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
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
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
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
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
Romanes fol 47 pag. 1 Struckeu downe with their owne staffe fol. 48. pag. 1 Scripture compared vnto and called dead inke dumbe Iudges blacke Gospel inken diuinitie and a nose of ware fol 51. pag. 2. fo 52. pa. 1 Scholler controuled of a Prieste for speaking true Latine fol. 54. pa. 1 Sapientia Latine for a Priest fol. 54. pag. 2 S. Matthewes Gospel is not to bee 〈◊〉 because it was written by a Tole gatherer fol. 64. pag. 2 Saint Paules Epistles are not to be discredited because they were written by a Tentmaker fol. 64. pag. 2 Strange kinde of confuting inuented by a Iesuite fol. 68. pag. 1 Saint Paule not eloquent fol. 68. pag. 2 Shame to professe such 〈◊〉 as an vnlearned man can reproue fol. 74 pag. 1 Small learning of a Christian will conuince the great learning of a Iesuite fol. 75. pag. 1 Semebreefs how many are a 〈◊〉 in an houre fol. 63. pag. 2 Saint Augustine coulde not finde by the scripture on what daies to fast fol. 83. pag. 2 Saint Augustin is not to be beleeued vnlesse he agree with Gods 〈◊〉 fol. 84. pag. 1 Stephen Gardiner Bishop of 〈◊〉 denied with Peter but neuer repented with Peter fol. 94. pag. 2 〈◊〉 seruant was strucken mad at the burning of James Abbas said he was 〈◊〉 fol 94. pa. 2 T THeeues knowe where to 〈◊〉 one another fol. 1. pag. 1 Tertes of Iesuites compared to Glowormes fol. 10. pag. 2 To conquer the diuell is no base conquest fol. 15. pag. 1 Two Cardinals slaine in adultrie at the popes holy councell of 〈◊〉 fol. 21. pag. 2 Truth driueth the learned men out of England to the pope fo 26 p. 1 Truth of vnlearned 〈◊〉 confound learned philosophers fol. 26. pag. 1 Truth honestie and pouertie make our Ministers to flie so fast to the popes part fol. 28. pag. 2 Truth must be learned of Christ. fol 28. pag. 2 Threaped kindnes fol. 29. pag. 1. Tokens of papisticall honestie fo 30. pag. 1 Tyborue tippets giuen to the popes priestes fol. 30. pag. 1 They make but a sory iourney that go to Rome for honesty 29. pag. 1 True witnesses knowne by their good end fol. 4. pag. 1 The treason of Iudas made not his religion euill fol. 18. pag. 1 Turning or returning is not the way to 〈◊〉 the truth fol 24. pag. 2 Truth dependeth not vpon priestes but good priests depend vpō truth fol. 27. pag. 2 True pitie is not in thē that reioyce in the burning of their brethren fo 31. pag. 1 To be sory to returne vnto Christ is but a mad repentance fol. 31. pa. 1 Triall of the 〈◊〉 and desperation of papists fol. 31. pag. 2 The theefe that neuer did good deede went neither to hell nor to purgatorie but to paradise fol. 36. pag. 1 Thomas Becket in steed of S. Thomas the Apostle fol. 38. pag. 2 To pay a noble for stealing xx li will not make one leaue stealing fo 44. pa. 1 To take money for sinning is a strāge drawing from sinne fol. 46. pag. 1 They make them selues their owne Christes that whip themselues for their sinnes 48. pag. 1 They that condemned Christ to death had the holy ghost fol 49. pag. 1 Title of the booke called A persuasifrom 〈◊〉 defended fol. 55. p. 1 Tent making no discredite to Saint Paules Epistles fol. 64. pag. 2 True meaners will not write falsly fol. 67. pag. 2 This booke is deuided into parts to please a Iesuite withal fol. 37. pa. 1 To Christ is wit learning enough fol. 73. pag. 2 Truth is to bee preferd before time not time before truth fol. 77. pa. 2 True Christians would be loth to be taken in such a tryppe fol. 86. pa. 2 True fasting taught by Christ. fol. 86. pag. 2 They that haue God for their father haue not che Church of Rome for their mother fol. 15. pag. 1 Thomas hawkes that was burned for professing of the Gospell myraculously clapped his handes ouer his head three times in the fire when euery one thought he had byn dead fol 96. p. 1 ◠VNhappie children that haue such a mother fol. 16. pag. 1 〈◊〉 the Pope buried 〈◊〉 quick Cardinals in the Sea fo 23 pag. 2 Unshamefast gest fol. 29. pag. 2 Unlearned fishers preferd before lerned Philosophers fol. 26. pag. 1 Unlearned Christian hath consuted a learned Iesuite with his owne doctrine fol. 36. pag. 1 Usury brought worth for approuing the Popes stewes fol. 45. pag. 1 Unapt argument for maintainiug the Popes stewes is ouerthrowne fol. 45 pag. 1. 