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
of Jesus haue with a great othe accursed them and denounced them for heretikes Euen thus you are in all pointes like to the proude learned Pharisees that were the enemies of Christ for that you boaste of your important learned personages dispising our simple and small learning as they did And as the common people of the Jewes that beleeued in Christe whom the Rulers and Pharisees accounted accursed was in the true way though they saide they were in errour Euen so our Simple learned ministers and the common people that professe the Gospell are in the true way though you count them in errour and you in errour though you bragge of the trueth A great sorte of our ministers and of the cleargie though they be not so learned in the Latine and other tongues as some of you Jesuites are and other of your important learned personages reuolted from vs though we haue thankes bee to GOD a great sorte besides no small number of young Jmpes that are able to matche you euery way haue better knowledge and sounder iudgement in the scriptures then you haue Yea and they are sory at the verye hearte to see you so wilfull ignoraunt in the trueth whom GOD accepteth a great deale better then you with all the learning you haue you were better to haue lesse learning with truth then more learning with falshood Saint Augustine saith Multo minus malum est indoctum esse quam indocilem It is a great deale lesse harme to bee vnlearned then to bee wilfull or vnapte to learne Saint Ambrose saith Non in dialectica complacuit deo 〈◊〉 facere populum suum Regnum enim dei in simplicitate fidei est non in contentione Sermonis It pleased nor God by logique to saue his people for the kingdome of God standeth not in contention of talke but in simplicitie of faith Irenaeus writeth Melius est vtilius Idiot as parū scientos existers per charitatem proximos deo fieri quam put are semultum scire c. It is better a great deale for men to be ignorant and to knowe but litle and by loue to drawe neere to God then to thinke themselues to knowe much and to haue great experience and yet to bee founde blasphemers against God Saint Ambrose also saith Verba philosophorum excludet simplex veritas piscatorum The simple plaine trueth of Fyshers confoundeth the words of the learned Philosophers Here you may see the learned and auncient Doctours doe preferre the simple fayth and playne trueth of Jdyots and poore fyshers before wilfull deepe contentious disputers and learned Philosophers Therefore you haue no such cause to bragge or boast neither of the great number of our Ministers neyther of your important and learned personages that are returned to you But you and they haue great cause to bee sorie that you haue forsaken your obediencie of your most louing lawfull and mercifull Queene and sworne obediencie to that Antichrist of Rome through continuing in whose diuelishe doctrine vntill your last gaspe you will bee brought into perpetuall destruction both of bodie and soule in hell 〈◊〉 for euer Except you repent Therefore bee not wilfully blinde but open your eyes willingly and resist the manifest trueth no longer The 12. part YOu followe your olde song still for as you said before that M. Nicols is but base wares here you say that he in good sooth is not worth the taking vp beeing founde in the streete c. Sometimes a lewde lye dooeth lurke vnder a good sooth you that do sweare to maintein manifest 〈◊〉 you will not sticke to lie when you sweare not at all though you say in good sooth You looke that this smoth 〈◊〉 of yours shoulde procure your reader to credite you 〈◊〉 as the Foxe when he lyeth still as dead doeth hope of a pray so you by this your smothe sothing hope to winne the simple reader the rather to beleeue you Master Nicols may be glad that you limitted the place or els you woulde not haue allowed him to bee taken vp at all Well it was happie that hee was not founde in the Streete else by your doome hee was not worth the taking vp and so he shoulde haue lien in the streete and perished For who will take vp that thing that is not woorth the taking vp It seemeth that some places are luckier then other and some more vnfortunate then other The Pope hath his best lucke in his chayre for there hee can not lye saye what hee will And Master Nicols hath his cheefe misfortune in the streete for anie where but there hee is woorth the taking vp One may nowe easely gesse that you woulde not haue taken him vp if you had founde him in the streete May woulde not some of you Iesuites haue beaten him downe if you had founde him in Rome out of the streetes faire 〈◊〉 friende at neede Christe thought him woorth the taking vp as it doeth appeare for euen hee him selfe and I take him to bee as good as your Pope and the beste Iesuite of you all did not thinke scorne to take him vp and carried him on his owne shoulders as one