country of England sauing onely when it pleaseth you to steale in to your own aduauntage and to helpe forward some wicked practise For as for those others that you alledge of former times and of the learned of other countries when you come to this praesent time your portion is little or none in them In all ages and places God is woont to stirre vp some to rebuke the loosenes of those dayes wherein they liue especially when that great loosenes that popish idolatrie brought in amongst vs did so mightily praeuaile as it did and yet dooth at this time also in all those countries where yet it raigneth Whereas therefore those that you haue named doo appertaine either vnto former ages when popery raigned or to those countries that yet are in that miserable captiuitie and so consequently to those times and places that abound in all manner of loosenes and could not then and cannot yet get the opportunitie to debate the controuersies of Religion nor to sift out the corruption thereof what other thing were the former then or the latter nowe able to doo to better purpose than to inueigh so much as they could against that loosenes that so much ouer-whelmed all godlines amongst them But now when we come vnto you our discontented countrymen of England such of you especially as are the greatest stirrers and sticklers in these our dayes wee would gladly knowe of you whither wee might goo or where wee might seeke to finde anie of you all so tollerably occupyed To Rhemes But wee see well inough and too much a great deale what matters you hammer out on your forges there To Rome What is it else but euen the verie nursery it selfe of all these treacheries whereabout you haue beene so long imployed against the lawe of nature of man of God and what other thing is it that there you doo but that first you learne those Italian feates and then that you vndergoe the charge and addresse your selues to put them in practise Or shall we seeke out where otherwise you are heere and there lurking with those that are most like vnto your selues within the lande Wee may long seeke you before wee can finde you you lie so close and so much disfigurely your selues besides But whensoeuer we find you we are sure of this that wee cannot otherwise finde you occupied than in defacing the present state and the truth it selfe and lying the platforme of some rebellion or wicked practisse or putting the same in execution As for bookes of deuotion pietie and contemplation write them who will you are not the men that will trouble the world with any such matters Let others take the paines to doo them it is ynough for you when they are doone to take vnto your selues the glorie of them Though you bee not of that disposition nor temper that you can occupie your selues with so honest and godly and peaceable affaires yet when they are done your temper can beare it well inough both to make them as pack-horses vnto you to carie forth your errors withall and besides that to shrewd your credits and couer your practises vnder the claime and title of them But that you do so busily take vp and that in your owne person too loth to trust your harbinger with it all the roomes in the Catholike Church that none may haue place there but your selues alone who of all others here among vs are farthest from it that so it might the rather bee thought that this minâ— of coyning bookes of deuotion goeth onely with you and that to that end also you make the truth of Christ so to participate the very power and force therof to your most loathsome ridiculous popery as though it could not stand without it both these pointes are of such a nature at that the boldâ—ier you doo auouch them the lesse doo wee neede to make you answereâ— 10 And now that you com to the bookes themselues first you begin with the Resolution and therein first you charge mee with very ill dealing throughout the whole and then you come vnto certaine particulars The ill dealing that you lay to my charge throughout the whole is no lesse than corrupting falsifiyng and mangling of this your booke and of the Fathers and Scriptures alledged therein as appeereth in this place of your praeface and in the title annotations and table it selfe of this your new booke But are you so liberall to charge me so deepâ—ly vpon so small occasion as this Had you any thing at all elected your selfe of the selfe-same kinde of dealing which hee that â—et out your former Resolution vsed towardes the originall copie as before I noted by verie good proofe in my praeface to the Reader and out of the third and beginning of the fourth chapters of the first part thereof or but your fellow to whom I pointed in mine Epistle then both I could haue â—orne it better and others might haue thought that you had proceeded more orderly vnto it But you were taken with the manner and finding no way to helpe your selfe you thought best to passe â—â— ouer with silence and with open mouth to lay that fault to the charge of others so much as you might But to let you alone with your owne dooings and to deale no further with you but onelie so far as is needfull to answer your wrongful charging of me did I offer anie other discurtesie vnto you but only that in quietnes I left out that which I saw could not wel stand Did I it with any conâ—umelie or bitternes towards you And did I not plainly professe vnto all what it was that therein I had done Did those few things that I added or any parentheses