neuer in question and that the maner is not proued I say then the boy in Grammer or the Sophist that would not conceaue the state of the question propounded and expounded vnto him by Christ him selfe not obscurely or doubtfully but euidently yet affirmeth that instruction hath not bene giuen him is to haue many strypes according to Gods woord Prouerb 10. v. 10. Ose 4.14 Populus non intelligens vapulabit the not vnderstanding people shal be beaten c. Of the rest whether the faythfull only dwel in Christ and only dwellers in him eate him and that it is all one to heare the woord and to communicat as here is affirmed appeareth in the 33. 34. 35. and 43. numbres 46. For you take this flesh of Christ which is our true meat Rider to be the flesh which was borne of the virgin and suffered on the Crosse but the Popes Church of Rome say contrarie for these be the wordes of the Canon Dist. 2. de consec pag. 434. canon dupliciter Col. 4. Read the glosse and you may see your errour as in a glasse Dupliciter intelligitur caro sanguis Christi vel spiritualis illa atque diuina de qua ipse ait Caro mea vere est cibus sanguis meus vere est potus nisi meam carnem c. Vel caro mea ea quae crucifixa est c. The flesh and bloud of Christ saith your owne Church of Rome must be considered two manner of waies either for the spirituall and diuine flesh spoken of by Christ my flesh is meat in deed c. and except you drinke his bloud c. or else for that his flesh which was crucified and that his bloud shed by the sharp launce of a cruell souldiour so that heere you forsake your Romane Catholique faith and become Apostates from the Church of Rome Thus you abuse the Catholiques in making them beleeue you teach as the Pope teacheth and you doe not therefore either the Pope or you must erre grosly teaching contraries But that all men may see that not onely this Pope but also other Popes haue held the contrarie opinion to your new broched heresie I will alleadge him that you dare not contradict Innocentius tertius lib. 4. cap. 14. de Sacramento Altaris pag. 179. that is Innocentius tertius that first begat your abortiue Transubstantiation De spirituali commestione Dominus ait Nisi manducaueritis c. The Lord Christ when hee spake of the spirituall eating said Except yee eat the flesh of the sonne of man c. Loe heere is another Pope against you For you late Iesuites Semynaries Rhemists and Priests take this as spoken of Christs flesh in the sacrament and they take it for that spirituall and diuine flesh of Christ whereon all the faithfull fed by faith as well before Christs incarnation as since his ascention The Pope your Father Rome your mother witnesse against you Priestes and the rest of their degenerat children I would bring more witnesses against your vntrue expositions and allegations but that I thinke it sufficient that the Parentes Testimonie is the strongest euidence against their degenerat children And after the Pope alleadgeth Augustine and the Canon Quid paras dentem ventrem crede manducasti and then concludes against your carnall eating of Christes flesh most strongly Qui credit in Deum comedit ipsum Caro Christi nisi spiritualiter comedatur non ad salutem sed ad iudicium manducatur Why saieth your Pope preparest thou thy teeth to eate and thy bellie to be filled beleeue and thou hast eaten hee that beleeues eates For the flesh of Christ is not eaten to saluation but to destruction vnlesse it be eaten spirituallie And there in the next chapter Pap. 180. the Pope giues this marginall note Christus est spiritualis Eucharistia Christ is our spiritual Eucharist not our carnall food in the Sacrament And in the same page he saith Cibus est non corporis sed animae this is not meat for the bodie but for the soule And if it bee meate for the soule then it must bee receiued by faith not the mouth spirituallie not carnallie You see now the Scriptures Fathers Popes olde and new the Text and glosse of your deare mother the Church of Rome against you And least you should cauil I haue alleadged the Bookes Chapters Distinctions and Pages And if you will still tell the Catholiques that these places by mee alleadged be not true then I tell you all your owne Authors and print be false for I alleadge Father Pope and Canons of your owne print and if you doubt looke vnto your owne bookes and prints Printed Anno. 1599. Impensis Lazari Zetzneri and you shall find them so verbatim vnlesse your late Indâ—â— expurgatorius hath blotted out the trueth as in manie things it hath VVhether the Popes and Church of Rome doe in their Decretals denye Christ in the Sacrament to be the same that was borne of the Virgin Marie Fitzimon 46. THe Decretal and glosse telling only that Christ may be considered ether Spiritually as he is in the Sacrament or as he was on the Crosse with his sensible quantitie and Innocentius instructing that we may receaue verum corpus quod traxit de Virgine in cruce pependit his true body receaued from the virgin and which hanged on the Crosse sacramentaly that is saythe he vnder the forme or Spiritualy by faythe only such testimonies confirming apparently our doctrin and being opposit to our aduersaries without reason or ryme our Spiritual M. Rider for the only mention made of Spiritualitie certifyeth to make for his purpose thinking he hath as good right to all testimonies contayning Spiritualitie although otherwyse they be most repugnant to him as to all tyethes and fruicts of his Deanry bequeathed for vses altogether opposit to his wonted offices of spiritualitie as yf he fullfilled them In the meane tyme by seueral titles is here made vp the 20. vntrueth that our Canons teache contrary to vs ether generaly The 20. vntruth or particularly in this point For do we say that Christ is present realy corporaly and substantialy so do they Dist. 2. de consecr cap. Christus panis est secundum carnem assumptam pro mundi vita according to his fleashe assumpted for the lyfe of the world Do we say that it is the same body which was borne of the virgin and crucified So do they Dist. 2. de consecr cap. Reuera mirabile hoc quod conficimus corpus ex virgine est verè vtique caro Christi que crucifixa est que sepulta est This which is by vs doone is the body taken from the virgin For it is truely the fleash of Christ which was crucifyed which was buryed Do we say that good and badd do receaue Christ corporaly the good to their saluation the badd to their damnation so do they Ibidem cap. sieut
and is farrefrom our first meaning For we hold with â—hrists trueth that vnlesse the written word of God first warrant it we are not â—ound in conscience to beleeue it though all the Doctors and Prelates in the â—orld should sweare it VVhether it be not all one to say Scripturs or Fathers to be for any opinion as to say the Scriptures and Fathers to be for the same â—2 I Confesse that M. Rider came to me the 2. Octob. 1602. Fitzimon to reclaime his resignation of these controuersies to Scripturs or Fathers seueraly resoluing not to accept the Fathers for arbitrers vnlesse they had the scripturs â—onioyntly concurring with them A poore retraict First because â—â—y promise and all his printed books he had appealed to them â—ot conioyntly but seueraly Secondly because it is a seelye â—magination to thinke they may be seperated S. Aug. con Pelag. l. 2. c. 10. For S. Augustin â—weetly according to his maner instructeth all Christians to â—now concerning the Fathers Quod inuenerunt in Ecclesia tenuerunt â—uod didicerunt docuerunt quod à Patribus acceperunt hoc filijs tradiderunt That which they fownd in the Church they retayned that which they learned â—hey tawght that which they receaued of their fathers that they deliuered to â—heir children And consequently what the Apostles recaued of Christ they deliuered to their successours their successours to their scholers their scholers to their disciples c. Which as it is conformable to the Apostle S. Paul Ephes. 4.12 so is it perfectly confirmed by him saying God to haue giuen Apostles Euangelists Pastours and Doctors to the coÌ„summation of the holy vntill we all meete in vnitie of faith and knowledge of the Sonne of God that is that he had giuen such instructers as by true and lawfull discent and succession should informe the ages succeeding one another in one faith and knowledge of one God vntill the first midle and last be gathered into the flock of Christ And as the later should receaue from the former Baptisme and other Sacraments so also should they receaue all other truth which would be infallible vnto theÌ„ yf they would not leaue their forefathers to follow their owne braynsick nouelties D. VVhitg lib. 2. pag. 353. 507. 508. Therfor VVhitgift worthely exclaimed at the Puritans excepting against the Fathers as being wresters and sorcers of the text the Scripturs not hauing any other searchers defenders conseruers but them Therfor also Caluin worthely taxeth their presumption Cal. in trac Theol. p. 471. who vnreuerently insinuated the Fathers did disagree from scripturs they hauing from hand to hand of their predecessours receaued the vnderstanding of them they hauing by infinit labours expownded them they hauing by vertue of them planted Christianitie excluded idolatrie Beza epist 81. pag. 384. surmouÌ„ted heresie Therfor Beza worthely imputeth it to ignorance impudence and impietie to diuorce or sequester Scripturs and Fathers or to affirme where the Scripturs are or Fathers there they can be seueraly or otherwyse then only conioyntly So that from first to last who haue Fathers they must haue Scripturs and contrarywyse And consequently M. Rider first and last remayneth alyke ingaged But to make it euident to the most repining and sparing conceit toward my allegations that I neuer changed or for and and that all this is a friuolous fals cauill pretext who doth not know that the ground and fundation of M. Riders clayme was but a repetition and borowing of the owld impudent protestation of Iuel In which not and but or is contayned in all the articles it being sayd ether by Scripture or by the example of the primatiue Churche or by the owld Doctors or by the ancient Generall Concils And yf any be able to proue any of these articles by any one cleare or playne clause of ether Scripturs or of the ould Doctors or of any ould general Concils or by any example of the primitiue Church within 600. yeares after Christ I promise to giue ouer and subscribe So that I disproue hereby M. Rider not only by his owne printed booke but by his original copie whence as he tooke the same clayme so he ought to haue taken the same conditions And therfor whether he wil or nill he must stand that not but him selfe and his Iuel haue vndone him by or â—â—d not and. â—â— And this was demanded of you not as the demanders doubted that the â—â—nonicall Scriptures were insufficient to prooue any article of faith but onelie â—at all men might see and so be resolued whether the Protestants or the now Roâ—ane Catholiques ioyne neerest to Christs trueth and the faith of the first primitiue â—thers VVhether all beleefe be contayned in the written woord of God â—3 ALl the proofe brought by M. Rider Ioan. 10.31 so to perswade vs is only in these woords But these things are written that you may beleeue that Iesus is the Sonn of God and that beleeuing you may haue lyfe in his name Good Lord â—hat inference is this Hebr. 11. the things written serue to beleeue in Christ therfor all beleefe is written By S. Pauls declaration â—bel Enoch Noê Abraham Isaac Iacob c. had vndoubtedly Faith â—et they had nothing of Scripture written Secondly all the primitiue Church had noe parcel of the new Testament at least ten â—earesafter Christ wil you say they had no faith or were not â—ound to beleeue Thirdly the Creed of the Apostles Vide P. CottoÌ„ de sacrif contre Caille predicaÌ„t Gallice pag. 122. 126. 127. the consubstantialitie of the Trinitie the procession of the holy Ghost â—he perpetual virginitie of our Ladie the baptising of children â—he not rebaptizing of them by hereticks baptised the breaking of â—he sabaoth and keeping of sunday the obseruation of Easter in â—he Christian and not in the Iewish maner the receauing of the Sacrament fasting the eating of blood and strangled meat prohibited in the Acts the not marrying of the sister in law after the â—rothers death without heyres and especialy I would know of â—ur protestants allouing women to sing psalms in the Church vnless they build it vpon some tradition true or false how tremble â—hey not to contradict the prohibition therof by the Apostle 1. Corinth 14. 1. Timoth. 2. Wher fynde you these points of beleefe which are beleeued in the whole Church and some of them contrary to Scripturs nor in any â—cripture contayned Therfor that the Scripturs alone are sufficient to proue euery â—â—rticle of beleefe to concurr with you once in a grammarian sentence is qui nil dubitat nil capit inde boni he that thinketh so vpon better consideration may now thinke and say otherwyse Are not these people easily perswaded to haue good proofs foâ— their professioÌ„ when they caÌ„ coÌ„fute vs about the name of Catholick by Vincentius Lyrinensis about the Popes supremacie by S. Bernard and now about traditions by this text here alleaged Doth M. Rideâ—
Primitiue Church Serm. 140. de tempo fol. 297. col 3. to prooue it but in this one point of our queâ—â—on Augustine saith Ideo Dominus absentauit se corpore omni ecclesia c. Therâ—â—e the Lord Christ absented himselfe touching his bodilie presence from everie â—â—urch and ascended into heaven that our faith might be edified Brag now no â—ore of Christs corporall presence to be in your Church yf you doe wee with â—ugustine will say you haue no true Church VVhether by Christs being in heauen his real absence from the Church is proued 1. HE sayth it is most fure that we haue forsaken the veritie c. which he proueth because S. Augustin certifyeth that Christ touching his bodely presence is absent from the Church that our fayth may be edified I showld thinke that for â—â—ch a peremptorie conclusion some very choise proofe should be â—leaged which might effectualy perswade But God be glorifyed â—ther this must purchasse our recaÌ„tation or there can be no other â—roofe fownde to deserue it besyde this We therfore aunswer â—oth that the ascension of Christ into heauen and also that S. Auâ—ustin in this place confirmeth vs in our beleefe The ascension â—ecause it being wrought beyond the nature of a corporal body which rather descendeth then ascendeth it sheweth that Christ was not tyed to nature but as aboue nature he was borne of a â—irgin walked on the sea made him selfe inuisible issued out of his â—epulchre entred among his closed disciples asceÌ„ded vp to heauen â—enetrated the heauens so also he may aboue nature be in heauen â—nd earth together And that he had so bene in very deed shal God â—illing be notifyed in the 71. number Yea Christ him selfe vsed â—â—e argument that he would ascend to perswade that his woords 〈◊〉 his fleash to be meat truely and his blood drinke truely c. Weare to be â—eleeued Yet now they are here called into distrust by M. Rider â—ecause of such ascension which is to argue altogether oppositly to Christ and consequently to trueth Secondly S. Augustin only reasoneth of Christs visible being in the Church not vsual since his ascension into heauen intending neuertheles that his inuisible being therin is nothing therby hindred As appeareth by his saying in the same place Non eum visuri eramus in carne S. Augustin serm 140. de temp tamen manducaturi eius carnem VVe were not to behould him in fleashe and yet we weare to eate his fleashe Absentia Domini non est absentia The absence of our Lord is not absence Tecum est quem noâ— vides The 3. vntruth Glossa dist 2. de Consecr c. Prima quidem 44. § donec He is with the whom thow seest not c. Therfore it is a third great vntrueth perspicuous in the eyes of all men that by such allegation