doctrines the precepts of men The Apostle Colos. 2. doth condemne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is voluntarie or new deuised religion or as the old Latine interpreter hath translated that word superstition For so indéede humane 〈◊〉 for the seruice of God without warrant of Gods word are for the most part to be called and estéemed God in expresse tearms refuseth such deuised seruices saying Who hath required these things at your hands But the founders of popish 〈◊〉 as if God had appointed vs 〈◊〉 certaine rule for these matters haue placed the perfection of their religion in voluntarie vowes of 〈◊〉 from mariage of preténded beggerie and of other Monkish and Friarlike obseruances and such like humane traditions Bellarmine de Monachis cap. 2. saith that Monkish religion is a state of men tending to Christian perfection by the vowes of pouertie continencie and obedience But if a man should aske him who taught men to aspire to perfection in this race he will be to seeke for an answer That God requireth or approueth such seruice it will neuer be proued They do also estéeme it a high peece of Gods seruice to keep holidayes in honor of Saints created by the Pope in 〈◊〉 vpon Saints vigils in eating stock-fish coleworts toadestooles and such like toyes in praying vpon beades in often repeating Aue Maria in worshipping of stones bones and rotten ragges they know not of whom in humbling themselues before Angels and Saints and the Sacrament of the altar in saying our Ladies Psalter in ringing bels in going barefoote and woolward and whipping themselues By saying ouer the Rosarie of our Ladie onely they report that diuers 〈◊〉 haue bene wrought Diuers thousands of yeares of indulgences also are graunted to the company of the Rosarie or beades of our Ladie as is recorded in a booke intitled Miracoli della santissima vergine Maria printed at Venice by Bernard Giunti anno 1587. Matters which no man would admit 〈◊〉 fellowes made of wood coleworts and stockfish Secondly they are deceiued in the manner of Gods worship and that in three sorts For first their worship is almost wholy externall 〈◊〉 in outward ceremonies as namely in often rehearsall of Credo or Pater noster or Aue Maria or being present at the Masse albeit they vnderstand nothing or sprinkling themselues with holy water or often crossing themselues or going to Rome or Hierusalem or lighting of candles or ringing knocking or greasing or such like But our Sauiour reprehendeth thē that come neare to God with their lippes and haue their hearts farre from him and sheweth that true worshippers shall worship him in spirit and truth Next they offend grieuously in giuing too great honor to Angels Saints stocks stones and rotten bones Hierome in his Epistle to Riparius teacheth vs otherwise Nos non 〈◊〉 Martyrum reliquias c. We saith he worship not or adore either reliques of Martyrs or Sunne or Moone or Angels or Archangels or Cherubim or Scraphim or any name that is named either in this world or in the world to come lest we should serue the creature rather then-the Creator which is blessed for euer Saint Augustine likewise lib. de ver a relig cap. 55. speaking of Angels Honor amus 〈◊〉 saith he charitate non seruitute nec eis templa construimus We honor them with loue and not with seruice and build no temples vnto them Epiphanius haeres 79. speaking of Angels saith directly that he would not haue Angels worshipped But Papists 〈◊〉 dumbe images pray before them burne incense 〈◊〉 them They teach also that seruice is due to Saints and that we are to giue latriam or diuine honour to the crosse to the crucifixe to the sacrament of the altar and the images of the persons of the holy Trinitie which they indeuour to fashion in wood mettal and colours They offend thirdly in the forme of their prayers which are found in their 〈◊〉 Breuiaries and rituall bookes and which cannot be denied to be both false and 〈◊〉 Gaude Maria virgo say they cunctas haereses sola interemisti in vniuerso mundo that is reioyce virgin Marie thou alone hast killed al haeresies in al the world What then I pray you did Christ in the meane while and what did all other Saints And againe O Maria admitte preces nostras intra 〈◊〉 tuae exauditionis reporta nobis antidotum reconciliationis c. O Marie admit our prayers within the holy place of your hearing and bring vnto vs the triacle of reconciliation And yet they say Saints departed do not sée nor know things below but by seeing them represented in the face of God as it were in a glasse On S. Andre 〈◊〉 day they pray in this 〈◊〉 Sanctifie ô Lord these 〈◊〉 dedicated vnto thee and the blessed 〈◊〉 Saturninus interceding for vs by the selfe same being pleased intend vs by our Lord c. As if the Lords bodie which is the thing meant by those gifts needed sanctification or else as if it were conuenient that God being reconciled to vs by Christ should no otherwise intend our prayers then by the intercession of Saturninus On S. Nicholas his day they say thus Deus qui B. Nicolaum innumeris decorasti miraculis tribue quaesumus vt eius meritis precibus à Gehennae incendijs liberemur That is O God which hast adorned S. Nicholas with innumerable miracles grant we beseech thee that by his merits and prayers we may be deliuered from hell fire Which implyeth that not onely the miracles reported in S. Nicholas his legend are true but also that by his mediation we are deliuered and saued from hell In the Portesse they pray thus Tu per Thomae sanguinem c. That is Thou ô Christ by the bloud of Thomas which for thee he did spend make vs to climbe whither Thomas did ascend And againe Opem nobis ô Thoma porrige c. That is yeeld vs your help ô Thomas gouerne them that stand raise them vp that lie our manners actions and life correct and direct vs into the way of peace Which argueth that Thomas Becket had power not onely to intercede for vs but to gouerne and rule our actions Sixtus the fourth granted great indulgences to those that sayd this prayer Haile Marie full of grace the Lord is with thee 〈◊〉 art thou amongst women and blessed is the fruite of thy wombe Iesus Christ and blessed is Anna thy mother of whom thy virgins flesh is proceeded without blot of originall sinne And yet it containeth a plaine corruption of the words of scripture and a contradiction to some of his owne decrees But the greatest fault is this that it is repugnant to plaine words of 〈◊〉 To excuse this great deformitie Robert Parsons 〈◊〉 to bring the best defence he can First saith he let this whipster tell vs where we were taught to say O stocke or O stone help vs. As if it were not absurd to pray before stockes and stones and