as you call them put anie thing in that was contrarie to your profession or disagreeing from the argument that you had in hand If you found any of those things in mee how is it that you haue not brought them to light If not what colour of reason had you therein to exercise the bitternes of your stile against me Are you so farre priuiledged that you may set downe whatsoeuer you lift without controlment When you are disposed to set foorth error thay no bodie 〈◊〉 maintaine the truth Must you haue that libertie and freedome to sende vs in whatsoeuer you 〈◊〉 and must we bee tied to accept of all When you haue taken the Fathers and Scriptures captiueâ— and abuse them at your pleasure and very dishonorably hale them after you may no bodie stir to cut asunder their bands of captiuitie and to set them free from such slauerie of yours When wiâ—â— find you to haue dealt so verie iniuriously with the godly Fathers and with the Scriptures themselues must it needes bee corrupting falsifiying and mangling to redresse the same But that you 〈◊〉 so desirous to make your case all one with 〈◊〉 you are to know that you are but a scholleâ—â— you are no Father If it were ill doone so to deale with
new although it may seeme that you doo it not so much for anie good heart that you beare to the woorde of God as to auoide the outcrie shame that otherwise you must needes sustaine among men yet seeing that you doo so professe the written word it againe so directly goeth against many points of your professioÌ„ what do you els but wilfully damnably sin euen in your own conscience iudgment Insomuch that it is not onely granted by diuers of you that in your profession diuers things might wel be amended but also it hath bin by certain of your selues affirmed â—s touching ours that it is the truth that we affirme yet neuertheles haue said withall that the same was not meete for this present time for that it could not bee taught or published without the detriment of the Apostolike sea Then as touching Athanasius whom you bring in to make a greeuous coÌ„plaint against the Arrians for corrupting the first Nicene councell we know indeede that you made him to complaine that the Arrians burnt vp the canons of that councell and destroied the copies therof and this would you gladly let in to the perswasion of others by this your smooth allegation therof But the truth is that after that once you had forged the Councell of Nice to speake to your purpose and were taken in the manner by the Bishops of Affrike then to salue vp this matter againe you put an other forgerie thereunto that such canons as you alleadged might well inough haue appeared had not the 〈◊〉 burnt vp the copies of which you make Athâ—â—â—sius himselfe to complaine vnto you But this forgerie is so palpable that many waies it be 〈…〉 it selfe and by diuers of vs it hath beene 〈◊〉 so fully prooued vnto you that I neede not 〈◊〉 againe to stand vppon it So heere may you see the iust iudgements of God against you and 〈◊〉 how palpable blindnes nowe you are falne 〈◊〉 whereas you might haue brought many other Scriptures and Fathers to that purpose that you intended that is to shew that some are obstâ—sate and statly refuse the manifest truth and that heretikes haue corrupted diuers of the Fathers yet notwithstanding must you light on these and none others that were so fit to bee applyed against your selues and to bewray your owne â—â— dealing in matters of forgerie which so gladly you would fasten on vs. 12 The particulars that you lay to my charge are some of them the same in effect that alreadie you haue doone in the generall charge going before charging me with corrupting mangâ—ing and leauing out such things as stand to your humour but some others of them do varie therefro take an other course vnto them Of those that are to the same effect with the other some of them doe but concerne your selfe others the cause that you haue in hand Concerning your selfe you are greeued at this that I make you to speake as you say after the phrase of Protestants like a good Minister of England and as one that had beene trained vp in Iohn Caluins schools But as for your speech I meddle not with it as it is yours you may speake as you list for mee But if wee shall heare you in that which is good you may not looke to be allowed such a maner of speech as may depraue the thing it selfe and bee offensiue to those that heare you We know your meaning well inough and the intent of him that raigneth in you the prince of darkenâ—â—e By your good will you would giue no credite nor estimation to any thing at all that is good but because that such a course were too opeâ— therefore you can easily content your selues sometimes to commend that which is good so that you may do it in your corrupt manner thereby to abolish the power of it And in the processe of your booke we may indeed very well perceiue that you care not howe you speake so that you speake not like a good Minister of England thervpon belike you come in with your Hobdomndes Dopositum Pressures Confide and such like choosing rather therby to seem to walke in the clowds than to go on the ground as they doe But needes must there be a verie great desire to varie from others where so harde opportunities are rather taken than none at all But what are those places wherein you find your selfe most greeued on this behalfe Are they anie other but such as wherein you would haue holpen out the credite