we are proued to haue departed from Christs veritie c. Or that S. Augustin is against vs. Further awnswer is in the glosse vpon à lyke testimonie of S. Augustin in the Canon law And because I en end by Gods helpe to conuict M. Rider in euery principal point by his owne principal brethren I wil heere insert Melanctons and VVestphalus Woords coÌ„curring in this mater VVestphalâ— citat Melanct. in apol con Calu. pag. 216. Augustin neuer meant to tye Christ so to one place that he cowld not be in another especialy because the scripture neuer so teacheth and nothing can be browght to bynde Christ to one place besyde the iudgment of humain reason c. This is Melancton whom Martyr con Gardiner de Eucha parte 4. pag. 768. calleth a singular and incomparable man great or small fatt or leane as he is he contradicteth M. Riders wysdome in inferringe out of S. Augustin that Christ is ascended therfor he is not in the B. Sacrament 12. And againe as you will haue a corporall presence so you teach the communicants to receiue Christ with their mouths corporallie Super Ioh. Tract 26. pag. 174. col 4. Fide non denie Read Aug. super Ioh. tract 25.26 50. not with their faith spirituallie contrarie to the opinion of Augustine shewing the manner how Christ is to be eaten in the sacrament foure times together saith spiritualiter spirituallie spirituallie And you cannot shew one auncient writer that speaking of the manner of our eating Christ in the Sacrament that saith once corporallie And therefore seeing this ancient Father condemneth your faith and contradicts your doctrine forsake new Romes heresie and returne to old Romes religion VVhether corporal communion doth exclude spiritual communion Thr 4. vntruth 12. IN the 4. palpable vntruth is contayned that we teach the coÌ„municants to receaue with their mowth corporaly not with their faith spiritualy I am witnes that M. Rider perused and noted our decretals and all the second distinction of Consecration which I vnderstood by viewing his marginal obseruations and vnderlynings when I had borrowed his booke There he found vs teache out of S. Augustin which â—â—o confirmeth that is contayned in the next precedent number 〈◊〉 that we receaue Christs body and blood De consecra dist 2. c. non hoc corpus Cap. Quid est Ibid. Cap. vt quid Ibid. Cap. hoc est Ibid. which the Apostles 〈◊〉 behould and the Iewes did shed Ipsum inuisibiliter non ipsum â—iliter The same inuisibly but not visibly Secondly in the three next chapters he teacheth that we should â—eaue Christ worthely by his and our dwelling one in another â—d by faithe and not only receaue the Sacrament but also the â—ce of the Sacrament Besyd Cap. Qui manduâ— at c. credere c. Corpus c. Hoc Sacram. c. panem c. what others in the sayd distinction â—che to the same effect manifould whole chapters are therin out 〈◊〉 S. Augustin So that no ignorance could excuse this to be the â—wrth vntrueth he hauing perused the decretals and knowing â—nsequently our doctrin to teache both corporal and spiritual reâ—â—uing Yea I vndertake in the 34. number to disproue him by 〈◊〉 owne woords that in our decretals we professe a spiritual â—eauing Such our doctrine as not long after in the 39. S. Chrysost hom 60. ad Pop. Antio number will â—peare of receauing the B. Sacrament both corporaly and spiriâ—â—ly and not only corporaly nor only spiritualy was anciently â—ofessed by S. Chrysostom saying Non fide tantùm sed ipsa re Not 〈◊〉 fayth alone but also in very substance And by S. Cyril saying S. Cyrill l. 10. in Ioan. c. 13. Not 〈◊〉 charitie only but by natural partaking is Christ in vs. Wherby apâ—areth that to say we exclude the internal by including the â—â—ternal or contrary wyse is not ether to know what we professe 〈◊〉 knowing it to misinforme wittingly VVhether our receauing by fayth be only of a figure â— Yet is it warily to be considered that in teaching ether maner 〈◊〉 receauing corporaly and spiritualy in nether
as any other not owt of his witt that wher ther is real presence ther also is corporal Secondly Oecolampadius saith Absurdum est si dicamus Christi corpus realiter in coena adesse Oecolamp libello de verbis Domini c It is absurd yf we say the body of Christ to be realy in the supper Fowerthly M. Rider him selfe aunswering the first of the six articles by act of parlament established Caueat before the fowerth proofe that ther is Christs real presence saith this article is sufficiently confuted Yf real presence was neuer in controuersie or denyed how could Lomas and Perne but beleeue it How could it be with Oecolampadius sayd to be absurd to affirme it How could M. Rider say that he denieth it not and yet that he had confuted it Let any frend of M. Riders but read Fox of Ihon Lambert Frith Tindal Barne Anne Askew and all the rest of Foxes principal martyrs to informe M. Rider of this fowle vntrueth and yf he being warned therof by them yet will not reforme it chyde him in my behalfe Secondly in the other vntrueth that I had changed the question why is he not more agreable in suche accusation Sometyme he maketh the state of the question to be betwixt corporal and spiritual sometyme betwixt real and figuratiue sometyme betwixt real and spiritual All is one with him spiritual and figuratiue but not with S. Paul Hebr. 10.1 1. Cor. 15.46 1. Cor. 10.11 graunting the Iewes had figurs and shadd owes in the owld testament but the only new testament to haue thinges spiritual Euery thing with M. Rider that is corporal is suddenly denyed to be spiritual but not with S. Paul saying Yf there be a corporal or natural body ther is also a spiritual Breefly I resolue him in two things First that the question is not altered by me for I inquyre whether Christ be corporaly in the B. Sacrament and not only figuratiuely truely and not only by imagination him selfe and not only his representation figure or appellation Secondly that affirming corporal and spiritual receauing not only to consist but to be requisit together as in all the progresse to be our intention and opinion shall God willing be manifested and is befor certifyed in the 12. nūber I am playnly opposit to protestants in this question who exclude not only the corporal but also the very spiritual being of our Saluiour in this Sacrament Yf you admire that I appeach you to vse the woord spiritual vniustly and deceitfully chafe not but listen and you shal discerne that I proue what I affirme and also defeat your opinion of all the mystie tearmes by you purloined to make your Lords supper vaynely seeme mystical I confesse my selfe to be sometyme offended with our learned Cōtrouertists because they suffre the aduersaries with out all right to chawnt or harp vpon euery mention of spiritual spiritual being of Christ in the B. Sacrament as being fauourable to them wheras indeed their doctrin is carnal not only by grosse and pharisaical conceauing of the woord Corporal but also by not induring the woord Spiritual to be belonging to that diuine mysterie which hetherto few seeme to haue duely obserued I dowbt not by the grace of God but to make it euident euen to the most slumbring eyes that they haue no title or interest in ether the corporal or spiritual or faythfull or figuratiue or Sacramental being in this mysterie Wherof now let these two proofes serue for a tast 〈◊〉 difference sayd the protestant martyrs betweene the faythfull and papists concerning the sacrament is that the papists say that Christ is corporaly vnder or in the forms of bread and wyne but the faythfull say that Christ is not there nether corporaly nor spiritualy Next saith Musculus the bread is the body of Christ nether naturaly nor personaly nor realy nor corporaly nor yet spiritualy Vide n. 96.108 nor figuratiuely nor significatiuely it remayneth after all these that we say the bread is the body of Christ sacramentaly As for Sacramentaly it also shal be recouered from them What occasion had I then to alter the question as yf Christ could not be sayd to be corporally in the Sacrament but therby should be denyed that he were spiritualy or yf he were founde to be spiritualy therby the protestāt opiniō should be fauored or my opinion disaduantaged S. August l. 3. de doctrina Christiana c. 10. Truely sayd S. Augustin when the mynde is preoccupated by any errour what soeuer the scripture hathe so the contrary they take it to be spoken Figuratiuely Which is verifyed in our aduersaries who being preoccupated by errour do strayne and wrest all woords owt of their natural signification by some figuratiue collusion to serue their turns especialy in affecting such as haue dowbtfull and ambiguous significations whether thy belong to them or no therby to lurke vnknowen in darknes As in our controuersie yf any as I sayd inferr Christ to be Corporaly and realy present they except against it yf they can finde that any spiritual woord or vnderstanding be implied together therwith as yf forsooth Corporal Spiritual cowld not in any wise to consist together but they to whom nether of both belong must not be ouerthrowē therby or by any of the rest that refuteth them Yf any suffrage of the Fathers testifie the same yf they finde the least mention of figure Sacrament or signe conioyned ther withall they seeme to be well defensed by such a target inferring thervpon that no veritie cowld be together both trueth and figure substance and sacrament body and signe although hundreds of assurances perswade the contrary and that the same as I sayd is made a safegard to their figure only only signification only representation Such reasoning may some tyme breed tediousnes but litle trauayle in refelling it wherof yf wisdome ouercome the tediousnes discretion shal moderat the trauayle Now at least appeareth how destitute their opinion is of spiritualitie and how pretending it hetherto in shew was to take a Iosephs cloak to a deceitfull cloaking of a synnfull dishonestie 36. GEntlemen you mistake vtterly Christs meaning Turne back to the 3◠pag. and place the four last lines begining The bread which I c. as title to this 36. paragraph of M. Rider and then read as here followeth Gentlemen you mistake c. wresting Christs wordes from the spirituall sence in which he spake to the litterall sence which he neuer meant ancient Fathers neuer taught Primitiue Church of Christ for one thousand yeares at least after Christs ascention neuer knew or receiued For the words and phrases be figuratiue and allegorical therefore the sence must be spirituall not carnal For this is a generall rule in Gods booke ancient Fathers yea and in your Popes Canons and glosses that euerie figuratiue speech or phrase of Scripture must be expounded spirituallie not carnally or litterallie as anone more plainlie you shall heare But
true bread of life which as farre excelled Manna as the soule the bodie life death eternitie time and heauen earth NOw let vs see according to which of Christs natures 3. Point he is called our liuing Bread whether according to his manhood or godhead or both Christ calls this bread his flesh and Christ and his flesh are al one and therefore Christ and his flesh are all one and the same bread and as our bodies are fed with materiel bread so are our soules fed with the flesh of Christ and this flesh hee will giue for the life of the world which flesh is not Christs bodie separated from his soule as some of you imagine and vntruelie teach nor Christs bodie and soule separated from his diuinitie but euen his quickninge flesh which being personally vnited to his eternall spirit was by the same giuen for the life of the world not corporallie and really in the Sacrament as you vntruly teach But in the sacrifice of his bodie and bloud once on the crosse as the Scriptures record for the flesh of Christ profiteth not but as it is made quickning by the spirit Neither do we participate the life of his spirit but as it is communicated vnto vs by his flesh by which we are made flesh of his flesh and bone of his bone as hath bin shewed before Which holie misterie is represented vnto vs in the Sacrament of the Lords Supper and the trueth thereof assured and sealed in the due administration and receiuing of the same So this true bread spoken of in the sixt of Iohn which hath this spirituall quickning and nourâ—shing power is compleate Christ God and man with all his soule sauing merits And neither Manna in the wildernesse nor your round Wafer cakes vppon your supposed hallowed Altars Manna it could not be for it ceased manie hundred years before Your imagined and transnatured bread it could not bee because the Sacrament was not then instituted And so to the third point The manner how this true bread Christ must be eaten 3. Point THe meat is spirituall and therefore the manner of eating must not bee corporall for such as is the meat such must be the mouth but the meat is spirituall therefore the mouth must be spirituall as before you haue heard Fide non dente In the epistle to the Reader c. which thing being there handled befor out of holy Scripture Fathers and your Popes Canons I wille onelie referre you thither where you may vnlesse you bee malecontents be fully satisfied toucheing the true manner of eating Christ where you may find proued out of Gods booke that comming to Christ beleeuing in Christ abiding in Christ dwelling in Christ and to be clad with Christ and to eate Christ are all one so that out of everie one you might frame this or the like vnaunswerable argument How sacred Scriptures are exorbitantly depraued Fitzimon 37. ALas what miserie and impietie is euery lyne fraught with all in this his exposition Considre but how many falsifications of the text are here vsed First that some belly-gods had moued question whether Moises or Christ were more liberal in feeding men Ther is no such mater Nether also their commending of Moises greatnes For only Christ lightly mentioned him the residue not thinking of him by owght appearing in Scripture Nether do they coÌ„mend the bread from the vertue of it but only tell that their Forfathers had eaten thereof without any further relation Nether doth Christ deny Manna to be true bread for ther is no such woord The fowrtenth vntrueth The 14. vntruth besyd others wincked at shal be registred by M. Rider against him selfe Here he saith that our doctrine is that the body must first feed on Christ corporaly so it should be to approach to trueth then the sowle shal be therby fedd spiritualy How is this saying sutable to these words in his preface You teache the communicants to receaue Christ with their mowthes corporaly not with their faith spiritualy You make your selfe ridiculous by such palpable contradiction that we teache and that we do not teache Christ to be receaued spiritualy that we teache only corporaly and yet that we teache first corporaly after spiritualy Would not any other display all the figurs of rhetorick against this figure of a learned man He telleth after that Christ and his fleash are all one and all one bread yet will he tell you presently that nether of bothe are any bread at al. Next that some of vs teache Christs fleash to be Christs body separated from his sowle A fowle vntrueth and the fowler that vntestifyed after so many promises to haue all our dealings published by our owne prints books leaues lynes c. Then that the fleash of Christ proffiteth nowght but as it is quickned by the Spirit This he him selfe shall testifye to be the fifteenth vntrueth in these woords The 15. vntruth Christ would receaue a bloody speare into his syde before mans synne could be satisfyed This speare to haue pearced Christ after his death and not when his fleash was quickned by his Spirit is testifyed by S. Ihon saying that he had then deliuered vp his Spirit Ioan. 19. a v. 31. ad 35. the Iewes had informed Pilat of his death the Sowldiours Vt viderunt eum iam mortuum non fregerunt eius crura Sed vnus militum lancea latus eius aperuit when they beheld him dead they did not breake his thighes But one of the Sowldiours with a lance opened his syde Now make vp these two together that Christs fleash withowt his Spirit proffiteth nothing and yet that mans synne cowld not be satisfyed but after Christs fleashe was separated from his Spirit and then pearced I neuer in my lyfe nor I thinke any other noted such implications before in any booke hitherto printed But yet ther followeth more That we do not coÌ„municat the life of Christs Spirit but by his flesh Is not this to coÌ„tradict all benifit fullfilled to the Patriarches by Christs discension of Spirit without his fleashe Then saith he what is spiritual can not be receaued by a corporal maner Was ther euer any thing more contrarie to Diuinitie philosophie or reason First faith is spiritual yet it is by hearing Rom. 10.17 which is a corporal maner Regeneration is spiritual yet it is by maner of a corporal washing Yea God is a most spiritual Spirit yet the Apostle coÌ„mandeth vs to beare him in our bodyes 1. Cor. 6. Contrarywyse Christs birth his body made inuisible his issueing out of his sepulchre his entring among his shut disciples walking on the sea his ascension were verlye corporal yet the maner was not corporal but spiritual So that nether spiritual gifts are continualy conioyned with spiritual maners but often with corporal and corporal gifts often conioiyned with spiritual maners The sowle of man is a spiritual forme and not material and yet it is receaued
