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
vnto Christ therefore he is loth to be humble meeke Fol. 33. pag. 1. Blessings of the pope fall 〈◊〉 but cānot go vpward fol. 37. pa. 2 Blessings of a blinde Pope haue no vertue Fol. 37. pag. 2. Booke may be a witnes if dust may be a 〈◊〉 fol. 52. pag. 2 Baptista Mantuanus extolleth Rome out of measure fol. 57. pag. 2 Burning and killing are the chiefest arguments that the papists haue to confute withal fol. 74. pag. 1 Better to be an English doctor than a latine dolte fol. 74 pag. 2 Booke nay be aswell without parts as a Iesuite without a name fol. 73. pag. 1 Booke most decestable in Italian ryme fol. 60. pag. 1 Better to deuise a lye then to come without fol. 86. pag. 1 Burton bayliffe of Crowland dyed strangely fol. 90. pag. 2. fo 91. 1 Best to suffer the Iesuites to gaine and winne least wee loose all our honest wise and noble mindes of England fol. 98. 2 Beginning of the boke forgotten whē the last ende was a writing fol. 97 pag. 2 C CAuse why the discouerie was written against master Nicols fol. 12. pag. 2 Conquest of the pope in Ireland not great fol. 15. pag. 1 Church of Rome which way a mother fol. 15. pag. 1 Children of the mother of Rome the Diuels bastards fol. 16. pag. 1 Children of the diuell are not tellers of truth fol. 17. pag. 1 Childrens 〈◊〉 founde in a Popes pond sheweth the chastitie of Popish Prelates fo 23. pag. 1 Christes Disciples departing from Christe made not Christes religion false fol. 25. pag 1 Christians are accurst by Iesuits for professing Gods worde fol. 6. pa. 1 Christe will 〈◊〉 vprightly with thē that deale preposterously with him fol. 27. pag. 2 Councell of Florence teacheth who goe to heauen hell and purgatorie fol. 35. pag 1. Controuler of two or three lines of 〈◊〉 ouerseene in one English word fol. 32. pag. 1 Christe aswell worthie to be kneeled vnto as the Pope fol. 36. pag. 1 Christe went on foote in as greate a throng as the Pope and was not carried on mens shoulders fol. 37 pag. 1 Christ rode but one day in all his life and that was on an Asse not on men fol. 37. pag. 1 Christe helpt the blinde and lame 〈◊〉 out riding on mens backes which did as muche good as the Popes blessings fol. 37. pag. 1 Christe bade the Apostles goe and preach but he did not bid the pope ride on men to blesse the people fol 37. 2 Church of Rome ought to dissemble whoredome fol. 40 pag. 2 Ciuil magistrats may permit whore dome without fault fol. 41. pag. 2 Christ and S. Paule brought foorth to maintaine the Popes stewes fol. 44. pag. 1 Christe much beholden to the Popes Iesuite for bringing him as a witnesse for vpholding of whoredome fol. 44. pag. 2 Christe will not boulster whoredome now beeing in heauen that abhord it being on earth fol. 45. pag. 1 Charitable deedes commendable so that they be not done as meriting workes fol. 46. pag. 2 Christ neede not haue been whipte if our owne whippings might put away our sinnes fol. 47 pag. 2 Christes olde spouse the Churche of Rome cannot lacke wit fol. 49. pag. 1 Cause why the boke called a Persuasion from papistrie was so intituled fol. 53. pag. 1 Christian hath taken a Iesuite napping fol. 54. pag. 1 Christian describeth his estate calling to a Iesuite because the Iesuite as yet hath not learned it out fol. 55 pag 2 Calling of a christiā passeth al earthly callings fol. 56. pag. 1 Cause that the Iesuites are no true subiects fol. 61. pag. 1 Cōmendation of musick fol. 62. pa. 2 Children 〈◊〉 laughing in their sleepe fol. 63. pag. 2 〈◊〉 discords of musicke cōpared with the aspects of the planets fol. 63. 2 Coggers foysters of false 〈◊〉 thriue not by their trade 69. pag. 1 Christ marueiled at the 〈◊〉 faith not at his lerning fo 75. p. 2 Christ said Oye of litle faith not O ye of litle learning fol. 75. pag. 2 Christ is to be credited in citing the Prophets without further searche fol. 77. pag. 1 Christ and his Apostles words were as true in their life time as they be now fol. 77. pag. 2 Christians lyes without limitation whereby they cannot be found fol. 78. pag. 1 Christiā sufficiently warned for vsing persuasion in steede of disuaston fol 78. pag. 2 Christe neuer tooke vpon him to dispense with the word of God as the Pope doth fol. 80. pag. 2 Christ learned Iudas his religion but the Diuell did teache him his treason fol. 18 pag. 1 Christes doctrin was not false thogh he conuerted no Priestes fol. 28. pag. 1 Christ and the pope haue one iudgement seat fol. 83. 1 Christian confuteth by writing Iesuite by thinking fol 90 pag. 2 Cutting of beardes cannot preuaile against Gods determination fol. 91. pag 2 Christe 〈◊〉 his 〈◊〉 but they did not kisse Christes 〈◊〉 fol. 93. pag. 1 D DEsperate and dolefull deathes of persecuting Papists fol. 10. pag. 1 Doctors of the Pope wrote thinges more meete for swine than for men fol. 13. pag. 1 Defence of a seely grāmarian fol. 12. pag. 1 Diuell the fittest husband for the mother of Rome fol 15. pag. 2 Doctrine must not be allowed by deeds but deeds by doctrine fol. 19 pag. 1 Detestable license graunted by Pope Sextus fol 21. pag. 2 Diuelish head cannot haue a godly body fol. 21. pag. 2 〈◊〉 of Priestes with women must bee counted for holinesse fol. 23. pag. 1 Detesters of a mans doctrine care not much for his name fol. 7. pa. 1 Doctrine of Iesuites distroyed with their owne darts fol. 10. pag. 2 Derided for vsing a P. fol. 27. pag. 2 Discouerer hath not gained much by discouering M. Nicols progresse fol. 31. pag. 2 Desperatiō of M. Nicols vncertain for that he is yet aliue fol. 31. pa. 2 Doubfull whether the Angell that keepeth Paradise woulde let the Popes soules in and out fol. 35. pag 2 Doubtful whether the diuels that are kepers of the Popes Purgatorie 〈◊〉 let y e soules out of purgatory if they were once in fol. 35. pag. 2 Defence of y e popes stewes fo 40. p. 1 Deuout Romans whip them selues for their sinnes fol 46. pag. 2. 