both to humanitie and diuinitie Such was Ihon Islebeus and especialy Musculus Gzecanouius saith Siluester Czecanouius de corruptis moribus â—â—riusque partis a. 3. Musculus non veritus suit palam dicere profiteri ac spargere diuinam Christi naturam quae Deus est vna cum humana mortuam suisse in Cruce Musculus doubted not to mantaine publickly to profess and to spread etc. Yf he remaine dead he is not risen and ascended or from heauen to come to iudge the quick and the dead The 9. Article of S. Iames of Alpheus I beleeue in the holy ghost the holy Catholick Church Beza con Heshustum fol. 284 colloq Mompelg fol. 77. Zanchius l. de 3. eloâ—im Simlâ—rus â—n praef l. de aterno Dei. filio 18. First they beleeue not in the holy ghost who affirme it to be blasphemous and idolatrouse to consels Christ to be god or to haue euer bene according any deitie befor his birthe of the B. Virgin Marie for therby the holy Ghost proceeding from the sonn no less then from the Father is also denyed SecoÌ„dly all they who impugne the holy Trinitie do it more to reiect the holy ghost then for any thing els of whom looke in the first article To the disgraceing wherof considre how roundly Caluin discourseth saying Vnus Deus id est Galu epist ad Polon pag. 946. Trinitas Creditis in Deum id est Trinitatem Vt cognoscant te vnum Deum id est Trinitatem Hoc non modo tanquam insipidum sed prophanum quoque repudiamus One god as much to say the Trinitie You beleeue in god Vide Conrad Schlussâ—lbur in Thâ—ol Cal. l. 2. fol. 2. 8. 14. 20. 26. as much to say the Trinitie That they should know the one god as much to say the Trinitie This as not only vnsauery but also as prophan I do despise Nether did other protestants dissemble at this blasphemouse derision but rebuked him for it in superlatiue tearms of scoulding Hence among his disciples Prateolus in heresibus lib. 10. c. 10. as euery one was more learned so irrisit spiritum sanctum asserens nihil in scripturis sacris veteris aut noui testamenti de illius diuinitate haberi he flowted at the holy ghost affirming nothing in holy scripture of the ould or new testament to be had of his diuinitie Heerevpon a great protestaÌ„t exclameth Caue Christiane lector Stancharus in epist. con Caluin n. 4 5. maximé vos ministri omnes verbi Dei a libris Caluini cauete presertim in articulo de trinitate c. Beware Christian Lector or Reader and especialy you ministres of the woord of God Beware of the books of Caluin Ioan. Schutz in l. 50. Causarum causa 48. Adam Newser apud Schluss loc cit fol. 9. in catal haeres l. 1. p. 4. and especially in the article of the Trinitie c. Another saythe he openeth a window and gate to Arianisme and Mahumetisme Another Arianismus Mahumetismus Caluinismus tres fratres sorores tres caligae eiusdem panni Arianisme Mahumetisme and Caluinisme are three brethren and sisters and three breeches of one cloathe Another qui timet sibi ne incidat in Arianismum caueat Caluinismum who feareth to fall to Arianisme let him beware of Caluinisme Some print bookes with inscriptions Printed in Iene an 1586. that Caluinists are not Christians that they do Iudaize that heed is to be taken of their leauen But none are more forward blasphemers against the holy Ghost then Englishe puritans and Familists Ioan. Matth. de cauendo CaluinistaruÌ„ Fermento And all this is confessed by Protestants whose euidences only I imploye in this informations Thirdly they impugne this article who make their fanatical imaginations the very inspirations of the holy Ghost and all ther bad and impious inclinations his motions Zuingl tom 2. in Actis Tiguri fol. 609. Simiâ—ia prorsus apud â—uth toÌ„ 5. ad Galat. c. 1. fol. 290. So Zuinglius hauing his doctrin from suche spirit as aforsayd yet sayth he certò noui doctrinam meam non esse aliud quam sacrosanctum verumque euangelium huius doctrinae testimonio iudicabo omnes homines angelos I know for certayne my doctrin to be no other then the most sacred and true gospell by the testimonye of this doctrin I will iudge all both men and angels So Luther Luth. tom 2. apud certus enim sum Christum ipsum me euangelistam nominare pro ecclesiaste habere I am assured Christ him selfe to name meane euangelist and to approue me his preacher So Caluin Caluin de vera Eccles reformandae ratione 463 Calu. de lib. arbitr con Pighium l. 1. pag. 192. res ipsa clamat non Martinum Lutherum initio loquutum sed Deum per os eius fulminasse neque nos hodie loqui sed Deum ex celo virtutem suam exerere the mater it selfe assureth not Martin Luther in the begyning to haue spoken but God to haue thundred out of his mouth and not we to speake now but God to vtter his power Behould yf eache one of thes most repugnant among themselues be not as secure of their owne perswasions to be from the holy Ghost as they are doubtfull of Christs of his Apostles and of his Churches doctrin to be sound apt literal and authentical Fowerthly they impugne this Article who derogat from sacred scripture the authoritie due therto by being by inspiration of the holy ghost Zuing. tom 2. Elench con Anabaptist fol. 10. Vide Iacob Curio â—em in Chronolog An. 1556. pag. 151. Basilea Ochinus l. 2. dialog pag. 154. 155. 156. 157. This is done by Zuinglius saying quasi vero Paulus epistolis suis iam tum tribuerit vt quicquid in ijs contineretur sacrosanctum esset quod est Apostolis imputare immoderatam arrogantiam as though Paul did arrogat so muche to his epistles as to thinke all in them contayned to be authentical whiche is to impute to the Apostles immoderat arrogancie Doth this man thinke you remember what he immediatly befor sayd of him selfe Ochinus proceedeth further non debemus plura credere quam crediderunt sancti federis antiqui we ought to beleeue no more then the saincts of the ould testament So that hereby all the new testament is together abolished Luther was more curteouse in only excluding three euangelists Vide numerum 34. Mathew Marke and Luke S. Iames and some few others and the rest of Reformers in only excepting against Toby Iudith Hester VVisdome Ecclesiasticus the two books of Machabees S. Luke To the Hebrues Iames 2. of Peter 2. and 3. of Ihon Iude Apocalips to whiche others add the prayer of Manasses the song of the three Children the historie of Bel canticum Canticorum lastly Caluin addeth the sixt Beza the eight of Ihons gospell Luther in sermone de Moise You shall also behould by
another Patron when one coueted to choose S. Peter another S. Paul c. At leingth by aduise of one of best iudgement they elected the B. Trinitie for theire Patron saying Yf the king for other respects wowld also degrade or depose S. Peter and Paul yet yf any would maintayne their state against him none cowld more forcibly then the B. Trinitie In the 9. number of this examination But alas how in this examination in diuers articles is the very sayd diuine Trinitie deryded blasphemed and detested In Christ Iesus is not his birthe and sacred Mother his merits his wysdome his dutie to his Father his whole passion his promises his miracles In the first 24. nuÌ„bre in the 8 9. 10 11. 12. 13. 14. 15. 16 17 18 of this â—â—amination Of the holy ghost exam n. 18. his resurrection ascension his diuinitie his sowle his body his lyfe his deathe no lesse then apparently contemned and altogether drawen into distrust Of the holy Ghost for his deuinitie eternitie coequalitie of his operation in inspyring the holy Apostles in conseruing and preseruing the Churche in sanctification by Sacraments of his being good and not the autheur of euil In the 16. and 20. numb of this examination of his authoritie beyond the written woord and the lyke how cowld he more abhominably be misbeleeued then by thes Mates Of heauen and hell of the sowls immortalitie of any trueth hitherto in Christian beleefe what more disdaynfull dowbts exceptions or falsifications then are produced by their palpable speeches cowld euen by sathan him selfe be vomited And whiche is worthye of principal deploration they who haue thus transformed God into a deuil making him authoure of all euil they who haue defyed and denied Christs dignitie lyfe death and all his merits they who haue thus impugned the holy Ghost they who from one God and three persons haue to their power wreasted all omnipotencie wysdome and veritie Exam. numb 10. Vide in principio an 21. seq Exa 18. 19 numb Exam. numb 1. 4. 7. 18. and befor n. 38. they who haue misdoubted Churche ane Saincts heauen and earthe lyfe of bodyes and sowls these men I say confessing their perswasions receaued by dreams and deuils professing the infidelitie and impyetie insueing therby acknowledging their shame and repentance of their owne doctrin lyuing and dying detestably by their owne open declarations yet that they haue had and as yet haue so many so otherwyse plausible in their natural dispositions so desperatly and lamentably remayning in the pernitiouse courses by such begun For my part Calu. in 1. Cor. cap. 4. v. 19. I committ their amendment to Gods great mercie perclosing this examination to Caluin and all late reformers in Caluins owne woords Your gospell of whiche yow vawnt so excessiuely wher consisteth it for the most parte but in the tong Calu. in c. 14. Ioan. VVher is the renouation of lyfe wher is effectual spiritualitie Experience doth teache that yow are altogether departed from God infected and repleanished with his hate and that yow obscure the light by your peruers inuentions Calu. in cap. 21. Ioan. whiche yow haue forged in your owne propre fantasies 23. Our first 71. numb What articles of the Creed my Aduersarye affirmed were ouer-throwen by our opinion are n. 71. testifyed rather to be muche confirmed therby And yf we were not assured therof we wowld perhapps haue excepted against or suppressed the symbole of the Apostles as Sectaries haue done ether generaly by disalowing all vnwritten traditions suche as is the creed or paricularly by disproueing many articles therof according their example of Christs discension into hell of the Catholick Churche of the communion of Saincts forgiuing of Synns c but our auerring the whole creed and their excepting against it doth shew vs and not them to be of consenting faythe with the autheurs of this beleefe 72. See now the fruits of your fained transubstansiation not full foure hundred yeares olde and yet forsooth you teach it is Apostoliall and Catholike whereas it lackes one thousand and two hundred yeares of that age But he that list to see the shifts and wranglings of your Schoolmen to vphold Lib. 4. sent fol. 257. this rotten Romish heresie InnoceÌ„tius 3. de sacro Altaris mysterio lib. cap. 20. per totum Distinct de coÌ„secr distinct 2. canon 1. pag. 429. let him read Guillermus Innocentius the third a Pope parent and patrone of this fable the first Canon of the second distinction where you shall finde in the Glosse there variae sunt opiniones VVhether Transubstantiation be but 400. yeares owld Fitzsimon The 75. vntruth S. Anselm in ep de Corpore Domini 73. THe numbring vp of the 75. grosse vntrueth at our first recowntre S. Anselme he a Sainct an Archbishop and an English man against his contry man challengeth to him selfe saying Panis substantiam post Dominici corporis consecrationem in altari superesse semper abhorruit pietas Christiana nuperue damnauit in Berengario Turonensi eiusue sequacibus The substance of bread to remayne on the altar after the consecration of our Lords body Christian pietie hathe euer abhorred and lately condemned in Berengarius of Tours and his followers Here is transubstantion and no bread remayning aboue fiue hondred yeares acknowledged Here is assured that Christian pietie not only then but before and euer did abhorr to beleeue the contrary Here is certifyed that Berengarius and his Complices for otherwyse surmising were condemned the yeare 1070. after Christ Therfor it must by thes woords be vnchristian impietie ether to howld your opinion or to affirme Innocent the third liuing aboue a 150. yeares after to haue bene first autheure of our opoinion Lanfranc con Berengar de Sacramento Corporis Sanguinis Domini O how much might I alleadge owt of holy Lanfrancus another Archbishop of Canterburie and one of the first and cheefest writers against Berengarius yf I affected prolixitie and declined not tediousnes One only sentence of his I will ingrosse in liew of all others Reliquum est fidem sanctae Ecclesiae compendiose exponamus Credimus terrenas substantias quae in mensa Dominica per sacerdotale ministerium diuinitus sanctificantur ineffabiliter incomprehensibiliter mirabiliter operante superna potentia coÌ„uertiin essentiam corporis Dominici reseruatis impariuÌ„ rerum speciebus quibusdam alijs qualitatibus ne percipientes cruda cruenta horrerent Et vt credentes fidei preimia ampliora perciperent Hanc fidem tenuit à priscis temporibus nunc tenet ecclesia quae totum disusaper orbem Catholica nominatur It resteth that we expound in briefe the faith of holy Church VVe beleeue the earthly substances which in our Lordes table by the Priests ministerie are diuinly sanctified vnspeakablie incomprehensibily heauenly power wonderfully working to be changed into the substance of our Lordes body the species of vnlike thinges preserued and
with what Christian courage and spirituall manhood ought we that professe to bee Christians reuenge our Christs death vpon his cruell bloudie and malicious enemies which so mercilessy put him to death Rom. 4. the last verse these enemies be our sinnes for he died for our sinnes which let vs mortifie nay murther them let vs kill surfetting by abstinence adulterie by continencie cruelitie by mercie hatred by loue couetousnesse by almes superstition by religion c. These and the like consorts of sinne put our Caesar Christ to death Therefore when we heare not Marcus Anthonius but anie man of God out of the booke of God preach vnto vs Christs bloudie passion that died in our quarrell 1. Cor. 11.22 and shed his bloud for our sinnes let the remembrance of his precious death and mercifull deliuerance put vs in minde to reuenge his death by killing our sinnes which slew our Sauiour and endeuour to serue him with all thankfulnesse in a life spirituall who hath deliuered vs freelie from death eternall Now see what comfort the Catholickes loose for the lacke of this Apostolicall rememberance of me ad this commeth by your omitting of that you should not passe without expressing the true tenour of it as you receiued it of the Lord for the profit of his Church Thus much touching the spirituall comforts concealed from the people by your skipping of Scriptures now let vs see what errours purposelie you seeke to couer by this course 85. By this sermon Fitzsimon you see what M. Rider could doe yf he were vrged for yf he be vrgerd he often promiseth wonders to delate vpon Christs passion Two things I say vnto him One that he mistaketh Christs woords do this in remembrance of me supposing it to be fullfilled by preaching For Christ at that tyme by M. Riders confession was not preaching but in action Secondly that to such glosing verbal and idle talkers thes are Caluins woords Our gospel of which we vawnt so much Cal. in cap. 1. ad Rom. wher is it otherwyse for the most parte then on the toung wher is the newnes of lyfe wher is the spiritual efficacie Note in thes last woords what others euer yet sacred and prophane called good woorks here in a puritanical phrase to be called spiritual efficacie Note next that M. Rider to the Scripture here misaplyed owt of the Acts of Apostles foisteth in a clause of his owne to witt not only vnto men wherof ther is no sillable in the new testament So great an itching vexeth him to corrupt and depraue that be it Canon or testimonie of Father or Scripture it selfe it must not passe without his falsification Thus much being sayd to this sermon I behowld nothing els worthy consideration therin For they are but friuolous woords hauing some speciem pietatis shew of pietie but denying the effect therof I am also in great dowbt whether this relation of the Romans reuenge against them that slew Cesar be not for the most part forged For as I remembre they fled and were not together slayne So that I admyre this mans mistaking all points of learning of Diuinitie of Philosophie of Geographie of Arithmatick of Histories as well sacred as prophan of Greeke of Latin of English of French of Orthographie of all and singular sciences and yet to take so much vpon him as some tyme to say I will lay downe what you are to beleeue in spyte of Pope and poperie some tyme to taxe others ignorance and at all tymes to talke Doctoraly Rider 86. First if you had put downe these words In rememberance of me and till I come these two had ouerthrowne your carnall presence Errors for if the bread wine must bee receiued in rememberance of Christ then bread and wine are not Christ substantiallie corporallie Mat. 28.6 and by way of transubstantiation And if Christ be risen as the Angell said and as wee in our Creed confesse and that we must receiue this Sacrament in his rememberance till he come then Christ being not come but to come is not nor cannot be carnallie and bodilie vnder the formes of bread and wine as you fondlie imagine Fitzsimon 86 At the margent of this number a notorious marke of errours is placed so that it is lyke ther should be some stuff contayned That these woords Do this in remembrance of me distroyeth all our persuasion it is so iust as cuius contrarium verum est for ther is not any clause wherby it is much more established First that he biddeth vs doe and not speake doth palpably subuert your late surmise of performance therof by a ministers sermon Secondly to bidd vs facere to doe in Scripture is not seldome but very often all one and to bidd vs to sacrifice as faciet vnum pro peccato he shall sacrifice or doe one for synne Leuit. 