of his loste and strayed sheepe Therefore what so euer you say Master Nicols was woorth the taking vp or els Christe the Sonne of GOD woulde not haue taken suche paines to haue carried him on his owne backe You may see here what a great 〈◊〉 there is betweene the Pope and Christe for the Pope woulde thinke scorne to carrie one on his shoulders especially M. Nicols as Christ hath done Yet the pope shoulde be the inferior of the two Christ the sonne of God 〈◊〉 carrie one hole man on his shoulders but the Pope wil carrie none but must be carried on y t shoulders of foure men at y e least Therfore y e pope may haue a sheep I perceiue lie a good while in a ditch ere he wil take him vp nay they that be y t Popes Gotes must be miuen to beare him on their backes O how happy are those sheepe y t Christ beareth on his shoulders but how 〈◊〉 are those gotes that beare the Pope on their backes The thirteene part VVHere you say that our fraude or feruor is to make mountaines of mo wlehilles I am sure that you by your Papisticall power doe make mowlehilles of mountaines Christ 〈◊〉 the kingdome of heauen to a little graine of mustarde seede Math. 13. For as out of a litle graine of mustard seede though it seeme very small springeth goodly faire braunches full of leaues Euen so of the worde of God though it seeme little or of small value in your eyes doth spring and grow y e fellowship Church of God that shall raigne in y e kingdome of heauen for euer with Christe In this respect wee make mountaines of 〈◊〉 But you cleane contrarie make mowlehilles of mountaines for whereas mountaines in diuers places of y e scriptures is taken for
allowed for a sufficient authour against you who affirmeth that their damnation is iust that doe euill that good may come thereof Nowe if by Saint Paules wordes we may not doe a small euill whereof great goodnesse may followe Then the pope may not suffer shamefull Stewes for whoredome which is a haynous sinne whereof great mischiefes doe come And if their damnation be iust that permit a small euill whereof goodnesse may grow Then their 〈◊〉 must needs 〈◊〉 〈◊〉 that doe or permit many abhominable sinnes y t bring great mischiefes withall 〈◊〉 it appeareth that you haue a deepe consideration of the corruption and lewde inclination of men but to correct such corruption Saint Paul teacheth vs saying To auoid fornication let euery man haue his wife But you that haue a deeper sight herein then S. Paule think it is better if mē bee full of corruption lewdly inclined to haue Stewes set vp and suffred that euery man may haue his harlot I would haue thought that a wicked thing a fault had beene so nigh a kinne y t a wicked thing coulde not haue byn tollerated or suffered without a faulte But now because you say so I must change my minde thinke that one may sinne or suffer a wicked thing without fault Doubtlesse you Iesuites haue a merueilous deepe learning you haue heere loosed such a knot and vnioyned such a ioynt that neither Iesus Christ himself nor all his Apostles did euer vndoe A wicked thing may sometimes be necessarie with Iesuites because idolatrie blaspemie is counted most holy with thē alwayes but a wicked thing cannot be 〈◊〉 meete with true Christians at any time Surely you haue waded very deepe for maintaining of the Popes stewes his suffering of y t same yea you proued very learnedly before that if the Curtezans payed money to y t 〈◊〉 yet it were a punishmēt not an allowance of their life But if one may be punished with paying of a noble for stealing xx pound I thinke that punishment would not make him leaue stealing The 28. part AND then you followe with these wordes It appeareth plainely by Saint Paule who saith that 〈◊〉 of necessitie must needes be and by Christ who affirmeth that scandales that is slanders must needs come yet neither Christe allowed of scandals nor Saint Paule of heresies If y t pope allowed no more of whoredome then Christe did of staunders nor Saint Paul did of heresies his Stewes at Rome woulde not haue beene so long vp nor the curtezans there so long suffered Mark how you goe about to beguile your simple Reader as though these wordes of Christe or Saint Paule woulde excuse the popes Stewes or the Pope for suffering them and as though the Pope in suffering the Stewes did not allowe the Stewes Christe nor Saint Paule did speake of slaunders or of heresies of any particuler Towne or Citie where they had temporall or worldly power to suppresse the same for they had no suche gouernment as the Pope hath at Rome For if they had they would not haue taken money of the scandalers or heretikes as a due punishment therfore as the Pope doth for whoredome at Rome which you excuse as a punishment for their euil life For though Christ had no worldelie authoritie for that his kingdome was not of this worlde yet hee aduentured without any worldly commissiō to beat out the buyers and