2 Uniust dealers are glad to hide their names fol 52. pag. 2 Uertues of Pope Urbans 〈◊〉 dei fol 60. pag. 1 〈◊〉 writer that writeth not one sentence of his owne in y t third part of 40. sheetes of paper fol. 76 pag 2 Use of Iesuites to falsifie and leaue out to deface the truth fol. 86. pag. 2 Untruth so manifest that it 〈◊〉 〈◊〉 shadowed fol. 97. pag. 2 W WHy the Discouerer hath couered his name sol 1. pag. 2 Why Iesuits choose the name of Iesus fo 4. pa. 1 Why we choose our name of Christe fol. 4. pag. 1 Which way Turkes Iewes ' and 〈◊〉 may be the better for the name of Iesus fol. 7. pag. 2 Wounded with their owne weapon fol. 10. pag. 2 Woman Pope had a childe fol. 19. pag. 2 Who are they that are not ouerloden with honestie fol. 29. pag. 1 Way to recouer honestie lost fol. 30. pag. 1 Wily Iesuite to hide his name fol. 1. pag. 2 Way to make Iesus serue y e Iesuits turne fol. 7. pag. 2 Way to make Iesus saue Diuels fo 7. pag 2 Who are they that are the Popes heretikes fol. 13. pag. 2 Will of the Pope standeth in steede of reason fol. 13. pag 2 Wyll Somers would not haue giuen so fonde a iudgement as the Pope did fol. 14. pag 2 What kinde of soules got to Purgatorie fol. 34. pag. 1 Woman taken in aduoutrie had as great occasion to kneele to Christe as the people haue to kneele to the pope fol. 36. pag. 2 Wicked thing may bee necessarie and be suffered without fault if we may trust a Iesuite fol. 43. pag. 2 Whippers of themselues for their sins are great enemies to Christ fol. 47 pag. 2 Whippers of them selues for their sinnes doe whip themselues to the diuell fol. 48. pag. 2 Wise Pope that gaue iudgement that S. Denise had one body in Germany and another in Fraunce fol. 49. pag. 2 Wonderful agreement of earthly musicke with heauenly Astronomie fol. 64. pag. 1 Wordes in the Queenes Epistle displaced sentēces left out to marre the meaning thereof fol. 66. pag. 1 Wordes 〈◊〉 were neuer written fol. 71. pag. 2 Want of learning before men is not so euill as lacke of faith before god fol. 75 pag. 2 Wordes falsified manifestly by a Iesuite fol. 79. pag. 2 Wordes wrested and displaced fo 85 pag. 1 Wordes fathered out of a place 〈◊〉 there are no
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
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
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
but a booke of small importance and very light though it bee the weightiest worke of all other then it is no maruell though you count my booke to be a very light worke But I feare if you turn not to the Gospell from the Pope as my saide booke doth 〈◊〉 persuade you that it as light as you make it will proue heuie against you at the last day and then ryse as a witnesse against you Iesuites as the people of Niniuee that repented at the preaching of Ionas and the Queene of Saba shall ryse and witnesse against the Iewes that repugned or withstoode Christe For if the dust that the Apostles did shake from their feete shall bee a witnesse against the vnbeleeuing and wicked Iewes then it is not vnlike but that my said booke which doth 〈◊〉 persuade you to imbrace the Gospell shall be a witnesse against you obstinate and incredulous Iesuites Though my said booke be fortie sheetes of paper yet you haue not confuted any one worde thereof neither approued y t there is any lye in the same though in pour margent you write Luptons lyes and whereas you haue written scant the fourthpart of one sheete in deriding discrediting my said boke of fortie sheetes without confuting or reprouing any one part of y t same I haue now writtē aboue twentie sheetes of paper against you for deprauing and slaundering the same wherein I haue most manifestly reproued diuers partes of your 〈◊〉 booke of Discouerie besides the defence of mine owne booke If I had left my name out of my boke as you haue done yours you could not so rightly haue hit of the same But as they that haue a true and iust cause in hande neede not feare to vtter their name as I am most sure I haue So they y t deale vniustly take partiu a vile and noughtie cause are glad to hide their name as nowe you haue doone Which cōcealing of your name doth not a litle discredit your cause The 37. parte BEcause I haue intituled my said booke A persuasion from papistrie therefore it seemeth you iudge that the 〈◊〉 is vtterly disgraste and for that you would haue it knowne that you are able to teach or rather cōtroule mee you say I would haue saide a diswasion but that papistry and persuasion begā both with a letter Who would haue thought that it had lyen in a Iesuite to knowe what a Christian woulde haue said your name doth import that you shoulde bee well learned but I would neuer haue iudged vntill I did heare it of your selfe that you had beene so deepely learned as to knowe a mans thought you say as shall appeare heereafter that it seemeth I haue been some Musicion but whatsoeuer I haue beene it is not vnlike but that you haue beene or are some fortune teller for you that can declare a mans thought can easily tell folkes their fortune It seemeth to mee that as the Pope hath a heauenly iudgement in his breast so you haue worldly mens thoughtes in your bosome But least you shoulde take too deepe a conceite in your knowing of mens thoughtes to put you out of doubt you haue myste of my thought it was neuer in my minde to say a Disuasion I know not your age no more than I knowe your name but it may bee y t before