A persuasion frō Papistrie there you altered not my words but wrote thē as I wrote them because you thought y t persuasion beeing mine owne woorde woulde disgrace or discredite mee But now you perceiuing that if you should write mine owne woordes as they bee they woulde not then serue your turne Wherefore you defaced and displaced my woordes and foysted in your owne to my reproche and to your owne credite as you thought But as coggers and foysters of false Dyse thriue but sorily by their trade so you by the chopping and chaunging of my words and foysting in your owne will gaine but little And as they for their cogging and foysting when it is knowne are so dispised that the honest doe shunne them so you when this your subtill shifting is spied for all you are a Iesuite will procure your owne shame Your Reader hauing any good consideration will not thinke but that my woordes hang better togeather then you wrote them But that your dishonest dealing may the better appeare and that the indifferent and wise Reader may iudge whether ' I wrote so fondly as you haue affirmed I will heere both write my very woordes that you so shamefully altered and also the occasion and the circumstance thereof For in this point I went about not only to prooue her 〈◊〉 greate mercie and Ienitie to the obstinate Papistes her disobedient subiects But also though some of the stubborne sort did so little consider her power that they woulde say that shee had no lawe to punishe or execute them for the same that shee had as great power and authoritie to make lawes and to punish them as Queene Mary had But all this you left out besides the marring of my sentences and arguments that the reader might thinke that it had neither good method nor matter And now heere followeth my wordes If he that counterfeateth the Queenes Maiesties seale for some priuate profite breaking thereby but one part of her lawes is a Traytour and is therefore put to death Then are not you that are obstinate and disobedient Papistes Traytours And deserue death that hate your prince without any cause and that withstande and disobey all her godly lawes and proceedings In the louing and obeying of whome and the keeping and obseruing of whose lawes and orders her Graces safetie the preseruation of her person the conseruation of the common wealth and the prosperous state of this Realme doeth chieflye depende If heereby you will not willingly see what you are I feare against your willes you will feele hereafter what you are Open your eyes therefore and see what a mercifull Queene you haue that euer since shee beganne to raigne hath rather mercifully without lawe sought to winne you then cruelly by lawe to enforce or wounde you Thinke not because shee suffereth you that therefore shee cannot punishe nor execute you whiche if some of you sticke not to say openly many of you I beleeue thinke the same priuilie Thinke not because shee hathe made no lawe for you that therefore shee can make no lawe for you for the Queenes maiestie hath as great power to punish the Idolatrous Papistes in her Realme as king Iosia had to burne the Priestes of Baall in his Realme King Asa and his people made a couenant and swore not only to seeke the Lorde to cleaue vnto him and to hearken vn-his voyce but also that whosoeuer did not so shoulde bee slaine whether hee were small or great man or woman which couenant hee perfourmed and brake not And is not our Princesse queene of England aswel as Asa was king of Iuda and hath not shee as great power in her kingdome as he had in his And if GOD was well pleased with king Asa for making and perfourming of that couenant as hee was in deede would hee then bee angrie thinke you with Queene Elizabeth if she made the like and perfourmed it I thinke not But our mercifull Queene though shee hath set foorth the true 〈◊〉 of God as speedily as earnestly and as zealously as eyther king Asa or any other rular to bee followed and obserued throughout her whole realme hath not made any such couenant or law to slea or kill them that do not follow and obey the same But consider this well if the Pope not appointed by Gods lawe to raigne and rule as hee hath doone may murther and kill as many of you thinke hee may the professours and followers of Gods worde beeing not his subiectes for disobeyiug his lawe deuised and inuented by man on earth and procured by the Diuell Then may not wee thinke that our Queene appointed by God and allowed by his worde to raigne ouer vs may lawfully kill and put to death the Idolatrous Papists her subiects for wilfully disobeying and withstanding the law of God that came from heauen beeing long since taught by the Prophetes by Iesus Christe the sonne