Christ wil be also in the same maner profitable Wherof see afterwards in treating of the Masse As also it is palpably demonstrated that the sacred body of Christ supplying the place of bread by his saying that bread was his bodie the substance of bread was no lōger extāt for being bread it could not be his body personaly vnited to his deitie vnles he had bene impanated as he was incarnated Rider 51 And heere I am sorie I must tell you so plainelie that you wrong greatly and grieuously Gods truth and the Queenes subiects in thus misalleadging this text 1 First by Addition of a word 2 Secondly by misunderstanding and misapplication of another word 3 Thirdly by omission nay plaine subtraction of a whole verse Addition For the first which is Addition you adde this particle it which is neither in the Greeke nor in your Romane Lattine Bible no nor in your Rhemish Testament nor euer seen in anie Doctor of antiquitie and this fillable altereth the sence and peruerteth Christs meaning and is added by you to maintaine that which the Text otherwise could not haue anie shew to beare Fitzimon 51. This sorrow of yours is as true as the rest For your toyle-some wreasting your brayns to aggrauat euery least shaddow of a fault and to runne after your simple imagination as a catt ronneth after hir owne tayle as if you had espyed a fault dothe shew you would be inwardly gladd to obserue any true fault But from my wil I assure you right and synceritie shall only proceed I trust also my skill in this mater will not be behynde Concerning the addition of it that it should alter the sence and peruert Christs meaning it maketh vp apparently the 23. vntrueth The 23. vntruth For what Christ tooke it he did blesse it he did breake it he did giue No more nor no lesse is signified with it then without it And for my part that it be omitted so it be conceaued I leaue to your choyse That it should be conceaued appeareth to all capacities Nether in so small a slipp will I want the defense and example of M. Rider him selfe in his actiue and passiue discourse following vpon the woord fregit which he construeth he brake it wheras but for the sense it should be said only he brake yf you may add it for better vnderstanding lawfully why would you reprehend me and that so heynously to haue inserted it 52. Secondlie you misunderstand and misapplie this word Blesse Rider Misapplication Rhe. Test. 1. Cor. 11. Sect. 9. for we say it signifieth to giue thanks with the mouth and you say to make crosses with the fingers wee say it was spoken by Christ to his Father you say it was spoken to ouer or vpon the bread and challice and that hee vsed power and actiue words vpon them we contrarie will shew out of the word it selfe that it hath no such signification VVhen M. Rider citeth or omitteth our Authors 52. YOu in your Dedicatory epistle Fitzimon and els where did vaunt that you would confound vs by our owne Fathers quoting our owne books our owne print c. This indeed is performed only when what is affirmed being truely vnderstood maketh nothing for you or against vs. But we complayne on you to your selfe that in true accusations which would make heynously against vs you cite no authour no bookes no points but as I sayd befor vpon your owne bare woord hauing misinformed you pursue your owne relation therby as it was behoofull for your cause eschueing your controuersie For examples sake who of vs tould you that Christs fleash giuen for the lyfe of the world is Christs only body seperated as you affirme from his soule Which of our books record that Christ with all his merits is receaued by infidels dogs catts and other beasts as you informe in the 43. numbre When did any of vs teache a carnal real presence of Christ in the sacrament before consecration as you affirme in the 47. numbre And when or were did any of vs certifie you as you here and a litle after reporte that to blesse is not to giue thanks or to pray but only as we vaynly and foolishly teache say you to Crosse with two fingers and a thumbe with mumbling woords and charming Crosses wherby we forgiue synns past and preserue that day from future dangers Why in these and the lyke are not our authours books pages and prints alleaged The true aunswear is qui enim mal◠agit odit lucem Ioan. 3. n. 19. for he that doth wickedly hateth light that his woorks may not be reprehended But good Lord yf you had intended as you lately pretended that you would proue your opinion true that Christ is not properly and litteraly but only sacramentaly improperly figuratiuely and misticaly in the sacrament why would you seeke digressios and by-maters of blessings charmings and mumblings and gallopp after them in so long discourse But since we must haue patience perforce without reason or remedie let vs wayte vpon our wandring knight who may aboue all writers of him selfe affirme out of Ouid Ouid. Nunc huc nunc illuc vtròque sine ordine curro Now here now there and both vnorderly I runne Rider 53. One part of the originall woord in Greeke signifieth in English Speech vttered with the mouth not a magicall crossing of or with fingers And the other Greeke word which must be iudge betwixt vs doth signifie to laude to praise and to blesse and blessing praising and thanksgiuing are all one as anone you shall heare Christ himselfe so to expound it and all the Euangelists and Paul agree in one congruence touching this matter against you How blesse blessing are vsed in Scriptures But first I will shew the simple how diuersly this word Blesse is vsed in the Scriptures To blesse God is to praise him and giue him thankes for all his mercies as you haue in Luke Luke 24.53 and the disciples continued in the Temple lauding and blessing God I hope you will not say they crost God with their fingers or consecrated him to make him more holie but praised him with their mouths For if you take blessing of God in that fingered sence then see the absurdities you fall into Ioh. 1.18 Ioh 4.24 Anthropomorphitae First against Scriptures you must hold that God the Father it not a Spirit but hath a bodielie shape that may bee touched and crost with our corporall fingers if this you hold ioyne with those auncient Heretickes of Egypt who held that God had a bodie and members as man had What it is for one mā to blesse another Gen. 27. Gen 48 Nū 6.23 Let your High priests of Rome and you low Priestes of Ireland learne of Aaron Gods High Priest how to blesse Gods people so cease to deceiue them anie more And the second absurditie nay blasphemie is this that you should make GOD who is
would be spoken of and for a short tyme might escape vncontrowled Vpon my conscience and honestie yf I could I would not follow him but by only mildest method and modestest maner but his inueterated and reiterated falsifications and blasphemies by no Christian mynde might be lesse rigorouslie pursued then is done by me Who could in any pietie or peacable disposition say or do lesse to his blasphemie against the B. Sacrament among so innumerable others tearming it a carnal kingdome of a breaden God then to applye the woords of S. Cyrill S. Cyrill l. 10. con Iulia. Nihil facilius est scurrae quà m mentiri temerè vituperare ther is nothing more easie to a scoffer then to forge and disprayse Such scurrilitie against the B. Sacrament Pagans as after in the 147. number appeareth frequented and commended to their successours in impietie I can not debarr them from following Pagans in this behalfe S. Bern. ser 66. super cantica VVho as S. Bernard saith nec rationibus conuincuntur quia non intelligunt nec authoritatibus corriguntur quia non recipiunt nec flectuntur suasionibus quia subuersi sunt Probatum est mori magis eligunt quà m conuerti Horum finis interitus horum nouissima incendium est By reasons are not conuicted because they vnderstand not by authorities are not corrected because they allow them not by perswasions are not inclined because they are peruerse It is approued they had rather die then be reclaimed The ende of such is destruction their conclusion is fyer The only thing that I entreat of the honester sorte of Reformers is this request of S. Augustin S. Aug. l. 1. de morih Cathol Eccl. cap. 18. Audite Doctos Ecclesae Catholicae viros tanta pace animi eo voto quo vos ego audiui nihil opus erit 20. annis quibus me ludificastis longè omnino longè breuiore tempore quid intersit inter veritatem vanitatemque cognoscetis Heare the learned of the Catholick Church with lyke peace of mynde and desyer as I heard you There wil be no neede of 20. yeares in which you beguiled me in farr lesse farr lesse tyme you will perceaue what manifest difference there is betwixt veritie and vanitie And in the same booke in the 34. chapter he saith Tum videbitis quid inter ostentationem sinceritatem inter viam rectam errorem inter fidem fallaciam c. intersit Then will you behould what is betwixt vaunting and veritie right and straying sayth and fraud c. Which otherwyse vnles you help your selues that God may help you you will not discouer but still remayne deceaued Rider 62. But yet you perchaunce will demaund the reason why Christ called it his bodie if it be not his body Let me first aske you another question and then I wil resolue you this Gen. 17.10.11 Rom. 4.11 Exod. 12.11 Why did God cal circumcision the couenant when in deed it was not the couenant but as God himself saith a signe of the couenant Why did God cal the Paschall lambe the Passouer when it was but a signe of the Angels passing ouer the houses where the bloud of the lambe was sprinkled one aunswere wil resolue both our questions It is the vsuall maner of the holy Ghost in all Sacraments both of the old Testament and new VVheresoeuer the holie Ghost speakes of Sacramets the phrase is tropicall mitonymimicall and figuratiue attributing the name of the thing signified to the signe signifying as in these examples the phrase addeth a dignitie to the sacrament but changeth not the nature of the sacrament to terme the visible signe by the name of the thing signified as circumcision is called the couenaunt the Lambe is called the Passouer so Baptisme is called the fountaine of regeneration and bread Christs bodie and yet in deed they are but outward signes and to the faithfull onely seales graced by the holie Ghost with the names of the things they represent and confirme the more to mooue and stirre vp our affections and to edge our zeale with a religious preparation to receiue the same and to lift vp our hearts soules by faith to behold consider and feed vpon Christ crucified the thing signified Yet for your further satisfaction I will intreat Augustine to aunswere your doubt who saith (a) Aug. epistol 23. ad Bonifacium Si enim sacramenta quandam similitudinem earum rerum quarum sacramenta sunt non haberent omnino sacramenta non essent ex hac autem similitudine plerunque etiam ipsarum rerum nomina accipiunt Sicut ergo secundùm quendam modum sacramentum corporis Christi corpus Christi est sacramentum sanguinis Christi sanguis Christi est ita sacramentum fidei fides est In English thus If the Sacrament had not some certaine similitude and likenesse of the things whereof they be Sacraments they should be no Sacraments at all And of this similitude manie times they haue the names of those things themselues as the Sacrament of the bodie of Christ is after a certaine manner the bodie of Christ and the sacrament of his bloud is after a certaine maner his bloud So the Sacrament of faith or Baptisme is faith Out of which wee may note first they are but Sacraments or similitudes of the thing signified not the things themselues secondlie that bread wine are the bodie bloud of Christ but secundum quendam modum after a certaine maner and shewes how by an example as the Sacrament of faith is faith so the Sacrament of Christs body is Christs bodie but the Sacrament of faith is not faith naturallie substantiallie by a chaunge of substance but by chaunge of qualitie or vse therefore the Sacrament of Christs bodie is not chaunged into the substance of Christs bodie Theodoret dialog 2. cap. 24. pag. 113. dialog 1. cap. 8. pag. 54. read them I pray you but onely in qualitie and vse as Theodoret saith in his first dialogue not changing nature but adding grace vnto nature And the same Father in his second dialogue explaines this more plainly saying the misticall signes after sanctification Non recedunt a sua natura manent enim in priore substantia figura c. they depart not from their nature but remaine in their former substance and figure may be seene touched as before Out of which auncient learned Father I obserue three necessarie points for the Catholickes instruction Consecratiō vnknown to Theodor therefore it is a new terme The change is in the name honour and vse not in the nature and your confutation First he saith Post sanctificationem after sanctification then your new coined terme of consecration was not known in the Church of God but sanctification and benediction Secondly I note out of this Father that though the Sacraments haue gotten a new diuine qualitie yet they haue not lost their nature they had before as you