A True Relation Of ENGLANDS Happinesse Vnder the Raigne of Queene ELIZABETH And the miserable Estate of Papists vnder the Popes Tyrany By M. S. Printed 1629. TO THE MOST RELIGIOVS AND VERTVOVS PRINCE KING IAMES by the grace of God King of England Scotland France and Jreland Defender of the true 〈◊〉 and Catholike faith AS Kings receiue their kingdomes and authoritie from God so most gracious and dread Soueraigne they prosper and flourish most when they empoloy their royall authoritie for the aduancement of the true seruice and honour of God Of Hezekiah the holy Scriptures giue testimonie That he did vprightly in the sight of the Lord according to all that Dauid his father had done and that he tooke away the high places and brake the grauen images and cut downe the groues and brake in peeces the brazen serpent that Moses had made And againe 〈◊〉 he claue to the Lord and departed not from him but kept his commandements Therefore it followeth So the Lord was with him and he prospered in all things that he took in hand The same we likewise find verified in your 〈◊〉 predecessor Queene Elizabeth of glorious memorie At her first coming to the Crowne she brake downe grauen and molten Images she tooke downe high altars and remoued away all monuments of superstition out of the Church she feared not the malignitie of men but claue to the Lord resoluing to keepe his holy commaundements and to see God worshipped according to the prescript rule of his sacred word She was all her life long a harbor to the distressed children of God a refuge to the oppressed a protector of the persecuted for the testimonie of Christ Iesus a nursing mother of Gods Church Therefore God maruellously 〈◊〉 her both against the force of foneine enemies and also against the 〈◊〉 of domesticall traitors and caused her to prosper in all her affaires She liued raigned long and happily and dying left behind her a sweet memory of many blessings by her meanes bestowed vpon her people Contrariwise such as either know not or did not remember from whence they receiued their kingly honor but either neglected the worship of God or else for Gods worship established superstition and idolatrie in the Church haue seldome long raigned or prospered in their kingdomes Ieroboam forgetting what great fauor God had done him aduancing him from low estate to the kingdome and renting it from the house of Dauid to giue it vnto him receiued a threatning message from the Lord by the hand of the Prophet Ahijah 1. King 14. The same also was shortly after accomplished For God brought euill vpon the house of Ieroboam and cut off his posteritie because he did euill in the sight of the Lord and erected idolatrie at Bethel Likewise Queene Mary who brought this land not onely vnder the commaund of Spaniards and Italians but also vnder the heauie yoke of Antichrist burdensome both to mens ciuill estates and also to their consciences erected superstition and idolatrie which before had bene banished and persecuted the Saints of God that would not bow their knees to Baal had a short troublesome and vnhappie raigne and left behind her nothing but hatred for her crueltie and infamy for her vnnaturall dealing with her subiects and misgouernement In both we find that accomplished which the Lord speaketh by the Prophet 1. Sam. 2. Them saith he that honor me I will honor and they that despise me shall be despised For neither will the Lord faile his inheritance nor hath the throne of iniquitie fellowship with God Dagon could not stand before the Arke of God nor shall the worshippers of Dagon preuaile against the seruants of God The which although both particularly in the diuers gouernement of Queene Elizabeth and Queene Mary and also generally by the examples of all that either fauoured or disfauoured true religion it appeareth most euidently yet because Robert Parsons an Apostate somtime from religion and now an vtter enemie to the state and a renegate Englishman for hatred to the truth and loue to Poperie in a large discourse doth endeuour to disgrace the proceedings of Queene Elizabeth in reformation of religion especially and to commend the State of the realme vnder Queen Mary and of all Papists vnder the Romish gouernement I haue thought good particularly to demonstrat I haue also wiped away both his malicious imputations encountred him in his railing inuectiues defending the honor of our dread soueraigne whose memorie shall neuer die in the minds of her louing subiects and answering for true religion calumniated by the slanderous tongues of the supposts and slaues of Antichrist This discourse although not of that perfection that it may seeme worthy to be presented to so great a King yet for that it containeth a defence of your Maiesties predecessor which you honour and of that religion which you professe I am bold to consecrate to your Maiestie as the first fruites of my loyall affection towards you Therin also your Maiestie may see not only a precedent to follow but also a reward proposed to those that studiously and couragiously seeke to aduance pietie and true religion The aduersarie by all meanes seeketh to suppresse truth and to aduance idolatrie and popish errors misconstruing things well done imputing crimes to innocents excusing offenders denying things manifest forging and deuising matters neuer done nor imagined But while he hath sought to bring disgrace not onely vpon true religion but also vpon the restorers and defenders thereof he hath giuen vs iust occasion to shew that the doctrine religion and practise of Papists is not only repugnant to truth but also enemie to Princes and States grieuous to Christians and profitable to none but to the slaues and adherents of Antichrist Further I haue made it apparant that the state of popish Religion is no way to be maintained but by trecherie and massacres by lying railing and forgerie being hatefull both to God and man and the cause of many miseries and calamities Vouchsafe therefore most worthy and noble King to reade this discourse ensuing It shal declare vnto your Maiestie plainely by what meanes you may establish your estate Queene Elizabeth in her latter dayes was made beleeue that remisse dealing in matters of religion would assure her life often sought for by Papists and her State that they by all meanes haue sought to ouerthrow But this her remisnesse gaue her enemies oportunitie to practise against her life and to make a strong partie against Religion and the State as your 〈◊〉 very well knoweth For the same is lately broken out to the hazard of your royall person and the indangering of the State and God knoweth whether those that haue intended mischiefe against your royall Maiestie that neuer offended them did not worke mischiefe against her whom they tooke to be the obstacle of all their plots and desseines Your Maiestie I doubt not will wisely consider of these plotters and their
to giue dumbe images the same honor that is due to the originals Dr else as if they committed no fault because they say not O stocke or O stone This exception therfore declareth that the moule of this old hacksters cap was blockish and senslesse like as if it were made of stone Secondly he saith that S. Bafil homil 20. in 40. martyres prayeth to the same martyrs that Nazianzen in laudem Cypriani martyris maketh his prayer to the said Cyprian and in his oration in praise of Athanasius to Athanasius in his oration in praise of Basil to S. Basil that Chrysostome prayed to S. Peter in a certaine sermon of Peters chaine and that S. Ambrose called on the same Apostle comment in cap. 22. Luc. and S. Ierome on S. Paula in epitaph Paulae And that S. 