of God and by his Apostles mooued and procured thereto by God the holy Ghoste Therefore I beseeche you weigh the milde nature of our gracious Queene the mother of mercie that doth not vse the iustice shee may and marke your holy father the Pope the captaine of crueltie that vseth the iniusticie he ought not I pray you is not our Elizabeth Queene of Englande as well as Queene Mary was Whatpower what iurisdiction what authoritie what superioritie what excellencie and what els had Queene Mary that this our Queene Elizabeth hath not Queene Mary was king Henrie the eights daughter so is our Queene Elizabeth Queene Mary was King Edwardes sister so is Queene Elizabeth Queene Mary succeeded her brother King Edwarde so did Queene Elizabeth succeede her sister Queene Mary Queene Mary was lawefull Queene of Englande Queene Elizabeth is as lawfull Queene of Englande I will not say more Queene Mary put downe Gods worde planted by her brother and set vp Papistrie and Idolatrie and obeied the Pope Queene Elizabeth put downe papistrie and Idolatrie planted by her sister and obeyed GOD Queene Mary vsed her harmelesle and obedient subiects cruelly and put them to death that professed gods worde Queene Elizabeth vseth her wicked and disobedient subiects mercifully and suffereth them to liue that professe and stifly defende papistrie and idolatrie the doctrine of the Diuell These comparisons duly considered your Queene Mary did not muche excell our Queene Elizabeth vnles in crueltie and burning her harmelesse subiects Nowe if Queene Mary might put to death her humble and harmelesse subiects for professing of Gods word Then I cannot see but that our Queene Elizabeth may as well execute her stubborne and disobedient subiects whiche shee as yet neuer did that withstande Gods woorde and will needes followe papistrie and idolatrie And further if Queene Mary had a lawe to burne the seruantes of God that were obedient to her concerning their worldly dutie and neuer ment her harme Then why may not our Queene Elizabeth make a Lawe to execute the popes seruantes that are bounde to be her
Paule fol 44. pag. 1 Iesuite hath waded deep in mainteining the Popes Stewes fol. 44. pag. 1 〈◊〉 to make the Pope honest 〈◊〉 make Christ vnhonest fol. 45. pag. 1 Iesuites instructed of the Diuell to confound themselues fol. 45. pag. 2 Iewes had committed 〈◊〉 sinne if they had not nayled Christ to the Crosse. fol. 49. pag. 1 Iesuite deepely learned in knowing of a mans thought fol. 53. pag. 1 Iesuite 〈◊〉 another in that wherein hee offendeth himselfe fol 53. pag. 1 Iesuite wrapt fast in his owne snare fol. 54. pag. 1 Iesuite hath gained but little for the controuling of the title of a booke fol. 55. pag. 1 Iesuites cannot commend a good protestant nor dispraise an euil papist fol. 56. pag. 2 Iesuite discōmendeth one for ryming that rimed neuer awhit with nothing but rime 58. pag. 1 Iesuitrie none of the vii liberall Sciences fol 62. pag. 1 Iesuites wherein contrary to 〈◊〉 fol. 62. pag. 2 Iesuites manifestly reproued for falsifying of wordes fol. 66. pag. 2 Iesuite in name but like Iudas in dealing fol. 67. pag. 2 Iesuites can write truely when it will serue their turne fol. 69. pag. 1 Iesuite carelesse what hee speaketh fol. 76. pag. 2 〈◊〉 〈◊〉 within lymitation so 〈◊〉 that they are quickly spied fol. 78. pag. 2 Iesuite falsyfieth wordes then committeth them to the Reader to confute fol. 79. pag. 1 Iesuite when he hath falsified words and sentences then hee calleth them Luptons charitable doctrine fol. 78. pag. 2 Iesuite would proue the Christian a lyar if he could fol. 80. pag. 1 Iesuites neede not care what sinnes they commit fol. 80. pag. 2 Iesuite hath 〈◊〉 himselfe thorowe with Solomons shaft fol. 9. pag. 2 Iesuites good sooth is not a sufficiēt proofe of M. Nicols desperation fol. 31. pag. 2 Iesuite cannot conceaue howe the Pope should giue his Preachers thanks fol. 32. pag. 2 Iesuite doth tell who goe to Purgatorse if we may beleeue them fol. 34. pag. 1 Iesuit hath an aduantage of the Christian fol. pag. 2 Iesuite greatly ouer seene fol. 58. pag. 1 Iesuite manifestly proued a lyar and a 〈◊〉 of wordes fol. 82. pag. 2 Iesuite chargeth the Christian with that he neuer wrote fol. 83. pag. 1 Iesuite doth cull out 〈◊〉 words and ioyneth them far of with other that touche nothing that matter fol. 84. pag. 2 Iesuite defaceth displaceth wordes but neuer doth reproue nor confute them fol. 84. pag. 2 Iesuite can leape further backewarde than forward fol. 85. pag. 1 Iesuite lost his labour in leapyng so farre backewarde fol. 86. pag. 1 Iesuit leapeth further backward then he did before fol. 87. pag. 2 Iesuite hath falsely belyed the Christian and hath fathered 