〈◊〉 seldō or neuer vsed f. 53. p. 2 Daniel was of no great estate or 〈◊〉 the confounded the wicked Iudges fol. 56. pag. 1 Difference betweene papists musick and our musicke fol. 61. pag. 2. Dentō that could not burne in Christes cause was burned in a worse cause fol. 94. pag. 1. Dale a promoting papist was eaten with lise fol. 94 pag. 1. Doccor Whittington as he came frō the burning of a godly woman that he condemned was in a great throng of people killed by a Bull none other hurt but he fol. 95. pa. 2 96. 1. Definitiue sentence of a Iesuite fol. 98. pag. 2. E EUill successe of Iesuits Fol. 4. pag. 1. Euill luck
that condemned Bishop Farrare whereby he was burned for professing the gospel was soone after so strickē by the power of God y t his meat would not go down but rise pick vp againe somtimes at his mouth somtime blowne out at his nose most hor rible to behold so he cōtinued vntill his death Wherby it is more like that hee was impenitent thereby brought to desperation A Suffragane of Douer in Q. Maries time a champiō of your Romish Church did breake his neck falling downe a payre of stayres in y e Cardinals chāber at Grenewitch immediatly after he had receiued y e Cardinals blessing which sheweth that he rather died impenitently desperatly for all he had the Cardinals blessing One Clarke a mightie mainteiner of your religion an opē enemie to y e gospel to all y e godly preachers thereof in king Edwards daies hāged himself in y e towre of London which sheweth rather that hee was impenitent and thereby brought to desperation The great and notable Papist called trolling Smith fell downe sodenly in the streete dyed which argueth rather y e 〈◊〉 was an impenitent a desperate Papist And also one Rockwood a perfect Papist and the chiefe procurer of the great trouble of certaine godly men in Callys for this our religion when he was at the point of death staring and raging cryed and saide that hee was vtterly damned And he would not aske God mercy but brayed and cryed out all too late all too late whereby it appeareth that hee was an impudent Papist which brought to impenite 〈◊〉 and so to die desperately These with diuers moe of your Romish religion that had such euill ends and dyed impenitently and desperately haue I set foorth in the latter ende of my saide booke whereby you and your sect may see if yee will see that Saint 〈◊〉 pickt not this dart at vs but at you And therefore more like a vaine bragger than a skilfull fighter with the weapon you thought to hurte vs you haue wounded your selfe As you and your fellowes haue alwayes doone yet yea and alwaies shal doe and say what you can It is a 〈◊〉 matter to make children and fooles beleeue that a gloworme will burne them so you may easily persuade y e simple people that this and such like textes that you florish your bookes withall will quite ouerthrowe vs. But as the gloworme is not 〈◊〉 though it shine bright and therefore cannot burne them that touche it so your textes you bring against vs when they are throughly rypt and scande though they seeme neuer so great and strong can neither hurte vs nor stirre vs. Nay you destroy your owne doctrine with your owne dartes The sixte part IN the beginning of your saide Discouerie you say thus to the indifferent Reader It is one point among other of very bare brokers to extoll immoderatly very base wares c. If extollers of very base wares are very bare brokers 〈◊〉 by this your owne saying you Iesuites and Papistes are not only the 〈◊〉 but also the baddest and falsest brokers of all other for you 〈◊〉 Masses and say they will saue vs you preferre the Popes pardons and pronounce them as precious you praise your romishe relickes and affirme they will relieue vs and also that your oyle will worke our saluation with diuers other of the Popes wares which you extoll to be so excellent and pure that none other wares on the earth but they can worke the like wonders But for that Gods woorde doth not warrant these your wares neyther the prophetes doe proclame them neyther Christ doth commaunde them nor the Apostles doe allowe them nor the Euangelistes did once 〈◊〉 them Therefore howsoeuer you Iesuites doe extoll them we christians must needes dispise them And nowe as these your popish wares are prooued base and badde wares because they are neither commaunded nor commended by Christ so you must needs 〈◊〉 but very bare brokers nay detestable and diuelishe deceauers for if they may iustly bee called dissemblers and deceauers rather then noughtie brokers that set forth and extoll vellewres for veluet sackcloth for sattan course harden for fine linnen browne paper for pure partchment ale for alligant and water for wine though they loose not all their money they paide for the same and though their saide false wares may doe them some pleasure then you that be Iesuites and Papistes may rightly be called detestable and diuelishe deceauers that extoll prayse preache and write masses for Gods mercy crosses for Christ the popes oyle for Christs blood bread for Christes body the Popes paltrie for Gods pardons fables for fayth 〈◊〉 for treasure relickes for remission the decrees of men for the doctrine of God falshode for trueth damnation for saluation and the endelesse paines of hell for the euerlasting Ioyes of heauen which most false and counterfeate wares through your praysing and extolling of them the ignorant people doe buie