sellers out of the temple so much he did detest their violating of the house of God But if Christe shoulde haue taken money of the saide chaungers of money and so haue gone his wayes and let them alone woulde it not haue beene thought that hee had allowed their doings therein for money Yes I beleeue Euen so whatsoeuer you say the Pope doth allowe the whoores of Rome because hee taketh yeerely 〈◊〉 of them therefore yea and is partaker with them in their sinnes and whoredome For if hee did not allowe the Stewes and their whoredome hee woulde whip the whoores out of Rome as Christe did the money changers out of the temple and woulde either pluck downe the houses of the Stewes or els put honest and vertuous women in them Thus though you woulde haue Christe and Saint Paul to defende and boulster the Pope for suffering the stewes and Curtezans in Rome yet neither Christe nor Saint Paule will serue your turne therein Christe and Saint Paule are much beholden to you that bringeth them foorth as witnesses for the vpholding of Stewes and whoredome you that are a Iesuit and maketh as though none 〈◊〉 Iesus more than you should haue produced Iesus in an honester cause then this whatsoeuer you had done by S. Paul but you are so farre in loue with the Pope that to make him seeme honest you sticke not to aduenture to make Iesus Christe vnhonest and to couer the Popes shame you would defame Christe Surely when Christ was heere on earth and vnglorified hee spake against whooredome and doe you think that hee being nowe in heauen and glorified will bee a boulsterer of whoredome Christe saide when hee was heere Whosoeuer looketh on a woman lusting after her hath committed aduowtrie with her alreadie in his heart and do you thinke now that he can suffer whoredome it self If you loue Iesus then bringe not Iesus forth to mainteine your Popes Stewes and the whoordome in Rome The 29. part AND further to allowe the Pope in permitting the Stewes and whoredome you bring this reason saying I might aske why the protestants in England doe permit vsurie by their lawes that is doth not punish men for taking vnder ten of the hundreth I perceiue you Iesuites haue rype wits to defende the Popes Stewes and to approue his taking of money of y t curtezans for their whoredome to bee lawfull It is a strange matter that you can learne by our positiue lawes to mainteine y e popes stewes and to allowe whoredome but by our diuine lawe the Gospell you cannot learne to put downe the stewes and to reprooue the Pope for suffering of whooredome What our Princes lawes doe heerein permit I haue not to dispute with you but this I will say where can you approoue that any streetes with vs are appointed for vsurers to dwel in as you haue for whores in Rome Or that they haue any special houses to commit vsurie in for paying therefore a yeerely tribute to our Prince as your Curtezans haue to commit whoredome for paying a yeerely tribute to the pope or it commonly knowne of vs where to borowe money vpon vsurie as euery one great and small doe may knowe at Rome where the Curtezans doe dwell where any may play the whooremonger for money that liste no I am sure If wee haue any vsurers our Prince doth not know where they dwell but you haue allowed Curtezans in Rome and the Pope knoweth where they remaine And moreouer they y t lend money in this sort
disciples in which your calling though you reioyce doubtles you haue a great cause to mourne lament if you deeply wey and consider your execrable oth I haue a calling also though not great in the sight of the world wherefore I thinke you esteeme my worke the lesse Euen Iesus Christ the Sonne of God that called Peter and Paule and the rest of the Apostles hath called mee I thanke his diuine Maiestie for it where vnto I firmely beleeue that I was called before the foundation of the worlde according to the sayings of S. Paul for we knowe saith hee that all thinges worke for the best vnto them that loue god which also are called of purpose for those which he knewe before he also ordeined before that they shoulde be a like fashioned to the shape of his Sonne that he might be the first begotten among many brethren And whom he appoynted before them also he called and whom he called them also he iustified whom he iustified them also he glorified Rom. 8. Which calling I take to bee no simple nor smal calling nay it is a higher calling then to be called to bee eyther pope or prince for thereby I am called to bee one of the members of Christ which assureth mee that the body and head 〈◊〉 at length bee together And for that Christe my heade whereof through Gods goodnesse I am a member is nowe in heauen and shall raygne as a king there for euer then I one of his members and part of his bodie shall raigne for euer with him in heauen This is my chiefe calling I thanke God Now if I bee called to bee an inheritor of such a kingdome which