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—
trueth but mistically significatiuelie improperly figuratiuely and by way of representation and that it is impossible otherwise to bee the bodie of Christ Yet when we speake of figures in the Sacrament you mocke vs. When we say the phrase is figuratiue therefore the sence must be spirituall You deride vs as mis-interpreters of Scriptures and Fathers But if your leisure and learning would affoord you but fauour to read with a holie deuotion the canonicall Scriptures the ancient doctors of Christs Primitiue Church that left vs these lessons for our learning you should see that we learne what they taught and doe what they said you follow not what they commanded because you knowe not what they haue recorded Fitzimon 59. As he goeth forward according to the Apostles saying Proficit in peius he increaseth in ill This same text is cited in the 46. number according to the expresse sense therof and title prefixed to this chapter to signifie our beleeuing Christs body bothe substantialy and also figuratiuely in the Sacrament Yf any learned man conferr this sayd text and as it is interpreted by M. Rider I request him not to spyte or spitt at his memorie but to pittie it For to haue thus construed it is a figure as bread and wyne are scene extra owtwardly he translateth as they are seene vnreceaued Secondly for what he should interprett but it is the veritie as the body and blood of Christ in trueth is beleeued inwardly he inserteth a parenthesis making the trueth to be of the veritie of the figure and not of the body of Christ I protest befor God and his Angels that greefe and shame of his misdemeanure do auert my mynde from being imployed to vnfould and refute him and procure me to ouerslipp much filthe deseruing to be sharply and in the most heynouse maner reproued But I pray you considre notwithstanding these faults apparent to all eyes in these woords of his in the text and margent This all the Iesuits priests in Christendom can not aunswer you can not deny this pope to be a protestant in this point confesse the trueth with vs and the owld Church of Rome He that tould you befor him selfe that S. Bernard liuing in the yeare 1190 was in the palpeblest tyme of grossest supersttion meaning therby papistrie here forgetting him selfe informeth that the decretals and popes therin alleaged collected by Gratian at the same tyme of S. Bernard by his saying most superstitiouse doe stand for protestantcy He that would not be tryed but by the Fathers of the first fiue hondred yeares professing the world soone after to haue apostated into papistrie is now come to clayme the decretals compyled after a thowsand yeares He that in clayming the same Fathers as appeareth in the 46. number the number precedent and in this present number is beyond all cōtrouersie vtterly foyled and forsaken of them and therfore iustly doth multiply the 44. and 45. vntrueth that the least be spoaken in the forsayd bowld assured and reiterated protestation The 44 45. vntruth Lactant. l. 5. c. 3. Anaxagoras is generaly reprehended by all men that contrary to sense and vnderstanding only to be singular he would cōfidetly shamlesly and contentiously affirme snow to be as black as inke Haue we not found an heyer to him who can face out black to be whyte that is reproofs to be approbations denials affirmations owld to be yong falshod to be trueth darknes to be light substance to be figurs preaching to be communion the owld testament to be as fruictfull as the new the primatiue Church and Fathers to haue bene late sectaries Catholick to be heretical c. I bequeath then as in my testament to ensuing posteritie that hereafter when men desyer to specifie any readers of such resolution as had Anaxagoras and his forsayd successour they bestow on them for a perpetual memorial of such ancestours not that they are impudent contentiouse frantick deprauers desperat falsifiers corrupters against all pregnant and palpable trueth but only without all iniurie that they ryde or are Ryders As for his annotations that the church calleth the outward elemēts according to their apparence a figure and that the body of Christ must be receaued into the soule vnlesse he doted he would not thinke any preiudice therby to our cause For we graunt both to be true but without being only a figure or foode of the only soule His opposing the glosse and text as contrarie they being euidently most cōcordant and the glosse only telling the text to be intended of Christs bodie not in extensiue maner but as it is a sacrifice also his addition that because it entreth the soule it can not not entre the body what stupiditie doth it not contayne 60. Rider Now briefly I will acquaint the Reader onely with the times when these Doctors liued and the places where they taught this doctrine and then wee shall see whether this your litterall exposition of Hoc est corpus meum be Catholicke or not Clemens Alexandrinus was diuinitie Reader in the famous cittie of Alexandria in Egypt In the yeare of our Lord. If you will read aduisedly these Fathers you shal see plainlie your owne errors 107 Origen was his scholler and succeeded Lectures in the same place 204 Tertullian Diuinitie Reader in Carthage in Affrick 206 Ambrose Bishop of Millaine in Italie 370 Hierome Diuinitie Reader in Stridona in Hungaria and sometime in Slauonia 387 Chrisostome Bishop of Constantinople in Gracia 406 Augustine Bishop of Hippo in Affricke 426 Venerable Beda a famous learned man in England 570 And thus you may see that neither Alexandria Carthage Milano Stridona Constantinople Hippo nor Rome which are famous Citties Nay which is more neither Egypt Italie Hungaria and Slauonia nor England which are famous kingdomes Nay which is most of all the three parts of the world Asia Affricke and Europe neuer heard or had such a litteral exposition of Hoc est corpus meum for at least eight hundred yeares after Christ and yet your Iesuits and priestes will haue their doctrine to be Catholicke Vincentius aduersus Hereticos That is truly catholicke saith he Quod semper vbique ab omnibus est creditum which cannot be vnlesse it were at all times and in all places and of all persons receiued for so your Vincentius defineth Catholicke doctrine And heere you see that for the three parts of the world and for many hundred yeares after Christ it was not knowne And therfore it is neither Apostolicall nor Catholicke Fitzimon 60. One that fayleth to be a physition might perchaunce not be an ignorant musition or not being a gardener might yet be a hors-corser So in degrees of learning he that can not wryte well might yet perhapp indyte wel he that is no rethorician might yet be a grammarian he that is no poet migt yet be a linguist he that is noe diuyne might yet be an antiquarist or chronicler But to
A veritate verbo Dei aberrant tanquam alieni à vera Dei Ecclesia iustissimè condemnantur vitantur velut Lupi a Christi ouilibus arcentur Do stray from trueth and the woord of God and as seperated from the Church of God are most iustly condemned eschued and as wolues from Christs sheepsowlds repulsed Behould I say how miserably it hath bene lyke a cock of hey in summer tyme tossed toyled and tormented changed fashioned reformed and deformed as yf it contended with courtiars of late tymes to be in as many new fashions as they I wil not vnfould any thing of the English communion books diuersitie A suruey of the pretended holy discipl LoÌ„d per IoaÌ„ woolfe Anno 1593. pag. 3. 13. 77. because puritans shall not be offended with me for intermedling in their charge Their milenarie suffrages against it their exceptions against 150. articles therof their saying that the gouernment of the Churche of England is Antichristian and Diabolical and that none but betrayers of God doe defended it is more then sufficient to be sayd to my purpose 2. Where as ther are three formes of Creed one from the tyme of the Apostles Another of the first general Concil of Nice which after for further explication added in the Concil of Constantinople beareth commonly the name of the Constantinopolitan Crede wherof godw lling I will treate in the explication of the Masse The third of S. Athanasius which to this day is readd in the Sonday office euâ—n among protestants although these three according to their ordre more or lesse haue bene in all ChristeÌ„dome hitherto irrefragable yet now the second displeaseth for the woord (a) Luther con Iac. Latom. homoousion and all founders therof are tearmed but a congregations of (b) Beza in epist theol 81. Sophisters Also the third for standing to much vpon and for the blessed Trinitie is mis-named for the creed of S. Athanasius the creed of (c) Georgio Nigro Stanislao Sarnicio Blandrata LismaÌ„niâ— c. apud Stanchar l 6. 7. in pref de mediatore Sathanasius Against the first of the Apostles diuers exceptions are made First by Caluin (d) Calu. apud Lindan pa op pag. 112. that he doubteth whether it should be of authoritie not being contayned in scripture Secondly by Brentius (e) BreÌ„t in sua catechesi inclining not so much to doubt therof as to be assured it should be distrusted Thirdly by Anabaptists denying it in general and particular To these may be reduced profane and impiouse Erasmus or rather all they to him affirming praef paraphrasis suae in Matth. Nescire se num symbolum illud ab Apostolis manauerit whether this forme of beleefe euer came from the Apostles O vnworthie and vnchristian distrust Worthely is it sayd vulgarly Erasmus innuit Luthers irruit Erasmus parit oua Lutherus excludit pullos Erasmus dubitat Lutherus abnegat But by that which followeth may best appeare that protestants are in great dislike toward it Lauath in hist sacramentali Amisfort in pura doctr euang Gallus in Thesib Sur. ad an 1557. Lauatherus a Zuinglian Amissortius and Gallus Lutherans and Surius a Catholick doe conformably recount how the Dieta of Ratisbon anno 1557. Septemb. 4. inioyned 12. choise protestants to establish a forme of beleefe not after at any tyme by any to be contradicted They mett and eftsoons deliberated without any conclusion Then three dayes farther consultation for better aduise were had and those also being expired seuen other dayes requested and graunted yet nothing was determined They were so farr from consenting to ether the Apostles beleefe or any other that seuen of them excommunicated the other fiue as being the only impediment of agreement yet nether could these seuen ether then or euer since deliuer any forme of beleefe to which they or others would stande or abide irreuocably 3. As S. Augustin sayth they that beleeue of scripture what they list S. August con Faust. l. 16. c. 3. and what they list not do not beleeue they beleeue not the scripturs but them selues So is it in the beleeuers of the creed Therfor he that offendeth in one is made guiltie of all Or as S. Chrysostom sayth S. Chrysost in epistolaÌ„ ad Galat. S. Ambros. ad Demetriadem virginem Symbol S. Athanaesij vers quam nisi quisque integrè c. Ephes. 4.5 Hebr. 11.6 he corrupteth the whole doctrin who ouerthroweth the least particle therof Or as S. Ambrose sayth He is reiected from the numbre of the faythfull and lott of the holy which in any one point dissenteth from the Catholick veritie So that yf protestantcy be found opposit to any one article although it professe the residue yet may it not be sayd auaylable or a true beleefe Nether can ther be other then one faythe as ther can be but one only God And without this true and only faythe it is impossible to please God how honestly soeuer misbeleeuers liue in the world Wherfor all sectaries must be repugnant to this true and only faythe and farr from saluation who haue no other euidence of their faythe th' one aboue th' other but bare challenges of scripture common to all late and ancient hereticks In particular let them assure them selues that the true faythe hathe publickly preuayled bothe for continuance and puritie against the gates of hell Math. 16.18 to witt against the power of Pagans and malice of hereticks such being Christs infallible assurance to the only fayth of his Church Next let them as carefully prouide that the fayth by them esteemed true be not lately reuealed for therby both is it knowen to haue bene preuayled against yf it were at any tyme extinguished and also we are admonished by Gods woord 1. Ioan. 2. Rom. 16. Galat. 1. that it remayne in vs and we in it which we had heard from the begynning and yf any preache otherwyse then we had alredy receaued to hould him accursed Wherof some what is disputed befor Thirdly let them noe lesse eschue Hebr. 13. that it be not mutable as being forwarned by S. Paul not to be misledd by variable and strange doctrins So that yf these obseruations tendred by the holy Ghost in sacred Scripture be opposit to their beliefe it is a manifest demonstration they should suspect and reiect it Rom. 10.17 2. Cor. 11.14 4. True faythe is by hearing the woord of God reuealed to vs by his holy Spirit whether in wryting or by tradition Wheras thetfor Sathan may transforme him selfe into an angel of light we are forwarned not to beleeue euery spirit but to depend vpon the faythe of Gods Church the piller of trueth 1. Ioâ— 4. 1. Tim. 3. gouerned by the holy Ghost which yf we do not obserue 14. Ioan. Mat. 18. Ex ipso Galu l. 4. Instit c. 1. n. 17. 22 4. we are no neerer saluation then Ethnicks and Publicans This is the faithe contained in the creed
materially without anie signification at all See now whither you are brought or rather whither haue you brought Gods people from trueth to false hood if hoc signifieth nothing where then is your transubstantiation For if in that word which should first worke in the change there bee no mention of bread how can that which is no way comprised in them be changed by them and so you speake against your selues Againe as you are rent in sundrie opinions touching hoc so also are you touching est for when you saw that est would not serue in his proper Euangelicall and Apostolicall signification then you gaue him a new exposition For Bonauenture seeing that est as Christ and Paul meant it would not fit their purpose VVhat est signifieth there is great variāce amōgst the Romish Prelats Est i. Fit Est est verbum anuntiatiuum non constitutium Est i. erit Iosephus Angles in loco praedicto pag. 115. then hee of purpose expounded it by Fit vt sit sensus panis fit corpus meum that it might be thus in sence The bread is made my bodie Yet Occham hee likes not Bonauentures Fit because hee thinkes it is too grosse and too false and therefore he will expound est by erit that it may carrie with it this sence this shall be my bodie but saith he it is a verie rash and brainsicke opinion and alleadgeth as brainsicke a reason as there you may see Yet Caietanus the Cardinall de Eucharistia cap. 7. pag. 104. col 2. C. D. denieth est to haue anie such signification vnlesse it be in metaphors and parables But least that I shuld be too offensiue vnto you I could deliuer so many seueral opinions of yours touching the praedicat corpus one saith it must bee meant of Christes bodie glorified no saith another that is false but it must be vnderstood of his bodie as it was before his passion And a third opinion obiects certaine doubts against both the former Magister Sententiarum lib. 4. dinstinct 12. page 60. deliuers foure seuerall opinions de fractione partibus Now Gentlemen I appeale to your consciences if they be not cauteriated whether you haue dealt well with the ignorant Catholickes of this land in perswading them that in all your doctrine there is consent without jarres antiquitie without innouation and vniuersalitie without limittation whereas there is nothing but jarres discords and dissentions in your consecration in your transubstantiation and in euery word almost nay perticle as hoc and est be so wrested by your construction that you haue brought both their proper significations to plaine destruction Is this exposition Catholicke what auncient father euer expounded it so let the Catholickes know or else they with vs will iudge neither you nor your doctrine Catholicke Will you follow a foolish Frier an ignorant Abbot a late vpstart Pope or Priest that writ and wrested within these foure hundred yeares and forsake Scriptures and the auncient Doctours of the Church Now let the indifferent minded Catholikes be iudges whether you or wee haue antiquitie consent and veritie on our sides And who differs from Scriptures and fathers from and amongst themselues not onelie in one point of religion but almost in euerie point particle of doctrine Thus much concerning your discords amongst your selues all against the auncien◠Apostolicall and Catholick truth 74. Spectatum admissi risum teneatis amici Fitzsimon being admitted to behowld this courser I would say discourser can yow good frends refrayne from smyling He telleth yow the third opinion is all one with the first and yet that it is the third and not all one but a seueral opinion This must needs make vp the 77. vntrueth The 77. vntruth Next that the fowerth fift and sixt opinions are all contrary to the former and yet that being different The 78. vntruth they are not different among thēselues but that they all agree This is the 78. Then he maketh a ragged argument yf nothing be conuerted by the first worde all our dealing is vndone Alas yf he would be capable he might thinke that this conuersion is done by Gods infinit vertue in an instant not by parts seueraly according to the woords Hoc est corpus meum as yf to euery woord a sondry part were correspondent but that to all the forme conioyntly all the conuersion is to be referred so that ther be conceaued a diuers substance present whiche was not befor not euery woord but the whole forme being pronownced Is not this a frantick kynde of cofuting to say only this is sayd I am suer it is false how absurd this is let young sophisters iudge I am suer they sound not of Diuinitie or learning is not this deepe diuinitie for a pope and no suche matter sayd but forged by him selfe his assurance childishe the absurditie only in his conceits the diuinitie and learning impugned so inexpugnable as nether in his brayne is ther any reason and by his mowth but Riderian blasts to contradict it Therfor to bring disputations of Doctors therby to testifie a disagreement betwixt them in their beleefe of the substance of transubstantiation they being only of the tyme therof is as wysely done especialy by one more frequent and seasoned with experience in law cowrts then learned colledges as yf he wowld assure that laweyers disagree in allowing the law because they plead seueraly for their Clyents of the construction or tyme of constitution or number of sillables of the law Or yf he wowld say that philosophers doubt whether ther be wynde rayne riuers because they diuersly imagin how when and whence they haue their original Remembre what was informed in the 65. numbre that it is impossible we can haue any dissentiōs among vs according to the saying of the Apostle Si quis autem videtur contentiosus esse 1. Cor. 11.16 nos talem consuetudinem non habemus neque Ecclesia Dei Yf any seeme contentiouse we haue noe suche custome nor the Churche of God Because a Christian wryter among vs must follow as Waldensis saythe Tho. Wald. l. 2. doctrinalis fidei cap. 21.23 the iudgement of the Churche vnder the payne of misbeleefe yf it be a point of faythe or vnder the payne of contumacie yf it be not And all Catholick students among vs doe read the disputations of Doctors vndecided by the Churche cum iudicandi libertate with libertie to censure according to S. Augustins woords S. Augustin cō Faustum lib. 11. c. 5. Et epist 48. ad Vincent and his instructiō toward himselfe and all others imbraceing whatsoeuer they fynde true and imputing it to the Catholick Churche and reiecting what they fynde false imputing it to deceaueable man This is a priuilege of Catholicks to be free from dissentions and neuer but to concurr in one Faythe Luther Zuinglius Cal. n. 19. examinis Not so the wicked not soe as appeareth in the 19. number of the precedent examination
