all his life and that was on an Asse not on men fol. 37. pag. 1 Christe helpt the blinde and lame 〈◊〉 out riding on mens backes which did as muche good as the Popes blessings fol. 37. pag. 1 Christe bade the Apostles goe and preach but he did not bid the pope ride on men to blesse the people fol 37. 2 Church of Rome ought to dissemble whoredome fol. 40 pag. 2 Ciuil magistrats may permit whore dome without fault fol. 41. pag. 2 Christ and S. Paule brought foorth to maintaine the Popes stewes fol. 44. pag. 1 Christe much beholden to the Popes Iesuite for bringing him as a witnesse for vpholding of whoredome fol. 44. pag. 2 Christe will not boulster whoredome now beeing in heauen that abhord it being on earth fol. 45. pag. 1 Charitable deedes commendable so that they be not done as meriting workes fol. 46. pag. 2 Christ neede not haue been whipte if our owne whippings might put away our sinnes fol. 47 pag. 2 Christes olde spouse the Churche of Rome cannot lacke wit fol. 49. pag. 1 Cause why the boke called a Persuasion from papistrie was so intituled fol. 53. pag. 1 Christian hath taken a Iesuite napping fol. 54. pag. 1 Christian describeth his estate calling to a Iesuite because the Iesuite as yet hath not learned it out fol. 55 pag 2 Calling of a christiā passeth al earthly callings fol. 56. pag. 1 Cause that the Iesuites are no true subiects fol. 61. pag. 1 Cōmendation of musick fol. 62. pa. 2 Children 〈◊〉 laughing in their sleepe fol. 63. pag. 2 〈◊〉 discords of musicke cōpared with the aspects of the planets fol. 63. 2 Coggers foysters of false 〈◊〉 thriue not by their trade 69. pag. 1 Christ marueiled at the 〈◊〉 faith not at his lerning fo 75. p. 2 Christ said Oye of litle faith not O ye of litle learning fol. 75. pag. 2 Christ is to be credited in citing the Prophets without further searche fol. 77. pag. 1 Christ and his Apostles words were as true in their life time as they be now fol. 77. pag. 2 Christians lyes without limitation whereby they cannot be found fol. 78. pag. 1 Christiā sufficiently warned for vsing persuasion in steede of disuaston fol 78. pag. 2 Christe neuer tooke vpon him to dispense with the word of God as the Pope doth fol. 80. pag. 2 Christ learned Iudas his religion but the Diuell did teache him his treason fol. 18 pag. 1 Christes doctrin was not false thogh he conuerted no Priestes fol. 28. pag. 1 Christ and the pope haue one iudgement seat fol. 83. 1 Christian confuteth by writing Iesuite by thinking fol 90 pag. 2 Cutting of beardes cannot preuaile against Gods determination fol. 91. pag 2 Christe 〈◊〉 his 〈◊〉 but they did not kisse Christes 〈◊〉 fol. 93. pag. 1 D DEsperate and dolefull deathes of persecuting Papists fol. 10. pag. 1 Doctors of the Pope wrote thinges more meete for swine than for men fol. 13. pag. 1 Defence of a seely grāmarian fol. 12. pag. 1 Diuell the fittest husband for the mother of Rome fol 15. pag. 2 Doctrine must not be allowed by deeds but deeds by doctrine fol. 19 pag. 1 Detestable license graunted by Pope Sextus fol 21. pag. 2 Diuelish head cannot haue a godly body fol. 21. pag. 2 〈◊〉 of Priestes with women must bee counted for holinesse fol. 23. pag. 1 Detesters of a mans doctrine care not much for his name fol. 7. pa. 1 Doctrine of Iesuites distroyed with their owne darts fol. 10. pag. 2 Derided for vsing a P. fol. 27. pag. 2 Discouerer hath not gained much by discouering M. Nicols progresse fol. 31. pag. 2 Desperatiō of M. Nicols vncertain for that he is yet aliue fol. 31. pa. 2 Doubfull whether the Angell that keepeth Paradise woulde let the Popes soules in and out fol. 35. pag 2 Doubtful whether the diuels that are kepers of the Popes Purgatorie 〈◊〉 let y e soules out of purgatory if they were once in fol. 35. pag. 2 Defence of y e popes stewes fo 40. p. 1 Deuout Romans whip them selues for their sinnes fol 46. pag. 2. 〈◊〉 seldō or neuer vsed f. 53. p. 2 Daniel was of no great estate or 〈◊〉 the confounded the wicked Iudges fol. 56. pag. 1 Difference betweene papists musick and our musicke fol. 61. pag. 2. Dentō that could not burne in Christes cause was burned in a worse cause fol. 94. pag. 1. Dale a promoting papist was eaten with lise fol. 94 pag. 1. Doccor Whittington as he came frō the burning of a godly woman that he condemned was in a great throng of people killed by a Bull none other hurt but he fol. 95. pa. 2 96. 1. Definitiue sentence of a Iesuite fol. 98. pag. 2. E EUill successe of Iesuits Fol. 4. pag. 1. Euill luck
him In this sort you haue dealt with thee because I am named and knowne and you namelesse and therfore in this respect vnknowne And also hereby M. Nicols I and other are in greater daunger then is before mentioned for wee may be in doubt by you 〈◊〉 some of your sect to bee priuilie stabde in with a daggar dispatche with a dagge or otherwise priuily killed or murthered for they that will not 〈◊〉 to kill 〈◊〉 verie friendes and of their owne religion yea and that in prison from whence they coulde not 〈◊〉 as Sherwood did of late a stout souldiar of the Popes it is not like they will 〈◊〉 to kill the professours of Gods word whom they mortally hate and that know them not being at libertie whereby they vnknowne may hope to escape But if you shoulde goe about thus to vse vs yet wee doubt not but that God would as well preserue vs as the Diuell shoulde procure you If you had perused my booke as circumspectly and indifferently as you read it disdainfully and contemptuously and if you had been as much addicted to truth as you were bent to error you would rather haue thankt me than taunted me esteemed me than enuied mee not to haue charged me with lyes that haue vttered the truth If my booke be so vaine as you vaunte and so vntrue as you terme it then belike this your booke cleane repugnant to it is the Lanterne of learning the touche stone of truth and the welspring of wit But vntill I bee better resolued that mine is so false as you feyne and yours so true as you troue I will be so bold though somthing sleightly to write in the defence of my doings And though to my reproch you haue written to other to your discredite I haue written to your selfe Being very sory that you haue vrged me vnto 〈◊〉 and also it pitieth mee that you imploy your wit so vainely and your cunning in suche a cause Great learning