of some corruption or errour of yours vnder the name or title of others Which if in this I haue not allowed you to do haue I therfore made you to 〈◊〉 as a Protestant or one that was 〈…〉 Iohn Caluins schoole Haue I at anie time forced 〈◊〉 impugnanie one point of your own professione to affirmely of ours You haue made your 〈◊〉 but what haue you found In what one 〈◊〉 you alledged haue I offened that 〈…〉 My self did acknowlege what I had done 〈◊〉 far I had gone for that matter though I would not suffer you to speake here among vs 〈…〉 〈…〉 you would yet on the other side neither did I vrge you to determine with 〈◊〉 in these controuersies that were betweeâ—â—â— And therfore you haue not truly said that in al place 〈◊〉 conueniently I might I haue made you speak like a good Minister of England neither had 〈◊〉 anie time anie cause to hope that so good a worke might be wroght vpon you I onlie mended certain of your grossest phrases wherin of 〈◊〉 but of purpose withall you carrie foorth some 〈◊〉 also but I would you knew it that we shuld hold him for a yeâ—iâ— had Minister in the Church of England that hauing such â—ccâ—sioÌ„ to treat of 〈◊〉 godlines as here you haue taken should so much relie on bodily exercise wander so far froâ—â—ble substance of that which you take in hande and so weakely aâ—ow the truth as heere is doone Againe diuers of the matters that you handle are so impertinently confirmed by the Scriptures that you alledge as partlie I noted before vnto you that wee should not holde him for a good Minister in our Church that should apply them no better than so One of your profession it might verie well become but it were a shame for one of ours to make no better account of the woorde of God than to build such matter thereon as it neuer meant And whereas you make so light account of Maister Caluin that reuerend and godlie and learned Father it is no newe thing vnto vs wee knowe well inough that because he beareth you downe so cleane as he doth â—â— none of you al nor altogither are able to resist the power spirit that is in him therfore do you guash your teeth vpon him ease your stomaks with such reprochful disdainful speeches seing that learning truth do both faile you to incouÌ„ter with him The examples that heereof
withall not onely that these things are after a sort to be found among you but that the verie truth of them indeede is there to bee had though by most of you they are all verie much corrupted These are I trust sufficient for this matter and these haue I the rather alledged because that they are acknowledged also by one of the chiefe among your selues In which respect it where not amisse that you went vnto him againe and there learned how with his better aduise you might make these two to agree togither that he your master doth acknowledge such things to be graunted by others before and you his scholler should thus boldly set downe that it is first granted by me against all custome of my brethren Howbeit in this case also I may holde my selfe the better contented with this your dealing when as I consider that now-adaies you deale euen so both with Ierome Augustine also For whereas they both had so interpreted that place of the Apostle 2. Thes. 2.4 Ierome very plainely but Augustine somewhat doubtfully at the first yet afterward plainely inough also for that he would haue it to be not in templo Dei but in templum Dei tanquam ipse sit templum Dei quod est Ecclesia that Antichrist should sit not in the temple of Ierusalem as you would haue it but in the Church of God because you see that so the place maketh much stronger against you therefore make you light of their authoritie as plainly appeereth both in Bellarmine your champion and in your note in the Rhemes Testament on that place For whereas in this case you take it so ill at their hands that they should interprete that to be the Church of God because therby you find your selues to be tied for to seeke out your Antichrist there it is lesse maruel that now when Antichrist hath shewed himselfe so much as he hath you can so il bear that we shuld take any such course as auowing your state to be no better than the power of Antichrist neuertheles we shuld grant you to be of the church generally And yet notwithstanding Ierome in an other place also whē out of the end of the 2 chap of Sophony he fore-sheweth that in time then to come maruelous grieuous things should befal the church in the time of Antichrists raigne althogh they be such as at the first sight may seeme blasphemous for any man to say that such thinges at any time should befal the Church of God as himselfe doth there confesse yet neuertheles hee saith there in the raigne of Antichrist it shal be turned into a wildernes deliuered to sauage beasts that it shall suffer whatsoeuer the prophet there describeth Wher you may see that notwithstanding that it bee the Church yet doth he not stick to say that it should notably be eclipsed that by the power of Antichrist also that althogh Antichrist should so ouerlay it that it should become as a wildernes be so much pestered with all noisome beastes yet dooth hee name it and account it the Church notwithstanding But you think you haue sped very wel made a good market in that I haue termed that Church to be the true Catholike Apostolike church wherof I allow you to be members by outward profession generally But you need not boast so much of your peny-woorths as you would gladly