15. Luc. 2. and in the new testament vt sisterent eum Domino facerent secundum consuetudinem legis pro eo that they might present him to our Lord and sacrifice or doe for him according to the custome of the law Leuit. 12. Which commanded a lambe and pigeon or two pigeons or two turtles to be offred at such presentation as appeareth amply in Gods holy woord Conformably therto saith S. Cyprian Oportet nos obaudire S. Cyprian epist 63. facere quod Christus fecit we must be attentiue and to doe what Christ did who as is shewed the number next befor did sacrifice Martin pope subscribeth saying Martin Papa epist ad Burdegal c. 3. hoc eum ipse Dominus iussit nos agere in sui commemorationem For this our Saluiour commanded vs to doe or sacrifice in his remembrance in ara sanctificata vpon a sanctifyed altar Now to the argument of M. Rider Christ teacheth this to be done in remembrance of him therfor he is not substantialy present I aunswer that it is done in remembrance of his visible passion on the crosse which visible passion is noe longer present 1. Cor. 11.26 such to be the sence appeareth by S. Paul saying as oft as you shall eate this bread and drinke this cupp you shall anownce his visible death till he come Wherby appeareth this remembrance not to be ane impediment against the reiteration of his inuisible presence in the masse but only against it on the crosse Secondly I aunswer that the remembrance ther mentioned is to be referred not so much to Christs person absolutly as to his operation and institution at that tyme. For such to be the sence appeareth not only by Catholicks thervpon fownding their preisthood but also by Protestants thervpon grounding their authoritie to dispense the supper as they call it of the Lord. For no other warrant haue they in Scripture so to do but this only Lastly I aunswer to gather that one must be absent because he must be remembred is some what absurde Gods woord aduyseth vs not to forgett the
that Church of which sayd S. Hierome aboue a thowsand yeares a goe S. Hieron in ep ad Damasum qui extra hanc domum agnum comederit prophanus est Qui tecum non colligit spargit He that eateth the lamb owt of this howse is prophan He that doth not gather with thee doth scatter But because as to other phrases so to this of sandie superstition M. Rider is tyed choosing rather to be variable in his beleefe then in his phrase we must once at least examin the reasonablenes therof First then I fynde in our Sauiour a saying wherupon it may seeme that M. Mat. 7.16.27 Rider hath grownded these tearmes Euery one that heareth these my woords and doeth them not shal be like a foolish man that built his howse vpon the sande and the rayne fell and the fludds came and the wynds blew and they beate against that howse and it fell and the fall therof was greate This may in deede belong to that profession Mat. 16. which is not built vpon the rock against which the prowd gates of hell can neuer preuayle Such are they that build not vpon the Church of Rome which S. Cyprian S. Hierome Arnobius Hippolitus S. Cypr. l. 1. ep 3. l. 4. ep 2. S. Hieron ep ad Damas Arnob. in ps 106. Hippol. apud Prudentium Dorotheus in Synopsi Prosper lib. de ingratis S. Cypr. lib. 1. ep 3. S. Aug. in psal con partem Donati Prosper Dorotheus c. do tearme Cathedram Petri locum Petri sedem Petri the cheyre of Peter the place of Peter the seate of Peter To which Church for the promise made to Peter that the gates of hell showld neuer preuayle against his faythe sayth S. Cyprian ad Romanam fidem perfidiam non posse habere accessum To the Roman fayth error not to haue accesses And of which Church sayth S. Augustin vpon the same assurance of our Saluiour Ipsa est Petra quem superbae non vincunt inferorum porâ—ae this is the rock which the prowd gates of hell can not surmownt Which also tyme it selfe demonstrateth true only of the Roman Church obtayning saith agayne S. S. Aug. de vtilitate Credendi c. 17. Augustin the topp of authoritie frustra circumlatrantibus hereticis hereticks in vayne barking rownd abowt it together with Infidels Turks Iewes ambitiouse Emperours and malignant Emulatours So that the euent confirmeth the woords of Christ to be true and the woords haue performed the trueth of the euent that to build vpon the Church of Rome S. Math. 7.25 is to build lyke the wyse man vpon the rock and the rayne fell and the fludds came and the wyndes blew and they beate against that howse and it fell not for it was fownded vpon a rock Who then must be the builders vpon the sands all they that are not in the forsaid Church that is fownded vpon the protected rock of Rome For the rayne falling from aboue that is the decrees of the Catholick Church doth wash and wast awaye all their fanatical fantasies as appeareth by induction in the heresies of the Arians Pellagians Donatists c. The fludds that is the succession of tyme ouer viewing the fruicts of their liues and doctrin do beare away their pyles and propps of estimation wherupon their hypocritical building consisteth The wynes that is their owne mutual contradictions and contentions doe ruine and prostrat the hautie habitation and bring it as a second prowd towre of Babilon by disagreeing tongs to vtter distruction yea and obliuion This we haue perceaued from the begining in all buildings and frames erected besyd the rocK of the Roman Church that now we can not dowbt of the lyke destruction to them of these tymes which alreadie we behowld to crack and sundre in their fundations by dislyking their scriptures sacraments seruice communion bookes ceremonies translations and in vaine forming reforming deforming them as alwayes learning and neuer attayning to the knowledge of trueth 2. Tim. 3.7 So that we may well say and they in shame can not denie it that all the figures of their figuratiue opinion lyke leters and lynes drawen in sand by such vayne fludds and wyndes are dayly defaced and alreadie vtterly forgotten in many prouinces wher they vaynly thowght to haue had stidfast fundation Thus much for the title Rider 2. GEntlemen It is not vnknowne vnto all or most of you that in SepteÌ„breâ— 1602. my Fryendly Caveat to Irelands Catholicks against the insufficieÌ„t answere proofes of Maister Henry Fitzsimon Iesuit touching the Corporall presence of Christs inuisible flesh in the Sacrament of the Lords Supper presented it selfe to the view and censure of the world which being also deliuered to Master Fitzsimon his hands hee promised a present confutation if I would procure his Nephew Cary to be his Clarke to ingrosse the same which presently I obtained of the right Honourable the Lord Lieutenant and within fifteene daies after comming to Maister Fitzsimon he shewed me twelue sheets or therabouts written in confutation of my worke promising me that within a month I should haue a perfect Copie of the same But what shifts and delaies since hee vseth to keepe it from my particular view which he offereth to most mens fight I had rather his letters if neede bee vnfould them theÌ„ I write them proclaiming still with his stentorian voice to euerie corner of the kingdome That Rider is ouerthrowne horse and foote which when some of his best fauorites had told me I vrged him then more earnestly assuring him vnlesse hee gaue mee a Copie I would recall his Clarke 2 Title VVhether it be true that I vsed slights and delayes to confute M. Rider 2 HE that appealed to S. Vincent Lirin Fitzimon as to one that did adward the title of Catholick to Reformers to S. Bernard as one that did disproue the supremacie of the Pope and now in his title alluded to our fundation as forsooth vpon sandie superstition and the same new all men may know him to be inconsiderat or ironical in speaking of all things contrariously and peruersly Wil yow behowld him to follow on in the same tenor He telleth first that vpon the view of his booke I promised a present confutation but that after I vsed many shifts and delayes to keepe it from his particular view and yet blondred abroad in a stentorian voice that Rider was ouerthrowen horse and foote Of all which nothing is true but that I promised a present confutation of his Caueat Of the residue part is improbable and part impossible For it is improbable that I being close prisoner in the castle of Dublin showld proclaime in a Stentorian voice to euery corner of the kingdome that Rider was ouercome And how cowld M. Rider perswade him selfe that I together was in the Castle from which he knew I did neuer in fiue yeares depart and also abroad in euerie corner he not being able to beleeue that Christ him selfe
conclude in the discourse of B. S. Austin S. Augustin l. 2. 〈◊〉 de ciu c. 1. altogether and as yf it were of sett purpose belonging to this effect Yf the weake sense of human custome dared not to resist the reason of manifest trueth but to holsome doctrin as to a medecin would submitt the weakenes therof vntill by Gods assistance the fayth of pietie intreating it were healed ther should not be requisit any long discourse to conuict the error of vayne opinion by them who are in the right and susficiently can expresse their meaning But now because so much the more the disease of erroneouse mynds is greater and dangerouse by how much they defend their vnreasonable conceits yea after full satisfaction as much as from man to man was due whether foreuer excessiue blindnes wherby they discerne not things apparent or for peruers obstinacie wherby they will not indure things euident to he reason and trueth of necessitie we treat more amply cleere maters as yf we deliuered them not to be viewed of behoulders but in sorte to be felt of handlers and yet winking at them Neuertheles what ende of alteration or meane of speaking would therbe yf we would thinke it requisit alwayes to aunswer them that contradict For they that can not vnderstand what is sayd or are of so hard an opposition of hart that although they vnderstand they will not yeelde such do contradict according as is written and they speake iniquitie continualy they are vayne VVhose cōdradictions yf I would as oft refell as they with a stowt forhead resolue not to care what they say so that howsoeuer they gaynsay our disputations how infinit how miserable and vnproffitable it is you behould Thus I conclude in opinion and speech of S. Austin Laus Deo Opt. M. Virginique Matri ac B. Patrició To the temperat Protestant Reader I Confesse my selfe to haue bene long tyme browght vp in Protestantcie and also to haue waded therim with resolut confidence professing it in Catholick contryes not without as well danger as firme intention to haue dyed for it And when I did abandon it it was not for any greater temporal preferment as is knowen publickly by what I then was and what possibilities I had in respect of what I now ame and do pretend to be The cause of my first conuersion from it was principaly because I obserued the forme of beleefe called the crede and the reformed gospel to be in all articles altogether opposit one to another I report me euen to your arbitrement therin after reading my examination of the Protestant beleefe toward all the articles of the crede whether I had mistaken or noe Next as after I addicted my selfe to the diuers controuersies of both sydes examining them curiously with their allegations I was much more confirmed to be a Catholick by viewing besyd the crede all the whole doctrin of Christianitie from Christs tyme hetherto to be wholy repugnant to reformations Eber in pref com Philippi super ep ad Cor. and when Reformers pretended the contrary that they and the ancients did not disagree in religion such imposture I fownd to be so enormly sycophantical and hypocriticaly pretexed that I blushed to haue euer bene of that profession which cowld neuer purchas or retayne any vertuouse mynde but by such forging and dissembling to be that most which according trueth and playne dealing with all vehemencie it contradicted and was least So is it playnly confessed by Eberus who succeaded Luther and Melancthon in wittemberg Tot tantis confusionibus scandalis deformatur totus caetus vt nihil videatur minus esse quam quod profitetur The whole crue of Reformers is so deformed with so manifowld and great confusions and scandals as that it is nothing lesse then what it professeth Lastly when I came to Gods holy booke the diuine Scriptures and compared them in their originals to the translations of Reformers and these to them I then in dede viewed all to be treason and trapps all to be a transfiguration of the angel of darkenes into ane angel of light or his doctrin of libertie to beare most vndeseruedly the title and countenance of the doctrin of pietie and in the meane tyme true godlines to be as Christ in his passion blasphemed derided spoiled crucified and buried So with me it also rose the third day and appeareth after with hands syde and feete pearced in such palpable maner that of a dowbtfull disciple Ioan. 20.19 by so manifest reuelation I then and now say My lord and my God as he then and now aunswered my sowle Because thow hast seene me thow hast beleeued I haue now informed why my selfe renownced protestantrie Yf you please I will tendre some further important occasions wherby you may also know what to determin toward the same Pondre them in the ballance of a pure eye and not according any preiudicated perswasion and sway with them only according their desert as you tendre your sowls saluation When reformations pretended to exclude papistrie as they tearmed rhe Catholick Profession they alleadged against it that it was forsooth idolatrie superstition magick that it was a following of Antichrist the cupp of the whoore of Babilon a stamp of the beast of the Apocalips that the ancient Fathers weare pernitious dreamers doting fooles idle triflers fanatical wryters falsifyers deprauers blasphemers as is shewed in my first preface Now for their owne authoritie and warrant to abolish papistrie and to establish their reformations they assuredly affirmed the woord of the Lord Gods booke and the holy Scriptures to be their direction the loue of Christ and his truth to be their impulsion the doctrin of the Apostles and their beleefe to be their intended Reformation So that the nick of all their coning consisted in fyne fyled and forged dispraises of Papistrie and as curious sugred deceitfull commendations of Protestantrie approuing them selues as S. Austin sayth dulcissime vanos non peritos sed perituros S. Aug. l. 1. confes c. 14. l. 7. c. 20. nectā disertos in errore quā desertos a veri tate most delyt somely vayne not so much read as reprobat nor eloquent in heresie as emptie of veritie This whole imposture yf it be fownd false must not the frame or building erected theron be also esteemed to incline to destruction Omitting to prosecute Luthers confession Luth. in disp Lipsiaca cum Eccio that this reformation was nether begon for God nor for him should be followed First then I say in general that their bibles by their owne verdict haue not bene the woord of God Nether will I alleadge for proofe therof Zuingl de sacram fol. 412. Sur. in Chron. adan 1523. Lindan dial 1. pag. 84.85.98 c. any Catholicks but them selues In Luthers translations I might affirme that Iohn Dietenbergius had colleted 874 and Emserus 1400 falsifications and that bishop Tonstal had gathered in the only new Testament of Tindal