and wit will hardly defende a 〈◊〉 But small 〈◊〉 with wisedome will easily maintaine a truth And now for that you haue written your said booke chiefly against matter Nicols I will leaue all that which you haue discouered to his 〈◊〉 discreadite for him selfe to answere who is best able to approue his owne sayings to vnburthen himselfe of suche vntruthes as it seemeth you charge him withall Meaning briefly in order frō the beginning of your boke to repugne such of your sayings as I am able 〈◊〉 reproue also to defend mine owne booke which you so maliciously haue staundered The title of your booke is as is before saide A discouerie of I. Nicols Minister c. I thinke by this your discouerie you will bee discouered to your further discredit You haue named him minister a name of reproche with many of your sect but a Minister of Gods worde and of the holy Sacraments haue beene and will bee esteemed with the godly aboue Papisticall Priestes maintainers and mumblers of the Masse that is most iniurious to the death of Christ. If Christe had thought it had beene a name of reproche hee woulde not haue saide these wordes to his Disciples It shall not bee so among you but whosoeuer will bee great among you let him bee your Minister c. The Angels of God were ministers for they ministred to Christe in the wildernesse Also Christe himselfe came to minister for thus he saith for euen the sonne of man came not to bee ministred vnto but to minister c. Mary Magdalene and Mary the mother of Iames did minister vnto Christe It is no euill or hatefull name to bee the minister of Christe vnlesse it bee euill to bee where Christe is For Christe saieth If any man minister vnto moe let him followe mee and where I am there shall also my minister bee The Apostles office and function was great and holy and yet Peter counted it a ministration The Apostles called the preaching of the 〈◊〉 of God y t ministration of Gods word seying we will giue our selues continually to 〈◊〉 and to the ministration of the woorde Here the Apostles disdeyned not to call themselues ministers of Gods woord If a minister were such a reprochfull name as you and your sectaries woulde make it Saint Marke woulde not haue taken that name vpon him for hee was minister to Paul and Barnabas for thus saith the text And they had Iohn to their minister which was Marke the Euangelist The holyest priest of the Pope was neuer made Priest in such order as S. Paul was made a minister for if the Pope haue made any yet hee made them priestes on the earth but Iesus Christ him selfe made S. Paule a minister yea and that out of heauen which S. Paule reporteth him selfe saying I saw in the way a light from heauen aboue the bright nesse of the sunne shine round about me and them which iourneyd with mee when wee were all fallen to the earth I heard a voyce speaking vnto mee and saying in the Hebrewe tongue Saul Saul why persecutest thou mee it is harde for thee to kicke against the pricke And I sayde who art thou Lorde And he said I am Iesus whom thou persecutest but rise and stande vpon thy feete For I haue appeared to thee for this purpose to make thee a minister and a witnesse of those thinges which thou hast seene Thus it is manifest that Iesus Christ him selfe out of heauen made S. Paule a minister When you can showe mee that any of your priestes haue been made priestes by a better man and in a better place then S. Paul was made a minister then I will esteeme your priestes aboue our ministers but vntill that time I will reuerence and esteeme our ministers of gods word aboue your papisticall and Idolatrous priestes And as it is manifest that minister was a comendable name and that it was 〈◊〉 in Christes and the Apostles time so it appeareth that there were ministers in Chrysostomes time and that it was 〈◊〉 thought to be a name of contempt for S Iohn 〈◊〉 〈◊〉 thus Stat minister communis minister alta vose 〈◊〉 c. The minister and the common minister standeth vp and crieth out with a loude voyce saying keepe silence and giue eare after that the reader beginneth the prophesie of Esaie Therefore if you weigh well the words before written concerning ministers you haue no great occasion to dispise the name of a minister Misreported you say a lesuit as though you thinke him farre vnwoorthie of that name if you do thinke him not worthie to be a Iesuite no more doe I. for I take him to be the childe of God and therefore not meete to be a Iesuite And now for that it seemeth you are a Iesutte because you would not haue Maister Nycols to bee of the Iesuites societie which you take beelike to bee the best of all other I trust you will not be
dispuleased that I name my selfe a Christian wherewith I am right well contente Assured that the true 〈◊〉 of a christian which was instituted by Christ almost Sextien hundreth yeres since shall alwaies be able to counterueyle the Superstition of a Iesuite of which religion and societie one Ignatius Layola a Spaniarde of Biskay was the first founder beginner and captaine not fiftie yeeres since And though you holde by the first name of our high friende and redeemer which is Iesus yet wee holde by his seconde name which is Christ much musing what Spirite should incense you to leaue the auncient name of a Christiā which many thousandes of martyres and other Godly and learned men haue most defirously embraced and gladlie reteined whom God hath euer since Christes time preserued prospered and blessed amonges which I neuer hearde nor readde that any of them were called Iesuites Whereof you may see a manifest proofe if you will by the prosperitie of our prince her godly gouernment her peaceable raigne and her woonderfull Successe who is the chiefe defendresse of vs and this our Christian religion vnder God for reade all the Cronicles with the conference of tunes and you shall not finde that euer any prince or kingedome haue been more blessed Which prosperitie and blessinges God doth not commonly bestowe vpon heretikes as you doe terme vs for on his enemies and Heretyltes I muste not saie Iesuites hee sendeth commonlye his Curses plagues warres dearth scarcitie and trouble with all kinde of euill successe By which tokens markes you may knowe your selues and howe that God doeth not fauour neither you nor your doinges For what