you euer knew any letter of the booke y t I knewe the difference betweene persuadere and disuadere And now that you haue myst my thought I will not sticke to tel you 〈◊〉 thought Because my whole drift in my saide booke is to persuade you and all other to Gods worde from Papistrie 〈◊〉 for that in my iudgement the title woulde haue beene too long if I shoulde haue saide A persuasion to Gods worde from papistrie I thought it good for the shortnesse of the title to leaue out Gods worde as a thing to bee vnderstanded and to intitle it a persuasion from Papistrie as I did in deede thus I haue not onely shewed you that you haue myst of my thought as good a Clarke as you are but also my very intent and thought in intitling my saide booke as it is And though I coulde not sufficiently proue the contrary but that there had beene some errour in this woorde Persuasion and that the sense did require this word Disuasion whereby it ought to haue beene a disuasion from Papistrie yet you knowe this worde Disuasion is seldome or neuer vsed especially among the common people for whose sakes I made my said booke as wellas for the learned And as I wrote it to allure Papists to Gods worde so I made it to make protestants the simple people to shun papistrie For euery one saith commonly vpon occasion I persuaded him frō play I persuaded him frō drunkennes I persuaded him from stealing I persuaded her from folly and such like and not I disuaded him from play I disuaded him frō drunkennesse I disuaded him from stealing or I disuaded her frō folly so that this is to be considered that Loquendū scribendum cum multis Sapiendum cum paucis Therefore if I had vsed persuasion which the most doe knowe and vse in steede of disuasion which fewe doe vnderstande and vse though there had beene some small errour by ouersight as by good foresight there was none as before is well proued yet mee thinkes you being a Iesuite and a professour of Iesus shoulde rather haue borne with an ouersight or an vnwilling errour then to write and publish that for a faulte which is no fault at all But if you had not contrould me thus in the intiteling of my booke rather of malice then of matter and of curiosity than of cause to the disabling of my learning the more to extoll your owne knowledge you your selfe woulde not haue offended in the like yea and that so manifestly that by no meanes you are able to excuse it For in the 110. page or side of your said discouerie being the seuēth leafe of G. the second side second line you haue discouered your own vnhonest dealing in these wordes that follow Therefore haue the noble matrones of Rome procured an other house called Casapia behinde Pantheon where these women may come for a time to proue what they will resolue vpon in which time the said matrones doe omit no 〈◊〉 to persuade them frō all dishonestie for the time to come c. Heere a Christian hath taken a Iesuite napping for you say that the matrones do omit no meanes to 〈◊〉 them from all dishonestie I knowe not what law you haue amongst you but I wolde thinke it is as lawfull for a Christian to say a persuasion from Papistrie as for a Iesuite 〈◊〉 say a persuasion from dishonestie Therefore where you write I woulde haue saide a disuasion but that papistrie and persuasiō began both with a letter now do I write that you shoulde haue said disuasion because dishonestie and disuasiō begin both with a
letter And as you thinke that papistrie beginning with a P. did put mee in minde to say persuasion because it beganne also with a P So I thinke that dishonestie beginning with a D. shoulde like wise haue put you in remembrance to haue saide disuasion because it began also with a D. And as by your words I had some occasion to say a persuasion from papistrie because papistrie and 〈◊〉 began both with a letter yet you had no suche occasion to say a persuasion frō dishonestie because dishonestie and persuasion begin with contrarie letters Thus as the wicked through Gods goodnesse fall many times into the same pits that they make for the Godly so you being a Iesuite are 〈◊〉 fast in your owne snare which you laid for a Christiā In this your disabling of my skill in the intitling of my said booke thereby to bring your owne knowledge in credit you haue gained as the vaine glorious Priest did that to encrease his own glorie in learning controuled a young scholler for speaking true latine Which was thus a man hauing a sonne at home with him whom he had put to learning beeing very desirous to know whether he had profited well or not desired the Parson or Uicar of the Parish to examine and appose his said sonne And then the said Priest being both curious and vaine glorious askt the young man what was latine for a Prieste To whome hee answered Sacerdos no saide the Prieste therein you are deceiued For who hath the chiefest learning or wisedome but priests Therefore Sapientia is a very fit latine worde for a Prieste wherewith the