〈◊〉 prayed to S. Cyprian and other Saints lib. 7. de baptis contr Donatist cap. 1. But first there is an infinit difference between the words of the Fathers and the blasphemous formes of popish prayers They by a figure called Prosopopoeia did speake to saints as 〈◊〉 do to heauen or earth or cities or other things that heare nothing These pray to them as if they heard them saw them and could helpe them Secondly neither Ambrose prayeth to Peter nor Augustine to Cyprian and other saints in the places mentioned Thirdly neither can he proue that the sermon made vpon the adoration of S. Peters chaine is authentical nor that the oratiōs of Basil Nazianzene and other fathers are cleere of all corruptions which differ so much in diuers editions Finally we liue by lawes and not by the examples of three or foure fathers disagreeing from the rest if so be it were granted that they called vpon saints Thirdly he alleageth that in the first prayer to Thomas Becket there is no more blasphemy contained then when the holy prophets did mention the name faith and merits of Abraham Isac and Iacob and other their holy fathers But what if the holy Prophets do not mention the merites of Abraham Isac and Iacob but rather desire God to remember his promise made vnto them Doth it not appeare that in speaking of holy Prophets he lyeth most shamefully and like a false prophet and teacher Againe he sheweth himselfe both shamelesse and senselesse that perceiueth no difference betwéene the Papists that pray they may attaine heauen by the bloud of Thomas Becket and the Prophets that neuer prayed in that fashion nor hoped to attaine heauen by the bloud of any but of the immaculate Lambe Christ Iesus Finally he answereth That where Thomas Becket is prayed vnto to lend his hand for our helpe it is meant he shal do it by his prayer and intercession But this answer is as foolish as the prayer is blasphemous For there is great difference betweene the word helpe and this prayer Be a meanes that we may be holpen Againe albeit the meaning of the word were so yet it is a ridiculous thing to pray to any to gouerne direct and helpe vs that cannot gouerne direct nor helpe vs and farre from the meaning of Papists who in their Legends tell vs that Saints haue appeared holpen and healed such as haue called vpon them This excuse therefore will by no meanes reléeue the aduersaries whose prayers in their Missals and other rituall bookes are repugnant to Christian religion and the formes and practise of the auncient Church Finally they erred in the obiect of their worship adoring creatures in stead of the Creator or at the least aduancing creatures vnto honor not due vnto them The law expresly forbiddeth vs to worship strange Gods or to haue them But the Papists do worship the Sacrament newly made by the priest and call it their Lord and God which is a very strange God and neuer knowne to Christians for a god Neither can they pretend that they giue honor to the Sacrament as to the bodie of our 〈◊〉 while he liued vpon earth For this honor was due by reason of the hypostaticall vnion of the two natures in one Christ. But there is no personall vnion betwixt Christ and the sacrament That they call the Sacrament their Lord and their Maker it is apparent by the common spéech vsed by the Papistes Further in the canon of the Masse the priest looking vpon the Sacrament saith Domine non sum dignus Lord I am not worthie Innocentius lib. 4. de'Missa cap. 19. speaking of Transsubstantiatiō by the priests words saith that so daily a creature is made the Creator Ita ergo quotidiè creatura fit Creator The author of the booke called Stella Clericorum saith that the priest is the creator of his Creator Sacerdos saith he est creator sui Creatoris Qui creauit vos dedit creare se. Qui creauit vos absque vobis creatur à vobis mediantibus vobis The like words are found in the worthy book called Sermones discipuli ser. 111. Secondly the law forbiddeth vs to make any similitude or image of things in heauen earth or vnder the earth to bow downe to it or to worship it But they make the images of God the Father and the holy Ghost and the crucifix bow downe to them and worship them and that according to the doctrine of Thomas Aquinas with the same worship that is due vnto God They do also make the images of Angels and Saints burne incense vnto them pray before them and kisse them Thirdly they confesse their sins to Angels and Saints saying Confiteor Deo Omnipotenti beatae Mariae semper virgini c. that is I confesse to God Almightie to the blessed and alwayes a virgin Mary to S. Michael the Archangell to S. Iohn Baptist and as it followeth in the common confessiō But if they did not beléeue that Angels and Saints can forgiue sinnes they would not so pray vnto them Fourthly they make their vowes to saints as appeareth by the common formes of vowes of such as enter into Religion Bellarmine also lib. 3. de cult sanctor c. 9. confesseth that vowes may be well made to saints But the scriptures teach vs that this is an honor due vnto God Pay thy vows to the most high saith the prophet Psalm 50. and Deuter. 23. when thou shalt vow a vow to the Lord thy God Finally they pray to the crosse saying 〈◊〉 pijs iustitiam 〈◊〉 dona veniam that is increase iustice in the godly and graunt pardon to sinners as if a stocke could encrease iustice or pardon sinners We are therefore herein to acknowledge Gods fauour and continually to praise him for his goodnes who gaue vs such a Queen as with al her heart sought to pul downe the altars and groues of Baal to root out idolatry and superstition and to restore Gods true worship In the beginning of her reigne the holy scriptures were restored to the people in their mother tongue and Gods true worship established in the Church according to that rule God was serued in spirit and truth
Italians and Spaniards are litle wiser for this catechizing He telleth vs also in his Wardw. p. 12. of the profound learning of the school-doctors in Spaine and Italie and saith We dare not once appeare to dispute with them But neither maketh the skill of the diuers sects of 〈◊〉 for the Priests or the people that are not taught by them Nor is their learning skill in Scriptures or Fathers which few of them reade as appeareth by the confession of Ferdinand Vellosillo in his preface vpon his aduertences on the Doctors Nor are there so many learned as is pretended True it is that they are now more diligent then they were in time past but it is rather to suppresse truth then to teach truth For they teach seldome and talke of vaine speculations and desire nothing but that the people should be ignorant in Gods word which popish ignorance is now almost as much in Italie and Spaine as in time past God enlighten those nations and make them once sée the truth and vnderstand their ignorance CHAP. II. Of the common workes of Papists BUt may our aduersaries say albeit in time past men were not so learned yet they liued better then men of our times And true it is that S. Augustine saith That men vnlearned earnestly contend for heauen while learned men without vnderstanding wallow in flesh and blood if we vnderstand it of those that onely had learned Christ Iesus and him crucified and were vnskilfull in other matters and not of those rude and ignorant people that albeit cunning in worldly affaires were notwithstanding vtterly ignorant of Christ Iesus Wherefore as we haue before proued the Papists to be commonly most ignorant of diuine matters so now we will briefly touch their liues and actions to sée if their manners correspond with their skill And the rather I follow this course for that Schoppius telleth vs of their braue workes done in the times of Iubileys and Robert Parsons is euer talking of good workes as if that were the proper possession of his consorts Wherein I would not haue any to thinke that when I name Papists I meane to speake against all our forefathers who indeed positiuely held not all points of popery but rather professed Christianitie positiuely albeit they did not resolutely denie popish errors but onely such as are the chiefe founders teachers and maintainers of popish Religion and which with great zeale persecute all that resist it or refuse it These fellowes therefore I say haue no cause to 〈◊〉 or boast of their workes For whether we looke into the diuersitie of times or states of men or else consider euery vertue and good worke by it selfe or looke into the countries drowned in Popery I doubt not but we shall find the zelators and chiefe pillers of popery very defectiue