in the Oriental Churche and of late Sectarists seeking their fauoure 142. I Request all Readers desyrous of the trueth Fitzsimon to obserue diligently this short declaration following As it hapned euer befor when new Sects budded in any contryes so for euery one prouince reuolting from Gods Church for euery contry infected fot euery diminution of religious authoritie God almightie in his admirable prouidence multiplyed hundreds for one and augmented the dignitie iurisdiction of his churche at the same tyme with reparation of the losse aboue all comparison Sathan might obtayne of God to impouerish first a Iob but could not after hinder that God should redouble all his substance First Constantins gifts and decrees in fauoure of religious authoritie being by diuers of his successours reuoked and infringed especialy by Honorius and Valentinianus God called to fayth and religion Anno. 495. France with their King Clodoueus submitting his dominiōs to Hormisdas Pope About the same tyme the Arians infected small parcells in the East and about the same tyme all our contryes came to Christian religion in the West Secondly Iustinian by Theodora his wyfs impulsion Anno. 732. banished Pope Siluerius the Grecians began to apostat from religion or at least to fall to sondry erroneous perswasions At or about the same tyme when Leo Isaurus also and others impugned Ecclesiastical Iurisdiction Charlemaigne Pipin and others were excited by God to most religious courses the Occidental Empire was separated from the former tyrants the authoritie of the Churche more then euer befor amplifyed and all Germanie and the North part of the world was lightned with Christianitie Breefly after the last Concil of Florence the Grecians falling to hatefull heresies and emulations and making vp a schismatical Church or rather Synagog repugnant to the Romain Catholick Church God sent them first the scourge of the Turcks who subdued them and to this day farre beyond all beleefe most cruely oppresseth them So when Luther Anno. 1500. and his brotherhood conspired into lyke insurrection and that betwixt the Grecians and them part of Greece and Germanie Sleidā in his historie of Charles the fift was as silent as a fishe of the conuersion of the Indies reuolted from Gods Churche then God of his wonted goodnes in abundant recompense bestowed vpon these parts where religion was professed most exactly namly vpon Spaine the infinit regions rather then realms of the world wherof America only neuer befor knowen surpasseth not only in wealthe but also in amplitude the residue of the earth which all our predecessours had euer befor knowen And vpon his Church he bestowed all these contryes in subiection of religion and loialtie as by their late legation from the most remote parts of the world to euery eye and eare was notorious when three Princes of Iaponia in the name of all the rest rendred their homage to Sixtus quintus Pope in Rome hauing imployed three yeares trauailing to come therto anno 1585. Now the premisses forwarned when Protestantrie considered the obstinat Schisme of the Grecians against the Romain Churche on one syde and their owne nakednes the particularitie of their faction on th' other side they sought as people in extremitie respect not by whom or how they are countenanced to be graced with the approbation of the Greeke Churche But they were as spurij adespoti vnknowen illegitimats by them most disdainfully reiected Behould what succeded vpon this their indeuoure God almightie Vide Bredenbach lib. 7 c. 18. awaked as out of a drowsie sleepe two cheefe parts of the sayd Grecian Church to witt the whole Patriarchal portion of Alexandrie the Southeast and the Ruthenian the Northeast part of the Grecian Churche to prostrat them selues before the last Pope Clement in al deuout submission Which being publickly and with incredible solemnitie performed in Rome Tom. 6. 7. circa finem the theatre of the world as is amply specifyed by the worthy Baronius and knowen to all Christendome I need not dwell longer in the relation therof Only let all Catholicks magnifie the mightie bountie of God toward their profession that when aduersaries reuolted from it for euery one subuerted thousand infidels haue bene conuerted and no fewer schismaticks reconciled Vide Bredenbach lib. 7. c. 18. Iustus Calu. in Apologia pag. 12. The censure of the greeke Church giuen against Protestantrye how desyrously the Protestants indeuour to conceale it and how much they are greaued and graueled therby I leaue to Bredenbachius and Iustus Caluinus to demonstrat For conclusion a part of the Schisme of the Greeke Church against the Romain Church consisted in their admitting marryed men to receaue holy ordres Vide Bellarm. to 1 par 3. l. 1. c. 19. after receauing them to retayne their wiues Prouyded alwayes that yf they came chast to holy ordres or that their wiues dyed they could neuer after marry This their lecherous impietie being contrary to all primatiue Christianitie as appeareth they so desperatly imbraced as through it for it notwithstanding all the calamities they sustayne by Turkes all the refutations of their errours by Catholicks all the means that can be wrought hetherto they haue not bene nor might be reclaymed Yet Gods heauie hand ouer them the continual sting of their consciences behoulding their offense their disdayne toward late heresies as fearing to straye more and other sondry manifestations are sufficient proofs that their Schisme is their owne infamie and rather the glorie of the Romain Church then otherwyse that when other Churches lyke chaffe are borne away against it by heresies it as sownd corne remayneth to furnish the heauenly banquet when other houses builded vpon sands are by rayne falling wynds blowing and seas surgeing ouerthrowen it in state and sowndnes not only against the despyte and furie of men but euen against hell gates as Christ had promised remayneth inuiolable Nether as now appeareth Mat. 16. do the Grecians euen in the forsayd disordre concurr with Protestant marriages of Preists who as Luther sayth not only befor ordres but after and not only for one wyfe but for two three fower fiue and six Luth. in proposit de digamia are allowed to entre into matrimonie contrary to the former beleefe and practise of Grecians how leacherous soeuer And not only for this point but also as great or rather greater cōdemnation afforded they of their heresie against the blessed Sacrament saying Ecclesia Orientalis in censura doctrinae Lutheranae c. 10. Ecclesiae Sanctae iudicium est Panem Vinum in Corpus Sāguinem Christi virtute Sancti Spiritus transire ac immutari non quod Christus discendat de caelo vt in Eucharistia presens adsit sed quod per transmutationem transitionem panis in ipsum corpus fiat presens It is the iudgement of the holy Church bread and wyne by vertue of the holy Ghost to passe and be changed into the body and
all of them married who vtterlie refused this tyrannicall and dyabolicall Romish yoke of forced single life Nay in those daies the Nobilitie and Gentilitie of that Prouince defended that true religion with their swordes against the Pope and they refused to receiue Orders Bishoprickes or Decrees from Rome Where vpon you may see that Bernard then in the Popes quarrell calleth the Nobilitie and Gentility of that Prouince generationem malam adulteram a wicked adulterous generation and saith it was Diabolica ambitio potentum a diuelish ambition of the Peeres and mightie men And execranda successio a cursed succession 8 Immediat Lord Archbishops of Armachan maried Marke this ye Noble men Gentlemen of Ireland Imitate your Auncestors in true honour that eight Bishops successiuelie all married yet they all learned and preached the Gospell and ministred the sacraments and yet neither they the Nobilitie nor Gentilitie cared two pence for the Popes blessing or curssing O quantum mutantur ab illis O Lord how farre is the Nobilitie and Gentilitie of Vlster and that prouince nay the most part of the kingdome chaunged from that olde Apostolicall religion and become slaues and ideots in superstitious seruice to that late Italian priest the Pope Gods enemie and the Queens butcher Then they drew their swords against the Pope to defend the trueth now too manie of late drew their swordes for the Pope against the truth The Lord open their eies to see the truth and giue them hearts to renounce this new heresie cleaue to the Apostolical Romane veritie Then will all of them be as readie to fight the Lords battell against the Pope as many of late fought the Queenes battell most honorably against the Spaniard Of M. Riders graunt of the Concil of Nice to be ours And his clayme of predecessours in Vlster Fitzsimon 138. IN saying Paphnutius had confounded a whole synod of our Bishops and learned men the Concil of Nice wherof speeche is made is therby bestowed vpoÌ„ vs. None dowbted therof before Anno 1. Elizab. that it was due vnto vs vntill in the first parlament of our late Queene it was claymed to Protestantry Also by M. Riders appeale to the Fathers of the first fiue hondred yeares of whom the Concil of Nice was euer yet accompted the principal parte it might seeme to any that would beleeue him that we had no interest therin Now of his liberalitie as appeareth he bestoweth the sayd Concil vpon vs and therby vpon him selfe a most infamous confutation of his wofull clayme of the primatiue Fathers A smal mater with him to be contrarie to himselfe But is it so great a gifte as to be so thankfull for it VVhitak Pag. 12. con Campian Beza Epist theol 81. Yes sayth Beza the Polyphemus among Diuines by M. Whitakers opinion as quo nihil vnquam sanctius nihil augustius ab Apostolorum excessu sol vnquam aspexit then which the sonne neuer beheld any thing more holy or more excellent since the Apostles departure Now for recompense of this incomperable threasor contayned in this gift Genes 25. Hebr. 12. will you see a prophan Esau exchange a riche inheritance for a messe of pottage He will needs haue ancestours in our Northen Vlster such as S. Bernard sayth by sathanical ambition reserued the Archbishoprick of Armach among their familie VVhich execrable succession sayth S. Bernard had continued S. Bernardus in vita S. Malachia in fifteen generations And when they had not any of the clergie in their linadge the wicked and adulterous generation they are the woords of S. Bernard by iniquitie woorthy of all death wanted not to witt in name and vsurping Church reuennues Bishops Of which sort without orders but not without learning eight marryed had bene befor Celsus VVherby I obserue the ordre and woords of S. Bernard but breefly insued the dissolution of Ecclesiastical disciplin and ouerthrow of religion and Christianitie For reformation wherof Sainct Malachias by a vision from heauen was chosen and accepted by the King other Bishops and the faythfull of the people to his charge But the Concil of Malignant and children of Belial repugned and purposed to kill both the King and him At lengthe the cheefe of them struken by thunder with three others and the rest dispersed Malachias entred his Bishoprick and hauing by singular and powerfull means appeased his enemyes he reformed abuses The successours and recompense sought by M. Rider Al this confusion by Vlsters relation Bâ—le in his centuries perswaded M. Rider to accept vpon his credit For all is taken out of him are the forsayd intruders into Church dignities O quantum mutantur ab illis How farr are these diuers from them of the Concil of Nice Certainly I would not scarcely haue consociated my enemyes to such For yf the being only rebellious to ecclesiastical disciplin and vsurpers of Church fruicts and intrusion into Church offices and prophaning sacred places yf the doers therof were marryed can satisfye you for ancestours you may enter into your list or catalogue all sects sorts of ould Hereticks all Turcks and Iewes and armyes of malefactours as being such O quantum mutantur ab illis o how much are these inferiour to the three hondred and eighteen Fathers of the Concil of Nice For my part I wil not refuse your demand nor depriue yon of such confederats Yet yf I could I would exempt you from their ruthfull lott Now to answer the circumstances tendred by you and to the formest whether the forsayd eight learned men were not all successiuely Archbishops I say first chat the historie doth not contayne they had bene any such successiuely vnles you would haue them Puritanical Bishops For in the text of S. Bernard they are sayd to haue bene absque ordinibus without Ordres Therfor they could be nether Catholick nor Protestant Bishops as appeareth n. 99. I could the sooner thynke them to haue bene Puritan Bishops the rather for being without ordres as well because they do not allow any distinct ordre of cleargie as also because they are enemyes to all ordres and the disordred disturbers of all well ordered common wealthes and breaders of confusion Qua non immanior vlla pestis ira Deum stygio sese extulit Orco Secondly that they were named by S. Bernard no Bishops but in figure representation and appellation as you say Christ to be in the B. Sacrament For yf you may say Christ not to be otherwyse in the B. Sacrament 1. Cor. 11. notwithstanding his woords of being truely present the same who was deliuered in his passion I may say being bowlstered by the lawes of Gods Church and such proofs as I haue produced n. 99. of imposition of hands that they could not otherwyse then as aforsayd be Archbishops Next I let passe your sweet reuyling of the tyrannical and diabolical Romain yoake Thirdly the nobilities repugning against the Pope is added to the text