sober and wise young man held him content then immediatly the Priest seeing a Cat saide to the saide young man I pray you what is latine for a Cat The young man answered him that Catus was Latine for a Cat no said the Priest a Cat hath very sharpe nailes and therfore Asper is the right latine worde for a Cat whom the young man did not contrarie And the saide Priest as hee was sitting by the fire askt the saide Scholler what was latine for fire Forsooth said hee Ignis that is not so saide the Priest for when a man commeth in very colde what maketh him more glad then a good fire Therefore there is no fitter name for fire then Laeticia all which words y e Scholler kept well in his minde but yet saide nothing Then as they al walked abroade after in the yarde the Priest espying a ponde or ditch with water saide to the Scholler what is latine for water Then the Scholler tolde him that Aqua was latine for water no saide the Priest you are wide for as there is a merueilous great aboundance of water aswell on the maine lande as in the deepe and brode Sea so the best latine word that can be for water is abundantia and as they walked a little further the Prtest espying a barne saide to the scholler tell mee what is latine for a Barne then the young man saide that Horreum was latine for a Barne y t is not so saide the Prieste for what greater ioy can bee to a man than to see his Barne full of corne Therefore Gaudium is the true latine woorde for a Barne When the Schollers father hearde that the Prieste contraried his sonne in euery thing that hee askt him hee was very angrie with his sonne and saide all that hee had spent on him was in vaine Sir said the Priest your sonne will do wel enough he hath not yet the yeeres to atteine to our learning And thus he made y e simple vnlerned mā beleeue y t he had controuled his sonne rightly whereas he did it but to set forth his owne vaineglory as you haue done This young scholler remembring well the priestes new latin thought to controlle him with an example without any argumentes though the priest controlled him with blinde argumentes without any example and so soone after hee gotte a Catte and tied a fire brand at her tayle and put her into the priestes barne that was full of corne and whē he had so done he came to the priestes windowe and cryed aloude saying O sapientia sapientia Asper currit cum Laeticia nisicitius veneris cum abundantia nunquam intrabis in gaudium Which is by y e priests own deuised latine but not according to true latine O priest priest the Catte doeth runne with fire and vnlesse thou come the sooner with water thou shalt neuer enter into thy barn But for that the priest had forgotten his owne latine and tooke the same woordes truely as they signified in deede whiche is O wisdome wisdome sharpe rūneth with gladnes and onles thou come the sooner with aboundance thou shalt ueuer enter into ioy the Priest sturde neuer a whitte for hee had cleane forgot the signification of his owne deuised latine whereby his barne and all his corne was burned And thus as the priest gayned but litle for controlling the Scholler when he sayde true so you haue not gayned much in controlling mee for the intiteling of my booke And if it was a great fault in the priest to forget fiue words of latine which he taught the yong scholler then it is a fowle shame for to forget one Englishe worde wherein you controled me And if it were a shame for the priest for refusing his owne latine wherewith vayne gloriously hee discredited the scholler to his father and tooke the true meaning of the schollers woordes then it can be no great praise to you to refuse your owne Englishe woorde whiche you wrote vaynegloriously to diseredite mee to all the whole realme to vse my word y t you reproued me for Thus I trust I haue defended the title of my booke called A perswation from papistrie and sufficiently answered you for your curious comtrolling me because I put not in 〈◊〉 for perswation The 38. part AFter this your controlling of the title of my booke these are your wordes that followe Of this authours estate and calling I can not yet learne but that hee seemeth to haue been some musition in tyme for that much of his matter 〈◊〉 from him in ryme You can not yet learne of my estate and calling you say what remedie I trust you shall wel enough hereafter But you haue one great aduantage of mee for you knowe my name and so doe not I yours whereby with trauell and searche you may learne my estate calling but w t al y e trauel search y t I am able to make I can not learne neither your state nor conditions because you hide your name I thinke you haue left your name out of your booke because you would not haue vs learn your state and conditions Though you knowe not my calling for all you knowe my name yet I thinke I knowe your calling though I knowe not your name I take that your calling is to be a Iesuite and to bee one of the Popes sworne