and no way answerable to the commendation which their hired Proctors do commonly giue them For the times before the yeare of our Lord 1500 I haue already alleaged the testimonies of Brigit Pettarch Catherine of Siena Boccace Breidenbach Hugetin Robertus Gallus Math. Paris and diuers 〈◊〉 vnto which I will adde the testimonie of Platina Vspergensis and VVernerus I need not say saith Platina how excessiue the couetousnesse of Priests is and of those especially that are in principal places nor how great is their lust ambition pompe pride sloth ignorance of themselues and of Christian doctrine how corrupt their religion is and rather dissembled then true and how corrupt are their manners in prophane men whom they call secular to be detested seeing they offend so openly and publikely as if they sought praise hereby He saith their vices were so increased that they seemed scarce to leaue any place for Gods mercie And in Gregory the fourth In omnem luxum libidinem se effundit 〈◊〉 or do The Clergie sayth he doth run headlong into all luxuriousnesse and lust If then the people follow such guides we may well imagine in what termes the Church stood in his time Then began mischiefes to be multiplied saith Vrspergensis there sprang vp hatred deceits treasons Heu heu Domine Deus saith Wernerus quomodo obscuratum est aurum mutatus est color optimus qualia contigisse circa haec tempora etiam in Ecclesia sede Apostolica quam vsque huc tanto zelo custodiuisti legimus scandala quales contentiones aemulationes sectae inuidiae ambitiones intrusiones persecutiones ô tempus pessimum in quo defecit sanctus diminutae sunt veritates à filijs hominum Alas alas O Lord God how is our gold obscured how is the good colour or state of things changed what scandals do we reade to haue happened about these times in the Church and Apostolicke see which hitherto thou hast with such zeale preserued what contentions and emulations sects enuies ambitions intrusions and persecutions ô most wicked time in which holy men are failed and truth diminished from the sons of men He sayth also that about one thousand yeares after Christ Christian faith began to faile and that men gaue themselues to soothsaying and witchcraft The wickednesse and profanenesse of latter times and of times present the Papists themselues must néedes acknowledge And yet because Robert Parsons thinketh so well of his consorts I would haue him to turne backe to that which is said already Let him also reade that which followeth out of later writers Apud plerosque religionis nostrae primores saith Iohn Picus of Mirandula ad quorum exemplum componi atque for mari plebs ignara debuisset 〈◊〉 aut certè exiguus Dei cultus nulla benè viuendi ratio atque institutio nullus pudor nulla modestia Iustitia vel in odium vel in gratiam declinauit piet as penè in superstitionem procubuit palamque omnibus in hominum ordinibus peccatur sic vt saepenumero virtus probis viris vitio vertatur vitia loco virtutum honorari soleant ab his qui suorum criminum quasi septa tanquam moenia 〈◊〉 petulantiam diuturnitatem impunitatem esse putauerunt Amongst the most of the principal men of our religion saith he after whose example the ignorant sort of people ought to conforme themselues there is either none or but litle religion no order or institution of good liuing no shame no modestie Iustice inclineth to hatred or fauor godlinesse is almost ouerthrowne by superstition and al states of men do sin publikely and in such sort that oftentimes vertue is a reproch to honest men and vices are honored for vertues of those who haue thought vnusual insolencie continuance and impunitie to be the walles and defences of their crimes Afterward he taxeth the luxuriousnesse of all estates the furiousnesse of lustes the ambition and couetousnesse and superstition of the Cleargie Baptista of Mantua writing to Leo hath these words Sancte pater succurre Leo respublica Christi Labitur aegrotatque fides iam proxima morti That
where say that they offer vp Christs body and bloud really Iustin in dial cum Tryph. saith that prayers and praises of God are the onely acceptable sacrifices of Christians With him concurreth Tertullian lib. 3. contra Marcionē This visible sacrifice saith Augustine lib. 10. de ciuit Dei ca. 5. speaking of the Eucharist is a sacrament of the inuisible sacrifice that is the same is a holy signe of it Likewise Chrysostome hom 17. in epist. ad Heb. saith that our oblation is but a commemoration of Christ his death and a figure of that oblation which Christ made 〈◊〉 it is most blasphemous For in the Masse the priest taketh on him to be a mediator for Christ and prayeth that God would looke on Christ with a propitious and serene countenance accept the sacrifice of his body as he vouchsafed to accept the offerings of Abel Abraham and Melchisedech The scriptures teach vs that Christ onely is a priest after the order of Melchisedech as we may reade in the 110. psalme in the fift and seuenth chapter to the Hebrewes The Lord hath sworne and it shall not repent him saith God by his Prophet thou art a priest for euer after the order of Melchisedech The same also is proued for that he onely continueth for euer He was without father concerning his humane nature without mother concerning his diuine nature and hath neither beginning nor ending But the Masse-priests continue not for euer nor are they without father or mother nor are they without beginning or ending Are they not then presumptuous fellowes to enter vpon Christs office and to arrogate to themselues priesthood after the order of Melchisedech But were they priests after the order of Melchisedech yet did Melchisedech neuer offer the body and blood of any man nor do we reade that either he or Christ did offer for the quicke and dead at his last supper Are they not then flagitious fellowes that imagine themselues able to offer the son of God Are they not presumptuous priests that without warrant haue deuised such a sacrifice Our Sauiour Christ sayth that such do worship God in vaine which teach doctrines which are the commaundements of men But these fellowes deuise a worship of God contrary to his word crucifying Christ againe and laying violent hands vpon him according to their owne imaginations Christ hath taught vs to pray vnto the Father in his name saying Our father which art in heauen He hath also promised we shall obtaine our prayers which we shall so make If you shall aske my father any thing in my name sayth he he will giue it vnto you The Apostle doth also teach vs that as there is but one God so there is but one Mediator betwixt God man the 〈◊〉 Christ Iesus In the Epistle to the Hebrewes we reade that it behoued vs to haue an high Priest holy innocenr vndefiled separated from sinners and higher then the heauens For such a one onely was able to reconcile vs and to make intercession for vs. As for Angels Saints or saints relikes the auncient fathers did neuer vse as mediators or intercessors or spokesmen to God Ambrose in his treatise of Isac saith that Christ is our mouth by which we speake to the Father and our eye by which we see the Father and our right hand by which we offer to our Father S. Augustine writing vpon the 108. Psalme affirmeth that the prayer which is not offered by Christ is not onely not able to put away sinne but also is sinne it selfe But the blind Papists teach vs a farre different forme of prayer and flie to the mediation of our Ladie of Saints of Angels of the crosse as if these were our intercessors and mediators and as if the priesthood of Christ had bene translated to saints They say Maria mater gratiae