seem that you might For those titles of true Catholike Apostolike do but appertain to the church in grosse or generally in respect of the name or faith of Christ that there is professed are not communicable or to be imparted to all the members therof indifferently or to all those sorts that after their maner are vnder the same but onely to one sort of professors therin such as togither with the outward name are of that profession indeede that outwardly they doo pretend From which because you are so farre departed as you are therefore haue you no part at all in anie of those titles in respect of your selues although they doo belong vnto that Church in respect of the faith that it professeth whereof you are such rotten members as you are And though your selues are corrupt and in truth goe directlie against in manie great and speciall matters that are of the substance of it the selfe-fame faith that in tearmes you professe generallie yet neuerthelesse the faith it selfe that so you professe beeing considered not as you holde it but as it is in it selfe and as it is holden of vs and all others that rectifie our profession by the written woorde is of that nature as to which those titles of true Catholike and Apostolike do of right appertaine Which once being so fully and truly inuested in them what hindereth but that though not corrupt members yet the whole may rightly take that denomination both in respect of the faith it selfe and in respect of the professors of it one sort truly holding the same the others also professing none other but onely the same generally Doth not a land rightly take his denomination of that graine wherewith it is sowne though afterward both it selfe be thin and not onely certaine other graine besides that came in with it or else the ground it selfe hath yeelded is nowe spread among it but is full of weeds likewise If you can be content to allow vs the one you shall find no reason left you why you should denie vs the other Much lesse if you call to remembrance that the same Church whereunto Christ and his Apostles and all his Disciples adioined themselues and from which Christ did neuer seperate himselfe notwithstanding the great corruption and contempt of the woorde of God and of Christ himselfe that raigned among them was notwithstanding a true church grounded on the election of God and of the doctrine of the lawe and of the Prophets generally or in respect of the whole As for my selfe if I had not in as plaine speeches and in as full and resolute maner denied you to bee anie true members of the Church of Christ and so consequently had not therewithall opened mine owne meaning and cleane shut you out from the enioying of anie good roome therein then might you with some better colour haue made such vauntes of those your peny-woorths But when I did as fully condemne you for rotten members as I did allow you in that other sense to bee of the Church it was I warrant you but Sardonicus risus and a poore seelie ioy that you had thereby As therefore in respect of the faith that in grosse you holde and for the reuerence that I beare thereunto as it is in it selfe but not as you holde it I allowe you in such sense to be of the Church so bee you sure and if need be I confirme it vnto you againe and againe that in respect of your fowle and great Apostacie I also as well as my brethren account you bee as
had beene cleane chased out of the field of al good learning Which of you al now thinke of the best you must withdrawe your eies from your selfe and from such others as you are was euer able in learning to stand vnto the cause you had in hand Supposing at the first that the Scriptures would haue serued your name were yee not faine to abandon them and to flee for helpe to the Fathers And when thence also you were beaten out were you not fain to run to the Church and there to entrench your selues in this that the Church can neuer erre As nowe likewise when you see that in that also you cannot be safe nor able to stand against the forces that come against you your onely helpe and last refuge is the perswasion of your owne conscience that so you haue beene taught such is your conscience and so you beleeue And yet I denie not but that sometimes you come foorth with some floorish or shewe of learning but yet to no purpose because that all such furniture of yours is but as a band of scattered men ofteÌ„ foiled vanquished already such as now wil abide or stand no longer togither but only till the enimie come When the captaine being hardly followed on by the enimie retireth his souldiers within their treÌ„ches or to any other strength or place of defenâ—e is it not a token that himself his company is euer weake to keep the field yea though himselfe and his soldiors too should vaune neuer so much that they could To come vnto your selues it is your manner now-adayes to talke much of learning to aduance your selues aboue the moone to make others as grashoppers in your sight and yet notwithstanding what one controuersie is there of anie importance wherein you will standeth the triall of learning what other thing doo you with all your confederates but onely retire them to their trenches What other learning is it that you teach them whereby to defend themselues in those causes but onely that so they are perswaded and that their conscience already is setled may not be mooued Had you any helpe at all in learning would you not teach it those your