figurs and senseles shaddowes 7. It which hath a substantial and â—piritual sacrifice and sensible worshiping of God Sacrifice of the lamb of God by a heuenly â—â—blatioÌ„ of the very Sauior of mankynde for it which disclaymeth veritie substance and sustenance of such diuine and immaculat â—amb and his holy institution 8. It which hath Prelats and preists Prelats and preists Hebr. 5.2 Num. 16.3 separated froÌ„ the rest according to Gods sacred worde to offre gifts and sacrifices for offences for it which with Core Dathan and Abiron affirmeth that all the multitude is equaly sanctifyed toward those functions 9. Obedience to Princes It which commendeth and commandeth obedience to Princes and Magistrats not only for policie but also for conscience sake for it which wher it can preuayle trampleth authoritie trubleth dominions denyeth all other tribut then stroakes and canon shott 10. It which practiseth Gods commandements and works of charitie and professeth Gods commandements as easie and delytsome for it which fayth they are impossible and not belonging to Christians 11. It which hath a visible Church vniuersal for tyme and place A Visible Churche conformable first and last inuincible against infidels hereticks yea or deuils for it wich as a Platonical Idea or poetical chimera is forged in the ayre particular dissentiouse perishing 12. It that hath florished in Apostles Euangelists Martyrs Confessor Virgins Communion of saints and is holpen by them for it that derydeth and blasphemeth them and deface their remembrances O tymes ô maners what monstruouse absurdities haue you bred that a Christian mynde should once stand in consultation whether syde to Gods Church or heresies synagogue he should cleaue and adhere 43. But I satisfie my selfe that you are sufficiently informed and acquainted of and in the controuersie betwixt vs and that yf you be not wittingly miscaryed you fynde his freÌ„dly caueat a venimouse kisse from sugred lipps a wolueishe hypocrisie vnder a lambs contenance Gen. 3.5 2. reg 20. 10. Iosue 9. Isa 28. a cruel wound vnder pretext of a charitable medicine a serpentin narration to Adame and Eua a Ioabs salutation to Amasa a Gabaonit to Iosue and the Israelits counterfeting as the Gabaonits did a remot antiquitie and brefly as the prophet sayth one protecting him selfe and putting his hope in an vntrueth God of his infinit goodnes and according the multitude of his miserations inspire you to vnderstand the trueth inflame you to follow it and fortifie you to remaine perseuer in it Amen Your affectionat seruant to command in Crist THE EPISTLE OF THE AVTHOR TO MASTER IOHN RIDER WOrshipful M. Rider You haue this Aunswer yf later then expected yet I assure my selfe sooner then affected So that as an vngratefull guest it preuenteth all wellcome You might haue had it long befor but that your inuitation therof was conformable to the new requesting frends to meales with many capps and verbal â—urtesie but without intertaynment charitie or hospitalitie For you prouoked â—â—e to labour it but debarred me to publish it And noe merueile for you knew â—t to be that it is to wit a hand wryting to Balthazar Mane Thechel Phares Daniel to a licentiouse Iudge conuerting his iniquitie vpon his owne head And that I may not be a tedious reherser of what you feele better then I can expresse a Dauid to Goliath by his owne swoord beheading him and destroying tenn thowsand of his compagnions Not that I impute any woorth â—or weight to my cooperation therin but that the cause it defendeth is so inexpugnable as lyke a firme rock it crusheth them that fall on it and oppresseth them on whom it falleth You might haue bene thought wyse yf you had houlden your peace For men of your sorte hauing a negatiue religion are commonly satisfyed to carpe at our sayings without care to iustifie their owne and but by extremitie to specifie any positiue doctrin that they may haue libertie to change at will But you would be a more venturouse Caualiero then the residue let all the world iudge whether it was for any extraordinarie wysdome or sufficieÌ„cie if you who among thowsands were most vnfit haue professed playne decretal positions repugnant not only to all christianitie but which ordinarily by you is more esteemed to all your owne confraternie or rather because you continualy iarr to your confederated diuersitie So that many of your most iudicious surmisers mistrust that by some promised promotion of papists you had praeiudiced and in a maner betrayed your profession to infamie and derision of sett purpose by so discouering many defectiue articles and enorme absurdities therof which to our owne contryes can not choose but cause à dislyke yf not a loathsomnes and surfet and being notifyed to other contryes which had bene done yf I had not altered my purpose only for better concealing for what friuolous futilities the Catholick fayth in Christ Iesus is exchanged by wryting in our vulgar toung what I first intended to haue written in latin would produce in them ether a disdayne toward vs or deploration against our estate that so many good dispositions and otherwyse deepe capacities are so miserably miscaryed by so base and deceitfull delusions palpablie perceauable euen to winking eyes I assure you no mans death I know had bene vnto me more vnwished before this my awnswer published least it had bene suspected or excepted that I had imposed your owne printed assertions vpon your profession But my synceritie will appeare perspicuously by inserting your booke intirely and concordantly to your Dublinian edition which can not be imagined to haue bene a deede of any other then your selfe You haue great and sundrie causes to be thankfull for this my awnswer First because it displayeth seueral dangerouse errours by which you would haue eternally perished and now by reclayming them yf you please you may escape Secondly that by it the sharper reprehension and refutation of others who would and might more disdaynfully reproue you is perhapp anticipated and hindred Thirdly that for sparing fauor toward you many slips are indulgently dissembled and such as are detected in the most milde style that might possiblie belong to maters of lyke qualitie are prosecuted I cowld calculate others yf I attended deserued gratitude in one of your disposition or education Howsoeuer you will interpret kinde and beneficious offices I will incessantly implore Gods infinit mercie toward you and your complices that he would open your obstinat eyes and mollifie your hardned harts and mitigat his incensed wrath against you wherby you may vnderstand your errours abandon your heresies cease to diuide the Churche and scattre Christs Catholick flock being by so pretious redemption formerly vnited And finaly that being myndfull whence you are fallen you repent and returne to your first workes least your candlestyke be remoued and for want of true light fall into that infidelitie of all Christian religion which in Africk Grece and other places immediatly succeded opinions
Proctor lib. 6. cap. 6. Imo Laterense palatium sanctorum quondam hospitium erat nunc est prostibulum meretricum The verie Popes pallace at Lateran sometimes was the harbout of holie Saints but is now become a filthie stewes of common whoores Now you see the Popes religion and the Popes life the one false the other lewd forsake both defend neither for if you doe Primasius ad Rom. cap. 2. will tell you Nemo pariculosius peâ—â—â— quam qui pecenta defendit No man sinneth more dangerously then he that pleadeth in the defence of sin VVhether our Religion be wicked and damnable yf the Antiphonarie was corrected That hereticks excell in corrupting bookes not only of others but of their owne is most apparent in Gretzers lib. de heret lib. abolendis M. Rider as may be perceaued makth an odious inference for the correcting of the Antiphonarie First his alleaged authour Lindanus informeth that it was corrected by a Catholick Bishop from the errours specifyed Secondly he saythe that such errours had crept in by deceitfulnes of hereticks and corruptions of Printers Thirdly the booke so corrected is so obscure and vnknowen among vs that nether booke-bynders shopps nor learned doctours could euer giue me any notice therof The premisses duely pondred I aske in the name of Iesus Christ what condemnation belonged to the Catholick religion for the sayd correction was it to haue corrected a corrupted booke by such mates and means Secondly I craue in curtesie to be instructed why a priuat and vnknowen booke being erroneous our Religion should therfor be wicked and heretical But since that it is made a lawful antecedent to such a consequence let me haue the same allowance to inferr in like maner The communion booke after great trauayle The statut praefixed to the communion booke and deliberation published was commended in the statut prefixed to contayne the most sincere and pure Christian faythe of the Scriptures Of which sayth Iuel in the Apol. 170. Accessimus quantum potuimus ad Ecclesiam Apostol c. VVe approached as much as we might to the Church of the Apostles c. nothing remayning sayth he fol. 46. that ether was superstitiouse or repugnant to scripturs or offensiue to good men Yet thus it is censured by puritans In the ordre of the seruice ther is nothing but confusion Gilby pa. 2. pa. 90. to eate the Lords supper they play a pageant of their owne There is no difference put betwixt truth and falshood betwixt Christ and Antichrist betwixt God and the deuil SecoÌ„dly Carlyle in his booke that Christ discended not Browghton in his Epistle to the Concil of your bibles your principal brethen coÌ„fes that in them scripturs are depraued darkenes spred falshod followed c. These two are books not priuat but commended by Publick authoritie Ecclesiastical and temporal not meanest but the very highest and principal not once corrected but eftsoon therfor by M. Riders sequel M. Riders religion must be wicked and heretical I will not trample 〈◊〉 one prostrated but yet I will leaue him to him selfe to ryse â—yne But least he should seeme to start farr from me I will 〈◊〉 this spansel to his hors feete presented by Caluin saying Cùm specie perfectionis imperfectionem nullam tolerare possumus aut in corpore â—n membris ecclesiae tunc diabolum nos tumefacere superbia hypocrisi seâ—ere moneamur Calu. art 2. con Anabap. VVhen vnder the shew of â—ection we can not tolerat any imperfection in the body or members of the â—urch then we are admonished that the deuil puffeth vs with pryde and seâ—eth vs with hypocrisie This much from Caluin himselfe against 〈◊〉 scholer for concluding so odiously vpon such pretended imâ—rfection VVhether wickednes of prelats be a lawfull condemnation of any Religion â— He requesteth my frends to admonish me that he will not â—gest but that I shal answere this mater being so material I beâ—eue before I departe from it he wil be lesse able wel to digest it First he sayth that whoores in Rome did passe and ryde lyke honest matrons 〈◊〉 haue no dowbt therof that they do so euery wher else Secondly â—hat noble men and familiars of Cardinals attended vpon them Which also 〈◊〉 beleue Thirdly that clercks were also in their compagnie I thinke they were the more to blame Yf I would say that such Clerckes yf Beza his translation of the woord Clerus be true weare ministers I haue this helpe out of Beza Beza in 2. Pet. S. How soeuer it be taken it belongeth only to the doers Concil Delectorum Cardinalium Tom. 3. The ancient Fathers transferred the name Clerus to the college of Ecclesiastical ministers Fowerthly that the reporters of this abuse had not obserued such corruption els wher The more commendation of other places This complaint was returned by nyne commissioners among whom was Cardinal Poole of glorious memorie appointed by Paul the third to reforme and â—bolishe abuses Is there now any thing in all this wherby our Religion is taynted Is there greater condemnation or commenâ—ation belonging for this to the Pope who employed such commissioners to redress abuses let vs vnderstand the next The Lateran pallace of the Pope became a stewes of whoors I aunswer â—hat might happen in a large court among the seruing men and â—fficers vnknowen to the Pope or when the Pope were at S. Marcks â—allace or in the Vatican Althowgh it had hapened by the Popes â—ault yet his lyfe was neuer made our rule nor his vices our vertues so that as by a holy Pope it can not be inferred that we are all saincts nether by a wicked Pope may we be coÌ„demned to be deuils And according our rule man may know good and the will of his master yet do contrarie therto and consequently may haue a good faith yet a badd lyf Is ther any iott of these imputations vnawnswered What more light matters against a Religion more impertinent to our doctrin or to our controuersie of the blessed Sacrament might be obiected Clerckes followed whoores and in the Popes Lateran pallace ther were whoores ergo your religion is hellishe Is not this a reasonable ergo Mat. 23.3 18. Could they be ignorant of our religions safetie against such imputations who euer heard our Saluioure command vs to obey our Prelats woords although we did not imitat there woorks who euer heard S. Augustin saying S. August con Parm. lib. 2. c. 10. Omnia sacramenta cùm obsinâ— indignè tractantibus per eos tamen prosunt dignè sumentibus All Sacraments wheras they are hurtfull to the vnworthy handlers yet by them they proffit the worthye receauers Who hath not heard aboue a hundred Popes of Rome to haue bene of as eminent sainctitie as dignitie aboue others in so much as three and thirtie martyrs successiuely florished in that sea To which number no other episcopal seat hath any proportion and no other any resemblance Shall we
his suâ—â—emacie and vsurping both swords he holds them non Apostolico iure not by Gods 〈◊〉 And that his priests in shew serue Christ but in deed Anti Christ And elseâ—ere he painteth out the Popes Cleargie Serm. 33. vpon the Canâ— pag. 141. that there is with them meretricius Niâ—â— c. they be trimmed like whoors attired like plaiers served like princes but 〈◊〉 â—ife they are murderers whoormaisters bribers and deceivers And if the Pope â—â—n was an vsurper of his supremacie and comdemned for his Ambidextership â—hat man of any reasonable sense would embrace this religion that is so false or â—â—mmend this Romish cleargie whose liues are so filthie And now Gentlemen I â—onder you informe not the subiects of the dangerous plots the Pope and Spaniard â—actise against then the one hath drawn them to ydolatrie and the other inciteth â—hom he caÌ„ to treacherie Poperie seeketh to bring Ireland to Spanish slaverie from English libertie And if Spaine might haue his will of this kingdome but â—â—e is liker to loose Spaine then conquer Ireland the subiects should be vsed as the â—ukedome of Millain and the kingdome of Naples are by the Spaniards handled al â—â—e Nobilitie and Gentlemen vpon pain of death are forbidden to dwel in Castles â—â—d the cittizens in hâ—gh streets but back lanes and no man to wear a weapon â—â—t a knife of three inches long yet ript with a French pofie No poynt This should 〈◊〉 the miserable state of the Irish vnder bloudie Spaines government Now for â—onclusion let me intreat you as August did his Readers In his Preface before the third booke de Trinitate Noli meas literas ex tua â—pinione vel contentione c. neither reprooue nor correct these labors according â—o your own private opinion or contentious humors but correct and confute â—hem lectione diuina by Gods word and then you shal haue my good leaue and â—oue and my best furtherance to the State that after you haue replied to this it may â—e printed as also your persons for further conference protected and the like I desire of you that when you find the text and truth against you you seek not any â—lying glosse or Romish shift to help you rather contending for victory then veritie The lord open your eies that you may see the truth that you and we ioyntlie and ioyfully may preach onely Christ crucified without mans inuentions c Your louing friend so far as you are Christs the Queens Ioh. Rider VVhether S. Bernard reprehended Catholicks or protestants of strange digressions 26. AS from the 3. number to the 7. is demonstrated that Vincentius Lyrinensis to whom we were addressed approued our doctrin disproued our aduersaries so in this place we are directed to S. Bernard in his books of consideration to fynde him against the supremacie and â—els