follow you no further then you follow Christ according to his word For if anie man nay all men nay if an Angell nay all Angels should come from heauen and preach otherwise then Christ and his Apostles haue taught let him be accursed If Angels nay all Angels from heauen must not be beleeued bringing contrarie doctrine to Christ and his Apostles Gal. 1.9 will you then binde the Catholickes of this kingdome to beleeue you onely comming from Rome and Rhemes whence you bring new doctrine not onelie contrarie to Gods truth but to the Fathers of the Primitiue Church And to beginne with Guido in his Manipulo curatorum VVhether Consecration be a new tearme Fitzimon 64. ALas is consecration a new tearme First your principal Doctor Beza telleth you are greuously deceaued Beza in 1. Cor. 10. v. 16. S. Ambros. l. 4. c. 14. de Sacram. informing you that by the woord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is signified the same in S. Paul as consecrare sanctificare to consecrat and sanctifie So then by this testimonie it is as ould as S. Pauls so teaching You tould vs a litle befor that Ambrose did not vse the woord of Consecration Yf you may and please I craue how would you interpret this his saying Vbi accesserit consecratio de pane fit caro Christi Should it not be thus or can it be otherwyse VVhen consecration cometh of bread is made the fleash of Christ. I thinke also S. August de consecr d. 2. c. nos autem all Scholers would thus translate these woords of S. Augustin Fideliter fateamur ante consecrationem panem esse vinum c. post consecrationem verò Carnem Christi sanguinem Before consecration let vs confesse faythfully to be bread and wyne c. but after consecration to be the fleash and blood of Christ Remembre also what woords of his are to the same effect in the next precedent number Now as our maner is we must make M. Rider him self accompt vpon him selfe the 55. The 55. vntruth vntrueth in aunswering beneath our allegation out of S. Ambrose The bread is bread befor the consecration but when it is consecrated of bread is made the fleashe of Christ All this saith M. Rider we graunt to be true Assuredly you must then graunt to be vntrue these woords of yours The woord consecration was not heard of in any ancient Father such he accōpteth S. Ambrose nu ibid for many hondred yeares after Christ it being confessed by you to be truely vttred by S. Ambrose And that so often beside as you haue made an obseruatiō against it as but lately frequented so often you haue informed idely and vntruely It is an ould prouerb Bis interimitur qui suis armis perit He is twyse defeated who perisheth by his owne weapon which is here and not seldome before breefly and apparantly verifyed against my Copes-mate 65. And to beginne with Guido in his Manipulo curatorum Rider Guido cap 4. pag. 23. 24. 45. But more you may see in the cautels or sleights of your masse cōcerning the necessitie of the crosses words of the canō of the masse the priests intētion Who saith there be foure seueral opinions amongst the learned Rabbins of Rome touching the words of Consecration The first sort saieth hee will haue besides the words of the. 3. Euangelists and Paule the intention of the Preiste (a) In the cautels printed at Venice 1464. and so saith your Masse booke and the precepts of the Church to bee dulie obserued jumping with your said Masse booke that vnlesse the Priests intention bee to consecrate there is no consecration though he vse all Christs words and Pauls And if the priest omit precepta ecclesiae that is the commaundements of the Church of Rome in his consecration mortalissime peccaret he sinnes most deadlie and is to be punished most grieuously But Abbot Panormitane de celebratione missarum page 220 is of another minde saying Etiamsi sacerdos celebret vt Deus perdat aliquem tamen bene consecrat Not witstandinge the priest saie Maste with intention that God would destroy some man yet doth hee consecrate wel What Christian heart doth not loath this diuelish intention and hellish religion Heere let all Catholicks marke As the people are not sure of the priests intētion so they are not sure of Christs carnal presence so commit idolatrie in worshipping bread being not consecrated that this first opinion holds that Christes institution is not sufficient without the priests intention For if his head be otherwise occupied he consecrates not and the due obseruation of the precepts of the Church which partlie consist in wordes partlie in gestures c. so that by this opinion those that simplie and plainlie for the first eight hundred or a thousand yeares next after Christ vsed the forme of Christs institution onelie neuer consecrated rightlie no not Christ himselfe nor Paul and so till of late daies there was no Consecration Transubstantiation or carnall presence So that this opinion prooueth your owne transubstantiation carnal presence not to be either Apostolicall or Catholicke but new inuented and phantasticall The second opinion is of maister Doctor Subtilis for so he calls him and he flatlie contradicteth the former opinion and saith If you say Christs institution were sufficiēt then your canon of your masse is superfluous if you say it is not sufficient without your masse canon then Christs institution were imperfect VVhich to thinke is blasphemy that all the words from qui pridie to simili modo in the Canon of your masse booke are necessarilie required to consecration and therefore the former Doctors shot short But Gentlemen you know that the Canon of the masse was not made by one Pope nor by tenne Popes but in manie hundred years it was in patching togither I hope you will not saie that those Saints and Marrirs of God from Christs time to the making of that Idolatrous Canon of the masse beeing manie hundred yeares had not the right consecration when they practized Christs institution Alij dixerunt there is a third opinion of diuers Doctors which held contrarie to both the former but because it is but fabulous and not woorth reading therefore I will scilence it as not worth the writing VVhether there can possiblye be any discord among Catholicks in points of beleefe SVddenly as I remarked M. Rider intermedling among scholasticks my thoughts exclaimed Fitzimon Num Saul inter prophetas what is Saul among the prophets Considering in quam alienum chorum pedem posuisset in to what vnsutable assemblye he had inchroached But his meaning was to make sporte to his aduersaries Forward then in the name of God First he saithe that we among our selues haue great dissension in our opinion of Consecration I will not calculat vp an vntrueth 1. Cor. 11.16 but will say Nos talem consuetudinem non habemus neque ecclesia Dei
Christianitie but was of our religion Prou. 18. Impius cum in profundum venerit contemnet the impiouse man when he cometh to the depth of impietie he contemneth what trueth he contradicteth what falshod he mantayneth saying as befor I sayd in his mynde Populus me sibilat at mihi plaudo ipse domi all men shout at me Horace l. 1. Sat. 1. yet I applaud to my felfe in my home in my priuat conceit in my self pleasing fancies Eightly they impugne this article who in th' other extremitie to haue a visible Churche remass collect all sorts of Sectarists into one consenting congregation Such is Crispin Hamsted and Fox In whos monuments especialy of Ihon Fox how all sorts of malefactors are raked and assembled together and as discordant sectarists as euer weare Catts and doggs intermedled appeareth abundantly in the late learned books of the three conuersions of England of the hunting of the Fox c. by N. D. authoure of the Ward-word What communion they had shall also appeare in the next Article For conclusion sweet and true is that sentence S. August tra 33. in Ioan. of S. Augustin Credamus fratres quantum quisque amat ecclesiam tantum habet Spiritum sanctum as muche as euery one loueth the Churche so muche he hathe of the holy Ghost By which appeareth that these articles are not impertinently vnited by some in one The 10. Article of S. Symon The communion of Saincts the forgiuenes of synnes 19. Wheras by this article ther should be a comunication and vnitie betwixt the ould and new and the liuing and dead Christians in faythe hope and charitie in Sacraments in ceremonies in succours in all concourse they impugne this article first who denye all correspondence betwixt the saincts in heauen and men in earthe as also they impugne scripturs to be produced in our controuersie of the inuocation of Saincts conformable to this sayd Article Secondly they are disproued by this Article who are in deepest and most irreconcilable discords among them selues in the specifyed points Such to be all late pretended reformers one against another is now to be demonstrated in general and in particular Lutherani inquit Sturmius libris publicè editis Sturnius de ratione contradict incundae pag. 24. Ecclesias Anglicanas Gallicas Belgicas Scoticas Helueticas tanquam haereticas condemnant eorum matyres martyres Diaboli vocant c. The Lutherans quoth Sturmius in their published boooks do condemne the Churches of England Epitome colloq Maulbrune an 1564. pag. 82. Fraunce Flandres Scotland Zuittzerland they call their martyrs martyrs of the Deuil c. Agayne quòd scribunt Zuingliani se à nobis pro fratribus agnitos id tam impudenter tantaque vanitate ab illis confictum est vt illorum impudentiam mirari satis nequeamus Nos verò vt in ecclesia locum illis nullum concedimus ita etiam pro fratribus minimè agnoscimus quos spiritu mendacij agitari deprehendimus in filium hominis contumeliosos esse what the Zuinglians wryte that they by vs are accompted brethren that is so impudently and vaynly forged by them that we can not sufficiently admire ther impudencie For we as we accompt them not in the Churche so also do we as litle repute them our brethren whom we fynde transported by the spirit of falshod and to be contumelious against the sonn of God The Caluinists weare not slack in requyting Lutherans Schlusselburg Theol. Cal. l. 3. aâ—t 6. Ioan. Iezlet Zuinglio Caluinista l de diu tur bel 1 Eucharistici pag 25. 80. as is euident by Schlusselburg saying Quod Caluinistae nos Lutheranos volunt habere pro fratribus quos tamen vt haereticos damnant The Caluinists would accompt vs Lutherans as their brethren whom notwithstanding they condemne as haereticks And so betwixt them saith Iohn Iezler Litigandi scribendi declamandi disputandi condemnandi excommunicandi inter Lutheranos Caluinistas nullus est finis Ther is no ende of chyding wryting accusing disputing condemning excommunicating betwixt Lutherans and Caluinists Idem ibid. pag. 79. In the yeare 1555. quoth Iezler the K. of Denmarke the stats of Hamburg and Maritimal cities vnder great penaltie forbad any lodging to be permitted to the Sacramentarians For breefe resolution in this matter coÌ„sider according the narration of Vtenhouius being him selfe one among 175. Flemishe Frenche English Scotish and Polonian fugitiues in Queen Maryes dayes vnder the conduct of Lascus superintendent ouer the congregation of strangers in England how first after long tossing on sea and other incommodities of nauigation they came at lengthe to Coldinga in Denmarche Wher haeing exhibited a most lamentable supplication to the King being Lutheran First they could not obtayne any allowance to vse their religion secondly haueing receaued a gift of a 100. crowns and their charges defrayed they could obtayne no aboad for ould or yoÌ„g sick or hole but must haue suddenly in the depth of winter departed yea although some women expected howerly ther tyme of trauayle Ariued at Hassne Ioan. Vtenhouius in sua simplici narratione de instituta ac demum dissipata Belgarum altorumque peregrinorum in Anglia Ecclesia ther also Palladius superintendent informed of their profession notwithstanding their pittifull inplorations of compassion and declarations of the tempestuous weather the sharpnes of could the seas and lands couered with yee the cryes of women in trauayle Childrens whynings and ould mens weaknes yet noe respit nether of a moneth or weeke but only of three dayes would be afoorded to dwell euen without the gates Exclamations and thundring threats of Gods angre against suche hardnes of hart would not auayle but that the master of the shipp was commanded vnder payne of death by noe means or contrarietie of wynds to stay any longer then eight a clock on the third day and neuer after to returne Altogether lyke intertaynment had they at Rostoc by George Riken at VVismar by Henning Lubec by Peter Briccius at Hamburg by VVestphalus being hunted out of their Inns spitted at in streats repulsed with all disdaynfulnes not without as detestable crueltie in the Lutherans as publick and manifest detestation of their profession who were soe hatefully eschued The most apparent demonstration of their eternal discords is that partly to auoyd this heynouse imputation of being thus deuided partly by authoritie of princes the kings of Denmarke Sweuland Norwey the Duks of Saxonie Lunebourg Pruss Brunswick Vide Bellum 5. Euangelij cum Ministromachia Intremangerie librum nullus nemo Vlenbergij causas c. VVitemberge Deuxponts the Marquis of Brandenbourg Lansgraue Hessen the Earls of Palatinat Mansfeld Aâ—halt c. Being desirouse to see some setled forme of beleefe mutualy agreed vpon they coÌ„manded sondry and diuers tyms these reformers to assemble into a Synod or CoÌ„gregation and by all means possible to ioyne in a fraternal attonement So then they mett at Souabach Smalcald
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
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
more belonging therto saying nemo militans Deo implicet se negotijs secularibus no man seruing God imployeth him selfe in secular affayres but of S. Pauls mynde afterwards Although S. Ihon Baptist was the sonne of a preest yet is it not true that if so hapned in the new testament or that he was sonne of a preest of the new testament for the new testament was made only at the last supper befor Christs passion before which both Zacharie and S. Ihon Baptist both dyed Now let vs attend to his obiections out of Scripture against the continencie of the Clergie and not exact at his hands any exact knowlege in maters of new or ould testament Fitzsimon 132. To auoyde fornication I graunt euery man may hate his wyfe yf he entred no other bonds contrary to hauing a wyfe or yf being free from such bonds he can not otherwyse auoyd fornication For otherwyse the very next lyne befor doth assure it is good for a man not to touch a woman 1. Cor. 7.1 Secondly not long after he aduiseth euen the marryed them selues when they would be vacant to prayer to obserue continencie Thirdly followed for such as are not marryed and widdowes it is good they would soe remayne as S. Paul did him selfe Fowerthly that we being deerly bought should not make our selues subiects of men but he without worldly cares wheras yf any be marryed he is carefull of the world and how he may please his wyfe and is diuided as also the woman toward hir husband This and much more hath S. Paul in the very chapter whence the forsayd obiection was borrowed Wherby the continencie of the Clergie is ratifyed and testifyed to be necessarie yf we couet to haue the Clergie be vacant to prayer to follow that which is good to be without worldly cares to thinke of things which are of our Lord how they may please God To the other obiection I graunt lykewyse that mariage is honorable among all men for none ought to dishonour it but to accompt it a great Sacrament in Christ and his Church Hebr. 13.4 Also it is honorably contracted by all who haue not otherwyse deuoted them selues to a higher state of perfection or by lawes of God and his Church are prohibited to marrye within certain degrees As for example although the Scripture speaketh without exception or limitation yet you are not so farr gone M. Rider as to allow marriage to be honorable betwixt mother and sonn sister and brother the grand-father and grand-dowghter And yf you be forward in such Puritantrie as to allow such marriages to be honorable Calu. l. 4. Instit c. 19. n. 37. you forsake Caluin the founder of your holy consistorial discipline accompting them very dishonorable Hitherto nothing appeareth against the not marrying of Preests yf they haue deuoted them selues to a higher state then it of marriage and especialy yf they haue plighted their promise or vowe to liue chast therby to be more vacant to prayer carefull of the things of our Lord how they may please God and be more free from the cares of the world For of such as had so obliged them selues to greater perfection Mat. 19. S. August l. de Sācta Virginitate c. 23. qui se castrauerunt propter regnum caelorum and had gelded them selues that is sayth S. Augustin qui pro proposito ab vxore ducenda se continuerunt such as by a godly purpose abstayned from taking a Spowse for the kingdome of heauen and had entred obligation of vow yf after they would marrye S. Paul sayth 1. Tim. 5. damnationem habent quia primam fidem irritam fecerunt they haue damnation because they haue infringed their first fayth Yf therfor it could not be honorable to forsake attentiue prayers to God and being carefull of pleasing him and fulfilling the first fayth plighted it could not be honorable also for such to marrye who had betaken them selues to such state of lyfe and vndertaken such obligations For what honor can there be in purchasing damnation Hereby appeareth that the Scripture ether hath not or to M. Riders skill affoorded not any aduise or commendation of such mens marriage 133. And the same Apostle pointeth out to all posterities Rider that the Authors and vpholders of this Article bee liers and hippocrits Heb. 13.4 1. Tim. 4.1.2.3 and the forbidding of meates and marriage to bee the doctrine of Diuels And this is onelie proper to the Church and Chaplens of Rome as now they stand in the view of God Angles and men VVhether we forbidd Marriage or Meats 133. BY a testimonie of S. Paul he indeuoureth to proue Fitzsimon 1. Tim. 4.1.2.3 that the vphoulders of this Article against Preests marriage are lyers and hypocrits Let such as he confesseth to haue bene all the nobles and learned in the land giue him thancks for this curtesie We graunt the forbidding of marriage and meats to be a doctrin of deuils yf they be forbidden absolutly or as things abhominable i but not yf they be forbidden for greater proffit of spirit and glorie to God That we doe not forbidd them absolutly is knowen when we accompt none fitt for Gods seruice as Churchmen but such as are begotten in lawfull marriage and when we eate such meates out of fasting dayes as we eschued in fasting dayes This argumēt a secundū quid ad simpliciter that who forbidd marriage and meat in certayne persons and tymes they absolutly forbidd them you shall behould how ridiculous it is by these few weake inferences Leuit. 