adherents Nay would it not â—â—â—ene as fast among you from one to another as other things are woont to doo that make for your purpose Or are you so readie to helpe one another in other matters of lesse importance and could you bee so forgetfull or so careles in this No no there is another matter in it You haue therin a priuie maime it is not in you that is the cause that you do it not Goe talke of our learning among the ignorant and of the goodnes of your cause to those that beleeue all that you say we knowe well inough that your cause is naught that you haue no learning at al that can defend it What faire offers haue often bene made you your selues do know caÌ„not denie if you would how weakly you haue behaued your selues in answering of them though you can not find in your harts to acknowledge and make your frends beleue you do not see it yet others do see it and glorifie God that now the nakednes of that strumpet of yours is so discouered that al meÌ„ may see that she was nought els for all her glittering wherwith she hath now so long deceiued vs but onely an arrant harlot most odious to God a â—â—etestation to the godly yet notwithstanding that in the iust iudgements of God a snare to you For it was meet that her illusioÌ„ shuld be stroÌ„g vpon you that hardened your harts against the gratious calling of God could neuer yet to this day be induced to receiue the loue of the truth Hauing so spoiled so many of vs at once of al our learning belike you are in som need your self when you scamble so harde with those for it that haue so litle by your own confessioÌ„ then you put with full sailes a trim gale of winde into an other fancie of yours as mad as this that is gone before and supposing it to be an hauen where you might well and safely harbour needes would yor arriue and come on shore but it is but a sand-bed you are deceiued it holdeth you of and will not suffer you there to land For now with one breath but it is but a vaine blast you do both vtterly depriue all vs of abilitie and power to make anie books or treatises of deuotion pietie and contemplation and challenge that to be a feat belonging to your selues yea proper and peculiar to you alone And but that I am nowe to keepe mee onely to that which is in this parte of your praeface which you direct against me it were a sport to see what reasons and Scriptures you gather togither towardes the ende of this your wandring and wrangling praeface and how you vrge them to make for your purpose in this matter But are you so perswaded indeed No not so it is an other matter you shoot at You know that you had for your glorie and for your bellies very much of late corrupted the truth of Christ that in such sort you had setled your errors in the hartes of the ignorant that they cannot be cleane rooted out yet And now because that wee are so busily occupyed in laying foorth your manifold errors and corruptions before the people of God by the Scriptures by the Fathers by Councels and al which is the thing that in this age of ours and as you had corrupted religion vnto vs was and yet is most of all others to bee done of vs this doth go so neere vnto you and you find your selues so netled withall and so little able to stand against it that nowe you crie for bookes of deuotion And heere it is not vnwoorthy the marking that so soone as you haue abased vs in matters of learning to aduance your selues immediately you are so deuout cal so hard for books of deuotion remembring belike that how vnlearned soeuer then in your sodain passion you had made vs yet you found that wee had alreadie so hardly beset you in matters of learning in all the controuersies that are betwixt vs that now you thought it best to call vs to bookes of deuotion that so the follie of Gahal of old might be the more liuely represented in you vnto this present age of ours For as he in the absence of Abimelek had made light of him but the next day after when he was come needed then to be egged on turned his backe and was ouerthrowne so you likewise that in a little forgetfulnes what foils you had taken in the matters of controuersie that are betwixt vs so boldlie bereaued vs of all good learning by and by after vpon better remembrance of those matters brag vs so hard with bookes of deuotion that in the controuersies it seemeth you graunt that you are not able to go
come anie thing neere For therein perhaps must be declared and that more largely that the regard of temporall commodities set aside all other respects reasons allurements motiues and considerations which heauen and earth can yeeld whereby to stirre a Christians man to imbrace any religion are all for you and none for vs. But auaunt Sathan Hast thou not yet left thy woonted bragging Art thou not yet perswaded but that thou maiest bee able so farre to aduaunce so notorious falshood of thine which is so plainely discouered alreadie Wert thou not sufficiently foyled before when as thou didst but vaunt of the kingdomes of the world and the glorie of them as if all were thine and at thy disposition but that nowe thou hast so farre possessed the mindes of some as that in them hauing gotten the place thou art not ashamed now to say that whatsoeuer argumentes of perswasion there are in heauen or in earth they are all for that corruption that thou hast scattered into the church and none at all for the truth it selfe As for thy selfe it is but thy kind thou art a lier from the