apochriphal Marcion by Tertullian was called Mus Ponticus the Mowse of Pontus for his nibling the Scriptures as the mowse nibleth cheese therfor yf these loppers or shredders of Scripture had liued in his tyme he might denominat them cormorants or wolues not for nibling lyke a mowse small crummes but for deuowring great gobbets in canceling whole and principale volumes of Gods sacred woord notwith standing the terrible curse in the Apocalips and Deutronomie in prohibition of such presumption Apoc. 22.19 Deutr. 4.2 Can then any not ignorant of their mangling or dismembring thus the Scriptures but abhorr and detest that profession which hath no other refuge then when it is repugnant to Gods holy woord to say that his woord is not his woord or which is all one that his authentical Scriptures are not authentical but Apochriphal and â—hat they beleeue not this they care not for that they passe ouer that as a dreame Giue attendance I pray yow to parte of their modestie and that of the principal in speaâ—ing of sacred Scriptures VVe passe not sayth whiâ—aker for the Raphael of Tobie Whitaker con Campian pag. 17. nether do we acknoâ—ledge those seuen Angels which he speaketh of â—he same that Raphael recordeth sauoureth I wote not what superstion I litle care for the place of Ecclesiasticus nether will I beleeue free will thowgh he affirme it ane hondred tymes As for the booke of Machabees I do care lesse for it then for the other Iudas dreame coÌ„cerning Onias I let passe as a dreame What child but might say as much against any paâ—cel of Scriptures and what Iew but would tremble to say as much of certain Scriptures neuer doubted of in Gods Church at least since the 3. Carthaginian Concil which was anno 397 Next Scriptures traditions by reformers disclaymed are to be exhibited in most breefe maner to your deliberation as being of equal authoritie when they are vndowbtfull with Scriptures and contayning litle lesse mysterie of our beleefe then Scripture For by them we know the mysterie of vnitie in Trinitie Luc. c. 1. v. 2. of the baptizing of Children all contents of S. Lukes gospell which he professeth to haue receaued by tradition The whole creede of the Apostles The ChristiaÌ„ keeping of the sonday in steed of the Sabbaoth of the Iewes the perpetual virginitie of our Ladie the coÌ„municating in the morning fasting the communicating of lay people especialy of women which are not expressed in any written woord of God but only knowen and beleeued by the vnwritten woord or tradition Of which sayth S. Paul Therfor brethren stand 2. Thes. 2.15 and howld the traditions which you haue learned whether it be by woord or by our epistle What cowld be sayd more manifestly in commendation of any parte of our beleefe According to which sayd S. Basil I accompt it apostolical S. Basil de spiritis S. c. 29. in principio to continue firmly euen in vnwritten traditions To whom all the Fathers are conformable And when the Gnosticks Marcion Cerdon Arius Eunomius S. Iren. l. 3. Tertul. de prescr in Sarpiaco S. Basil loc cit c. 27. S. Epiphan her 53. S. Aug. l. 5. con Max. Aerius Nestorius and other owld hereticks opposed them selues to traditions denying and disdayning them they were disproued and condemned therby by S. Ireneus Tertulian S. Basil S. Eiphan S. Austin c. to be detestable hereticks I do therfor only craue what would they affirme of our Reformers not abyding the name of traditions but when it may haue ane odiouse sence translating in liew therof instructions constitutions ordonnances 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in greke Mat. 15. v. 2.3.6 by them selues is translated a tradition in S. Mathew Baret in lit Dâ—n 311. when it beareth an odious construction and their dictionaries in english do translat tradition therof yet in this place of S. Paul they would not abyde it to be so englished What can be ane impiouse corruption yf this be not After dispising Scriptures and traditions as the cheefe helpes from God least ther showld want any hindrance betwixt our saluation and vs nothing could after more preiudicialy be denyed then our hauing any free will For by denial therof all our actions being made fatal and God being made as befor by Caluin the tempter nay inforcer of vs to euil and not our owne concupiscence contrary to the Apostle S. Iames we are made deafe toward all Gods promises Iac. 1.14 or threatnings as being vndeserued by vs negligent toward all his commendments as being not to be fullfi led by vs but by God euery one slowthfull to prepare him selfe to any good or to auoyd any euil cum in potestate sua non sit vias suas malas facere Luth. de seruo arbitrio wheras sayth Luther it is not in his power euen to make his owne wayes more wicked because forsooâ—h he is applyed not according his owne inclination but according Gods disposition as well Paul to be conuerted as Iudas to betraye and yf ether God should punish vs or any magistrate condemne vs for any offenses committed against their lawes it should be accompted an iniustice in them to torment vs for that which was not in our power to haue done otherwyse Besyd all which absurd points of licentiouse freedome and vnbridled lewsenes toward all dissolution by denial of the freedome of free will also is implyed that God should neuer be prayed vnto ether for forgiuenes of our synnes or of graunting his grace toward any good by vs intented we nether cooperating to the euil or good of our owne actions and consequently they not being ours but Gods he should be accessorie to neede pardon and not we Nay according S. Bernard cesset voluntas propria infernus non erit S. Bern. ser 3. de resurr take away our will and ther wil be no hell Therfor for taking away all regarde of sinne and good woorks of heauen and hell of God Mans lawes ther cowld nothing be more propre then to inculat no freedome to be in vs but that we were ledd by fatal necessitie without controwlement to thinke saye and doe what soeuer proceeded from vs. This then seemed an important and plausible heresie to Sathan to suggest vnto his Ministers euen from the begining of Christianitie therby to intoxicat the world Wherfor he suborned first Simon Magus S. Clem. l. 3. recogint S. Hier. in pref con Pellag S. Aug. de haeres c. 35.70 S. Bern ep 194. Concil Constan ses 8. a 27. Roffen in art 36. Lutheri after Bardisanus then Priscilian then Peter Abailard then VVickleff then Luther and after him all this late crue and in particular theÌ„ of Cambridg as befor appeareth by VVhytaker to disclayme and denie the freedome of our will Against whom S. Clement S. Hierome S. Austin S. Bernard the Concil of Constance the bishop of Rochester and manifowld other champions of
bewtie and florishing fame to so great decaye and obscuritie by the multitude of our offences that euen in perusing the euidence of them yet we our selues in comparing them to the present calamitie of our sayd Contry we staggre to condiscend and incline to their â—â—surance The greatest exception against them can be noe other â—â—en that diuers ancient authors did reproach our Contry with â—â—rbarietie and especialy S. Hierome with which so florisâ—ng doctrine and deuotion might seeme not to haue conâ—â—ted 23. To which obiection I fynde two authentical awnswers by wryters of a thousand yeares antiquitie The first is â—f Ionas disciple to S. Columban saying that nation Ionas in v. S. Columbani apud Sur. to 6. Nou. 21. wanting in dede â—â—e lawes of other nations was neuer the less florishing in the doctrin of Chriâ—ian religion so that it excelled all neighbour nations The second is of â—â—alafrid Strabo more pertinently and pithily although â—he former doth auoyd abundantly all brunt of the obiection â—hewing that any barbarietie ther found yf any weare deâ—inished not their religious pietie from being peculiar beâ—onging to the imputation saying VValafrid Straba in pref v. S. Galli apud Sur. 16. Octob. how horrible soeuer others haue â—ritten of the inhabitants of Irland since the fayth of Christ came among â—â—em is to be silenced For wher synn abounded grace hath super abounded So â—hat by the premisses Irland without odiouse ostentation is made â—otoriously comparable for antiquitie of religion with most of â—he formest for stedfastnes with any of the firmest for ferâ—oure with the brightest Contrye now florishing in christiaâ—itie in multitude of saincts peerles by any soyle of lyke â—â—pacitie in fructifying and florishing abrode and indebting â—ther Contryes by beneficious and officiouse functions as forward as any 24. Nether haue I vsurped borrowed feathers to adorne it â—s Horace his chowgh but bene contented with the only propre â—nd natural plume Therfor accepted not VVillibrord by graunt â—f Bruschius or the catalogue of the abbots of Epternay nor VVilliâ—ald VVinibald and their sister VValpurg although in Dublin ther is 〈◊〉 church dedicated to hir mis named S. VVarborowes by authoritie â—f Molanus nor Boniface by authoritie of Trithemius Molanus Brussalus â—latus nor VVicbert and his coÌ„pagnions by sondry authorities True â—n dede it is that many or all of these had their nurture in Irland â—nd as others receaued all their indowments or ornameÌ„ts therin wherby after they glorifyed God and them selues otherwyse â—pon examination I accompt them not to haue bene of our Conâ—ry Thus much therfor to the honor glorie of God be knoweÌ„ â—o discerne that our first Christianitie was repugnant to Puritaâ—isme conformable to Catholick Christianitie in the principal perfection therof as now it is professed The second part that Irland was the ould Scotland 25. Hauing studiously reuealed all thes former antiquities for your contentment and confirmation in your ancient vniuersal and conformable beleefe singularly beloued Contrymen Catholicks shal I refrayne from informing you wherfor many of your blessed fore meÌ„tioned saincts are called Scots which denomination you retayne no longer yf I followed wholy their footsteps who ether in latin or English haue hitherto vnfoulded diuers parcells of your antiquities I should also leape ouer this block and impediment without remouing it out of your way to know your owne and when others wrongfully defeat you of your right and do no more then informe you that some tyme you weare called Scots without specifiyng whether alone or how long so called or wherfor no longer But hauing by long inquisition found out choise guydes and being willing to aduenture on any iournie wherby I may right you in your cheefest glorie that being lawfully intituled and possessed therof yow may remayne as in the inheritance no lesse of your predecessours goodnes then of ther goods will by the assistance of God proceede on this examination by the most compendiouse path that through the thicket of ould antiquities shal lye open befor me 26. First therfor I say that IrlaÌ„d was the only knoweÌ„ ScotlaÌ„d til the destruction of Picts which hapened after the yeare of Christ 800. For assuring wherof I will follow two kynds of proofs The first by allegations testifying in such maner Irland to haue bene the only knowen Scotland till that tyme as in all monuments of wryters befor this last 600. yeares it is called Scotland without either limitation or insinuation of any other els wher knowen and also with some addition incompatible to any other Scotland afterwards so called ether by being named together an Ilande or by being specifyed not to be any parte of Britanie but only neighbouring thereto or lastly by being expresly and indifferently applyed to Irland as much as the very name of Irland it selfe yea after the thousand yeare of our sauioure it retayned the name of Scotland with a prerogatiue of being the greater Scotland and mother of the lesse The second kynde of proofs shal be of such as condemne and Confute the affirmers of any other Scotland els wher befor that tyme knowen 27. Among all that euer penned any remembrance of Britanical maters as Cesar Propertius Dio Diodorus Siculus Pomponius Ptolomeâ—â— Solinus Tacitus Eutropius Spartianus Capitolinus Lampridius Vopiscâ—â— â—â—relius Victor Herodianus Procopius and all others not one of them â—â—ifyed any Scots in their tymes to haue dwelled in any parte of â—â—itanie hauing occasion and intention to treat of the inhabiâ—â—nts therof Yea six hondred yeares after Christs incarnation Hucbaldus in v. S. Lebuini apud Sur. 12. Nouemb. in â—â—e historie of S. Bertuinus and in the prayer also or collect of S. â—â—nianus when all the inhabitants of Britanie weare distinctly reâ—â—arsed and peculiarly prayed for Del Rio in Octauian Senecae Sedulius aequalis Prudentio Trithemius in them also weare Britanian â—â—ots wholy omitted Contrary wyse Amianus who first S. Hierome â—ho second Sedulius and Prudentius coequals who thirdly Claudiaâ—â— and all othere after conformably who mentioned the denomiâ—â—tion of Scotland and Scots they euer attributed it as I sayd synoâ—maly or indifferently to Irland and Irish men as much as the veâ—â— name of Irland and Irish men Which in any wysdome all wryâ—rs as well ould as late holy as prophan forreiners as domestiâ—â—l would neuee haue done S. Hieronimus in proem 3. in HieremiaÌ„ Erasmus ibid. Sedulius in oÌ„nes epist S. Pauli Claudianus in 4. consulatu Honorij alibi S. Orosius lib. 1. pag. 20. S Isidorus lib 12 cap. 6 Hegesippus l. 5. c. 15. Hucbald loc cit yf ther had bene any wher els ScotlaÌ„d 〈◊〉 Scots knowen 28. Of the forsayd authors S. Hierome speaking of the Scotish â—â—tion sayth it was only in Britanorum vicinia neighbouring vpon Briâ—â—nie Sedulius tearming him selfe a Scot put to it Ibernensis of Irland â—â—audianus maketh Irland bewayle the disconfiture of Scots as the habitants therof Scotorum tumulos fleuit glacialis Iberna The death
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
