vs whether you meane spirituall birth or temporall bearing vs on her backe I am sure you say most vntruly She may beare or bring foorth Iesuites if she will but shee can neuer beare or bring forth true Christiās if shee woulde as you that are Iesuites take her for your mother reioyce y t she hath borne you so we y t are Christians take god for our father are most glad y t we are borna new in christ through hearing of y e gospel working of y e holy ghost And 〈◊〉 for other bearing I am sure y e pope which is y e head of 〈◊〉 church hath beene so long vsed to bee borne on mens shoulders that hee will disdeyne to beare or carry any either on his shoulders or other wise Therefore in this that your holy mother hath borne vs take it which way you will is a most manifest vntruth vnlesse you haue some other mysticall meaning in it that is to busie for my braine And with our bringing vp I thinke your holy mother hath not been muche troubled for thankes bee to God our soyle hath and doth dayly yeelde vs sufficient sustinance and 〈◊〉 of all things yea that hath been such a long time since your holy mother hath curst vs for so long as shee blest vs wee neuer fared so well that the like hath not been seene God graunt wee be thankefull for it vnlesse you meane our bringing vp in Queene 〈◊〉 time by your holy mother which if all things bee well marked may bee called rather a beating downe then a bringing vp no doubt your holy mother tooke then great paynes with bringing of vs vp for they that obeyed her they helpt to feed her and bring her vp and such as stucke to Gods worde and refused her she did beate downe and burned them to ashes was not this a louing mother that thus brought vp her children If you meane of the bringing vp of master Nicols by your holy mother at Rome in feeding and releeuing him I must needes say that though it was to feeding of his body it was to the killing of his soule For your holy mother feedeth her children as cattell is fed for though the oxe is glad when he is put into a good pasture to bee fed yet the simple oxe is fedde to bee killed So your holy mother feedeth her children to the death of their soules and nourisheth them louingly to their endlesse destruction And as the oxe is ignorant that hee is fedde for his death so you little knowe the destruccion will follow this your bodily feeding Therfore if you woulde consider the ende of your holy mothers feeding of you woulde rather fast and fare hard in England vnder your mercifull prince then to haue all the pleasures you can wish vnder your cruell wicked mother of Rome Therefore 〈◊〉 from that feeding that will make you fast al wayes and shunne from these delicates that will driue you to the Diuell The tenth part YOU write in your sayde booke to the greate slaunder and reproche of our ministers and Preachers that if the notable infamous acts of ministers and Preachers onlie in this one Realme of Englande for the space of one dozen yeeres past were gathered into some one booke for the view of the worlde they woulde be more in quantitie and in qualitie more heinous than all that they haue gathered by great labour and much fashood in their seuerall bookes out of the liues of the woorst Catholikes for these thousande yeeres past ouer all the whole worlde c. If you had lamented the wicked liuinges and lasciuious liues of the ministers and Preachers of Gods worde as you reioyce therein you woulde not haue written so manifest a falshood as you haue done But as the Diuell is the father of lies so can not his children be tellers of trueth And as you haue detracted my booke without anie triall so you haue 〈◊〉 our ministers and preachers without any proofe or any argument but this your owne bare wordes thinking belike that you Iesuices shoulde be of such credite that your bare sayinges shoulde bee taken forsooth and your counterfaite coyne should goe for currant Whatsoeuer before I haue written of you I haue done the same with authorities and argumentes but this that you haue written against our ministers and preachers wee haue but only your penne for a proofe and your worde for a warrant But as I must needes confesse that many of our ministers and preachers haue not liued so well as they shoulde nor so godlye as I wishe yet it is moste manifest for certaine hundreth yeeres past that many of your holie Popes Cardinalles Prelates and Papisticall priestes haue liued so horribly incontinently and diuelishly that it will loath any true Christian to heare I doubt not but if you could haue mamfested your malicious minde against our preachers and ministers you would not wish such slight woordes so soone haue giuen it ouer but for that it would haue beene to busie for you openly to proue such a number of notable infamous actes against our preachers and ministers as you pretēd priuily with your penne You referre your readers in the mangent of your booke to the recordes of our temporal courtes Indeed y e Pope his prelates are wilier thē our spiritualty for none of their doings or deeds may be called to account but only before thēselues No lay mā may accuse you no tēporal iudge may cōdēne you nor no king may controll you wherby your diuelish practises may be kept priuie and y t the cōmon people shold not know your