them of the Pope and pay therefore dearely to their vtter destruction therfore all this well weighed and considered though you meane by your wordes that wee are bare brokers yet here you are descried to be detestable and diuelishe deceauers farre woorse 〈◊〉 〈◊〉 brokers And though you counte M. Niclos for the base wares that we the bare brokers doe so extoll yet if you aduise your selfe aswel as you shoulde and no lesse then we wishe he is not so base a ware as you take him except that be a base ware that is bought with the deerest price for how base soeuer you make him he cost more thē al the popes wares are worth hee cost euen the very heart blood of Christ the sonne of God yea and Christ was enforst before he could 〈◊〉 him to come out of heauen into this earth here to pay it and lay it downe for him Therfore if you aduise your selfe wel M. Nicols is not very base ware Al the masses that you are able to mumble nor all the money that they cost and yet they cost a great deale in a yeere can not buie him though you sweare they can saue both the quicke and the dead It seemeth you take him for base ware because you count his learning to be but base howe base soeuer his learning is now with vs you counted him well learned when hee was with you Do you thinke he was better learned whē he was y e pope scholler then now when he is Christs disciple or was his knowledge more profoūd whē he profest y e pope thē now when he preacheth Christ belike y e pope hauing al lawes heauenly iudgement in his brest when he came to him breathed him full of learning and nowe at his comming away the Pope tooke it frō him againe You haue very good luck for wicked vnlearned men if they please obey the Pope thē they are godly learned men but if they displease
say wee shame not to proclame triumphes vpon so base conquestes against our mother the Catholike Churche who hath borne vs and brought vs vp c. Wee neede not thankes bee to God bee ashamed of any triumphes that wee proclame and it is verye harde for you to prooue that wee proclame our triumphes openly but rather giue therefore prayses to GOD and 〈◊〉 there at in wardly And yet to say trueth we may 〈◊〉 proclame our triumphes then you may reioyce in yours for we triumphe not in burning our brethren in priuie conspiracies in sowing of sedition in rebelling against our prince and in procuring her death as you doe but our chiefe triumphing is in the growing of y t gospel in recouering lost sheepe in winning y t wicked in increasing gods kingdom Therefore to proclaime such triumphes as we do not were no such shame as you say And where it seemeth you meane the base conquest wee triumph in is the winning of master Nicols the conquest is not so base as you would make your Reader beleeue vnlesse you thinke it to be but a base conquest to couquere the Diiuel and to pluck a soule out of the clawes of Satan As before you counted master Nicols to bee but base 〈◊〉 so nowe you blow foorth that the winning of him is but a base conquest but as you thinke that our conquest therein is but small so I beleeue the conquest of the popes souldiers in Ireland not long since was not very great and whatsouer cause wee haue to triumph in this I am sure hee hath no cause to triumph in that And yet if your Pope haue 〈◊〉 much power as his procters pronounce and as much might as you and many woulde make him and if hee hath power ouer the Angels of God I maruell why hee did not then commaunde the Angels to come out of heauen into Ireland to fight for him and to vanquishe and kill the 〈◊〉 power there as well as God sent his Angels to destroy the hoste of Sennacherib that came against King 〈◊〉 to destroy Hierusalem I woulde faine knowe in what part of the Bible or the worde of God you haue read that your Romish Churche is a mother or in what place of the Gospell you can finde that your said Catholike mother of Rome hath or ought to haue any children in England Truely your mother of Rome may thinke that shee hath children in Englande but they that bee wise in England will not think they 〈◊〉 any 〈◊〉 mother in Rome They that take God for their father will not take your Church of Rome for their mother God the father of heauen is not able to doe more for his 〈◊〉 then your earthly mother of Rome is able to doe for her daughters Christe taught his Apostles to say Our father which art in heauen and not our mother of Rome which art in earth if your Church of Rome be our mother I 〈◊〉 then who begat vs on her who was our father for I hope you will not say that she is Hermaphroditus both man and woman so both our father and mother Surely shee is so contrary to God y t he is none of her husband neither wil he haue any such wife as regardeth not his sonue or contēneth his gospel as your mother of Rome doth altogether Therfore I know no meete husband for her vnlesse it be the Diuell who in my iudgement is the fittest husband for her that can be found for as she counteth herselfe Ladie Mistres of all the world so the Diuell is Prince a mightie ruler in y t world whereby it doth appeare if she haue any husband at al if she haue married w t her match as such a proud dame will 〈◊〉 loth to marry vnder her degree that the diuel is her husband then hee must needes bee father to all her children 〈◊〉 by this meanes you y t take the holy Churche of Rome for your mother must needs be inforced to haue y t diuell to your father Or els she must be vnmarried play y t Whoore so the best you cā make of it you proue your selues bastards your mother a whoore And to the intent you may perceiue y t your holy mother of Rome is more like a whoore thē a good womā the whoore of 