and others to accompt their wrytings but meere philopatrial forgeries and to haue taken our defense generaly against them The rule then a forspoken is vniuersal that whersoeuer any Scot is mentioned befor the forsayd tyme S. Bernardus in v. S. Malachie Decretal de dolo contumacia cap. cum olim Caesarius lib. 12. c. 38. Fr. Malachias Mino rita de veneno peccatum cap. xi he could be noe other then an Irishman When many also long after be so called without other diuersitie the doubt of them to be vncertayne till after the tyme that Irland reiected that name For S. Bernard the ould edition of the Canon law Cesarius Malachias Minorita doe referr the name of Scotand to our Contry 400. yeares after the fatal ruine of the Picts 38. Therfor Albanian Scots doe lose their paynes and credit in repyning that all forsayd Scots weare belonging to Irland S. Bryde or Brigida wil be an Irish Virgin as long as the volumes and wrytings of all Martyrologes of Beda Marianus Sigebertus Isingrenas Capsgrauius S. Bernard Genebrard Baronius and of the histories of S. Patrick S. Ethkin S. Laurence and of hir selfe be vnburned or vnburied S. Columbanus wil be ane Irishman while the monumente of Ionas VValafridus all martyrologes the liues of S. Kilian of S. Rumuld Beda Sigebert Trithemius Vincent Antonin Vsuard Volateran Mermanius Molanus Bosius Baronius VVion Bernard yea Bale or Camden beare any reputation So will S. Fiacre yf Surius Clictouaeus Hareus Gazetus Molanus and ecclesiastical hymnes be of greater reputation then some out-cryed or Horned Hector Thomson or the like without all proofe or probabilitie auerring Bardical fictions Among which a forsayd hymnes it of S. Fiacre contayneth Lucernae nouae specula illustratur Ibernia illa misit Fiacrium Irlands high tower is bright with a new shyning light Clictouenâ— de hymnis Ecclesiasticis it sent Feach man of might And so in lyke maner of all others whether ould or late sacred â—r prophane freÌ„ds or foes domestical or forreiners general or parâ—icular wryters or rules be allowed the former rule is out of all controuersie that howsoeuer any Scots be graunted to haue in â—nnual incursions troubled Britanie in few numbers and vnder â—ubiection of Picts till the Picts weare razed out of being memorie inhabited Britanie yet that they transferred not the Kingdome of Scotland and name of Scots from Irland till and after the forsayd destruction of Picts Thus much without offending any 〈◊〉 for allthough ther be much against preiudicated suppositions yet the reuelation of trueth deserueth thankfull acception of euery one it being a singular benifit to depriue any of errours be declared to the honor of God glorie of his Saincts and confort of my Contrymen Catholicks 39. These premisses considered giue you your selues as now a lawfull impaneled well instructed Iurie your verdict of these wordes of M. Rider in his pretended frendly Caueat to your selues That fayth which can be proued to be taught in Christs tyme M. Rider in the 34. numbre of his Caueat and so reâ—eaued and continued in the primatiue Church for the first fiue hundred yeares after Christs ascension must needs be the true ancient Apostolical and Cathoâ—ick fayth And that other fayth that can not be so proued but base bastard and counterfet Censure I say and award my deere Contrymen whether the fayth of your ancieÌ„t MoÌ„cks Heremits Pilgrims vowed Virgins Prelats Preists or the puritan fayth be most ancient most receaued and continued in the primatiue Church Since that now you vnderstand S. Patrick your Apostle to haue bene a monck and his disciples no lesse and in their profession of confessed singular holines and learning Censure I say agayne whether his owne fayth be not by him selfe confessed to be base bastard and counterfeit not which erecteth Abbayes but subuerteth them not which inricheth ornaments of Gods seruice Churches but which turneth them into breches cushions curteins Not which imployeth plate and iuwels to the vse of Pixes and Chalices but which conuerteth these into swilling bowles Not which renteth cloisters and hospitals but which in riote and licentiousnes consumeth their reuenues l. 7. hist c. 12. 40. To this ende I haue carefully and curiously layd open your owne aÌ„tiquities that by your owne predecessors you might know your professions antiquitie and iudge your owne cause accordingly Sozomenus relateth a prudeÌ„t fact of Theodose Emperor who perceauing heresies plentifully to aryse he summoned their cheefe patrons They being assembled he demanded what thinke you my masters our first teachers of Christianitie did they hould the trueth or noe were they godly and honest or noe It was avnswered that they held the trueth and were godly Why then quoth he let vs examin your doctrin and theirs your liues and theirs and yf we fynd them conformable you shal be and your doctrin imbraced otherwyse you must be suppressed Therby they weare in dede suppressed You Contrymen Catholicks may demand the same of them and vs. Whom you fynde coÌ„formable to your first teachers them imbrace the others eschue and detest Galat. 1.9 1. Ioan. 2.24 41. Wheras therfor S. Paul aduiseth vs Yf any preach otherwyse then as we haue receaued to hould him accursed S. Ihon what we haue heard from the begyning to walke in the same because many seducers are gone into the world our first preachers and preaching being manifested vnto vs shal we for pelfe and trash of the world for honors for lyfe for death Luc. 9. 11. Mat. 11. Mar 8. Christ saying to vs that yf we be ashamed to confess him befor men that he also wil be ashamed to confess vs befor his heuenly father and angels be either trayned or terrifyed from our ancient professioÌ„ to profess this new as yet not fashioned and vnder the stampe all shapes that hitherto it hath shewed dislyking the forgers them selues and degusting the followers Twelue duble reasons to be constant Catholicks 42. First our ould profession that auerreth all scriptures from Christs tyme accompted Canonical for the profession that dismembreth whole volumes depraueth more reiecteth all that it dislyketh vpon priuat Scripturs and partial iudgment 2. It that imbraceth without exception all articles of the Apostles Crede for it which denyeth Christs discension The Crede of the Apostles the Catholick Church the communion of saincts the forgiuenes of synns 3. It which iustifyeth and obserueth all Apostolical traditions Traditions for it which abhorreth the very name of them 4. It which consenteth to expositions of scripture allowed by all ancient fathers Fathers and Doctors and primatiue Doctors for it which standeth only to selfe vnderstanding 5. It which remayneth in the doctrine of two hondred twelue coÌ„senting Councils Councils for it which neuer had Council or CoÌ„uenticle concordant 6. It which hath sanctifying Sacraments and operaâ—ing saluation for it which hath but simple signes Sacraments sanctifying friuolouse
one costeth nothing but a dash of a â—nn and trauaile of toung the other requyreth great charges â—reat toyle great aduenture and great tyme. But in particular 〈◊〉 the vvandring matter vvithout vvandring It is the seuenth grosse vntruth that the Pope hath dravven 37. The 7. and 8. vntruth Catholicks to idolatrie It is the 8. vvhich in euery part of the â—ormer diuagation is contayned Some merry compagnions inâ—ended to make you M. Rider ridiculous to the vvorld Euery â—eane howse in Millan and Naples might be a howse competent â—or the mayor of your VVigen Euery Citisen is armed at his â—hoise Euery weapon long at will and pointed sharply Euery such poesie no point might passe for good English but not for â—ny frenche Nether do they speake frenche in those contryes Haue not these men much mynde to discusse a controuersie of â—he real presence that make prefaces so far wyde from it and â—ange rouing to Antiphonaries to prelats liues to whoores to Popes supremacie to the plotts of the K. of Spaine the habiâ—ations and weapons in Naples and Millan His preface being â—t large considered let my preface which he concealed haue liâ—ence to appeare aunswering this challenging letter wherby our â—isputation began â—8 I couet only at this tyme to premonishe the Reader conâ—erning the inscription of this letter S. August to 4. con mendac c. 6. that as S. Augustine sayd of â—uld hereticks Although they beleeue not the Catholick fayth yet they â—o speake as they may be taken to be of our profession euen so our new Euphrateans Iudicum 12.6 they would fayne passe for good Israelits but they can not pronounce Schiboleth that is they can not counterfett the style of Catholick but that they are discouered A FRIENDLY CAVEAT TO IRELANDS CATOLICQVES CONCERNING THE DAVNGEROVS Dreame of Christs corporall presence in the Sacrament of the Lords Supper grounded vpon a letter sent from the Catholicques c. To the reuerend Fathers the holy Iesuits Seminaries and all other Priests that fauour the holy Romane religion within the kingdome of Ireland HVmbly praieth your Fatherly charities Rider F. W. and P. D. with many other professed Catholicques of the holie Romane religion that whereas of late they haue heard some Protestant Preachers confidently affirme and as it seemes vnto our shallow capacities plainly do prooue that these positions here vnder written cannot be proued by anie of you to be ether Apostolicall or Catholicque by canonical Scripture or the auncient Fathers of the Church which liued and writ within the compasse of the first fiue hundred yeares after Christs ascension which assertion of theirs hath bred in â—our suppliaÌ„ts great doubts touching the trueth of the same vnlesse your fatherly â—ccustomed charities be extended presently to satisfie our consciences in the same â—y the holy written word of God such Fathers of the Church as aforesaid which being so directly and plainely proued by you as aforesaid may be a speedie meanes to conuert many Protestants to our profession Otherwise if these points â—annot be so proued by you vpon whose learned resolution we greatly relie then â—ot onely we but many thousands more in this kingdome of Ireland can hold â—hese points to be neither Apostolicall or Catholicque And thus hauing shewed â—â—me of our doubts we desire your fatherly resolutions as you tender the credit â—f our religion the conuincing of the Protestants and the satisfying of our poore â—onsciences And thus crauing your spedie learned and fatherly answeres in writing at or before the first of Februarie next with a perfect quotation of both â—cripture and Fathers themselues not recited or repeated by others for our better â—â—struction and the aduersaries spedier stronger confutation we coÌ„mend your â—ersons and studies to Gods blessed direction and protection Positions That Transubstantiation or the corporall presence of Christs bodie and bloud in the Sacrament was neuer taught by the auncient fathers that euer writ in the first fiue hundred years after Christs ascention but a spirituall presence onely to the faithfull beleuers 2 That the Church of God had not their seruice in an vnknowne tongue but in suâ—â— language as euery perticuler Church vnderstood 3 Thirdly that Purgatorie and prayers for the dead were not then knowne in God Church 4 Fourthly that images praying to Saints were then neither taught by theâ— Fathers nor receiued of the Catholicque Church 5 Fiftly that the Masse which now the Church of Rome vseth was not then known to the Church 6 Sixtly that there ought not to bee one supreame Bishop ouer all the world and the Bishop to be the Pope of Rome and that the said Pope hath not vniuersall iurisdiction ouer all Princes and their subiects in all causes Temporall and Ecclesiasticall The Protestant Preachers affirme vnles you prooue the premisses by canonical Scripture they cannot be Apostolicall there fore bind not the conscience of anie And if they cannot bee proued by the said Fathers then they be neither auncienâ— nor Catholike And therefore to be reiected as mens inuentions Gatho Priests PRouoked to prooue either by Scriptures or Fathers which liued within the comâ—â—â—â— of fiue hundred yeares after Christs ascention that the Primitiue Church and Catholicques of this time are of consent touching these Articles 1 That Christ is really in the blessed Sacrament 2 That scriptures should not be perused by the vulgar 3 That praier for the dead and Purgatorie was beleeued 4 That images were worshipped and praiers made to Saints 5 That Masse was allowed 6 That the supremacie of the Pope was acknowledged Rider Maister W. N. GEntlemen the cause of this your prouokement was a quiet and milde conference vpon these positions with an honorable Gentleman and a speciall good friend of yours concerning religion wherein he confidently affirmed that the Iesuits ond Romane Priests of this kingdome were able to prooue by Scriptures and Fathers these Positions to be Apostolicall Catholicque And that the Church of Rome add the Romane Catholicques in Ireland now hold nothing touching the same but what the holy Scriptures and primitiue Fathers held within the first fiue hundred yeares after Christs ascention Now yf you in this conference for your part haue made such proofe by the holy canonicall Scriptures and such Doctors of the Church as aforesaid I haue promised to become a Romane Catholicque if you haue failed in your proofe which I am assured you haue done he likewise before worshipfull witnesses hath giuen his hand to renounce this your new doctrine of the church of Rome and become a professor of the gospel of Christ This was the occasion and maner of your prouokement which I hope the best minded will not mistake nor you misconter being onelie prouoked by your friend 1. Pet. 3.15 yea and faith if you refuse not Saint Peters counsell to be readie alwais to giue an answere to anie man that asketh you a reason of the hope that is in you The
thinke that he is Perseus on his wynged horse Pegasus traÌ„sforming alâ— his aduersaries into stones that they can not discerne these prooft to be no proofs Cal. in 7. mat et in 9. 12 16 18. Ia c. 6. mac v. 16.17.18 in c. 26. mat In c. 2. Luc. 16. In Ioan. 1. Castal in pref Bibl. ad Edw 6. D. Whitg a pag. 31. ad 51. Stow chron pag. 1022. 1189. 1283. 1551. Melan. in loc con An. 1539. Fol. 8. 10. An. 1545. fol. 53. An. 1558. loco de filio Sebast. Fran. apud Bezam ep 6. Cartwr in 2. replie pag. 191. Ioan. 10.31 but of stupiditie in them alleaging them To haâ—e the forsayd woords wel applyed in dede let them first procure that Caluinians leaue to doubt of the diuinitie of Christ. Let them be opposed to Castalio mistrusting the Messias to be yet come Let them be opposed to Atheists abounding euery where since reformation began Let them debarr that there be no successours to Francis Kett master of Art to George Paris and Ihon Lewes lately executed in England for denial of Christs diuinitie Let them confound Melancthon allowing but a parcel of diuinie nature to our Saluiour Let them coÌ„found Sebastiaâ— Franck accompting Christ no more God then Socrates or Trismegistus Let them confound Cartwright saying the Iewes had bene fooles to accompt him their liuing God whom they did behould a seely aend miserable man These things are written that such should beleeue Iesus is the Sonne of God and that beleeuing they might haue life in his name To proue any thing against vs there can not possibly be any wyse application of them Rider 34. For that faith which can bee prooued to bee taught in Christs tyme and so receiued and continued in the primitiue Church for the first fiue hundred yeares after Christs ascention must needs be the true auncient Apostolicall and Catholicque faith And that other faith that cannot be so proued is but base bastardly and counterfeit and I trust in Christ that the Reader easily shall perceiue before the ende of this small Treatise that this your opinion touching Christs carnall presence in the Sacrament and so in the rest of the other Positions was neuer taught by Christ nor once dreamed on by the auncient Fathers but inuented and deuised a thousand yeares after Christ by the late Church of Rome grounding their proofes onelie of an emptie sound of syllables without Apostolical or Catholicque sence enforcing both Scriptures and Fathers to speake what they and you pleased not what the holie Ghost and the Fathers purposed VVhether M. Rider hath condemned his Church to be base bastard and cownterfet Fitzimon All this appâ—areth in our 20. number or 30. number 34. YF any thing by him was vnaduisedly affirmed by this his verdict against his owne Church he hath especialy disconfited his profession For first therby he hath condemned Luther and Caluin and their adherents affirming them to haue bene first preachers of Christ and greatest doctours of trueth not only aboue the primatiue â—thers but aboue all that euer were or euer wil be whether they 〈◊〉 Apostles or noe Yf then the religion of the first fiue hundred â—â—res be only true and all other but base bastard and counterfet â—w can this new religion Haddon in the end of his epistle Bale cent 1. pag. 66. 72 cent 8. pag. 678. Epistle to the Confer betwixt Latimer and Ridley-Harborough in the last oration which Haddon professed to haue bene â—t thirtie yeares knowen of which all English late writters â—compt Latimer to be the Apostle and saying Luther to haue bene not â—ly the reformer of abuses but the very Father of trueth but therby 〈◊〉 condemned Nay how are not the two most glorifyed Foxian â—artyrs Ridley and Cranmer therby coÌ„demned saying they would â—oue all the doctrin sett foorth by K. Edward to be more pure then â—y other vsed in England a 1000. yeares befor Is it not therby â—oth professed vnknowen till that time as also not to be the doâ—rin of Christ For had it bene knowen and his promise true of â—e inuincibilitie therof 16. Matth. it could neuer haue had a 1000. â—ares interruption And what may be sayd of the Prince of Condees â—â—scription in his coyne of Golde Lud. XIII Dei gratia Francorum Rex â—imus Christianus Secondly all the disputations and monuments of all principall â—otestaÌ„ts professing the primatiue Fathers of the first secoÌ„d third â—nd fowerth hundred yeares repugnant to protestantcie as appeaâ—eth in the 30. nuÌ„ber by induction are therby coÌ„demned Awnswer to Sawnders Rock pag. 248. 278. Beza conf Geneu c. 7. 12. Et in c. 2. ad Thes. Thirdly â—ll the learnedest protestants condemning the Church of the Apoâ—les tyme and saying Antichrist to haue then begunne and condemning â—l and euery of the Apostles them selues Euangelists and their â—nmediat disciples all these I say are therby condemned For yf â—ese were fauorable to protestantcye Cent. 1. l. 2. c. 10. col 558. 559. 560. Cal. in 1. Cor. c. 4. v. 4. c. 7. v. 9. Rom. c. 9. v. â— Quintin apud ResciaÌ„ in pref nimistromachie Cent. 1. l. 2. c. 10. Vide Calu. loc cit Bullinger com in 19. 22. Apoc. Quintin loc cit Calu. apud Feuard pref in Ruth Beza de hist adultere Luth. tom 5. fol. 439 440. vitus Theod. pag. vlt. in nou test there had bene no occasion 〈◊〉 despise or disprayse them in such maner as to affirme such deâ—cts in S. Peter as by the Centuriasts who curiously and not only â—refully haue calculated 15. synnes of his by Beza by Illyricus are 〈◊〉 disparage him carefully and plentifully registred To affirme of 〈◊〉 Paul with Caluin that he was full of colde and heat of presumption teâ—eritie confusion and precipitation And with Quintinus that he was not a â—oseÌ„ vessel but a brokeÌ„ vessel with the CeÌ„turiasts that he was impatieÌ„t 〈◊〉 in desperation during his afflictioÌ„s in Asia dissentioÌ„s toward Barnabas hypoâ—tical toward Iames others To affirme of S. Ihon with Bullinger that â—his proÌ„ptnes to adore the angel he had synned in apostasie With Quintinus to â—arme him IuueneÌ„ stoliduluÌ„ a foolish youth With Caluin to distrust his 6. Cap. â—nd with Beza his 8. Cap. for vntrue To affirme of S. Iames that he was a â—ruerter of S. Pauls doctrin his epistle bastard couÌ„terfet wicked vnapostolical To affirme with Luther Luth. pref ad nou test in ep Petri tom 3. Wittemb Calu. in c. 2. Mat. v. 15. c. 4. v. 13. c. 8. v. 17. c. 21. v. 9. c. 27. v. 9. Idem Act. 15. v. 40. Tower disp 4. dayes Conference Calu. in c. 21. Act. v. 23. the three first Euangelists to be apochriphal To affirme in particular with Caluin that S. Mathew abused distorted and alleadged vnaptly diuers citations That S. Marke was an Apostat and disloial not to be excused To affirme with Luther that S. Luke was excessiue
contrariewyse they who defended by woorks and writings the same doctrin and profession of late Catholicks and therfor are by them honoured and inuoked as saincts should be fauourers and furtheres of Protestantcy and disprouers and enemies of Papistrie Can any sodring or hammering conioyne or cupple these vnsutable doctrins together Mat. 9.16 Mar. 2.22 Therfor M. Rider it can not be denyed but your new patch hath torne your owld cloake and your new wyne hath burst your owld vessels And to all iudgements not willfully peruers is reuealed that neuer cowld any professioÌ„ by the defenders be more betrayed then protestantcy by M. Rider challengeing to be a Catholick and appealing for trial to Vincent Lyrinensis most opposit therto impugning supremacie of the Pope appealing to S. Bernard so cheefe a maintayner therof and clayming to be of the first ancieÌ„t Church and haue it so repugnant to him leauing in the meane tyme his faith and profession discouered by this means to be base bastard and counterfet Yea leauing by occasion of his vnaduised assertioÌ„ open to all mens eyes that owld and new testament Apostles and doctors are disagreeing from protestantcie and that all papistical doctrin euen in particular was sustayned by them and altogether condemned by them Wherfor truly sayd S. Augustin Improbatie haereticorum facit eminere quid ecclesia tua sentiat quid habet sana doctrina Aug. l. 7. Confess c. 19. The impugning of hereticks doth make manifest what thy Church with continual conformitie and correspondence to it selfe houldeth and true doctrin teacheth 35. But first heere you wrong your selfe much your cause more Rider but the simple â—â—ple most of all in altering the state of the question for our controuersie is of 〈◊〉 manner of Christs presence in the Sacrament The Catholicque Priests subtilly alter the state of the question whether he be there corporallie 〈◊〉 â—pirituallie And you no doubt in your conscience knowing it impossible to â—â—oue your carnall presence alter the question verie deceitfully from the manâ—â— to the matter That Christ is really in the blessed SacrameÌ„t A thing neuer denied â—s nor euer in question betwixt Protestant and Papist for both you and we â—d Christs reall presence in the Sacrament but you carnallie and locallie we miâ—â—allie and spiritually you by Transubstantiation we in the commanded and â—full administration But here you forget your grounds of diuinitie rules of Logicke in making 〈◊〉 opposition betwixt spirituall receiuing and reall receiuing opposing them as â—â—â—traries whereas the opposition is not betwixt spirituall and reall but betwixt â—â—â—porall and spiritualll for spirituall receiuing by faith is reall receiuing and â—â—â—porall receiuing by the mouth is also reall receiuing So that the Scriptures and â—â—â—ers that here you alleadge bee altogither impertinent to prooue your carnall â—â—â—ence of Christ and his new conception of bread not of the blessed Virgin by â—â—â—fulll Priest not by the holy Ghost For Christ willing I will make it plaine â—o you that you haue shewed little diuinitie and concealed much learning in 〈◊〉 onely hudled vp a number of texts of Scriptures and Testimonies of Fathers 〈◊〉 of Eckius Common-places and otherlike Enchiridions and neuer read the â—â—â—ers themselues which at first was requested And thus trusting other mens â—â—orts and not your owne eyes you haue wrongd your self weakned your cause 〈◊〉 abused the simple For if you had diligently read and throughly weighed these â—â—iptures and Fathers you might haue seene and knowne that these confute your â—â—onious opinons and confirme them not But this you should haue here prooued for the Catholicques satisfaction in â—â—ich you haue altogither failed That after the Priest hath spoken ouer and to the â—â—ead and Wine Hoc est corpus meum and vsed powrefull words ouer it and them Rhem test 1. Cor. 11. Sect. 9. â—â—ich you call your consecratioÌ„ that presentlie the substances of Bread and Wine â—e gone not one crumme or drop remaining but wholly transubstantiated tranâ—â—â—tured and chaunged into the verie reall naturall Rhe. Test. math 26. Sect. 4. and substantiall bodie and â—â—oud of Christ which was borne of the Virgin Marie and nailed on the crosse â—â—d is now in heauen and yet in the Sacrament whole aliue and immortall and â—â—at this bodie of Christ must bee receiued with our corporall mouth and locally â—â—scend into our corporall stomackes Which bodie so made by the Priest is ofâ—â—ed by the Priest to God the father as a propitiatorie merciful and redeeming â—â—â—rifice by which the Priest applieth as hee saith the generall vertues of Christs â—â—ssion to euery perticuler mans necessitie either quicke or dead for matters temâ—â—rall or graces spirituall for whom and when he listeth and for what hee pleaseth â—ur carnall presence shall bee first handled The second point which is your proâ—atorie sacrifice shall bee handled in the title of the Masse This is your Romane 〈◊〉 learning which you should haue prooued but how your owne proofes being â—â—â—ly examined disprooue you let the learned iudge But now to your first proofe 〈◊〉 of the sixt of Iohn to prooue your opinion touching the first position 〈◊〉 6. â—ers 51. The bread which I will giue is my flesh c. Catholicque Priests 〈◊〉 6. â—ers 51. Vnlesse you eate the flesh of the Sonne of man and drinke his bloud you shal haue no life in you 〈◊〉 6. â—ers 55. My flesh is meat truly and my bloud is c. VVhether we haue changed the state of the Question or not And whether the real presence was euer denyed by Protestants whether Protestants doe not falsely clayme the tearme Spiritual And whether all the tearmes of their supper be not redeemed from them Fitzimon 35. COncerning the first demand I hauing conceaued according to Philosophie and reason that corporal and real were not different otherwyse then by only conceit I also supposed it was all one to affirme Christ to be realy present and corporaly according as is supposed by all other wryters of what profession soeuer they be This by M. Rider is called à wrong and deceit Next he saith The real presence was neuer denyed by protestants nor in controuersie betwixt Protestant and Papist What thinke you Gentlemen whether was the name of Catholicks by verdict of Vincentius disproofe of supremacie by verdict of the primatiue Fathers the forged consent of the ancient church fiue hundred yeares after Christ to Protestantcie or this resolut affirmation that the real presence was neuer denyed or in controuersie more full of shamelesnes and inconsideration I need not to lingre in making this 9. The 9. 10. vntrueth and 10. vntrueth euen to ProtestaÌ„ts them selues notoriouse yea and odiouse Fox Acts and Monuments pag. 1687 First Ihon Fox saith of one of his martyrs Ihon Lomas not to haue beleeued realitie because he fownd it not written And D. Perne Fox page 1257. sayd I deny not his presence but his real and corporal presence Shewing