corpus meum which is the proposition whereupon all this disputation and contention dependeth After the same manner a man may prooue the blessed virgin Marie to be Iohn the Euangelists mother Ihon 19.27 and say still notwitstanding any text brought against him as Christ said Ecce mater tua Bâ—hold thy mother say what yee will the words be Christs words therefore they must be true they need no interpretation Christ is not a lyer And if a man aske a confirmation and say how prooue you this proposition of Christ to be true literallie in deed as Christ spake it This is a loose kinde of Logique You bring in for confirmation of the proposition the proposition it selfe and say Ecce mater tua Behold thy mother Thâ—â— when the Catholiques demaund of you to prooue your proposition of Hoc est câ—â—pus meum whether it must be taken corporallie or spirituallie grammaticallie oâ— misticallie In Schools it is called Petitio principij then you bring the proposition it selfe and say Hoc est corpus meum to prooue Hoc est corpus meum and so you would prooue idem per idem which is verie childish and a begging of that as graunted which is yet in question betwixt vs and vndetermined VVhether the woords Behould thy mother had one or lyke sence with the woords This is my bodye Fitzimon 49. WE approue our sacrament to be the true body and blood of Christ because he being the Trueth and whose saying as the prophet saith is effected Ioan. 14.6 Dixit facta sunt mandauit creata sunt he spoke and it was done Psal 32.9 he commaunded and they were created because he I say 1. Cor. 11.24 Matt. 26.28 him selfe did affirme it to be his body which was to be deliuered and his blood which was to be shedd and consequently his true body and his true blood which truely and not only figuratiuely were deliuered and shedd These powerfull woords of Christ which your great Melancthon saith Melanct. l. 3. epist Zuing. Oecolamp fol. 132. Mat. 24.35 wil be one day thunder to the misbeleeuers and which woords when heauen and earthe will fayle will remayne are our foundation Yf the blessed Virgin Marie be sayd to be the mother and S. Ihon the sonne it is sayd in such maner as only to giue to vnderstand that he should honoure and cherishe hir as his mother and no otherwyse and so the scripture sheweth he conceaued it as being without any circumstance conioyned to conceaue otherwyse But in the B. Sacrament Christ a whole yeare befor in the sixt of S. Ihon haueing forwarned Ioan. 6.55 c. that he would giue to be eaten his true fleash which should be their meat truely and his true blood which should be their drincke truely at the last supper making his new testament all being very attentiue in solemne maner he tooke blessed and broak bread saying this is my body c. So that it is not an idle proofe or idem per idem to proue it to be Christ corporaly when we shew Christ our omnipotent Lord to haue affirmed it with the former circumstances more to this effect shall follow God willing in our 62. number 50. But you should haue prooued by other places of Scriptures Rider that Hoc est corâ—us meum changeth the nature and substance of bread and wine and you should haue proued by the Scriptures Esay 7.10 that the Prophets foreshewed this strange conâ—eption of Christ to be conceaued of bread as well as they did foreshew his conâ—eption of the virgin And you should haue prooued by the Scriptures that it is â—ot onelie a Sacrament but a sacrifice not onely Eucharisticall but as well proâ—itiatorie and not onelie profitable to the quicke but also to the dead nay not â—nelie for plagues among men but murren and diseases also among beasts Cum â—ultis alijs quae nunc c. Now shew by the Scriptures that Hoc est corpus meum hath such a sence that the simple people may repose themselues more securely vpon your opinion and proofes But till you prooue it which you can neuer doe they must know you haue and doe deceiue them with false expositions against veritie antiquitie auâ—horitie yea consent of the old Church of Rome VVhether Christs woords doe testifie a change of nature And whether it was prophecied 50. THe nature of bread and wyne must be changed Fitzimon when they are turned into the body and blood of Christ one proofe serueth to proue the one and the other What proueth Eua to be a woman Gen. 2. Exod. 43. Exod. 7.17 Ioan. 2.8 proueth hir not to â—e a bone wherof she was made What proueth Moises rodd turned to a serpent and after into a rodd the riuers of Egipt turned into blood water turned into wyne and all other such alterations proueth theÌ„ not to haue bene what thy were befor The prophets did shew this not conception but transubstantiation when they fortould that Christ should be a preest according to the ordre of Melchisedech who sacrificed in bread and wyne wherby was signified Psal 109.4 Hebr. 5.6.20 c. 11.17 Iuel in his reply art 1. saith Iuel the sacrifice of the holy communion I say who sacrificed by confession of VVhitaker as also did Christ according to his being a preest of that ordre and that can not be conceaued of ether of bothe but in bread and wyne For the other cruental sacrifice of his passion was done not actiuely by Christ but only passiuely and that rather according to the ordre of Aaron then of Melchisedech Malach. 1. The prophets did shew this transubstantiation when they fortould that among the Gentiles from east to west there should be a cleane oblation offred to Gods name in euery place c. Which can not be vnderstood of any thanksgiuing or prayses as you imagin such being not peculiar to the Gentils Chrysostom hom in ps 95. but frequent among the Iewes Vpon which woords saith S. Chrysostom Behould how cleerly and playnly he hath interpreted the mystical table which is the vnbloodie Host Yea besyds all other proofs by Scripturs and Fathers which by the mercie of God shal be afforded in our treating of the Masse take this also from your Beza Beza in cap. 22. Luc. u. 20. Regius in 2. par operum resp ad 2. libros Eâ—ky de missa c. 7. Bibl. l. 1. de paschate Israelit pag. 25. 26. Vrbanus Regius Tremelius and Bibliander That befor the coming of Christ the ancient Israelits were commanded to celebrat a figuratiue communion in bread and wyne in token that the Messias would institute no figuratiue but true and substantial communion in the same By which is proued to the full contentment euen of the least indifferent that for whom soeuer Christ offred it may be proffitable be they quick or dead such sacrifice contayning truely and substantialy the same
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
VVe haue no such custome nor the Churche of God For yf any be of a contrary beleefe among vs obstinatly we discarde him presently in to the ranke of hereticks by commission of Christ Math. cap. 18. Thom. waldens doctrinalis fidei l. 2. c. 21.23 Si Ecclesiam non audierit sit tibi tanquam Ethnicus Publicanus Yf he do not heare the Churche let him be vnto thee as an Ethnick and Publican Because Ecclesiae iudicium sequi debet lector Christianus sub poena perfidiae si ad fidem res pertineat sub poena contumaciae si non pertineat A Christian reader must follow the iudgement of the Churche vnder the payne of disbeleefe yf it belong to beleefe or vnder the payne of obstinacie yf it doth not belong Wherby all Catholicks are warranted that neuer dissension can possibly haue place in their profession yf it be obstinat In the disputations of Doctors when the Churche authoritie or iudgement is not as yet pronounced August con Faust. l. 11. c. 5. Et epist. 48. ad Vincent according to S. Augustin Liberum habet lector indicium The reader hath a free choise to iudge to take or leaue Yea concerning his owne wrytings he licenseth the same most religiously saying Quae vera esse perspexeris tene Ecclesiae Catholicae tribue Ibidem Quae falsa respue mihi qui homo sum tribue c. VVhat soeuer thow fynde true imbrace and impute it to the Catholick Churche what soeuer thow fynde false reiect and impute it to me which am a man Quia totum hoc genus literarum Ibidem non cum credendi necessitate sed cum iudicandi libertate legendum because all this kynde of learning is not to be read with necessitie to beleeue but with libertie to iudge Euery Catholick and I among the rest do thus offre our whole vnderstanding and all our wrytings at the feete of Gods holy Churche to say and vnsay according therto So that yf you could fynde no other diuersities among vs then seueral disputations being altogether knitt in one submission to Gods Churche you haue laboured as wysely as one that would contend that many musitians disagree in consort or simphonie because they were not in one vnisone but in seueral tunes Which grosse misconceit is excellently refelled by S. August l. 2. de baptism con Donatist c. 3. saying the differences betwixt Catholick wryters to be Sine vllo typho sacrilegae superbiae sine vlla inflata ceruice arrogantiae sine contentione liuidae inuidiae cum sancta humilitate cum pace catholica cum charitate Christiana donec plenario totius Orbis concilio quod saluberrime sentiebatur etiam remotis dubitationibus firmaretur To be without any whirlwynd of sacrilegiouse pryd any puffed arrogant neck any comention of maliciouse enuie with holy humilitie with vniuersal peace with Christian charitie vntill by a full Concill of all the world what was soundly supposed should be vndoubtedly confirmed Now in particular to these 20. diuers opinions among vs. The first requireth saith he the intention of the priest that the consecration be vayleable Why Sir would you haue madd men or any without intention to minister Sacraments For none but ought to suppose that a man without intention doing good or ill is not worthy of reward or punishment The second opinion of Panormitan is all one with the former differing only that it saith to consecrat in a badd intention euen to kill doth not hinder consecration I aunswer that a swords making Note is not hindred by the purpose to abuse it no more is celebration by the intent to misaply it Note then curteous Protestant his great wysdome in so simple a conceit against this opinion as for it to name our religion hellish Note secoÌ„dly how this deepe learned Christian doctor affirmeth that Christ himselfe the Apostles whole Church waÌ„ted intention in the institution and ministration of the B. Sacrament I surmised by the want of method the second opinion to haue bene of Panormitan Scotus in 4. d. 8. q. 2. a. 2. but here I fynde it most confusedly ascribed to Scotus Truely Scotus requireth to the essential forme of consecratioÌ„ no more nor lesse then according the doctrin of the Churche to the greater explication of all circumstances he requyreth as also the Church doth the whole Canon Which Canon for the essential part was euer vnuariable from the begyning but for more ample declaration it hathe in succession of tyme receaued new additions but alwayes out of traditions Scripturs and Concils Vnles that after in particular I did intend to vnfould the antiquitie of all parcels of the Canon and shew the signification original and allowance of the least sillable to be aboue a thousand yeares ratified I would in this place prosecute it The third opinion by him selfe he silenceth as not woorthy the wryting Truly nether are the residue produced woorthy relation especialy to testifie our pretended disagreement considering that neuer sobre man can hitherto collect any discord in these two opinions ether among them selues or with the Catholick established doctrine Rider 66. But Guido his opinion is flat contrarie to them all and saith precisâ—ly that hoc est enim corpus meum doth consecrate without anie more helpe So Guido is contrarie in opinion to the former three opinions and euerie of them all contrarie one to another Heere now the Catholickes may see the consent and vnitie of the late Church of Rome touching consecration Yet I will bring you a learned Frier which hath tossed this question like a tennis-ball Iosephus Angles in lib. 4. sententiarum Printed by king Philips priuiledge 1572. pag. 108. 109. de essentialibus Euch. This Frier saith in his conclusion Christus Iesus his verbis hoc est enim corpus meum Eucharistiam confecit c. Christ Iesus in these words for this is my bodie did consecrate the Euchariste and so hath continued still by the custome of the Church c. But presentlie in his Appendix hee checkes that opinion saith yet it is to be beleeued that Christ consecrated with other words then these that he vsed in the institution and there be manie of this latter opinion saith he as Innocentius c. so that it is a palpable discord amongst them touching the verie words of consecration Two other contrarie opinions And in the same page he deliuereth two other opinions one of Thomas Aquinas the other of Scotus the one contrarie to the other which if you want opinions the booke I will shew you Pag. 109. Soto saith if Quâ— pridie being the Priests words be not vsed as well as Christs TuÌ„c incertum est c. Then it is vncertain whether there be anie Transubstantiation at all VVhat wise catholicks wil beleeue this your vncertaine doctrine And in the same page he sheweth that hoc est enim corpus meum be the words of Christ that
second which he semeth to iustifie in the chapter following Magister Sent. lib. 4. dist 8. fol. 56 which are alleadged out of Ambrose But Magister Sententiarum commeth neerer the matter and asketh a question to make the matter plaine Consecratio quibus verbis fit attendite quae sunt verba accipite comedite accipite bibite c. with what words is consecration made giue attention these be the words Take ye and eate yee all of this this is my bodie take yee drinke yee this is my bloud drincke yee all of this Heere you see that this maister checkes Pope and Prelate for none of all these twentie and odde opinions euer put in these wordes Take yee eate yee take yee drinke yee as the words of Christ but as the words of your Canon And that these words be not necessarie parts of Christs institution but onelie shew the vse of the institution but that is neither Canonicall nor Catholicke And if you list at your leisure to read Cardinall Fr. Constantius Sarnanus his worcke Printed at Roanne 1592. pag. 144. 145. 146. intituled Summe Theologica dedicated to this Pope Clement the eight now liuing yow shall see that he repeats other seuerall iarres that are now among your Romane Prelates touching consecration as contrarie as these and therefore as absurd as the former Now Gentlemen how can you salue this sore and reconcile these iarres Doctors Schoolemen Canonists Text and Glosse Popes and great Prelates dissenting most shamefullie about consecration none of them relying vpon Christs plaine institution and therefore beholde their deserued confusion Now blame not vs for discouering your discords and for forsaking your errors but blame your Doctours Schoolmen Friers Monkes Legendaries Canonists your Popes Canons and your owne Masse book these are come to our hands we haue read their workes and discouered some hundreds of their heresies and sent them to the view of the Catholickes But howsoeuer you blame vs. God and the world will blame you in keeping the people from reading Gods booke and good writers which would instruct and confirme them in true religion and reuoke them from your grosse superstition Thus much concerning the vncertaintie absurditie and blasphemie of your consecration Now the true Apostolicall consecration is this when the elements of bread and wine are set apart from their common vse and applied to a holie vse according to Gods word Fitzimon 67. The Fox that by all attempts could not attayne grapes placed in a height began after to dispraise them as sowre and seemed â—o despise them So M. Rider who befor had assured him selfe of â—he decretals num 46 finding his conceit frustrated in great choler â—ayleth rebuketh and in his opinion refuteth them in this place What he sayth was intended by the first Pope such is his skill to thinke S. Augustin had bene Pope for they are his woords I assure him he may fynde in all Missals to be prescribed generaly and to be practised in all Masses at all places which sheweth in all places an vniuersal consent and vniformitie The next Popes offense he should haue sayd yf he knew what he sayd Eusebius Emissenus but the name Pope is suche a sting in his hart that of the abundance of greefe wrought therby the mouth euer speaketh was to haue mentioned an inuisible Priest A man that truely and not faynedly had bene familiar in the Fathers Chrysost hom de prodit Iudae August 4. de tr c. 7. 14. l. 10. de Ciu. c. 20. Cypr. ep 63. Ambros. super psa 38. Theoph. ad Hebr. 5. Anselm ibid. 10. c. Conc. Trid. sess 22. c. 1. 