mater misericordiae Mary mother of grace mother of mercie turning our father which art in heauē into our mother which art in heauen They say Haile Mary full of grace our Lord is with thee blessed art thou among women and blessed is the fruite of thy wōb Iesus holy Mary mother of God pray for vs sinners now in the houre of death taking vpon them presumptuously to speake those words which the Angell spoke by Gods direction to the holy virgine and corrupting the words of scripture by their additions and by iumbling the words of the Angell and of Elizabeth together In their Mattins in honor of our Ladie betweene euery verse of the Psalme Venite exultemus they put either Aue Maria or Dominus tecum corrupting and falsifying the words of scripture Bonauenture also most blasphemously hath corrupted and transformed the Psalmes into the praises of our Ladie beginning thus Beat us vir qui diligit nomen tuum virgo Maria gratia tua animam illius confortabit That is Blessed is the man that loueth thy name holy virgine Marie thy grace shall comfort his soule And Psal. 7. O Lady in thee haue I put my trust And Psal. 11. Saue me O mother of faire loue Wherein plainly he giueth the honor of God to the virgine Mary which I thinke no man can deny to be idolatrous In a booke called Hortulus animae printed at Paris anno 1565. by William Merlin in the 107. leafe she is called 〈◊〉 sanctarum animarum vera saluatrix earum mediatrix Dei hominum The praise of holy soules and true sauiour of them and the mediatrix betwixt God and man And fol. 224. we reade O veneranda 〈◊〉 Iesus Ioseph Maria O holy trinitie Iesus Ioseph and Marie Now what is blasphemie if this be not In the Rosary she is called the repairer and saluior of a desperate soule the distiller and giuer of spirituall grace Goodric a certaine holy hermit that liued in Henrie the second king of England his dayes prayed thus O holy Mary Christs mariage chamber virgin all puritie flower of thy mother put away my sinnes raigne in me leade me vnto happinesse with God In the feast of S. Catherin they pray thus Deus qui dedisti legem Moysi in summitate montis Sinai c. O God which hast giuen thy law vnto Moyses on the top of the mountain Sinai and in the same place hast by thy holy Angels placed the body of blessed Catherine a virgine and martyr grant we beseech thee that by her merites and intercession we may come to the mountaine that is Christ. And on S. Nicholas day they pray thus O God which hast adorned Nicholas thy Bishop with innumerable miracles grant we beseech thee that through his merits and prayers we may be deliuered from the flames of hell But if prayers be fruitlesse if not sinfull if they proceed not from true faith and if faith be grounded vpon vndoubted and prime truth how can these 〈◊〉 auaile vs that are grounded vpon S. Catherines and S. Nicholas his legends Againe if Christ be the mediator of saluation onely as the Papists hold
more able to performe his offer then the deuill that promised to giue all the kingdomes of the earth to Christ. That packe being broken he solicited the preparations of the Spaniard against England anno 1588. ayding Card. Allen to make that most execrable libell which he titleth an exhortation to the Nobility and people of England and Ireland which containeth all the disgrace that could be deuised both against the Quéene her subiects Whatsoeuer he did in deuising of that traitorous libell one W. Br. aliâs Pag. chargeth him that hee holpe to print it and gaue diuers copies to his friends Departing out of the low countries he committed the managing of matters to one Holt a man of his owne societie and confrairy of traytours If then Holt was acquainted with the practises of Yorke Williams and Daniel for killing the Quéene as he is charged by W. Br. aliâs Ch. Pag. or with Heskets trecherous agency with the Earle of Darby then no doubt but R. Parsons was made priuie therewith also seeing he was but as an inferiour sphere concurring with Parsons that like primum mobile drew with him all inferior traytors and made all matters of treason to be taken in hand Residing in Spaine his onely purpose was to set this land in combustion To worke a detestation of her Maiestie and of the English nation in the mindes of the Spaniards he caused a most slanderous libell set forth before in Latin to be translated into Spanish by one Ribadineira a man of his owne trayterous order adding thereunto diuers slaunderous and most vntrue reports of his owne auouching his owne lies vpon the credit of Sanders being now dead And that this is true not onely his owne conscience doth witnesse but that ribald Ribadineira must acknowledge if he be aliue and will testifie truth For to draw the king of Spaine into the party he set out a most fond booke of 〈◊〉 to the crowne of England casting the same with all 〈◊〉 of his wit vpon the Infanta of Spaine séeking to depriue the right heires and endeuoring to bring vs vnder the captiuitie of strangers to which end also he caused diuers of the English nation residing in Spaine to subscribe to that title With the helpe of Creswell and others his adherents he caused diuers trecherous inuectiues to be published against her Maiesty the State and that partly vnder the names of Andreas Philopater Didimus Veridicus and such like counterfet names and partly without names By his and other his traitorous consorts solicitation King Philip the second sent forth a fléet to sea of which two attempts followed the one about the yeare 1598. in which diuers ships by stresse of wether were wracked on the coast of Spaine 〈◊〉 the Rocke and Cap. finis terrae the second followed not long after The first is proued by D. Stillingtō and other Massepriests perswaded by Parsons to come with publike enemies against England the second is mentioned in a letter of the said Parsons to Th. Fitzherbert and publikely diuulged by the Adelantadoes proclamation of which hereafter we shall haue occasion to speake And so earnest was the king of Spaine in setting forth this fleete against England that at one time returning to himselfe out of a trance the first words he spoke were Whether is the Adelantado gone for England At another time being at his 〈◊〉 he said He would spend the furniture of his chappell but he would be reuenged vpon the English The Secular priests in their reply to Parsons libell fol. 65. do also mentiō these preparations Neither is it to be doubted but that Parsons concurred in the solicitation of them The author of y e Reply speaking of these preparations for England These two preparations sayth he are so euident to haue proceeded with his concurrence and cooperation as he no way can deny it without the note of impudency so many witnesses and his owne letters bring in testimonie against him He doth likewise affirme that the vrging of diuers to subscribe to the Infantaes title is a matter notorious and euident and to be proued by the othes of diuers priests In his letters to a certaine Earle of Scotland Parsons plainely confesseth diuers practises set on 〈◊〉 by himselfe against England and that he sought to aduance the Spanish Infantaes title as being of his religion The resolutions of cases of conscience set out by A. P. that is Allen and Parsons for direction of their traitorous schollers are nothing else but resolutions to proue them both traitors and enemies to their countrie declaring the Queene to be a tyrant and no lawfull Queene and her officers no lawfull officers and ayming wholly at the ouerthrow of the State Finally it is auerred by the secular priests that Parsons had a finger in the rebellions of Ireland Neither