〈◊〉 〈◊〉 on him fol. 88. pag. 1 Iesuit displaceth and 〈◊〉 words but reproueth not nor confuteth any worde fol. 89. pag. 2 Iesuite hath taken a very euill 〈◊〉 fol. 90. pag. 1 Iesuite put to his shift fol. 90. pa. 2 Iesuite hath shewed his 〈◊〉 in leaping backewarde fol. 91. pag. 2 Iesuites myracle fol. 93. pag. 2 Iesuite hath 〈◊〉 his rase vnchristianly and hath ended arrogantly falsely fol. 98. pag. 2 If theeues be true then Iesuites haue the truth fol. 28. pag. 2 If Iesus be aboue all names then his doctrine is aboue all doctrines fol. 7. pag. 1 If Iesuites loued the name of Iesus they wold not swere to renoūce his doctrine fol. 7. pag. 1 If a Priest imbrase a woman wee must iudge he doth blesse her fol. 23. pag. 1 It was happie that M. Nicols was not found in the streete fol 26. p. 2 If the Pope can doe what God can doe then hee may doe whatsoeuer Christ did fol. 29. pag. 1 If sire might haue purged sinnes then Christes blood shoulde neuer haue purged them fol. 34. pag. 2 If Christ cannot 〈◊〉 vs his seruants the Saints are scant able to doe it fol. 38 pag. 2 If sins be whipt away before death then what sins are left for y t masse to release 〈◊〉 death fol. 48 pag. 2 If Priestes can make Christe to bee in many places then the Pope might make S. denise to be in two places fol. 49. pag 2 K KNowne Protestants in 〈◊〉 〈◊〉 vnknowne papists fol. 2. pag. 1 Kingdome of God standeth not in contention of talke but in 〈◊〉 of faith fol. 26. pag 1 King Edwards meanes better than all the popes meanes for suppressing of whoredome fol. 46. pag. 1 King Dauid a Musicion fol. 61. pag. 2 King Dauid droue out a Diuell out of a man by musicke fol. 61. pa. 2 King Iosias was very bold to burne the priestes that were so farre aboue him as he was aboue a beast fol. 92 pag. 2 L LAy men must iudge that priestes doe blesse women when they imbrace them fol. 23 〈◊〉 1 Law of Iesus clcane left out in the Iesuites oth fol. 6. pag. 1 Lying witnesses tried by their euill endes fol. 9 pag. 1 Lerned pope that wrote 〈◊〉 for fiat fol. 13. pag. 1 Lay mens kissing and priestes kissing of womē work cōtrary effects fol. 23. pag. 1. Lesse harme to be vnlearned than to be wilful fol 25. pa. 2 Learned mens writings but fables if they doe not agree with gods word fol. 35. pag. 1 Lots for the Saints at Rome last but for a month fol. 38. pag 1 Labor the right remedie to expel hunger fol 40 pag. 2. Leticia latine for fire fol. 54. pag 2. Latine verses for english ryme fol. 57 pag. 2 Learning what it is fol. 74. pag. 2 Learned mens writings are as well to be brought for authorities in their life as a thousand yeeres after their deaths fol 77. pag. 2 Luptons lyes turned into the vntruths of a Iesuit fol 80 pag. 2 Liar that telleth a true thing vntruly fol. 81. pag. 1 Lustily leapt a of Iesuit fol. 83. pa. 2 Lawfull for him that hath no wife in steed of her to haue a concubine fol 85. pag. 1 M MInister proued a 〈◊〉 name fol. 2. pag. 2 M. Nicols departing from the pope hath decayed his learning fol. 11 pa. 2 Mother of Rome a harlot fol. 15. pag. 2 Mother of rome may beare Iesuits but no Christians fol. 16. pag. 1 manifest vntruth fol. 16. pag. 2 Mischieuous mother that murdereth her children fol. 16. 2 Mother of Rome feedeth her children as oxen are fed fol. 16. 2 Ministers haue an 〈◊〉 of 〈◊〉 fol. 18. pag. 1 Mother of Rome had a harlot to her head fol. 19. pag. 2 Ministers of England neuer touched with such infamie fol. 19. pa. 2 Minister and preachers of Englande haue not their ponds ful of childrēs sculles fol. 〈◊〉 pag. 2. M. Nicols not worth the taking vp in the streete fol. 26. pag. 1 Many go to the pope more for his tresure then for truth fol. 29. pag. 1 Ministers in Chrysostomes time fol. 3. pag. 1 M. Nicols allowed to be a secly gramarian fol. 12 pag. 1 M. Nicols may 〈◊〉 in learning w t pope Innocent fol. 12. pag
with vs pay no money therefore to our Prince But the Curtezans in Rome pay money for their whoring to the Pope So that it is the tribute and money that the Curtezans paye yeerely to the Pope that maketh him to suffer the Stewes in Rome The 30. part YOU say that wee must needes answere for that wee doe permit vsurie in taking vnder x. li. in the hundreth that wee allowe not of the sinne but that wee doe it for auoyding a greater inconuenience which is least by punishing al vsurie as the Catholike Churche doth no man woulde lende any money at all In deede I must needes say that no perfect and pure Protestants doe allowe the sinne of vsurie but I am sure the Pope doth allowe and permit the sinne of whoredome in the stewes at Rome because hee may redresse it and will not And where you say wee doe it least by punishing all vsurie no man woulde lende any