latine before Whatsoeuer his knowledge is in the Latine tongue I knowe not but his Christian faith exceedeth your Iesuitic all learning For as the Centurion being captaine of an hundred souldiers before mentioned and Cornelius the Captaine to whome S. Peter was sent were more accepted of God for their faith though they were not deeply learned thē the proud learned Scribes Pharisees and high Priestes So this worthie zelous knight sir Owen Hopton being the Queenes Maiesties Liefetenant and chiefe captaine of the Towre and of all her Maiesties seruants and souldiers there though he be not so deepely learned as you yet for his zelous minde his earnest loue to Gods worde and for his perfect faith in Christ is no doubt therefore more accepted of God then you that cast of Gods woorde and cleaue to your owne wit and learning And for that you say that hee was ouermuch troubled with latine it is like you thought hee had but small knowledge in Hebrwe and Greeke But for his wanting of those two tongues in my iudgement hee is not the lesse to bee esteemed if the Popes were not worse to bèe thought of for wanting of Latine for if your Spirituall Popes that had all lawes in their bosomes and an heauenly or diuine iudgement in their breastes wanted Latine and Grammer as is before proued Then sir Owen Hopton being but a temporall knight and the Queenes Lieftenant of the Towre may well lacke both Heinwe and Greeke And thus though you seeme to deride mee for want of 〈◊〉 and learning yet I wish with all my hearte that Christe doe not despise you at the last and dreedefull day for lacke of faith The 46. part YOu say that I cite all my whole matter out of Iewels defence of the Apologie Foxe his Martyrologe and Cowper Epitome of the Chronicle As good as wise as godly learned as you woulde haue named these three worthie and learned men with more reuerence then you haue done beeing three such speciall and painefull learned writers for the commoditie of their Countrie and for the perpetuall profite of our posteritie as neither your great citie of Rome nor yet the whole Countrie of Italie haue bread or brought foorth at any one time three suche as this our Countrie of England hath done of them at least so manifestly knowne by their workes as they are by their writings Wee Christians heere in Englande doe knowledge our selues greatly bounde to God for them and such like though you Iesuites doe make small account of them I had been a very vnskilfull writer if I had not written in the same part of my booke one sentence of mine owne but all of other mens doings seeing it was one of the three partes of fortie sheetes of Paper But as al your woordes before haue not been Gospel so here you haue spoken more than truth But if you were as loth to speake that is false as it seemeth you are carelesse 〈◊〉 you speake you would I am sure haue saide that some part of the same was none of theirs Whether all my matter of that parte of my saide booke bee cited out of master Iewell master Cowpers and master Foxes bookes I wil referre the same to the indifferent reader thereof And if they say that I haue cited all the matter therein conteined out of the said learned mens bookes I will become a 〈◊〉 so that you if they say contrary will become a Christian. But as many arguments similitudes and sentences of the same was of mine owne deuising through Gods helpe so there are other learned authorities that I had neuer of them But suppose that I had taken all my authors for my purpose out of them being the authours words and truely alleadged shoulde that bee a discredite to my 〈◊〉 must euery booke bee counted vnlearned and of no value vnlesse euery sentence of Saint Augustine Chrisostome or other learned fathers doctors or writers that is 〈◊〉 therein bee taken out of the authours woorke that first wrote them Then many of your Papisticall pamphlets that you esteeme and extoll must not goe for 〈◊〉 Can you make mee beleeue that euery authour cited by you is taken out of the originall worke I scantly thinke it I doubt not but that some of you doe credite your friends quoting sometime without further searche What if I shoulde alleadge out of the Gospell of Saint Matthewe these wordes of Esay spoken by Christe which rightly may bee applied vnto you With the eares yee shall heare and shall not vnderstande and with the eyes yee shall see and shall not perceiue c. Or these wordes of Esay out of Saint Markes Gospell This people honoreth mee with their lippes but their heartes are farre from mee Will you not credite Christe the citer heereof Or will you ieast at the work because I tooke thē not out of the booke of the Prophesie of Esay May not a man vpon the credite of Saint Paule recite vpon some occasion some of his 〈◊〉 of the Prophetes or other Scriptures that hee citeth in his Epistles Or shall the booke bee disdained or discredited because the writer of the booke tooke not the same out of the Prophet that