successe haue your practises your deuises are dayly reuealed your conspiraces are preuented your treasons are bewrayed your power diminished your Souldiers against her highnesse in Irelande discomfited and killed your captaines and crewe discouered and all your other doinges turne to your owne distruction And that the same may more plainelie appeare by the prosperouse successe of the true Christians on the one side and the euill successe of Gods Enemies on the other side I haue by infallible argumentes and examples plainelie prooued in my saide booke called A persuasion from papistrie that wee haue the true religion and you the wronge euerie indifferent reader whereof cannot choose but confesse But I thinke I vnderstand wherefore you haue chosen rather the name of Iesus than the name of Christ that is this as I take it For as much as your papisticall or Iesuiticall religion doth teach that you may be your owne Sauiours by your good workes masses the Popes pardons and other such trumperie yea and by whipping of your selues as shall appeare heereafter I thinke therefore you haue chosen to bee called Iesuites of Iesus which signifeth a Sauiour the firste name of our redeemer Christe importing thereby to bee your owne Sauiours So that you shall not neede that he shalbe your Sauiour but your sesues according as your Romish doctrine doth allowe But we because wee are most sure that none can be our Sauiour but Iesus Christ therefore we are content to yeeld ouer y t name of Iesus to him selfe thinkinge our selues far vnworthie to be named thereby and are most glad to be intitled by his second name Christ which signifieth vnctus that is annointed and so to bee called Christians Knowing that we can doe no good thing vnlesse wee bee spirituallye annoynted comforted and learned or inspired by the holy spirite of God the holy ghost And yet it may be that you name your selues Iesuites of Iesus the Sonne of Siracke or of some other Iesus of your owne allowing which may be the Pope who by his owne lawes hath all power in heauen and earth and by the sayings of Simon Begnius is your sauiour for he said to Pope Leo Beholde the Lion is come of the tribe of Iuda the roote of Dauid c. O most blessed Leo we haue looked for thee to be our Sauiour Whereby if it be so but you are woorse then madde if you beleue so he may be your Iesus so you his Iesuits as you are in deed Or rather I thinke you name your selues 〈◊〉 of your Iesus of bread that is of your owne making which you say sweare is the very body soule and 〈◊〉 of Iesus Christ our sauiour But because my sayde booke hath manifestly prooued that your Iesus of breade is but a plaine cake whereby you are most falsely 〈◊〉 therefore you deride and discommend it y t it should not be read Perhaps you will say y t you are no Iesuite and therefore I misname you in deede you haue not named your selfe to bee a Iesuite wherefore I can not much blame you for you that are loth to vtter your first Christian name and the olde ancient name of your progenitors and auncetors it is no maruell though you hide your last name Iesuite which is but lately sprung vp and counterfeite But by all coniectures you are a Iesuite partly for that you so mightily write in their defence and against him that hath reprooued them and partly for that you haue florished your booke in the first front thereof with the name of Iesus howesoeuer it is furnished with his worde which maketh a great showe outwardly howesoeuer it is inwardly Which name of Iesus is so enuironed with fierie and clouen tongues as it shoulde seeme that he hath a very harde heart that will not beleeue that euery Iesuite when he speaketh hath the holy ghost vpon him in the liknesse of fierie and clouen tongues as the Apostles had soone after Christes ascention Truely this your papisticall and Iesuitical religion consisteth onely in name and outwarde vaine 〈◊〉 which are bables to bring babes a bedde but farre in sufficient to intise the wise to your wayes You knowe that all they that say Lord Lord shall not enter into the kingdome of heauen but they that do the will of God There will some say to Christe did not we worke myracles and cast out diuels in thy name but Christ will say vnto them away yee workers of iniquitie for I knowe you not If Christ will vse them thus that cast out diuels out of men in the name of Iesus what will he doe to you that fill men full of diuels vnder the name of Iesus Bee no more blinde but see it is not the naming of your selues by the name of Iesus that wil make you blessed but the embracing and following the doctrine of Iesus Therefore esteeme not the crosse more then Christ nor traditions more than trueth lest Iesus Christ say vnto you away ye workers of iniquitie for I knowe you not You and wee haue profest in our Baptisine to forsake the diuell and all his woorkes and to be true Christians the souldiers and seruāts of christ which we promised to performe but you if you be a 〈◊〉 the rest of that sect haue broken the same in that you are become Iesuices and haue
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
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
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
whitte And many also haue been good rymers and were but single 〈◊〉 singers and had no skill at all in musicke Thus it is plaine that many are 〈◊〉 and no 〈◊〉 and many are musitions and 〈◊〉 rimers But by this your prouing of mee to be a musition hee that is a musition must needes first bee a 〈◊〉 because you make riming to be the cause of musicke so that your argument must needes bee false Wherefore hereby 〈◊〉 doeth appeare if you had 〈◊〉 mee to ryme so muche in my booke as I am sure I rimed neuer 〈◊〉 〈◊〉 〈◊〉 I 〈◊〉 be 〈◊〉 in musicke for all that And now seeing 〈◊〉 you haue gone about to prooue by my saide booke that I am a rymer I doe not thinke that you haue made suche a 〈◊〉 lye to commende mee withall whō causelesse you goe about to discredite Therfore it appeareth y t you charged me w t ryming to your simple Readers who you thought woulde neuer reade my booke thereby to make them thinke that I that made the booke had but small learning because I had skill in ryming But to haue skill in making of an englishe verse maketh not therfore to bee vnskilfull in learning