where to fynd him against the clergie There could neuer any more vnfittly be alleaged by Protestants then S. Bernard in all and euery controuersie betwixt vs. Not to linger or delaye in shewing it this is declared by S. Bernard to be the 6. great vntrueth The 6. vntruth that by him the Popes authoritie or Popes clergie was reprehended The authoritie of the Pope is belonging to the 6. article propounded to be resolued S. Bernard de consid lib. 2. c. 8. and therfor in this place let this small woord be a record to the world what S. Bernard taught thereof Tu es cui claues traditae cui oues creditae sunt nec modò ouium sed pastorum tu vnus omnium pastor cum quisque caeterorum habeat suam tibi vna commissa est grandissima nauis facta ex omnibus ipsa vniuersalis ecclesia totâ— orbe diffusa Thou Eugenius Pope art he to whom the keyes are deliured and the sheepe committed Not only of the sheepe but also of the sheepheards thou art the one pastor of all of the residue euery one hath his owne to thee the huge shipp contayning all the vniuersal church dispersed through the whole world is committed For the other point that he reprehendeth not the popes clergie so much as Protestants ministers the expresse woords declare They are the ministers of Christ as they pretend and serue Antechrist S. Bernard Ser. 33. in Cantica They goe honoured by the goods of our Lord who honour not our Lord. Thence is the whoor-lyke neatnes the player lyke fashion the royal prouision which you dayly behould Thence is gould in their bridles sadles and spurrs and their spurrs binghter then their altars Doth not this neerly belong to your last attyre wherin I did behould you when you came foorth in your short cloake and short cassake vngirded and lifted befor in both syds to present in sight a great tronke payre of frenche russet or dowke purple velluet breeches And at other tymes when you ruffle and glister in your satten gowne faced with velluet in your silkes in your pontificalibus Vpon my conscience among all the princes of blood of the clergie whom I viewed in Rome or els wher I did behould none so player lyke or whose altars weare so farr lesse bright then their spurrs as yours and your ovvne selfe What I might say more in mater of others of the same crue I leaue to another tyme. I know what to fynde in the second admonition to the parlament Anno. 1572. in Martin Marr prelat c. Verily I say not all at this tyme that I knowe Of many extrauagant digressions for want of mater 27. Of plotts and platforms we may perhapp be drawen to discours in treating of puritanisme It is a propretie of falshood to be full of feare the Iewes anciently sayd Venient Romani tollent locum nostrum The Romains will come and take away our place Ioan. 11. O semper timidum scelus O alwayes fearefull wickednes sayd Statius 2. Theb. But qui pauet vanos metus veros fatetur quoth Seneca Oedip. he that trembleth at vayne feares doth confess true causes of feare in his coÌ„science â—e haue no neede to animat our Catholicks to withstand danâ—â—rous plots or practises they are them selues forward therto â—â—oke back to all seruices and exploits and do but indifferently â—â—arde and you will fynde more Catholick blood shed in defence 〈◊〉 Kingdoms then Puritan Nay looke to the most Puritan â—â—ptains of whom some are knights and let them put owt my eye â—â—th a scarre or scratch in repugning any inuasion or for hauing â—y testimonie of valerousse exploits Alas what meaneth this â—â—nging digression out of all our mater out of all our contries â—â—er seas ouer the Alps and Apenins to talke of gentlemen and â—mmons castles and cottages long and short weapons pointed â—â—d vnpointed knyues and frenche poesies Is it not easier and â—â—tter cheape to wryte and speake at randome of places then 〈◊〉 trauayle to them to know whether vvhat is reported be true 〈◊〉 noe yes suerly for the
in Cardinall Caietans opinion writing vppon saint Thomas Aquinas in this manner Per Euangelium non possunt catholici hereticos conuincere ad intelligenda verba haec hoc est corpus meum proprie sed tenendum hoc esse solum ex authoritate ecclesia quae ita verba consecrationis declarat That is the Catholickes cannot conuince or inforce the Heretickes by the Gospell to vnderstand these wordes hoc est corpus meum this is my bodie properlie but this exposition must bee fetched and held from the authoritie of the Church So this your religion is none of Christs because it is not warrantted by the gospell of Christ which so expoundeth the words of consecration See I pray you what one of your leardnest Friers reports out of one of your skarlet Cardinals of Rome that you cannot prooue by Christs Gospell these words this is my bodie to haue a proper and litterall signification So that CHRISTS Gospell condemnes your litterall and proper exposition and so your carnall presence of Christ must be maintained from and by the authoritie of the church of Rome though Christ and his Gospell say no. Alasse with what conscience dare you teach the Catholicks this heresie Super quaest 75. Art primo Fol. 236. Printed at Venice 1593. which by your owne confession hath no warrant from Christs Gospell And Cardinall Caâ—etane himselfe writing vpon your saint Thomas Aquinas speaketh to the same purpose that the Scriptures speake nothing expresse expresly of Christ his carnall presence in the Sacrament but onely in these words hoc est corpus meum which words saith he are two waies expounded first properlie secondlie metaphoricallie But saith hee the maister of the sentences is to be taxed Lib. 4. dist 10. who held too much with the figuratiue interpretation And there you shall see that he blusheth not to say that your litterall sence is not from the Gospell but from the church of Rome And if your Romane Church may be both partie witnesse and iudge there is no doubt but the verdict must sound on your side And there the Cardinall handles Duas nouitates valde mirabiles which being dulie examined parturiunt montes c. with manie other forgeries and fooleries to maintaine your carnal kingdome of your Breaden-god Thus much concerning your two consecratorie propositions which by the testimonie of Scriptures and Fathers be figuratiuelie to be expounded as we say not properlie and litterallie as you vntrulie teach How Caietan and the Master of Sentences are by him falsifyed 61. I Confesse that a late Frier might be owld in age Fitzimon But I would fayne be instructed what proofe is affoorded that concerning Angles by him declared late and owld is not shewed litle pithe or method in such medlie Angles then affirmeth saith he that hereticks can not be coÌ„uicted by the gospell to vnderstand This is my bodie properly Why can any doubt therof that hath any common sense Do we not behould that hereticks notwith standing the gospell do denye it Do we not behould that M. Rider among the rest immediatly befor affirmed that it was vnheard of in 800. yeares after Christ and therby is made an heretick by his owne alleadged late and ould Angles Should we not remember the open protestation of a Protestant Bullinger decad 5. de caena apud Schluss lib. 2. art 16. Zuinglianos non posse credere Christum esse in coena praesentem vero suo corpore licet omnia in mundo Concilia omnes Angeli Diui id iubeant credere The Zuinglians not to be able to beleeue Christ to be in the supper according his true bodie although all the Concils of the world all Angels and Saincts did command to beleeue it To inferr also that what can not be proued out of the gospel is condemned by the gospell is a blasphemous Riderian sequel For nether the holy Trinitie nor manifould principal parcels of our beleefe mentioned in the 33. number can be proued by the gospell yet are not condemned nether by the gospell nor by condemned enemyes of the gospell And could impudence it selfe informe and inferr in the woords following that Caietan professed Christ and the Gospell not to stand for the true propre and litteral sense of these woords Hoc est corpus meum Caiet in 3. part D. Th. q. 75. a. 1. O desperat deprauations Thus Caietan discoursed Habemus igitur ex veritate verborum Domini in sensu proprio corpus Christi veraciter esse in Eucharistia hoc est primum quod ex euangelio habemus circa hoc sacramentum VVe haue therfor owt of the veritie of the woords of our Lord in their propre sense the bodie of Christ to be verilye in the Eucharist and this is the first that we haue owt of the gospell belonging to this Sacrament Behould now the forhead of M. Rider and thinke in equitie whether impudence inioyed euer a more ordinarie tabernacle to seat and plant it selfe then therin Caietan saith M. Rider affirmeth that the Scriptures speake nothing expresselye of Christs carnal presence I leaue the woord Carnal to the Carnal interpreter in the sacrament Contrary to which saith Caietan him selfe the woords of our Lord in their propre sense teach the veritie of Christ verilye being in the Eucharist Againe He blusheth not saith M. Rider to say that your litteral sense is not from the gospell Contrary to which worthye to wreast blushing out of a flint saith Caietan and that in the same place cited this we haue out of the gospell belonging to this Sacrament Is it not therfor the 47. vntrueth that we are sayd not to be able by the gospell to proue the real presence because we are sayd to say that hereticks can not be conuicted by the gospell The sacred Scripture saith Prou. 29. Verbis non emendabitur seruus durus Si enim intellexerit non obediet By woords ether of God or man will not the stiffe seruant be amended for although he vnderstand he will not obey Is it not the 48. The 47 48 49. 50. 51. vntruth vntrueth vpon such premisses that Christs gospell condemneth vs The 49. that by our owne confessions we haue no warrant from the gospell The 50. that Caietan relateth proofs against vs As lowd and lewed is the 51. vntruth Caietan to reprehend the Master of Sentences for houlding to much with the figuratiue interpretation he only reporting of him that he pursueth their error who esteemed such woords should be taken metaphoricalie Gentle Readers to you I say in the woords of S. Augustin S. August l. 2. con Petil. VVe are constrayned to heare debat and refute these tryfles only because the seelie by them be not entangled For otherwyse what greefe could be greater then to spend tyme and payne in incountring him whose protection is to peruert disproofs into proofs affirmations into negations falshods into truethes foes into frends and not to weye synn or shame because he
materially without anie signification at all See now whither you are brought or rather whither haue you brought Gods people from trueth to false hood if hoc signifieth nothing where then is your transubstantiation For if in that word which should first worke in the change there bee no mention of bread how can that which is no way comprised in them be changed by them and so you speake against your selues Againe as you are rent in sundrie opinions touching hoc so also are you touching est for when you saw that est would not serue in his proper Euangelicall and Apostolicall signification then you gaue him a new exposition For Bonauenture seeing that est as Christ and Paul meant it would not fit their purpose VVhat est signifieth there is great variāce amōgst the Romish Prelats Est i. Fit Est est verbum anuntiatiuum non constitutium Est i. erit Iosephus Angles in loco praedicto pag. 115. then hee of purpose expounded it by Fit vt sit sensus panis fit corpus meum that it might be thus in sence The bread is made my bodie Yet Occham hee likes not Bonauentures Fit because hee thinkes it is too grosse and too false and therefore he will expound est by erit that it may carrie with it this sence this shall be my bodie but saith he it is a verie rash and brainsicke opinion and alleadgeth as brainsicke a reason as there you may see Yet Caietanus the Cardinall de Eucharistia cap. 7. pag. 104. col 2. C. D. denieth est to haue anie such signification vnlesse it be in metaphors and parables But least that I shuld be too offensiue vnto you I could deliuer so many seueral opinions of yours touching the praedicat corpus one saith it must bee meant of Christes bodie glorified no saith another that is false but it must be vnderstood of his bodie as it was before his passion And a third opinion obiects certaine doubts against both the former Magister Sententiarum lib. 4. dinstinct 12. page 60. deliuers foure seuerall opinions de fractione partibus Now Gentlemen I appeale to your consciences if they be not cauteriated whether you haue dealt well with the ignorant Catholickes of this land in perswading them that in all your doctrine there is consent without jarres antiquitie without innouation and vniuersalitie without limittation whereas there is nothing but jarres discords and dissentions in your consecration in your transubstantiation and in euery word almost nay perticle as hoc and est be so wrested by your construction that you haue brought both their proper significations to plaine destruction Is this exposition Catholicke what auncient father euer expounded it so let the Catholickes know or else they with vs will iudge neither you nor your doctrine Catholicke Will you follow a foolish Frier an ignorant Abbot a late vpstart Pope or Priest that writ and wrested within these foure hundred yeares and forsake Scriptures and the auncient Doctours of the Church Now let the indifferent minded Catholikes be iudges whether you or wee haue antiquitie consent and veritie on our sides And who differs from Scriptures and fathers from and amongst themselues not onelie in one point of religion but almost in euerie point particle of doctrine Thus much concerning your discords amongst your selues all against the auncien◠Apostolicall and Catholick truth 74. Spectatum admissi risum teneatis amici Fitzsimon being admitted to behowld this courser I would say discourser can yow good frends refrayne from smyling He telleth yow the third opinion is all one with the first and yet that it is the third and not all one but a seueral opinion This must needs make vp the 77. vntrueth The 77. vntruth Next that the fowerth fift and sixt opinions are all contrary to the former and yet that being different The 78. vntruth they are not different among thēselues but that they all agree This is the 78. Then he maketh a ragged argument yf nothing be conuerted by the first worde all our dealing is vndone Alas yf he would be capable he might thinke that this conuersion is done by Gods infinit vertue in an instant not by parts seueraly according to the woords Hoc est corpus meum as yf to euery woord a sondry part were correspondent but that to all the forme conioyntly all the conuersion is to be referred so that ther be conceaued a diuers substance present whiche was not befor not euery woord but the whole forme being pronownced Is not this a frantick kynde of cofuting to say only this is sayd I am suer it is false how absurd this is let young sophisters iudge I am suer they sound not of Diuinitie or learning is not this deepe diuinitie for a pope and no suche matter sayd but forged by him selfe his assurance childishe the absurditie only in his conceits the diuinitie and learning impugned so inexpugnable as nether in his brayne is ther any reason and by his mowth but Riderian blasts to contradict it Therfor to bring disputations of Doctors therby to testifie a disagreement betwixt them in their beleefe of the substance of transubstantiation they being only of the tyme therof is as wysely done especialy by one more frequent and seasoned with experience in law cowrts then learned colledges as yf he wowld assure that laweyers disagree in allowing the law because they plead seueraly for their Clyents of the construction or tyme of constitution or number of sillables of the law Or yf he wowld say that philosophers doubt whether ther be wynde rayne riuers because they diuersly imagin how when and whence they haue their original Remembre what was informed in the 65. numbre that it is impossible we can haue any dissentiōs among vs according to the saying of the Apostle Si quis autem videtur contentiosus esse 1. Cor. 11.16 nos talem consuetudinem non habemus neque Ecclesia Dei Yf any seeme contentiouse we haue noe suche custome nor the Churche of God Because a Christian wryter among vs must follow as Waldensis saythe Tho. Wald. l. 2. doctrinalis fidei cap. 21.23 the iudgement of the Churche vnder the payne of misbeleefe yf it be a point of faythe or vnder the payne of contumacie yf it be not And all Catholick students among vs doe read the disputations of Doctors vndecided by the Churche cum iudicandi libertate with libertie to censure according to S. Augustins woords S. Augustin cō Faustum lib. 11. c. 5. Et epist 48. ad Vincent and his instructiō toward himselfe and all others imbraceing whatsoeuer they fynde true and imputing it to the Catholick Churche and reiecting what they fynde false imputing it to deceaueable man This is a priuilege of Catholicks to be free from dissentions and neuer but to concurr in one Faythe Luther Zuinglius Cal. n. 19. examinis Not so the wicked not soe as appeareth in the 19. number of the precedent examination