corpus through it our Lords very body to enter into vs to dwell in our harts by faithe Suerly yf M. Rider may receaue his guest into his howse and hart to his meat and mynde as he often professeth so should he imagin that we may and should in like maner receaue Christ in the Sacrament What he saith of doggs and catts Christian shame would haue spared Can the sonne shyne vpon a donghill and neuer be defyled or the three children abyde in the fyer and neuer be burned or Gods diuinitie be in euery thing and euery wher D. Tho. 1. par q. 8. art 3. quo ad potentiam essentiam praesentiam not only by power but by substance and essence equaly in heauen and in earth yea and in hell and vnder waters not be blemished tormeÌ„ted or disgraced why then is it thought an absurditie that Christ true God and man being now immortal and impassible should be any where or in any person how vyle soeuer without al bleamish hurt or disgrace This Ethnical reproaching the heuenly mysteries posteritie will detest by the very testimonie Calu. in prefat Catecheseos Luth. ser Conuiual fol. 158. in pref tom 1. if not Baalamitical prophecie of Caluin saying Posteritatem tandem fraudas nouatorum sensuram antiquis vijs instituram Posteritie will discouer the frauds of Reformers and returne to the ould wayes when as Luther also fortould horum temporum curiositas saturata fuerit the curiositie of these tymes wil be satiated Which are two strange predictions of two Protoplasts of the fift apostolical gospell wherby al their enterprises are insinuated to be fraudulent innouations and desperat doctrines founded only on the curiositie of these tymes Rider Grosse absurdities follow the Priests positions 43. And if your litterall exposition were true then none could bee saued but such as eate your consecrated Christ made of bread then infants that die and communicate not should be damned Captiues that from their cradle liue vnder Tyrants and those that before Christ in Christes time and in the first thousand years after Christ before your new consecration was stamped are damned And contrariwise all that eate of your consecrated Hoste be saued bee they neuer so blasphemous to God traiterous to their Prince and iniurious to their brethren But that both these extreames that spring from your litterall exposition contrarie to Scriptures and fathers be false and horrible to Christian eares no godlie man may doubt vnlesse he will denie Christ and his word the auncient Fathers and the Primitiue church and you shall neuer giue the Catholiques that haue hanged their precious soules vpon your bare sayings due satisfaction in this without publike and penitent recantation of this You follow nether Scriptures nor Fathers If with the Fathers you would but obserue duelie the circumstances of the 5. and 6. of Iohn you might see it cannot be meant of the Sacrament and therefore you are deceiued in the Scriptures because the Sacrament was not then ordained Againe by the iudgement of Augustine the speech is figuratiue and therefore the sence spirituall And so Augustine stands with vs against you Olde Lyra saith that the sixth of Iohn Nihil directe pertinet c. speaketh not one word directly and pertinentlie of the Sacrament The Father saith nihil nothing directe directly yet you against Scriptures and Fathers will wrest these texts indirectlie and impertinentlie to speake of the Sacrament before it was a Sacrament If we should commit such palpable errours against Scriptures Fathers and common sence you would call vs common sots without learning or sence plaine murtherers and soule slayers from which sinne the Lord deliuer vs both Now I will aske your conscience this question how durst you cut off Christs words by the waste meant you plainly in that surely no for if you had recited the whole verse it had marred your market you onely set downe the middle of the sentence concealing the beginning of it and curtalling the end of it and so thinking that to serue your turne and blinde the eies of the simple But God willing I wille discouer the trueth which you seeke to couer and let the simple people see how farre and how long you haue deceiued and misledde them to the great perill of their soules with wresting the Scriptures and wronging the Fathers Christs whole sentence was this Verse 51. I am the liuing bread which came downe from â—eauen if any man eate of this bread he shall liue for euer and this you cut off Then followes your proofe The bread that I will giue is my flesh Iohn 6.50 then you curtall â—he rest which I will giue for the life of the world If you had dealt plainly and â—eliuered Christs words to Gods people without substraction as Christ deliuered â—hem vnto you then the people euen the simplest of them would not haue so â—ong beene deceaued by you For the former part of the verse and the later conâ—ealed by you expound Christs minde and bewray your errours Let me but reason with you out of the first part of the verse from the propertie of this bread heere spoken of by Christ First it is liuing bread and giues eternall â—ife to the receiuers yours doth not This came from heauen yours did not Who so eates of this cannot be damned but manie eate of yours and die eterâ—ally and therefore the very properties of this bread shew plainely that it cannot â—e meant of your singing-cakes as hath beene prooued before vnto you Because they haue no life in themselues and therefore can neither giue life nor preserue â—ife vnto others The later part of the verse concerneth Christs flesh which is this true bread And thus out of Christs words I prooue that the flesh of CHRIST spoken of in this place cannot bee the flesh of CHRIST which you would haue giuen in the Sacrament How and when M. Rider reiterateth strange Deductions Arguments and Reprehensions 43. DOe not meruayle at these deductions of M. Rider to be often applyed and replyed For in 20. Fitzimon monethes space they being collected he might eftsoons forgett what he had formerly ingrossed and so forgetting him selfe and what he had sayd befor he might insert the self same things often Or not fynding in so long studie any thing to his purpose but rather whersoeuer he turned his eyes and conuerted his mynde to be wholy against his cause and condemning him and it he thought good to make many messes of smal cheare and to furnish the table with one only prouision by art of cookerie diuersely prepared otherwyse it were hard that in one sheete of paper they should be so often inculcated Yet then I aunswer 〈◊〉 before in the 40. numbre that the saluioure of mankind IESVS Christ our Lord is our foode in the Sacrament Whosoeuer of discretion eateth him not or by contempt after denuntiation of his pleasure and merciful gift of him selfe shal neuer be saued Wheâ—
the Sacrament before consecration Therefore some late Popes the new Church of Rome with the colledge of Cardinals new created Iesuits Semynaries and all the Romane Priests now in Ireland be lyers deprauers of the trueth and deceiuers of the people The maior or first proposition is your owne doctrine for you teach that before Hoc est corpus meum be pronounced there is no consecration The assumption or later proposition is as cleere for you perswade the simple people to beleeue that these texts out of the sixth of Iohn prooue a carnall presence of Christ in the Sacrament a yeare before Hoc est corpus meum was by Christ pronounced or the Sacrament by Christ instituted Therefore the conclusion that you be lyers and deceiuers of the people is ineuitable Thus the Catholiques of this kingdome by the rules of your owne religion you haue deceiued in teaching Christes carnall presence in the Sacrament a yeare before either Sacrament or consecration in the Sacrament were instituted And this your leaden diuinitie without care or conscience you thrust vpon the simple people as sound doctrine But if there were no other errour or heresie held and taught by you but this one point it were sufficient to make all the Catholicks in this kingdome nay in Christendome to forsake your opinion considering your ignorance or malice presuming to iustifie that which holie Scriptures auncient Fathers Gods Church yea the perticuler Church of Rome with their Bishops Archbishops and Popes for a thousand yeares after Christs ascention neuer spake or heard of and therefore it is no olde faith taught by them but a new heresie invented by you But now to the rest of your proofe Of M. Riders Arguments and their sufficiencie And how the 6. chapter of S. Ihon doth belong to the B. Sacrament notwithstanding it was before the Consecration Fitzimon 47. AS paynters that by skill could not make difference betwixt a cat a horse and a dogg were wonte to tell by woords vnder their pictures this is a catt this is a horse and this is a dogg euen so M. Rider when he maketh an argument in his owne opinion substantialy yet least you should not so conceaue therof he addeth befor or behynde or in the margent this is an vnaunswerable argument Wherof you haue an instance befor the 38. numbre and in this place Yet I vndertake to aunswear this argument breefly and sufficiently and only by saying as befor in the 41. nuÌ„bre by consent of Catholicks and protestants that we teache Christs real presence in the Sacrament but after and not befor consecration yet that such gift was promised and specified for the future tyme according to the woords of Christ the bread which I will not that I doe giue c. in the 6. chapter of S. Ihon not that by such promise it was giuen at that tyme but after as the woords importe What parcell againe of this argument is now vnaunswared ether according to Catholicks or protestants Yea or according to M. Riders deduction saying that eating of Christ after the institution of the Sacrament is proued out of the 56. verse of the sixt of Ihon in such maner as it were damnable to doubt therof How is it thence proued vnlesse such verse and chapter belong to the eating of Christ Therfor by him selfe The 22. vntruth is made aunswerable this vnaunswerable argument and therby the 22. vntrueth acknowledged Luther tom sept defens verb. â—ene fol. 397. Against whom and his brethren in this opinion Luther whom they intitule Father of trueth thus discribeth the argumeÌ„ts which they call vnaunswerable Their greedines to defend their credit maketh them madd that whatsoeuer they take hould of though it be but a straw yet they imagin it to be a swoord or speare and that at euery stroake they kill thowsands Agayne They thinke to haue sayd passing well Luther ibidem fol. 394. 405. 381. 382. and much to the purpose although they touche not one argument And againe In their books there is noe pithe or substance but only friuolous cracking By whom could euer this be more verified then by my good frend M. Rider whose dealing in euery point being so seely and defectiue towards Gods woord Fathers Decretals and his owne brethren yet how he supposeth that riding lyke a second Perseus vpon Pegasus he hath transformed all his aduersaries into pillers by taking all power of aunswering from them O coÌ„fident Champion But let vs accompagnie him forwards obserue how litle his discourse amendeth Math. 26.26 Christ tooke bread did blesse it and brake it Catholique Priests and gaue it to his Disciples and said take and eate this is my bodie This is my bloud of the new Testament which shal bee shed for manie for remission of sinnes 48 GEntlemen this is your proofe out of Christs owne words Rider and this was deliuered by Christs owne mouth at the time of the institution of the Supper and the night before his blessed passion and either this must helpe you or else you are helplesse but Christ willing I will plainlie shew this your proofe to be your reproofe and I pray God for Christ his sake that the eies of your vnderstanding may be opened to see the truth and your hearts toucht to receiue and confesse the truth and renounce your errors and so cease to deceiue Gods people and the Queenes subiects least a worse thing come vnto you All the doubt and controuersie of this question betwixt vs dependes on this Text which you say must bee taken properlie and litterallie wee say Sacramentallie improperlie figuratiuelie and misticallie And our opinion God willing shall be proued by Scriptures auncient Fathers and Popes and the olde Church of Rome The third part of the Catholicks first proofe by Scriptures 48. THe Psillians a people in Afric neere the Garamants Fitzimon Sabel l. 4. c. 9. Herod l. 4. Goll l. 6. c. 11. being molested with Southern wynds to which their contry lay open in most simple maner armed them selues to a conflict with them Such would be my follye yf I would arme my writings to incountre a bagg-pype or sack of wynde only especialy it being not of the sweettest But let him conioyne any mater true or false and I will attend theron to auowche or auoyde it Rider 49. But this is straunge that men of your great learning as the Catholiques 〈◊〉 you to be wil deale so childishlie and weaklie in so weightie a matter Bee not offended that I say you handle this childishlie for in Schooles he that alleadgeth for the probation of a proposition the proposition it selfe for the probation of a text the text it selfe is counted childish and it is a childish point of Sophistrie and a falacie to be vsed among young schollers not to be practised among simple Catholiques The Catholiques demand of you how you prooue Christs carnal presence in the Sacrament and you bring in Hoc est
therefore figuratiue against your opinion You shall heare the Church of Rome deliuer her owne minde with her owne mouth which you cannot denie her wordes be these Ipsa immolatio carnis quae sacerdotis manibus fit Christi passio mors crucifixio dicitur non rei veritate sed significante misterio That offering of the flesh which is done by the hand of the Priest is called the passion death Dist. 2. de consecratione canon Hoc est pag 434 You cannot denâ—â— but this Popâ— was a Protestant and if this canon be Catholicke then is your carnall presence antichristian and crucifying of Christ but not in exactnesse of trueth but in misterie of that which was signified and the glosse there maketh most plaine against you Dicitur corpus Christi sed improprie vt sit sensus vocatur corpus Christi id est significat corpus Christi It is called the bodie of Christ but improperly that is figuratiuely that this be the sence it is called the bodie of Christ that is it signifieth the bodie of Christ Fitzimon 57. How M. Rider abused the decretals and how by them he receaued vtter destruction to his cause is demonstrated in the 46. number Yet now agayne he kicketh against the prick wel then doth the text and glosse say that the immolation of the preist is called improprely the passion and death of Christ Truly and so will all Catholicks say the same For who euer heard the masse of the preist to be proprely the cruental acte of the Iewes against Christ or called the cruental sacrifice on the Crosse This is as much against vs as when we graunt it to be true we loose no more therby then a candle doth in giuing light to another candle reseruing as much light in it selfe as if it had lighted none So although we affirme all that is now produced M. Riders sute is graunted and our light nothing deminished Rider 58. I will alleadge in this case other Popes and the faith of the Church of Rome in another age whereby the Reader may plainelie see that the auncient Popes and auncient Rome had the true succession in doctrine which we stand now on not that false succession of the place and a rotten worme-eaten chaire that you brag of De consecratione dist 2 Panis est in altare Glossa ibid. page 435. the glosse speaketh thus against your litteral sence of Hoc est corpus meum Hoc tamen est impossibile quod panis sit corpus Christi yet this is impossible that bread should be the body of Christ Not possible by their owne confession that bread should bee the bodie of Christ. Now gentle Reader see the wrong the late Popes and Priests offer to the Catholicks of this kingdome they would haue them imbrace that for faith which the old Church of Rome held for heresie that for possibilitie which she saith is impossible Why would you haue vs to beleeue that which you your selues say is impossible This all the Iesuits and Priests in Christendome cannot aunswere If you say these two Popes and the Church of Rome then taught the truth why doe you now dissent from the olde Romane faith If you saye the Popes and Church of Rome then erred you will be counted an hereticke and therefore in Gods feare confesse the trueth with vs and the olde Church of Rome and deceiue the Catholickes of this kingdome no more with this litteral sence of Hoc est corpus meum which you borrow from the late Popes and late Church of Rome and is a new error dissenting from the old Catholicke faith Fitzimon 58. Here is great want of integritie In the glosse alleaged is affirmed that the saying it is impossible that bread should be the body of Christ should be takeÌ„ according to a sound maner to witt during the being therof bread For the saying that of bread is made the body of Christ Ita vt post consecrationem non sit iam ibi panis sed verum corpus Christi So that after consecration bread is ther no longer but the true body of Christ is towld to be the sound maner and meaning intended in the very same text and glosse Whether then can he seeme to any men Catholicks or others which had the face and conscience to misreport this glosse and to informe the decretals thus distroying protestantcie to stand for protestantcie woorthy to be houlden a lawfull Preacher or a faithfull witnes or conscionable informer or as being a godly spiritual honest preacher when so many others his betters are in great extremitie to haue yearly aboue 1500. raziers or cowmbs of corne besyds other commodities in such a choise deanry I know not how many vntruethes besyd all other faultines any other would skore vp in these woords which I calculat but for the 43 vntrueth only The 43. vntruth Let others imagin what discontentment and tediousnes any religious mynde might conceaue to incountre so contrarious a spirit or such a spirit of contradiction against knowen trueth 59. And I will adde one other Popes Canon Rider Corpus Christi quod sumitur de Altari figura est dum panis vinum videntur extra Dist 2. can Corpus Christi pag. 438. col 4. You cannot denie this Pope to be a protestant in this point veritas autem dum corpus sanguis Christi in veritate interius creditur The bodie of Christ which is taken from the Altar is a figure so long as the bread and wine are seene vnreceiued but the truth of the figure is seene when the bodie and bloud are receiued trulie inwardly and by faith into the heart Now the glosse in that place expoundeth the text and saith Corpus Christi est sacrificium corporis Christi alias falsum est quod dicit The bodie of Christ in the text signifieth the sacrifice of the bodie of Christ otherwise it is false Out of which I note the Church of Rome cals the outward Elements Christs bodie that is a figure of his bodie being not receiued though consecrated Secondly that the bodie of Christ wherof the Sacrament must be a figure The Popes glosse against the Popes text must be receiued by faith into the soule not by the mouth into the stomacke Now the glosse saieth the text is false vnlesse c. But I leaue the iarre to be reconciled by you who be the Popes friends yet this I say And Gelasius another Pope more auncient then those against Eut. is of this opinion Maledicta glossa quae corrumpit textum These three Popes and the Church of Rome in those dayes it was before the birth of your Transubstantiation and your carnall presence jumpt with all the old Fathers and the Primitiue Church that liued the first sixe hundred yeares after Christ and say it is called the bodie of Christ the flesh of Christ the passion and death of Christ but not rei veritate not indeed and