2. would neuer haue excepted against suche speeche as at a noueltie S. Chrisostom saithe Cùm videris sacerdotem offerentem ne ipsum consideres hoc facientem sed Christi manum inuisibiliter extensam when you behould the Preest offering do not considre him working this but Christs hand inuisibly extended S. Augustin saith ipse offerens ipse oblatio it is he Christ which offreth he is the oblation The same is affirmed by S. Cyprian Ambrose Theophilact Anselme the Councils of Lateran of Florence and of Trent All these witneses declare the speeche of Eusebius to be vsual and sound Eusebius him selfe testifieth it to be ancient for he liued anno 350. The third Pope must not be differeÌ„t in this point yf it were he that hacthed it For yf he hold in this other then we hould he could not be authour of this that we hould Marry Innocentius in dede telleth ther are three general sentences in this mater to witt of some that would haue consecration begon at the word Blessed of others that after of diuers that Christ consecrated by diuine vertue left a forme to consecrat for posteritie Of these the two first differr not otherwyse in the point of coÌ„secration but that one telleth it was begon in the first woords the other that such woords were rather a preparation then consummation of it I should thinke these two not to differr so muche as yf one would say you M. Rider came from your father the other that you came from your grandfather For all difference alleaged is of lesse diuersitie as being of what is beleeued to be the same substance wheras you are of distinct substance yea state as you came from your grandfather and father Your schoole point being the first and last sauoring any smack in logick for only two grammarian sentences cum multis alijs à tribus ad centum were hetherto heard of it also bewrayeth the authoure by being not apliable to an argument of authoritie but only of Maxims or grounds to be voyd of skill The arguments or schoole points to supporte any authoritie according to Aristotle are only Arist 2. Top. two 1. In vsu verborum sequenda est vulgi consuetudo 2. In sententia de rebus ferenda iudicium sapientium In vse of woords the custome is to be followed In sense of things the iudgement of the wyse is to be imbraced Your additions to the second opinion are more remote from sinceritie then your former schoole point from subtilitie The text of Innocent hath thus Nec etiam est credibile quod prius dederit quà m consecerit Nether also is it credibile that he gaue first befor he had accomplished Which being a palpable negation in playnest tearmes as euery halfe peny scholer may conceaue M. Rider ether for want of skill or for want of fidelitie maketh it an affirmation Verilye this ignorance or iugling deserueth at least to haue your hoode in the schole lane pull'd ouer your head I know not what should torment his mynde in the third sentence vnlesse it be that diuine vertue is asscribed to Christ or that he had left vs a forme to consecrat which two in Gods woord and godly mynds are vndoubted although in protestancie Christ is sayd to haue had no more diuine vertue then Socrates or
Ratisbon VVitberg Constance VVorms Spyre Basil Zuric Arouer Hidelberg Malbrun Altenbourg Baden Monpelial Frankental but with suche iarrs stryfe malice that in the conclusion the cheefe protestants confess Schlusselburg l. 2. art 15. Clarissimum esse non expectandam esse Synodorum aut generalium aut particularium definitionem to be most cleere noe definition of ether general or particular Concils to be expected because all composition is impossible Idem ibid. in proem nisi magnus Domini dies interuenerit litemque hanc diremerit vnles the great day of the Lord hasten and shutt vp this variance Truely sayd the prophet Esaias Non est pax impijs ther is no peace among the wicked Isa 48. To shutt vp this part giue me leaue althowgh by all means I spare our protestants as being of a more calme and temperat disposition that they may with lesse alteration of mynde pondre these proceedings to tell in a woord what by Barrowists is alleaged against the puritans those precise pretenders D. VVhitg trac 18. pag. 685. trac 11. pag. 559. 560. who as D. VVhitgift sayth seeke to transferr the authoritie of pope prince bishopp to them selues and to bring Prince and nobilitie into a very seruitude They are say the Brounists or rather Barroists pernitious impostors presumptuouse Pastors Iewish Rabyns Balaamits dissembling hypocrits smell-feasts Barrowes Discouery pag. 16. 19. 39. 98. 145. 174. 192. Prouerb 13. Apostats sowldiours of Antichrist c. Fullfilling thereby the prouerb Inter superbos semper sunt iurgia among the prowd ther are alwayes iarrs Is this not a sweet communion of thes saincts Is not this a gratiouse brotherhood Thirdly they are repugnant to this article who affirme it blasphemie to giue titles to Saincts in heauen whiche them selues giue to synners in earthe Witnes Aschams epigrame to our late Queene on whom he bestoweth liberaly as much as any Catholick attributeth to our B. ladie the mother of Christ Salue Diua tuae patriae decus Optima salue Princeps Elizabetha tuis Dea Magna Britannis Pande tuis iam fausta noui noua tempora saecli Ciuibus imperium placidum tempusque benignum Laetaque temporibus nostris da tempora Diua Ascham inter epist. fol. 255. Tu Brittonum tu sola â—â—lus tu sola Columna c. The same in English Hayle Englands fame Diuine Hayle Princes bright Elizabeth the Brittons Goddesse great Giue vs new tyms new blisse by rulyng right Appease this world from furies hatefull heat Graunt ioyfull tymes for ioye we humbly pray Thow Britons only Blisse and only staye In lyke maner Caluin Vita Caluini cap. 12. not induring any honoure towards Saincts or Images yet cowld not only permit his owne picture to be borne abowt the necks of them in Geneua but also when some esteeming such insolent arrogance reprehensible admonished him therof that the Citisens vsed his resemblance for an alexicacon or remedy against all mischawnces he awnswered greeue at it till yow burst and after hang your selues Fowerthly they are repugnant to this article who are at difference abowt the cheefe principles of religion as abowt Scripturs Sacraments Vertues Synns c. Suche are late reformers Gallus in the sibus ac hypothesibus as relateth Gallus Non sunt parua certamina inter nos nec de minutis rebus sed de sublimibus articulis doctrinae Christiana they are not slender contentions whiche are among vs nor of small maters but of the principal articles of Christian doctrin Noe noe it is not my intention to discourse in this treatise of debats for capp or rotchet organs or bells c. I shew by your owne brethren your kingdome is diuided and consequently tending to ruyne Fowerthly for the other parte of forgiuens of synns all protestantcy is repugnant therto partly by affirming that fayth only iustifyeth and consequently being once in the protestant faythe whiche say they once inioyed can neuer be lost they can neuer after be synners Luth. de seru arbitr partly by making God the authour of all euil and them selues but bare instruments and consequently not them selues but God to haue need of the remission of synns Thirdle by saying that man hathe not freewill and consequently can not synn For euery synn is voluntary Lastly Ioan. 20. by saying that synns can not be forgiuen in the Churche contrary to Christs expresse doctrin Yet in their first beleefe they cleerly graunted that the minister might absolue the sick from his synn in this forme By his authoritie committed to me The Communion booke in the visitation of the sicke I absolue thee from all thy synns in the name of the Father the Sonn and the holy Ghost Amen But this treatise is dashed and casheered owt of the communion booke Let it of baptisme stand suer agaynst many puritan assaults whiche yf it doe as great power in it is grawnted to man as by pennance to absolue synns the one being a washing of one spotted the other a loosing of one bownd The 11. Article of S. Iude. The resurrection of the dead 20. Luth. tem 7. Wittâ— ber defen verb. cana fol 390. First Luther saythe of Caluinists concerning the resurrection of the dead Certum est eos spectare ad manifestam in hoc articulo apostasiam it is certayne they tend to a manifest apostasie concerning this article It is also confirmed by Villagaignon that in his owne hearing Villag epist. ad GeneueÌ„ses in praefat lib. 1. de Eucharistiâ— and after notice was signifyed to be taken yet the Caluinists preached repeated and iustifyed that spes vitae non est corporum sed animarum the hope of lyfe not to belong to the bodyes but to the sowls Caesar lib. dial d. 5. Calu. in epist. ad Farellum fol. 194. Almaricus one of Foxes martyrs as Cesarius affirmeth held that ther is noe resurrection of bodyes Caluins resolution is perspicuouse in thes woords Quod tibi res incredibilis videtur huius carnis resurrectio nihil mirum that the resurrection of this fleashe seeme incredible to thee it is nothing admirable Zuingl toÌ„ 2. Elench coÌ„ Anabaptist fol. 39. As for the libertyns they deryde the resurrection openly The next impugning this article is to denye mens sowls to be immortal Wherunto Luther inclined saying Ex hoc loco patet Luth. toÌ„ 4. in Eccles. c. 9. v. 5.10 In cap. 25. Genes in cap. 49. v. 22. Calu. in prof Psichrmachiae in prof Gallasij mortuos sic dormire vt nihil prorsussciant Hic alius locus est quod mortui nihil sentiunt owt of this place appeareth the dead feele nothing To whiche Caluin also anneareth in thes woords Se scire nonnullos viros bonos quibusista de animarum soneno placuit opinio that he knew certayn good men to whow this opinion of the sowls sleepe seemed sownd Him selfe to haue bene one of those goodmen appeareth by his saying
others of vs yf not I how dutyfull loyal and subiect soeuer may be banished and yet taynted with remote and repyning minds toward secular authoritie as our innocent predecessours haue bene in maner aforesayd but in our behalfe most true and pertinent are Tertullians woords Tertullian ad Schup cap. 2. In Apol. cap. 31. Circa maiestatem Imperatoris infamamur tamen nunquam Albiniani nec Nigriani nec Cassiniani inuenâ—â—â— potuerunt Christiani VVe are infamed concerning the Emperours Maiestie but we Christians could neuer be fownde Albininians Nigrians Cassinians who were hereticks of those tymes subiect to the incident proprietie of their puritan brethren as yf he had sayd for these tymes we could neuer be fownde Lutherans Caluinians Zuinglians but especialy Puritans whose peculiar spirit it is Qui mare qui terras sua regna quatit Ouid. in Hermione VVhich seas and lands and propre Kingdoms trubleth The Printer to the Reader After this verse of Ouid let the gentle Reader turne to the Replie to M. Riders Rescript page 65. paragraphe 3 begining at these wordes But if I would abrupt c. and continuinge to page 71. and ending at paragraphe 2. at these wordes Nam id hominum geuus c. VVhich omission and error hapned partly by receauing the copie in sundrie peeces partly also by misvnderstandinge the authors direction and so taking the same verse of Ouid in the aforesaid 65. page of the Rescript paragraphe 1. for this in the Confutation page 230. paragraphe 2. 10. To know whether I haue impertinently digressed or waÌ„dred all this whyle from the mater betwixt M. Rider and me as you behould him to denye inequalitie betwixt Apostles preesthood in the new testament all preestly function but what belongeth equaly to all Christians men and women his hate of the name of IESVS also of Crosses and blessing which Protestants as appeareth in the Censure of Oxford and Cambridge against Puritans pag. 11. confesse to be most auncient iustifiable and conuenient ceremonies his affirming a ministers sermon to be necessarie in tyme of communion Number 81. and all other points of puritancie in all points of his wrytings so you are to vnderstaÌ„d this last speach against preists to be the substance of puritancie which befor I demonstrat in particular I will conclude this discourse with a pleasant information On S. Mathies eaue 1602. according to the Englishe computation I taking the ayer in prison on the northweast to wer M. Rider repayring to visit M. Browne I requested him to ascend After a few woords he besowght me to informe him in a mater made doubtfull to him by a great stats man whether I was a Iesuit or a preest or both I aunswered that I was vnworthely both Hee replyed would you preferr your selfe befor a single secular preest I aunswered I neuer had yet controuersie about preheminencie with any He now being at a demurr I craued lyke fauoure in resoluing a not vnlyke doubt of myne Whether him selfe was a bare minister a deane or both He affirmed he was a minister only and no Deane as being a papistical titel I replyed then you are a Puritan in as much as you refuse the name of Deane but as you hould the deanrie you are a Protestant At that tyme he hartely smyled at the conceit of that discourse and so departed Not long after his Maiestie came to the crowne of England and lyke a burnd child fearing the feruent ambition of Puritans obiected himselfe against them The name of puritans suddenly became odious therupon Many well-benificed puritans would at that tyme exclaime against their Consorts as seditious Schismaticks I informed some of the crew of M. Riders former conference who acquainted him therwithall who in great impatience according to his ordinarie maner and giuing me the lie calling me ttaytour c. challenged me therof denying that euer he dislyked the name of Deane or euer was fauourer of any point of Puritantcie For iustifying my selfe I will now deliuer his owne woords contayning as euident concourse with them as his witt was able to specifie and consequently I will desyre the greater credit to my former relation What other faults soeuer I haue all my acquaintance will iustifie me that I euer from a child abhorred theft swearing and lying Rider The name office of Priests abused by Priests 99. And therefore you deceiue the people by this name of Priest which is no more proper to you then to euerie beleeuing Christian But it is likely you will giue mee occasion to speake of this in the controuersie of your Masse and therefore I will heere be the briefer in this place VVhether M. Rider be a Puritan Of this point much appeareth number 122. Fitzsimon Articulus Disciplinae Consistorialis 99. IT is ordayned and obserued among the Consistorians that no names be vsed quae paganismum vel papatum recipiunt which agree with paganisme or Papistrie By this fundation they eschue the names of Archbishops Bishops Deans Preests c. Hereby sayth Cartwright Cartwright lib. 1. p. 112. Idem in his replye pag. 159. vide Waitg defence pag. 772. Caluin would haue shaken at the name of an Archbishop and haue trembled at the name of a Bishope He also for the name of a Preest sayth that translatours should be most carefull that the people should not once heare the name of a Preest Whom then which all this whyle you haue not vnderstood must be our Church officers according to pure consistorian discipline Cartwright in his theses sett out vnder the name of Martin and his children certifyeth saying Thes Mart. 12. The Church is now to the worlds ende to haue no other offices in it but of Pastors Doctors Elders and Deacons Here againe are preists excluded And in all late translations of the Bible for the name of Preist you shall fynde but the name of Elder except they would mention preests of Iewes or Gentles and then you may be suer as also yf ther be any reprehension annected therto neuer to fayle of the name of preest 1. Tim. 4. Only I fynde in the Bible of the yeare 1562. the woords of S. Paul to Timothie Neglect not the grace giuen thee with the imposition of hands by the authoritie of preesthod their penn to haue dribled out the woord of preesthood Bible an 1562. I know not by what chance I will not denye them their right commendation when they deserue any But what hath M. Rider to doe with all this puritantrie Forsoothe he would needs be as deepe as the best First by saying the Apostles were equals meaning therby the same should be among the clergie and consequently noe Archebishops Bishops c. to be allowed SecoÌ„dly by saying there are noe preests in the new testameÌ„t hauing any ecclesiastical functioÌ„ of which godwilling I will treat in the aunswer to his rescript Thirdly by saying any preesthod in the new testament is common to all beleeuers