18.7 c. Gods woord and his Churches lawes and also Princes decrees do forbidd as is to euery one knowen marriage betwixt father and dowghter mother sonne c. By your rules taken without limitation that marriage is honorable among all and forbidding marriage is a doctrin of deuils do not you blaspheme against God and his Church and iniurie your Prince for their forbidding such marriages Next the Apostles forbidd the eating of blood Acts 15.20.29 c. 21.25 and strangled meat for which in presence of the Constable a Puritan Sadler whose name I can not remembre and others your deuout Doctor Ihon Laney Cutler maintayned in May last 164. that it was vnlawfull to eate puddings or henns whose necks were crackt the lawes of Princes forbidd to eate fleash in lent and certayne dayes of the weeke and Phisitians forbidd diuers meats By your general rule that the forbidding of meats ' is a doctrin of deuils do not you make the Apostles Princes and Phisitions diuilish doctors Because I intend God willing in my replye vpon these points to dwell some what longer let Gods woord the Churches lawes Decrees of Princes the Apostles The 184. vntruth and Phisitions testifie that it is the 184. vntrueth to be only propre to the Church of Rome to forbidd marriage and meats as aforesayd Rider 134. Did not Tertullian write two bookes to his wife in
Apostles And wherfor should they not they being knowen the Sonns of Scena mentioned in the Acts not able as Luther confesseth to heale a lame horse or to woork other miracle then to draw after them to their licentious doctrin great multitudes Aptly to such miracle woorker sayth S. Hierom Ne glorieris quod multos habeas discipulos Quod mali acquiescunt sententiae tuae S. Hieron con Iouin l. 2. indicium voluptatis est Non enim tam te loquentem probant quam suis vicijs fauent Do not bragg that you haue many disciples That badd people delyte in your perswasion it is a shew of licentiousnes For they do not so much approue your speeche as they yeeld to theire owne vices Aelian l. 13. variar hist And conformably therto Socrates answered the harlot Castilla obiecting against him that with all his eloquence he could not diuert any of hir louers from hir saying It was no meruayle that they being peruerse were more aptly drawen downward to vice then vpward to vertue At our miracles reported vnto them 1. Cent. 6. c. 13. p. 815. 2. pag. 16. 3. pag. 814. 4. pag. 816. 5. pag. 810. what exclamations haue they nay rather what blasphemies haue they not O credulos stupidos homines O praestigias contra verbum Dei O tenebras ingentes O say the centuriasts credulous blockish people O iuggling contrary to the woord of God! O owgly darknes Vide Bezam volum 3. p. 146. l. 61. Danaeum to 1. resp 785. to 2. 1421. Cal. in pref Instit Math. 12. S. Aug. l. 10. de ciu c. 18. S. Ambros. in Ser. de SS Geruas Prothas S. Hier. con vivigila S. Victor l. 2 de persec VVandal Ioan. 14. Mat. 10. Mar. 6. Mar. 16. Psal vlt. Psal 14. v. 5. v. 1. c. So againe they and Caluin say that our miracles are ether fayned or fantastical or by witch-craft As much sayd the pharisees of Christs miracles the pagans of them of the Christians the Arians Eunomians Vigilantians against the Catholicks as S. Ambrose S. Hierom S. Victor c. recompt These two assurances we haue in defence of miracles to cownterpoise all that Sathan and his sucklings can obiect First Christs promises that his disciples should do the thinges he had done and greater then he had and that they should cure the sicke rayse the dead cleanse the leopers and cast out deuils Secondly that all cheefe Fathers are recompters of miracles and wryters of admirable liues of Saincts in euery age from Christs tymes mitating S. Lukes admirable and miraculous relation of the acts of the Apostles Which Dauid aduiseth saying Laudate Dominum in Sanctis eius praise God in his Saincts As also animating them to follow such deuotion because Qui timentes Dominum glorificat habitabit in tabernaculo requiescet in monte sancto Domini He that glorifyeth them that feare our Lord he shall dwell in his tabernacle and rest vpon his holy hill It is harder to name any of the Fathers who omitteth to treat of miracles then to specifie them who are reporters of them Not only the eares but the eyes of all Catholicks being full of certaintie in that point I desyre to answer M. Riders obiections in particular without dwelling in confirming light to be in the sunne or water in the sea Only let the inconstancie of heresie not be vnknowen also in this point For Caluin some tyme sayth that the Apostles Miracula doctrinae sigilla rectè vocant Do tearme rightly miracles the seales of Doctrin in Hebr. 2.4 2. Cor. 11.12 and others Fidem scripturam stabiliri fatentur do confesse that they establish Fayth and Scriptures Martyr in locis 38.41.489 Kimedon de verbo Dei 225. Yf it be so verily protestants haue great cause to distrust their doctrin as being vnsealed and vnestablished For miracles they vterly are knowen to want besyd the former wherof they should litle glorifie Rider Part. 2. decreti aurei auns 1. Q 1 page 119. Teneamus fratres 146. It is straunge to see the difference of the old Church of Rome and this last giddiepated Church of Rome The last Church of Rome thinketh that Church to be no true Church vnlesse she worke miracles but I pray you heare olde Romes censure of new Romes opinion Praeter vnitatem qui facit miracula (*) Glossa ibid nihil ad vitam aeternam nihil est in vnitate fuit populus Israel non faciebat miracula praeter vnitatem erant magi Pharaonis faciebant similia Moysi He that worketh miracles without the vnitie of the Church doth nothing the Israelits were in the vnitie of the Church and did no miracles the Magicians of Pharao were out of the Church and yet did like things to Moyses Therefore true miracles such as Moises wrought may be done by such as are not members of the true Church and so consequentlie miracles by olde Romes confession prooue neither anie such wherein they are workt to be the true Church nor the workers true members of the same And then it followeth Petrus Apostolus c. Peter the apostle wrought miracles and so did Simon Magus manie things yet there were manie Christians that coulde not worke miracles as Peter did or as Simon did and not withstanding reioyced that their names were written in heauen Now for the Catholickes good let vs examine the faith of old Rome The old Church of Roome taught vs to be assured of our saluation in this life The new Church of Roome to doubt of our saluation in this life The children of Israell wrought no miracles yet the true Church Pharao his Inchaunters workt miracles yet were the false church And that manie of Christs flocke that neither workt miracles as Peter did yet they reioice for that they were assured that their names are written in the booke of life And thus much for your owne Pope against your owne miracles And doth not your owne Doctor Lyra tell you plainlie that similiter fit aliquando in ecclesia maxima deceptio populi in miraculis (b) fictis factis a sacerdotibus vel eis ad haerentibus propter lucrum temporale c. and so in like manner it commeth to passe (a) Vpon Dan. cap. 14. page 222. but Lira printed at Venice hath that sometimes in the Church the people are often most shamefullie cosoned with fained and false miracles deuised by the priests or their followers euen for a temporall gaine which shamefull shifts of cosoning and couetous priests Lira wisheth to be seuerelie punished by the chiefe Prelats and to expell it and them out of the Church And your owne (c) Alex de Hales part 4. quaest 53. member 4. Irrefragabilis Doctour for that is one of his titles recordeth more speciall iugling then this saying In sacramento apparet caro interdum humana procuratione interdum operatione diabolica In your very Sacrament of the
c. in this place Catho Priests Read Gregorie Nazianzen in his funerall sermon of father mother and sister and you shall finde miraculous demonstrations of the reall being of Christ. Rider 158. YOu still abuse the eares of the simple Gregorie hath no such matter as you speake of wrought by your charmed Hoste If you meane the spirituall reall being of Christ in your sacrament This Gregorie was dead 500. yeares before your corporall presence was knowne that is none of yours and if you meane of your corporall presence of Christ alasse Gregorie neuer knew it But Gentlemen you are to blame to vrge these fables to prooue a matter of faith you haue alleadged nothing that will weaken your cause more then this VVhether S. Gregorie Nazianzen beleeued the Spiritual Real and Corporal Presence Fitzsimon 158. MR. Rider in his text and Margent warranteth that this S. Gregorie who liued within the first 400. yeares after Christ was more ancient then our corporal Presence and dead before the knowledge therof 500. yeares So that by this accompt 900. after Christ our Corporal Presence was vnknowen Yea els where by saying that Innocent the third was first autheur therof three hondred yeares mare are added before it had any acquaintance in Gods Church All the tenore and purport of this booke consisting of proofs by Scriptures Concils Fathers Histories Sectarists them selues do confirme and conuict this to be the 208. grosse vntrueth The 208 vntruth And now S. Gregorie Nazianzen him selfe shall ratifie the same to the world to signifie that M. Rider hath in a desperation to be accompted euer faythfull cast his bridle raynes vpon his horses neck to licence him to runne into the wildernes of vntruethes D. Greg. Nazian orat de S. Pasch orat 1. in Iulian. and deprauations Absque confusione dubio comede Corpus sanguinem bibe fi saltem vitae desiderio teneris Neque sermonibus qui de carne habentur fidem deneges VVithout confusion and doubt sayth he eate his bodie and drinke his blood yf thou hast any desyer of lyfe and distrust not for the speeches which are of fleashe Behould carefully how we are aduised by S. Gregorie to eate his flesh and drinke his blood and not to be distrustfull that there is mention of fleashe wherby we might grudge Wherto after he addeth that we should not be letted for his passion as yf he would haue vs thinke that Christ is not receaued by vs in any passible or hurtfull maner to him selfe And that we should be constant firme and vnmoueable notwithstanding the speeches of Christs aduersaries To the same effect sayd Theophilact in cap. 26. Math quoniam infirmi sumus horremus crudas carnes comedere maximè hominis carnem ideo panis quidem apparet sed caro est Because we are weake and do grudge to eate raw fleash especialy mans fleash therfore bread in deede appeareth but it is fleash All this will M. Rider say to be nothing all to be impertinent and will rayle and stamp at it as most absurd But he will not I trow so steal away the senses of Readers but that they will perceaue his shifts now to be naked and nought els but ernest pangs of a desperat decaying doctrin The Pope in the meane tyme that is now could say no more for Christs Real and Corporal Presence then Nazianzen and Theophilact 159. But if you wil haue the world to beleeue your miracles Rider you must giue ouer these iugling trickes and shewe vs what sicke man by your Hoste you haue made sounde out of whom you haue cast diuels Acts. 28.5 what Serpents you haue touched as Paul did and yet were not stung which of you haue drunke drinke deadlie poisoned and were not killed which of you speake with new tonges that were neuer by time nor Tutors taught vnlesse you can doe these miracles Marke the Catholicks must esteeme you no better then iuglers And yet by your leaue if you could doe all these and more to vnlesse your doctrine be answerable to Christ his trueth Galath 1.9 the Apostle will account you accursed and we must not beleeue you VVhether in wysdome we should by M. Rider be prouoked to Miracles 159. S. Paul distinguishing the diuers gifts of the holy Ghost Fitzsimon teacheth that diuersly and not conioyntly they are among Christs disciples saying 1. Cor. 12. But to one is giuen the speeche of wysedome to another the spirit of knowledge according to the same Spirit to another fayth in the same Spirit to another the gift of healing in one Spirit to another the woorking of miracles or vertues to another Prophetie to another discretion of Spirits to another the Kinds of tongues c. This distribution among all faythfull sheweth that of euerie one the speeche of wysdome or knowledge or fayth or the gift of healing or miracles or prophecies or discretion of Spirits or diuersitie of tongs is not rigorously to be exacted Now to our M. Rider for prophecying I find in dede you Puritās would seeme to be expert by your supplication to his Maiestie to haue prophecying allowed in rural deanries as appeareth in the summe of the Conference set foorth by William Barlow anno 1605. pag. 78. But I would giue three halfe pence for euery ownce of good proffit any receaued by your Puritan prophecying vnles they esteeme prophan and vayne speeches proffiting to impietie to be good proffit contrary to S. Paul 2. Tim. 2 or that which he sayth in the next chapter following proffiting to the worse erring and dryuing into errour to be gaynfull proffitable And I pray you my good frend why should you demand these testimonies of our vocation vnlesse you be able to fynde them in your owne Do not thinke but I can shew a diuersitie in our woorking of miracles beyond your fraternitie Let me be instructed for my learning can you or any for your flock or heard in this case say what S. Augustin sayth in our behalfe S. Augustin Ser. de tempore in these woords Yf you say to any of vs sayth S. Augustin thou hast receaued the holy Ghost why speakest thou not all tongs He ought to answer I speake with all tongs because I am in the body of Christ in the Church which speaketh with all tongs The same answer serueth for all other sorts of miracles For in our Church M. Rider euerie one doth dayly behould the blind to receaue their sight the lame their limmes the sicke their healthe yea the dead their lyfe Yet not by euery one of our church but by seueral to whom God according to his good pleasure hath deuided such gifts Your miracles both for all and some are such as your Churche inuisible your Church such as your miracles false and ending in confusion Looke what end the miracles of the sonns of Scena are sayd to haue had in the Acts of the Apostles Acts.