contrary to the will of God Let him bouldly snathe by force or fraud his neighbours substance for he will take nothing vnles god will Zuingl tom 1. in actis disp Tigurinae fol. 628. and approue Witnes thirdly Zuinglius Deus obligauit astrinxit se caelum tribuere non est opus vt pro eo assequendo laboremus God hath bound him selfe to giue vs heauen we need not trauayle to attayne it Luther tom 1. in c. 8. Math. For the fruits insuing such doctrin witnes again Luther De euangelio sic loquuntur quasi sint angeli sed si opera spectes sunt mere diaboli Iterū Credunt sicut sues sicut sues moriuntur they speake so of the gospell Idem narrat in 1. Cor. 15. fol. 161. 162. Calu. de Scandalis pag. 118 127. 128. Ibidem as yf they weare angels but yf you regard their woorkes they are mere deuils Agayne they beleeue like hoggs and as hoggs they dye Witnes agayne Caluin Pastores ipsi inquam pastores qui suggestum conscendunt c. turpissima sunt vel nequitiae vel malorum aliorum exempla Et tales scilicet in contemptu se esse apud plebem aut etiam ludibrij causa digito monstrari conqueruntur Ego autem potius vulgi miror patientiam quòd non eos luto stercoribus mulicres pueri opperiunt Our preachers our very preachers I say who entre into the pulpit c. are ether of wickednes or other euils moer filthye examples And such for soothe repyne to be contemned by the people and to be poynted at in derision But I more admyre the patience of the people that women and children do not load them with myre and dyrt Witnes thirdly Zuinglius Zuingl tom 1. fol. 115. Aestum carnis in nobis feruere negare non possumus cùm huius opera nos coram ecclesijs infames reddiderint VVe can not denye the heat of the fleash to be ardent in vs wheras the workes therof haue made vs infamous to the Churches To discend from the three principal pillers of protestantcie witnes Lewes Hetzer by Luthers relation defyler of fower and twenty marryed women Luth. in Colloq mensal fol. 415. Calu. con Libertin pag. 654. Erasm epist ad Frēs infer Germ. 1. pag. 82. besyde mayds Witnes Quintinus by the same reporter neying after women as stood horses after mares Witnes an apostata frier who as Erasmus recordeth marryed three wyues together But of this pudle sufficient is found in our first 17. number and litle obscuritie is ther in the mater Considering againe that besyd this Romain Churche no other profession hath any stabilitie or cōstancie in their whole doctrin in their sacraments of their scripturs Witnes besyde what is sayd toward the beginning of this examination 7. number of most principal protestants repentance and doubtfulnes of their courses Luther by Zuinglius his declaration appealing Zuingl de Luthero tom 2. resp ad Luth. in prefat Ad eos duntaxat libros quos intra quatuor aut quinque annos conscripserat to thes only of his owne books which he had written fower or fiue yeares before and no others Witnes of Zuinglius against him selfe saying Zuingl to 2. com de vera salsa relig c. de Eucharistia fol. 202. Retractanius igitur hic quae illic diximus tali lege vt quae damus anno aetatis nostrae 42. propendeant eis quae 40. anno dederamus VVe do therfor recant here what we sayd there by this condition that what we deliuer the 42. yeare of our age take place of what was giuen in the 40. yeare Witnes Beza Beza in Colloq Mōpel pag. 150. 268. 388. Fateor me multa scripsisse quae velem à me scripta non esse Vtinam memoria omnium earum aboleretur communi consensu I confess to haue written many things which I wishe had not bene written I would to god the memorie of them all weare abolished Witnes lastly all their translations their confessions their communion books their whole writings althoughe they weare assured as befor that they had all by true reuelation neuer twyse appearing in one lyknes And truely it is ane important point to be considered that thes men of all others the very cheefe leaders to this dance of reformations could not dwell constantly in their entreprise wheras the simple sort who lightly imbraced their doctrin aduentured to abyd fyer and swoord rather then to forsake it being according the prouerb who so bould as blind bayard not only more resolut therin then their preachers of whom few or none but fledd but also as euery one was most simple weauer glouer cobler and principaly women so were they therto most forward Sr. Ihon ould Castle Cromwell the Duke of Northumberland and others of the wyser sorte made by Fox martyrs For Acts Mon. of thes his Martyrs yet according to their wysdome whē they could liue no lōger in the libertie of the gospell they cryed peccaui and recanted their licentiouse beleefe but as I sayd obstineat idiots and willfull women dyed in their infidelitie Seuenthly they impugne this article of beleefe who after reuolting from such Churche as aforsayd had no other refuge to maintayne them selues from blame of noueltie particularitie and lightnes but to appeale to an inuisible Churche remoued from all senses lyke a Platonical Idea separated from all knowledge not extant in any country not mentioned in any historie in which noe voyce of epistle or gospell hath bene heard no sacraments ministred no men or women knowen and all this because their consciences informed them the true visible knowen ancient and vniuersal Churche wherin Christian name the scripturs and sacraments were preserued stood with vs against them Against which ther Fanatical Melanc in loc com c. de Ecclesia an 1561. Cal. 4. Instit c. 2. n. 2. Oecol n. c. 2. Isa Illyric in 1 Matth. Bren. in c. 17. Luc. Luth. in c. 9. c. 52.53 Isa tom 4. Buillng in Apoc. conc 62. 87. and poëtical imagination of a Churche inuisible all learned protestāts ernestly wrote Melancthon tearming it a monstruouse speeche Caluin Oecolampad Illyricus Luther Brentius Lutherus Bullinger and all others refuting and rebuking it as a desperat opinion proceeding from profound infidelitie Consider for gods loue this heauie and vrgent extreamitie by the way They who distrusted Christ words of his true and substantial being in the sacrament and many other mysteries of religion because a natural body say they could not be but in a visible and particular place and god him selfe not to be of power to dispose otherwyse of suche natural body they I say as more powerfull then god Martyr defens con Gard. par 1. obiect 147. obiect 7. dispose of all former Christians notwithstanding their natural bodyes in a congregation inuisible and out of all naturalitie and natural circumscribed places because they could name no visible citie prouince or Kingdome professing
They haue their faythe so inspyred as they will iudge therby all angels and men and be iudged by none And euery one of them is in the right althowgh by their owne confessions they be all fownd in Fide sua miserabiliter rotari sine fine modoque variare confessiones suas in their faythe most miserably to be rowled Colloq Altemburg fol. 462. Centuriatores Centur 9. in prefatione and without end or measur to varie their professions Iam veram doctrinam probantes mox eandem damnantes iam appellantes heresim quod antea pro veritate inuicta praedicabant now approuing for sownd doctrin and suddenly condemning the same now calling it heresie whiche befor was preached for inuincible trueth Nether is there any so meanely a conceited artificer that dyneth or suppeth withowt discoursing on this discord of the holy Reformed crue Let therfor our disputations alone and salue your owne vnreconciliable vprors whiche hitherto all your Cowncils or Synods as is shewed in the 19. numb cowld not so muche as mitigat Take owt this beame owt of your owne eye leauing to accuse vs among whom discords are as impossible as concords among yow And it being irrefragably discouered in all other points of the mater in hand take now this decretal demonstration therof and ineuitable assurance to Protestants whiche your Father of trueth your Elias and besyd what is sayd in the 17. Fox Acts and Mon. pag. 404. edit an 1563. Luther in Confess breui to 2. Germ. fol. 357. number alter Phaebus clarissimè fulgens your second Sonn most brightly shyning deliuereth saying Carolostad wresteth miserably the pronowne this Zuinglius maketh leane the verbe is Oecolampad tormenteth this woord body others do butcher the whole text and some do crucifie but halfe therof c. So manifestly doth the deuil howld yow by the noses Let me therfor replye in M. Riders woords against him selfe Orthodox confess Tygur fol. 105. 106. 107. VVill yow follow a foolishe Fryer ane ignorant Abbot a late vpstart Pope of Saxonie as the Tygurins intuled Luther or Preist as Zuinglius Carolostad Oecolampad c. that writ and wreasted within thes sower hondred nay one hondred yeares and forsake Scripturs and the ancient Doctors of the Churche Now let the indifferent mynded Catholicks be iudges yea and Protestants also whether yow or we haue antiquitie consent and veritie on our syds And who differr from Scripturs and Fathers from and among them selues not only in one point of religion but also in euery point and particle of Doctrin Behowld how good frends M. Rider and I are become bothe agreeing vpon one tale meeting in the same forme of woords Whiche speach of his I accompt so fauorable on my syde as for it I will omitt to calculat any vntrueth in all this discourse how many soeuer whiche suer are aboue 20. haue bene offoorded least I showld seeme offended with any parcell of the residue wherwith so true so vndowbted and sincer declaration is annected for all men to know the protestants to follow Luther a foolish Fryer and as M. Rider sayth an heretical Moncke who vsurped the power of Pope and liued within one hondred yeares forsaking for his sake Scripture and Fathers and cleauing to a ragged rablement of dissentious teachers Is not this to condemne to hell it selfe his owne doctrin so assuredly knowen and confessed to be from Luther a Frier from ignorant and Apostat priests who writt within a hondred yeares and is so pugnant and repugnant so madd and mutable that by them selues it is not denyed saying Non sunt vtique parua certamina inter nos neque minutis rebus sed de sublimibus articulis christianae doctrinae de lege euangelio de iustificatione bonis operibus de Sacramentis ceremoniarum vs◠quae nullo pacto componi vel reticeri aut dissimulari possunt Sunt enim merae contradictiones quae concordiam non ferunt Nicolaus Gallus sup◠intendens Ratisbonae in thesibus ac hypothesibus Certainly they are not small cōtentions that are amōg vs nor of trifles but of the highest articles of christian religion of the law gospell of iustification good woorks of Sacraments vse of ceremonies which by no means can be appeased hidden or dissembled For they are playne contradictions whiche may not be accorded Is not this by open and playne confession without racking or torturing to haue theeues fall owt and true men to come by their goods to haue falshood vnhooded and trueth reuealed to haue disagreement conuicted and the kingdome therby knowen Sathanical 75. Now to conclude this matter I will shew plainlie by scriptures that hoc est corpus meum can haue no such sence as you teach Rider Hoc est corpus meum expounded by scripture which is that bread is not by this or anie other words transubstantiated or chaunged into Christs bodie and bloud but that bread remaineth after sanctification or as you say consecration and that the scriptures speaking of Christs bodie and of the bread speake distinctlie not confusedlie that is they doe diuide them not confound them giuing to either of them their seuerall nature and propertie yea after consecration And whereas we haue now heard too much of the jarres of your late Popes and writers voide of vnitie and veritie Now let vs heare the holie scriptures expound hoc est corpus meum plainlie and truelie by the Euangelists and Paul who knew best Christs meaning vpon whose exposition all Christians may and must onelie rest satisfied in spite of Pope and poperie 75. The first promise here made is that he will shew playnly by Scripturs that bread is not transubstantiated Fitzsimon but that after consecration it retayneth still his nature The second promise is that he will bring suche exposition from the euangelists and Paul that in spyte of Pope and poperie we may and must rest satisfyed therby Rider Dedit Math. 26.26 Datur Luc. 22.19 Fregit Luc. 21.19 Frāgitur 1. Cor. 11.24 Eis Marke 14.22 76. ANd first we will prooue it from the difference of the signe and the thing signified The scriptures whē they speak of bread they speak actiuely He gaue But when they speake of Christs naturall bodie they speake passiuelie Is giuen When they speake of bread they speake actiuelie He brake it But when they speake of Christs body they speake passiuelie VVhich is broken When they speake of bread they say To you But when they speake of Christs naturall bodie they say For you Pro vobis 1. Cor. 11.24 Dedit Marke 14.23 Effunditur Luc. 22.20 Eis Math. 26.27 Pro multis pro vobis Luc. 22. ac Math. 26.26 Lykewise when they speake of wine they speake actiuely He gaue But when they speake of Christ his bloud they speake passiuelie Is shed When they speake of the wine they say To them But when they speake of Christs bloud they speake For you or for
bloud be things inward the one sensible the other spiritual and intellectuall as much difference is betwixt them as there is betwixt outward and inward sensible and intellectuall so much difference there is betwixt the outward seales of Christs body and bloud his bodie and bloud And if the seales cannot be changed into the communion of Christs bodie bloud but remaine still in their seuerall natures and substances euerie one performing his seuerall distnct office much lesse can they be reallie and substantiallie changed into Christs bodie and bloud which are things more remote but most impossible And if you had added the next verse the Apostle had made it plaine in shewing you a double communion sealed in this Sacrament The first our communion with Christ and his benefits The second our communion amongst our selues 1. Soli. 2. Omni. 3. Sâ—per which both are proper onely to gods church to euery one of gods church and allwaies to gods Church Now let the learned iudge whether you or we misconster scripture wrest fathers deceaue Christs flocke and the Queenes subiects peruert the true meaning of this Text. And now to the next 102. Is not this a worthy proctor for protestancie Fitzsimon He bringeth an allegation of three Fathers and therupon he inferreth saying First he sayth Which he of the three can you conceaue by these woords His meaning is of S. Chrysostom But he hath no such mater but cleane contrary as appeareth in his affirming in the precedent number that vessells are sanctifyed and separated from prophane or common vses which sanctification is that we call blessing Secondly he telleth the text among other conforts offereth vs Christs body crucified and Christs blood shedd Which he will neuer be able to expounde but by saying as we say that it is giuen vs by the breaking of bread and the benediction of the chalice or wyne contayned in the chalice Of his talking of seales he hath nether writt nor scale for it toward this or any other sacrament of Christ in all the new testament For the communion betwixt him and his brethren I haue spoken in the examination of the creed To say that Chrysostom affirmeth benediction in this place to be referred to him that shed his bloud for vs that this text offereth Christs bodie and bloud with all his purchased merits that the bread and cupp vz. it in the cupp are not our communication with Christ c. these I say are beyond vntruethes and in propre name Riderian discourses S. Cyril sayth The mystical benediction maketh Christ corporaly to dwel in vs by communication of his fleash Li. 10. in Ioan. c. 13. Such coÌ„munication M. Rider not only vnderstandeth not but also denyeth May not then the wicked laugh at his follie and the godlypitie his ignorance The second Proofe by Councills and Fathers Catholicke Priests This councell consists of 318. Fathers Concilium Nicen cap 14. Anno 363. No rule or custome doth permitte thâ— they which haue not the authority to offer the sacrifice should giue it to then that offer the bodie of Christ. Rider 103. GEntelmen you are posessed with a threfold error which is the cause wheâ— you read the scriptures Councells fathers you misunderstand them Your first error is when you vnderstand that spoken of the outward Elements which a meant of the inward inuisible grace Your second error is when you referre that to the visible partes of the bodie which they intended to the inuisible powers of the minde and soule VVith these three Sephâ—ticall points you peruert all the fathâ— you bring for this purâ—ose deceaue the Catholickes Thirdlie your former two errors beget a third error which is your mistaking the state of our question And so wheras you should proue the maner of Christs presence in the Sacraments You offer to proue the matter but of that we haue spoken before Thus if you will reade the scripturs fathers and Councells with these 3. cautions or derections you shall easily see how farre thus longe you are gone from the truth and misled the Queenes subiects Now with Gods permission wee will proceed to the due examination of your proofe as it is alledged out of your owne Colen print Ex officina Iohannis Quintell Typographi Anno Domini 1561. which you cannot denie it is in the first Tome and the fourteenth Chapter and the two hundreth fiftie fiue page of the first edition and the Chapter beginneth thus Peruenit ad sanctum Concilium quod in locis quibusdâ—m ciuitatibus presbyteris Sacramenta Diaconi porrigant Then followes your fraction verie abruptlie in the midst of a sentence Hoc neque regula neque confuetudo c. The sacred Councell is aduertized that in certaine places and Citties the Deacons doe reach and giue the sacrameÌ„ts to the Priest al this you leaue out and then followes your weake warrant Noe rule or custome doth permite c. I praie you what one word of this prooues your Carnall presence Let me knowe it for my learning and the Catholickes better Instruction if you would gather out of this word Sacrifice then you are deceued for that Councell in another place calles it Sacrificium Eucharisticum a Sacrifice of praise thanksgiuing not propitiatorie And if out of these wordes The bodie of Christ the councell expounds their meaning in that which you omitte and purposely conceale when they call that Sacrifice and the bodie of Christ by the name of Sacraments giuen by the Deacons to the priests for the Deacons deliuered them after Consecration to priestes ad still were SacrameÌ„ta Sacraments not the bodie or bloud of Christ made of bread wine by the Priest for the Sacrament and Christs bodie differ as much as the lambe the Passouer circumcision the couenant the washing of new birth and regeneration for the one is the outward seal the other the inward grace and here is another error of yours of the second and third kinde in referring that to the mouth which is proper to our faith and still mistaking the matter for the manner The second proofe of Catholicks for the real presence By Councils and Fathers The first parte of the second proofe Of the Concil of Nice 103. I Craue remembrance be retayned Fitzsimon how Protestants accompted this first general Concil of the world contayning 318. most famous Fathers Beza epist thecl 81. but a congregation of Sophisters as before is declared in our examination of the Creed Cartwright so famous a Puritan as none of that crew but reuerence his remembraÌ„ce as may appeare in the Suruay of pretended discipline wherin one calleth him the most reuerent another made a sermon Cap. 29. pag. 379. and sang psalmes for his releasment another saith the gouernement by him set downe is commanded by God another thanked God to haue seene him another expected to trauaile 50. myles to see him by way of derision saith such concil to