They haue their faythe so inspyred as they will iudge therby all angels and men and be iudged by none And euery one of them is in the right althowgh by their owne confessions they be all fownd in Fide sua miserabiliter rotari sine fine modoque variare confessiones suas in their faythe most miserably to be rowled Colloq Altemburg fol. 462. Centuriatores Centur 9. in prefatione and without end or measur to varie their professions Iam veram doctrinam probantes mox eandem damnantes iam appellantes heresim quod antea pro veritate inuicta praedicabant now approuing for sownd doctrin and suddenly condemning the same now calling it heresie whiche befor was preached for inuincible trueth Nether is there any so meanely a conceited artificer that dyneth or suppeth withowt discoursing on this discord of the holy Reformed crue Let therfor our disputations alone and salue your owne vnreconciliable vprors whiche hitherto all your Cowncils or Synods as is shewed in the 19. numb cowld not so muche as mitigat Take owt this beame owt of your owne eye leauing to accuse vs among whom discords are as impossible as concords among yow And it being irrefragably discouered in all other points of the mater in hand take now this decretal demonstration therof and ineuitable assurance to Protestants whiche your Father of trueth your Elias and besyd what is sayd in the 17. Fox Acts and Mon. pag. 404. edit an 1563. Luther in Confess breui to 2. Germ. fol. 357. number alter Phaebus clarissimè fulgens your second Sonn most brightly shyning deliuereth saying Carolostad wresteth miserably the pronowne this Zuinglius maketh leane the verbe is Oecolampad tormenteth this woord body others do butcher the whole text and some do crucifie but halfe therof c. So manifestly doth the deuil howld yow by the noses Let me therfor replye in M. Riders woords against him selfe Orthodox confess Tygur fol. 105. 106. 107. VVill yow follow a foolishe Fryer ane ignorant Abbot a late vpstart Pope of Saxonie as the Tygurins intuled Luther or Preist as Zuinglius Carolostad Oecolampad c. that writ and wreasted within thes sower hondred nay one hondred yeares and forsake Scripturs and the ancient Doctors of the Churche Now let the indifferent mynded Catholicks be iudges yea and Protestants also whether yow or we haue antiquitie consent and veritie on our syds And who differr from Scripturs and Fathers from and among them selues not only in one point of religion but also in euery point and particle of Doctrin Behowld how good frends M. Rider and I are become bothe agreeing vpon one tale meeting in the same forme of woords Whiche speach of his I accompt so fauorable on my syde as for it I will omitt to calculat any vntrueth in all this discourse how many soeuer whiche suer are aboue 20. haue bene offoorded least I showld seeme offended with any parcell of the residue wherwith so true so vndowbted and sincer declaration is annected for all men to know the protestants to follow Luther a foolish Fryer and as M. Rider sayth an heretical Moncke who vsurped the power of Pope and liued within one hondred yeares forsaking for his sake Scripture and Fathers and cleauing to a ragged rablement of dissentious teachers Is not this to condemne to hell it selfe his owne doctrin so assuredly knowen and confessed to be from Luther a Frier from ignorant and Apostat priests who writt within a hondred yeares and is so pugnant and repugnant so madd and mutable that by them selues it is not denyed saying Non sunt vtique parua certamina inter nos neque minutis rebus sed de sublimibus articulis christianae doctrinae de lege euangelio de iustificatione bonis operibus de Sacramentis ceremoniarum vs◠quae nullo pacto componi vel reticeri aut dissimulari possunt Sunt enim merae contradictiones quae concordiam non ferunt Nicolaus Gallus sup◠intendens Ratisbonae in thesibus ac hypothesibus Certainly they are not small cōtentions that are amōg vs nor of trifles but of the highest articles of christian religion of the law gospell of iustification good woorks of Sacraments vse of ceremonies which by no means can be appeased hidden or dissembled For they are playne contradictions whiche may not be accorded Is not this by open and playne confession without racking or torturing to haue theeues fall owt and true men to come by their goods to haue falshood vnhooded and trueth reuealed to haue disagreement conuicted and the kingdome therby knowen Sathanical 75. Now to conclude this matter I will shew plainlie by scriptures that hoc est corpus meum can haue no such sence as you teach Rider Hoc est corpus meum expounded by scripture which is that bread is not by this or anie other words transubstantiated or chaunged into Christs bodie and bloud but that bread remaineth after sanctification or as you say consecration and that the scriptures speaking of Christs bodie and of the bread speake distinctlie not confusedlie that is they doe diuide them not confound them giuing to either of them their seuerall nature and propertie yea after consecration And whereas we haue now heard too much of the jarres of your late Popes and writers voide of vnitie and veritie Now let vs heare the holie scriptures expound hoc est corpus meum plainlie and truelie by the Euangelists and Paul who knew best Christs meaning vpon whose exposition all Christians may and must onelie rest satisfied in spite of Pope and poperie 75. The first promise here made is that he will shew playnly by Scripturs that bread is not transubstantiated Fitzsimon but that after consecration it retayneth still his nature The second promise is that he will bring suche exposition from the euangelists and Paul that in spyte of Pope and poperie we may and must rest satisfyed therby Rider Dedit Math. 26.26 Datur Luc. 22.19 Fregit Luc. 21.19 Frāgitur 1. Cor. 11.24 Eis Marke 14.22 76. ANd first we will prooue it from the difference of the signe and the thing signified The scriptures whē they speak of bread they speak actiuely He gaue But when they speake of Christs naturall bodie they speake passiuelie Is giuen When they speake of bread they speake actiuelie He brake it But when they speake of Christs body they speake passiuelie VVhich is broken When they speake of bread they say To you But when they speake of Christs naturall bodie they say For you Pro vobis 1. Cor. 11.24 Dedit Marke 14.23 Effunditur Luc. 22.20 Eis Math. 26.27 Pro multis pro vobis Luc. 22. ac Math. 26.26 Lykewise when they speake of wine they speake actiuely He gaue But when they speake of Christ his bloud they speake passiuelie Is shed When they speake of the wine they say To them But when they speake of Christs bloud they speake For you or for
in our 99. number How lyke you M. Rider this dislyke towards your womens scripturing But plead well for them make much of them for in my owne knowledge yow haue neede to seeke credit among them considering that few or none of them how base soeuer but disdayne the mariage with the ministers of the woord and accept of them only for want of others They might you say freely conferre touching maters of saluation Yf you meane in the Church S. Paul crosseth your saying forbidding women to speake in the Church it not being saith he allowed vnto them The 135. vntruth is that our Romain religion would haue no men nor women read Diuinitie God blesse vs The 135. vntruth How wysely this man discourseth yf this be affirmed in good ernestnes But because godly diuinitie of woomen or sound doctrin tending to Saluation may be knowen allowed by vs let these following assurances to this present purpose in controuersie for all lawful circuiting should haue a referencie alwayes to the centre testifie Saint Agnes euen by testimonie of S. Ambrose tould hir audience this document of diuinitie that corpus Christi corpori ipsius consociatum esset S. Ambros Ser. â—0 Paulus Neapoludiaconus de S. Maria Aegiptiaca the body of Christ was consociated to hir bodye Maria Egiptiaca requested befor hir departure diuini corporis viuifici sanguinis portionem in vase sacro parte of the diuine body and lyfe giuing blood in a sacred vessell Other you may fynde of the femal sex in Garetio Garetius in 3. classe attayning such diuinitie toward this mysterie that great protestant Doctours neuer could reache vnto The keeping away of certaine bookes you say to be our strongest tenure First I aunswer the phrase of tenure in that sense wherin at seemeth intended is new and impropre How soeuer it bringeth me in the memorie how you reprehending minister Hicoxe for keeping a Trull and he you for you know what you called him base and he called you counter Wherunto if you conioyne your woord tenure it may be forgotten how close the counter in London and you marryed together and diuers will or may thinke by such coniunction therof with tenure that his meaning was only that you song a counter in London and in Dublin reached to a tenure and your meaning only that he song a base and neuer could reache higher withowt any other mysterie contayned in your woords For my parte I leaue you in your sweet consort and will aunswer further to such strongest tenure The 136. vntruth that it maketh the 136. vntruth Nether shal you escape in this place from receauing a foyle at venerable Beda his hands saying in cap. 7. Prouerb refert Iuo p. 4. cap. 84. Soli ei conceditur haereticorum libros legere qui adeò solidatus est in fide Catholica vt verborum dulcedine vel astutia nequeat ab ea segregari He is only permitted to read hereticks books who is so founded in the catholick faith that he can not by craft or delyte of their woords be peruerted Also as I obserue among your selues you debarr diuers books of ours from reading as is knowen to euerie meane conceit ryfeling mens houses for them and forfetting all them you finde as Lords ouer all mens goods And the Lutherans do as carefully debarr your bookes in all their dominions Schlusselburg l. 3. art 4. de Th. Caluin sheweth that Caluinians debarr Lutheran books and Lutherans their bookes and bodies And the same to be done by other reformers against reformers appeareth in Gretser Praefat. de iure modo prohib lib. haeret Wherby is testified that we might as well as you or Lutherans debarr such bookes as are by vs knowen to be hurtfull if not against the wyse yet against the simple You know that I abstayne from discouering inconueniencies succeding in our contryes by vulgars intermedling in Scripture Whether cheefe protestants finde it very commendable Calu. in praesat nou test Gallici an 1567. or conuenient I appeale to these woords first of Caluin that he confessed Sathan hath gayned more by these new interpretours then he did before by keeping the woord from the people Secondly by Luther whose later experience is more to be accompted then first vnseasoned persuasions saying Luther l. 1. coÌ„ Zuing. Oecolamp â— Yf the world continue any longer it wil be agayne necessarie for the diuers interpretations of Scriptures now vsed that for the conseruation of the vnitie of fayth we receaue the decrees of Concils and flye vnto them By this â—ppeareth all tenure and cawtion vsed by vs concerning the vse â—r refusing of bookes among vulgar to haue bene deserued For the â—ther point that we would haue no men to read Diuinitie you mistake vs for Richard Hunn Puritan of whom in the 124. numâ—er who damned saith Fox vniuersities with all degrees and faculties You â—aue bound your selfe to the same verdict by making such the foremenn of your quest We create doctors of Diuinitie We found â—choles and lessons to attayne it All the vniuersities of the world â—re fruicts of our faith How then are we sayd to dislyke that men â—hould read Diuinitie wher is Diuinitie but among Catholicks Erasmus ep ad Fratres inf Germ testifieth Luther and Melancton to â—aue condemned all sciences as sinfull and erroneus Smidelin in â—rat qua candidatis licentiam concessit affirmeth the same hatred against degrees of Diuinitie among the Zuinglians Wicleph had a distinct â—rticle that vniuersities studies colleges degrees are Ethnical superstitions and diabolical Luther serm Sympos tit de studijs saith that â—â—udere hath stultum in the supin Whether these reformers or we â—e hindrers of men to read Diuinitie by these euidences may be assuredly gathered ignorance M. Rider was affected not by vs but â—y such repyners against scholes and learning That you would fayne bestowe a litle charitable chiding vpon vs to make vs more diligent should by vs be accompted a fauour For hetherto it hath had litle shew of charitie which you haue vsed against vs saying our religion is sandy superstition wicked and damnable heâ—esie and irreligion our consecration full of vncertaintie absurditie blasphemie our whole doctrin hellishe and damnable and fitter for to be taught in hell by fends then in earthe by Preists our selues but lyers deceauers hereticks idolatrers charmers and magitians c. Therfor we might be gladd to haue charitable mitigations of these greuous reproaches Yet I repeale my woord rather choosing for this cause your hate then your honours your coÌ„tumelies then your compassion Your often and vayne frequentation of another cupple of woords Praemoniti praemuniti only for their consonancie without all occasion doth argue there is litle stoare where such estimation is had of such friuolous repetition How often in speeche in letters in printed books haue I heard praemoniti praemuniti forwarned forfortified I will allowe your reflecting the mention of Iewish fables against our profession if