is the kingdome of heauen passing all other kingdomes then my estate can not be simple nor small for he y t hath an estate of inheritance in the kingdome of heauē as I beleue verily I haue through Iesus Christ y t greatest emperor hath no such inheritāce on the earth the fee simple of the best Lordship in the world is not comparable to it Nowe you haue learned both my estate and calling which I my selfe haue tolde you that you shoulde take no further trauell nor paynes in learning my estate and calling for it seemeth by your saying that you meane to trie out my estate and calling for that you say as yet you can not learne it as though you doubt not but at length to find it out Therefore briefly to saue you some trauell I me selfe haue shewed you my estate and calling It may bee that this that I haue tolde you is not my estate and calling that you are so desirous to learne but my worldly calling and estate which if you did knowe then it seemeth you woulde worke wonders For then belike you woulde confute my booke which confuting perhappes you keep in store vntill that time Thinking belike it is not worthie of confuting vnles it were made by some profounde leaned doctor or one that is of some great estate calling But if young Daniel though hee was neyther doctor of diuinitie neyther of any great worldely estate or calling both confounded and condemned the two learned wicked iudges that were of great estate and worldely calling that sought the death of innocent Susanna then why may not I though I am neyther a profounde Doctour neyther of any greate estate or worldely calling haue sufficient knowledge to confute and confound with the word of God your Iesuitical or papisticall doctrine and the popes deuilishe Doctors that persecute kyll and murther the innocent members of Christ the professours of the Gospell or els it may bee that the confuting of my sayd booke consisteth in the knowing of my calling and estate You were best neuer learne my callinge and estate and so you may haue a very good excuse not to trouble your selfe with the cōfuting of my booke But if I thought you staied from confuting of it for lacke of knowledge of my worldly calling and estate I woulde my selfe describe the same at large vnto you but I hope there is no such misterie in confuting vnlesse it be found out of late by y e sincere societie of the Iesuits Yet that you may haue some better gesse of my calling and estate I will say thus much vnto you if it will doe you any pleasure I am neyther preacher nor minister I would to God I were apt or able for such a worthy function neyther prebendarie deane archedeacon parson nor vicar neyther haue nor yet euer had any liuing or worldly profite or commoditie by any of the same Therefore I trust to escape the name of a notable and infamous liuer wherwith of your courtesie you haue intitled our preachers and ministers But if my not being a preacher or minister will not saue me from your slaunder I must arme my selfe paciently to suffer it for as long as I doe not deserue it I care the lesse beseeching God that I doe not I had rather a great deale you shoulde speake euill of mee then say well of mee for this I am sure of that you wilfull and determined papistes and sworne or rather for sworne Iesuites as long as you are so can not commende a good protestante nor disprayse an euill papist therefore if you shoulde commende me I must become a papist from which God defende me or you must bee protestantes which I beseech God to graunt wherefore I may reioyce if you speake euill of me for then I am sure to be a professor of Gods woorde but I may lament if you say well of me for then I am sure I shoulde be a papist and an enemie to the Gospell If you coulde prooue that I haue been a traytour a murtherer a drunkarde a bearer of false witnesse and maker of discorde an oppressour or an extortioner or any such notorious malefactor whiche I thanke God you can not that shoulde not daunte me neyther make me once to shrink but should cause me rather to reioyce not that I had been such a sinner but that God of his goodnesse had called me from being a fauourer of vice to be a louer of vertue and from a seruant of Sathan to bee a childe of God Saint Paul was not ashamed to tell openly yea more then once or twise that he persecuted the saintes of God then which there can not bee a greater offence yet he did not reioyce therein but in that God called him to the Gospell and that hee was persecuted as one of the saintes of God and therefore with Saint Paule I am not ashamed what I haue been but I reioyce that God of his goodnes hath opened vnto nice the light of his gospel so that neither slander reproch neither any thing shal dismay me for that I am made a member of Christ and I say with S. Paule when I mas a childe I spake as a child I vnderstood as a child I imagined as a child c. But now through Gods grace and