〈◊〉 wherof S. Iohn in his reuelation doth write by y e iudgemēt of S. Hierome writing to Algasia is y e purple whoore of Rome who saith Nec vult c. Which is neither will he opēly say that the Romane Empyre should be destroied which they y t gouern it think it to be euerlasting wherfore according to the reuelatiō of S. Iohn in the forehead of the purple whoore there is writ ten a name of blasphemie which is Rome euerlasting And moreouer the place where this purple whoore shoulde sitte must needes be Rome for the angell doth plainly tell Saint Iohn y t the vii heades of the beast wheron y e purple whoore sitteth signifieth vii 〈◊〉 there is no Citie in al y e worlde y t is builded vpō vii hilles but only Rome in Italie wherby though you would avoid y t your mother y e Church of Rome is not the wife of the Diuell yet by no meanes it can be denied but that your holy mother of Rome is a strumpet and a very harlot according to the wordes of S. Iohn and so all her children must needes be bastardes And forasmuche as you counther your spirituall mother you must needes haue a spirituall father and because none can beget spiritual children on a spirituall harlot but the Diuell then whether you will or no though the Diuell bee not your Romish mothers husband yet he must needes bee hir paramoure and father to all her children Therfore as long as you take y t Church of Rome for your mother you must needs be y e bond bastards of y e Diuel wherefore forsake y t harlot your mother y e you may be the free children of God your father If you knew what a wicked cruell mother you haue of her you would not long bee her children for if shee may bee counted a wicked and cruell mother y t will allure her childe to steale whereby he shalbe hanged or els doth cut his throte if he do not steale as she willeth him then your holy mother of Rome is the most wicked cruell mother of all other for if you do rob God of his glory Christ of his merites as she doth teach you then you shalbe 〈◊〉 in the endles paines of hell and if you denie to do it shee will burne murther or kill you because you doe not as she willeth you Therfore y e great extremitie of them that are vnder such a mother wyll enforce them if they be wise to flie from her and humblie desire God to their father And where you say y e your holy mother of Rome hath borne
haue her your mother is a verie whoore so this holy mother that I wil speake of was a very harlot if they that haue 〈◊〉 without husbāds are harlots For though Marie the mother of Christ did conceaue by the holie Ghoste yet I hope you wil not say but that this your mother did cōceaue by some other Your Pope Ioan the eight whose proper name was Gilberta a dutch woman of Magunce first went with an Euglish monke out of the Abbey of Fulda in mans apparell to Athens And after through her dexteritie of witte and learning was made Pope and so she ruled as pope two yeeres sixe monethes At the last that it might appeare what a holy matrone was head of your holy mother in a general procession openly she fell in labour and trauell of childe and so dyed by reason whereof the Cardinals vntill this day do auoyde to come neere that streete where your holy mother the Church of Rome receiued that shame So that all that whyle they had no man Pope but a woman Pope But though al this while they lacked a holy father yet they were sure they had a holie mother If euer ante might cal y e church of Rome their mother they that were aliue and vnder this your virgin Pope Ioan might lawfully call her mother for then they had a mother indeed y t was the ruler and head of their church It hath pleased you to entitle our Preachers ministers w t infamous actes but this act of your Pope Ioan was not very famous if yee marke it wel I am sure that in all these twelue yeres in which you so charge our preachers ministers w t infamous acts nor yet for this xx yeres nor at any 〈◊〉 vnder y e preaching of the gospel you are able to say that you haue read or heard y t euer our ministery was once touched w t such a notable infamous act as this y e was committed by this your holy harlot chiefe head ruler of your sayd holy mother I muse y t euer you can be so fond foolish 〈◊〉 once to thinke y t your romish church could be a holy mcther that was ruled and gouerned by such an vnholy harlot You shal 〈◊〉 now another famous Pope I may not say in famous for that is the liberal liuery that you vouchsafe to bestow on out preachers ministers pope Iohn y e thirtenth was full of all abhominable vices he was a whoremaster an 〈◊〉 incestuous libidinous a gamester an extortioner periured a fighter a murtherer cruel and tyrannous of his Cardinals some he put out their eyes of some of thē he cut out their tōgues of some he cut of their fingers of some 〈◊〉 noses and many other such like mercifull actes I must not say infamous actes he ordeined deacōs in a stable he cōmitted incest with two of his owne sisters he called for the diuel to help when he playd at dice he made boyes bishops for money he defloured virgins strāgers he made a stewes of his pallace of Lateran he lay with Stephana his fathers concubine w t other he put out y t eyes of bishop Benedict he caused houses to be set on fire he brake opē houses he drank to 〈◊〉 diuel c. If this Pope were Christes vickat thē Christ did chose for himself but a mad vickar he was far vnlike his master it is hard for you to finde such a famous fellowe I may not say infamous amōg al y e patriarks prophets or apostles do you thinke you can pick out such a one amōg al our preachers ministers of Gods word y t haue 〈◊〉 are or euer shal 〈◊〉 I think it wil be very hard for