money at all So by your owne argument your Pope will not put downe the Stewes nor banish the whores of Rome least no man shoulde commit any whoredome there at all This is the great inconuenience I perceiue that your Pope meaneth to auoyde by maynteining his Stewes and Harlots in Rome you may see howe the Diuell doth instruct you to confounde your selues The 31. part YOU say that there is no Prince in al the world which doth or can vse more meanes then the Pope doth to drawe all men frō that vice and to reforme those miserable women themselues c. If the Pope haue the knowledge of all lawes in his brest and such a heauenly iudgement as he maketh men beleeue hee hath then I muse that hee can finde no meanes to bring this his great desire to passe surely if he would follow y e exāple of our late king Edward in two points he should not need to vse so many needles meanes as he doth That is to pluck downe the stewes and also suffer his Priestes and Prelates to marrie as King Edwarde did Then he shoulde drawe men from that vice and those miserable women from their filthie liuing But as long as hee forbiddeth Priestes to marrie and suffereth the Stewes and taketh money of the Curtezans as a punishment for their sin as you say hee shall neuer diminish it but rather encrease it let him deuise what meanes hee can And though hee persuade them by Preachers as you say and yet permitteth them for money to continue in the same it is as though a master shoulde persuade his seruant and giue him great warning that hee shoulde not robbe his neighbours Orchardes and yet when he hath stollen aples out of them his saide master is content to take and eate parte of the apples that hee hath stollen and neuer blameth him for his offence For though the Popes Preachers persuade the Curtezans to refuse their whoredome as you say yet the pope takes part of their money that they get in committing their whooredome neither punisheth nor chideth them for the same Whereby they will refuse their whooredome no more then the said seruant wil leaue stealing of apples Thus you like a learned Iesuit haue gone about to excuse the pope in suffering the stewes at Rome for taking yeerely money of the Curtezans for their abhommable liuing counting it a punishment for their sinne not an allowance of their fault But if you had been a true and perfect Christian you would haue accused the Pope for mainteining and permitting such detestable dealings which Gods word and the Gospell doth vtterly condemne The 32 part VVHereas you write that the societie of the Anuunciata in Rome doe burie strangers and poore people which die in Rome causing masses to bee saide for them c. For their charitable burying of strangers and poore people and their other charitable deedes they are much to be commended so that they doe them not for a deseruing reward at gods hand or as meriting workes But for causing masses to be said for them they are vtterly to be reproued for that Gods woorde doth neither commaund it nor allow it nay it is directly against Gods worde and it is iniurtous to the precious passion of Christe and therefore in any wise not to bee vsed as is proued in my said booke called a persuasion from papistrie The 33. part LAst of all you say I will adde one thing in testimonie of the Romans pietie and deuotion which many in England will rather laugh at than imitate which is that vpon Maundie Thursday before Easter they vse to goe to S. Peters Church late in the night whipping thē selues vntill the blood streame from their bodies They go their faces all couered except only two holes to looke out at vpon their bodies they haue only a shirt of sackcloth cut so behind that their shoulders appeare naked where with whipeorde they beate them selues for more then the space of one houre together They goe commonly aboue 600. in a companie The Societies of the 〈◊〉 S. Marcellus and of the Confalons are chiefest in this matter And they are eche of them an hundreth commonly euery yere Nowe the beaters goe in order two and two and betweene euery two beaters goe two other with torches To see onely this spectacle were a matter to mooue any man whatsoeuer Besides these Societies many priuate men doe punishe them selues very grieuoufly in this holy weeke for their offences past Who couering their faces in such sort as they may not be knowne they goe to all Churches of the Citie or the most parte beating them 〈◊〉 pitifully vntill the blood doe runne from them in great quantie c. This I perceiue you haue colde vs whereby wee maye knowe howe full of pietie and deuotion the Romanes are but as Christ the sonne of God knewe best of all other what is true pietie and deuotion so hee neuer tolde vs