are your oft promised citations of autheurs books chapters leaues lynes Will you neuer ryde otherwyse then lyke your selfe Could the Church of Rome called by S. Cyprian no very partial frend to the Popes supremacie S. Cyprian epist. ad Cornel. 45. epist. 55. Ecclesia matrix radix Ecclesiae Catholicae Cathedra Petri Ecclesia principalis the mother Church and roote of the Catholick Church the cheyre of Peter the principall Church Could Anaclet before S. Cyprian and both long before the Nicen concil Magdeburg centur 2. c. 7. col 139. Ibid. col 781. 782. attribut to the Romain Church primacie and excellencie of power ouer all Churches and the whole flock of Christ euen by testimonie of Protestants Could it sommon general Concils beare preheminencie in them confirme or desanull them could the Nicen Concil seeme to Beza Beza in trac triplicis Episcoporum generis ad Scotos circa annuÌ„ 1579. to make a way for the horrible papacie of Rome slyding on and vnderlay the seat of the harlot an ould marke of an heretick to speake thus of the Romain sea as appeareth in our first number that sitteth vpon seuen hills and yet possesse but the fouerth place in dignitie in the Nicen Concil Saye and wryte what you list M. Rider you neede no longer a visour your face is of proofe For gathering vntruths I may be thought forgetfull but in truth although I would fayne forgett them as I do often dissemble them yet I can not remoue them out of ether my mynde or eyes as long as I reade his booke so exorbitantly repleanished with them In the precedet number Regula in 6. Decretalium he attaynteth vs with a threefould errour wherof we being free for vnusquisque praesumitur esse bonus dones probetur malus euery one is to be accounted in the right vntill he be proued in the wrong Which is not done against vs that may well stande for the 96. The 96. vntruth vntruth Soone after he informeth as yf it were also proued that the B. Sacrament and Christs body do differr as much as outward seale and inwarde grace The 97. and 98. vntruth which maketh the 97. vntruth The 98. is in this number wherin he sayth the Concill calleth the B. Sacrament a mystical benediction no miraculous transubstantiation For it expresly affirmeth such Sacrament to be Carnem viuificatricem ipsius verbi propriam factam to be made a liuely fleashe and the very propre fleashe of the VVorde What is a miraculous transubstantiation yf this be not The 99. that the Scriptures and ancient Fathers The 99 vntruth and ould Church of Rome do specifie the receauing of the B. Sacrament to be only by the hands mouth and stomack of the sowle and not of the body The 100. that these two euidences are our owne disproofs The 100. vntruth The 101. that the Pope was not president in general concils The 101. vntruth ether by him selfe or his legate but other Bishops chosen by the Emperoure The 102. that the Popes legat The 102. vntruth had but the fouerth seat in the Nicen Concil The 103. that then the Pope of Rome was not Pope The 103. vntruth but only Archcbishop of which we are to dispute in the testimonye of S. Leo following not long after These strange exorbitant absurd treatises considered may not I worthely say Tom. 2. operum S. Athan fol. 262. as he in S. Athanasius Qui contentionis studio feruntur eorum insanum furorem nulla credo potest oratio cohibere sed vt mille quis eaue inuicta argumenta proferat veritatem quidem ille demonstrauerit at operarijs mendacij de ea minime persuaserit I beleeue noe eloquence can restrain there madde furie who are caried away by errour But although you alleadge a thowsand and those inuincible proofs you shall in deed demonstrat trueth but you will not reclayme the forgers of falshood Is not this verifyed in M. Rider What wonderfull exceptions supposeth he betwixt him and the cleere light striuing against him most forcible What arguments and proofs doth he struggle against and by what delusions and deceits One sayd truely Ioan. Maxen resp ep ad possess Quamuis verò semper inuicta manet veritas nunquam tamen aduersus eam se attollere desinit falsitas Although trueth alwayes remayneth vnuanquished â—et falshood neuer leaueth to assault it The flesh is fed by the bodie and bloud of Christ Catholick Priests Tertullian de resurrectione carnis floruit 200. that the soule might be sat in God 105 OVt of this thus you frame an argument as sometimes old Romane friend of yours did to maintaine your carnall presence Rider The soule is fed by that which the bodie eateth but the soule is fed by the flesh of Christ therefore the bodie eateth the flesh of Christ in the Sacrament I might as fitlie inuert this argument vpon you as a learned man of our side once inuerted it saying As the soule feeds vpon Christ so doth the bodie but the soule is fed by faith therefore the bodie is fed by faith which is verie absurd and improper yet as partinent and as proper as yours And heere you should remember the olde distinction of the fathers spoken of before The Sacrament is one thing and the matter of the sacrament is another thing Outwardlie the bodie eateth the Sacrament and inwardly the soule by faith feeds on the body of Christ As in Baptisme the flesh is washed by water as that old father saith in that place that the soule may be purged spirituallie so our bodies eate the outward Sacrament that the soule may be fed of God Againe it is not generallie true that whatsoeuer the bodie eateth the soule is fed by the same And if you would propound but particularlie this instance of eating onelie in the Sacrament then the argument proueth nothing standing vpon meere perticulers Moreouer the bodie and soule are fed by the same meat in the sacrament but not after the same manner For the bodie is nourished by the naturall properties of the Elements which they haue to nourish But the soule by the sacramentall and supernaturall power as they are signes and feales of heauenlie graces And we graunt that the soule is fed by the precious bodie bloud of Christ but not after a carnall maner as you say but spirituallie by faith Againe a mean Scholler in Gods booke may see this phrase is figuratiue and therefore the sence spirituall For how can a soule be fat in God will yee say it is a corporall fatnesse such as is proper to bodies I thinke yee will not I know you should not then this place is impertinentlie brought neither sauoring of sence nor suteable to that you alleadge it For if you would haue read the same Father in the same booke following page 47. printed at Paris 1580. he would haue told you so for saith he the
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
vntruth Witnes to the contrarie S. Gregorie in the same narration yea and M. Rider against him selfe that with hir repentant teares she bedewed not what he sayth she adored in heauen but what she had purloyned from the altar Which was not a figure only but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which succeeded all types and figures Vide Suarez disp 46. sec 4. in 3. p. q. 75. a. 1. of the ould law or if you would haue it to be a figure let it be also the thing figured according as is so often forshewed that bothe may consist together For by noe circumstances or woords of figures would S. Gregorie haue the body of Christ to be excluded admonishing vs without doubt and shame to eate the body and drinke the blood S. Greg. Nazian orat 2. de Paschas quae est 42. yf we haue any desyre of Saluation and for noe woords of fleash to refrayne our beleefe and not to be offended by them which are of Christs passion As yf he had sayd let not them hinder thee who tell it is a fowle fact to eate the fleash of Christ nor be not moued yf thou be sayd to teare or torment Christ as in his passion or yf thou dost not thinke that Christ is eaten by thee in any corruptible or passiue maner be not troubled for the residue Thus farr haue we bene conducted by occcasion of Kemnitius whom I only sayd to haue bene aduersarie to such as denye Christ to be adored in the B. Sacrament and for his perswasion therin to haue alleaged these forsayd Fathers Yf he had mis-alleaged them the fault had bene his But to thwart and impugne the contrary opinion they them selues can fynde sufficiently out of the Fathers without mis-allegation wheras to contradict our opinion they can not fynde a woord O immortal and omnipotent Lord the Saluioure Iesus Christ thy name and bountie be euermore extolled that of thy infinit clemencie toward my sinfull sowle it pleased thee to deliuer me from all heresie in general particularly against my adoring thee in the B. Sacrament Glorious adoration so apparent and reasonable as euen to Sectarists them selues being otherwyse wilfully blinde so shyneth as victoriously to ouercome their malice and lead of them Kemnitius Bucer Brentius Oecolampadius Peter Martyr Kemnitius in 2. parte exam s ss 13. c. 5. Bucer in Actis colloq Ratispon Brent in Apol. pro conf VVittemberg pericope 2. Oecolamp in lib. de verbis Domini Martyn in disp Oxenij dictata pag. 173. and many more Captiue that when they would as Sathans Balaamitical hyrelings curse thee God and trueth wresteth them by acknowledging such adoration necessarie to blesse thee and curse them that impugne thee Glorious solemnitie of Corpus Christi by which Christs deere chast and vnspotted Spowse the Catholick Church triumpheth ouer all their heresies who denye the real presence or who beleeue it yet not otherwyse then during the present vse therof or who mis-beleue the plenarie perfection therof in one only kynde or who exclaime and barke at the religious cost and deuout honor toward Christ in that sacred mysterie or who denye transubstantiation or who affirme any bread to remayne together with the B. body of Christ or by any other impietie do hould any error against the Catholick doctrin concerning Christs realitie and reuerence appertaining to this mysterie All which heresyes by that solemnitie adoration and conseruation of the heaueniy hoste without the vse of the chalice are discomfited trampled ouerthrowen Glorious and thrise glorious mysterie so cleere so true so generaly acknowledged so powerfull as can not be darkened but by sleight clouds presently vanishing by the perspicuous and manifest attestations of Gods woord as can not be falsifyed by any deceits deprauations or corruptions of giddy brayns as can not be but acknowledged by all sorts of hereticks how much soeuer giuen vp to a reprobate sense as that hell gates can not preuayle against thee but that thou dost amaze euery horse and stryke euery his Rider as the prophet fortould into follye Zachar. 12. Fox page 586. Acts and monuments The sixe Articles established by act of Parliament Anno 1540. at the planting of the Protestants faith Catho Priest Rider 1. That there is the reall presence of Christs naturall bodie and bloud in the Sacramēt vnder the formes of bread and wine 2. That the communion vnder both kinds is not necessarie 3. That Priests by the law of God may not marrie 4. That vowes of chastitie ought to be obserued 5. That Masses are agreable to Gods law and most fruitfull 6. That confession is necessarie The foresaid Parliament and euerie one saying publishing preaching teaching disputing or holding opinion against the first of these Articles is adiudged a manifest (a) was burnt loste his Lands and goods as in case of highe Treason hereticke and missbleeuers in the (b) They but loste life goods as in case of Felonie which was then a fauour rest rigorouslie punished 130. GEntlemen I expected that your proofes should haue ascended to the first fiue hundred yeares after Christs ascention and now they descend so low that there is small hope either of your recall or recouerie I might iustlie take exceptions against this your Parliament proofe because it is manie hundred yeares too young to prooue our matter in question yet in respect it is an Act done by all the Nobles and learned of the land and least the Catholickes should thinke it vnaunswerable I am content to admit it yet still keeping my ordinarie course in examination of the proofes by Scriptures Fathers and the auncient Bishops and Church of Rome 1. Article 1. The first Article is sufficientlie confuted in the premisses alreadie handled 2. Article 2. The second Article crosseth Christs blessed institution and therefore is abhominable And your Parliament saith it is not necessarie to saluation to minister or receiue in both kinds as Christ and his Apostles did Reuel 22.19 Dist 2. de cosec canō Cōperimus fol. 430. But you know there is a wofull curse pronounced by Gods spirit against such as adde or detract to or from Christs Testament And your owne Pope Gelasius laith flat sacriledge to their your charge for this your halfe communion contrarie to Christs institution saying Aut integra sacramenta percipeant aut ab integris arceantur quia diuisio vnius eiusdemque mysterij fine grandi sacrilegio non potest peruenire Either let them receiue the whole sacraments or else let them bee kept backe from the whole because the parting of one and the same misterie cannot be done without great sacriledge The beginning of your Canon calleth this halfe communion superstition and the later part calleth it sacriledge Yet saieth your parliament proofe the receiuing in both kinds is not necessarie to saluation Then I say if it be not necessarie why did Christ vse it if we should not practise it why
to haue bene the general practise of all Christians so to be contented with the B. Sacrament vnder the forme of bread as not to haue coueted the vse of it vnder the forme of wyne This appeareth by Serapion who being neere his departure Euseb l. 6. hist c. 36. and crauing the B. Communion the Priest as Eusebius sayth sent him only a part of the Eucharist without any consecrated blood Secondly by the vse of Christians in first tymes when they had litle commoditie of Priests or Churches they tooke home to their houses the B. Sacrament vnder the forme of bread without the other forme as appeareth by Tertullian Cyprian Hierom and Augustin In Suarez loc cit Thirdly by the vse of Pixes as I lately sayd proued and confessed from the Apostles tymes made for the conseruation of the B. Sacrament vnder the forme of bread Vide Durant lib. 1. c. 16. ther being no such for the forme of wyne Yet as I forwarned the vse of the chalice was indifferently allowed to lay people as partly appeareth by the request of Maria Aegiptiaca numb 115. according to the seueral commodities of places vntil by reason of danger as I fortould of sowring and shedding and of errours increasing the Church restrayned it from the lay people Also because the Preest doth offre a sacrifice in remembrance of the death Passion of our Saluioure Iesus Christ whose blood at that tyme of his passion was shedd and separated from his body he ought to consecrat and receaue vnder both formes for the better explicatiō of such effusion of Christs blood which is not needfull by the people rcceauing it rather as a Sacrament then Sacrifice This doctrin so godly and religious is impugned by hereticks as appeereth Brent in cōfess VVittemberg art de euchar Kemnitius in fine disputationis de vtraque specie only to thwart the Pope Brentius and Kemnitius accord to that part therof that Christ is wholy vnder ether of both formes Wherby I take no confirmation but to shew they haue no conformation in their being against vs. Also in K. Edwards tymes when Protestantrie was most free from the dreggs of Puritantrie the communion vnder both kynds or formes was not thought so absolutly requisit Statut. An. 1. Edward 6. cap. 1. Luth. ser de Eucharistia Vide conc Constant. sess 13. Rodolph Ab. de S. Communione but yf necessitie did otherwyse requyre it might sayth K. Edwards statute be allowed in one kinde Also Luther in his sobre mood could teache Satis esse populo alteram desiderare sumere speciem quantum ordinat dat Catholica Ecclesia To be sufficient to the people to desyre and receaue one kinde as much as the Catholick Church ordaineth and giueth To be breefe such to haue bene the receaued custome of Gods church these verses of Rodolph Abbot of S. Trudon 450. yeares past do confirme Hic ibi cautela fuit ne presbyter egris aut sanis tribuat laicis de sanguine Christi Nam fundi posset leuiter simplexque putaret Quod non sub specie sit Iesus totus vtraue Be it a Caueat that Preists to sicke or sownd Of laye folke giue not Christs most sacred blood For it might shed and seely thoughts would simply grownd In ether forme a lyke Christ not t' haue stood 3. Article 3 The third That priests by the law of God may not marrie Rider 131. 132. I May not here make anie stay onelie touch a point or two and so away This Article is contrarie to holie Scriptures auncient Fathers the practise of the primitiue Church and the Canons of the Popes In the old Testament the marriage of the Priests is recorded and commended Ierem. 1.1 Exod. 18. The holie Prophet Ieremie was the sonne of a priest Zippora was the priest of Midians daughter married to Moises the Lords Maiestrate Luke 1.8.9 Againe in the new Testament Iohn Baptist was the sonne of Zacharie a priest And the Scriptures touching marriage giue rules without exception or limitation To auoide fornication let euerie man haue his wife and euerie woman her husband 1. Cor. 7.2 And to the Hebrews hee saith Marriage is honourable amongst all men and the bed vndefiled but whoremongers and adulterers God will iudge VVhether Continencie of the Clergie was anciently cōmanded 131. THe too the that M. Rider Fitzsimon as a Puritan hath against acts of Parlament transporteth him from all patience and purpose which should be betwixt vs. For I only alleaged the forsayd acts to testifie that the real presence was euen since Protestantrie commanded to be beleeued which being the first article of the six and the residue being sutable and conformable therto against suche late Protestants as are degenerated from first planters of Protestantrie I recorded them together only by their conformitie to ratifie the article in question without any intent or expectation that I should be occasioned to defend acts of Protestant Parlaments by me obiected against Protestants But as I was before by him inforced to defend Kemnitius my aduersarie so now I am to defend opposit parlaments Well then in the name of Christ let vs not forsake him in all his vagaries he being now not farr from home First he confesseth the sayd articles an act inacted by all the nobles and learned of the Lande Yet that the first is refuted the second is abhominable the third is contrary to holy Scriptures ancient Fathers the practise of the primatiue Church and the canons of the Popes and the other three as repugnant to Christs trueth as the rest Secondly he telleth he will make no stay but touch a point or two and so away wherof and of the next that in the ould testament the mariadge of preests is commended there being no such mater therin amounteth the 183. The 183. vntruth vntrueth In deed in the ould testamēt as being not so perfect a state as the new preests wrere marryed Yet although they were imployed only about figurs and shaddowes of the substance and trueth deliuered in the new testament they were neuerthelesse bownd to continencie during such their imployment and not only they but also the people when they would partake of such figuratiue mysteries As for example Achimelech refused to giue Dauid the proposition bread vnlesse he had vnderstood that they were 1. Reg. 21. mundi pueri maximè a mulieribus vndefyled people especialy from women And when the preests of the ould testament were occupyed about their function 1. Paralip 24. Luc. 1. Caluin l. 4. Instit. c. 12. n. 25. they were remote from habitation and wiues At which consideration Caluin could confesse the preests of the ould law iussos fuisse vltra humanum morem se purificare to haue bene commanded to purifie them selues beyond the custome of men Yet can he not fynde it allowable in the preests of the new law Notwithstanding any would thinke S. Pauls woords
sincere Preaching of Gods woord and lawfull vse of the two Sacraments And therby be sufficiently assured to be the true Churche 157. YF you will to this place repeat what is presented in the nūber 124 You will fynde M. Rider Fitzsimon by them to whom he hath tyed him selfe to consent with all to denye Baptisme of Children and any other Sacrament to be allowed besyd Christ hanging on the Crosse Also repeat what is deliuered in the first 39. number you shall fynde him his brethren make the Sacraments of the new testament no better then weake and beggerly ordonances Lastly reuiew yf it please you the 62. and 122. numbers and you shall fynde him denying all benifit of sanctification by Baptisme saying it to be only a signe and that only to the faythfull So that children hauing no fayth of their owne and the merits of others not profiting according to Protestantrie any besyd them selues and all iustification being in their opinion only by fayth he can not but mantayne children ether not to receaue Baptisme or not to haue any proffit therby it being sayth he a bare signe only to the faythfull or them to be iustifyed without their owne fayth Let such assurances suffice that he hath not in his Church the lawfull vse of the Sacraments which according to their names should make things sacred Now are we to examin whether his two markes here affoorded are cōpetent alone to testifye the true Church In which point of assigning the true markes of the true Church I fynde the whole brotherhod at great variance Luth. tom 7. trac de notis eccle Melancthon in resp ad artic Bauaricae inquisitionis Calu. Instit. l. 4. r. 1. n. 9. First Luther numbreth 7. markes as he sayth requisit The Magdeburgians requyre but fower Melancthon exacteth but three Caluin but two as M. Rider in this place numbreth them yet with a diuersitie that Caluin specifyeth not the Sacraments to be two or three or fower but indeterminatly as also that he doth not assigne these two markes as vnfallible of the true Church Loco citato but only of some Churche saying vbicumque hae duae notae reperiuntur ibi aliquam esse Dei ecclesiam wheresoeuer these two notes are found thereto be some Church Will you now behould the soundnes of these two notes Calu. Inst. l. 4. c. 1. n. 7. First by Caluins owne confession they which are adopted although they be not yet borne or baptised yet they are sayth he members of the true Church But such haue nether the woord preached nor vse of the Sacraments For not being borne they could not be baptised nor be capable of a Sermon vnles as Puritans clayme more power to their owne Sermons then to Christs n. 39. 63. So now they would also haue in their Sermons the vertu which S. Ihon Baptist experienced in the woords of our Ladie to witt that they showld be vnderstood or conceaued by children before such children were borne Therfore the true Church in hir members may be without these two markes Secondly how can I be assured that I haue the woords and Sacraments truely vnlesse I know them by the true Church and not the true Church by them Thirdly I fynde the same notes by testimonie of S. Augustin propounded by the Donatists to testifie their Church to be true S. Aug. epist. 48 in breuiculo collationum collatione 3. diei Yet all Christendome professeth that they were execrable hereticks I suppose in so perspicuous disproofs superfluitie to be needles and therfore will leaue these notes discouered to be notoriously insufficient The greatest notes of a true beleefe are Vide Vincent Lir. citatum in nostro 3. numero that it be Vniuersal Ancient Consenting Vniuersal as well for being cōmanded by Christ to be published through all the world as for being so specifyed in the creed in the woord Catholick Ancient as being therby warrāted to be Christs owne Church yf the gates of hell may not preuayle against it For yf it continue still it is knowen therby as Gamaliel sayd to be the woorke of God Consenting because as S. Paul sayth the Church of God hath not the custome to be contentious as also because as there is but one God so is there but one law and one only faythe Lastly we are knowen manifowldly to be the true Church as is before manifested Ad Romanam Ecclesiam perfidia habere non potest accessum To the Romain Sea sayd the ancient and glorious Martyr and Doctor S. Cyprian misbeleefe Cypr. l. 1. ep 3. can haue no accesse Is cum episcopis Catholicis conuenit qui cum Ecclesia Romana conuenit He consenteth with Catholick Bishops sayth S. Ambrose orat de obitu Satyri who consenteth with the Romain Church Yf then most assuredly that be the priuilege of a true Church not to be able ether to fayle in continuance or to fall to misbeleefe and to be consenting with the Romain Church who doth not behowld blasphemous to be their audacitie that tearme such Church the seat of pestilence the whoore of Babilon or our Church not to be the true Churche Could such Romaine Sea not be subiect to misbeleefe and yet apostated into idolatrous infidelitie Could it be once the tuchstone of trueth and Catholick beleefe to consent with the Romain Church and yet be now a tuchstone of a suspitious and idolatrous beleefe to consent with the Romain beleefe Hath Christ bene vntrue or deceaued who promised the gates of hell should not preuayle against his Church builded vpon S. Peter which all the world acknowledge to be no other then the Romain Church wherin he S. Paul and S. Ihon had preached and S. Paul in one and the selfe same day rendred their sowles to God Yf there were nothing els to auerr it yet the vanitie and friuolousnes of their clayme 's that would defeat vs ought to seeme sufficient For euery one retayneth by good law his inheritance yf the proofs of pretenders therto be fownd voyd and vnlawfull We haue now testifyed the two notes or markes here and by Caluin pretended to be insufficient And gentle M. Rider you that affirme we lack the forsayd notes what wisdome was it in you not to iustifie it by some proofe Nay what simplicitie is it in me to expect any ether Riderian or other in impossibilitie of hauing any For vnlesse we take as a sufficient proofe your fayth truth and honestie which many marchants would refuse to take for their seeliest wares vnlesse we beleeue your bare protestations that your clouds are very apparent that your night is brightest light that your dreames are documents of Scripture that goats are sheepe that falshood is trueth our expectation of any other proofe will neuer be accomplished At least you may in patience be contented that I collect the tyeth of your vntruethes and Calculat the 207. belonging to your deprauations The 207. vntruth denials affirmations accusations