detestable dealings And because you would seeme to be saints though your liuings were lothsome you prouided a remedy for a mischiefe but if y e practises of your Popes the cōdicions of your cardinals y e blemishes of your Bishops the Acts of your Abbots the maners of your monks y e facts of your fryers y e chastity of your chānōs the pernitious doings of your priests for a thousād yeres past might haue come in questiō before tēporal magistrates ciuil iudges y t y e lay mē might haue cōplaind so a gainst thē according to their causes as they may do against our preachers ministers with vs thē I am most sure certain y t al the abhominable actes detestable deeds execrable enormities and filthy facts of them could not be conteined in a great number of greater bookes then the greatest bybles we haue For seeing there is so manie bookes filled with their filthy factes and detestable doings for all their restrained lawes and priuie keeping of the same what a number of volumes would haue 〈◊〉 farced therewith if euery one that would might haue written according to their desertes complayned to the temporall powers according as they had occasion Also it cannot bee that our ministers and preachers of Gods worde which is the director of trueth should generally liue so infamously as
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
as here you 〈◊〉 fasely you woulde not haue fathered those wordes on mee that I wrote not For I haue not saide that the papistes holde the pope to be very God c. For I am assured that a great sorte that fauour the popes religion doe not beleeue or holde nay rather that none at all doe holde the pope to bee very God Hoping there are fewe so fonde or any so madde and yet a great sort are fonde and madde enough And nowe that the indifferent reader may perceiue your craftie iugling and howe you haue foisted in your owne words in stead of mine here will describe mine owne woordes that they may answere for themselues And for that you haue displaced my woordes besides your adding too much in some place and saying too little in an other place I will set them nowe agayne among their owne fellowes And these they are that followe The Popes Canonistes say I say not the papistes holde that the pope may dispence agaynst the law of God The pope may dispence agaynst the lawe of nature The pope may dispence against Saint Paule the Apostle The pope may dispence agaynst the newe Testament The pope may dispence with all the Commaundementes both of the olde and also of the newe Testament These are my wordes in my sayde booke with their authorities quoted in the margent whereby the reader may perceiue that you haue both left out much of my matter and wronged my wordes The pope had neede to haue a large commission to dispence with all these And then on the next page or side following being the 99. page it followeth thus Who would thinke that these proude popes woulde suffer themselues to bee called God or that any woulde bee so beastly or wicked to call them so The popes Canonists haue moued questions whether the pope be God or not I said not that the papistes hold the Pope to be very god as you haue misreported mee And one saide thus presently before his face in the Councill of Laterane without rebuke Thou art another God in the earth And the popes godhead is published abroad to the whole worlde in printed bookes Our Lorde God the pope These are my very woordes which you haue not onely displaced but also defaced whereby the indifferent reader may also perceiue that I saide not as you falsely haue alleged That the papistes holde the pope to be very God But here they may see plainely that I haue prooued without your reproouing that one sayde to the pope and he gentlie tooke it vpon him Thou art another God in the earth And that he is called Our Lord god the pope in a booke printed at Lions in the yeere of our Lorde 1555. which is not past xxvi or xxvii yeeres since It had been better you had not recited these words for thereby you are proued to haue falsified my wordes and that your pope was called another God on the earth And that hee was published our Lorde God the pope in a booke printed not long since Which if it be not to muche for any earthly man to take vpon him let the indifferent reader be iudge You 〈◊〉 seeme to ieast out the matter with reciting my woordes falsely as though it were sufficient for your reader to thinke they were Luptons lies beecause you haue written 〈◊〉 lies in your margent without any other reproouing or confuting But howesoeuer you 〈◊〉 me to lie it appeareth manifestly by the Popes Canonistes as is before written that the pope may dispence against the lawe of God against the lawe of nature against Saint Paul the Apostle against the Newe Testament and against all the commaundements both of the old and newe Testament All which dispensations you haue cleane left 〈◊〉 except the last and yet you haue falsified the same in two poyntes for whereas I sayde The Popes Cannonists say that the pope may dispēce you sayd that I say he dispenseth And whereas I sayde the Popes Canonistes say that the Pope may dispence with all the commaundements both of the olde and new Testament You affirme that I say he dispenseth both against the olde and newe