spake them Or out of his booke that first wrote them They that therefore will mislike a booke are rather precise papists then perfect Protestantes If I should make a good precious medicine would you dispraise or despise that good and precious medicine or think scorn of it because the herbes y t made it was not gathered in the garden beyonde the Sea from whence the Seedes or herbes were first brought If you were so curious you were not worthie to be cured of your disease And if such curiositie were vsed many one woulde bee dead before the medicine were made It maketh no matter howe nigh or where the herbes be gathered so that they be y e right herbs and haue the very vertue And so if wee produce learned mens sayings for testimonie and make therewith a spirituall confection for the health of the soule it forceth not out of what booke wee cite them so that they bee the right woordes and the true sense of the first Authour Therfore though I had cited all my matter out of master Iewels master Foxes and master Cowpers bookes as I haue not so that they be apt fit for my purpose beeing the very true woordes of the first and originall authour thereof you had neither therefore cause to discredite my booke neither the indifferent Reader to mislike my booke Perhaps you disdaine or mislike it because I haue cited in some pointes master Iewell master Cowper and master Foxe for authoritie seeing they are yet aliue or were but late writers and therefore you thinke them vnworthie to bee cited as authours Surely if you thinke so as I beleeue both you and many other do so then I take your opinion therein to bee rather preposterous then profound and reproueable then
leades you to lying therefore if you loue God tell the trueth and if you hate the diuell flye falshood Thus you haue peest and patcht my sayings with your 〈◊〉 ragges and put in and pulled out chopt and changed and placed and displaced my wordes as you thought good with foisting in of your owne woordes whiche I neuer wrote besides that you haue most nakedly and barely without any circumstances or argumentes 〈◊〉 vp such a sort of my matters in such a strait roome that is in 16. of your litle shorte lynes the causes proofes and effects whereof are scantly comprehended in so many of my leaues 〈◊〉 and without disproouing or confuting any parte of the same For other wordes then mine owne by you cutte short or 〈◊〉 or thrust in for mine owne yon alledged none as here by your woordes appeareth for I haue written and set downe all your whole and verie woordes concerning your deriding and slaundering my booke hitherto without diminishing or adding any thing therevnto Which plainnesse if you had vsed with mee you had then written more matter and fewer lyes And when you had shortened my sayings maymed my method cutte off my conclusions hidde my argumentes falsified my wordes and thruste in what you liste to the disabling of mee and discrediting of my booke more craftelye then Christianly you conclude with these woordes This is Luptons charitable doctrine with manye thinges more which Iomitte and so you ende without any moe woordes or further argumente whereby your reader may perceiue the trueth of your dealing though you say this is Luptons charitable doctrine But howe charitable soeuer it is your doctrine and doinges hether to are not verie commendable The 56. part ANd nowe that you haue learnedly and cunningly confuted the firste and seconde parte of my booke according to your owne accompt onely with displasing leauing out and curtalling of my woordes and foisting in of your own as before it is manifestly proued you come to the third part as you call it and confutes the same onely with briefe reciting of my wordes and nowe and then falsifiyng the same as you did before without any one argument of your own for the disprouing thereof Thinking belike that your reader is bounde to take all for lies that a Iesuite doth recite Me thinks you haue takē a very euil course for the discrediting of my booke for if you are a credible man your selfe as a Iesuite can bee none other if you recite a lie it will bee thought to bee true because you haue tolde it as if a lyer chaunce to tell trueth it will not bee beleeued but bee taken for a lie Nowe chuse you whether you will be counted a credible and a true man and thereby haue my booke counted for trueth because my woordes are recited by you or else to bee a lyer and to haue my booke taken for false because you repeate or recite the wordes thereof But as hither to I haue not left out any one woorde of yours touching your confuting of my booke which you call the first and seconde part so I will not conceale or hide your woordes touching the rest of my booke whiche you call the thirde part Whereby the indifferent reader shal perceiue how learnedly a Iusuite hath confuted a christian with saying of nothing But it may bee that as lay mens dalliyng and kissing of women must bee construed