you to doe you might me thinkes well haue spared your notable infamous actes frō our ministers and preachers and bestowed them a great deale better vpō these your notable famous I must not say infamous popes for y t they did such notable famous facts y t none other can deserue to haue that title from them Pope Iohn the 14. caused one Petrus first to be stript naked then his head to be shauē to be hāged by y e haire a hole day together after that to be set vpō an Asse his face 〈◊〉 backward his hāds boūd vnder y e Asses 〈◊〉 so to be led through y e city y t al men might see him y t done to be scourged w t rods so banished the city Whether he was a chast pope or no I know not but it appeareth he was a very charitable pope according to y e charitie of your holy mother the church of Rome Pope Boniface the 7. caused Pope Iohns eyes to be put out after to be thrown into prison where he was as some say famished some say he was slaine by Ferrucus Your holye Pope Hilde brande was a notable Sorcerer and a Necromancer who on a time sent 〈◊〉 for a booke that hee had left behinde him who though hee commaunded them to the contrary reading a little of the same sodenly there came a greate sorte of Diuels about them wherewith they were almost out of their wittes and then the diuelles saide vnto them tell vs what you woulde haue vs to doe or els we wil fall vpon you then one of them that had the booke bad them plucke downe certaine walles 〈◊〉 to Rome which they did quickly and at last with 〈◊〉 feare they came to the pope and gaue him his holy booke It is said that the Pope hath the holye Ghost at commaundement but sure this Pope 〈◊〉 had the diuell at his becke It is no maruell though your Churche of Rome were a holy mother that was ruled and gouerned by such a holie father This holy Hildebrand hired one to lay great stones ouer the Emperours head in the roofe of the Church where he vsed to pray and to let them fall vpon him and so to kill him but the fellow that did so fell down and was dasht all to peeces with the same This was a famous deede of a Pope but you woulde haue saide as you might well enough that it had beene a notable infamous acte of a Preacher or minister of the Gospel Also this holy Pope Hildebrand 〈◊〉 three men to death before they were conuict or founde or approoued guiltie and caused them to be hanged without delay cōtrary to al law Also be caused the foote of a widowes sonne to be cut off not withstanding he had fulfilled al that was enioyned him by the saide Pope before and after his foote beeing cut off he died within three dayes after All you that woulde learne equitie and iustice learne here of the Pope I coulde neuer reade that Christ after hee had the woman that was taken in aduoutry goe away and sinne no more that eyther he commaunded the Iudges to put her to death as this Pope did or els that he caused
rather then purgatorie that 〈◊〉 speaketh of neuer a whit and it had beene as easie to put soules into Paradise as to pull soules out of purgatorie and thereby hee might haue got money enough But perhaps the Pope did doubt that the Angell that keepeth Paradise woulde not suffer these soules to come into Paradise but rather keepe them out and I doubt also that the Diuels that keepe your perillous purgatorie will not suffer these soules to come out of it if they be once in You say they that are very euill goe straight to hell I am sure you cannot choose but count them very euill y t 〈◊〉 did good deed in all their life such a one was the theefe that hangd 〈◊〉 the right hande of Christe for hee was but then newely 〈◊〉 so that hee had no time to doe anye good therefore hee beeing very euill by your sayinges is gone to 〈◊〉 notwithstanding Christe tolde him that hee shoulde bee with him that day in Paradise Therefore I must bee so holde heere either to reproue you or Christ. But because Christe the sonne of God is to bee beleeued before a Iesuite the seruant of the pope therefore your fantasticall saying heerein must needes goe for a fable And if the saide 〈◊〉 〈◊〉 not very euill and thereby not of the number that went straight to hell yet hee coulde not bee one of the 〈◊〉 but one of the meane sort that you meane for hee did no such 〈◊〉 as you speake of for his sinnes as Gods iustice required and therefore by your doctrine he went to purgatorie there to be purged by fire and so saued But because Christe which is to 〈◊〉 〈◊〉 before a Iesuite saide that hee shoulde bee with him that day in Paradise therefore hee went neither to hell nor to purgatorie but straight to Paradise Thus you may see an vnlearned 〈◊〉 hath confounded a learned Iesuite in and by his owne doctrine and thereby hath proued that your meane 〈◊〉 〈◊〉 both doe not goe to purgatorie and nowe because by your owne saying the very good goe straight to heauen the very euill goe straight to hell and the meane 〈◊〉 both whereof the theefe was one dying in the fauour of God but did not as you say such penance as Gods 〈◊〉 did require goe to Paradise therefore none goe to purgatorie and because none goe to Purgatorie therefore it is not like that GOD made a place for no body and so hereby I may conclude that your purgatorie is no 〈◊〉 You may see plainely howe fondly you wander to goe 〈◊〉 bout to proue your purgatorie without y e authoritie of the Scriptures therefore whosoeuer fauoure their owne 〈◊〉 it will leade them to folly and folly will bring them to falshood and falshood will sende them to shame therefore if you will auoide your owne shame bee no longer a 〈◊〉 for the popes purgatorie for the pope would neither sticke nor stande 〈◊〉 as hee doeth were it not more for the 〈◊〉 that