and knowledge I knowe there hath beene and is at this day that were and are excellent in making of English verses or meter and yet notably well learned both in the latine greeke tongues yea and in diuers Sciences Doe you thinke that they that wrote the Psalmes of Dauid into Euglish meter were therfore vnlearned Nay it is euident that they were well learned and had knowledge in the tongues for the conference of the textes and concordance of the wordes But seeing as I thinke you much regarde not the Psalmes in English prose you lesse esteeme the same in English meter But though you esteeme not English meter or decent ryming in English yet you may perceiue if you be so skilful in 〈◊〉 as you seeme that king Dauid the Prophet of God made Psalmes in 〈◊〉 verse agreeing in proportion number and syllables though not altogether in accent or sound Now if y e prophet of 〈◊〉 king Dauid 〈◊〉 y t 〈◊〉 in Hebrwe verse by the spirite of God then why may not we Christians 〈◊〉 good or godly things in 〈◊〉 meter Yea and translate these 〈◊〉 into english meter that Dauid at the first made and wrote in 〈◊〉 verses If you 〈◊〉 our writers of English verses then you seeme thereby to discommend them that wrote Greeke and Latine verses and then Homer the Greeke 〈◊〉 and Virgill and 〈◊〉 excellent Poets and 〈◊〉 with Ioannes Aurelius 〈◊〉 and other that wrote learned latine 〈◊〉 are 〈◊〉 beholden to you For as you 〈◊〉 make me an English rymer so you account them as latine rimers But perhaps you will say that they were not ry mers but 〈◊〉 for that their verses did not ende in ryme as ours doe This will not serue your turne for though they did make their verses without meeter yet diuers learned men wrote their latine verses in latine meter As Arnoldus de villa noua that wrote thus of the 〈◊〉 fire Primus formetur vt sensus ei dominetur Sensibus equato 〈◊〉 〈◊〉 secundo Tertius excedit sed 〈◊〉 tolleruntia ledtt Destructor sensus nescit precedere 〈◊〉 Also Marculinus 〈◊〉 thus Firmans mutatum pregnatio spondet hiatum Quae bene purgantur concordipace ligantur An other writeth thus Est fons illimis cuius latet 〈◊〉 in imis Euolat in primis nisi clausis vndique rimis Therefore if you would haue me disdained for ryming in Englishe then these learned men are to bee misliked for ryming in latine But I trust you will not disable mee and other for our english riming vnlesse you meane thereby to bring Pope Vrban the 5. in discredite that did sende an Agnus dei vnto the Emperour with these ryming verses following I may not say that the same conteine 〈◊〉 and blasphemie thogh they attribute that to the Agnus dei that only is due to the passion of Christ. And here followeth the verses Fulgùra desursum depellit omne malignum Peccatum frangit vt Christi sanguis angit Pregnans seruatur simul partus liberatur Dona defert dignis virtutem destruit ignis Portatus munde de fluctibus eruit vndae And now if it were no discredite to Pope Vrbans 〈◊〉 ning to set foorth these verses in latine ryme then I hope it will not bee a hinderance to my learning to declare them in english meeter Wherefore I will bee so bolde to set foorth the wonderfull vertue of Pope Vrbans Agnus dei wherby the 〈◊〉 may see that the Popes Agnus deis can do as much in all points as the blood of Christ and here followeth the vertue of Pope Vibans Agnus 〈◊〉 It puts away the furious force at neede Of lightning and of euery euill beside As Christes owne blood it breaketh sinne with speed It vexeth feendes they cannot it abide The woman great with childe it doth preserue And causeth safe deliuerance of the same It brings good giftes to such as doe 〈◊〉 It doth destroy the power of firie flame And such as were the same both cleane and fayre If they doe chaunce in sourging waues to fall His vertue is such they neede not then dispaire It pulles them 〈◊〉 and saues their life and all Saint Iohn Baptist when he said Ecce Agnus 〈◊〉 Behold the lambe of god did neuer speake of al these vertues of his Agnus dei Surely many of you Iesuites doe neuer weare the Popes Agnus deis or els they haue no suche vertue as pope Vrban and many of you wold make vs beleeue for if your Agnus deis can pull men out of the water saue them from drowning then they may plucke men from the 〈◊〉 out of the 〈◊〉 hand and saue them frō hanging So y t I muse that Doctor Storie 〈◊〉 Sherwood Ducket and Campion with other that had no small deuotion to the popes Agnus deis would bee without suche a precious iewel at the gallowes y t would work such wōders But it may be they were so wearie of being the popes vnfortunate seruants that they had rather be hangd to be his happie Saints And I trust you wilbe no more offended with me for my riming in my said 〈◊〉 where I 〈◊〉 neuer a whit thē 〈◊〉 Ioannes a Casa 〈◊〉 of 〈◊〉 y t was Deane of pope 〈◊〉 Chamber for his booke in Italian Ryme which is to be 〈◊〉 abhord for he wrote y t same most 〈◊〉 in cōmendation of y t 〈◊〉 〈◊〉 sinne which procured Gods wrath so much y t therfore he destroied Zodome Gomor with 〈◊〉 〈◊〉 frō heauen which vile detestable booke was printed at Venice by one Troianus Nauus For if one of your Popes holy and chaste Prelates may commende most detestable and wicked sinnes in Italian ryme then why shoulde wee bee derided or euill thought of for writing
and ioy to her highnes And for that the premisses considered it may more manifestly appeare that these my wordes whiche you seeme to disdayne are not so farr out of frame nor so vnaptly placed as you woulde haue your reader to thinke I will here write the wordes in such order as I wrote them to her Maiestie and not out of order as you haue done which being aduisedly read of the indifferent reader conferring the same with my former wordes they may thinke that you haue not delt very indifferently with me And these are my words in the beginning of my Epistle As heretofore my most gracious soueraigne I troubled your highnes not without some trauel to my selfe in a thing that was necessarie reasonable and commodious to many and hurt to none Euen so I haue nowe not troublingly but louingly framed an 〈◊〉 〈◊〉 to such of your subiectes as feare not God as they ought regarde not his woorde as they should nor obey your highnes as they are bound naming them English enemies as I may very wel for english friends I am sure they