is it to be doubted but that he his agent Creswel were acquainted with the enterprise of D. Iuan d'Aquila in Kinsale many traitorous English being that time in companie with the Spaniards If then this be one of the chiefe pillars of Romish faith certaine it is that the Romish faith standeth vpon 〈◊〉 and trechery or atleast vpon a wicked disloyall traitor 〈◊〉 Papists wold consider these his practises they wold not so much esteeme his directories libels discoueries inuectiues wardwords or rather a 〈◊〉 of knauery and villanie his Warnewords such like odious fardles of idle words which rather direct men to the gallowes then to religion and vertue which shall further appeare in the answer following This in the meane while I thought to relats for ease of his holy father if percase he list to saint this horse-holy Frier And if in the meane while he be not created Cardinall by reason of his infamous bastardie and foule vellaquerie too open playing aboue boord yet let him be a Cardinall and a card excarnificable vested with Cardinals robes of yellow blew and gréene like the Knaue of Clubbes CHAP. II. Of the title Warne-word and other matters promised and prefixed in the front of Parsons his booke A Goose they say may be knowne by a feather If men will not beléeue me yet may it be verified by the goose Parsons For by his most foolish title being the first fether of his gooseships worke we may assure our selues we shall haue a great péece of foolerie For albeit he promise vs but one Warneword yet hath he sent vs a whole fardle of idle words and fantasticall fooleries Secondly as admonitions and warnings are sent to friends and not to enemies so might he haue done well to haue giuen some admonitions to the bougerly boyes of the English seminaries that suffer themselues to be abused too shamefully by the bougeronicall Masse priests to the dishonor of their nation and not to vs that regard not witlesse admonitions a straw The tragicall poet might haue told this comicall admonitor if he had but had any one graine of wit that a wicked mans offers and gifts are
vnprofitable The Gréeke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the asse vnderstandeth no Gréek and not much Latin being onely acquainted with the iron tongue of his mother the blacksmiths wife Thirdly his whole labour being spent in iangling and bangling about some pild matters of his popish paltry religion he must shew how all that nastie geare will come within the compasse of his title vnlesse he will haue the same throwne out among the waste of his idle inuentions Fourthly his running vpon the letter in the titles of his Warneword Wardword Wastword and in his mentioning of Watchword doth shew that there is more rime then reason in his booke and doth presage that we should rather haue ratling words then sound reason He sayth that the VVarneword containeth the issue of three treatises And yet he onely handleth two chapters of eight beside other controuersies seldome daring to giue the true issue taking alwayes Papists for Catholickes and popery for truth which is denied Is it then like that he meaneth truth that falsifieth his word so grossely in the first words of his booke After that he talketh of a reiection of an insolent and vanting minister masked with the letters O. E. and of certaine shifts and deceits as he pretendeth of ours But herein his friends complaine that his eyes were either out or not at home For if he had looked vpon himselfe that commeth forth masked with N. D. which letters with the helpe of O. E. come neare Noddey he would not haue found fault with me for the same matter Howbeit to prouoke him to shew his bastardly face I haue bene content to leaue all the foure letters to him alone and plainly to set downe my name promising that I will take him to taske in what forme soeuer he turneth himselfe into if it be not into the shape of a clew of packthréed which is endlesse and of no good goust In the meane while if he had not bene the minister of Satan he would not haue made a iest at the ministery of the word of God which is an office not refused by y e Apostles nor by holy fathers of the Church nor by any but by y e idolatrous priests of Baal As for the termes of insolēcy and vanting of shifting and deceiuing I doubt not but to fasten them so iustly vpon Parsons and that by due proofe that all the world may sée the vanity and insolency of this deceiuer Now I will onely tell him that it becommeth not him to obiect insolencie vanting shifting and deceit to any other For nothing is more absurd then that such a buzzard as he should impute to others his 〈◊〉 buzzardly qualities For the posie of his booke he taketh a sentence that fitteth himselfe wondrous well neither will we deny that it belongeth to him Flie an hereticke sayth the Apostle after one or two admonitions Who then doth not flye Robert Parsons an archhereticke as I haue proued at large It followeth sayth Parsons For such a one is subuerted and sinneth damnably against his owne iudgement Where I omit to speake of Parsons his false translation For why should I helpe him that pronounceth sentence against himselfe by his owne iudgement while he remained among vs And now no doubt but in his owne conscience he is condemned knowing that it is idolatry to giue diuine honour to the sacrament of the Lords body and to the images of the Trinity and heresie to hold that a man can liue without al sinne or at the least to fulfill the law perfectly For that by the Fathers iudgement is Pelagianisme In the end he addeth Permissu superiorum as if his superiors had giuen him licence to play the knaue Beside he may do well to tell vs who these superiors are For if the Pope and his generall giue him licence to publish libels and slaunders against vs we will be bold to answer his libels and to touch his superiours to their litle fatisfaction and to the great griefe of Parsons CHAP. III. An answer vnto certaine personall accusations of Robert Parsons against my selfe and others AGainst all our aduersaries accusations beside particular defences we haue these generall exceptions for the most part first we say of matters criminall that we are cleare Secondly that Robert Parsons and his consorts are most guilty Now what is more ridiculous then that blind bayard should find fault with him that hath good eyes Omnia quae vindicaris in altero sayth the famous Romane orator Tully tibi ipsi vehementer fugienda sunt Etenim non modò accusator sed ne obiurgator quidem ferendus est is qui quod in altero vitium reprehendit in eo ipse deprehenditur That is All those faults which you will censure in others you must diligently eschue your selfe For who can endure him to accuse or chide others which is taken himselfe in trip for that which he reprehendeth in others Thirdly we say that our aduersaries haue no reason to exclaime against vs for euery smal fault when they offend far more grieuously themselues It is absurd for him that hath neuer a good legge to reproch a man for halting The Poet saith Loripedem rectus derideat Aethiopem albus Let him that goeth vpright laugh at him that halteth and him that is white point at a blacke Moore Finally such things as fall out indifferently on both sides are not to be obiected as crimes to the other Si iniquus es in me iudex saith Tully to Curio condemnabo eodem ego te crimine If vniustly you censure me I shall iustly condemne you for the same fault To come to particulars this admonitor doth charge sir Francis Hastings for that without commission he made himselfe a generall watch-man ouer all the land and hath written a most bitter and bloudie pamphlet against the Catholickes as he sayth replenished with all kind of slaunders and most odious calumniations Likewise in his obseruations vpon the preface of my reply to his Wardword fol. 11. b. he sayth my preface tendeth wholy to bloodshed and crueltie against Catholikes and sticketh not of his liberalitie to cal me a notorious firebrād of seditiō But if he charge no better we shal easily discharge our selues and lay such a charge vpon him that his owne friends shall confesse him to be a notorious sot a leud accuser to deale on this fashion For first what reason had he to aske a commission in this case séeing euery one hath not onely a commission but is also bound by dutie and allegeance to maintaine the State to do his prince and countrey seruice In reos maiestatis publicos hostes saith Tertullian omnis homo miles est that is Euery one is authorised a souldier against traitors and publike enemies Could Robert Parsons more manifestly declare himselfe enemie then by bauling against those that speake against traitors and publicke enemies Secondly why may not a Knight speake for his prince and country when he like