hee getteth by it then for any truth hee knoweth in it The 23. parte TO maintaine and defende the peoples honouring of the pope and kneeling to him because you want Scripture you proue it by reason But to make Christe of a Cake there you refuse reason would proue it by Scripture Thus when the Scriptures will serue the popes turne then away with reason and let scripture come in place but if 〈◊〉 bee against him and reason will serue then away with the 〈◊〉 and 〈◊〉 reason come in Christe was as 〈◊〉 to 〈◊〉 knee led to as the Pope and yet the 〈◊〉 〈◊〉 〈◊〉 taken in 〈◊〉 whō he saued from death did not kneele but stoode before him Nowe 〈◊〉 Christe the sonne of God looked not to bee kneeled to for sauing of ones life then the Pope beeing not altogether so good as Christe shoulde not bee kneeled vnto for bringing men to endlesse death And also I am sure that the woman had more occasion to kneele to Christe for sauing her life then the people haue to kneele to the Pope to receiue his blessing And though the Pope cannot claime his 〈◊〉 nor to go in his pontificalibus by scripture neither can learn it either by the example of Christe or Peter yet when no other way will serue you will approue it lawefull with your owne reason which wee must take 〈◊〉 a lawe to plant the Pope in his pride And these are your words concerning the same At certaine high festiuall dayes hee that is the pope is borne from his palace into Saint Peters Church for at none other time or place is that thing vsed it is a matter so reasonable the circumstances considered as can be offensiue to no indifferent wise man c. The matter standeth thus at certaine principall feastes of the Church the Pope vseth to leaue his priuate chappell and to come downe to seruice in Saint Peters Churche at which time such great multitudes of people expect him there to receiue his benediction very many also to see him which neuer sawe him before being strangers and come from farre Countries to visite those holy places as it is impolsible for him to passe in and out through the preasse and to be seene to giue his benediction to al except he should eyther ryde or bee borne in his chaire And to ride it were very vnseemely and inconuenient hauing to passe through all Saint Peters great Churche where the moste preasse is and also for the passages of stones and stayres Wherefore they haue vsed alwayes to lift him vp in his chayre and so to conuey him through the multitude and this is all the matter which is so much exclamed at c. Which you say noteth rather malice in them that maligne it then conuinceth pride in the pope that admitteth it or any fault at all in the well meaning Christians who vpon so iust causes doe both desire and offer it For that Christe is the best patterne to followe of all other and did neuer vse such pompe to bee borne on mens shoulders neither in the temple of Ierusalem nor in any other place and because the Pope is by his owne saying but Christes Utcar or Deputie mee thinkes if you goe to reason that then the Pope should doe as his master did and vse himselfe rather more humblie then his master and not to passe in pompe and glory aboue Emperours and Kings more like a Soueraigne then a seruant You alleadge reasons and causes why hee shoulde bee thus caryed on mens shoulders but there is a greater reason that hee shoulde not doe so because Christe neither did so nor yet commaunded him to doe so I can shewe you a good reason why the Pope ought rather to goe on his feete then to bee caried on mens backes and that is this God hath giuen vs feete purposely to goe on and legges to carrie vs but God created not men purposely to carry the Pope and also heere
is an other reason Christ was neuer carrted on mens shoulders then it is not meete for the Pope being farre vnder him to be carrted many times on mens backes Christe went on foote in as great thronges of people as the Pope then it is reason that the pope goe in as great thronges of people as Christe Christe the sonne of God rede but one day in all his life and that was but on an Asse then the pope ought not to presume to ride many dayes vpon men The Jewes had more occasion to see Christ then the people haue nowe to see the pope yet Christe rode not on mens shoulders that men might see him but hee went a foote but the pope because hee will needes bee vnlike Christe hee is borne on mens shoulders for that hee woulde bee seene the pope must needes ryde in a chayre on mens shoulders or els you say he cannot conueniently blesse the people but Christ could helpe the blind heale the lame doe good to all people yet went on foot which did more good then the popes blessings Little Zacheus because hee would see Christe did get him by into a tree But Christe got him not on mens shoulders because hee woulde bee seene of little Zacheus You excuse the Pope in this his ryding in a chaire on mens backs because otherwise the people shoulde not receiue his 〈◊〉 It seemeth hereby that the Popes blessing doth descende but not ascende and falleth downe warde but cannot goe vpwarde So that if the people bee aboue the Pope his blessing will doe them no good but if the Pope bee aboue them then it will doe them great pleasure and so they shall neuer bee hungrie as long as they list not eate Yea and by this your great reason it seemeth that the Pope must see them whom his blessings must pleasure You had neede take heed y t your Pope bee not blinde for then all the vertue of his blessinges is quite gone But whereas you make such a great necessitie that the Popes on these festiual daies must thus be carried to blesse y t people I would know who 〈◊〉 this at their