are not which perswasion is necessarie reasonable and very profitable for them not hurtfull to any And as that which before I made to your Maiestie was by your grace onely to be authorized for the great reliefe and succour of your subiectes So this that I haue nowe written to your subiects is to be allowed and practised by them to the great comfort and ioy I hope of your highnes And though I haue pende it for them to performe yet I haue dedicated it to your grace to peruse c. Hereby I trust the indifferent reader will iudge the circumstance of the matter considered that my sayde words are not so much awry as you would faine make your reader beleeue And as hereby you goe about causelesse to discommende me for placing of my words so you go about to bleere your readers eyes fraudulently w t displacing of my words as the indifferent reader may perceaue for these wordes To the great comfort and ioy I hope of your highnes you haue placed them before these wordes not troublingly but louingly vnto such of your subiects whiche were behinde them eight or niene lines besides you haue of purpose lefte out the rest of my words between them and all to marre the sēce of my saying to make my matter seem w tout method If you were as honest as you woulde seeme by your name you would not thus dishonestly haue ioyned those my sentences so nie together that I did place so farre a sunder and to leaue out such wordes as thereby the sence shoulde be hindered or hid to discredite me withall You thought belike that eyther your reader would neuer reade my booke or that I shoulde neuer reade this your booke or that I woulde not or coulde not defende my doinges againste your booke I woulde be loth you shoulde take mee with racking your writing or displacing your wordes as I haue done you no you shall not finde in all this my booke that I haue left out any of your words of your sentences y e I haue writtē or made any of your sētēces to leape so far out of their places no I haue written them truly as I found them whereby the in differēt reader may spie what differēce there is between a true Christian and a false Iesuite The 41. part THen after this these are your wordes that followe This mans drift is as he sayth to prooue all papists to be Englishe enemies and extreeme enemies to Englande which in effect he prooueth thus papists doe loue the Popes lawe the Pope he loueth not God Almighties lawe the Queenes Maiestie shee loueth God Almighties law and her lawe is all one with his how then can the papists loue their Queene and countrey If you ment as truely as you meane falsly you woulde haue set downe my woordes as they are in my booke as I haue written your wordes plainely as I found them in your book But because you seeke my discredite you counterfeite my words In the beginning of w t your counterfeate words you affirme that I say my drift is to proue all papistes to bee English enemies and extreeme enemies to Englande If I haue sayde so why doe you not shewe me where and in what place I. sayde so as well as I tolde you where you sayde a 〈◊〉 frō dishonestie If I haue not sayde so then why doe you belie me Methinkes it should not stand with your holy profession to charge me with an vntrueth Marke the title and beginning of my booke and you shall see whether you haue delt plainely and truely with mee or no. For these are my very wordes A perswasion from papistrie written chiefly to the obstinate determined and disobedient English papistes who are herein named and prooued Englishe enemies and extreeme enemies to Englande c. Here may you see your owne corrupting of my wordes and meaning my drift is to proue obstinate determined and disobedient papists English enemies and extreeme enemies to England which in my sayd booke I haue proued alredy And not all papistes for I know there are simple seduced english papistes y e you y e are deepe determined papistes shal neuer I hope allure frō the subiection of their Prince to the obediencie of the Pope In your saide counterfet words floutingly and mockingly you affirme to allure your Reader to mislike me that I shoulde say thus The Pope hee loueth not God almighties lawe The Queenes Maiestie shee loueth God almighties lawe c. With which worde God almightie you deride mee as though I were a childish writer or that I wrote some trifle or toy to please babes withall To discredite my writing you haue put in God Almightie more then I wrote whereby you haue taken the holy name of God in vaine But if I had vpon good occasion written it you woulde rather haue pluckt it out of my writing therby to discredite me Wherfore because you are such a subtill shiftter and foyster in of wordes I will heere write mine owne wordes that they may 〈◊〉 their owne tale whereby the indifferent Reader shall see whether a Iesuite hath delt honestly with a Christian or not And these are my very words that follow which cunningly you haue counterfeited It is wel known that the Pope is enemie to our queene his lawes are repugnant to her lawes and his religion is contrary to her religion which is the Gospell of Gods worde Nowe if any that is borne within England doth earnestly loue the Pope then they can not faithfully loue the Queene if any of them obey the Popes lawes and decrees they must needes disobey the Queenes lawes and orders and if they imbrace and loue the Popes religion then they must needes forsake and despise Gods worde the Queenes religion Nowe for you that are 〈◊〉 then you are rather the Popes louing seruants then the Queenes true subiects And