cap. 19. v. 13.14.15.16 the very selfe same had your two pillers Luther and Caluin in their intended miracles I therfore conclude with you in your owne woords at which for their importance you say in the margent lyke a fawkener Marke Vnlesse you can do these miracles the Catholicks must accompt you no better then iuglers c. Catho Priests I trust this will suffice for auerring the consent of the Catholickes with the Fathers of the primitiue Church which is the first Article we were prouoked to prooue Rider 190. I Know you are vtterlie deceiued and I trust this wil suffice the godlie learned and in different Reader that you and your late Romish Catholicks quite dissent from Christs truth and old Romes religion and therfore remember from whence yee are fallen and returne to the auncient truth while God giues you time which God graunt c. FINIS How suteable the last woords of M. Rider are to them of ancient Hereticks 160. FIrst you affirme that we are vtterly deceaued Fitzsimon As hetherto we haue through the whole writings of vs both discouered that we were neuer stronger then when you assured we were weake neuer truer then when you protested we were false neuer more approued then when you sayd we were most disproued neuer more secure then when you informed we were in greatest danger so now we may be certainly perswaded that we are in the right the rather for your proof-lesse saying that we are vtterly deceaued Yf you had not bene such as M. Sabinus Chambers testifyeth before and after you would neuer haue brought your Oxford conclusion ergo falleris therfore you are deceaued without some premisses or proofs Euery woman or child might say as much when they had no thing els to aunswer But I leaue your iudicial style to euery ones consideration and compassion To your conclusion I will confront lyke woords of owld damned hereticks Come o yee fooles sayd they and miserable men Vincent Lir. in libello con prophan heres who are commonly called Catholicks learne the true fayth which hath bene hidd many ages heretofore but is now reuealed and shewed of late c. What had we bene yf we had consented to them what proofe or vertue is more in your woords then in theirs Therfor because we yeelding to them should haue bene hereticks and haue but allurements from you no better then theirs also because many seducers are gone abroad we will refrayne you both alyke and remayne vpon the Rock to witt sayth S. Augustin the Romain Church S. Aug. de vtilitate credendi cap. 17. against which the prowd gates of hell shall neuer preuayle Conclusion WHen Luther did behould his wrytings to haue conueyed him into a laberinth of perplexities some tyme by their being censured by all Christendome for heretical and therby burned and he made odious sometyme by binding him selfe to manifould denials and affirmations which in processe of tyme he perceaued to be erroneous then in shamefull greefe he burst into these woords Libenter vidissem omnia mea scripta interijsse Luth. in presat Germ. sup r Tomos suos c. inter alias causas vna est quod exemplum me terret Quoniam non video quid vtilitatis Ecclesia coeperit cum extra super Biblia sacra plurimi libri colligebantur I willingly would see all my writings perishe and among other causes one is because the example of all my brethren whose writings benifit nothing doth terrifie me For I do not behould what proffit the Church hath receaued when out and beyond the holy Bible very many bookes were collected Which his saying together with what followeth doth manifest that Sathan and pryde transferred him captiue to his destruction For sayth he tom 2. Ien. fol. 273. Nunquam maiores grauioresque tentationes habui quam ex meis concionibus Cogitabam enim ista tu solus incepisti Ista tentatione sâ—pe ad insernum vsque demersus sum I neuer had greater and more greuous tentations then by means of my sermons For I thought thou only hast begon all this By this tentation I haue bene often swallowed into hell O heauie and dismal remorse and torment of conscience the greatest butcher and mangler of a guiltie mynde how wast thou not able to reclaime that hart which thou wast able so to deuoure Other greuous lamentations before his death for his vnhappie wrytings are testifyed in the examination of the Creed num 7. The lyke remorse had Beza when he sayd Vellem omnia scripta euulgata abolita esse quae paci concordiae obstare Beza in colloq Monpelgart pag. 260. aut veritatem obscurare videntur I would all wrytings published which seeme to be against peace concord or trueth were abolished Alas Beza so would I from the bottom of my hart that thou hadst thy demand both in such intention and in such execution not as was but as I should haue bene Such to haue bene the mynd of Melancthon is testifyed by Wolfangus Agricola conc de matrimonio when he sayd Nullius se digiti iacturam refugere si istum reuocare laborem posset Sed nunc se nimis profundè causae immersum nullum regressum inuenire He would not refuse the losse of any fingar yf he could reuoke his writings But now being so deeply intangled he found no retraict These lamentable and vnfortunat successes and terrour of damnation in the ende vpon and after their giddie courses when so great pillers of the deformed I would say reformed crue do acknowledge how often thinke you in his mynde doth M. Rider couet that he had neuer putt penne to Paper Oecolampad ad Lantgra Hess anno 1529. Vide Seleccerum parte 1. comment in Psal fol. 215. Oecolampad cryed Vtinam Princeps illustrissime abscissa fuisset mihi haec dextera cum primo inciperem de negotio coenae Dominicae quicquam scribere I would most excellent Prince this right hand of myne were chopped off when first I began to wryte any thing of the treatise of the Lords supper Renew renew the same crye M. Rider who first as is euidently shewed by inconsideration In Aduertisment n. 9. n. 130. insinuated you you your selfe I meane in playne tearmes all the state and Lords of the Concil to be fooles hereticks c. Secondly you directed vs to autheurs most repugnant to your profession testifying it to be against the Catholick Church and assuring Numero 3.4.6.114.143 vs to be therof and by so testifying leauing you forlorne and abandoned of all excuse or shadow of your apostasie and impietie in being against our beleefe 3. You haue by necessarie inferrence implyed your owne profession to be wicked and damnable late base and counterfet Num. 16.25.34 4. You haue betrayed your profession Num. 30.31 by the testimonie of all the cheefe of the same to a iurie condemning you and them 5. You haue violated corrupted depraued
Num. 38.81.154 and falsifyed the sacred Scriptures them selues perspicuously to all mens eyes aboue all excusation or tergiuersation 6. You haue paragoned or compared the mysteries of Christs gospell with all Sacraments and sanctification therof to base beggerly ordonances of the ould law Num. 36.63.78 7. You haue disdayned the woords of Christs institution of his B. Sacrament and corrected them with a new institution of your owne Num. 68. 8. You haue denyed the whole merits of Christs lyfe and death Exam. n. 14. and imputed your Saluation to it which hapened after Christs death 9. You haue made Christs institution by your actiue and passiue commentarie Num. 76.77 to contradict it selfe and to be absurd and false 10. You haue made Prince and people great and small who euer did breake Images of Christ Num. 96. to be traytours against Christ 11. You haue testifyed your selfe manifouldly to be a Puritan that is a seditious resister Num. 99.122 by your owne priuat diuersitie of iudgment to Princes and Parlament ordonances of late reformation and deadly enemie of Protestantrie which hath bene established 12. You haue bound your selfe to beleeue Num. 35.108 123.124 125. and not to beleeue Christ realy yet not realy spiritualy yet not spiritualy Sacramentaly yet not Sacramentaly literaly yet not literaly c. in the B. Sacrament 13. You haue concourse and consociation with Iewes and Iewishnes in your selfe and your Patriarches Num. 115.119.160 as also with the most heynous hereticks and also disproued condemned all and euery one of the most famous Protestants Num. 122.123 and by them you as generaly are refuted which also is done against by your owne Confessours and Martyrs Num. 124. 14. You haue entred bond and obligation in print to auerre in vnitie and veritie of Doctrin all that euer might be blasphemed against God and Godlines 15. You haue most puritanicaly censured the acts of Parlament since the suppression to be heretical abhominable repugnant to Christs trueth to ancient Fathers and the practise of the primatiue Church Num. 130.131 16. You haue contrarie to your clayme it of first Protestantrie disauowed the General Concil of Nice from you to vs and haue allured the nobilitie of Vlster in Irland Num. 138. to imitat them who intended to kill their King rebelled against his constitutions Breefly what vntruethes denials interpretations sequels arguments contradictions impudencies and impieties you haue besyd all the former runne into they are not so obscurely or seldomly incideÌ„t but all that fauour your profession may thinke you were hyred or of your selfe intended to disgrace disable and condemne your and there cause Since you can not deny any silable of these imputations you may worthely crye the crye of Oecolampad Vtinam c. You may worthely shunne the light of the sunne and therby professe playnly simply that heresie hath no defense but in a lye and can but by lyes and darknes be protected and that coming to light it is suddenly disconfited Inuincible and infallible Spouse of Christ the Catholick Church I resigne and deuote my trauayles wrytings to thy sacred doome With thee I say and vnsay commend condemne all doctrin by me or others professed FINIS A TABLE OF THE MOST PRINCIPALL MATTERS CONTAINED IN THIS BOOKE VVhich the Reader if he please in many pointes may fitlie compare with the Englishe Table of the Protestant Doctors Confessors and Martyrs printed in Black Friars commonlie sould about the streetes and vsuallie hunge vp in sundrie houses VVherin he shall find the foresaid Doctors to be painted in far more truer colours ABBIES ABbies Thomas Muntzer and his fellow Phifer an Apostata Monke destroyed in one yeare 200. Abbies and Castles in Franconia alone pag. 217. A hundred Abbies built in France by one only Moncke of Benchor Abbie named Luanus Ep. ded parag 16. AGNVS DEIES Of the great reuerence exhibited by Charles the Great towardes an Agnus Dei sent vnto him by Leo the third pag. 378. Of the pietie and deuotion of the Emperor of Constantinople towardes another sent him by Vrbanus the fifth ibid. APOSTLES Apostles How Heretiques condemne the Church of the Apostles and how contemptiblie they speake of the Apostles them selues pag. 31. Beza affirmeth Antechrist to haue then begunne pag. 31. The Centurists Beza and Illiricus haue carefully calculated fifteene sinnes of S. Peters ibid. Caluin sayth of S. Paul that he was full of presumption temeritie and precipitation ibid. Quintinus that he was not a chosen but a broken vessel ibid. The Centurists that he was dissentious towardes Barnabas and an hipocrit towardes Iames and others ibid. Bullinger that S. Iohn sinned in Apostacie ibid. Quintinus calleth him a foolish youth pag. 31. Caluin calleth S. Mathew and abuser and distorter of diuers citations pag. 31. S. Marc an Apostata and disloyall Luther that S. Luke was to excessiue in commending good woorkes pag. 31. Caluin of all the Apostles that they were ouer superstitious and subiect to vice ibid. Pomeran that the Apostles wrote wickedlie pag. 138. Luther that they are no true Euangelists ibid. Caluin that they ought not to bable what they list ibid. VVilliam Cowbridge that nether the Apostles Euangelists nor Doctors of the Church haue reuealed how sinners might be trulie saued pag. 308. See more in the woord Creâ—de Caluin they wrest allegations Replie Pag. 49. Depart from the right meaning of them ibid. Shuffle abruptlie many sentences into their writinges ibid. Tearme improprelie ibid. Vse wooodes improprelie c. ibid. BAPTISME Baptisme PuritaÌ„s doe imitate the practise of the Iewes in imposing names vpon their children pag. 273. Certaine new fangled Puritan names noted by a late Protestant ibid. The Lord is neere More triall Reformations Discipline Ioy-againe Sufficient From-aboue Free-gift More fruit Dust. c. ibid. Haux Foxes Martyr denied Baptisme of children to be necessarie to saluation pag. 308. The Puritans Baptisme not to regenerate Replie pag. 66. Not to belong to Infants ibid. VVithout it saluation not to be doubted ibid. pag. 67. To be no more necessarie then Circumcision ibid. BELLS The Assembling of people to Church by ringing Bells to be Antechristian BELEEFE Protestants Abssemled sundrie times and in sundrie famous cities to ioyne in a Fraternall attonment about Religion confesse that there is no hope thereof to be expected but only the hastning the day of iudgment to shut vp all their variances pag. 159. That Sectarists did neuer yet compose any forme of Beleefe whereunto them selues would irreuocablie remayne bound pag. 133. The Arrians foure times in few monthes changed reuoked their Creede ibid. The same testified by suÌ„drie Sectarists them selues of their owne religion ibid. By Clebitius pag. 134. By Hosius ibid. By Osiander ibid. By English Puritans saying that the Church of England is Antechristian and Diabolicall and that none but betrayers of God doe defend it ibid. How 12. choice Protestants at Ratisbon ioyning
Scriptures neuer was nor will be in all the world ibid. Alberus Augustin might not blushe to be Luthers scholler pag. 15. Sclushleburg Elias and Iohn Baptist were but figures of Luther ibid. Luther of him selfe VVe dare be bould to say that Christ was first prea ched by vs. Ciriacus After Christ and S. Paule affirmeth Luther to haue the first place in heauen ibid. Fox calleth him a second Sunne most brightly shining pag. 171. Beza The principall instrument of Christianitie in Germanie pag. 297. Alberus A verie Paul ibid. Illiricus a second Elias and one sufficient alone to appease Gods wrat he c. ibid. Rider that Luther is more to be commended then all the Popes Cardinalls Priests and Iesuits in christendome Reply pag. 39. LVTHER What other Reformers affirme of Luther Sclushilburg calleth him a seducter a false Prophet a Crucifier and a murtherer of Ch i st c. pag. 16. Lindan saith Luther vttered his drunken Dreames for the pure and expresse woord of God ibid. Rider calleth Luther an hereticall Monke pag. 171. And lastly the Zuinglians against all Lutherans that they are posessed with the Spirit of lyes and are contumelious against the Sonne of God pag. 40. LVTHER Luthers Verdict of him selfe touching his filthie lecherous life and speciall familiaritie with the Diuell Luther confesseth to burne with the great fire of his vntamed flesh pag. 16. That it lieth no way in his power to be without a woman ibid. That the Diuell slept neerer and oftner by him then his Catherin pag. 16. That the Diuell fauoured h m much more then others ibid. His prayer to the Diuell Holie Sathan pray for vs we neuer offended thee O most clement Diuell ibid. That by the vehemencie of lust and loue of women he was almost become madde pag. 245 VVhosoeuer is importunated by Sathanicall thoughts for to repell them I consaile him to thinke vpon some young maide ibid. Luthers endeuoring to disposesse one of the Diuell pag. 365. MARIAGE Of Priests Mariage see pag. 328. Matrimonie vainly made a Sacrament and God thereby made a lyar Reply pag. 68. Diuers respects for the which Sectarists allowe the dissolution of Matrimonie 1. mistaking on another to haue bene Virgins 2. Any vnkind forsaking betwixt both parties 3. Any great frowardnes of ether 4. Dislike of parents towardes the mariage 5. If ether refuse or can not fulfill the acte of mariage 6. If the husband can not beget children pag. 344. MARTYRS Iohn Marbeck Antonie Person Robert Testwood and Henrie Fillmer made Martyrs by Fox being found a liue longe after pag 365. Fox confesseth him selfe deceiued touching sundrie of his Martyrs ibid. Foxes rayling to excuse him selfe against such as had informed him calling them carpers wranglers exclaimers deprauers whisperers raylers quarrell-pickers corner-creepers fault-finders spider-catchers c. pag. 365. MASSE Rider in condemning the Masse codemneth Kinge Dauid the Angells the Euangelists and Christ him selfe of Superstition Heresie and Idolatrie pag. 196. MEATES Of the forbidding of Meates pag. 328. Of Iohn Laney a Cutter mayntaining it to be vnlawfull to eate Puddinges or Hennes whose neckes were crackt ibid. MINISTERS Eaton the Preacher first pilliered in Cheaepside and after at Paules Crosse for lyinge with his owne daughter pag. 18. Menno saith that Ministers hunt only after the fauour of men honors pride reuenwes fair buildinges and loosenes of life ibid. Caluin saith that they are emplie bellies giuen vp to all idlenes and so that they may enioy their owne delights doe not regard whether heauen and earth be confounded together pag. 18. Againe Caluin our Preachers are of such filthie example of life that I wonder at the patience of the people that the women and children doe not loade them with myre and durt pag. 155. Zuinglius saith we can not denie but that the heate of the flesh hath made vs infamous to the Churches pag. 155. Luther saith that Lewis Hetzer defiled 24. maried women besides maydes ibid. Quintinus saith that they ney after women as stoned Horses after Mares ibid. Erasmus saith of another that he married three wiues together pag. 155. Heshusius was exiled from six seuerall cities for his sedition pag. 218. Philip Melancthon forsooke his booke to become a Baker pag. 23. Caluin saith Some are wonderfull cunning to snatch pag. 87. Some leaue them forlorne in nakednes to whom they promise mountaynes of gould ibid. Some what almes they receiue they spend it in whooring gaminge or other riott ibid. Some what they borrowe they consume lauishlie ibid. Item that in these crymes they haue often the assiof their wiues c. All this he None but of the basest will matche with Ministers pag. 105. Nothing more frequent in Ministers sermons thâ—n loue matters pag. 107. One cited in a sermon aboue 200. verses out of Ouids booke Of the art of loue ibid. The punishmont of God shewed vpon Iohn Amand as he was preaching in his Pulpâ—t pag. 286. The answere of a Minister who had killed his wife with Poison to haue the vse of other women pag. 345. Georg Dauid a Minister married to 14. wiues And hâ—w many by his example tooke 5. 6. 7. 8. wiues ibid. Knox the Apostle of Scotland abused his mother in law par 345. Knox returned out of England into Scotland leading with him three women sisters ibid. Knox committed a Rape vpon a younge gyrle ibid. MIRACLES Of diuers Miracles wrought by S. Patrick Ep. Ded. par 6. 7. 31. Of a voice which encouraged Dionisius of Alexandria to the reading of bookes of Controuersie pag. 163. How fire issued out of a place where the B. Sacrament was reserued pag. 318. Of a woman who not beleeuing that Christ transformed the bread into his bodie had at th t me of receiuing a peece of other bread in hir mouth transformed into a stone pag. 380. How Christ hath sundrie times appeared visiblie in the B. Sacrament in the likenes of a Childe pag. 371. How a Pigeon descended from heauen vpon Flauianus pag. 371. Of Satyrus S. Ambrose brother who was miraculouslie saued from drowning by meanes of the B. Sac. pag. 374. 375. Of VVedekind Duke of Saxonie an Infidell being present in the Church with Kinge Charelemain sawe eache of the Communicants receiue into his mouth a bewtifull younge Childe pag. 383. 390. How the holie Bishop Stanislaus raised vp one Peter deceased three yeares before to testifie the truth of a controuersie betwixt the Kinge and him Replye pag. 28. S. Optatus affirmeth how the Donatists gaue the B. Sac. to be eaten of Doggs and how the Doggs presently became madd runne vpon their Masters and slew them Replye pag. 60. Of a Taylor at VVorcester who affirmed that a Spider was more to be reuerenced then the B. Sac. And how at the same instant a most ouglie Spider descended from the roofe of the house and would haue entred into his mouth Replye pag. 60. MONKE A woorthie defence of S. Augustin both of the profession and verie