hands who 〈◊〉 them doe it who setteth them on worke forsooth neither God in his worde nor Christe in his Gospell I remember that Christ bade his Apostles goe into all the worlde and preache but hee neuer bade the Pope ride on mens shoulders in 〈◊〉 Peters Church of Rome to blesse the people And now because God hath not willed the pope to ride thus 〈◊〉 on mens shoulders to blesse y t people neither Christe hath taught or commaunded him to take such a glory vpon him but cleane contrary to learne of him to bee humble and meeke Therefore the Diuell the prince of pride hath set him on worke to ride thus gloriously stately vpon mens shoulders farre passing either Emperor or king therfore he must pay him his wages for god will pay none wages but suche as he setteth on worke and that labour in y t worke y t he willeth thē whose worke is only to be foūd in Gods word whatsoeuer worke it be if it be not there to be foūd thogh it seeme neuer so good it is none of Gods worke Wherefore all the reasons y t you are able to bring cannot proue the Popes 〈◊〉 glorious riding 〈◊〉 mens shoulders to hee so necessarie as you woulde haue vs beleeue because God neuer cōmanded it neither Christ his sonne did vse it nor allowed it Therfore though you cōmend the pope for his pompe to be as the 〈◊〉 of Christe yet you haue rather prooued him for his pride to bee Antichrist The 24. part AMong other of your exercises at Rome in on of the popes Colledges you commend this that followeth saying In the beginning of euery month they come al togeather in their hall and there after some prayer made eche man taketh by lot a little scroule of paper wherein three things are written first the name of the festiuall day of some Saint of that month to come Secondly some rare sentence of scripture Thirdly some special thing which the whole Colledge much tendreth The first is written for that eche man shall take that Saint which falleth to his lot for his peculiar protectour vnder God that month to pray for him for which cause eche man readeth the life of his Saint and noteth some vertue but of the same for his owne imitation c. Hereby it appeareth they cast 〈◊〉 who can happē on the best Saint to be their protector vnder god that month They haue one good turne that it is but for a month for they that happen on an 〈◊〉 Saint may haply light on a better y t next month But I woulde faine knowe who taught or willed you to drawe lots for Saints to be your protectours I am sure y t neither Christe nor his Apostles taught it or vsed it Therefore though the papistes and Iesuites doe so yet wee that are Christians dare drawe no such lots If Christe the sonne of GOD bee not a sufficient protectour then I woulde wishe you to caste lots for the Saintes to bee your protectours But surely in my iudgement if Christ the sonne of God bee not able to protect vs I can hardly beleeue that Saints that were but his seruants are able to doe it In deed the Apostles after Iudas had hāged himself did cause lottes to bee cast for a fellowe to bee ioyned with them in their Apostleship But I neuer hearde that any of the Apostles did cast lots for to haue Moses Dauid or any of the Prophetes to bee their protectours either for a moneth a weeke or a day There are certaine Heathenish people that haue a newe God or protectour euery day for the first thing they see in the morning whatsoeuer it bee that they take for their God all that day But you as it seemeth haue a better confidence in your Saints then they haue in their gods for bee they good bee they euill you keepe them for a month Marke in what diuelish dreames you are drowned by refusing Gods worde Doe you thinke that the Saints can protect you better than Christe Doe you thinke that they that could not be saued without Christ can saue defend you better than Christ Can sinners and the sonnes of men give you better than Christe that was sinnelesse and the sonne of God How are you blinded how are you be witched Christ hath taught vs to pray vnto God and shall the pope teache you to pray vnto Saints Christe saith Come vnto mee all yee that labour and are laden and I will ease you He doth not say cast lots for the Saints euery moneth that they may protect you and pray for you But if the Saints of God might bee your protectours as they cannot yet you had neede to take heede for if the popes Saints bee mingled among them you may chaunce hit of a Sathanist
euer wrote condemneth and detesteth the acte of simple fornication as a deadly sinne and damnable to the doers without repentaunce And our aduersaries shall neuer be able to charge truly our Catholike doctrine with the contrary It seemeth you woulde be knowne to be a proctor for the pope in the suffering and vpholding of his Stewes and also for the Catholike princes but if wee and these cuntreys that haue no such Catholike kinges as you meane shoulde haue houses of stewes your words import y t you woulde not allowe vs nor them therein Therefore the Catholikes haue a preeminence of the protestantes for it is lawfull by your lawe for them to commit whoredome and to haue Stewes but for protestantes it is not Wel though the pope you wil not allow vs to haue whores yet God his sōne Christ doth permit vs to haue wiues And if you take mee for an aduersarie of your religion then I haue alredy charged you withall and prooued in my saide booke called a perswasion from papistrie yea and also in this booke that your popishe decrees your doctours and doctrine doe not condemne it but maintaine and defende it But lest you haue forgotten it I will put you in remembrāce with this that doth follow Laurentius valla being one of the