by a 186. vntrueth For nether Pope The 186. vntruth nor Papist assaulted them how could they then defend them selues with their swoords against the Pope especialy not hate of papistrie but loue of sacrilege being their impulsion to suche vprore The 187. vntrueth is The 187. vntruth that they refused to receaue Orders Bishopricks or decrees from Rome For nether is any profre nor any such refuse recorded Yf Bernard so sharply reprehended them in the Popes quarell for not being subiect to the Popes orders or decrees in the name of Iesus why did you in your Preface informe your readers that S. Bernard tould the Pope to his face that his supremacie was vnlawfull O quantum mutantur ab illis O how farr are these woords repugnant to those That those eight preached the gospell and ministred the Sacraments is an addition of your making As also that the nobilitie and gentilitie cared not two pence for Papal blessings or curssings Whether they came to such infidelitie or noe there is great want of fidelitie in your deprauation of the historie as S. Bernard affoordeth it That they changed their ould Apostolical religion yf you meane according as your authour informeth them to haue changed as you should be tyed to your autheurs relation and the sense therof vnlesse you would be accompted a falsifier rather then interpreter what you call owld Apostolical religiō according to your conceit is according to trueth and your authour S. Bernard deuilish ambition dissolution of ecclesiastical disciplin ouerthrow of religion and Christianitie c. O quantum mutantur ab illis O how farr are these woords of the authour dissenting from these woords of the interpreter That they are become slaues to the late Italian Preist the Pope Gods enemye and the Queens butcher I know not how wyse a speeche it may seeme to any this I am suer yf they be slaues by being only Catholicks for other slauerie I thinke the Pope expecteth not at their hands it should not repent them for seruire Deo regnare est to serue God is to raigne And I could wishe that as they affect to be accompted such so they would better effect the dutie belonging to such Yf the Pope be no truer Gods enemie then he is late The 188. vntruth or the Queens butcher the 188. vntrueth may to all mens seeming be calculated That then they drew then swoords against the Pope to defend trueth the informer of the mater the punishmēt sent from heauen the former Protestant resolutions related in our answer to your Preface that trueth was vnbegotten till Luthers tyme The 189. vntruth do conioyntly register for the 189. vntrueth Wheras you prouoke the Noble men and Gentlemen of Irland to imitat such ancestours in their true honor you flatly perswad them to insurrection and rebellion For yf they imitat them they will indeuour to kill their King and such Bishop as he would establish they will enter into diuelish ambition c. For so did they by information of S. Bernard to whom you would induce these to conforme them selues From the profoundest bottom of my hart I beseeche the omnipotent Saluiour of the world long to preserue his sacred Maiestie now regnant against such Puritanical sequels and other their disloial and desperat dissignes long since not vnknowen to his wysdome nor vnfelt to his person nor parents 139. And that golden mouthed father Chrisost Vpon this place of Paul Rider Chrysost hom 2. vpon first of Titus That a Bishop must be the husband of one wife asked this question what mooued Paul thus to write to Timothie he aunswereth himselfe saying obstrure prorsus intendit haereticorum ora qui nuptias damnant ostendens c. The Apostle intendeth to stoppe the mouthes of all hereticks that condemneth marriage shewing that the thing in it selfe is faultlesse and a thing so precious vt cum ipsa etiam possit quispiam ad sanctum Episcopatus solium subuehi that a man beeing married may bee promoted to the holie function of a bishoppe And your Pope Gregorie saieth plainlie writing ad Theotistam Patricium that if marriage must be dissolued because of religion Sciendum est inquit yet saith he you must vnderstand quia etsi hoc lex humana concessit lex tamen diuina prohibuit that if mans law graunt that yet Gods law forbideth that VVhether S. Chrysostom and S Gregorie allowed Preists Mariadges 139. I graunt as before is sayd in the 133. number Fitzsimon that to forbidd marriage as damnable is vnlawfull and heretical and diuelish which is not done by vs as there appeareth but in ould tyme was done by Tatian Marcion and Manichee and lately by such of whom afterward Secondly S. Chrysostom telleth you that the cause why the husband of one wyfe may be Bishop and not of more then one is That he who had more then one cna neuer be good instructer or master of the Church who might not perseuer in loue toward his wyfe she being dead So that it is supposed the wyfe should be dead from affection toward whom kept or violated the one might be elected Bishop and not the other he to be Bishop who conserued such affection and not he who had reiected it Also in the 136. number other answer is found that a marryed man liuing absque vlla suspicione carnalis commercij without any suspition of carnal compagnie may not only be Bishop after his wyfes death but also during hir lyfe Thirdly S. Chrysostom him selfe answereth in forme to your argument saying Dixit vnius vxoris virum non ea ratione vt id nunc in Ecclesia obseruetur S. Chrysost hom 2. de patientia Iob. oportet enim omni castitate Sacerdotem ornatum esse He sayd the husband of one wyfe not so as that now should be obserued in the Church for a preest must be adorned with all chastitie Certainly I do not beleeue that a man might be more often discomfited by his owne conforts then it hapeneth to my Antisophist For here the gowlden mouthed S. Chrysostom brought to auouch marriage of Preests is found most repugnant therto as euer befor also the lyke was done toward S. Chrysostom and all others Let vs inquyre whether he thriueth better in the confort out of S. Gregorie First to my thinking he should not because I remembre to haue redd in S. Gregorie S. Greg. l. 6. c. 1. in lib. reg Errare eos qui propter verbum Pauli vnusquisque vxorem suam habeat putant licere Ecclesiasticis vxores habere Them to erre who for the speeche of S. Paul Let euery on haue his wyfe thinke it lawfull for Church men to haue wiues Secondly to my thinking in saying S. Gregorie to be ours and that he mantayneth marriages not to be dissolued according to Gods law is to confesse that he him selfe had not sayd truely befor in saying the ould Fathers to be his frends or that our doctrin condemneth
protecti The wodd on which the holy body of Christ was placed and Crucified why do all the world so striue to haue it as they that can purchase any parcell therof they inclose it in gould men and women and hang it on their necks being therby thought honoured and riche defended and protected What say yow was that gowlden mouthed Father and Reuerend Chrysostom a Papist or a Protestant was our deuotion in his opinion but simple foolishnes trash c I could long swymme in this plentifull mater of the reuerence and deuotion toward Crosses from the Apostles tyme vpward hauing all godly Fathers and doctors to beare vp my chynn yf this one testimonie of S. Chrysostom by M. Rider commended did not seeme bastant and powerfull to disproue his bare wyse accusation and had I not to treat agayne therof in the article of Images but because he is in Irlād and that it may be knowen of what religion owld Irish men were I will giue one testimonie beyond my woord out of Coelius Sedulius by his owne inscription knowen to be Scotus Ibernensis a Scot of Irland saying in Carm. Paschal Neue quis ignoret speciem Crucis esse colendam That none mistrust the forme of the Crosse to be adored As for Agnus Deis it is to be considered that the Gentils or Infidels vsing to hang at their necks certayne stamps or cownters with filthie dishonest shapes to defend them against charms and incantations as appeareth in Varro him selfe Varro de lingua latina lib. 6. it seemed good to Gods Church since that such as were conuerted would not easilie quyte this forsayd follie to change superstition into religion as by lyke occasion was done for candles on candlemass day Vide Baron tom 1. pag. 606. and certain feasts conuerted to Gods honour that they might not be retayned against his honour Therfor in remembrance that we were redeemed by the lamb of God that taketh away the synns of the world who liued a virginal and innocent lyfe for our example and by his death sanctifyed our sowles by the spiritual vnction of the holy Ghost Vide Petrum Maffeū in 7. decretalium was by Christs sacred Spowse framed in resemblance of all these an image of a lambe in whyt virgin wax tempered with holy oyle Such image is called an Agnus Dei. Of which sort when to Charles the great was presented one by Leo the third he receaued it as was his dutie no otherwyse then a pretious treasure With no lesse pietie and deuotion also did the Emperor of Constantinople receaue one from Vrbanus the fift proceeding against it in a Solemne Procession of the Clergie and Laitie and carying it in a triumphant godly honour into the Citie These Emperours although very ancient were simple foolish Papists accompting such trashe in Protestant estimation and such sacred ressemblances in Catholick opinion worthie of all regard and reputation Should God almightie be so changeable as in the owld testament notwithstanding his forbidding to honour idols yet so to allow deuotion toward remembrances of his benefits as to honour Dauid for his pietie toward them and to punish 5070. Bethsamits only for curious viewing of them Oza for presumption to touche the case of them and now may not abyde remembrances of farr greater benifits performed by his deerly beloued Sonne but that they should be in his sight simple foolish trashe He that aduiseth nothing more then to haue vs remembre him and to place him as a memorial vpon our armes and harts therby to be euer in our eyes and vnderstandings he that for all greatest benifits fulfilled toward the Israelites admonished to erect monuments and holy dayes to retayne them in the minds of posteritie is he now lesse louing toward him selfe hath he now repented his courses and is become opposit to them that by external signes retayne his gifts in gratefull representations how farr against reason hath synn and heresie blinded and transported reasonable men to suspect God to be changeable in his proceedings because them selues are inconstantly variable So they that are borne against the streame do esteeme them selues stidfast and both the shore and townes and towers to moue by the mutabilitie of them selues Of holy Bread S. Paulinus and S. Hierome S. Paulinus in epist. 8. Hieron in v. S. Hilar Osbernus in v. S. Elphegi Conrad in in v S. VVolphelmi Theodoric in v. S. Hildegard lib. 3. c. 9. Metaphrast in Decembri in v. S. Marcelli Vide tom 3. Conc. l. pag. 569. and of later tymes S. Elphegus Archbishop of Canterburie S. Marcellus Abbot S. Hildegardis and many others haue affoorded so ample testimonie of the vertue and estimation of it that a thowsand Riders can not impayre the dignitie therof Nether can there be any thing more authentical then the forme of benediction therof vsed in Concilio Nannetensi Can. 9. in these woords O Lord our holy Father omnipotent eternal God vouchsafe to blesse this bread with thy sacred benediction that it may be to all health of body and sowle and a defense or protection against all diseases of sowle and bodye I would willingly haue all Catholick to hould it for a principal rule that were there no other authoritie to iustifie these holy hallowed things yet that they should esteeme them very gratefull to God by being impugned by such as M. Rider is For yf they did not displease and often displace Sathan he would not be so importunat in his followers to deride and disgrace them This rule haue I followed my selfe to my exceeding benifit to be more deuout toward such deuotions at which they are most discontented withall Catho Priests Lib. 8. cap. 5. Sozomen recounteth how a woman not beleeuing that Christ had transformed bread into his bodie was in danger by transformation of bread into a stone Rider 153. SOme such thing there is but you misse Sozomons words sentences and purpose and applie it still to your Host The priest told Sozomen that in giuing the Sacramentall bread to a woman shee tooke it in her hand and priuilie gaue it her maide behinde her which the maid no sooner toucht with her tooth but it turned into a stone Beleeue it that list and the print of the tooth is this day to be seene in Constantinople I pray you Gentlemen is this your Oste Christs bodie if it be as you teach but fie it is a false lie then were Christs bodie turned into a stone and to be seene at Constantinople vnder the formes of a stone as wel as at Rome vnder the formes of bread VVhether M. Rider or I Doe misreport the relation of Sozomen Fitzsimon 153. YOu haue gotten M. Rider the habit or facilitie and perfection of falsifying that now it is ingrafted in you as a second natural inclination It shal appeare now both toward Sozomen and the very sacred Scripture it selfe being both most shamefully corrupted The historie of Sozomen is thus