of our poore Dublinian bakers that buy their corne in the Market and must beare sesse and presse watch and ward c. But why might not S. Austins sentence haue place in this arbitrement against my wrytings S. Aug. l. 5. con Faust c. 11. quorum oculum maleuolus error in solampalcam nostra segetis ducit nam triticū ipsi viderent si esse veilent whose eye malignat error leadeth to our chaff only for wheat they might behowld yf they wereof our fraternitie S. Gregorie was of a different disposition to both these Puritans S. Greg. l. 8. ep 37. ex registro Martin Marr-Prelat and M. Rider as well in all things els as in thinking other mens flower and paste daintie in respect of his owne Si delicioso cupitis pabulo saginari beati Augustini opuscula legite ad comparationem siliginis illius nostrum furfurem non queratis yf you desyre to be fedd with delicat foode read the small treatises of S. Austin and in comparison of his purest flower you will not effect our branne As for aunswer to M. Riders vawnts I say only that my first and last aunswer being subiected now not only to his censure but to other men it will appeare whither his boulter was course or noe or his bread made therof be whyte or browne And for all his repetions of the same promises and other reproaches I say as a Gentleman sayd to a Piper that eftsoons reiterated the same song he hauing once giuen him fower pence Frend varie they note yf thou wilt haue me increase my grote Yet this I add that among other parcels of wysedome sondrie euidēces by M. Rider are affoorded that my copie deliuered to him was very legible For at euery stepp he carpeth according to his maner therat with like successe as the gugion carpeth the bayte on hooke and lyne Rider 7. The first positition which Maister Fitzsymon was vrged to proue was this That the Corporall presence of Christs bodie bloud in the Sacrament was neuer taught by the Fathers of the first fiue hundred yeares after Christ Now M. Fitzsymon knowing it impossible to be prooued by him or any in the world because it was hatched seuen hundreth yeares after that he altereth the state of the Question and saith That Christ is realy in the blessed Sacrament and thus starteth like a broken bowe from the manner of the presence which hee should prooue to the matter of the presence which was neuer in question betwixt Protestant and Papist And so in this scroule hudleth vp many Fathers speaking of the matter of the presence to the worthie prepared receiuers by faith But not one word of the Corporall presence Page 11. and to bee receiued by the mouth And most fondly and childishly would maintaine the opposition to bee betwixt Real and Figuratiue not betwixt Corporall and Spirituall Besides he sheweth there to prooue his presence a great deale of ignorance in a little Philosophie nay Fooloso-fie all which I praye you wish him to mend them and multis alijs with his pen least they come in print to his shame and vtter disgrace And I assure you and al that read this Maister Fitzsimon with all his words and wit or rather witlesse words hath not proued one syllable in question nor infringed any authority that I brought against him 7. Title VVhether the corporal presence of Christ vvas hatched tvvelue hondred yeares after Christ Fitzimon 7. MY whole wrytings being replenished with aboue a hondred disproofs of this Paradox should I now resume them superfluously should I dispute against him that only for purchasing of tyme during his not being confuted audaciously affirmeth what all Christians as well Catholicks as Protestants doe denye and denyeth what they affirme he being in fact and woord disabled by the state for his enorme ignorance and being so assuredly alredie disproued Let my Treatises be perused and no reasonable man but will iudge such satisfaction to be manifowldly exhibited wherby this labor may seeme to be well spared and now should foolishly be wasted Worthely sayd S. Austin S. Aug. l. 6. con Faustum cap. 8. in altogether a lyke case Eadem sepè vana reperere istum non pudet sed eadem sepè quamuis vera respondere me piget Often to repeat the same vayne things to him is noe shame but to aunswer often euen true things I accompt it ablame Agayne Fortassis autem paulo prolixior ista respōsi◠sic lectorem iustruet vt in caetaris responsionibus non a nobis tam multa verba requirantur Perhapp our first aunswer a litle prolixe wil so instruct the reader that in other aunswers many woords of vs will not be requyred Which as I sayd to haue place in our replye to M. Riders Caueat impudencie it selfe will not gayn-say 8. Our second position was this Rider That Gods Church had not their seruice in an vnknowne tongue but in such a language as euery particular Church vnderstood Maister Fitsymon knowing this to be true yet willing to say something for feare of scilence and censuring altereth the state of the question and saith that scripture seruice haue beene in vnvulgar tongues but hee should haue shewed that they were vnvulgare and vnknowne and not vnderstood of that vulgar where they were practised yea and that within the compasse of the first fiue hundred yeares after Christ his ascention then hee had said something but now omitting the circumstance he hath failed in the substance and so proued iust nothing And I pray you admonish him of his falsifying of Beda wresting him to prooue his Latine seruice wheras his words be these Hac in presenti quinque gentium linguis c. This Iland saith Beda searcheth and confesseth at this present time one and the same knowledge of the highest veritie and truest sublimitie with the tongues of fiue nations that is to say the Saxons Brittaines Scots Pictes Latines whose tongues by meditation of the scriptures is become common to all the rest I pray you intreat him with all his Iesuiticall Transmarine Logicque but to make out of Beda one sound Syllogisme in mood and figure to prooue the matter in question and then erit mihi magnus Apollo I protest vnto you Gentlemen I doe not spite him for his enuie but pittie him for his ignorance thus to abuse the dead Father and liuing Reader and all to vnderprop declining errors 8. Title VVhether Beda be falsifyed concerning scriptures in the lating tonge 8. M. Rider will whether I would or noe Fitzsimon proue him selfe Riderial Of my proofs what they were may be gathered in my treating whether the Masse had euer bene in the lating tong that diuine seruice hath neuer bene in the vulgar tong to be at the capacitie or handling of the vulgar he in this place affirmeth that I sayd scriptures and diuine seruice had bene in vnuulgar tongues but should proue that they were
bewtie and florishing fame to so great decaye and obscuritie by the multitude of our offences that euen in perusing the euidence of them yet we our selues in comparing them to the present calamitie of our sayd Contry we staggre to condiscend and incline to their â—â—surance The greatest exception against them can be noe other â—â—en that diuers ancient authors did reproach our Contry with â—â—rbarietie and especialy S. Hierome with which so florisâ—ng doctrine and deuotion might seeme not to haue conâ—â—ted 23. To which obiection I fynde two authentical awnswers by wryters of a thousand yeares antiquitie The first is â—f Ionas disciple to S. Columban saying that nation Ionas in v. S. Columbani apud Sur. to 6. Nou. 21. wanting in dede â—â—e lawes of other nations was neuer the less florishing in the doctrin of Chriâ—ian religion so that it excelled all neighbour nations The second is of â—â—alafrid Strabo more pertinently and pithily although â—he former doth auoyd abundantly all brunt of the obiection â—hewing that any barbarietie ther found yf any weare deâ—inished not their religious pietie from being peculiar beâ—onging to the imputation saying VValafrid Straba in pref v. S. Galli apud Sur. 16. Octob. how horrible soeuer others haue â—ritten of the inhabitants of Irland since the fayth of Christ came among â—â—em is to be silenced For wher synn abounded grace hath super abounded So â—hat by the premisses Irland without odiouse ostentation is made â—otoriously comparable for antiquitie of religion with most of â—he formest for stedfastnes with any of the firmest for ferâ—oure with the brightest Contrye now florishing in christiaâ—itie in multitude of saincts peerles by any soyle of lyke â—â—pacitie in fructifying and florishing abrode and indebting â—ther Contryes by beneficious and officiouse functions as forward as any 24. Nether haue I vsurped borrowed feathers to adorne it â—s Horace his chowgh but bene contented with the only propre â—nd natural plume Therfor accepted not VVillibrord by graunt â—f Bruschius or the catalogue of the abbots of Epternay nor VVilliâ—ald VVinibald and their sister VValpurg although in Dublin ther is 〈◊〉 church dedicated to hir mis named S. VVarborowes by authoritie â—f Molanus nor Boniface by authoritie of Trithemius Molanus Brussalus â—latus nor VVicbert and his coÌ„pagnions by sondry authorities True â—n dede it is that many or all of these had their nurture in Irland â—nd as others receaued all their indowments or ornameÌ„ts therin wherby after they glorifyed God and them selues otherwyse â—pon examination I accompt them not to haue bene of our Conâ—ry Thus much therfor to the honor glorie of God be knoweÌ„ â—o discerne that our first Christianitie was repugnant to Puritaâ—isme conformable to Catholick Christianitie in the principal perfection therof as now it is professed The second part that Irland was the ould Scotland 25. Hauing studiously reuealed all thes former antiquities for your contentment and confirmation in your ancient vniuersal and conformable beleefe singularly beloued Contrymen Catholicks shal I refrayne from informing you wherfor many of your blessed fore meÌ„tioned saincts are called Scots which denomination you retayne no longer yf I followed wholy their footsteps who ether in latin or English haue hitherto vnfoulded diuers parcells of your antiquities I should also leape ouer this block and impediment without remouing it out of your way to know your owne and when others wrongfully defeat you of your right and do no more then informe you that some tyme you weare called Scots without specifiyng whether alone or how long so called or wherfor no longer But hauing by long inquisition found out choise guydes and being willing to aduenture on any iournie wherby I may right you in your cheefest glorie that being lawfully intituled and possessed therof yow may remayne as in the inheritance no lesse of your predecessours goodnes then of ther goods will by the assistance of God proceede on this examination by the most compendiouse path that through the thicket of ould antiquities shal lye open befor me 26. First therfor I say that IrlaÌ„d was the only knoweÌ„ ScotlaÌ„d til the destruction of Picts which hapened after the yeare of Christ 800. For assuring wherof I will follow two kynds of proofs The first by allegations testifying in such maner Irland to haue bene the only knowen Scotland till that tyme as in all monuments of wryters befor this last 600. yeares it is called Scotland without either limitation or insinuation of any other els wher knowen and also with some addition incompatible to any other Scotland afterwards so called ether by being named together an Ilande or by being specifyed not to be any parte of Britanie but only neighbouring thereto or lastly by being expresly and indifferently applyed to Irland as much as the very name of Irland it selfe yea after the thousand yeare of our sauioure it retayned the name of Scotland with a prerogatiue of being the greater Scotland and mother of the lesse The second kynde of proofs shal be of such as condemne and Confute the affirmers of any other Scotland els wher befor that tyme knowen 27. Among all that euer penned any remembrance of Britanical maters as Cesar Propertius Dio Diodorus Siculus Pomponius Ptolomeâ—â— Solinus Tacitus Eutropius Spartianus Capitolinus Lampridius Vopiscâ—â— â—â—relius Victor Herodianus Procopius and all others not one of them â—â—ifyed any Scots in their tymes to haue dwelled in any parte of â—â—itanie hauing occasion and intention to treat of the inhabiâ—â—nts therof Yea six hondred yeares after Christs incarnation Hucbaldus in v. S. Lebuini apud Sur. 12. Nouemb. in â—â—e historie of S. Bertuinus and in the prayer also or collect of S. â—â—nianus when all the inhabitants of Britanie weare distinctly reâ—â—arsed and peculiarly prayed for Del Rio in Octauian Senecae Sedulius aequalis Prudentio Trithemius in them also weare Britanian â—â—ots wholy omitted Contrary wyse Amianus who first S. Hierome â—ho second Sedulius and Prudentius coequals who thirdly Claudiaâ—â— and all othere after conformably who mentioned the denomiâ—â—tion of Scotland and Scots they euer attributed it as I sayd synoâ—maly or indifferently to Irland and Irish men as much as the veâ—â— name of Irland and Irish men Which in any wysdome all wryâ—rs as well ould as late holy as prophan forreiners as domestiâ—â—l would neuee haue done S. Hieronimus in proem 3. in HieremiaÌ„ Erasmus ibid. Sedulius in oÌ„nes epist S. Pauli Claudianus in 4. consulatu Honorij alibi S. Orosius lib. 1. pag. 20. S Isidorus lib 12 cap. 6 Hegesippus l. 5. c. 15. Hucbald loc cit yf ther had bene any wher els ScotlaÌ„d 〈◊〉 Scots knowen 28. Of the forsayd authors S. Hierome speaking of the Scotish â—â—tion sayth it was only in Britanorum vicinia neighbouring vpon Briâ—â—nie Sedulius tearming him selfe a Scot put to it Ibernensis of Irland â—â—audianus maketh Irland bewayle the disconfiture of Scots as the habitants therof Scotorum tumulos fleuit glacialis Iberna The death
figurs and senseles shaddowes 7. It which hath a substantial and â—piritual sacrifice and sensible worshiping of God Sacrifice of the lamb of God by a heuenly â—â—blatioÌ„ of the very Sauior of mankynde for it which disclaymeth veritie substance and sustenance of such diuine and immaculat â—amb and his holy institution 8. It which hath Prelats and preists Prelats and preists Hebr. 5.2 Num. 16.3 separated froÌ„ the rest according to Gods sacred worde to offre gifts and sacrifices for offences for it which with Core Dathan and Abiron affirmeth that all the multitude is equaly sanctifyed toward those functions 9. Obedience to Princes It which commendeth and commandeth obedience to Princes and Magistrats not only for policie but also for conscience sake for it which wher it can preuayle trampleth authoritie trubleth dominions denyeth all other tribut then stroakes and canon shott 10. It which practiseth Gods commandements and works of charitie and professeth Gods commandements as easie and delytsome for it which fayth they are impossible and not belonging to Christians 11. It which hath a visible Church vniuersal for tyme and place A Visible Churche conformable first and last inuincible against infidels hereticks yea or deuils for it wich as a Platonical Idea or poetical chimera is forged in the ayre particular dissentiouse perishing 12. It that hath florished in Apostles Euangelists Martyrs Confessor Virgins Communion of saints and is holpen by them for it that derydeth and blasphemeth them and deface their remembrances O tymes ô maners what monstruouse absurdities haue you bred that a Christian mynde should once stand in consultation whether syde to Gods Church or heresies synagogue he should cleaue and adhere 43. But I satisfie my selfe that you are sufficiently informed and acquainted of and in the controuersie betwixt vs and that yf you be not wittingly miscaryed you fynde his freÌ„dly caueat a venimouse kisse from sugred lipps a wolueishe hypocrisie vnder a lambs contenance Gen. 3.5 2. reg 20. 10. Iosue 9. Isa 28. a cruel wound vnder pretext of a charitable medicine a serpentin narration to Adame and Eua a Ioabs salutation to Amasa a Gabaonit to Iosue and the Israelits counterfeting as the Gabaonits did a remot antiquitie and brefly as the prophet sayth one protecting him selfe and putting his hope in an vntrueth God of his infinit goodnes and according the multitude of his miserations inspire you to vnderstand the trueth inflame you to follow it and fortifie you to remaine perseuer in it Amen Your affectionat seruant to command in Crist THE EPISTLE OF THE AVTHOR TO MASTER IOHN RIDER WOrshipful M. Rider You haue this Aunswer yf later then expected yet I assure my selfe sooner then affected So that as an vngratefull guest it preuenteth all wellcome You might haue had it long befor but that your inuitation therof was conformable to the new requesting frends to meales with many capps and verbal â—urtesie but without intertaynment charitie or hospitalitie For you prouoked â—â—e to labour it but debarred me to publish it And noe merueile for you knew â—t to be that it is to wit a hand wryting to Balthazar Mane Thechel Phares Daniel to a licentiouse Iudge conuerting his iniquitie vpon his owne head And that I may not be a tedious reherser of what you feele better then I can expresse a Dauid to Goliath by his owne swoord beheading him and destroying tenn thowsand of his compagnions Not that I impute any woorth â—or weight to my cooperation therin but that the cause it defendeth is so inexpugnable as lyke a firme rock it crusheth them that fall on it and oppresseth them on whom it falleth You might haue bene thought wyse yf you had houlden your peace For men of your sorte hauing a negatiue religion are commonly satisfyed to carpe at our sayings without care to iustifie their owne and but by extremitie to specifie any positiue doctrin that they may haue libertie to change at will But you would be a more venturouse Caualiero then the residue let all the world iudge whether it was for any extraordinarie wysdome or sufficieÌ„cie if you who among thowsands were most vnfit haue professed playne decretal positions repugnant not only to all christianitie but which ordinarily by you is more esteemed to all your owne confraternie or rather because you continualy iarr to your confederated diuersitie So that many of your most iudicious surmisers mistrust that by some promised promotion of papists you had praeiudiced and in a maner betrayed your profession to infamie and derision of sett purpose by so discouering many defectiue articles and enorme absurdities therof which to our owne contryes can not choose but cause à dislyke yf not a loathsomnes and surfet and being notifyed to other contryes which had bene done yf I had not altered my purpose only for better concealing for what friuolous futilities the Catholick fayth in Christ Iesus is exchanged by wryting in our vulgar toung what I first intended to haue written in latin would produce in them ether a disdayne toward vs or deploration against our estate that so many good dispositions and otherwyse deepe capacities are so miserably miscaryed by so base and deceitfull delusions palpablie perceauable euen to winking eyes I assure you no mans death I know had bene vnto me more vnwished before this my awnswer published least it had bene suspected or excepted that I had imposed your owne printed assertions vpon your profession But my synceritie will appeare perspicuously by inserting your booke intirely and concordantly to your Dublinian edition which can not be imagined to haue bene a deede of any other then your selfe You haue great and sundrie causes to be thankfull for this my awnswer First because it displayeth seueral dangerouse errours by which you would haue eternally perished and now by reclayming them yf you please you may escape Secondly that by it the sharper reprehension and refutation of others who would and might more disdaynfully reproue you is perhapp anticipated and hindred Thirdly that for sparing fauor toward you many slips are indulgently dissembled and such as are detected in the most milde style that might possiblie belong to maters of lyke qualitie are prosecuted I cowld calculate others yf I attended deserued gratitude in one of your disposition or education Howsoeuer you will interpret kinde and beneficious offices I will incessantly implore Gods infinit mercie toward you and your complices that he would open your obstinat eyes and mollifie your hardned harts and mitigat his incensed wrath against you wherby you may vnderstand your errours abandon your heresies cease to diuide the Churche and scattre Christs Catholick flock being by so pretious redemption formerly vnited And finaly that being myndfull whence you are fallen you repent and returne to your first workes least your candlestyke be remoued and for want of true light fall into that infidelitie of all Christian religion which in Africk Grece and other places immediatly succeded opinions