neither the Euangelistes wrote of any such pietie and deuotion as this which you say the Romanes vse Saint Paule wrote a great large Epistle to the Romanes and yet he did not touch any whitte of such whipping pietie in the same Eyther Saint Paul did forget to writ of this your whipping pietie 〈◊〉 deuotion in his said Epistle or it was not worth the writing in his epistle or els your pope hath deuised a better pietie deuotion than is in Saint Paules Epistle And nowe for that Christ neuer taught any suche whipping pietie or deuotion neither the Apostles euer did preach any such whipping pietie or deuotion nor yet any of the Euangelistes did euer write of any such whipping pietie or deuotion then surely according to your doome I thinke many Englishe men wil rather laugh at it than imitate it But truely I iudge it rather to bee lamented then imitated or followed As these your godly Romanes doe goe before Christe because they whippe them selues before he hath bid them Euen so they whippe them selues a day
and countrey as you hope but to your owne confusion I am sure as you may see if you will and some haue felt against their wills The 34. part YOu say in the commendation of your Church of Rome as followeth Albeit priuate olde men may lacke wit yet Chirstes olde spouse which is the Church can not If al be true that you say then it is so in deede for you bring none other autour but your selfe neyther any argument for proouing of the same It is impossible but that your olde spouse shoulde be verie full of witte if they haue such wise Cardinals and pregnant pillers as Petrus Asotus and Hosius were that affirmed that the same Councell wherein our sauiour Christ was condemned to die had the holy ghost and that the same was a iust decree wherby they pronounced that Christ was worthie to die Moreouer he could not chose but be full of wisedom that wrote vpon the popes decree that the Iewes had committed mortall sinne if they had not nayled Christ to the Crosse. These members of your holy mother your olde spouse were no fooles I 〈◊〉 that tooke parte with Annas and Caiphas against Christe They might well haue diuelishe witte but I am sure they had no godly wisedom In deed the true Church of Christ which is gouerned and taught by the holy ghost can want no godly wisedome but your Church of Rome whiche you counte Christes olde spouse hath and doeth lacke both learning wit and honestie as before it doth manifestly appeare That pope was very full of witte which you counte the chiefe of your Churche that gaue iudgement and sentence that they at Ratilpone in Germanie and the Abbay of Saint Denise in Fraunce had both the whole bodye of Saint Denise at once as is before mentioned He had more witte than Salomon for Salomon coulde make but one childe into two halfe children but your sayde profound and wise pope made one Saint Denise into two whole Saint Denises Belike the Pope thought that seeing euery simple and raskall priest coulde make Christes bodie at one time to be in many places thē he being the prince of al priests was able to make the body of S. Denise to be in two places And further your olde spouse of Rome can want no wit because it can not erre if it woulde and no maruell for it can haue the holye Ghost in the likenesse of an Owle to instructe it for in one of your late Councelles in Rome as they were singing and roaring of Veni creator spiritus that is Come holy ghost c. by and by at their becke and calling a poore olde Owle amazed with the noyse thinking belike shee was the holy ghost that they called for so earnestly leapt out of the hole where shee sate and came downe in the middes of them and sate amongst them Thus you may perceiue that there is a great difference betweene the Spirite of God and the Popes holy Ghost For God the holy Ghost discended and appeared to Christe in likenesse of a faire white doue but the popes holy ghost did discende and appeare to the Pope in the shape of a foule euill fauoured owle Surely they are fowlie ouerseene that wil not be guided by your Churche that is taught and instructed by suche a holy ghost Your olde spouse can neuer want 〈◊〉 that 〈◊〉 inspired by such a holy spirite The 35. part AFter this your discouering of Maister Nicols manners and learning to his reproche as you thought and commending your owne follies you discommend and goe about to discredite my sayde booke called A perswasion from papistrie But though you decide it without any reprouing or consuting therof yet I haue so reproued and confuted such partes of this your discouerie as I thought necessarie was meete for me to do that you are so vncouered that the wise may see that you daunce naked in a net though you thinke