cap. 19. v. 13.14.15.16 the very selfe same had your two pillers Luther and Caluin in their intended miracles I therfore conclude with you in your owne woords at which for their importance you say in the margent lyke a fawkener Marke Vnlesse you can do these miracles the Catholicks must accompt you no better then iuglers c. Catho Priests I trust this will suffice for auerring the consent of the Catholickes with the Fathers of the primitiue Church which is the first Article we were prouoked to prooue Rider 190. I Know you are vtterlie deceiued and I trust this wil suffice the godlie learned and in different Reader that you and your late Romish Catholicks quite dissent from Christs truth and old Romes religion and therfore remember from whence yee are fallen and returne to the auncient truth while God giues you time which God graunt c. FINIS How suteable the last woords of M. Rider are to them of ancient Hereticks 160. FIrst you affirme that we are vtterly deceaued Fitzsimon As hetherto we haue through the whole writings of vs both discouered that we were neuer stronger then when you assured we were weake neuer truer then when you protested we were false neuer more approued then when you sayd we were most disproued neuer more secure then when you informed we were in greatest danger so now we may be certainly perswaded that we are in the right the rather for your proof-lesse saying that we are vtterly deceaued Yf you had not bene such as M. Sabinus Chambers testifyeth before and after you would neuer haue brought your Oxford conclusion ergo falleris therfore you are deceaued without some premisses or proofs Euery woman or child might say as much when they had no thing els to aunswer But I leaue your iudicial style to euery ones consideration and compassion To your conclusion I will confront lyke woords of owld damned hereticks Come o yee fooles sayd they and miserable men Vincent Lir. in libello con prophan heres who are commonly called Catholicks learne the true fayth which hath bene hidd many ages heretofore but is now reuealed and shewed of late c. What had we bene yf we had consented to them what proofe or vertue is more in your woords then in theirs Therfor because we yeelding to them should haue bene hereticks and haue but allurements from you no better then theirs also because many seducers are gone abroad we will refrayne you both alyke and remayne vpon the Rock to witt sayth S. Augustin the Romain Church S. Aug. de vtilitate credendi cap. 17. against which the prowd gates of hell shall neuer preuayle Conclusion WHen Luther did behould his wrytings to haue conueyed him into a laberinth of perplexities some tyme by their being censured by all Christendome for heretical and therby burned and he made odious sometyme by binding him selfe to manifould denials and affirmations which in processe of tyme he perceaued to be erroneous then in shamefull greefe he burst into these woords Libenter vidissem omnia mea scripta interijsse Luth. in presat Germ. sup r Tomos suos c. inter alias causas vna est quod exemplum me terret Quoniam non video quid vtilitatis Ecclesia coeperit cum extra super Biblia sacra plurimi libri colligebantur I willingly would see all my writings perishe and among other causes one is because the example of all my brethren whose writings benifit nothing doth terrifie me For I do not behould what proffit the Church hath receaued when out and beyond the holy Bible very many bookes were collected Which his saying together with what followeth doth manifest that Sathan and pryde transferred him captiue to his destruction For sayth he tom 2. Ien. fol. 273. Nunquam maiores grauioresque tentationes habui quam ex meis concionibus Cogitabam enim ista tu solus incepisti Ista tentatione sâ—pe ad insernum vsque demersus sum I neuer had greater and more greuous tentations then by means of my sermons For I thought thou only hast begon all this By this tentation I haue bene often swallowed into hell O heauie and dismal remorse and torment of conscience the greatest butcher and mangler of a guiltie mynde how wast thou not able to reclaime that hart which thou wast able so to deuoure Other greuous lamentations before his death for his vnhappie wrytings are testifyed in the examination of the Creed num 7. The lyke remorse had Beza when he sayd Vellem omnia scripta euulgata abolita esse quae paci concordiae obstare Beza in colloq Monpelgart pag. 260. aut veritatem obscurare videntur I would all wrytings published which seeme to be against peace concord or trueth were abolished Alas Beza so would I from the bottom of my hart that thou hadst thy demand both in such intention and in such execution not as was but as I should haue bene Such to haue bene the mynd of Melancthon is testifyed by Wolfangus Agricola conc de matrimonio when he sayd Nullius se digiti iacturam refugere si istum reuocare laborem posset Sed nunc se nimis profundè causae immersum nullum regressum inuenire He would not refuse the losse of any fingar yf he could reuoke his writings But now being so deeply intangled he found no retraict These lamentable and vnfortunat successes and terrour of damnation in the ende vpon and after their giddie courses when so great pillers of the deformed I would say reformed crue do acknowledge how often thinke you in his mynde doth M. Rider couet that he had neuer putt penne to Paper Oecolampad ad Lantgra Hess anno 1529. Vide Seleccerum parte 1. comment in Psal fol. 215. Oecolampad cryed Vtinam Princeps illustrissime abscissa fuisset mihi haec dextera cum primo inciperem de negotio coenae Dominicae quicquam scribere I would most excellent Prince this right hand of myne were chopped off when first I began to wryte any thing of the treatise of the Lords supper Renew renew the same crye M. Rider who first as is euidently shewed by inconsideration In Aduertisment n. 9. n. 130. insinuated you you your selfe I meane in playne tearmes all the state and Lords of the Concil to be fooles hereticks c. Secondly you directed vs to autheurs most repugnant to your profession testifying it to be against the Catholick Church and assuring Numero 3.4.6.114.143 vs to be therof and by so testifying leauing you forlorne and abandoned of all excuse or shadow of your apostasie and impietie in being against our beleefe 3. You haue by necessarie inferrence implyed your owne profession to be wicked and damnable late base and counterfet Num. 16.25.34 4. You haue betrayed your profession Num. 30.31 by the testimonie of all the cheefe of the same to a iurie condemning you and them 5. You haue violated corrupted depraued
Num. 38.81.154 and falsifyed the sacred Scriptures them selues perspicuously to all mens eyes aboue all excusation or tergiuersation 6. You haue paragoned or compared the mysteries of Christs gospell with all Sacraments and sanctification therof to base beggerly ordonances of the ould law Num. 36.63.78 7. You haue disdayned the woords of Christs institution of his B. Sacrament and corrected them with a new institution of your owne Num. 68. 8. You haue denyed the whole merits of Christs lyfe and death Exam. n. 14. and imputed your Saluation to it which hapened after Christs death 9. You haue made Christs institution by your actiue and passiue commentarie Num. 76.77 to contradict it selfe and to be absurd and false 10. You haue made Prince and people great and small who euer did breake Images of Christ Num. 96. to be traytours against Christ 11. You haue testifyed your selfe manifouldly to be a Puritan that is a seditious resister Num. 99.122 by your owne priuat diuersitie of iudgment to Princes and Parlament ordonances of late reformation and deadly enemie of Protestantrie which hath bene established 12. You haue bound your selfe to beleeue Num. 35.108 123.124 125. and not to beleeue Christ realy yet not realy spiritualy yet not spiritualy Sacramentaly yet not Sacramentaly literaly yet not literaly c. in the B. Sacrament 13. You haue concourse and consociation with Iewes and Iewishnes in your selfe and your Patriarches Num. 115.119.160 as also with the most heynous hereticks and also disproued condemned all and euery one of the most famous Protestants Num. 122.123 and by them you as generaly are refuted which also is done against by your owne Confessours and Martyrs Num. 124. 14. You haue entred bond and obligation in print to auerre in vnitie and veritie of Doctrin all that euer might be blasphemed against God and Godlines 15. You haue most puritanicaly censured the acts of Parlament since the suppression to be heretical abhominable repugnant to Christs trueth to ancient Fathers and the practise of the primatiue Church Num. 130.131 16. You haue contrarie to your clayme it of first Protestantrie disauowed the General Concil of Nice from you to vs and haue allured the nobilitie of Vlster in Irland Num. 138. to imitat them who intended to kill their King rebelled against his constitutions Breefly what vntruethes denials interpretations sequels arguments contradictions impudencies and impieties you haue besyd all the former runne into they are not so obscurely or seldomly incideÌ„t but all that fauour your profession may thinke you were hyred or of your selfe intended to disgrace disable and condemne your and there cause Since you can not deny any silable of these imputations you may worthely crye the crye of Oecolampad Vtinam c. You may worthely shunne the light of the sunne and therby professe playnly simply that heresie hath no defense but in a lye and can but by lyes and darknes be protected and that coming to light it is suddenly disconfited Inuincible and infallible Spouse of Christ the Catholick Church I resigne and deuote my trauayles wrytings to thy sacred doome With thee I say and vnsay commend condemne all doctrin by me or others professed FINIS A TABLE OF THE MOST PRINCIPALL MATTERS CONTAINED IN THIS BOOKE VVhich the Reader if he please in many pointes may fitlie compare with the Englishe Table of the Protestant Doctors Confessors and Martyrs printed in Black Friars commonlie sould about the streetes and vsuallie hunge vp in sundrie houses VVherin he shall find the foresaid Doctors to be painted in far more truer colours ABBIES ABbies Thomas Muntzer and his fellow Phifer an Apostata Monke destroyed in one yeare 200. Abbies and Castles in Franconia alone pag. 217. A hundred Abbies built in France by one only Moncke of Benchor Abbie named Luanus Ep. ded parag 16. AGNVS DEIES Of the great reuerence exhibited by Charles the Great towardes an Agnus Dei sent vnto him by Leo the third pag. 378. Of the pietie and deuotion of the Emperor of Constantinople towardes another sent him by Vrbanus the fifth ibid. APOSTLES Apostles How Heretiques condemne the Church of the Apostles and how contemptiblie they speake of the Apostles them selues pag. 31. Beza affirmeth Antechrist to haue then begunne pag. 31. The Centurists Beza and Illiricus haue carefully calculated fifteene sinnes of S. Peters ibid. Caluin sayth of S. Paul that he was full of presumption temeritie and precipitation ibid. Quintinus that he was not a chosen but a broken vessel ibid. The Centurists that he was dissentious towardes Barnabas and an hipocrit towardes Iames and others ibid. Bullinger that S. Iohn sinned in Apostacie ibid. Quintinus calleth him a foolish youth pag. 31. Caluin calleth S. Mathew and abuser and distorter of diuers citations pag. 31. S. Marc an Apostata and disloyall Luther that S. Luke was to excessiue in commending good woorkes pag. 31. Caluin of all the Apostles that they were ouer superstitious and subiect to vice ibid. Pomeran that the Apostles wrote wickedlie pag. 138. Luther that they are no true Euangelists ibid. Caluin that they ought not to bable what they list ibid. VVilliam Cowbridge that nether the Apostles Euangelists nor Doctors of the Church haue reuealed how sinners might be trulie saued pag. 308. See more in the woord Creâ—de Caluin they wrest allegations Replie Pag. 49. Depart from the right meaning of them ibid. Shuffle abruptlie many sentences into their writinges ibid. Tearme improprelie ibid. Vse wooodes improprelie c. ibid. BAPTISME Baptisme PuritaÌ„s doe imitate the practise of the Iewes in imposing names vpon their children pag. 273. Certaine new fangled Puritan names noted by a late Protestant ibid. The Lord is neere More triall Reformations Discipline Ioy-againe Sufficient From-aboue Free-gift More fruit Dust. c. ibid. Haux Foxes Martyr denied Baptisme of children to be necessarie to saluation pag. 308. The Puritans Baptisme not to regenerate Replie pag. 66. Not to belong to Infants ibid. VVithout it saluation not to be doubted ibid. pag. 67. To be no more necessarie then Circumcision ibid. BELLS The Assembling of people to Church by ringing Bells to be Antechristian BELEEFE Protestants Abssemled sundrie times and in sundrie famous cities to ioyne in a Fraternall attonment about Religion confesse that there is no hope thereof to be expected but only the hastning the day of iudgment to shut vp all their variances pag. 159. That Sectarists did neuer yet compose any forme of Beleefe whereunto them selues would irreuocablie remayne bound pag. 133. The Arrians foure times in few monthes changed reuoked their Creede ibid. The same testified by suÌ„drie Sectarists them selues of their owne religion ibid. By Clebitius pag. 134. By Hosius ibid. By Osiander ibid. By English Puritans saying that the Church of England is Antechristian and Diabolicall and that none but betrayers of God doe defend it ibid. How 12. choice Protestants at Ratisbon ioyning
the printing IN the Epistle Dedicatorie parag 5. for notable reade not able Par. 17. for Adde not only reade I Adde not only par 19. In the Aduertisement to the Reader par 7. for them learned reade the learned Par. 9. for obide reade abide Par. 12. for our our Ladie reade our Ladie In the Confutation pag. 3. for the 48. number reade the 34. number Pag. 6. dele the 1. vntruth pag. 7. add in the margent number 11. Rider Fitzsimons and so consequenter to the 34. number pag. 8. for en end reade entend Pag. 16. for ad reade and. pag. 19. for then reade them pag. 20. for binghter reade brighter For dowke reade darke ibid. pag. 24. For add read and. Pag. 29. for that not but reade that not I but. Pap. 31. for dissentions read dissentious Pag. 29. for nor in any reade yet not in any Pag. 34. for condeÌ„ned reade coÌ„mended Pag. 38. for so reade to For thy reade they ibid. For any wise to coÌ„sist reade any wise consist ibid. Pag. 47. for he reade be Pag. 51 for can be reade can not be pag. 56. for this my bodie reade this bodie Pag. 48. for doth is seeme reade doth it seeme Pag. 87. for fignum reade signum Pag. 132. for Damaso reade Damasco Pap. 155. for stood horses reade stond horses Pag. 166. for thus faith Church reade thus saith the Church Pag. 184. for shll eate reade shall eate Pap. 191. for vrgerd read vrged Pag. 199 for hearbe reade hearbes Pap. 211. for befott reade besott Pap. 213. for teare to reade to teare Pag. 261. for wo for pointing reade who for pointing Pag. 262. for port of those woordes reade part of those woordes Pap. 312. for Rider replye reade Rider replyes Pap. 339. for guggling stuffe reade iugling stuffe Pap. 340. for facultatem prabeat reade facultatem prebeat Pag. 342. for illus reade illius Pag. 344. for any great forwardnes reade any greate frowardes Pag. 364. for all to haue abused reade also to haue abused For if by your cursing read if by your coursing ibid. Pag. 388. for mare added reade more added Replye pag. 33. for from other perfections reade for other perfections Pag. 62. for if forged then is it calumnie read if forged secretly then c. Pag. 94. for seuerall courls read seuerall courts Pag. 105. for more then so yeares reade more then 50. yeares Pag. 113. for y t lawncing reade yet glawncing The Corrector to the Reader GEntle Reader there are some other faults which presuming vpon thy curtesie I omitt to amend as some times in some worde one leter for another somtimes one letter to litlâ— in a worde and somt mes one letâ—er to much If likewise thou finde any greater error I pray theâ— tâ— pardon it because I neuer had in two years space that this worke was in printing the helpe of the Author to reade or peruse any one sheete of all the labour Vale. A TABLE OF THE CHAPTERS CONTAINED IN THE