is fitter tearmed vpstart heresie then Catholicke diuinitie Fitzimon VVhether Romanians and Catholicks be not all one In the 4. number therof OMitting the mistearming of our Doctrine to be a dangerous dreame which by Gods grace shal be duly examined in the examination of Protestancie towards the articles of the Crede let it be first knowen how M. Rider can confesse that we are Romaine Priests S. Hieron Apol. 1. aduersus Ruffinum Vict. l. 1. de persecut Greg. Turon de gloria mart c. 30. 79. yet no Catholick Priests S. Hierome affirmeth them to be all one saying Yf we agree with the bishop of Rome Ergo Catholici sumus Therefor are we Catholicks Secondly S. Victor and Gregorie of Tours reporte that ancient hereticks the Arians and Nouatians vsed the same appellation in like decision against the primatiue Catholicks by calling them Romanish and Romaine Priests Saying Incipient Romani martyrem praedicare c de hoc Romanorum presbytero c. The Romans will extoll their Martyr c of this Roman Priest c. Signifying Roman Catholick and Christian to haue bene of one and the same signification for depending vpon the authoritie of the Roman Bishop A confortable correspondence betwixt first and last Catholicks to be by first and last hereticks conformably mis-named for conformable consent in beleefe VVhether Roman Preists be Catholick Priests 2. Next in saying we are vntruely surnamed Catholick Priests it might as lightly be denyed as it is affirmed But M. Rider may affirme that it is not lightly affirmed considering he directeth to Vincentius Lirinensis a competent arbitrer for manifestation therof I embrace him with hart and good wil protesting to depende vpon his decision in that and all other controuersies the rather that I neuer perused any ether Catholick or other who reprehended him In all his litle goulden booke hardly might any fayle to fynde pertinent proofe to our purpose But especialy in the third chapter he examineth and defyneth what is Catholick and who is such I wil alleadge it woord by woord for the pertinencie therof Vincentius Lyrinensis Contra prophanas haeresis nouitates cap. 3. 3. In ipsa item Catholica Ecclesia magnopere curandum est vt id teneamus quod vbique quod semper quod ab omnibus creditum est Hoc est enim vere proprieque Catholicum quod ipsa vis nominis ratioque declarat quae omnia verè vniuersaliter comprehendit Sed hoc ita demum fit si sequamur vniuersalitatem antiâ—atem consensionem Sequemur autem vniuersalitatem hoc modo si hanc 〈◊〉 fidem veram confiteamur quam tota per orbem terrarum confitetur Eccleâ— Antiquitatem verò ita si ab his nullatenus sensibus recedamus quos Sanâ—â—naiores nostros ac patres celebrasse manifestum est Consensionem quoque â—â—m si in ipsa vetustate omnium vel certè penè omnium sacerdotum pariter â—agistrorum definitiones sententiasque sectemur Also it is greatly to be obâ—â—ed in the same Catholick Church that we hould that which euery where â—â—ch alwayes and which of all is beleeued For this is truely and properly Caâ—â—ick which the signification of the name and definition doe declare which â—â—ly doth comprehend all vniuersaly But this is then performed yf we followe â—â—uersalitie Antiquitie Consent Thus shall we attayne Vniuersalitie yf we â—â—esse that one fayth to be true which the whole Church throwghout the world â—â—esseth And thus Antiquitie yf we in no case depart from those suppositions â—â—ch is manifest our ancestours and Fathers did sustayne Also Consent in this â—â—er yf we followe the definitions and sentences ether of all or almost all â—â—sts and masters of elder tyme. By this we learne first that many tymes people may pretend â—â—se to fauoure them who absolutly are their impugners and â—â—st vrgent disprouers A fowle yet vsual practise among Reâ—â—mers Secondly what had M. Rider to doe with that faythe â—â—ich euery where which alwayes and which of all is beleeued 〈◊〉 not the reformed faythe professed new and knowen priuat â—â—d a lasse our ancestours professe that fayth Let any one desyâ—s to know how vniuersal ancient and how concordant the â—â—rming persuasion is but peruse the 48. number following and â—ecialy the article of the communion of Saincts They shal fynd â—y them selues professed new without all antiquitie particular â—t only for prouinces but also for persons dissensious so exorbiâ—â—â—tly as they distroy persecute and execute on another as 〈◊〉 many of the brethren of Cadmus I wil not preoccupat the â—â—â—cussion therof from the forsayd propre place wher it is no â—â—se assuredly then pertinently and I doubt not vnawnswerably â—â—monstrated What did ancient hereticks against primitiue Catholicks S. Hieronim epitaph Nepotiani Cap. 9. but is â—â—inst vs done as egarly by Reformers S. Hierome sayth Bishops â—â—e taken priests slayne and diuers of other ecclesiastical orders Churches â—â—e ouerthrowen the altars of Christ made mangers for horses the reliques 〈◊〉 martyrs digged vp c. And now are not Churches turned to â—â—bles Church ornaments to cushions and breeches Chalices to â—illing bowls Church men pursued How many thowsand religious habitations haue Reformers razed burned prophaned But more of this God willing shall insue in treating of the practises of Puritans Nether is it a lawful obiection that Q. Maâ—â— seuerely punished Reformers therfore they may doe the same For she followed not therin other lawes then in all Christendom from farthest memorie were inacted We are oppressed by force against lawes made from farthest remembrance only vpon the suggestions of miserable ministers abusing the eares clemencieâ— of Princes and Magistrats by their swoords to destroy their trustiest subiects therby to subdue all gouernement vnder thâ— sayd ministers them selues as shal appeare in our treating of thâ— practises of Puritanisme Luther tom 1. Germ. lib. ad Nobilitatem Christianam Vide Gretser exercitat Theol. pag. 89. 6. The ancient Christian lawes abolished in such maner as by Luther the Canon lavves burned sheweth that antiquitie was not conformable to the abolishers of them And therfor such being a proofe that they were not also Catholicks how cometh it novv that noueltie claymeth to be Catholick which is conioyned by S. Vincents declaration S. Vincent Lyr. loc cit with antiquitie Wherfor I pray you were they hitherto as great enemyes to the name of Catholick as to the ancient religion of which they pretended them selues Reformers and not only they S. Aug. con Gaudent lib. 2. c. 25. Bâ—za in pres nou test 1565. Humfred in vita Iuelit pag 113. Sutcliff in his challenge pag. 1. Bibles of the yeares 1562. 15â—7 Euseb Nib. 2. hist c. 22. in sine but all other hereticks who generaly vsurp to them selues the office and titles of Reformers As Gaudentiâ— named the title of Catholicks humaine fiction by relation of S. Augustin so by Beza it is called a vayne woord by Laurence Humfrey a voyde tearme
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
that the simple be no longer seduced by your Romane doctrine expounding this 6. of Iohn grammaticallie and carnally contrarie to Christs meaning constraining these places to prooue your carnall presence of Christ in the Sacrament when there was no Sacrament then ordained I will set downe GOD willing Christs meaning truelie and plainlie which you shall not be able either by Scriptures or auncient Fathers to contradict 1 First I will plainelie deliuer the occasion why Christ vsed the Metaphor of Bread calling himselfe Bread 2 Secondlie according to which of Christs natures he is our liuing bread whether as hee is man onelye or God onely or as he is compleat God and man 3 Thirdly how this bread must be taken and eaten whether by the mouth of the bodie or the mouth of the soule 4 Fourthly the fruit that comes to the true eaters thereof 5 Lastly the reasons shall bee alleadged out of Christs owne words to prooue that your round Wafer-cakes vpon your supposed hallowed Altars are not that true bread Christs flesh which Christ heere speakes of The first proofe of Catholicks for the Real presence owt of the 6. of S. Ihon. 36. THe 11. the 12. and 13. vntrueth Fitzimon The 11. 12. and 13. vntruth are here suddenly obtruded to all mens eyes That Christ neuer ment the literal sense that Christs Church for a 1000. yeeres neuer tawght it That euery figuratiue speeche must be expounded not litteraly I might haue added his saying that the phrases in this mysterie be figuratiue and allegorical That we are not able to contradict his expositions That he will expound such things as he promiseth But that the bulke be not to great I promise to dissemble the greatest part of his vntruethes Nether will I proceed but by good proofs against the former few vntruethes calculated The first that Christ intended not the literal sense is contradicted by Christ him selfe saying when he did giue at his last supper what here he promised that it was his body which was to be deliuered Mat. 26.1 Cor. 11.24 Mar. 14.24 and 〈◊〉 â—lood which was to be shedd therfor as not a figure nor any body figuratiuely but literaly and naturaly was giuen for our sinns so no figuratiue sense but literal must haue bene intended by Christ The second is to be testifyed in all our controuersie The third is very absurd Galat. 4.22.23 Genes 16.15.21 For S. Paul certifyed that Abraham had two sonns one by the handmayd and one by the free woman but he by the handmayd was borne according to the fleash and he by the free wooman by repromission Which saith he are figuratiuely spoken Now yf M. Riders words were not vntrue these woords being spoken figuratiuely could not be true literaly Which is knowen to be contrary to Genesis wherin the literal historie is related Lykewyse wheras he saith that what soeuer Christ promised is to be receaued by faithe and wheras S. Paul here affirmeth the sonne of the free woman to haue bene by repromission it should acording to his wysdom follow that such a sonn was neuer borne but only by faith Yea yf to his former saying you conioyne his saying à litle befor that receauing by faith is real receauing and make one saying of bothe that Christs promises are receaued by faithe and being so receaued are really receaued it must ensue first that Abraham had his sonne Isaak really yea and all his posteritie really as soone as he beleued faithfully the promises of our Lord secondly that our bodyes already haue immortalitie really and heauenly glorie and all that we may expect at Gods hands yf we haue faith therof as I sayd already really Yea the punishments of hell being promised to the wicked by M. Riders saying must be receaued by faith and consequently contrary to all protestantcy but not trueth the wicked may haue faith and contrary to protestantcie Esa 29.13 Mat. 15.8 Mar. 7.6 and also trueth the damned them selues must haue faith lykewyse seing they receaue the punishments promised to them by Christ Is not this learned doctrin would any ould woman knowing hir prayers but in latin transgresse so much against faith and religion 1. Occasion The question was mooued by some Belli-gods that tasted of Christs banquet bountie in feeding fiue thousand men with fiue loaues two fishes whether Moises or Christ were the more excellent and liberall in feeding men Rider 37. FIrst they commend Moises from the greatnesse of his place and person being Gods Lieutenant to conduct Israel out of Egypt 2. Secondly they commend their Manna from the place whence it came which was the heauens as they supposed 3 Thirdly they commend the bread from the Vertue of it which was it fed their Fathers in the drie sandie and barren wildernesse and saued them from famine and therfore they thought that no man was greater then Moises no bread to be coÌ„pared with Manna Now Christ by way of opposition and comparison confutes them opposing God to Moises and himselfe to Manna 1. First denieth that Moises was the giuer of that Manna but that God was the authour Moises onely the Minister 2 Secondlie that it came not from the eternall kingdome of God which is properlie called heauen but from the visible clouds improperly called heauen 3 Thirdlie Christ denieth Manna to bee the true bread because it onelie preserued life temporall but could not giue it but this bread Christ doeth not onelie giue life corporall but also life spirituall in the kingdome of grace and life eternall in the kingdome of glorie 4 Fourthlie this bread Manna ceased when they came into Canaan and could no more bee found Iosua 5.12 but this bread Christ doth feed vs heere in this earthlie wildernesse and raignes for euer with his triumphant Church in our euerlasting and glorious Canaan the kingdome of heauen 5 This bread Manna and so all corporall meates when they haue fed the bodie they haue performed their office they perish without yeelding profit to the soule Ioh. 6.54 but this bread of life Christ is the true btead which once beeing receiued into the soule doth not onelie assure and giue vnto it eternall life but also to the bodie like assurance of resurrection and saluation so that the soule must first feed on Christ before the body can haue any benefit by Christ contrarie to your doctrine which is that the bodie must first feed on Christ carnally then the soule shal be thereby fed spiritually And because they were so addicted in Moises time to Manna in Christs time to his miraculous loaues respecting the feeding of their bodies not the feeding of their soules Therefore Christ dehorted them from food corporall to food spirituall Labor not saith he for the meat that perisheth Ioh. 6.27 but for the meat that endureth to euerlasting life which the sonne of man shall giue vnto you c. And thus much touching the occasion why Christ is saide to bee the
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
auowched Tertullian l. de resurrect Carnis Graunt you also with Tertullian that Caro corpore sanguine Christi vescitur vt anima de Deo saginetur the fleash not only the sowle is fedd with the body and blood of Christ that the sowle may be fatt in God Hieron ad Damasum de prodigo filio Wit hs Hierom I consent that the Sacrament is a representation do not you also impugne him saying Ipse Saluator est cuius quotidie carne vescimur cruore potamur It is our Saluiour him selfe Ambros. l. 4. de Sacram c. 14. with whose fleash we are dayly feed whose blood we drinke I subscribe to S. Ambros that it is a signification do you no lesse that after consecration it is the fleash of Christ I allow with S. Chrysostom it is a remembrance Chrysost hom 60. ad pop Antioch and exemplar of Christs sacrifice vpon the Crosse for of that he speaketh do you no lesse when he saythe that in the Sacrament Christ is with vs non fide tantum sed ipsa re not in faythe only Clemens Alexandrin loco citato a Ridero but in very realitie I professe with Clement Alexandrinus to receaue Christ as he speaketh which is nothing to M. Riders intention and all other wayes it may be interpreted vnder an allegorie or figure as meat of faith c I coÌ„fesse also Ipsum Saluatorem intra pectus suscipi that our Saluiour him selfe is receaued into the breast I graunt all Beda in Luc. 22. that you alleage owt of Beda do you also not contradict your owne pretended witnesses but professe in the figure of bread and wyne is the Sacrament of Christs fleashe and blood Behould M. Rider you haue purchased that all which you haue here produced excepting vntruethes is freely and liberaly permitted but farr from your purpose or proffit Is it because a figure or allegorie is witnesed and that not only or without contradicting the substance that you and your only figure should seeme benefited I say with Gods woord and marke it well that Christ is a figure Sap. 7. 2. Cor. 4. Hebr. 1. Coloss 1. Ephes. 5. Luc. c. 12 c. 22. and image of his Fathers substance will you inferr that therfor he is not the selfe same substance with the Father I say Christ is spiritualy and figuratiuely the head of his Churche will you inferr that therfor he hathe not a material head I say that his baptisme and Crosse are taken some tyme spiritualy or figuratiuely will you inferr that therfor his material baptisme and sensible suffring should be excluded I say that he was habitu inuentus vt homo Philip 2. in shape found as a man wil you say that therfor he was no man It is no lesse against Scriptures and Fathers to doe the one then the other to exclude substance in the Sacrament for being together a figure and to doe it in the instances alleaged Therfor as I graunt and shew figure and veritie spirit and letter shaddow and substance by euery autheure by your selfe produced so reciprocally do not misinforme any longer but say although they affirme figure spirit and shaddow so they do not contradict veritie letter and substance Otherwyse euery Reader will condemne your honestie woords and learning as but a figure without veritie a spirit without letter and shaddow without substance Isichius in leuit l. 6. c. 22. So certifyeth saying He receaueth by ignoraÌ„ce who knoweth not this to be the body and bloud according to the trueth Which is as much to say as who by faythles fayth receaueth a figure without trueth of the thing figured he hath receaued according to ignorance and infidelitie But to your 4. Notes 1. grownded vpon Christs blood called wyne 2. consecration called benediction 3. wyne not changed because still called wyne 4. figuratiue phrase therfor not propre I aunsweare to the first and third that it is a custome in Gods woord and not only in holy Fathers to call thinges altered by their former names or according to the outward lyknes they represent Exod. c. 7. Toâ— 2. Gen. 18. As for example Aarons rodd deuowred their rodds wheras they were now no rodds but Serpents Raphael is called a yong man three angels three yong men according to their only outward resemblance I aunswer to the second and last that the name benediction doth rather approue the consecration then disanull it and the name figure not exclude propietie as aforsayd The premisses considered no man will deny the 39. vntrueth The 39. vntruth to be that his exposition is ancient Catholick and Apostolical ours new priuat and heretical Pardon him being of their fellow shipp whose spirit consisteth as Vincent Lirinensis cap. 26. sayth in contrarietie vt ignorantia scientiae caligo serenitatis tenebrae luminis appellatione fucentur that ignorance with them masketh vnder the name of knowledge clowds of cleernes and darkenes of light So that as Luther him selfe confesseth the dayes are come in quibus omnia libentissime docemus audimus praeter ea que sunt anâ—iquae solidae veritatis Luth. l. cont Catharin VVherin he and his compagnie do most willingly heare and teach all things els besyd things that are of ancient and solide veritie Therfor as I sayd pardon him in following his trade and their trayne which is now described when he claymeth his profession to be owld and ours new Let vs only be his Referendaries for escapes or vntruethes not to be omitted in his confession when God of his infinit clemencie will grawnt him grace for which I pray perhapp as much as him selfe to repent The 40. The 40. 41 42. vntruthe vntrueth that we might neuer aunswer his obiection owt of Chrisostom as also that in the 11. hom vpon Mathew he hath any woord of what is by M. Rider alleadged The 41. that Beda telleth in England in his tyme the text was taken figuratiuely The 42. That these Fathers do howld against vs wheras we professe in euery place as much as from them can lawfully be challenged Let fouer or fiue small vntruethes passe among the rest that it be knowen I keepe the bulke as small as is possible 57. But you will say these testimonies of these Fathers Rider though of your owne Prints yet they prooue nothing against you vnlesse the Church of Rome should receiue and allow that exposition of the Fathers to be Catholicke If you should so replie surely it were a weake replication and subiect to manie exceptions and you would wring I cannot say wrong the church of Rome that she should hold a doctrine against all the old Doctors But if you will thus replie to bleare the eies of the simple yet will I frustrate your expectation for now I will shew you that the auncient Popes and the auncient Church of Rome held as these Fathers did that the proposition Hoc est corpus meum to be significatiue and improper