your selfe well enough couered And these are your wordes concerning the same Of late in the middest of our persecutions there came forth a waightie worke of 40 sheetes of paper made by one Thomas Lupton entituled a perswasion from papistrie he woulde haue said a diswasion but that papistrie and perswasion began both with a letter I must needes confesse my sayd booke was not published very long since it is so lately come forth that it seemeth you had no leasure to peruse the same as you shoulde for if you had red it as aduisedly as many haue done you woulde not I thinke haue derided it as you haue done You say it came forth in the middest of your persecutiōs It came forth at such time as it had pleased God to giue me his instrument leaue to finishe the same for of my selfe I am most certayne I neither began it proceeded in it neither finished it For if a sparrowe light not on the grounde without Gods prouidence then the penne of a man Gods image doth not light on the paper without Gods direction y t writeth in Christes cause and indefence of Gods worde But that it was in the middest of your persecutions I hardly can thinke for that it were requisite that they shoulde beginne before they be in the middest In deede her highnes doth not persecute you as queene Marie did vs yet shee hath power to punish you much more than shee doth And because you haue written in derision agaynste my sayde booke whiche I am nowe in hande to defende I will nowe write some parte of my wordes therein touching this time which you call the middest of your persecution And these are my wordes If you would marke but her maiesties power and knew what shee may doe and weyghe your owne dooynges and what yee ought to doe truely you woulde say then that shee is the moste miledest and mercifullest Queene one of them that euer raigned You thinke not a misse in her grace and counte her not vnmercifull though shee put theeues to death for stealing whiche GOD hath not commaunded to bee punished with death and can not you see that her Maiestie is marueylous mercifull in that shee suffereth you to liue for disobeying Gods woorde and committing Idolatrie whiche GOD by his lawe hath commaunded to bee punished with death King Iosias 〈◊〉 the idolatrous Priestevpon the alters that committed Idolatrie and yet hee is reckoned for a Godly king But our mercifull Queene Elizabeth hath not burned the popishe priestes on the alters where they committed idolatrie in saying of Masse and worshipped a piece of breade for the bodie of Christe which shee might haue done if shee would and yet you count not her for a godly and mercifull Queene You praise and extoll Queene Marie to the heauens for vsing crueltie and for burning her humble and faultlesse Subiectes But if our 〈◊〉 Elizabeth shoulde vse lawefull seueritie on her stubborne and disobedient people Gods foes and her enemies that desire her
if you bee not true and louing subiects to our Queene who vnder God is the chiefe staffe and stay of the peaceable and prosperous state of England then you cannot bee friendes but enemies to England and thus I trowe I haue proued you Englishe enemies These are my very wordes concerning the same which you haue rackt and counterfeated contrary to my writing whereby the indifferent reader may easily iudge whether your wordes are my wordes in effect and whether your writing conclude as mine doth or not In deede as you wrote it it is a very simple and childish argument much like Peter Crabs arguments for prouing of the Popes power True meaning woulde that you shoulde write my argumentes as they be and then to confute them if you can but because you cannot you curtall and peece them at your pleasure otherwise you confute them not And when you haue brought them into such a pickle thē you commit them to your Reader to scanne who thinking you to deale plainely and truely doth therefore despise mee yea and perhaps contemne my booke before hee reade it or heare it But therefore I haue written mine owne wordes as they bee whereby the Reader may perceiue that though you are a Iesuite in name yet you are more like a Iudas in your dealing It is an easie kinde of confuting to write nothing but to 〈◊〉 a mans words If I should haue dealt so with you you might iustly haue derided me and called me a liar without learning as I may call you a learned falsifier a shamelesse Iesuite The 42. part AFter this you falsifie my wordes againe and coyne my writing with your owne counterfeite stamp much like one that when he hath once stolne careth not then howe often he playeth the theefe Surelie if you ment honestly you woulde write my woordes as they bee and confute them after if you can as I haue done