or iudged otherwise then priestes dalliyng and kissing of women as before is mentioned so perhappes the Iesuites disproouing or confuting is contrary to the Christians confuting For as the Christians confute by writing so the Iesuites may confute by thinking whiche is a thing necessarie for your reader to vnderstande For though you doe not drisprooue or confute mee by writing yet hee maye suppose you haue confuted me by thinking Therefore if the Iesuites haue that aduantage of the Christian they may easily and quickly confute what so euer is written against them And surely if you haue confuted my booke it must needes bee by thinking and not by writing And nowe without any falsehood I will write your owne woordes which you recite as myne and these are they that followe In his thirde part hee prooueth his religion by euident and manifest myracles out of Master Foxe his Actes and Monumentes as for example That one Burton Bayliffe of Crowlande in Lincolne shyre for compelling a curate to say Masse vpon zeale of papistrie in the beginning of Queene Maries dayes was afterwardes for his punishment called K. by a crowe that flewe ouer his head And besides that his 〈◊〉 embrued with the Crowes dongue that shee let fall vpon him which dongue did so stinke vpon his beard as made him continually to vomit for diuers dayes vntill he died most miserably I remember very well that in the 294. page of my said booke I haue described a strange example and a doleful and miserable end of one Burton Bayliffe of Crowlande in Lincolne shire a hastie procurer and a great defender of the masse in Queene Maries time but not altogether vttered in that sort as here you haue reported it for I saide not that hee was called R. for his punishment But though you seeme to deride me for writing of it yet you haue not so much as with one woorde gone about to disproue it neither haue you saide that it is false or vntrue for if you coulde I am sure you woulde A strange matter that you would haue your Reader to 〈◊〉 my wordes and yet doe not confute them nor goe about to disproue them You say hee compelled him to say masse vpon zeale of Papistrie But I woulde knowe who willed him to haue such zeale in papistrie Or who willed him to haue such a loue to the masse that hee should hate his brother that God commaunded 〈◊〉 to loue or threate to thrust his dagger in him vnlesse hee would say masse which cruel dealing you haue left out Surely it may well belong to the religion of a Iesuite but I am sure it is cleane contrary to the religion of a Christian. You call it in the margent Luptons myracle no it was none of my myracle it was Gods myracle yea and suche a myracle that if you had the feare and grace of God you woulde not so deridingly and contemptuously write of the mightie hand and great iudgement of God shewed therein You write also in the margent a simple fellow that forgat by cutting of his beard to saue his life Either you woulde haue your Reader beleeue that it was a lye or that hee might haue saued his life by cutting of his beard If it 〈◊〉 a lye why haue you not prooued it a lye And if it were true as it was very true doe you thinke that all the cutting or washing of his beard that might bee was able to saue saue his life whom God did vetermine to bring to his death no no it is impossible If a little Sparrowe light not on
on a mans face the Crow fleeing and the man riding whiche brought him to his death You write in the margent A poore pope that had no chāberlaine to keep out dogs 〈◊〉 though the office of the Popes Chamberlaine were to whip out dogges Doe you thinke that an Earles dogge may not come into a Popes chamber or that a dogge cannot bee so luckie as to haue one licke at a popes foot What if GOD would haue vs to vnderstand that a dogge was as meete to kisse the popes foote as an owle was fit to bee the popes holy Ghost Truly Christ washt his Apostles feete but I neuer read that they kist his feete yet Christes feete were as well worthie to be kist as the popes Therefore all wise men may well thinke that the popes foote was more meete to bee kist of the Earle of Wiltshires dogge then of him selfe And whereas I haue neither made this a myracle neither written it for a myracle you thought to make it a myracle by foysting in your owne wordes which did cleane turne and chaunge my sense for whereas I say But also snatcht at his great toe thinking belike it was more meete to be bitten of dogges than to be kissed of men You haue written thus but also snatched at his great toe signifiyng thereby that it 〈◊〉 a part more fit for dogges to kisse than men Thus it is manifest that you haue thrust in signifiyng thereby for my words thinking belike 〈◊〉 hath so 〈◊〉 and changed my sense and meaning that it appeareth a myracle by your wordes which is that the dogge did signifie by his snatching at the Popès great toe that it was a part more fit for dogges to kisse then men Therfore it