write he must submit himselfe to euery readers censure As for the Lords of the Counsell they are no fauorable iudges to traytors that seeke to bring in forraine enemies nor are they at leysure to reade such paltry and confused pamphlets In the end of his answere to my Epistle he talketh of his exceeding gaine both in merit with God and credit with all good men which sheweth that he wanteth not onely modesty but common reason For if he had but had one graine 〈◊〉 either he would not haue talked thus vainely being for his treasons Atheismes and villanies hatefull to God and man nay hatefull to his owne consorts Fol. 20. a. he threatneth to shake me out of my clouts But let him leaue of crowing before the victory if he will not be condemned for a doctour of clouts For so many holes I find in his Warneword that all his clouts will not serue to mend them No not if he should péece them with the skarlet he sent for as it 〈◊〉 to make himselfe Cardinals robes In the same leafe he talketh of beating the sturdy minister backe and side and threatneth to giue him wide blowes But all these threats are nothing but as if an ideot should beat the wind with his wooden dagger As yet he hath not tryed my strength But we haue séene the vttermost that this sturdy bragging Frier can do and therefore referring all to indifferent iudges I will to helpe him forth in his imagined triumph wish him for a crowne of Laurel a garland of goose feathers pointed with horseshooe nayles in token of his noble parentage Fol. 26. he vanteth That he will bring euery thing to methode and perspicuous order being the most disorderly writer false packer darke and cloudy clouter that euer tooke pen in hand for the defence of the Prince of darkenesse and his darling the Pope Fol. 41. he braggeth of D. Gifford and his doughtie deedes that he will doe and although there hath bene great quarrels betwixt them yet is he there content to call him his friend But neither do we regard their threats nor their combination For as Lucifer sayth of one He had not bin so wel beloued of Parsons vnlesse he had bin like to him in wicked qualities Neque enim illi amantissimus nisi quia sit sceleratus Both haue sought the life of the Prince by treason both are combined with forreine enemies Yet of the two Parsons is much the worse In the 3. chap. of his 2. enconter he braggeth of great numbers of Bishops Abbots Doctours and Noblemen in the conuēticle of Constance But he forgot to adde the numbers of whores fidlers barbers and such baggages as are reckoned vp and numbred among the ornaments of that assembly as we may reade in the additions to Vrspergensis In the same enconter c. 4. he talketh of his challenges of disputation refusing altogether to procure vs libertie to dispute in Spaine and France But if any disputation be performed I assure my selfe Parsons will be none of the party being ignorant of tongues slow of capacitie and shallow in all learning I will therefore say to him as Optatus lib. 2. contr Parmen against the Donatists Fecit vos superbos impietas vestra sed accusat vos de coelo prospiciens iustitia Your impiety maketh you proud but iustice from heauen accuseth you And so for his pride I giue Parsons a crowne of pecockes feathers and leaue him to be enstalled kard-foole at Tyburne CHAP. XV. Of the flattering and lying as well of Parsons as other Papists STrange it is that Parsons and his mates should accuse others either for flattering or else for lying whereas we are cleare of these faults and they most guilty But what will not impudency attempt if words may be taken for payment Frons meretricis facta est illis They haue hardened their foreheads like a whore and will not blush Robert Parsons taketh vp Sir Francis as he sayth fol. 23. for a false and flattering Prophet by these words of Isay 3. My people they that say thou art blessed are those that deceiue thee But first the Prophet talketh of deceiuing and not of flattering Looke then how farre deceit differeth from flattery so farre shot Parsons wide from the scope of the Prophet Secondly the words of the Prophet do rather touch the Sodomiticall priests and that filthy generation then vs. For he speaketh in that place of such as layd open their sinnes as did the people of Sodome Qui peccatum suum quasi Sodoma praedicauerunt Which is the case of the Romanists For albeit the whole world cryeth shame vpon them for their corruptions in doctrine and abominations in liuing yet with them all Sodomiticall filthinesse is holinesse and all truth heresie and many corrupt points of doctrine religion Thirdly it is no flattery for Christians to commend religion or good subiects to like well of good gouernement Which being the case of Sir Francis how is he accused of flattery Finally this patch hath forgotten his Thomas Aquinas who 2. 2. q. 115. art 1. doth define flatterie to be immoderat prayse for hope of 〈◊〉 Why then doth not the wizard conuince Sir Francis and shew that for gaine he hath falsely and immoderatly praysed the Queene or 〈◊〉 others as he and his consorts vse to commend and 〈◊〉 the Pope and such as they like and take to be of their faction Likewise fol. 35. he chargeth me to be a famous flatterer But his argument to 〈◊〉 it doth excuse me For it is no flattery to report what Ozorius and 〈◊〉 hath sayd of the Queene Neither did they say more then is true or speake for hope of reward As for my selfe so farre am I from hope of receiuing of a good fee albeit Parsons 〈◊〉 so much vnto me that I looke for nothing but hatred losse and persecution for defence of truth Parsons himselfe may looke for a Cardinals hat and Bellarmine and Baronius haue gotten Cardinals hats for lying But for vs here be no such rewards proposed Unlesse therfore he bring better proofes and can shew that we haue praysed the Queene aboue her desert that for hope of gaine his friends wil confesse that he might haue done better to haue chosen some fitter 〈◊〉 then this false accusation of flattery But the 〈◊〉 for hope of gaine and preferment haue both immoderatly and 〈◊〉 set out the prayses of the Pope and his adherentes as infinite particulars do shew First some call the Pope their Lord and God as the glosse vpon the chap. Cùm inter nonnulos Extr. Ioan 22. de verb. signif cred 〈◊〉 Dominum 〈◊〉 nostrum Papā conditorem dictae decretalis sayth the glosse 〈◊〉 non potuisse statuere prout statuit haereticum 〈◊〉 Pope Nicholas c. satis dist 96. sayth That the Emperour Constantine called the Pope God Augustine Steuchus in 〈◊〉 de donat Const. lib. 2. c. 67. likewise alloweth well the name of God giuen to the Pope Audis