Testament Whereby you woulde fayne proue me a lyer for if this pope that is nowe doth not dispence both against the old and newe Testament I shoulde haue lied if I had saide so So that heereby you showe your selfe to deale falsly and meane crafcely But if there were no more but that that you write and if it were none otherwise but euen as you haue written yet you haue not confuted my wordes nor proued me a lyer but rather affirme them by holding your peace for quitacet consentire videtur The pope that taketh vpon him to dispence with all these though hee were not called our Lorde God the pope as hee hath been maketh him selfe more like a God then a man Christ the Sonne of God that is a litle better then the Pope did neuer claime authoritie to dispence against the worde of God as the Pope here manifestly doth You Iesuites being in the popes fauour neede not care what sinnes you commit for the pope may dispence with them whatsoeuer they bee Here you may see that these are not Luptons lies as you haue written in the margent of your booke for I haue plainely tolde you where they are written and where you may finde them But the indifferent reader may easely perceiue that a Iesuite hath lyed most manifestly 〈◊〉 a Christian. The 49. part YOu haue also chopt in after your sayde falsified wordes w t are that the papists hold the pope to be very God certayne other wordes of mine recited almost two leaues before that not altogether as I spake them affirming therby that I say the papistes also holde the Pope to bee the light of the worlde and the Sauiour of mankinde In deede in the 95. and 96. page or side of my sayde booke I haue recited these wordes That the pope is the light that is come into the worlde that hee is the Sauiour of mankinde but you haue left out the rest of the sentences before whiche should haue opened my meaning therein and the right sence of the same And therefore to discredite mee and to make mee seeme a lyer according to your woordes in your Margent which are Luptons lyes you haue deuised and inuented most vnhonestly and vnchristianly wordes of your owne making all the woordes that followe to hange on the same Whose suttle dryft was thereby to prooue mee a lyer thoughe the wordes I recited agaynst the Pope were true For though the Pope hath been called an other God on the earth and though hee bee called in printed bookes our Lorde God the Pope as before I haue prooued and if hee haue been called the light that is come into the worlde and the Sauiour of mankinde with the rest as herein I shall prooue the same God willing yet if I shoulde according to
haue curtald my writing and haue 〈◊〉 out and foysted in what it pleaseth you Wee must thinke this honest dealing because a Jusuite hath done it but if a Christian had done so you woulde haue called it impudencie the mother of desperation But if mine owne wordes woulde haue proued me so vneloquent as you woulde make mee and that the same had beene so without sence as you woulde fayne haue had them I am out of doubt that then you woulde haue written mine owne woordes as they were But for that you thought they were too true to serue your turne Therefore to discredite me you displace and deface mine and trust in your own as though they were mine But though mine eloquence be small yet I trust the indifferent reader when hee hath throughly vewed my woordes and likewise weyed yours will as well iudge that my matter hath some method and my sentences some sence as you by corrupting them woulde haue made thē both without method and sence If the first part of my booke as you say be nothing but such argumentes as you before haue written for mine the reader had a good occasion rather to rende the whole booke than to reade the rest But they that shall thinke good to reade the rest of the first part of my saide booke what the argumentes are I will leaue it to their consideration trusting that the matter thereof is more meete to bee market then to bee mockt The 42. part VVHere as you say I haue made no first parte of my said booke at all yet there are such distinctions of euery matter as I thought sufficient But if you had been nie mee if you had had a name as you haue not I woulde haue come to you that you might haue taught me howe to haue parted my booke But nowe because you are namelesse it may beseeme my booke as well to bee without partes as you to bee without a name And if it bee lawefull for you to make a booke without putting your name vnto it then it is as lawefull for mee to make a booke without putting your partes vnto it Perhappes you woulde haue had mee deuide my booke into chapters I am sory I did not if you therfore would haue liked it the better Yet for all the Bible is in chapters you haue not the greater deuotion vnto it but though y e Bible is nowe deuided into partes and chapters it is harde for you to proue that the bookes of the same were at the first writing in chapters as they bee nowe For Christ when he alledged any text out of Moses or the Prophets yet he neuer mentioned any part or chapter where it was neither did S. Paule nor any other of the Apostles Notwithstanding when I am throughly perswaded that the bookes in the Bible when they were first written were deuided in such parts and