FIRST VOLVME Intituled A Catholique Confutation c. THe Epistle Dedicatorie to the Catholiques of Ireland of all estates and degrees An Epistle of the Author to Master Iohn Rider An Aduertisement to the Reader A Catholique Confutation of M. Iohn Riders clayme of Antiquitie pag. 1. VVhether Romans and Catholiques be not all one pag. 2. VVhether Roman Priests be Catholique Priestes pag. 2. VVhether the cawse of omission of my Preface be trulie alleadged pag. 5. VVhether by Christs being in heauen his reall absence from the Church is proued pag. 7. VVhether corporall Communion doth exclude spirituall Communion pag. 8. VVhether our receiuing by faith be only a figure pag. 9. VVhether any ancient writer alloweth or mentioneth corporall receiuing pag. 10. VVhether our Religion be wicked and damnable if the Antiphonarie was corrected pag. 12. VVhether wickednes of Prelates be a lawfull coÌ„demnation of any Religion pag. 13. VVhether any late Reforming Patriarches were of commendable life pag. 14. VVhether S. Bernard reprehended Catholiques or Protestants of strange digressions pag. 19. Of many extrauagant digressions for want of matter pag. 20. The Preface in effect which was concealed by M. Rider pag. 25. VVhether it be not all one to say Scriptures or Fathers to be for any opinion as to say the Scriptures and Fathers to be for the same pag. 27. VVhether all Beleefe be contayned in the written woord of God pag. 29. VVhether M. Rider hath condemned his Church to be base bastard and counterfett pag. 30. VVhether we haue changed the state of the question or not and whether the Reall presence was euer denied by Protestants VVhether Protestants doe not falslie clayme the terme Spirituall And whether all the tearmes of their Supper be not redeemed from them pag. 36. The first proofe of Catholiques for the Reall presence out of the 6. of S. Iohn p. 39. How sacred Scriptures are exorbitantly depraued pag. 42. VVhether M. Riders vnanswerable argument be not vnanswerable euen by a childe to M. Rider infamie pag. 46. VVhat the benefitts are of the Protestant Communion and how they frustrate all Sacraments pag. 47. VVhether there be any opposition betwixt our Sacrament and Christ And whether by entring into our stomaches Christ be pained or hurt pag. 50. VVhether Christ treated of the Eucharist in the 6. chapter of S. Iohn pag. 52. VVhether euery Spirituall sentence or mention be a deniall of Corporall and Reall pag. 56. How and when M. Rider itterateth strang deductions arguments and reprehensions pag. 59. VVhether Christes woordes teache Christes fleshe to haue beene giuen only on the Crosse pag. 62. The second part of the Catholiques first proofe by Scriptures pag. 65. VVhether the Popes and Church of Rome doe in their Decretalls denie Christ in the Sacrament to be the same that was borne of the Virgin Marie pag. 66. Of M. Riders Arguments and their sufficiencie And how the 6. Chapter of S. Iohn doth belonge to the B. Sacrament notwithstanding it was before the Consecration pag. 70. The third part of the Catholiques first proofe by Scriptures pag. 71. VVhether the woordes Behould thy Mother had one like sense with the woordes This is my body pag. 72. VVhether Christes woordes doe testifie a change of nature And whether it was prophecied pag. 73. VVhen M. Rider citeth or omitteth our Authors pag. 75. VVhat blessing in the Sacrament is commendable pag. 79. That Protestants by their owne principles can not affirme Christ our Sauiour not to be spirituallie it selfe in the Sacrament Also that S. Aug. disproueth them pag. 83. How dishonestlie S. Ambrose is treated by M. Rider pag. 86. How the Fathers granting a Figure yet denie a Figure as it is taken by Protestants pag. 89. How Caietan and the Master of Sentences are by him falsified pag. 99. Of the Circumcisions being called the Couenant and the Paschal Lambes being called the Passouer as if the B. Sacrament no otherwise is to be called the bodie of Christ. pag. 103. How M. Rider doth auoide
lesse friuolous them impertinent That wicked his that Opinion that by falsifications must be mantayned I thinke to be most true I would it had not only bene marginal but also textual as being more important and pertinent then any other parte of all this discourse Ephes. 4.25 For the which cause sayth the Apostle laying away lying speake yee trueth euery one with his neighbour But in this case I can not intreate you to omitt it S. Basil ep 10. vide ep 73. First because as S. Basil in a lyke case sayd mihi illud Diomedis subit dicere ne precâ—ris quoniam vir est improbus Nam procul duâ—to cum lenius tractantur animi elati solito insolentiores plerumque fieri solent To me the saying of Diomedes seemeth now to be sayd intreat him not because he is froward For hawtie mynds without dowbt by how much they are treated gently by so much for the most parte do they become more insolent For this M. Rider I can not intreate you to deale vprightly your disposition of it selfe being inexorable But the second cause is that lying is intrinsecal and inseparable to your profession Quasi apud lapsos prophanos extra ecclesiam positos de quorum pectoribus excesserit Spiritus sanctus esse aliud possit nisi mens praua S. Cypr. ep 69. fallax lingua odia venenata sacrilegia mendacia As yf sayd S. Cyprian with them fallen and prophane and placed owt of the Church from whose breasts the holy Ghost is departed anything els man befownd but a depraued mynde and deceitfull tong and venemouse hatreds and sacrilegiouse lyes But you may laye in our waye the late woords of S. Optatus That heynously attainting you at least lawfull proofes be not omitted I therfor saye that M. Edmond Buny confesseth our Church to be that from which you discend or are fallen which hath continued from the Apostles age to this present Luther also confesseth it in one of his last bookes Bunie in his treat to pacification tovvard the ende Omne bonum Christianum a papatu ad nos deuenisse All good of Christianitie to haue discended to them from papistrie To euery ones senses it is so euident Luth in lilâ—o in Anâ—baptiâ— that you are fallen from vs that I loath to declare it Then which reproach to be separated from vs (a) S. Aug. ep 42. l. 1. c. 5. de Symbolo ad Catech. tanquam sarmenta as chipps (b) â— Cyp. l. de vnitate ecclesiae tanquam ramos as branches (c) S. Opt. lib. 1. tanquam for as exuntes as departers foorth (d) Tertull. l. 4. con Marcion S. Vinc. c. 37. S. Iren. l. 3. c. 4. Isa 28.15 tanquam posteriores as later the holy Fathers S. Augustin S. Cyprian S. Optatus Tertullian S. Vincent Lirinensis S. Ireneus thowght none more vehement and ignominious against owld hereticks So theÌ„ it being proued that you are fallen from vs we are now to know that such wynd-shakes defend theÌ„selues as the prophet speaketh In making a lye their hope and protecting them selues by a lye Neque enim possunt laudare nos qui receduÌ„t aut expectare debemus vt placeamus illis qui nobis displicentes contra ecclesiam rebelles sollicitandis de ecclesia fratribus violenter insistunt For they that departe can not commend vs sayth S. Cyprian S. Cypr. ep 25. or should we expect that we should please them that displeasing vs as rebells against the Church doe violently imploy them selues in solliciting the brethren from the Church By which premisses is implyed that yf the cause be wicked that must be defended by lyes the cause of the lapsed of the departed or of the runnagats from Catholick religion must be wicked the cause of M. Rider being such apparently must be wicked the cause of one so often fownd in prodigious vntruthes must be wicked which may suffice for this point 10. Fourthly Rider That Images and praying to Saints were then neither taught by those Fathers nor receiued of the Catholicke Church Here Maister Fitzsymon according to his wonted manner saith That Images and Saints were worshipped but how fondly he endeuoreth to prooue his wrested opinion by misalledging Fathers and bringing in of fables I deferre to mention it hoping by your good perswasion he will mend it 10. Title VVhether it be true that I mis-aleadged Fathers and alleadged fables to confirme the vvorshipp of Images Fitzsimon 10. YOu haue M. Riders authoritie that I did both the one and the other but not without Riderian veritie that is to tell euer the contrary What I haue sayd of this mater in my first booke of the Masse will shew to euery one that Scriptures Fathers and Antiquities do iustifie and certifie the worship of Images Cap. 4. tit 5. beyond all occasion of my misalleadging Fathers and alleadging fables in confirmation of them But yf both new and owld Testament were produced to that effect yf all monuments of Doctors Fathers and Histories were it not easie to affirme without al proofe or probalitie contrarie to all certaintie and notwithstanding greatest remorse of fidelitie that all were but forged what idiot but might doe do as much to witt vpon his bare woorde to depestre him selfe thus of disproofs to denie more in one hower then all the learned in the world may proue in one age To that ende principaly that his omission be knowen to haue proceeded from a guiltie conscience and impossibilitie to aunswer my proofs to that effect I haue inserted the substance of them in the treatise of the Masse or els would here haue exhibited them For he that sought so seeliely to take howld on the testimonies of Beda Caluin c. where not withstanding as well occasion as apparence of all contradiction as is shewed most palpably wanted and yet followed them so eagerly what thinke you yf he would seeme wyse would he but glawnce at allegations yf they were in dede false and at relations that were without dout fabulouse But of his abusing the vnderstanding of readers by so palpable delusions so contentiously euery where maintayned besyd what is befor sayd some what may follow Yf it will please him or his consorts to be thankefull for a proffitable example therby to leaue these exorbitant forgeries by them vsed in liew of other aunswer I present this historie recorded by Cesarius and others toward their ameÌ„dment Caesar l. 3. c. 37. Ioan. Heroli ser 24. post Trinit Two marchants of Colen confessed to their ghostly father two fowle although ordinarie offenses lying and periurie in saying and swearing that among all others they alone had sound and cheape wares from places of greatest request from woorkmen of greatest fame from other perfections most esteemed in the meane tyme knowing that their wares in dede were inferior to them of their neighbours and had neuer bene from places woorkmen and other
hee scorne your brotherly admonition that bragge is a good dogge more tongue then teeth more talke then truth But you must needs deale with him by writing for otherwise in words he is too hard for a huÌ„dreth of you for you shall finde him old dogge in copia verborum and inopia rerum And thus hoping after your counsaile hee will leaue his woonted gadding rouings from the matter and follow me closely in euery line word syllable and letter as I haue and will doe him Christ willing I commend you him to the blessing of our mercifull God whom I beseech for his Christs sake so to touch your hearts from heauen that you all may renounce your new poperie and feare God in Christ with vs according to his Euangelical truth From my house in Saint Patricks Close this 30. of March 1604. Yours so farre as you are Christ and the Kings readie to treble these kindnesses IOHN RIDER A faâ—t escaped in the print namely quo for qua page 7 line 16. Tit. 14. Vpon the residue of the Rescript to the ende 14. NVllam authoritateÌ„ habet vti qui damnatus est daÌ„nat Fitzimon sayth Seneca his iudgmeÌ„t hath noe authoritie Sen. ep 77. wher he condemneth that is condeÌ„ned This sentence M. Rider hath not only force but ineuitable violence many wayes against you You pretend two hondred errors yet shew none and are besyd condemned by publick authoritie what credit wil be giuen by Catholicks to your words when Protestants discredit you The two hondred errors are but the spotts of cownterfet bloude vpon Iosephes coate Gen. 37. whom Iacob after will fynde vnspotted and know the deceitfull enuiouse brethren to haue bene as treacherouse in selling him as in lying to their parent by his coate And as for the point of miracles I beleeue it to be so aunswered as that M. Rider will blame no further want therof That I did not follow your counsell was the same mercie of God toward me which was toward the late named Ioseph that he followed not the allurements of his adulterous mistres S. Cyprian in conc Carthagin your reformations being a disloialtie toward the spouse of the Church and deuorcing your selues as concubins from trueth to follow licentious sects and errors Roboams example shall make me neuer to follow 3. reg 12.3 the yong mens conseil that is them that are vpstarts in religion such as straying are turned into vayne talke desyrouse to be Doctors of the law 1. Tim. 1.7 not vnderstanding nether what things they speake nether of what they affirme I haue chosen for my cownselor the woord of God to be my compase and card in his holy arke by which I learne to diuert and plye from you as from the rocks and shelfs of certain ruine by these sea marks following placed at your entrie Obserue those that make dissensions and scandals contrary to the doctrin which you haue learned Rom. 16.17 1. Ioan. 2.24 Galat. 1.9 Hebr. 13.9 Rom. 16.17 That which you haue heard from the beginning let it abyde in you Yf any preach otherwyse then you haue alreadie receaued be it accursed Be not mislead by variable and strange doctrins Auoyd them for such do not serue Christ our Lord but their owne bellie and by sweete speeches and benedictions seduce the harts of innocents By thes cownsels I was preuented from being cownseiled by you Auolent quantum volent paleae leuis fidei Tertull. l. de prescrip quocunque afflatu tentationum Let the chaff of light fayth be borne away as farr as they list with euery breath of tentation let the blinde be guided by the blinde Mat. 15 14. into the same snare let wauering children be caried abowt with euery wynde of doctrin Ephes. 4.14 in the wickednes of men in craftines of the circumuention of error Let the denyers of knowing Christ his woorde blush Mar. 8.38 Luc. 9.26 Ecclâ— 6.10 shrinke to acknowledg him in this adulterous and synfull generation let the trenchoure frend depart in tyme of tribulation Isa 51.12 2. Tim. 2.12 Mat. c. 10.38 c. 16.24 Luc. 9.23 c. 14.27 let the timorouse for a mortall man that is to wither as haye forget his maker As for me I hope to raigne with Christ therfor I know I must sustaine with Christ I pretend as a disciple to follow Christ therfor I must take vp my crosse hate my father and mother Mar. 8.38 Luc. 9.26 2. Tim. 2.12 wyfe and children brethren and sisters yea and my owne lyfe in comparison of him I attend not to be denyed of Christ before God and his angels 2. Tim. 4.8 therfor I know I must not deny him or be ashamed of him befor men I aspire to a crownee of iustice therfor I must indeuoure to fight a good fight Rom. 8.39 to consummat my course to keepe my fayth For conclusion I say that nether death nor lyfe nor angels nor Principalities nor powers 1. Cor. 10.13 nor things present nor things to come nether might nor height nor depth nor other creature by the mercie helpe of my faitfull God that will neuer suffre vs to be teÌ„pted aboue our power shal be able to separat me from the charitie of God which is in Christ Iesus our Lord nor to conforme me to the cownsaile of the reformed sedition You affirme that you must deale with me in print and not by woord Prou. 6.2 because I am to hard for a hondred in speech I say that illaqueatus es verbis oris tui captus proprijs sermonibus you are ingaged by the woords of your owne mowth and taken by your owne talke You can not conceale the confusion you had euer in talking with me when at euery woord I disproued and disturbed your conceits which yow heedfully prouided to happen most seldome and spedely to be abrupted I do but appeale to M. Tristram Eccleston Constable of the Castle whether it was so or noe Yf he will not disgrace his goss sip at least M. Alderman Iyans M. Luke Shee esquyer and others can tell the plundge you and Minister Baffe wallowed in at our last meeting So then to God be the glorie and neuer to me you felt the brunt of my woords at that tyme by your owne confession to be irrefragable As for the print you prouided not to tast how it would haue proued but how you should haue felt it yf you would haue indured the trial I leaue to be iudged now that I might without you permission make it knowen What or how much or how litle that wil be to your proffit I trust at lyke opportunitie you will certifie as you haue now done of my woords To perclose the whole and to conclude the late points pertinently in token that I ame not very selfe conceited as euer befor I haue desyred to speake rather in the woords of Scripture and Fathers then my owne so I will now