yours It appeareth you are verie shamelesse and either regarde not your credite or els you thinke whatsoeuer a Iesuit doth bee ought not to bee blamed nor that any thing can worke his discredite Doe you thinke that your Readers are so childish and so simple to thinke that your rehearsing of my wordes falsely and curtalling them as it pleaseth you without any other argument or proofe is a sufficient confuting of them I thinke not I neuer heard of any that vsed this kinde of confuting but you and because you are the first inuenter thereof I beleeue you are the last that will vse the same If to write nothing but only to repeat falsely and vntruely mens wordes as you doe and haue done bee a sufficient confuting then we neede no great learning to the confuting of any And now let vs heare your cunning confutation with nothing but with mine owne wrested wordes and thus they are as followeth Againe the 〈◊〉 crie vpon their Queene Marie and wee crie vpon our Queene Elizabeth And is not Queene Elizabeth I pray you as well a kings daughter as Queene Mary As well a kings sister as Queene Mary as lawfull Queene of Englande I will not say more as Queene Mary Why then howe can Papistes be otherwise but English enemies and extreeme enemies to Englande These and the like arguments in sense though not altogeather in the same wordes hee dilateth according to his kinde of eloquence throughout all the first part of his booke though he make no partes at all Where as you say it is my eloquence I vtterly refuse it it is your eloquence and none of mine Seeing the words are yours and not mine as you haue confest then the eloquence shall bee yours and not mine You haue written a great sort of fine words and y t elo quētly in this your discouerie and were it reason that I shoulde haue the eloquence of them all from you You are a very kinde and liberall man that can be content to take suche paine in writing then to let me haue all the eloquence that is due to y e same You haue hackt rackt 〈◊〉 and changed my wordes as you list haue vneloquēted them or taken the eloquence frō them that they had and now you discommend me for my eloquence You are like vnto him that spightfully cut a mans tongue out of his head and then dispraisd him because he could not speake Seeing you woulde ueedes dispraise my eloquence it had been reason that you should haue recited mine owne words as I wrote them And then you might Iawfully haue discommended them for lacke of eloquence Therefore if the wordes lacke eloquence then you lacke eloquence as it seemeth because you wrote them not eloquently considering they are your wordes and not mine For you haue left out a great sort of mine and foysted in out of all order many of your owne And though I a Christian cannot bee so eloquent as you that are a Iesuite I must bee content with S. Paule who though he were not very eloquent by S. Hieroms saying yet the most eloquent Philosopher that euer was did neuer so much as hee of whom S. Hierom writeth thus Paulus qui soelecismos facit in loquēdo Christi crucem portat c. Paule that is not able to vtter his minde in congrue speech beareth the crosse of Christ and taketh all men prisoners as if it were in triumph from the Ocean vnto the red Sea he subdued the whole world S. Paul himselfe saith though I be rude in speking I am not so in knowledge here thogh Saint Paule lackt eloqence yet hee lackt not the fauour of God Therfore I had rather lacke eloquence with S. Paul one of Christs Apostles then to be eloquent with you thogh you are one of the Popes Iesuites In your said wordes which you haue so falsified you count them my argumentes in sense though not altogether in wordes but I maruel who gaue you commission to alter my wordes and to put in other wordes for them and to giue my wordes the sense of your forged wordes If I shoulde leaue out your wordes and put in steede thereof what I thinke good of mine owne and to displace your words at my pleasure as you haue done mine then to say that it is the same in sense though not altogether in the same words you might well say then that I 〈◊〉 not done according to the profession 〈◊〉 a Christian though therein you haue doone according to the profession of a Iesuite Though you thinke the Pope hath authority to alter the scriptures and to giue them their sense as hee thinketh good yet I hope that you haue no authoritie to alter and change my wordes and to giue them their sense But belike as you thinke the Pope may alter the Scriptures as hee lyste and giue them what sense it pleaseth him so you beeing his Iesuite may likewise alter my wordes and giue them what sense you thinke good Before whē you dealt with the title of my booke which is