if you bee not true and louing subiects to our Queene who vnder God is the chiefe staffe and stay of the peaceable and prosperous state of England then you cannot bee friendes but enemies to England and thus I trowe I haue proued you Englishe enemies These are my very wordes concerning the same which you haue rackt and counterfeated contrary to my writing whereby the indifferent reader may easily iudge whether your wordes are my wordes in effect and whether your writing conclude as mine doth or not In deede as you wrote it it is a very simple and childish argument much like Peter Crabs arguments for prouing of the Popes power True meaning woulde that you shoulde write my argumentes as they be and then to confute them if you can but because you cannot you curtall and peece them at your pleasure otherwise you confute them not And when you haue brought them into such a pickle thē you commit them to your Reader to scanne who thinking you to deale plainely and truely doth therefore despise mee yea and perhaps contemne my booke before hee reade it or heare it But therefore I haue written mine owne wordes as they bee whereby the Reader may perceiue that though you are a Iesuite in name yet you are more like a Iudas in your dealing It is an easie kinde of confuting to write nothing but to 〈◊〉 a mans words If I should haue dealt so with you you might iustly haue derided me and called me a liar without learning as I may call you a learned falsifier a shamelesse Iesuite The 42. part AFter this you falsifie my wordes againe and coyne my writing with your owne counterfeite stamp much like one that when he hath once stolne careth not then howe often he playeth the theefe Surelie if you ment honestly you woulde write my woordes as they bee and confute them after if you can as I haue done yours It appeareth you are verie shamelesse and either regarde not your credite or els you thinke whatsoeuer a Iesuit doth bee ought not to bee blamed nor that any thing can worke his discredite Doe you thinke that your Readers are so childish and so simple to thinke that your rehearsing of my wordes falsely and curtalling them as it pleaseth you without any other argument or proofe is a sufficient confuting of them I thinke not I neuer heard of any that vsed this kinde of confuting but you and because you are the first inuenter thereof I beleeue you are the last that will vse the same If to write nothing but only to repeat falsely and vntruely mens wordes as you doe and haue done bee a sufficient confuting then we neede no great learning to the confuting of any And now let vs heare your cunning confutation with nothing but with mine owne wrested wordes and thus they are as followeth Againe the 〈◊〉 crie vpon their Queene Marie and wee crie vpon our Queene Elizabeth And is not Queene Elizabeth I pray you as well a kings daughter as Queene Mary As well a kings sister as Queene Mary as lawfull Queene of Englande I will not say more as Queene Mary Why then howe can Papistes be otherwise but English enemies and extreeme enemies to Englande These and the like arguments in sense though not altogeather in the same wordes hee dilateth according to his kinde of eloquence throughout all the first part of his booke though he make no partes at all Where as you say it is my eloquence I vtterly refuse it it is your eloquence and none of mine Seeing the words are yours and not mine as you haue confest then the eloquence shall bee yours and not mine You haue written a great sort of fine words and y t elo quētly in this your discouerie and were it reason that I shoulde haue the eloquence of them all from you You are a very kinde and liberall man that can be content to take suche paine in writing then to let me haue all the eloquence that is due to y e same You haue hackt rackt 〈◊〉 and changed my wordes as you list haue vneloquēted them or taken the eloquence frō them that they had and now you discommend me for my eloquence You are like vnto him that spightfully cut a mans tongue out of his head and then dispraisd him because he could not speake Seeing you woulde ueedes dispraise my eloquence it had been reason that you should haue recited mine owne words as I wrote them And then you might Iawfully haue discommended them for lacke of eloquence Therefore if the wordes lacke eloquence then you lacke eloquence as it seemeth because you wrote them not eloquently considering they are your wordes and not mine For you haue left out a great sort of mine and foysted in out of all order many of your owne And though I a Christian cannot bee so eloquent as you that are a Iesuite I must bee content with S. Paule who though he were not very eloquent by S. Hieroms saying yet the most eloquent Philosopher that euer was did neuer so much as hee of whom S. Hierom writeth thus Paulus qui soelecismos facit in loquēdo Christi crucem portat c. Paule that is not able to vtter his minde in congrue speech beareth the crosse of Christ and taketh all men prisoners as if it were in triumph from the Ocean vnto the red Sea he subdued the whole world S. Paul himselfe saith though I be rude in speking I am not so in knowledge here thogh Saint Paule lackt eloqence yet hee lackt not the fauour of God Therfore I had rather lacke eloquence with S. Paul one of Christs Apostles then to be eloquent with you thogh you are one of the Popes Iesuites In your said wordes which you haue so falsified you count them my argumentes in sense though not altogether in wordes but I maruel who gaue you commission to alter my wordes and to put in other wordes for them and to giue my wordes the sense of your forged wordes If I shoulde leaue out your wordes and put in steede thereof what I thinke good of mine owne and to displace your words at my pleasure as you haue done mine then to say that it is the same in sense though not altogether in the same words you might well say then that I 〈◊〉 not done according to the profession 〈◊〉 a Christian though therein you haue doone according to the profession of a Iesuite Though you thinke the Pope hath authority to alter the scriptures and to giue them their sense as hee thinketh good yet I hope that you haue no authoritie to alter and change my wordes and to giue them their sense But belike as you thinke the Pope may alter the Scriptures as hee lyste and giue them what sense it pleaseth him so you beeing his Iesuite may likewise alter my wordes and giue them what sense you thinke good Before whē you dealt with the title of my booke which is