be dowbtfull The vse of conditional baptisme is more ancient Quoties non inueniuntur firmi testes qui eos absque vlla dubitatione baptizatos esse dicant nec ipsi per etatem de sibi tradito mysterio apte respondere possint debere baptizari Sexta synod can 84. Idem habetur Conc. Cartag 5.6 Conc. Affric c. 39. Conc. VVormat c. 70. Suruey pag. 88. f 112. not to haue bene vsed conditionaly befor the yeare 1161 g 106. not to be more necessarie then formerly circumcision Of Godfathers and Godmothers Godfathers and Godmothers to be papistical such to be only witnesses and not suerties Of Confirmation Confirmation to be a corrupt following of the Apostles the same to be vnwarranted vnprofitable Suruey pag. 128. 129. Hampton Conference pag. 10. idle Vainly made by Englishe Protestants a Sacrament with imposition of handes Suruey pag. 117. 118. Additions to the late Catechisme E. avvn 3. as a signe signing and sealing and an inward spiritual grace Of the Eucharist a Suruey pag. 129. Communion by Luke 22.29 to belonge to all Christians and that by Act. 20.7 on each sonday b Cartvvright l. 1. pag. 158. Aunsvver to the petition pag. 11. A Ministers exposition or sermon to be an essential parte of Communion c Suruey pag. 117. The supper to be a maintenance of our spiritual regeneration Of Penance No sinnes forgiuen but by being not imputed Suruey pag. 87. pag. 116. Hamp Confer pag. 28. Suruey pag. 116. by Rom. 4.7.8 No synnes in any once iustifyed to neede repentance or to depriue from grace Of Ordre Bishops to be members not of Christ a The Arraignment of Barrous 20. Apr 1593. but of the deuil and of Antichrist b Alison against Puritans artic 15. Ministers of the words to liue by almes only c Barrovves arraignment The Church to haue no head in earth d Alison artic 14. No oathes to be taken befor Bishops but only befor magistrats e Ibid. art 12. Euery priuat man to haue licence to preach and expownd the Scriptures f Hampt Confer pag. 34. Suruey p. 114. Bishops not only Ministers of Confirmation g Suruey pag. 89. The name of priests in all the new testament neuer to belong to the Ministers of Christ h Suruey pag. 5. Hamp Conf. p. 36. Bishops Deanes Archdeacons as such to be noe members of the Church I Suruey pag. 127. Them to haue noe proofe of Scripture k Cartvvr Admonition tr 2. 3. All that prowd generation must downe Of Marriadge Suruey pag. 132. Matrimony euen by English protestants is vaynly made a Sacrament and God therby made a liar Of Extreame vnction Suruey pag. 129. Extreame vnction also by English protestants most absurdly to haue bene practised and prescribed in the 2. of Edw. 6. Of Sacraments in general a Suruey pag. 120. 121. Falsely to be sayd in latest Catechismes euen of English Protestants Sacraments to be necessarie to saluation b Ibid. as allso the said Protestants to implye wrongfully the beinge of more then two Sacraments c Suruey pag. 104. also them to err in saying Sacraments to be meanes of grace and not only pledges Of assembling to Churches Barrovves arraigument 20. Apr. 1593. The assembling of people to Churches by ringing bells to be Antechristian Of Ceremonies Suruey pag. 98. 99. Hampton Confereuce pag. 67 No ceremonie only significant and not sealing in the gospel Yet in Hampton conference they affirmed the contrary Hadd I not bene depriued of the often mentioned Suruey by some deceites as also of the collections I had therout gathered I had produced many lyke artickles of Puritance which vpon recouerie of the said book shal after God willing be recorded Now to their disprouing of their bretherens beleef Puritans against the late profession of England a Brovvghtons Aduertisement to the Lo. of the Counsell of corruptions Anno 1604. The publicke Englishe translation causeth millions of millions to reiect the new testament and to runne to eternall flames b Ibid. It peruerteth the holye text of the owlde testament in eight hundred and eight places c Ibid. It is inferiour to the Alcaron d Hampton Conference pag. 45. 46. 47. The Englishe Bibles ill translated all together and them according Geneua to be the worst e Ibid. They containe very partial vntrue and seditious notes to much sauouring of traiterous conceits as of allowing disobedience to Kings and taxing Asa for deposing his mother and not killing hir A b c a Ther is no right religion established in England b They be all infidels that goe to late Churches of England The tvvo Admonitions to the parlament c It shal be easier for Sodom and Gomorrha in the daye of iudgment then for the courte of Parliment by which the Protestant religion was confirmed d Alison articulo 4.5.6.7.8 The English congregation consisteth of all sortes of vncleane spirites and is no membre of Christ e Ibidem The regiment thereof is vnlawful Perpetual Gouernement of the Church pag. 339. alleadgeth much more of this kinde and Antechristian f Ibidem Their Sacraments no Sacraments g Ibidem It is a very Babilon Puritan Articles against State owt of the aunswer of Oxford and Cambridge to their petition pag. 28. 29. 1. That the supereminent authoritie of the Kinge must be confined within the limmits of some particular parish and then to subiect his souerainge power to the pure Apostolical simplicity as of an ouerswaying and all-commanding Presbiterie 2 That his meeke and humble Cleargie haue power to binde their kinge in chaines and their Prince in lincks of iron and in case they see cause to proceede against him as against a Tyrant 3 All appeales in causes ecclesiasticall and what doe they not make ecclesiasticall must finallye lye not vnto the Prince but vnto the assemblie Prouinciall 4 That they allow the supreame magistrate not potestatem Iuris but only Facti to mantayne their proceedings but not to command that finaly the King submitt his scepter vnto the scepter of Christ and licke the dust of the Churches feete Lastly that some of high place yet aliue and othersome dead haue felt the smart of this their professed doctrine in their owne experience and haue seene the worst of all this put in execution Thus farr out of their owne euidences I blame them not here to confesse that some aliue haue seene the worst of all these putt in execution considering first in France how in Geneua and Cabillon Genebrard ad An. 1560. 1567. 1570. 1575. Petr. Frat. orat con Sectarios def Reg. Relig. they not priuatly but synodicaly resolued the killing of King Queene Princes and nobilitie the spoiling of all the Churches in France Secondly how by their two first ciuil rebellious on both sydes in France only were slayne aboue a
defend all priuileges and liberties graunted to the Church and clergie that euer were graunted from K. Edward the confessor to that tyme and toward the laitie or all other subiects that he will administer to them equitie and will abrogate all vniust lawes and customes Which ceremonie finished the Archbishop of Canturburie lowdly inquyreth of the people will they submitt them selues to such Prince Wherto they condiscending he anointeth him girdeth him with the sword crowneth him putteth a ring on his finger betrouthing him to the common wealth and giueth a scepter into his hand adiuring him by God omnipotent that he vndertake not that charge Sleidan l. 1. an 1519. Alex. ab Oriâ—ho in Chim fol. 106. 288. Massâ—nus in vita Henr. 1. Conc. Fol. 6. c. 3. without intention to accomplish such plighted protestation Conformable in all respects is the oath of the Emperor K. of France and the residue with this particularitie in the K. of Spaine from the yeare 686. that he sweareth neuer to suffre any heretike to abyde in his realmes And this oath for greater solemnitie was giuen in wryting and placed vpon the altar as of certayne Emperours of Grece Zonaras Zonar to 3. in Anast Dicoro Michalë◠Râ—ngabe V.S. Th. Cantuar. and others intimate and of the K. of England appeareth by this speach of S. Thomas of Canturburie to K. Henry the second Be myndfull of your protestation which you made and putt vpon the altar at westmonaster to defend the libertie of the Church c. And for more manifestation of their setled resolution to fullfill their promise the K. at least of Polonia declareth after the coronation ended Bodin de la rep l. 2. c. 9. Si quod absit iuramentum meum violauero nullam nobis incolae regni obedientiam debebunt yf which God forsend I shall violat my oath the inhabitants of the realme shall owe me noe obedience Which is according to the rule of law Nec obstringitur quis iuramento ad implendum quod iurauit si ab alia parte non impletur cuius respectu praebuit iuramentum Nether is any bound to his oath Decret Greg. tit 24. c. 21. 29. yf the other partie fayle in his obligation Thirdly vnderstand that at the Princes will Conc. Later c. 43. habetur in c. Nimis De iureiurando there is a reciprocat oath due to him by his lay subiects for them of the clergie are exempted by the general Lateran councell And this some tyme they make by them selues some tyme by their nobles and magistrats some tymes rather by some real signe of howlding vp hands Vide vvitichindum lib. 1. Gest Saxon. in fine anno 936. throwing vp hatts acclamations c. then by any verbal speech How soeuer it be made or not made the law of God and man doth determin and resolue that allegiance subiection loialtie which in any equitie may be demanded is due and belonging to Princes not only for pollicie but also for conscience This is and euer hath bene Rom. 13.5 the Doctrin of Catholikes Not so of our aduersaries as is manifested in treating of Puritan Plotts they maligning all Monarchie and admitting only their coÌ„sistorian discipline which sayth his Maiestie agreeth with a Monarchie no better then the deuil with God Hampt Conference pag. 79. 4. 20. as wherby Kings are kept without state and honor Which is confirmed by the puritanical Synod at Cabillon in these wordes Exterminandos esse è rep Christiana tres illas orbis terrarum pestes quisquilias Prateol in Alphab l. 2. c. 22. Pontificiam Ecclesiam nobilitatem iuris prudentiam Those three plagues and chipps of the world the pontificial church Nobilitie and law to be banished out of the Christian common wealth Conformably to which sayth Beza Tota illa priore hominum principum generatione sublata Beza in ep theol 37. 40. That he hoped in God to see a new France the whole generation of former people and Princes being abolished So that according to Puritans we should haue noe loialtie subiection or subordination to Princes as not being to haue any Princes that might command Fowrthly vnderstand that our formentioned Apologist for the oath of allegiance producing needlesly many canons especialy out of the cowncells of Tolledo to certifie the dutie of subiects toward the Prince did heedfully auoyd the most pertinent instruction to the mater in the sayd cowncells although it laye in his way in these woordes of S. Isidor The oath that wickedly and vnaduisedly is made is not to be obserued Conc. Tollet 8. c. 2. S. Isidor in 22. q. 4. Non est In vnlawfull promises reuoke thy worde Change the purpose vowed dishonestly It is a wicked obligation that by wickednes is kept For by this Doctrin we might haue learned ether not to sweare any impious oath or what by impietie of weaklings had bene sworne by pietie and religion to be broken Which had answered the most of his exceptions against the two Breues of the Pope had testifyed his commending the oath of allegiance to be only for that which it hand commendable without intermedling the poison with the potion and notifyed a syncere intention of manifesting the truth that those spanish cowncels did not patronize any heretike but prouide for the safetie of a Catholike and Christian King against any Moorish or Iewish vsurper no other contry more or befor that hauing by general consent deposed Kings only for being heretikes as was by them done toward Swintill and Richimer in whose default they exalted Sisinand Vaseus But this was not to his purpose nor what he hath alleadged to any purpose against our doctrin or demeanure Were happily his Maiestie a Catholike the Apologist being a Caluinian might fynde for his purpose this decretal doctrin of Caluin Cal. l. 4. Instit c. 13. §. 21. Vt primum quis notitia veritatis illuminatus est simul vinculis omnibus obediendi Ecclesiae Regibus solutus est As soone as any is illuminated with the knowlege of the Caluinian truth instantly he is freed from all obligations of obeying Church or Prince Of which positions store is presented by Caluin in the same place without more fauor toward a good Prince then toward a badd WherupoÌ„ Lanoy being founded incensing the Rochellers to reiterat their rebellion only because some others of their brethren had reuolted and they answering that the K. had giuen them libertie of conscience and therupon that they had sworne fidelitie and allegiance to him Lanoy replyed Yow can not keepe any promise opposit to Gods glorie Histoire de Poplin l. 37. f. 203. Nay we assure to obserue any such oath would be a duble synne as it of Herod to giue his doughter the head of Iohan Baptist Wherupon the euer disloial Rochellers after such their oath made in Iuly befor Genebrard ab anno 1567. ad 1575. M. Pig l. 7. c. 17. rebelled in