bloud of the Lord. But of this we haue sufficientlie spoken before And thus now the Reader may be sufficientlie satisfied that the change is not naturall but misticall not of substance but of accidents and qualities And so bread remaineth in substance but is changed in misterie And so is bread made the flesh of Christ not by your miraculous transubstantiation but by mistical Apostolicall benediction or sanctification not in changing the nature of it but adding grace to it as beforesaid And thus Ambrose hath aunswered Ambrose And if you would read him without partiall affection hee would withdraw you from this your imagined opinion But now to that which followeth The 8. parte of the second proofe of S. Ambrose 112. FIrst he affirmeth that all we produce out of S. Ambrose is true yet that we want in woords our purpose of Transubstantiation He might be ashamed to disable the right honorable Deputie and Concile to whom he dedicated his booke in exhibiting before their eyes the most manifest the most palpable and the most forcible allegation that could be imagined for transubstantiation and such one as possibly can not be true but transubstantiation must be acknowleged yet to dazel their eyes and delude their iudgements as yf he would perswade them they did noe wyse see in those woords what all iudgements must needs conceaue vnlesse they were bewitched For what is transubstantiation but a conuersion of one substance into another noe thing of the former substance remayning And in these woords of S. Ambrose is not it sayd that bread was before consecration and not remayning after it but contrarywyse that it is made the fleash of Christ and consequently transubstantiated Are not the woords following selected out of S. Ambrose to testifie by example a conuersion of one substance into another therby to perswade our beleefe of such conuersion of bread into Christs body This is to vse the L. Deputie and Concil as the Iewes vsed Christ in buffeting their profession with mayne stroakes in the meane tyme as yf they had bene buffmen blynde demanding them that they should tell what had smitten them or bene against them Or rather inforceing them to beleeue by such stroakes they had not bene harmed but rather greatly pleasured and much aduantaged For S. Ambrose the easier to proue such conuersion of bread and wyne he exemplifyeth by many other conuersions of Moises rodde into a Serpent the riuers of Egipt into blood of the read sees into that firme soliditie that they stood of them selues diuided of Iordan returning against nature backward c. after which he bringeth the creation of heauen and earthe made of nothing by the puissant woords of God Wherupon he inferreth If Gods woord could make things to be which were not how much more can he make of things that were things to be And by consequent how vnchristian is it to thinke but his woords this is my body this is my blood do not conuert bread and wyne into his body and into his blood And then he concludeth Ergo tibi vt respondeam non erat corpus Christi ante consecrationem S. Ambros l. 4. de sacram c. 4 5. lib. 6. c. 1. sed post consecrationem dico tibi quod iam Corpus est Christi Therfor that I may resolue the it was not the body of Christ before consecration but after consecration I say vnto thee that now it is the body of Christ. 2. Cor. 6.15 What societie is there betwixt light and darknes what agreement betwixt Christ and Belial what participation betwixt the faythfull and the Infidel that is betwixt S. Ambrose and M. Rider S. Ambros telling by so many proofes and examples a true conuersion in so significant woords of bread into Christs body by consecration M. Rider denying such conuersion and such consecration Nay beleeue him and Ambrose hath not a woord against him but yf he were redd saythe he without partial affection he would withdraw vs from our opinion and make vs thinke no otherwyse then as good Protestants With what affection then did Causeus and the Centuriasts Causeus dial 8. 11. centur 3. c. 4. pag. 54. 81. Calu. in libello de caena de vera reformat Zuingl to 1. Epichir de Canone missae fol. 183. Cartwr l. 2. pag. 513. lib. 1. pag. 94. S. Hilar. l. 1. de Trinit read him when they sayd he was be witched by the deuil With what affection did Caluin and Zuinglius read him when they professed he stood for Papists in establishing this incruental Sacrifice With what affection did Cartwright read him when he sayd the bringing in of his authoritie was a mouing and sommouing of Hell and that he held diuers things corruptly But because all may know who is a good reader without partial affection I will defyne him in the woords of S. Hilarie Optimus ille lector est qui non cogit illud dictis contineri quod ante lectionem praesumserit ad intelligendum sed qui doctorum intelligentiam expectat He is the best reader who doth not wreast that to be contayned in euidences which he before presumed to be vnderstood but he who expecteth the exposition of Doctours Now S. Ambrose by Catholick and Protestant Doctours is allotted and assigned to me against Protestantcie whether then of vs haue read him without partial affection This saying therfore against such authoritie maketh the 115. vntruth The 116. The 115. vntruth The 116. vntruth The 117. vntruth S. Ambros lib 4. c 4. 5. lib 6. de Sacram c. 1. The 118. vntruth The 119. vntruth that we haue not shewed whether Christs fleash be made of bread The 117. that the instances of such conuersions mentioned by S. Ambrose should be dislyked by vs. The 118. that he bringeth our spiritual change from an ould creature to a new to impugne the corporall change of bread into Christ The 119. that S. Ambros proueth the change in this mater to be only in qualitie For in the same place he saith that wyne Sanguis efficitur qui plebem redemit The 120. vntruth is made the blood which deliuered the people The 120. that after consecration Christs body being signified present 〈◊〉 12â— vntruth should therfore not be present The 121. that because there is a figure mentioned therfore there is not a substaÌ„ce as appeareth in 31. 39. 42. 46. nuÌ„bers â—he 122. vntruth The 122. that it may be collected that bread still remaineth it being expresly said by S. Ambros Vbi accesserit consecratio Loco citato de pane fit caro Christi VVhen consecration is pronounced of bread is made the fleash of Christ And in hauing by such assignation obtayned S. Ambrose giue eare to know how great a treasure I haue purchased and that by an ould and great reformer euen Pelagius him selfe S. Aug. li 4. de Nupt. concup c. 3. Pelagius sic laudat Ambrosium vt
The 142. 143. 144. 145. 146 vntruth The 142. vntruth is that he will shew this allegation of Leo to be against vs. The 143. vntruth that we deale falsely with Gods woord and woorks of men The 144. that we haue deminished the authoritie of Popes and Fathers The 145. that the errour of Manichees had infected all Christendome For neuer was any heresie so vniuersal much lesse it of the Manichees The 146. vntruth that S. Leo saith the truth of Christs body and bloud to be as well in Baptisme as in the Eucharist For first this man that often blameth me yf I alleadge not woords next before or after my purpose although they had not bene pertinent he himself ouerskipped aboue a hondred lynes to fynde out some seely shroude remayning neuer the lesse as naked as the wood cock whose only beak is couered The woordes are Ecclesia quae de sponsi carne prodijt S. Leo loc citat quando ex latere crucifixi manante sanguine aqua Sacramentum redemptionis regenerationis accepit The Church which issued out of the fleash of hir spouse when out of the syde of him crucifyed flowing out blood and water she receaued the Sacrament of redemption and regeneration In which woords there is nether Baptisme nor Eucharist signifyed but only declared that the passion of Christ by similitude of effect called a Sacrament hath bene a redemption and regeneration to the Church What affinitie hath such woords with them by M. Rider lately related What a decretal and obstinat proceeding is this against perspicuous truth and in desperate deprauations to falsifie Fathers so wittingly to depraue euidences so contrariously It is Faedum mansisse diu vacuumue redijsse Filthye to haue sought so farre and departed so destitute The vsual artifice of such Doctors is when they are pressed and suppressed with any authoritie to search most carefully some woord in the place alleaged wherby they may in some shew euacuat the brunt of such authoritie being So infatuated with loathsomnes and hatred against Christs institution that therby being as Luther himselfe saith become madd and gyddye Luth. tom 7. fol. 397. what soeuer they take hould of although it be but a strawe yet they imagin it to be a speare and that at euery stroke they kill thowsandes Neuer could a Father expresse better the qualites of his children The 147. vntruth is The 147. vntruth that S. Leo by mentioning the woord Spiritual doth exclude all our doctrine This vntruth is at least a dozen tymes detected and therfor needeth no further refutation It is cleere that S. Leo here saith the Veritie of the body and blood of Christ and consequently not a figure only to be one of the Sacraments of our faith not vnknowen to children Which also S Augustin confirmeth And S. Leo to putt it out of doubt that he had rather indure any martyrdome then thinke otherwise he aduiseth Christians generaly sic sacrae mensae communicare debere vt nihil prorsus de veritate corporis sanguinis ambigant So to communicat at the sacred table S. Leo Serm. 6. de iâ—iunio 71. mensis as by no means to doubt of the Veritie of the body and blood Yf you requyre the cause of his knowledge he answereth Hoc enim ore sumitur quod fide creditur For that is receaued by mouth which is beleeued by harte These woords M. Rider are peremptorie No glossing no racking no quircks can auoyd them but that they leaue you a spectacle to God Angels and men full of shame and confusion for your vnaduised clayme and canterized conscience The 148. vntruth The 148. blasphemous vntruth is that the body of Christ made of bread is a phantastical bodye for in the 46. number M. Rider is made to conuict himselfe of such vntruth by fynding according S. Augustin to be no other body then was borne of the Virgin Marie Tertul. l. de resur carnis Such beastly accusations do well informe what you are because Spurciloquium decet haereticos ac Ethnicos as Tertullian saith For your Apostrophe to the Citie of Dublin and imprecation to God to iudge betwixt you and me For the first Dublin knoweth you too well and few of your sorte better not only for your former hindrance of the bakers therin but also for your transferring their trade of Merchandise into your house and liberties among your sonns in law they being forreners and very fleash worms in Dublin Such as nether beare sesse nor presse watch nor auarde towle nor custome and in the meane tyme suck the iuice of the Citie into their priuat purses vnder the warmth of your wyngs to vse your phrase and in the protection of your liberties So then Dublin should be very seaseles not to know you familiarly and particularly For the next be not headlong in such importunat prouocations against your soule God often permitteth sentence of hipocritical imprecations to take effect Let your brother in the Lord Schlusselburg lib. 2. fol. 68. Schlusselburg against your owne brother in the Lord Iohn Amand euen in our purpose and mater informe you saying The sayd Iohn Amand to haue cryed in publick sermon pray brethren and hearers that God instantly cause me to dye an ill death that I further seduce none yf I be faultie teaching this errour And thervpon he was stricken with a cruell cholick and breathed out his miserable sowle Polid. Virg. l. 8. hist Anglic. I referr you for breuities sake to the ruthfull example of Earle Godwyne related by Polidore virgil wherby you may be reclaymed from such execrations against your selfe To our purpose one of Dublin regarding your strange dealing and disputing pertinently declared it in a borrowed verse out of F. Cottons treatise of the Sacrifice Prisca tonas ridet noua das spernit ardua nescit Imperplexa fugit testificata furit Do you bring ould he scorns or new he fretts Or hard you fynd him dull Or playne he shrinks or past all doubt He storms and stands willfull Thus much for the fathers as a skantling or taste Catho Priests leauing the surplus to the curious Reader I might haue recited Martiall Epist ad Burdegalenses cap. 3. Anaclet Epist generall Dionisius Areop cap. 3. page 3. who liued within the compasse of the first hundred yeares but I obserue (a) I praie you obserue veritie I thinke your meaning was 500. years otherwise it cannot be true breuitie as by the next proofe shall appeare 118. 119. GEntlemen Martiiall neither in this place nor in the tenne chapters following saith anie thing against vs but for vs Rider and as I thinke altogither against you For Martiall reproueth those that honoured such Priests as â—acrificed mutuis surdis statuis to dumbe and deaffe images which neerlie toucheth your freeholde and diswaded them from it saying Martiall Nunc autem multo magis sacerdotes Dei omnipotentis qui vitaÌ„ vobis tribuunt in calice