to be extuinguished together with the bodie ibid. RIDER Rider compared to a Painter pag. 70. Of the PisilliaÌ„s who armed themselues to a Conflict with the windes pag. 71. Rider compared to a preacher called seeke here seeke there pag. 261. Rider compared to some who being wounded in their bowells yet died laughing pag. 290. Riders woordes fâ—tlie agreeing with the woordes of the Heretique Dioscorus pag. 291. Rider compared for his lying to Stratocles pag. 292. Rider no State Protestant pag. 301. Rider fitly compared to Tarleton pag. 362. How Rider reprehended Minister Hicox for keeping a Trull and of the pretie quippes passed betwixt them vpon these woordes Base Counter Tenor. Master Sabinus Chambers testimonie of Rider Replye pag. 10. Rider vsed the verie expresse woordes of the ould Heretique Felix saying that he would be burnd and his Bookes if any thinge were written by him errenously Replye pag. 14. SACRAMENT How Heretiques disanull the vertu of Sacraments Zuinglius sayeth that it is the office of euerie Sacrament to signifie only pag. 10. Item he far preferreth the carnall and externall Sacraments of the Iewes in the ould Testament before the Sacraments of Christ in the new Testament pag. 177. Reformers affirme Sacraments nether fruitfull nor needefull if otherwise we could be mindfull of Christ. pag. 211. Others that about the woord it selfe many tragedies are risen which will not cease vntill the worlde doe last pag. 211. That it is a name proceeding from the meere follie of man ibid. Carolastadius vtterlie reiecteth it ibid. Alice Potkins Foxes Martyr denied all Sacraments saying there was no other Sacrament then Christ hanginge on the Crosse pag. 308. How wonderfully Caluin and other Sectarists extolle the mysterie of the B. Sacrament pag. 367. Diuers notable and woorthie places out of Tertullian Origen S. Cyrill S. Aug. and other verie ancient Fathers touching the wonderfull care to be vsed lest any of the B. Sacrament should fall to the ground Replye pag. 60. Obiections against the B. Sacrament answered VVhether the body of Christ may be eaten by dogges Cattes or other beastes pag. 58. Of the Sacraments in generall Sacraments not necessarie to saluation Replye pag. 68. Sacraments no meanes of grace ibid. SAINTE Of the degâ—ading of Saint Thomas of Canterburie by Henerie the 8. to be honored in Ireland for a Sainte pag. 164. Caluin plainly teacheth inuocation of Saintes pag. 195. SAYINGES The woordes of Menno giuing the Bastanado to one of his soldiers for his rayling pag. 203. Stratocles defence for his egregious lying pag. 292. The answere of Socrates to the harlot Castilla pag. 359. A notable saying of Varus Geminus to Augustus presuming vpon the vprightnes of his censure Replye pag. 6. The saying of Iulius Cesar when he had passed the riuer Rubicon ibid. pag. 13. The saying of a Gentleman to a Piper who alwayes songe one note ibid. pag. 23. The answere of Titus Tacitus to Motellut in defence of his silence Replye pag. 29. The saying of Diomedes concerning hautie minded persons pag. 30. A notable answere of S. Aug. to Faustus the Heretique affirming he had the truth pag. 49. The most memorable couragious speeche of S. Secunda to Iunius Donatus who caused hir sister Ruffina to be scourged in hir presence pag. 63. A notable saying of S. Basill of the falslie accused and false accuser pag. 96. The answere of the glorious Hormisda to the Kinge of Persia desierous to haue him renounce Christian religion pag. 100. The answere of the Emperor Frederick being demanded which of all his fauourits he most affected pag. 101. Isocrates saying that the woord of a Kinge is more to be trusted then the oathe of another pag. 103. The answere of S. Basill to the Emperor Valens being solicited to some vnlawfulnes pag. 114. SCOTS Ireland in times past the only knowen Scotland assured by two kindes of proofes Ep. Ded. par 26. 27. 28. 29. Neuer Kinge of Scots had any dominion peculiarly named Slotland in Britanie whilst the Pictes had Kinges ibid. par 35. The Scotts vtterly extirpated and abolished the name and ofspringe of the Pictes Ep. Ded. par 36. An vniuersall rule to discerne in ancient histories a Scot from an Irishe man ibid. par 37. SCRIPTVRE How the veritie of many Bookes Chapters Places of holie Scripture are called in doubt by late Reformers Luther that the three Euangelists be Apochriphall pag. 32. The Tower Disputation that S. Lukes gospell is doubtfull ibid. Rider corrupteth the 6. of S. Iohn by adding the woord Only pag. 46. Zuinglius saith that Paule ought not to arrogate so much to his Epistles as to thinke that all in them were true pag. 152. Buâ—er doubteth whether we be bound to beleeue absolutely euery thinge set downe by the Euangelists ibid. VVhitaker saith VVe passe not for the Raphaell of Tobie Replye pag. 51. It sauoureth I wott not of what superstition ibid. I litle care for the place of Ecclesiasticus nether will I beleeue free will though he affirme it an hundred times ibid. As for the Booke of Machabees I doe care lesse for it then for the others ibid. Iudas dreame of Onias I let passe as a dreame All this he Of particular places corrupted in the English Bible Replye pag. 54. SCRIPTVRE Of the prohibition of lay people to read the holie Scriptures in the vulgar tongue in S. Hierom and Tertullians times pag. 269. Item the reading of hereticall bookes prohibited by Beda pag. 270. Caluin saith that Sathan hath gained more by these new Interpretors then he did before by keeping the woord from the people pag. 270. Luther saith that if the world continue any longer it will be necessarie in this matter to receiue againe the decrees of Concils ibid. SINNE How Reformers make God the author of Sinne. Let a man take his neighbours wife or his goods ether by force or fraude because we can doe nothing vnlesse God will or approue pag. 154. If God were the author of Sinne what damnable conclusions would follow thereon Reply pag. 54. No Sinnes forgiuen but by beeing not imputed Replye pag. 67. No Sinnes in any one iustified to neede repentance or to depriue from grace ibid. SPIRITVAL RECEIVING Absurde doctrine contradiction of Protestants about their Spirituall receiuing pag. 10. The Protestants receiuing by faith proued to be ridiculous pag. 40. That spirituall thinges may be receiued corporallie and reallie manifestly proued by sundrie instances pag. 43. SVNDAY Puritans cause their seruants to goe to plough and carte on Christmas day Replye pag. 98. Only Sunday to be kept holie day according to the doctrin of Puritans Replye pag. 97. 98. SVPPER Of the vertu and substance of the Protestants Supper Proofes that Protestants nether haue Christ Corporallie nor Spirituallie nor Faithfullie nor Figuratiuelie nor Sacramentallie in their Supper pag. 37. 38. How Protestants agree together about this point Almaricus saith the bodie of Christ is not otherwise there then in any other bread pag. 48.
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
lesse friuolous them impertinent That wicked his that Opinion that by falsifications must be mantayned I thinke to be most true I would it had not only bene marginal but also textual as being more important and pertinent then any other parte of all this discourse Ephes. 4.25 For the which cause sayth the Apostle laying away lying speake yee trueth euery one with his neighbour But in this case I can not intreate you to omitt it S. Basil ep 10. vide ep 73. First because as S. Basil in a lyke case sayd mihi illud Diomedis subit dicere ne precâ—ris quoniam vir est improbus Nam procul duâ—to cum lenius tractantur animi elati solito insolentiores plerumque fieri solent To me the saying of Diomedes seemeth now to be sayd intreat him not because he is froward For hawtie mynds without dowbt by how much they are treated gently by so much for the most parte do they become more insolent For this M. Rider I can not intreate you to deale vprightly your disposition of it selfe being inexorable But the second cause is that lying is intrinsecal and inseparable to your profession Quasi apud lapsos prophanos extra ecclesiam positos de quorum pectoribus excesserit Spiritus sanctus esse aliud possit nisi mens praua S. Cypr. ep 69. fallax lingua odia venenata sacrilegia mendacia As yf sayd S. Cyprian with them fallen and prophane and placed owt of the Church from whose breasts the holy Ghost is departed anything els man befownd but a depraued mynde and deceitfull tong and venemouse hatreds and sacrilegiouse lyes But you may laye in our waye the late woords of S. Optatus That heynously attainting you at least lawfull proofes be not omitted I therfor saye that M. Edmond Buny confesseth our Church to be that from which you discend or are fallen which hath continued from the Apostles age to this present Luther also confesseth it in one of his last bookes Bunie in his treat to pacification tovvard the ende Omne bonum Christianum a papatu ad nos deuenisse All good of Christianitie to haue discended to them from papistrie To euery ones senses it is so euident Luth in lilâ—o in Anâ—baptiâ— that you are fallen from vs that I loath to declare it Then which reproach to be separated from vs (a) S. Aug. ep 42. l. 1. c. 5. de Symbolo ad Catech. tanquam sarmenta as chipps (b) â— Cyp. l. de vnitate ecclesiae tanquam ramos as branches (c) S. Opt. lib. 1. tanquam for as exuntes as departers foorth (d) Tertull. l. 4. con Marcion S. Vinc. c. 37. S. Iren. l. 3. c. 4. Isa 28.15 tanquam posteriores as later the holy Fathers S. Augustin S. Cyprian S. Optatus Tertullian S. Vincent Lirinensis S. Ireneus thowght none more vehement and ignominious against owld hereticks So theÌ„ it being proued that you are fallen from vs we are now to know that such wynd-shakes defend theÌ„selues as the prophet speaketh In making a lye their hope and protecting them selues by a lye Neque enim possunt laudare nos qui receduÌ„t aut expectare debemus vt placeamus illis qui nobis displicentes contra ecclesiam rebelles sollicitandis de ecclesia fratribus violenter insistunt For they that departe can not commend vs sayth S. Cyprian S. Cypr. ep 25. or should we expect that we should please them that displeasing vs as rebells against the Church doe violently imploy them selues in solliciting the brethren from the Church By which premisses is implyed that yf the cause be wicked that must be defended by lyes the cause of the lapsed of the departed or of the runnagats from Catholick religion must be wicked the cause of M. Rider being such apparently must be wicked the cause of one so often fownd in prodigious vntruthes must be wicked which may suffice for this point 10. Fourthly Rider That Images and praying to Saints were then neither taught by those Fathers nor receiued of the Catholicke Church Here Maister Fitzsymon according to his wonted manner saith That Images and Saints were worshipped but how fondly he endeuoreth to prooue his wrested opinion by misalledging Fathers and bringing in of fables I deferre to mention it hoping by your good perswasion he will mend it 10. Title VVhether it be true that I mis-aleadged Fathers and alleadged fables to confirme the vvorshipp of Images Fitzsimon 10. YOu haue M. Riders authoritie that I did both the one and the other but not without Riderian veritie that is to tell euer the contrary What I haue sayd of this mater in my first booke of the Masse will shew to euery one that Scriptures Fathers and Antiquities do iustifie and certifie the worship of Images Cap. 4. tit 5. beyond all occasion of my misalleadging Fathers and alleadging fables in confirmation of them But yf both new and owld Testament were produced to that effect yf all monuments of Doctors Fathers and Histories were it not easie to affirme without al proofe or probalitie contrarie to all certaintie and notwithstanding greatest remorse of fidelitie that all were but forged what idiot but might doe do as much to witt vpon his bare woorde to depestre him selfe thus of disproofs to denie more in one hower then all the learned in the world may proue in one age To that ende principaly that his omission be knowen to haue proceeded from a guiltie conscience and impossibilitie to aunswer my proofs to that effect I haue inserted the substance of them in the treatise of the Masse or els would here haue exhibited them For he that sought so seeliely to take howld on the testimonies of Beda Caluin c. where not withstanding as well occasion as apparence of all contradiction as is shewed most palpably wanted and yet followed them so eagerly what thinke you yf he would seeme wyse would he but glawnce at allegations yf they were in dede false and at relations that were without dout fabulouse But of his abusing the vnderstanding of readers by so palpable delusions so contentiously euery where maintayned besyd what is befor sayd some what may follow Yf it will please him or his consorts to be thankefull for a proffitable example therby to leaue these exorbitant forgeries by them vsed in liew of other aunswer I present this historie recorded by Cesarius and others toward their ameÌ„dment Caesar l. 3. c. 37. Ioan. Heroli ser 24. post Trinit Two marchants of Colen confessed to their ghostly father two fowle although ordinarie offenses lying and periurie in saying and swearing that among all others they alone had sound and cheape wares from places of greatest request from woorkmen of greatest fame from other perfections most esteemed in the meane tyme knowing that their wares in dede were inferior to them of their neighbours and had neuer bene from places woorkmen and other