chapters as they bee nowe 〈◊〉 to pleasure you withall I will deuide my saide booke into such chapters and partes But vntill then I 〈◊〉 desire you to bee content with my distinctions And nowe for that I did not parte my saide booke as I shoulde haue done wherein I was fouly ouerseen therefore I haue deuided this booke into parts to please you 〈◊〉 The 44. part THen you goe further with me and do say as foloweth In the seconde part hee wandreth by certaine controuersies but as without all witte and learning like an English doctoure citing all his matter out of lewels defence of Apologie Foxes martyrologe and Cowpers Epitomie of the Cronicle so without all 〈◊〉 or limitation of lying It is not for a Christian I perceiue to compare in witte and learning with a Jesutte You haue so much that I must needes haue the lesse but for that small portion of witte and learning that I haue I thanke my heauenly father for it What I haue therein I haue receiued And he that gaue Salamon his wisedome is able to 〈◊〉 mine I reioyce that I knowe Christ for that is witte and learning enough for mee And though you may excell mee in witte and learning yet the more you corrupt mens writinges and 〈◊〉 their wordes the lesse will your witte and learning be esteemed especially with the godly and wise All is 〈◊〉 witte or wisedome that you call so and all 〈◊〉 not foolishnes that you accompt foolishnesse your earthly wisedome is heauenly follie And Saint Paul saith the wisdome of this worlde is foolishnes with God Then contrary I may say that many take Gods wisedome to be mere foolishnesse I pray God that you bee not one of them And therefore though you say that I wander in the seconde part of my saide booke without all witte and learning I wandered so as it pleased God to directe me For though my learning as I must needes confesse is but small yet my prompcer in the making of that booke had learning enough for vs both For God I am most sure was my director and the holy ghost was my instructor For if the holy ghost will instrucc the godlie in their speeche that are witnesses of the Gospell then I am sure hee will instruct and guide their pennes that take his cause in hande and doe write against his enemies in the defence of his woorde And if a Sparrowe light not on the grounde without Gods prouidence then I am most certayne that I wrote that my booke which is a greater matter then a sparrows lighting on the the grounde not without the prouidence and helpe of God And if my learning bee small or if I bee without witte or learning then it is the more shame for you to professe and maynteyne suche a religion as an vnlearned man is able to disproue Which I am sure I haue done through the help of God by the scriptures Ancient doctours and naturall reason in my saide booke as the godly and indifferent reader may easely iudge Though you discommende and discredite it is as much as you may But I am most sure which before God I speake vnfaignedly the profoundest papist and the learnedest Jesuite of you all shall neuer bee able to confute or conuince it vnlesse you confute it with burning of it or killing of me Which are your chiefest argumentes to confute withall If you had as muche wisedome as you pretende to haue learning you coulde not haue been taken tardie and in such trippes as I haue taken you Therefore bragge not too-much of your witte and learning for the weake you see many times do confounde the learned and wittie If the cause you wade in were as true as it is false you shoulde with lesse learning then I thinke you haue gette a great deale more credite by writing than you doe But if you had tenne times more learning then you haue and my witte and learning were lesse then it is hauing the trueth on my side I woulde not feare to confounde you For seeing a brute beast and an Asse did reprooue the
reasonable For if in worldly affayres witnesses are thought best when they be liuing shall witnesses then be thought best in heauenly causes when they bee dead Antiquitie is no credite to an cuill writer neither late yeeres can bee any discredite to a good writer Time ought not to be preferred before truth but truth before time Christes and his Apostles words were as true and good fifteene hundreth yeeres since as they bee nowe Therefore the long continuance of the time since maketh not their wordes the truer or their authoritie the better So that if a mans wordes or writings are worthie to bee alleadged for authoritie a thousande yeeres after hee is dead then they may bee alleadged in his life time or soone after his death Wherefore if master Iewell late Bishop of 〈◊〉 〈◊〉 the reuerende and learned Doctor Cowper nowe Bishop of Lincolu and the godly zelous and learned master Foxe haue written wisely faithfully and truly as most assuredly they haue doone whose worthie workes you may well disprayse but neuer confounde or confute then they deserue nowe as well to bee alleadged for authorities as though they had written them a thousande yeere since And to tel you truly thes their learned workes procured mee to produce them for witnesses and to quote their sayings in my saide booke the rather thereby to allure mo to esteeme their writings and to reade their saide bookes So that if you consider all thinges well