the lawfull preest hath vsualy pronounced the sacred woords ouer the bread that vnder the forme of bread is the true body of Christ. Thirdly Ihon Hufs professeth that Christus verbi sui ineffabili virtute panem vinum transubstantiat in propriam carnem sanguinem Christ by the vnspeakable vertue of his woord dothe transubstantiat bread and wyne into his fleash and bloode What a learned Reader and Dictionarie maker we haue of M. Rider that in this piller of Reformation omitted to fynd the woord of transubstantiation is to be obserued Fowerthly Hierome Prage sayth Ante consecrationem panem in consecratione postea Prag apud Pognium epist ad Leon. Aretinum verum Christi Corpus Befor Consecration bread in consecration and after the true body of Christ. Of these three the first Wickleph is by Fox acknowledged a chosen man raysed by God to lighten the world The other two Fox Acts and Mon. pag. 390. seq Oecolampadius in conscione de presentia Corporis Christs in eucharistia are Capital Calendarie Saincts with Fox Fiftly Oecolampad saythe Simpliciter absque hesitatione credamus adesse contineri sub hoc pane verum corpus sub vino autem sanguinem Non dicofiguram tantum absit id blasphemiae c. Simply and without stamering let vs beleeue to be present and to be contayned vnder this bread the true bodye and vnder the wyne the bloode I do not say a figure only fye vpon that blasphemie Agayne Vtinam princeps illustrissime abscissa mihi fuisset haec dextera cum primum inciperem de negotio Cenae Dominicae Idem epist. ad Lantgrau Hess an 1529. quicquam scribere I would most renowmed Prince this right hande of myne had bene chopped of when I began to wryte of the affayre of the supper Sixtly Bucer saythe Ex actis Concil Luther VVittemberg in adibus Lutheri Cum pane vino verè substantialiter adest exhibetur sumitur Corpus Châ—â—â— Sanguis VVith bread and wyne is the body and blood of Christ prefer and is receaued truely and substantialy He also wryting vpon Sainct Ihon Bucer in cap 6. Ioan cap. 26. Math. Calu. in haerm evaÌ„g l. 4. Instit c. 17. n. 11. de cena Domini inter opuscula craueth pardon of God that euer he bewitched any with the contrary opinion of the Sacramentarians Seuently Caluin saythe In vayne would God command his to eate bread and affirming it to be his body vnlesse the effect did accoÌ„pagnie the figure Therfor not only in signe is he shewed but in substance c. This was Caluins opinion during Luthers lyfe to be by him fauoured And when after his death he had changed it as now it is by Caluinians professed yet was he soe doubtfull and distrustfull of his propre opinion as to haue it depending vpon on mans good or badd lyking Calu. Defens 2. con VVesâ—phal Si Philippus verbulo declaret me a sua mente deslectere protinus desistam Yf Philipp Melancthon declare in the least woord that I swarue from his iudgement I will suddenly surcease Is not this a pitifull counterpoint to M. Riders opinion yet will he shake all off as lightly as a breath of wynde Nothing of all this wil be against him nothing of all this wil be for our purpose all wil be sayd to be impertinent fictions and wreasted mangled dismembred and corrupted allegations Other answer nether will he nether can he giue for there is no lyfe nor doubt remayning in the mater I confort my selfe with the saying of Cicero Cicero Latere nullus nugator potest diu No iugler especialy in this industrius age cany remayne long vnknowen And against his slanders and reproaches which are the sacred ancre and greatest confidence of his cause I haue this defense out of Sainct Bernard S. Bernard super Cantica Sufficit aduersum os loquentium iniqua opinio bonorum cum testimonio Conscientiae The opinion or knowledge the good haue of me together with the testimonie of my conscience is sufficient against the mouth of them that speake wickednes The second parte of the third proofe How English Protestant Martyrs confessed the real presence Fitzsimon Tacitus li. 19. 123. COnsidering how M. Rider is imployed in this answer I must with Tacitus accompt him Acerrimum militem in extrema obstinatum A most eager sowldiour and obstinat against all extremities First he trotteth to his ould wandring declaration of the occasion of such allegations as yf any occasion could make any affirme false doctrin or yf true doctrin deliuered by indirect occasions should therfore be accounted vntrue But that the good man mistaketh the occasion and altogether mis-informeth his reader in this mater may be gathered by these short demonstrations following The first is that yf as he sayth they had intended not to medle with the mater of the presence why would they condemne the opinion of them who did not beleeue such real presence An sint facienda mala vt inde eueniant bona could ill be done that good as that lyfe or liuings might be preserued therby might come therof The Apostle flatly teacheth the contrary Nether is the authoritie of Beza or Cartwright who granted as is declared such allowance to cownterfet for helping the woord Christian or religious Now the principal Protestants renounced the figuratiue imaginarie presence as heretical and professed to beleeue the real and substantial presence For as much sayd Sr. Ihon Ould Castle as I am falsely accused of a misbeleefe in the Sacrament of the altar I signifie here to all men that this is my fayth concerning that I beleeue in that Sacrament to be contayned very Christs body and blood vnder the similituds of wyne and bread yea the same body that was conceaued of the holy Ghost borne of the Virgin Marie Ouer this confession is by Fox written the Christian beleefe of the Lord Cobham If it was Christian Fox Acts and Mon. pag. 512. how is not the contrary therto vnchristian Yf it was vnlawfull how was it professed at tyme of deathe Can all the witt of man excogitat any quircke or chincke to declyne this contradiction but that in a tearmed Christian confession of a Protestant principal Martyre the puritan profession against the B. Sacrament was condemned Such and in lyke tearmes euen by Foxes owne relation was the Protestation of the L. Cromwell That he dyed in the Catholick fayth of the whole Church not doubting of any Sacrament therof Wherunto also Fox giueth the lyke tytle of a true confession of the L. Cromwell And for Rob. Barnes he was a most resolute Lutheran and therfore must haue bene as opposit as his master to the sacramental supposition Yet I come neerer and omitting Ridley Hooper Rogers Latimer the Duke of Northumberland and others great Saincts with Fox I craue in curtesie of M. Rider to giue satisfaction yf Crammer was
not against his opinion how did he pronounce sentence against Ihon Lambert and Anne Askew principally for being of his opinion Fox confesseth the cheefe condemners of them to haue bene Crammer and Cromwell Perhaps he will thinke to escape with a turne of a Fox saying that to haue bene compassed by the pestiferous and crafty counsell and stratagems of Bishop Gardener that by the gospellers them selues the gospellers should be condemned Good ghospellers they must haue bene in the meane time But I am now so vpon the chase as I can not so lightly loose my game Why then in King Edwards dayes the forsaid Bishop as he sayth being cast into the tower did the sayd Cranmer condemne Ioan of Kent What Fox or woolfe can auoyd that but that Cranmer was therby knowen no frend euen then to any of the forsayd Anne Askews disciples I will not in vayne haue bene some tyme of your profession and hauing touched it and bene defyled with the pitch therof for which offense I dayly and most humbly craue pardon of my deere and soueraigne Lord and Saluioure but that of the same pitch I will light a toarche to them that are in darknes and in the shaddowe of death to direct their feete into the way of peace Let vs therfor pursue more of this kynde to haue the true portraicture of M. Rider placed befor all mens eyes Catho Priest Magdeburg in Epi. ad Eliz. Angliae Reg. Amongst factions of opinions some latelie take away the bodie and bloud of Christ touching his reall presence contrarie to the most plaine most euident and puissant words of Christ. Rider 124. GEntlemen this concerneth not vs it may fitter be inuerted vpon your selues for we denie not Christs spirituall presence taught in the Scriptures and receiued in Christs Primitiue Church but we denie your imagined carnall presence neuer recorded in Gods booke nor beleeued of auncient father nor euer knowne to Christs spouse the Primitiue Church as you haue hearde trulie prooued But this is your great fault vsuallie practised that whether in Scriptures or Fathers you heare of Christs bodie and bloud and his presence or reall presence you imagine presently without further examination that it is your carnall presence which thing is growne vp with you from a priuate errour to a publike heresie Catho Priest Fox in Martirol Kemnitius in Exā Conc. Trid. cenira tan de Eucharistia Tyndall Frith Banes Cranmer left it as a thing indifferent to beleeue the reall presence So that the adoration saith Frith be taken away because there then remaineth no poison whereof anie ought to be afraid of Yet Kemnitius vpon the assurance of the reall presence approoueth the custome of the Church in adoring Christ in the Sacrament by the authoritie of Saint Augustine and S. Ambrose in Psal 98. Eusebius Emissenus c. Saint Gregorie Nazianzen saith it is impietie to doe the contrarie So that the brood being of such agreement we haue the lesse occasion to embusie our braines to confute them GEntlemen by peeces you repeat some of their words not knowing at it seemeth the occasion and so you vtterlie mistake the sence which was this These godlie Martirs perceiuing the flame of persecution to burne so fast and mount so high as it was neither bounded in measure nor mercie and onelie for a new vpstart opinion hauing no warrant from Gods word They in a Christian brotherlie discretion exhorted the learned bretheren onelie to preach that necessarie Article of our free iustification by faith in the personall merits of Christ And touching the Lords Supper to teach to the people the right vse of the same yet not to meddle with the manner of the presence for feare of daunger if not death but leaue it as a thing indifferent till the matter in a time of peace might be reasoned at large on both parties by the learned Prouided euer that poisonfull adoration be taken away The premisses considered what can yee now gather that prooueth with you or disprooueth vs. Nay here is nothing but against you altogither For if you had dealt trulie with the dead Martirs or the liuing Catholickes these collections and not yours you should from hence haue gathered 1 First these Martirs taught with their breath and sealed with their bloud that your carnall presence and transubstantiated Christ was neither commandement giuen by God nor Article of our faith euer taught in the primitiue Church but a late inuented opinion deuised by man 2 Secondlie they wished the bretheren considering it was but mans inuention and neuer recorded in gods booke that therefore they should not hazard the losse of their liues which would tend so much to the preiudice of Christs Church 3 Thirdlie they wished it to be taken for a season as a thing indifferent yet not absolutelie but with these cautions 1 First that adoration or worshipping of the creatures were quite taken away which neuer was done by you and therefore they held it not absolutely indifferent 2 Secondlie till the Church of Christ had peace and rest from your bloudie and butcherly slaughters wherein the matter might be decided not with faggots but scriptures which was not graunted in their daies and therefore you greatlie wrong the dead when you make them speake that thing absolutelie which was limitted by them with conditions Now I appeall to the indifferent Reader whether you desserue not a sharpe reproofe thus to dazell the eies and amaze the minds of the simple Catholickes by violent wresting the writings of the martirs perswading the ignorant they should either dissent in this opinion amongst themselues consent with you or varie from vs. Whereas both they and we now and then consent with Scriptures Fathers and Primitiue Church in vnitie and veritie of doctrine against your dissentions pestiferous errours and open blasphemies Of M. Riders bynding him selfe to Consent with the first protestant Martyrs And of how many and monstruous beleefes he maketh him selfe therby 124. THey and he then and now sayth he consent with Scripturs Fitzsimon Fathers and Primatiue Church in vnitie and veritie of Doctrin against our dissentions pestiferous errours and open blasphemies Perhaps before I part I will make him beshrew the fingers of him that printed this protestation although I know Stow in Chron. anno 1549. it was not the printers fault Omitting woords let vs repayre to woorks The last named Ioan Knell of Kent shal be first confronted with M. Rider Fox Acts. pag. 398. 571. to see yf he will stand to this woord This Ioan as also did Peter the Germain an other his martyr denyed Christ to haue taken fleash of the B. Virgin M. Riders woords are that he consenteth with protestant Martyrs in vnitie and veritie of all doctrin It must then follow that he denyeth the same Since that I deale against a puritan I will alleadge one of the same sorte William Cowbridge Fox pag. 570. because he affirmed as Fox confesseth no
Christi in illis verbis institutionis hoc facite c. for the true inward and spirituall worship of Christ is comprehended in the words of Christs institution Doe this in rememberance of me Now let the best minded Catholicks see your vniust dealing with both quick and dead pretending that either Chemnitius as you say allowed your outward worship in your Sacrament or that wee iarre amongst our selues touching the same which both bee vntrue For you hold the worship to bee outward hee and we inward you carnall he and we spirituall and brieflie if you will yet read him diligentlie you shall find he vtterlie condemned your carnall presence and your externall worship approuing the one to bee a fable the other blasphemie And thus much for your ignorance touching Martyn Chemnitius whom it semeth you neuer saw but onely tooke him by the eares as Water-beares do their Tankerds Againe you say that Chemnitius vpon the assurance of the real presence approueth the custome of the church in adoring Christ in the Sacrament by the authoritie of Saint Augustine Ambrose in Psal 98. by Eusebius Emissenus Saint Gregorie Naziazen charging as manie as doe the contrarie with impietie to euerie of which thus I aunswere This Psal according to the Hebrew is the 99. Psal and vpon this place S. Augustine writ Aug. in psal 98. as I will alleadge him of your Paris print his words be these Quid de carne Mariae carnem accepit quia in ipsa carne hic ambulauit c. ipsam carnem nobis manducandam ad salutem dedit Nemo autem illam carnem manducat nisi prius adorauerit which tooke flesh of the flesh of Marie and because in that flesh he walked here vpon the earth he gaue to vs that flesh to eat to our saluation for no man eateth that flesh vnlesse first he worship it Now let vs examine this place and see how that fitteth your purpose First the flesh of Christ that Augustine will haue worshipped must be thus conditioned 1 First it must be borne of the virgin Marie but yours was made of bread and therefore not that true flesh of Christ which Augustine speaketh of and so not to be worshipped without ydolatrie 2 Secondlie that flesh of Christ which Augustine will haue vs worship walked visiblie with his Church here vpon earth before Christs ascention And vntill you can approoue vnto vs by canonicall warrant such a Christ in your Sacraments as walked vpon the earth and died on the crosse Augustine will not haue him worshipped which you shall neuer be able to doe during the world 3 Thirdlie that flesh of Christ which Augustine will haue vs to worship was giuen to vs for our saluation which I hope you will say if you say trulie was actuallie reallie and in deed vpon the crosse And in the Sacrament misticallie or by representation as hath been proued out of your owne bookes Thus you wrest that which Augustine spake of the blessed flesh of Christ to your fabulous supposed flesh made by a priest whereby you wickedlie abuse the learned father and deceiue the simple Reader For this flesh of Christ which was conceiued by the holie Ghost and borne of the blessed virgin must be eaten with the spirit adored with the spirit as Augustine there speaketh and neither adored with your externall apish worship nor eaten with your corporall mouth But to speake according to Scriptures and Fathers the verie eating of Christ is the true adoring or worshipping of Christ because as he is eaten so he is adored but he is eaten spirituallie by faith For faith is the chiefest braunch of Gods honour Your next Author is Ambrose vpon the 98. Psal which you imagiue proueth your externall worship of Christ in the Sacrament 125. I ame glad that Kemnitius is auowed to be a protestant Fitzsimon to M. Riders lyking for therby we may perhaps haue some desyred sporte The reprehension of our Spelling Kemnitius for Chemnitius for Crantzius as a litle after appeareth might haue bene spared Yf M. Rider by Gods good prouidence had not bene reprobated to confusion in all maters and sciences wherof he hath made any mention Of his ignorance in Scripture in Fathers in Histories in Orthographie in Greeke in Frenche in Latin in English now in Spelling against my will he would needs conuict him selfe ignorant First then I answer that K. in greeke is all one and C. in Latin and therfor might indifferently be taken Secondly that German names such as are Kemnitius and Crantzius are written indifferently by ether C. or K. that these two forsayd names euen by the authours them selues are more written in our maner then according to M. Riders conceit which also is obserued in Bellarmine Stapleton and all other famous Controuertists Let him repayre but to the Colledge and inquyre for the Metropole of Crantzius and finding it as I had written after in all his lyfe let him abstayne from such fanatical exceptions For yf they were auayleable that who misspelled were ignorant in the mater how cowld M. Rider know how and when to be silent not knowing to wryte silence but scilence how could he professe him selfe a scholer wryting the name amisse scholler How could he tell what circumcision was he wryting it circumscision which neuer scholer would haue done that after would obiect lesse misspelling to another In what wysdome or learning or latin did he learne to wryte lattin for latin intollerable for intolerable subtilly for subtilie c. But of his palpable ignorance in latin after Well now to accompagnie him forward Of Kemnitius he sayth it is vntrue that he iarreth with M. Rider or contrary wyse Which yf it be not reuoked speedely M. Rider must recant affirme with Kemnitius that the opinion against the real presence is Blasphema impia damnata Kemnitius in sua epistola ad Ioan. Georgium Marchion Brandeburg 24. Ioā 1584. Extat in Incendio Caluinistico Kemnit 2. par exam Conc. Trid. sess 13. c. 5. blasphemous impious condemned Secondly Kemnitius sayth Nullam esse qui dubitet an Christi corpus in coena sit adorandum nisi qui cum Sacramentarijs aut neget aut dubitet in Cena verè Christum esse presentem Ther is none that doubteth the body of Christ to be adored in the supper but he who with the Sacramentarians to whom Kemnitius is diametricaly opposit denyeth or distrusteth that Christ is in the Sacrament Wherunto what thinke you may M. Rider replye Forsooth that Kemnitius alloweth only the internal adoration Which is an vntrue and a seely excuse For is not the adulterie of the mynde as vnlawfull as it of the woorke Yes truely yf Christ be true or the common doctrin of Diuins and Philosophers that the external act addeth nothing to the malice of the internal act although by other circumstances it may be conioyned with more offenses in being external then yf it were only internal Wherfor it had bene