commendations by them vawnted Their confessor according to his dutie instructed them of the heynousnes of those crymes so effectualy that they being sorrowfull for their former lyfe they promised to abstayne heedfully for the future tyme from all disordre and particularly that they would nether lye nor forsweare in bying and selling In the beginning they fownd them selues somewhat interested therby vntill God had fully proued the firmenes of their resolution But after in small processe of tyme their trade customers and welth increased so exceedingly that they came to incomparable wealth So yf our Reformers could refrayne from the same offenses in vtterance of their marchandise in wryting and deale playnly without inhawncing glozing or returning their wares without detracting and belying the prouision sufficience and substance of their neighbours store or beguiling thus their customers I assure you thowsands more would peruse their stuffe and their traffique would be much amended 11. The fift position was this Rider That the Masse which now the Church of Rome doeth vse was not then known in the Church Maister Fitzsymon knowing or else he is ignorant in Durandus Durantus Guido and the rest of the Masse founders that it is impossible to prooue the Masse to be either Apostolicall or Catholicke that in the first fiue hundred yeares it was not hatched vnder the warmth of the Popes wings for then he was scarce Bishop of Rome but that is was to his owne knowledge patched vp in many hundred yeares after those 500 by sundrie Popes and therefore Maister Fitzsymon very wisely passeth the matter ouer without one text of Scripture to prooue it for knowing in his conscience that the Masse neuer came within the letter of Christs will he will not affoord it the least warrant forth of Gods word And for the Fathers that he alleadgeth I am sorrie that a man that hath so fluent a tongue should haue so bad a minde to wrest the Fathers so speake that after their death which they neuer knew in all their life 11. Title VVhether the Masse novv vsed in the Church of Rome vvas knovven to the ancient Church M. Rider denyeth it to haue bene knowen Fitzimon befor Innoncent the thirds tyme. But in the two bookes precedent euen the innocents may iudge whether such be not for the follie therof an InnoceÌ„ts opinion and for the impudencie therof a sycophants protestation When that M. Rider had threatned befor as often appeareth so wonderfully the Masse that he would shew from first to all to be magick when he had promised to trauers it at the first occasion In 〈◊〉 caueat n. â—8 when he had taken vpon him as a litle after followeth that he had followed me closely in euery lyne woord sillable and leter then not only not to accomplish his threat not to imbrace this opportunite now offered not to produce one woord of all my proofes and to deny that I had alleadged any out of Scripture I know not what it is yf it be not to Ryde as fast as his titt can gallopp And that he may not ryde alone Luther hath sent this sentence as a foote boy to compagnie him Qui semel mentitur hic certissime ex Deo non est suspectus in omnibus habetur Luth. in Asser Teu ho. art 25. He that once lyeth he is not most certainly of God and in all things is to be to suspected As I sayd my treatise of the Masse will further totaly and seueraly for what parte soeuer therof you peruse it alone will discouer the forsayd ryding demonstrat not only M. Rider to be vntrue but that magna est vis veritatis quae contra omnium ingenia calliditatem solâ—rtiam contra fictas hominum insidias facile se per scipsam defendet Seneca in epist great is the power of trueth which by it selfe defendeth it selfe agaynst all witts craft industrie and treacherous ambushes of men Yf denials were disproofs yf the dissembling our arguments were the dissoluing of them yf hypocritical protestations be allowed for lawfull pleadings then our cause and case will loose their processe But yf trueth may haue due regarde and proofs their deserued credit and right but a lawfull iudgemeÌ„t then falshod as a disguised queene vpon a stage the Pagent being ended wil be discouered to haue bene but a cowntrefett then dissimulation wil be vnmasked then woords wil be valued according the lightnes of their weight As I sayd my â—wo bookes of the Masse compiled vpon the occasion of such denials dissembling and delusions are committed to the regard of their trueth the credit of their proofe and the iudgement of their equitie Let them be accepted but according to desert and they and I will câ—aue noe more nor others perhapp requyre greater satisfaction Rider 12. The last question was Of the Popes supremacie and whether the Pope of Rome hath vniuersall iurisdiction ouer all Princes and their Subiects in causes temporall and Ecclesiasticall VVith this Maister Fitzsimon dealeth as with all the rest and for the first part he saith that the Popes supremacie was acknowledged but tels you not within the first fiue hundred yeares and therefore is able to say nothing to that first part in question But impertinently misalleadgeth some Texts of Scripture spoken either touching Peters faith which he should hold not one word of his supremacie which hee neuer had And there hee would cunningly subborne the Fathers to prooue Peters pretended supremacie and the Popes vsurped supremacie but all in vaine for he takes them by the sound not by the sense as shall appeare Christ willing in sifting them if he dare shew them And for the second part of the position hee falls quite from the proofe of the Popes Iurisdiction to the largenesse of his possessioÌ„s which was neuer in questâ—on as Sicilia Sardinia c. here you see his weaknesse that cannot draw out of the Lords quiuer one shaft in defence of the Popes Supremacie 12. Title VVhether my proofs of the Popes supremacie speake of the first fiue hondred yeares 12. YOu haue sondrie euidences that M. Fitzimon Rider is nether lawfull Iudge nor witnes In this article it appeareth particulary in his denying it that Scriptures Fathers Protestants especialy the Centuriasts in great prolixitie do professe Yf there had bene no other proofs theÌ„ is in my first title to this Rescript what thinke you are not they alone a stumbling block to humble our Rider into the synke of confusion I will but quote the Centuriasts shewing from age to age the Popes of Rome to haue had and practised supremacie of the whole world Cent. 2. c. 7. col 139. col 770. 778. 779. 781. 782. c. 10. col 1262. and add to the forsayd proofs in my title a few more that euen those who are loath to conceaue M. Rider to be what he is conuicted may be as loath to dowbt of the mater that he contradicteth For euen by
Although their Doctrin to euery one is knowen to be vncertaine euen among them selues and they in coÌ„tinual discords yet they striue to inforce vs to renouÌ„ce our beleefe they propounding no other beleefe out of controuersie among them selues which we might safelye professe for euery part therof The Author I Esteeme it an especial fauor of Gods diuine bountie that although they bend all their power and industrie to depriue you of teachers and bookes yet that he supplieth by natural reason that you perceaue their doctrin to be wauering and consequently vnlawfull For S. Paul in assurance therof Apostolicalye aduiseth vs Hebr. 13.9 with variable and strange doctrins be not led away I haue before shewed their Doctrin to be vncertain in as much as the late Archbishop of Canturburie Suruey of the booke of common prayer pag. 160. in desperat maner exclamed Good lord when shall we know what to trust vnto The Puritans who among you rule at least in good will the rost in the end of their late suruey doe affirme That they nether will nor may consent to the religion commended in the booke of common prayer The huÌ„ble petitioÌ„ of 22. preachers in LondoÌ„ and the suburbs therof conioyned as ane abridgmeÌ„t to the forsayd suruey First because they can not make any reasonable sense of part of it Secondly because it containeth contradictions Thirdly because it containeth vntruethes Fowerthly because it auerreth doubtfull maters Fiftly because scriptures are disgraced in it Sixtly because manifest vntruethes as scripturs are taught therin Seuenthly because it inioyneth vnlawfull ceremonies Eightly because it containeth prayers implicating contradiction Nienthly because certain epistles gospells collects sauor of superstition Tenthly because it corruptly translateth scriptures I might add more Wheras therfor innumerable are the puritans in as much as a thousand preachers for euerie Minister among them must be such opposed them selues to the other protestants and all these doe contradict the protestant profession hitherto established you haue reason to admire and all the world to be astonished that you should be inforced to beleeue what so many of them selues thinke to be so impious Pag. 163. Nay I add somewhat more out of the forsayd suruey Seing say they some of the Bishopes themselues namely the Bishop of wincester professe they will not subscrib to euery thing contained in the booke of common prayers c. Then say I noe catholick hath any reason to subscrib thereto vntil at least they among them selues haue other coÌ„sent then with Edward to destroy what Henry had determined with Elizabeth to disproue Edwards beleefe and with his Maiestie now reigning to controwle the beleefe of Elizabeth For yf the scriptures by them published must after be amended as formerly corrupt and the communion booke as false be corrected they being de facto often amended and corrected as such I can not conceaue how all the frame builded vpon such fundation by good consequence must not also be false and corrupt As for their dissentions I neede discouer noe more then is alredie sayd in treating of the communion of Saincts What wil be the issue therof Luc. 11.14 Christ declareth saying Euery kingdome diuided against it selfe shal be made desolat I can not therfor blame them that they would rather be impudent some tymes in denying such diuision to be among them or in affirming it not to be for any material points then by professing it to coÌ„demne the impietie of their whole cause But it is coÌ„cealed only in wodcock maner the beck being hidd and all the rest discouered For it is not for capp or surplice bells or organs that now they stand but say they a litle befor because the forme of religion established is senseles implieth contradictions containeth vntruethes auerreth doubts commeÌ„deth false scriptures inioyneth vnlawfull ceremonies vseth incohereÌ„t prayers alloweth superstitious epistles gospells and collects and depraueth scriptures What can be mayne and important imputations and improbations yf these be not And all this they a firme euen of the booke of common prayer now explaned by his Maiesties authoritie Pag. 26. pag. 161. Which their detestation of the sayd booke is so abundant in their harts that by their mouthes yea and writings they impeach all bishops and other Ministers that iustifie the sayd booke to be Dumb doggs and idol sheapheards the shame and bane of the Church of God Pag. 166. and the 2. epist. of the 22. London preachers Pag. 159. c. By idol in this place vnderstanding the sayd booke of common prayer as by this their 198. quere or demand is insinuated whether reasonable and indifferent men may not thinke that Bishops make an idol of the booke of common prayer c. Before I perclose this point I can not but requyre of our puritaÌ„s how they are not ashamed that in their Millenarie petition to his Maiestie they professing them selues Puritan petitioÌ„ §. 1. The numbre of more then a thowsand greauing vnder a common burden they haue so shrunken in the trial as 1. Nouemb. 1605. there could be fownd but 277. to be as much as in question but 70. to be depriued of their liuings Suruey pag. 161. but 113. not suffered to preach and about 94. to be vnder admonition Are not these fitt compagnions to whom you should consociat your selues who in so short a tyme without all torments can command them selues to conformitie with that which they had befor so exorbitantly condemned of all defectuositie Rather imbrace the aduise of S. Paul saying Therfor my beloued brethren be stable and vnmoueable 1. Cor. 15.58 That now we be not Children wauering and caried abowt with euery wynd of doctrin Ephes 4.14 Afflicted Catholicks 5. To proceede with more dredfâ—ll ostentation nothing was omitted that might seeme conuenient to terrifie timorous mynds Many commissioners and not a few of them of the basest sorte were appointed Martial law and Martials with coÌ„pagnies of horsmen were ordained to scoure the contrie to make away preists and rogues It was death to trauail from place to place without passeports And by this course as euery martial might so many did for reuenge and malice putt diuers without all forme of processe to death Another lawles disordre was by searchings Doores cheasts cuppboords were broken and rifeled and howses ransaked lyke a fort wonne by conquest It was the sporte of searchers to behould the teares of howse howlders the trembling of all the familie and to heare the scrithchings of women and children Small boxes and casketts must haue bene searched for preists All that came into their netts was fish our iewels for being Agnus Deis our siluer bowls for being chalices out best attire for being church ornaments A third disordre was by fynes in seueral cowrts Some in one daye were compelled to feede the greedines of officers of fower diuers cowrts And our refusing the oath of alleageance as for it of the supremacie to satisfie the
my power manifested that it is the greatest fauor of Christ the prerogatiue of his Beniamins the title to sitt at his syde the liuerie of his fauorits and the narrow pathe through which hath entred in to heauen him selfe and all his saincts Are not these consolations to the most desolat and dastard mynde what calamitie soeuer it doth indure A second impulsion is the ardent zele in other maner of tribulation of our predecessors the primatiue Christians In respect of whom I may vse the woords of S. Paul Hebr. 12.3.4 Be not wearied fainting in your mynds For you haue not yet resisted vnto bloud Such was their feruor and forwardnes that each of them learned of the same B. Apostle to say Afflicted Catholicks 11. They haue lately as it seemeth fallen in dislyke with their oath of Supremacie for which soe much bloud was shed and so many Catholikes impouerished and imprisoned and now they haue made a new oath full of vehement and dredfull wordes as I do from my hart abhorre detest and abiure c. and that oath also is suddenly exchanged into a nother in dede of more temperat stile but we know not yf of different substance These oathes they vrge vs to sweare our loialtie and subiection being neuer violated and we intending neuer to violat them and hauing besyd occasion not to sweare any of their oathes considering that the very correction of them in so short space doth argue a condemnation of the former by the later and consequently of them that had sworne the former as also may shortly happen toward them that will sweare the later The Author IT is their maner vniuersaly to be euery day changeable as new aduantage appeareth or shew of inconuenience ariseth Of Eberus and Maior thus wryteth Gaspar Peucer sonne in law to Melancthon Vno momento mutati Contra Paul Creâ—iuÌ„ in Artic. Torgensibus anno 1574. repudiato eo quod pro verò certo habuerunt amplexi sunt contrarium In one moment variable that which now they held true and assured being reiected they imbraced the contrarie Of other Brethren Eberus informeth Religionem flectere fingere as refingere ad nutum vel cupiditates Dominorum vel caetuum Them to â—rest Eberus praef in CoÌ„ment Philippie in ep ad Cor. turne and returne their religion to the will and wantones of their lords and Congregations Domestical witneses are most desyrable and pertinent such as in this point D. Doue can not be denyed to be D. Doue persvvasion pag. 31. whose wordes to this effect are carefully to be considered When the Masse sayth he was first put downe K. Henry had his English lyturgie and that was iudged absolute without exception But when K. Edward came to the crowne that was condemned and another in the place which Peter Martyr and Bucer did approue as very consonant to Gods word When Q. Elizabeth began hir raigne the former was iudged to be full of imperfections and a new was deuised and allowed by consent of the clergie But about the midle of hir raigne we grew wearie of that booke and great meanes haue bene wrowght to abandon that and establish another which although it was not obtained yet do we at the least at euery change of Prince change our booke of common prayers we be so wanton that we know not what we would haue This as much as D. Doue might in wysdome affirme and as litle as in truth and playne dealing might be affirmed I will auerre his testimonie but with one suffrage out of the late suruey of the booke of common prayer wherby the booke of Communion aforsayd now lastly in his Maiesties raigne yea after the conference at Hampton Ian. 14. 1603. corrected Suruey of the Booke of common prayer Pag. 159. 160. is demonstrated to be most deficient and faultie which confirmeth the speech of D. Doue befor alleadged in that suruey I say is sayd The late Archbishope of Canturburie as is credibly reported tooke such a griefe when the Communion Booke should be altered discouered by these or lyke wordes Good lord When shall we know what to trust vnto Desperat perplexitie of the protestants that he presently fell into his palsey was carried from the Court and died shortly after Let D. Doue call this mutabilitie Wantones in not knowing what they would haue let the Puritan Suruey impute it to desperat perplexitie in not yet knowing what they shall trust to how soeuer it be acknowledged it is too apparent in their bookes and oathes as impudencie it selfe can not denie it that in their whole profession noe stabilitie or stidfastnes can be obserued As for the oath of supremacie you haue well noted it to haue bene a bloudie and ruinous oath to Catholikes and should haue bene so still yf diuers of their owne profession had not as after shall appeare bene intangled within the compasse of denying it Manifould acts of Parlament making it high treason to denie the sayd supremacie euen to a woman Parlam An. 1. Eliz. c. 1. An. 5. Eliz. c. 1. An. 13. Eliz. c. 1. c. Holinshed An. 1. Eliz pag. 1802. 1569. c. Stous pag. 1192. c. manifould relations of their owne approued Chronicles and manifould inditments of Catholikes executed in most butcher lyke maner for such denial to the knowledge and memorie of millions yet liuing are so many disprouing Daniels to the impious Iudges that deny any Catholikes to haue bene executed or trubled for mater of conscience or otherwyse then for treasons But I omitt to vnfould more concerning this oath of supremacie it being now suppressed that I may more amply discusse the other oathes by you mentioned they being in prime First therfor you may vnderstand that his holines hath by two Breues vtterly condemned the sayd oathes Paul 5. 1. Octob. 1606. 1. Septemb. 1607. as being grieuously wrongfull to Gods honor opposit to the Catholike fayth and hurtfull to the saluation of our sowles Against two which Breues and a leter of Bellarmin to the same effect ther is published in London by publick authoritie an Apologie An. 1607. intituled Triplici nodo triplex cuneus which is to say a threefowld wedge to a threefowld knott in which the Apologist indeuoureth to iustifie the sayd oathes and to refute the Pope and Bellarmin This booke I receaued after hauing otherwyse answered this point of your leter not knowing whither this present answer may in tyme come to the remote printer so that such incertaintie and the haste therto annected and my other imployments will procure this discussion to want some perfection and exactnes which otherwyse the subiect and my goodwill would requyre Holinshed in Rich. 1. 2. pag. 476. pag. 1005. Secondly vnderstand that euery K. of England as in lyke maner all other Christian kings from about the tyme of S. Gregorie the great at his coronation doth sweare in particular to maintayne the Catholike fayth and to