aduersaries Parsons in his booke set out vnder the name of T. 〈◊〉 doth most grosly and impudently praise himselfe In his booke of thrée conuersions he 〈◊〉 Ado Treuirensis for Ado Viennensis and often mistaketh one for another Both his and their other faults I haue before briefly noted The rest if thou 〈◊〉 haue patience with vs God willing thou shalt receiue shortly Now I could bestow no more time in polling these Arcadian fellowes The Lord if it be his holy will discouer all the 〈◊〉 of hereticall Papists and grant that the 〈◊〉 of his most glorious Gospell may shine in all mens 〈◊〉 to the vtter 〈◊〉 of the seate of Antichrist and the 〈◊〉 〈◊〉 of the kingdome of Christ Iesus Laus Deo FINIS 2. King 18. Psal. 94. 1. Sam. 15. Prouerb 20. Ibidem Contra Constant * Eccles. 44. * Ibidem Ibid. cap. 49. Luke 24. Enchirid. c. de Ecclesia Sess 4. Lib. 7 princ doct c 1. Ward-word pag. 6. 1. Cor. 3. Rom. 10. Lib. 3. aduers. Haeres cap. 4. Warn-word Encontr c. 16. Luk. 24. Mar. vlt. Dist. 1. lib. 1. In dist 2. lib. 1 sent In 2. 〈◊〉 dist 1. In 2. sent dist 3. Cap. plurimi dist 82. Irenaeus lib. 1. aduers. haeres cap. 23. Euseb. hist. li. 10. cap. 5. Euseb de vita Constant. lib. 3. c 23. Matth. 28. Lib. sent 4. dist 2. Ibidem Psal. 137. In Missali Rom. 2. Entont c. 6. num 8. 2. Encont 〈◊〉 12. num 9. Ibid. num 10 Ioh. 3. Doctores Paris de peric nouis temp Regulae Ind. b. prohib Deut. 6. Lib. 2. aduers. haeres cap. 46 Wardw. p. 6. 1. Cor. 14. Warn-word Encontr 1. cap. 8. Eccles. hist. 10. cap. 1. In 〈◊〉 sanct In Conclu grauam In Praefat. in lib. de Eccles. minist Grauam 20. Ibid. 8. Mat 15. Iam. 4. In Bulla contra Elizabetham De reform Eccles. Grauam 34. De reform Eccles. Lib. 1. Epist. 11. 2d Pomp. Gal. 1. Gal. 5. 〈◊〉 〈◊〉 Lib 1. Instit. diuin c. 21. Ibid. c. 22 Lib. de idolol 1. Ioh. 5. De praescrip aduers. haeret 2. Tim. 3. 1. Cor. 3. Contra Constantium In Missal Rom. In Mariali In Psalterio Bonaucnt Missal Rom in fine De praeescript aduers. Haeeret T it 2. Ibid. Ephes. 2. In vita Pij 5. In Epist. ad Nicolaum Sonnetto 106 4. Brig 49. 3. Brig 10. In vita Greg. 6 Deut. 28. Deut. 28. Philippic 10. Ibid. Psal. 34. Philippic 2. De leg Agrar contra Rull Philippic 2. Philippic 3. 1. 〈◊〉 cap. 11. nu 7. 1. Encont 〈◊〉 11. nu 5. 1. Encountr cap. 11. Psal. 14. Warnw. 1. encont cap. 17. Ward w. p. 3. Warn w. 1. 〈◊〉 〈◊〉 18. Gal. 5. Philip. In Capt. Lib. 1. contra Celsum C. ignorantia de sum Trin. Note that this is a common text among the Papists Grauam 47. Onus Eccles. cap. 23. Ibidem AureuÌ„ speculuÌ„ in Anulog 6. Brig 96. Lib. 1. de consid 2 〈◊〉 10. Syluius de gestis concil Basil. lib. 1. Ca. 29. parad Chronic. Citizens Long. De vanit scient c. de Theolog scholast Decret c. 36. Schol. Paris apud Matth. Paris C. ignorantia de sum Trin. in Gloss. Apud Siluest in verb. fides In Enchirid. c. de precib 〈◊〉 recitand In confess Petrik Poggio 3. Brigit 15. De authorit Eccles. Oâ—us Eccles. cap. 19. Apud Stobaeum Li. 3. conf c. 〈◊〉 De 〈◊〉 In Marcellino Ibidem In fasc temp In or at ad Leon. 10. Lib. fast 4. Paling Virgo 3. Brigit 21. Lib. 2. de planct Eccles. art 20. Ibid. art 23. Art 25. Ibid. art 27. Lib. 2. de planctu Eccles 3. Brigit 10. 1. Brigit 41. Alphons lib. 6 Lib. 3. 〈◊〉 Leo. Virgo 3. Brig 21. Cant. 107. Epist. 19. 〈◊〉 nom De corrupt Eccles. stat In Ep. ad Nic. Epist. 16. 〈◊〉 nom In Leone Lib. Calam. 3. Capricorn 1. Cor. 14. Sess. 4. Praefat ante relect princip doctrin 2. Tim 3. In serm de fid confess Sess. 4. Ier. 〈◊〉 〈◊〉 2. de Spir. sanct c 〈◊〉 Sess. 4. 〈◊〉 aute relect princip doctrin Mat. 7. Catech. Rom. in Symbol 〈◊〉 Incar c. 〈◊〉 Synod Trid. sess 22. c. 1. Heb. 7. Lib. 〈◊〉 de 〈◊〉 beatit 〈◊〉 17. Bellar. de imagin c. 23. De Eccles. milit cap. 2. C. 〈◊〉 〈◊〉 dist 19. In Bulla contra Eliz. De corp sang Christi Lib. 1. de gratia cap. 6. Tit. 3. Ibidem Isay 28. Vid. lib 1. sen. dist 3. dd Ibidem In Orat. ad Eliz. In his Preface to king Philip. Nat. Com. hist. lib. 6. Ludouic Guicciard de Paesi bassi In Hen. 3. P. 530. Math. Paris in Hen. 3. Ibid. Natal com hist. lib. 2. Meteran lib. 2. hist. Bel. Cap. 〈◊〉 de 〈◊〉 in 6. Cap. ad abolendam de haeret Meteran hist. Belg. lib. 2. 〈◊〉 in Paulo 4. 〈◊〉 lib. 6. c. 24. De reform Eccles. Ibidem In Satyrd Calamit lib. 3 Annot. in Pandect In Hen 3. The Acts of that visitation were printed at 〈◊〉 anno 1585. In Willel 2. Ibid. Grauam German Clem. Rom. de iureiurando Origen lib. 1. contra 〈◊〉 Platina in 〈◊〉 7. Math. Paris in Hen. 3. In Bulla cont Elizabeth In Chron. anno 1085. Math. Paris in Hen. 3. Ibidem 〈◊〉 De schis lib. 1 Platina in Greg. 7. Parsons an abbettor of cutthrotes King-killers In verbo Tyrann Vita gesta Hildebrandi Ibid. Matt. Paris in Henric. 3. Anno 1313. Caxtons historie Acta Ioan. Iaureg and Metecanihist Belg. lib. 11. Confession of Gerard. Meteran hist. Belg. lib. 17. Registers of the ParliameÌ„t of Paris Notes of the practises of Iebusites Mat Paris in Hen. 2. Ad Scapulam Math. 7. 〈◊〉 in Verr. lib. 3. Her husband tooke a filthy dilease of her of which the poore man died Some call that discase Il mal 〈◊〉 Plautus in Casina Pro Rabir. 〈◊〉 Bagshaw in his Apologie Ibidem Ordo Rom. edit ab Hittorp Bagshaw his apologie In a letter dated August 16 anno 1599 Eurip. in Medea Titus 3. Lib. 3. accusat in Verrem 〈◊〉 In the Epistle to the Reader Apolog. c. 2. Lib. de vera relig cap. 2. Answere to my Epistle fol. 1. b. Ibidem 1. ff quod quisque iuris Virgil. Eglog Ioan. 18. Fol. 6. b. 1. Tim. 4. De vita Constant lib. 2. c. 60. Fol. 30. Iacob 1. Fol. 126. Gal. 2. Cic. lib. 1. 2. de nat deor 1. Metaph. 1. Meteran hist. Belg. Rom. 1. Tuscul. 3. Plauti Mercator In Paenulo His answer to my Epistle Wardw. p 2 6. In append Conc. Constant Fl. doct c. 〈◊〉 indulg 1. Tim. 1. Fol. 8. Fol. 13. a. De Legibus 3 Fol. 15. a. in marg Note that he saith they study 〈◊〉 in fiue tongues Cic. de Inuent lib. 1. Psal. 7. 1. Tim. 4. In 1. Tim. 4. HieroÌ„ epist. 61 This seemeth to be Parsons his stile (a) Popish reli gioÌ„ is neither auncient nor true (b) Goodly pretences of leud ambitioÌ„ (c) The Popes vaslall (d) True teachers (e) These 〈◊〉 were traitors (f) A manifest vntruth and calumniation against the truth (g) Lurking and dissembling Papists (h) Are not Spaniards theÌ„ publike enemies (i) S. Peter and Paul did not by armes con uert men to the faith (k) What holines can be in cutting Christian mens throtes (l) Note that all papists are to ioyne with 〈◊〉 enemies (m) Honest men destined to spoile and slaughter (n) They shall be vsed as traitors (o) The Infantaes title (p) To fight against their countrey (q) Wo be to them that call good euill euill good (r) To cutte their princes throate (s) Note war (t) Good words foule purposes (u) At the hands of enemies (w) A goodly assurance (x) God hath 〈◊〉 it otherwise (y) He would make the English traitors (z) This Bragadocio neuer came in England that here talketh of the last encounter Fol. 20. 2. Lib. 7. Aduers Lucifer Encon 1. c. 11 〈◊〉 P. 40. P. 42. Specul de legat 6. nunc ostendendum nu 89. Fol. 116. 2. 〈◊〉 Eusebius vita Constant. lib. 3 cap. 62. Apolog. aduers Ruffinnm Lib 1. aduers. Pelag. Rom. 15. 1. Cor 3 4. Obiected by the secular priests Epist. 53. Fol. 14. Ibidem In my Challenge Fol. 17. Fol. 34. Guicciardini histor Lib. de resurrectione carnis Hist. Belg. Iohn 19. Prouerb 17. Fol. 2. b. VVarneword Fol. 12. b. Fol. 29 b. Fol. 13. Fol. 37. Testified by the secular priests in diuers of their treatisea De simplic praefat Prouerb 14. Lib. 2. pro. Athanasio Ierem. 3. In praef in lib. de Pon. Rom. In sum de eccles lib. 2. c. 26 In the Challenge