haue curtald my writing and haue 〈◊〉 out and foysted in what it pleaseth you Wee must thinke this honest dealing because a Jusuite hath done it but if a Christian had done so you woulde haue called it impudencie the mother of desperation But if mine owne wordes woulde haue proued me so vneloquent as you woulde make mee and that the same had beene so without sence as you woulde fayne haue had them I am out of doubt that then you woulde haue written mine owne woordes as they were But for that you thought they were too true to serue your turne Therefore to discredite me you displace and deface mine and trust in your own as though they were mine But though mine eloquence be small yet I trust the indifferent reader when hee hath throughly vewed my woordes and likewise weyed yours will as well iudge that my matter hath some method and my sentences some sence as you by corrupting them woulde haue made thē both without method and sence If the first part of my booke as you say be nothing but such argumentes as you before haue written for mine the reader had a good occasion rather to rende the whole booke than to reade the rest But they that shall thinke good to reade the rest of the first part of my saide booke what the argumentes are I will leaue it to their consideration trusting that the matter thereof is more meete to bee market then to bee mockt The 42. part VVHere as you say I haue made no first parte of my said booke at all yet there are such distinctions of euery matter as I thought sufficient But if you had been nie mee if you had had a name as you haue not I woulde haue come to you that you might haue taught me howe to haue parted my booke But nowe because you are namelesse it may beseeme my booke as well to bee without partes as you to bee without a name And if it bee lawefull for you to make a booke without putting your name vnto it then it is as lawefull for mee to make a booke without putting your partes vnto it Perhappes you woulde haue had mee deuide my booke into chapters I am sory I did not if you therfore would haue liked it the better Yet for all the Bible is in chapters you haue not the greater deuotion vnto it but though y e Bible is nowe deuided into partes and chapters it is harde for you to proue that the bookes of the same were at the first writing in chapters as they bee nowe For Christ when he alledged any text out of Moses or the Prophets yet he neuer mentioned any part or chapter where it was neither did S. Paule nor any other of the Apostles Notwithstanding when I am throughly perswaded that the bookes in the Bible when they were first written were deuided in such parts and chapters as they bee nowe 〈◊〉 to pleasure you withall I will deuide my saide booke into such chapters and partes But vntill then I 〈◊〉 desire you to bee content with my distinctions And nowe for that I did not parte my saide booke as I shoulde haue done wherein I was fouly ouerseen therefore I haue deuided this booke into parts to please you 〈◊〉 The 44. part THen you goe further with me and do say as foloweth In the seconde part hee wandreth by certaine controuersies but as without all witte and learning like an English doctoure citing all his matter out of lewels defence of Apologie Foxes martyrologe and Cowpers Epitomie of the Cronicle so without all 〈◊〉 or limitation of lying It is not for a Christian I perceiue to compare in witte and learning with a Jesutte You haue so much that I must needes haue the lesse but for that small portion of witte and learning that I haue I thanke my heauenly father for it What I haue therein I haue receiued And he that gaue Salamon his wisedome is able to 〈◊〉 mine I reioyce that I knowe Christ for that is witte and learning enough for mee And though you may excell mee in witte and learning yet the more you corrupt mens writinges and 〈◊〉 their wordes the lesse will your witte and learning be esteemed especially with the godly and wise All is 〈◊〉 witte or wisedome that you call so and all 〈◊〉 not foolishnes that you accompt foolishnesse your earthly wisedome is heauenly follie And Saint Paul saith the wisdome of this worlde is foolishnes with God Then contrary I may say that many take Gods wisedome to be mere foolishnesse I pray God that you bee not one of them And therefore though you say that I wander in the seconde part of my saide booke without all witte and learning I wandered so as it pleased God to directe me For though my learning as I must needes confesse is but small yet my prompcer in the making of that booke had learning enough for vs both For God I am most sure was my director and the holy ghost was my instructor For if the holy ghost will instrucc the godlie in their speeche that are witnesses of the Gospell then I am sure hee will instruct and guide their pennes that take his cause in hande and doe write against his enemies in the defence of his woorde And if a Sparrowe light not on the grounde without Gods prouidence then I am most certayne that I wrote that my booke which is a greater matter then a sparrows lighting on the the grounde not without the prouidence and helpe of God And if my learning bee small or if I bee without witte or learning then it is the more shame for you to professe and maynteyne suche a religion as an vnlearned man is able to disproue Which I am sure I haue done through the help of God by the scriptures Ancient doctours and naturall reason in my saide booke as the godly and indifferent reader may easely iudge Though you discommende and discredite it is as much as you may But I am most sure which before God I speake vnfaignedly the profoundest papist and the learnedest Jesuite of you all shall neuer bee able to confute or conuince it vnlesse you confute it with burning of it or killing of me Which are your chiefest argumentes to confute withall If you had as muche wisedome as you pretende to haue learning you coulde not haue been taken tardie and in such trippes as I haue taken you Therefore bragge not too-much of your witte and learning for the weake you see many times do confounde the learned and wittie If the cause you wade in were as true as it is false you shoulde with lesse learning then I thinke you haue gette a great deale more credite by writing than you doe But if you had tenne times more learning then you haue and my witte and learning were lesse then it is hauing the trueth on my side I woulde not feare to confounde you For seeing a brute beast and an Asse did reprooue the
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