Cannons of Rome and therefore one of your Catholike Church and doctrine wrote thus Omnino nihil interest vtrum cum marito coeat mulier an cum amatore Vndoubtedly there is no difference whether a woman keepe companie with her husbande or with her louer And further it is thus noted in the decrees of the pope qui non habet 〈◊〉 loco illius concubinam debet habere He that hath not a wife in stead of her must or ought to haue a concubine Also the glose of the constitutions of Otho whiche will not I hope bee refused for a witnesse sayth thus It seemeth that the Church of Rome ought to dissemble the faulte of whoredome for the popes Marshall in deed receiueth tribute or pention of whores Const. Othonis de 〈◊〉 clericorum remouend It seemeth that the Catholike wryter that wrote this glose did not greatly condemne or detest eyther simple or double fornication vnlesse dissembling or wincking at whoredom be a condemning or detesting of the same Whereby it doeth not onely appeare that all your Catholike writers haue not condemned and detested simple fornication but also that the Curtezans haue paide tribute to the pope though you haue defended the contrarie Diuers suche I coulde bring but these are sufficient for a taste for you may feele by these howe sweete the rest bee If such lessons as these condemne fornication then the pope and all the Catholike writers that euer worte doe condemne and detest the same But seeing Laurentius valla that was one of your catholike religion and these notes and gloses of the popes decree doe allowe and maintayne it then I haue both charged truely your Catholikes withall and haue also prooued that some of your Catholikes as you call them haue not condemned and detested simple fornication as deadly 〈◊〉 and damnable but haue allowed and permitted it as though it were no such damnable sinne Thus hereby it appeareth that your woordes are but winde and that all your talke is not trueth If your popes condemne and detest fornication then why haue they giuen licences to keepe Concubines and Harlottes as it hath been most manifest in diuers countreys Nay in diuers places vnder the pope the Bishoppes and officialls haue not onely suffered Priestes to haue Concubines so that they payde certaine summes of money but also compelled chaste Priestes or Priestes that woulde haue liued without Concubines to paye tribute for Concubines affirming that the Bishoppe had neede of money whiche being payde it shoulde bee lawefull for them eyther to liue chaste or to keepe Concubines at their pleasure Therefore I muste 〈◊〉 say if licencing doeth signifie detesting and allowing doeth signifie condemning that then your Popes 〈◊〉 Catholike prelates doe detest and condemne simple 〈◊〉 cation But if allowing and licensing doe signifie allowing and licensing then your holy Popes and prelates haue allowed and licensed both simple and double fornication Therefore I maruell howe you can without blushing affirme that the Pope with all the catholiques that euer wrote did condemne and 〈◊〉 fornication as is before said seeing the contrarye is so euident and manifest The Stewes suffered at Rome doeth argue that the Pope doeth rather allowe fornication then condemne or detest it Then you say further Secondly notwithstanding this detestation the ciuil Magistrate may for the auoiding of a woorse inconuenience tollerate or permitte this sinne in some degree without fault and without any allowing of the sinne it selfe As GOD doeth tollerate with wicked men and with many wicked actes in the worlde which he detesteth and might notwithstanding let them if hee woulde and yet hee doeth not allowe of them for that he permitteth them Though this be a Iesuites iudgement yet we 〈◊〉 may not take it for gospel Where haue you learned that the ciuil Magistrate may for the auoyding of a worse inconuenience tollerate sinne in any degree that God hath forbidden yea and that without fault 〈◊〉 it seemeth that you Iesuites can picke out more for mainteyning of whoredome out of the popes Iawe then wee christians can learne out of Gods lawe for by Gods lawe sinne can not be suffered without fault that we can finde If this be true that you say then the ciuill Magistrate may tollerate and suffer loyterers vagaboundes and rogs that will not worke to steale thereby to auoyde the inconuenience of hunger or famishing But as worke and labour is the right remedie to expell hunger and not theft or stealing So marriage is the right remedie of your inconuenience whatsoeuer it bee and not the suffering of the stewes or whoredome But I woulde faine knowe what woorse inconuenience it is that will be auoyded by suffering the stewes or permitting this 〈◊〉 sinne of whoredome for you keepe that secrete to your selfe and haue not heere shewed it Can there come any woorse inconuenience by not suffering the stewes or by banishing whoredome then whoredome is it selfe 〈◊〉 which God hath forbidden and doth vtterly decest If you knewe well what inconuenience it were I thinke you woulde haue vttered it But because you conceale it I will now reueale it If your pope should put downe his Stewes and not permitte whoredome Then it woulde driue the fornicatours 〈◊〉 whores of Rome to marrie This I perceiue is your inconuenience that you count woorse then suffering the Stewes or whoredome But though you Iesuits count marriage a woorse inconuenience then whoredom yet Christ and S. Paul count whoredome a woorse inconuenience than marriage By your wordes that followe it seemeth that you take it to bee as lawfull for the pope and the ciuill Magistrates 〈◊〉 tollerate their Stewes and woredome as for God to tollerate