must needs appeare a myracle to euery one that reades this as you 〈◊〉 it for is it not myraculous for a dog to haue such diuine knowlege to signifie vnto y e people wherfore he hath done a thing specially such a mysticall matter as y e kissing of y e Popes foote Truly you went very farre before when you told the cause why M. Nicols was borne at 〈◊〉 in Wales and in telling my thought or what I woulde haue saide but herein you haue shewed your selfe to be of a more deepe and profounde iudgement in shewing the intent and meaning of the Earle of Wiltshires dogge for you haue flatly told what hee did signifie by his snatching of the Popes great toe Wherefore though you counted this for my myracle I must confes it is none of mine but yours for now I perceiue a Christian is farre vnable to compare with a 〈◊〉 in making of myracles It was happie that you changed my wordes and thrust in your owne wordes in their place or els we had had no myracle of the dogs kissing of y t Popes feete Now I trust you wil mende the word Myracles in the margent of your booke and write Luptons Myracle in steede of myracles for there was but two in all and one of them of right is returned to your selfe Wishing that you because it is not meete you shoulde lacke your due praise to write in the margent against the myraculous storie of the Earle of Wiltshires dogge The Iesuites myracle But I muse that you tooke such paines to leape so farre backward for this that is no myracle and might haue had halfe a dosen at the least hard by with easily going forward yea and touching the same matter and tending to suche end as the myracle of Burton which you recited before But because that myracle of Burton which you call my myracle hath lost his companion and is now cleane without companie therefore I will place some of his olde fellowes with him which you either sawe not or woulde not see for that I am loth that hee shoulde be without some comfort or companie for you know it is very vncomfortable to stande moping alone and these be they that follow One Richard Denton hauing wordes of commendations sent to him from one William Woolsey that was after burned for professing of the Gospell which were that hee marueiled that the saide Denton tarried so long beehinde him seeing he was the first that deliuered him the booke of the Scriptures into his hand and told him that it was the truth desiring him to make hast after as fast as hee coulde Which Denton saide when the saide message was doone to him I confesse it is true but alasse I cannot burne But after though hee could not burne willingly in Christes cause hee was burned against his wil not in so good a cause For after that his house being on fire hee went in to saue his goods and thereby hee was burned and lost his life And thus hee was burned for earthly goods that refused to burne for heauenly treasure Also one dale a Promoter of the professours of Gods word that helped them forward to the fire was eaten into his body with lyse and hee so died as it is wel knowē of many Alexander the keeper of Newgate a cruell enemie to them that lay there for this our religion died very myserably being so swolne that hee was more like a monster then a man and was so rotten within that no man coulde abide the smell of him Beholde also another myracle of God on the Parson of Crundall in kent who vpon Shrouesunday hauing receiued the Popes pardon from Cardinall Poole came to the Parishe Churche and exhorted the people to receyue the same as hee had doone him selfe saying that hee stoode nowe so cleere in conscience as when hee was first borne and cared not nowe if hee shoulde die the same houre in that cleerenesse of conscience Whereupon he being strucken sodenly by the hand of God and leaning a little on the one side immediatly shronke downe in the pulpet so was found dead speaking not one worde more c. Beholde another straunge myracle which God shewed on the proude papistical persecutor of Gods seruants in Queene Maries time Steeuen Gardiner then Lord chauncellour of England who after so long professing of your papisticall doctrine when there came a Bishop to him on his death bed and put him in remembrance of Peters denying of his master he answering againe said that he had denied with Peter but neuer repented with Peter And so both stinkingly and vnrepentantly dyed You could not spie this myracle or els you thought it would not serue your turne Here is also an other which if you marke well is more like a myracle then that that you made of the Earle of Wiltshires dogge As one Iames Abbas a professour of the Gospell in Q. Maries time was led by the Shiriffe to the fire where hee was burned at Bury diuers poore people 〈◊〉 in the way and asked their almes he 〈◊〉 hauing no money to giue thē and desirous yet to distribute something among them 〈◊〉 pull of all his apparrell sauing his Shirte 〈◊〉 the same vnto
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