beginning and the father of all falshood and lies And as for those that thou hast so far bewitched it is the iust iudgement of God that they illusion should bee so forcible and strong against them because they would in no wise receyue the loue of the truth But for the matter that is in hande neither thou nor thine shall euer be able to come anie thing neere vnto that which thou wouldst seeme that thou could It is not in thee the touâ—eâ— that thou hast taken in hande thou art in no wise able to finish In boasting thy selfe so immeasurably thou hast more plainly discouered thy shame For either must thou with shame giue ouer this proud vaunt of thine or els so farre discouer thy weaknes whensoeuer thou shalt attempt to do it that thereby thy shame shall be the greater Howsoeuer it be this glorying of thine must needes be confusion shame to thee it is too late to auoid it now But to leaue your prince that ruleth in you â—â— to come to your self again I pray you good Sir haue you already so clean forgotten how litle able to performe that enterprise your late champion was that hauing gotten half a score reasons on behalf of your profession such as hee thought none could answere with great confidence did publish the same challenging all men to make him answere quickly found that neither hee nor his fellowes were in any wise able to stand vnto it Was this Icarus of yours so lately ouertaken that so plainly in that presumptuous follie of his yet must you needes bee renewing the same point of folly again to the ouerthrow of your self likewise Neuertheles by mine aduise it were not amis that as your bel-fouÌ„ders were wont to desire their staÌ„ders-by to say a sort of pater-nosters auees while the mettal was ruÌ„ning or as when your great masters wold haue faced vs down that a late Princes of ours was with child they ordained processions made publicke praiers that it might be a man-child a proper one too so you likewise seeing perhaps it must needs be done and none of vs may say to the contrarie would now aduise you of such necessary helps before hand that they be not wanting when you should need them Againe must the regard of temporall commoditie bee set aside in this account as a matter that is onely for vs not for you If you meane that the profession of faith that we do hold must needs be more welcome to others because it deliuereth them from power of darknes and miserable seruitude wherinto of late you had brought them in this case I graunt you said very truely but nothing at all to your owne purpose and consequently we cannot bee perswaded yet that you had so honest meaning in you But if you meane that we which are the teachers of it teach it but for our owne aduauntage and not for the truth it self which lieth fairest for your meaning and most agreeth to your disposition then must I tel you that herein also you â—latlie pronounce against the knowne and manifest truth For who seeth not or howe can your selue denie but that in regard of temporall commoditie â—â— had beene much better for vs to haue taken parte with you than so far to haue sundered our selues form you if so be that we could so haue held out the woord of god or beeing once come in haue suppressed it againe Is it not a readier way vnto temporall commoditie to keepe men so ignorant of the sufficiency of their saluation in Christ that we may thereby haue them euer to hang more vpon vs and to make no ende of endowing vs with the best things they had for their soules health then to teach our saluation in him to be so absolute and in himselfe so fully accomplished to all beleeuers that the people of God need not to seeke for such by-helps to any other whatsoeuer Is it not a readier way to temporall commoditie to make kings princes beleeue that they must hold their crowns and kingdoms at our plesure then plainy to acknowledge the fulnes of their right and power and that wee therein haue in no wise to meddle with them But the reasons are manie that turne this backe to your owne bosoms What dealing then is this in you to lay that on vs which is yours and so boldly to set vs downe so great vntruthes Or what one part is there of your profession euen in the cleerest of all as you do vse it that one way or other do ot not specially respect this temporall commoditie that you would faine haue so far from you and so neere vnto vs that is either your profit or els your pleasure or ease or at least your credit or estimation with others or yours at least much more than ours to all intents and purposes whatsoeuer But hauing once brought your fauorites to this that they shall but heare you and read such thinges as you set them downe and vtterly refuse and despise all others besides wee graunt it is for you to set a good face on the matter how bad soeuer the cause be that you defend that so those miserable adherents of yours may gather the better hope they are right when they see that you do so boldly defend them and neuer be able to find how farre you doe abuse them because they reiect or abandon from them al such as should bring them to the knowledge of it In the meane season you are no babes that can so cunningly handle your matters And thus much as touching that part of your dooings where in you haue directed your stile chiefly against mee but yet against others withall 33 As for the residue that in this your second edition you haue otherwise brought vs my selfe doo not meane as before I saide to go