forsaken the name and religion of a Christian mentioned in the Gospell And because you will bee sure not to returne backe againe to Christe nor become Christians you haue made a great othe to obserue the orders rules and religion of the same whiche is cleane contrarie to the lawe of Christ as shall appeare by the particular pointes of your othe O what a wicked diuell is this that thus doth be witche you To keepe the lawes of Christ to continue in his seruice you make but a 〈◊〉 〈◊〉 which you breake euery day but to continue in a 〈◊〉 deuised societie cleane contrary to y e Gospel of Iesus Christ which will leade you to hell you make a great 〈◊〉 whiche nothing can cause you to breake And to the intente that euery one may see that reade this if they 〈◊〉 not wilfully blinde that the othe you take is 〈◊〉 pugnaut and directly against the lawe of our sauiour 〈◊〉 Christ I haue here 〈◊〉 the same not onely to make 〈◊〉 ashamde to 〈◊〉 the name of Iesus whose law you deeply sweare to resist but also that the indifferent reader hereof may perfectly perceiue that though outwardely you showe your selues by your name of Iesuites to be the followers friends of Iesus yet inwardly you are mortall enemies of Iesus that you are the seruauntes or rather bondslaues of sathan And this is the oth of you Iesuites that followeth I. N. doe firmely admit and imbrace the Apostolike and ecclesiastical traditions and the rest of the obseruations and constitutions of the same Church Also I doe admitte the holy Scripture according vnto that sence which the holy mother the Church hath and doth holde it to whome it appertayneth to iudge of the true sence interpretation of holye Scriptures neither will I euer receiue or interpret it but according to the vniforme consent of the fathers I doe also professe that there are truely and properly seuen Sacramentes of the newe lawe ordayned by Iesus Christ our Lorde and for the saluation of mankinde though not all to euery one necessarie to wit baptisme confirmation The Lordes Supper penance extreame vnction order matrimonie and that they confer grace And of them baptisme confirmation order without sacralidge may not be reiterated I doe also receiue and admitte the receiued and allowed rytes of the Catholike Church in the solempne administration of all the afore saide Sacramentes I do embrace and receiue all and euery the thinges which of originall sinne and iustification haue bin defined and decreed in the holy Synode of Trent I professe in like sort that in the Masse there is offered vnto God the true proper propiciatorie Sacrifice for quicke and dead And that in the most holy sacrament of the Eucharist there is truely really and substantially the body and blood together with the Soule and diuinitie of our Lorde Iesus Christ and that there is a conuersion of the whole substance of bread into the body the whole substaunce of wine into blood the which conuersion the catholik church calleth transubstanciatiō I confesse withall that vnder one onely kind whole perfect Christ and the true sacramēt is receiued I do constantly hold purgatorie that the soules there deteined are relieued by the praiers of the faithful in like sort that the saints raining together with Christ are to be honoured called vpon that they pray vnto God for vs that their relyques are to be worshipped I do firmely auouch that the images of Christ the mother of God alwaies a virgin also of other saints are to be had retayned that we are to giue them due honour worship I do affirme that the faculty of pardons hath been left by Christ in the church that the vse of them is very wholsome to christian people I do acknowledge the holye Catholik Apostolike Church of Rome for the mother mistresse of all churches I doe promise sweare obedience to the bishop of Rome successour of blessed Peter prince of the apostles and vicar of Iesus Christ. I doe also vndoubtedly receiue professe all that haue bin deliuered defined and declared by the holy canons and generall councels specially by the holy Synode of Trent and withall all thinges contrary heresies whatsoeuer haue by the church bin condemned reiected accursed I also do condemne reiect and accurse This true catholike faith without the which none can be saued the which I do presently willingly professe truely hold the same wholy immaculate vnto the last gasp most cōconstantly retaine teach and preach asmuch as in me 〈◊〉 lie I the same N. do promise vow and sweare so God me helpe and the holy Gospel s of God Are not you the true folowers disciples of Iesus that makes this othe or sweares to keepe performe al these articles vntil your last gasp O most mad bewitched iesuits what an oth vowe do you make here Iesus by whom you name your selues Iesuits that only can must be our Sauiour you haue cleane lefte out neuer make mētiō in this your oth of your obeying of him nor of his word But of the Pope of the Church of Rome with pardōs reliques worshipping of images such other trūpery that is quite cōtrary repugnāt to y e law cōmādemēt of Iesus Christ our redeemer And in this your detestable oth you swere to cōtinue hold this dānable doctrine vntil your last gasp because as I said before of set purpose you will not returne to Christ. But I 〈◊〉 God of his 〈◊〉 goodnesse if it be his blessed will 〈◊〉 〈◊〉 your hearts with his holy spirite that you 〈◊〉 this 〈◊〉 and dangerous way you are in and 〈◊〉 〈◊〉 with 〈◊〉 from this your societie of Sathan as M. Nicols hath done wherby you may be of the true church of 〈◊〉 so to be y t childrē of God I need not go about to 〈◊〉 these your points of your Papistical religiō wherunto you are sworne partly for that the simplest soule that can but reade may see how contrary your profession is to Gods worde and the Gospell of Christ but chiefly for that by many and profound learned men by the holy scriptures and by inuincible argumentes they are confounded vanquished and beaten downe besides in my saide booke called A 〈◊〉 from papistrie the chiefest pointes of your religion are prooued false wicked detestable vaine foolishe childishe and rydiculous But least mysilence should make you say that I woulde haue confuted the particular poyntes of your said othe if I coulde shortly therefore God willing I will set forth and publishe a briefe treatise touching the same whiche shall 〈◊〉 〈◊〉 falsely you are foresworne by this your horrible othe wherein through Gods helpe by your owne foure markes and three properties whiche you produce in your sayde discouerie to proue your Churche of Rome to be the true Churche your saide Churche of Rome