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
his consorts were banished out of Geneua pag. 219. How sharplie this angrie Prince Iohn Caluin punished one of the best of the Citie that yeare in office a Minister and one Perin the Captaine of the towne for daunsing in one widdowe Baltasars house pag. 220. Valentin Gentill and Michaell Seruet for displeasing Caluin and Beza were put to death ibid. Bullingers censure of Caluin and his proceedinges ibid. Caluin and Caluinists accounted by Pretestants no better then Iewes pag. 272. Caluins raising his man Brule from dissembled death killed him outright pag. 365. Ochinus in contempt tearmeth Caluin an earthlie God and Pope Replye pag. 30. CALVINISTS The censure of other Reformers touching Caluinists in generall That Caluinists are proude puffed vp with glorie and reuenge pag. 17. Lesse danger to offend Princes then to exasperate Caluinians ibid. Their life infamous and villanous ibid. Caluinists Masters of arte in reproaches lies cruelties treason and insupportable arrogance ibid. Their holie Citie of Geneua called Babilon Egipt infamous Sodom and they the children of Gomorrah pag. 18. Another saith the greatest and principallest of the Caluinists became Turkes or Arrians pag. 18. That Caluinists by dreames suggested by the Diuel endeuour to destroy the Testament of the Sonne of God pag. 137. Another I behould nothing to be more ambitious nothing more insolent nothing more vntoward then thâ—se men pag. 221. Barrowes and Greenwood their owne brethren that they are pernicious Dreamers glosing Hipocrits with God fasting Pharisaicall preachers counterfet Prophetes pestilent Seducers sworne waged and marked disciples of Antechrist pag. 222. Againe they are perfidious and Apostat Reformers precise Dissemblers giddie and presumptuous Intermedlers in all matters publique and priuat VVatchmen ouer all actions ibid. See more in the woord Heretique 12. Double reasons to be constant Catholiques Ep. Ded. parag 42. VVhat Catholique is according to S. Hierom. pag. 2. The same according to Vincentius Lirinensis ibid. The hate of Reformers against the woord and name Catholique pag. 4. How and by what meanes Iustus Caluinus a renovvned Protestant acknovvledgeth him selfe to haue become Catholique pag. 6. CHVRCH Of the markes of the ProtestaÌ„ts Church and of their dissention of about this point A pleasant Epigram of the Inuisibilitie of the Church pag. 86. The absurditie of the Inuisibilitâ—e of the Church refuted by Protestants them selues pag. 156. Melancthon tearmeth it a monstrous speeche ibid. Luther Caluin and others a desperat opinion proceeding from Infidelitie ibid. Luther numbreth 7. markes of the Church The Magdeburgeans 4. Melancthon but 3. Caluin but 2. pag. 386. The Puritans teache that without the Consistoriall discipline the Church to be no Church the faith no faith the Gospell no Gospell Replie pag. 66. Lastly the Church to haue no head on earth pag. 67. COOKE An answer to the L. Cooke concerning his prodigious amplification of the woordes of Father Garnet to wit It is expedient that one man must die far the people pag. 61. COMMVNION If Riders doctrine were true God the Father should be made to eate and drinke to receiue and Communicate the bodie and blood of Christ pag. 46. Protestants receiue the Communion standing for feare they should breake the Commandment forbidding to adore as they translate Images pag. 48. How the Vicar of Ratsdall dealt the Communion bread out of a Basket pag. 48. How Heshussius would by force haue taken the Cup out of Clebitius handes at the time of Communion and of the good sport that passed betwixt them for their liquour pag. 175. The answer of Oxford to the Puritan petition that the Communion ought not be administred without a sermon pag. 184. Communion vnder both kindes not thought absolutely necessarie in K. Edwards dayes pag. 324. The same approued by Luther and others ibid. Beza that the Communion is to be ministred in any other foode when there is no breade or wine at hand pag. 123. Communion to belonge to all Christians Replie pag. 67. A Ministers exposition to be an essentiall part of Communion pag. ibid. CONFIRMATION Of Confirmation see Replye pag. 66. CONSECRATION Proofes of Consecration both out of Catholiques and also out of Heretiques themselues Proofes for Consecration out of S. Ambrose pag. 86. The same further proued pag. 92. Proofes out of S. Augustin pag. 110. That to Consecrate in a bad intention euen to kill doth not hinder Consecration pag. 113. An obiection out of Gabriel Biel touching Consecration answered pag. 116. Proofes for Consecration out of Hierom of Parage a Protestant pag. 303. See more in the woord Transubstantiation CONVERSION Of the late Conuersion of sundrie Princes to the Catholique Church Three Princes of Iaponia in the name of many more rendred their homage to Sixtus Quintus Pope in Rome hauing employed three yeares trauaile to come thereto pag. 348. Likewise two partes of the Grecian Church prostrated them selues before the last Pope Clement in all deuout submission ibid. CREEDE How Heretiques are proued to denie euerie Article of the Creede of the Apostles Caluin douteth whether the Creede of the Apostles should be of any authoritie pag. 135. The Anabaptists deny it in generall and particular ibid. Erasmus vnchristianlie calleth it in doubt ibid. CROSSE Proofes for the vse and signe of the holie Crosse S. Iohn Euangelist signed him selfe with the holie Crosse when he was a dying pag. 80. The signe of the Crosse an Apostolicall Tradition ibid. VVithout it no Sacrament to be duely administred ibid. Thronges of people flocked to haue S. Epiphanius and S. Hilarions blessing for them selues and their children pag. 80. Christians in England would trudge before in highe wayes to haue Preists blessings ibid. Rider puld downe the Crosse in S. Patricks only to haue stones to build an â—uen to bake bread pag. 210. The deuotion and Ancient custome of Christians striuing to gett a parcell of the holie Crosse to inclose it in gould and to hange it about their neckes pag. 378. The reason vvherof the first institution of vvearing of Crosses and Agnus Deis proceeded ibid. Protestants affirme the signe of the Crosse to be a part of the beastes marke Replie pag. 65. It to be superstitious c. ibid. Heraclius the Emperor in his brauerie could not once stirre or moue the Crosse which he could doe most easilie putt ng him selfe in poore apparell pag. 79. See more in the woord Image DISPVTATION The craftie and vsuall practise of Protestants prouoking Catholiques to a Disputation Aduertisment to the Reader par 7. The vrgent and forcible instigations of this Author to prouoke Rider to a Disputation ibid. par 8. Diuers that were present conuerted by Riders flinching from a Disputation ibid. par 11. DIVEL Of the familiaritie which Heretiques them selues confesse to haue had with the Diuell of their buying selling of Diuells one to another and of sundrie of them which were murthered by the Diuell Of Oecolampadius Carolostadius and Bucer the Brethren them selues confesse that they were murthered by the Diuell pag. 16. Luther saith
name of Monkes pag. 277. OATHES Of the sundrie formes of Oathes of diuers Kinges at the time of their Corronation Reply pag. 112. The new Oath of Alleâ—gance and the ould Oath of Supremacie to be all one in substance ibid. pag. 113 The new Oath of Alleigance representeth the sl ight practised by Iulian the Apostata against the Christians ibid. pag. 114. ORDERS How contemptibly Heret ques speake of the imposition of handes calling it but a shaking of the elect into the Assemblie pag. 230. 231. See more in the woord Priest PATRICIVS Of S. Patrick and of his wonderfull vertues and holines of life Ep. Ded. par 6. 7. 13. S. Patrick with diuers other captiues being taken by the Irishe men in the warres against the Brittons was carried prisoner by them into Ireland Ep. Ded. par 30. PERSECVTION In the Abbay of Leuxouium in France 900. Monkes were all murthered in one day by pirates Ep. Ded. par 17. An Answere to the Obiection of Reformers touching the Persecution vnder Queene Marie pag. 4. A notable historie of Eusebius concerning the Persecutions of primatiue Christians sutable to this of our times Replye pag. 90. How Master Nigram was miraculouslie concealed in a search in Master Belinges house and how our Ladie appeared vnto him Replye pag. 93. 94. Christians prohibited by publique edict to enter into any common house boothe or markett or to goe abroade out of doores Replye pag. 96. The inscriptions of Dioclesian and Maximilian in marble pillers after their longe and greate persecution of Christians Reply pag. 83. Kinge Boleslaus of Polonia killed the holie Bishop Stanislaus as he was saying Masse Replye pag. 28. His Maiesties that now is Grandmother forced to vse hir conscience in a priuat chamber Replye pag. 97. How Eudoxia wife to the Emperor Arcadius abused the Legatts sent to hir husband in the cause of S. Iohn Chrïsostom Replye pag. 104. And how Valerius by violence brake one of the Bishops thumbes ibid. How the noble Same 's being a verie feruent Christian and abundantly riche hauing vnder him a 100. slaues was by the Emperor condemned to serue as a slaue to the most abiect of all his slaues together with his wife and all his retinewe Replye pag. 105. How Hunerick Kinge gaue the wife of the Lorde Saturus to the verie meanest of all his groomes Replye pag. 105. 106. Of the sundrie sortes of paines inflicted vpon diuers holie Martyrs for the faith of Christ. Replye pag. 116. PIXES How Gorgonia adored Christ inclosed in a Pix vpon the Altar pag. 318. Pixes vsed from the Apostles times ibid. Of a certaine woman who attempting to open a Pix was terrified by fire issuing out thereat ibid. Clebitius a Zuinglian Minister writeth of Heshusius another Reformer that when the siluer Pixes were melted and made away he caused others to be made of wood to reserue his Eucharisticall bread in which he kept so sluttshlie as was not good enough for a Cowheard to put his butter in pag. 199. PLACES That Christ was in fleshe in two places at once in heauen and in earth proued out of the Actes 9. 17. pag. 132. That his ascending into heauen much more proueth then disproueth his being in the Sacrament pag. 131. See more pog 276. Christ neuer so tied to one place that he could not be in another proued by VVestphalus and Melancthon pag. 54. Christ both sate at the table and held him selfe in his owne handes and that according to the leter as saith S. Aug. pag. 57. POPE The vniuersall authoritie of the Pope excellentlie proued by S. Bernard pag. 20. The Bishop of Rome called Pope and Apostolicall Lord of the vniuersall Church pag. 284. Flauianus chosen Pope by miracle pag. 371. The Pope called the Ruler of the house of God The Chiefe of all Priestes The Head of all holie Churches The head of the vniuersall Church pag. 2. POSSIBILITIE Of the Impossibilities imagined by Protestants against the B. Sac. VVhether it be impossible that qualities can be without a subiect pag. 132. VVhether any thinge beyond the condition of a naturall bodie be possible pag. 133. PREISTES How ancient Heretiques termed primitiue Priestes in contempt Romanish and Roman Priestes as Heretiques doe at this day pag. 2. Rider alloweth Priesthood as well to women as to men pag 228. Luther defeÌ„deth that women may Preach Baptize and Consecrate and disputeth against S. Paul commending silence in women pag. 229. PRINCES Of the doctrine of Puritans touching the deposing of Princes Caluin saith that it is a villanous thinge vnwoorthie and wicked that a Christian man who is free should be subiect to other lawes then heauenlie and diuine pag. 218. Beza and Zuinglius that Princes are to be deposed and that the people should be only rulers of them selues pag. 218. Sundrie seditious Pamphletts dispersed by Puritans to this effect ibid. That they haue power to depose and dispose of Princes with the least breath of their mouthes pag. 222. Cartwâ—ight saith that the Prince submitts his Scepter vnto the Scepter of Christ and lickes the dust of the Churches feete pag. 223. The like is taught by Trauers Knox and others ibid. Of the insolent vauntes of Puritans that they made a Prince of Royall blood to lament his offence openly before the publique assembly pag. 224. That the supereminent authoritie of the Kinge must be confined within the limits of some particular parish Replye pag. 69. That he is to subiect his soueraigne power to the pure and Apostolicall simplicâ—tie as of an ouer-swayning and all commanding Presbiterie ibid. That his meeke and humble Cleargie haue power to binde their Kinge in chaines and their Princes in linckes of iron and if in case they see cause to proceede against him as against a Tyrant Replye pag. 69. See more in the three woordes Puritan Rebellion and Treason PROMOTORS The Promotors of these dayes like vnto those wh ch were employed in the persecutions against the Primatiue Christians Replye pag. 82. Tertullian saith that they were publique Baudes Iuglers Magitians Cheaters c. ibid. Meliton saith they were impudent and peruerse Sicophants and rauenous Thieues Replye pag. 82. The Lorde Cooke saith the Promotor is both a Beggar and a Knaue Replye pag. 91. Their office I confesse is necessarie and yet it seldome hapneth that an honest man is employed in it ibid. PROTESTANTS Protestants Religion professed but 30 yeare ould pag. 30. Protestants compared to Esops dogge pag. 109. Protestantrie had his originall from a Iew named Iosephus Albo. pag. 272. The Turkish Alcaron printed in Germanie by the direction of Protestants ibid. Aboue 200. seuerall sectes of Protestants pag. 291. VVhence Protestants were first so called pag. 300. How the common cause of Protestants is ingaged vpon Riders successe Replye pag. 59. PVRGATORIE Of Purgatorie Caluin testifieth prayers for the dead to be of aboue 1300. yeares antiquitie Replye pag. 28. See more in the woord Resurrection PVRITANS What Puritans are
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