you ought neither to disdaine nor discredite my booke for alleadging authorities out of master Iewell Doctor Cowper and master Foxe who were and are famous godly and learned writers The 47. part AS you say I doe it without all modestie or limitation of lying whether I doe lye without all modesty it is very manifest that you haue falsified my woordes with no great modestie And as my lyes are without limitation so they are without number for that you are not able to prooue mee so much as with one lye for if you coulde your Reader shoulde haue beene sure to haue hearde of it But whereas you say without any further proofe that I lye without limitation I haue plainely prooued before that you haue lyed with limitation and so your lyes are limited and mine vnlimited My lyes are so farre hence and that is because they are without limitation that you cannot finde them but your lyes are so nigh hand because they are within limitation that I quickly spied them Well though to my remembraunce I haue not made any 〈◊〉 lye in all my saide booke yet I must needes confesse that I made a very foule ouersight in taking one syllable in steede of another which was in the intitling of my booke naming it a persuasion in steede of a disuasion But for your iust reproouing mee therein I haue I trust sufficiently set foorth mine owne negligence with the due commendation of your intelligence not doubting but that your gentle instruction shall bee a sufficient warning for mee euer hereafter for vsing persuasiō in steede of disuasion When you shall chaunce to make any moe lyes you were best let them bee made without limitation as mine were and then it will bee harde to finde them for yours were limited within such a small compasse that they were espied and catcht at the first The 48. part THen after you come to shewe my lyes but it had beene better for you I thinke not to haue vttered them for surely they will rather shame your selfe then credite your cause And these are your wordes that followe For hee saith that the Papistes holde The Pope to bee very God The light of the world the Sauiour of mankinde That they print him in their bookes our Lorde God the Pope That the Pope also acknowledgeth the thing taking himselfe in deede to bee a God That hee dispenseth both against the olde and new testament That hee biddeth vs not to forbeare swearing any day That hee alloweth all priestes to haue harlots That hee giueth licence for money to keepe as many concubines as a man will That his fast is to cramme in as many banquetting dishes as men can That all papists are worse and deserue more death then drunkards theeues murtherers and Pyrates This is Luptons charitable doctrine with many thinges more which I omit You haue gathered diuers of my words written in sundrie places couched them altogether at your pleasure here in one place And you haue further more cutte and curtalde them farre otherwise then I wrote them whereby you haue marred my method and drowned my sence making my woordes to hange together as feathers doe in the winde and all to discredite my booke Thus you doe not onely deface and falsifie my woordes but also you fetch them out of their due places where I did set them and doe place them in such crooked corners that they neither reprooue falshood nor yet defend truth And whē you haue done so you neither confute nor reproue them vnles you do it with these words This is Luptons charitable doctrine with many things more which I omit or els perhappes your wordes in the margent which is Luptons lyes haue confuted them If I shoulde haue gone about to confute you onely with false repeating and vnorderly displacing of your woordes without any more a doe then I had not takē halfe the paines I haue done I haue not delt thus with you as the indifferent reader may iudge for I haue not left out one woorde of yours neyther haue I added any words to yours nor yet haue I displaced anye woordes of yours But you when you haue falsified my woordes you leaue them at randon committing the confuting thereof to your reader whose misliking thereof who can not well like them as you haue vsed them is all the confuting that you desire If you did loue the doctrine of Iesus as well inwardly as hypocritically you professe his name outwardely you woulde deale plainely and truely as Iesus did But because you deale fraudulently and falsly you are rather of the feloshippe of Iudas than of Iesus Yet for all your falsifiyng of my woordes suppose that I had written the selfe same woordes before mentioned 〈◊〉 had placed them euen in such order as you haue done you seeme by your silence without further reproouing or confuting them that they are true For if they had been false why haue you not particularly declared howe and in what sorte they are false as I haue done yours Truely if they had beene lyes as they are not you woulde haue certified your reader wherein I had lied For you that woulde discredite me for mistaking of a sillable as you thought no doubt you would haue proued me a lier in all this if you could At the first beginning of which your falsified woordes you affirme that I say that the papistes holde the pope to be very God c. If you had ment as truely
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