some other qualities lest the receiuers should abhorre rawe and bloodie thinges and that beleeuing they should receiue greater rewards of their faith This faithe Church which dispersed through out the world is called Catholike helde from oulde time now holdeth Yow behowld him of sett purpose to deliuer the ancient fayth to affirme the change into the essence of Christs bodie the accidents to remayne the causes of not seeming what is contayned playnly expressed the same to haue euer befor and then bene the beleefe of the Catholik Church as is now by vs beleeued What thinke yow two such holy archbishops of Canterburie are they not more worthy of credit then M. Rider Alas it is a shamefull demaund to be had in controuersie since therfor he is not worthy to be their chaplins equal wil he not blush yf his forhead be not of brasse to tell hencfoorth our doctrin not to haue bene euer the same in the Catholick Church 73. That in the Popes Court and in his Consistorie Rider there bee diuers opinions touching transubstansiation yet the deniall of it or the contradicting of the Popes opinion was (a) Deniall of Transubstantiation in Rome was no death no death though in those mercilesse daies of Spanish Philip and Romish Marie it was made the thirteenth Article of our faith and it had been lesse daunger to haue denied those twelue old articles of our old faith then this one of your new faith for the one was dispensed with for monie but the deniall of the other was punished with death without mercie But you will replie and say not withstanding the dissentions aforesaid yet Christs words be true he cannot lie he hath said hoc est corpus meum this is my bodie therefor it is his bodie 73. I report me to all considerations Fitzsimon whether they euer obserued a style lesse steeled as I sayd befor or more friuolouse What might I imagin to awnswer to suche pregnant vntruethes In the Popes court and consistorie in this point ther is dissention of opinions Vnder spanish Philipp and Romish Marie transubstantiatoin was made a thirteenth article of beleefe he immediatly telling it was made vnder Innocent the third who liued 300. yeares befor Philipp Marie Then dispensation to haue bene grawnted for mony concerning all other articles of beleefe c. The least that I can do is to score vp of so many the 76. vntrueth The 76. vntruth 74. We confesse these words to be Christs words and therefore true Rider but the litterall sence is yours and therfore false But that I will not bee tedious vnto you I could shew you as manie seuerall opinions dissenting about the meaning of hoc est and corpus as I haue done in the premisses but that the Catholickes shall know there is no such vnitie not veritie in your doctrine as you confidentlie but vntrulie haue taught them therefore I will giue them but a taste till some other time onelie pointing you and them to their Authors and places and then read aduisedlie and iudge without partiall affection This Frier you heard latelie recited your seuerall jarres touching consecration Iosephus Angles do Essentialibus Euch. pag. 114. 115. 116. now heare him with your patience to deliuer his other seuerall opinions touching the exposition of these three words seuerallie hoc est corpus The first opinion is that this demonstratiue pronoune hoc must bee referred not to the bread 1. Iosephus but to the bodie of Christ that this should be the sence hoc est c. id est corpus est corpus meum That is this my bodie is my bodie but how absurd this is let the young Sophisters in the schooles giue their censures 2. Bonauentura 3. Occham in lib. 4. 1. S. Thom. 2. Ricar 3. Scotus Nec panem nec corpus sub ratione corporis sed corpus Christi sub ratione entis vel Indiuidui c. lib. 4. pag. 182 de sacro Altaris mysterio cap. 17. But the second opinion is of Bonauentura who saith this pronoune hoc must be referred to the bread that must be conuerted into Christs bodie but not to Christs bodie The third opinion is Occhams and he is of opinion with the first There followeth three other learned mens opinions contrarie to all the former and say flatlie that this demonstratiue hoc must not be referred to note either the bread or the bodie of Christ but that this might be the sence hoc ens vel hac substantia quae continetur sub speciebus c. This thing or this substance which is contained vnder the accidents of bread is my bodie but how well these opinions with their straunge Logicall manner of reasoning will content the learned Priests Iesuits I would faine knowe for this I am sure they sound not either of diuinitie or learning But this Frier for a farewell concludes pag. 118. pronomen hoc nihil This pronoune hoc signifieth nothing till the last sillable vm be pronounced Hoc nihil demōstrat In the same pag. Pope Innocentius the third saith that hoc signifieth neither bread nor Christs bodie because the whole words of consecration were not spoken vnlesse saith he you will say the Priest consecrates at this word Benedixit he blessed But the Pope saith hoc signifieth nothing and his reason is that the Priest sheweth or noteth nothing because he vseth hoc est c. not by way of demonstration but by way of cursorie repetion Marke this you Iesuits and priests so then this Pope will haue this sence hoc est corpus meum that is nothing is my bodie But in the three of the last lines of that chapter his wisedome changed his minde and said this is my bodie that is what soeuer is vnder the formes of bread is my bodie Is not this thinke you deepe diuinitie for a Pope You may see hereein how the Pope vseth shamefull shifts to couer his sensible errors and to deceiue Christs littell flocke In his Marc. Anton. Con. Stephen Gardner liuing but latelie seeing euery mans opinion expounding what hoc should be hee disliketh them all and faith it signifieth indiuiduum vagum as if Christ had said This but what it is I cannot tell but it must of necessitie be some what is my bodie De consec dist 2. can Timorem Glossa ibidem But I will conclude with your owne Popes Canon and Glosse which you hold for Canonicall though in deed hereticall solet quaeri quid demonstratur per pronomen hoc It is a common question what is meant by this pronoune this whether bread or the bodie of Christ not bread for that is not the bodie of Christ nor yet the bodie of Christ for it appereath not that there is anie transubstansiation till the words bee all pronounced yea the last fillable vm To this question this must be aunswered That by the word this nothing is meant but it is there put
brotherly helpe to M. Riders consolation by thes woords of Christ the new testament in my blood Math. 25.40 For a testament is not a testament till the partie dye And Christ at his supper dyed not otherwyse but mysticaly as in sacrifice therfor yf ther was a testament made such sacrifice is to be confessed Will you haue Christ him selfe manifest his making the new testament at his supper Why then at it he sayd mandatum nouum do vobis Ioan. 13.34 a new law I giue you Marke this sequel vpon this planted foundation Christ by confession of greatest protestants made his testament at his last supper and M. Rider accordeth therto confessing him in this present place and numbre to haue made his last will bequeathed legacies c. Well then I inferr both that he shedd or deliuered his blood at this table and also that he sacrificed him selfe which in effect is all one For by M. Riders confession among his legacies Ad Hebr. 9.22 at his supper one principal is the remission of our synnes But S. Paul saith Sine fanguinis effusione non fit remissio withowt shedding of blood ther is no remission Ergo or therfor Christ in his supper shed his blood by which he bequeathed such legacie of remission of synns Now yf Christ as M. Rider sayd in the precedent number could not clense his synn without death and yet that at his supper he bequeathed vnto him by his last wil remission of synns of both guilt and punishment as is saith he pronounced in the Creed wherof others may be iudges whether he vnderstand his Creede or noe considering that to this day all mortal men do feele the punishment at least of Adams guilt to be vnforgiuen as to one not only well knowen by him but also well beloued of him as his yonger brother they are his owne woords It must followe that Christ was sacrificed I mean incruentally to his heuenly Father at his last supper Ad Hebr. 9.16 both for his making then his testament vbi enim testamentum est mors necesse est intercedat authoris for wher a testament is it is necessarie the deathe of the testator happen as also for shedding his blood and fullfilling all figuratiue sacrifices of the owld law in which the blood was not only shedd but also the things sacrificed were first putt to deathe yet this shedding of blood is not to be vnderstood in any other then in a mysticall and impossible maner No body hathe ingaged M. Rider to confesse this trueth but him selfe Wherfor yf his pew-fellowes exclaime at him and say that he hath confessed the true shedding of Christs blood substantialy although not in propre forme but only vnder the forme of wyne vnderstanding by shedding only the powring therof into the mouthe of the Apostles at his Supper and also the Sacrifice of Christ therby which is the Masse without which his blood could not then be shedd nor his testament had bene auaylable for nondum valet dum viuit qui testatus est Ad Hebr. 9.17 it is not of force while the testator without all death mystical or corporal liueth and therby ratifyed all papistry and confownded all protestantcy and which might seeme most absurd allowed a duble death of Christ one at his Supper another vpon the cross S. August tom 8. in Psal 61. Let him aunswer first for the residue out of S Augustin Occultari potest ad tempus veritas vinci non potest Florere potest ad tempus iniquitas permanere non potest Veritie for a tyme may be hydd but it can not be vanquished Iniquitie may florishe for a space but can not continue And to that heynouse doctrin of Christs duble death let him denye it hardely and say that at his Supper was only anticipated in an incruental and incomprehensible maner and mysticaly not in his propre forme but of bread and wine and without violence the same death which succeeded in a cruental violent maner as it was one the same lambe of God sacrificed in bothe maners first incruentaly after cruentaly In teaching this doctrin first he hathe it assured to him by the connection of Scripturs here produced Secondly by Musculus an arche Protestant Calu. in libell de caena de vera Eccles refor Zuing. to 1. de canone misse fol 183 â—iblia de Trinit l. 2. pag. 89. Thirdly by the ancient Fathers vniuersaly whom Caluin and Zuinglius testifye to establishe this incruental sacrifice And Bibliander certifyeth it was the vndowbted beleefe of the ancient Israelits that Christ would institute such a sacrifice in bread and wyne Therfor Gentle M. Rider reioyce at those sugred woords of Christ this is my blood in the new testament not faynedly or by dissembling those remote causes alleaged but for the riche treasure left perpetualy to Gods Church of so pretious a sacrifice wherby force is giuen to all bulls and pardons necessarie for remission of our synns In truth I had forgotten to calculate incident vntruthes in a long tyme yet now am constrayned to score vp at least the 81. grosse vntruth The 81. vntruth that we teache other remission of synns then by Christs testament My good Sir affoord vs some citation of such our doctrin according to your promise to alleadge booke leafe c. or elss we will thinke that we may lawfully say yow ryde c. 85. These deceiuers must be told as Peter told Ananias Rider why hath Sathan fild thy heart that thou shouldest lie not onelie vnto men but also vnto the holie Gost Acts. 5.3 In Ananias heart there was a wicked conceit in his practises a wicked deceit and for his reward a suddaine death You Chaplens of the Pope doe tell the poore people many waies to haue remission of their sinnes besides Christes Testament Christes blood which I will deliuer particularlie if I be vrged but you are deceiued and so you deceiue them and because you would keepe them still blinde that they should neither see your deceit nor theyr owne daunger therefore you kept this comfortable clause from them The new Testament in my bloud whithout which there is neither remission of sinns nor sauing of soules Another comfort you conceale from the deuout meditation of euerie good Christian which is In rememberance of me We read in histories after Iulius Caesar was slaine Suetonius Plutarch Marcus Anthonius made an Oration to the people of Rome in which he shewed Caesars loue and painted out verie Rhetoricallie Caesars bountie to them while he liued but in the heat of his speech he made a pause shewed them Caesars robes sprinkled with his princelie bloud shed by the bloudie hand of his cruell and malicious enemies which when the Cittizens sawe remembring his loue presentlie they ranne vpon the murtherers and slew them Did the Cittizens of Rome being Pagans reuenge Caesars death vppon his enemies onelie remembring his loue and liberalitie Then
it is his orthographie so to wryte is called the couenant c. graced by the holy Ghost sayth he with the names of things they represent confirme Yf it be the vsual maner of the holy Ghost to grace the visible signe with the names of things they represent how is it not M. Rider your 83. The 83. vntruth vntruth by your owne disproofe of your selfe that the B. Sacrament contayneth nothing but bread because for representing bread it is called bread As stale and friuolous is this other reiterated shift to say you should haue recited this and that you would couer and conceal this and that you cutt off deceitfully this and that c. For what belldam or bedlam conceit but might doe as much to witt to followe headlong a naked refuge which nether couereth not defendeth them but maketh their want and miserie more notoriouse More of this you may fynd in the 43. number 92. Out of which I note first that you keepe this back Rider hopinge thereby to establish your halfe communion vnder one kinde Concomitancie some what yonger theÌ„ your Transubstantiation both forged by your selues neuer knowne in Christs Church for a 1000. yeares at leaste that the Catholickes might thinke that the receuinge of bread were sufficient because you say Christs bodie muste needes euen by the ncessitie of concommitancie haue blood in it and therfore it is no neede to receiue the cup which if it be true but I am sure it is most false then Christ was deceiued in his wisedome and the Apostles and primitiue Church in their practise which I hope you dare not say for sinne and shame And therefor giue ouer these irreligious practises of Additions Subtractions Interpositions and vaine expositions with new Inkhorne-termes of concomitancie and confesse Christ his ancient and Apostolicall trueth trulie 92. It appearing in the precedent number that my leauings out Fitzsimon cuttings by the wast dismembrings c. proceedeth by my auerring the one only point in question of Christs real presence and auoyding all diuagations impertinent to that point for breuitie playne dealing it must follow that all these reprehensions are but parerga or digressions to dazell the Readers eyes that vnder such mist he may clinche and sneake away from the mater without being perceaued Of the Communion vnder bothe kynds he tendreth after occasion to aunswere it among the parlament 6. articles Therfor because frustra fit per plura quod potest eque bene fieri per pauciora in vayne should we aunswer twyse when one aunswer may suffice it shal be remitted thether That Christs body should by concomitancie haue his blood conioyned with it he saying it is most false must infallibly make vp the 84. vntruth The 84. vntruth For concomitancie being by natural signification only a conioyned fellowshipp our Saluiour Christ hauing a true natural body to which blood naturaly is conioyned in fellowshipp it must consequently follow that it hath blood by concomitancie especialy at all other tymes then during his passion and death But this sheweth that M. Rider is perswaded with the residue in the 14. number of the examination that Christs blood is putrifyed on earthe and was neuer resumpted by Christ at his resurrection I know M. Rider for the most parte as sone as your words are vttered from whom they are and vpon whom they are builded In this among the rest I am not ignorant that Caluin is your teacher In him you fownd in cap. 26. Math. v. 27. affirmed they are furiously madd who affirme any blood to be longer conioyned with Christs fleash You ther upon being fearfull to be furiously madd denyed the concomitancie or coniunction of Christs bloud with his fleash But as the Scripture fortowld Prouer. 1. God doth laugh yow to scorne since that which you feared is fallen vpon you For by denying this concomitancie or coniunction of Christs blood with his fleash you are indeed knowen furiously madde to al them who doe not beeleeue the price of our redemption to haue beene corruptible or to haue perrished and neuer bene resumpted againe Such are al worthie to be called Christians Therfore beware of being bounde and left by concomitancie among the Bedlamits Of his argument if ther be concomitancie then Christ was deceaued c. As he leaueth it vnproued so I wil leaue it vnfollowed Rider And therfore they are to new to be Catholick and to strang to be true 93. Thus much to giue the Catholickes a taste of the wrongs you offer them it lulling them asleepe in the cradle of ignorance and superstition whereas they would be most willing and readie to obey the auncient (a) Reuel 14.6 Rom. 1.16.2 Thess 1.8 The Text is the Lord not Christ the writer mistooke it the Author I blame not powerfull and euerlasting Gospell of Iesus Christ if you did not mislead them by your wilfull errors and keepe backe from them the reading of the Scriptures which holds them and hardeneth them in Recusancie But take heed least you by this ignorance in which you keepe them and the disobedience to the Gospell in which you fetter them you with them and for them hazard not that dolefull taste and torment prepared for wilfull ignorant Recusants of Christ his Gospell where it is said Rendring vengeance in flaming fire to them that know not God nor obey not the gospell of Iesus Christ Now Gentlemen if you be authors of their sinnes you must be partakers of their punishments which both the Lord is mercie preuent Now followeth another part of your proofe drawen out of a part of the 37. verse in these words Shal be guiltie of the bodie and bloud of Christ Out of these words some late writers since your transubstansiation was inuented would prooue two vaine questions that are in controuersie betwixt you and vs. 1. The first is your carnall presence of Christ in the Sacrament The second that the wicked doe eate the bodie and drinke the bloud of Christ In handling and aunswering these I shall hardlie seuer the one from the other bâ—â— as you inferre that the graunting of the one confirmes the other So must I in confuting the one destroy the other and so one aunswere will serue to confute both Fitzsimon 1. 2. Elench 5. 39. There is in sophistrie a caption called Captio eius quod simpliciter dicitur et secundum quid whereby deceitfully one woulde reason as in this maner Yf yow be a theefe you are to be executed but you may be a theefe therfor you are to be executed He proueth one who may be and may be not a theefe should absolutly be executed as yf it were out of controuersie that he were a theefe This falacie is most incident with M. Rider against vs as in the 91. in this and the next numbers abundantly appeareth For example Yf bread remayne after consecration then there is no carnal presence but bread remayneth after consecration therfor
109. The 109. vntruth that this proofe of S. Hilarie proueth we should not receaue Christ by our mouth Nothing remaineth in the world of the bodie and bloud of Christ Catholick Priests but that which daylie is made by the Priest on the Altar 108. GEntlemen I perceiue you are soone wearie of well doing Athan. lib. de Passione Imaginis Christi cap. 7. floruit 375. in your last proofe you confessed a truth with vs 109. euen against your selues But now you leaue Fathers and bring fables 110. Rider and so produce one fable to prooue another fable that is you produce one fable of the crucifying of the image of Christ Like opinion like proofe and the miraculous aboundant gushing of water and bloud out of the image his side that cured all diseases in all parts and places of the world to prooue your carnall presence of the Sacrament by your fained transubstantiation For aunswere to which first I say VVhen fathers helpe not you bringe fables that you should fitter haue placed this proofe in the ranke of your fained miracles following or in your question of images hereafter But to couer the foolerie and forgerie thereof you couch it amongest the auncient Doctors and Fathers of the Church thereby hoping to haue him passe with more credit But I will shew first that you haue not dealt well nor trulie with the Author of this fable nor with the Catholickes of this kingdome because you haue left out such wordes as would wound both your credit in this case and spoile your cause besides your Translation is nothing found You leaue out in two lines these foure words Quasi per manus and spiritualiter you left out quasi because belike it was but an Aduerb of likenesse and so because omne simile is not idem you thought it were better to leaue it behinde then to bring it to your hurt Secondlie you leaue out per manus for your Authour saith per manus sacerdotum by the handes of the Priestes and you leaue them both out and say per sacerdotem least the people should thinke and say if onelie the Priest made it then it can neither haue flesh nor bloud and so the miracle were marred And therfore it were better to leaue out per manus and to say per sacerdotem by the Priest for then might be vnderstood not onelie all the members of his bodie and intentions of his minde but also the gestures and motions of both required to the conception of such a wodden Sauiour And lastlie you leaue out spiritualiter spirituallie hee saith not carnallie and therefore this proofe is verie vnschollerlike alleadged when our question is of a presence carnall you produce a presence spirituall this word makes for vs but that wee scorne and knowe it sinfull to bring in such forgerie for proofe in a question of diuinitie For this you shoulde haue brought in thus which is dailie made by the Priest spirituallie Now how this proofe fitteth you let others censure shame makes mee scilent This fable containeth seuen chapters of the crucifying of the images of CHRIST done by the Iewes for enuie to CHRIST who no sooner pierced the Image his side but Continuò exiuit sanguis aqua The word is Hydria which you may see Iohn 2. verse 6. containes two or three measures or firk nes a piece which shewes it to be a notable loudlie lewd legend forthwith gushed out both water and bloud in such aboundance that they filled manie vesseles with the same and this bloud was carried into all the parts of the world through Asia Affricke Europe and cured all manner of diseases Vpon sight of which miracle the cruell Iewes repented were baptised and presentlie there was a holie (a) Quinto Idus Nouemb. day made in rememberance thereof which was kept with no lesse solemnitie then the feast of Easter and the Natiuitie of our Lord as the Author saith Then in the seuenth and last chapter comes in your proofe which coÌ„cludeth a peace amongst the Cleargie touching the trueth of Christs bloud for now saith the Author there can no other flesh nor bloud of Christ be found in the world then that which is daylie made by the hands of the Priests spirituallie vpon the Altar But this your profe is not trulie translated according to the Latten but because it is a loudelie I will neither reprooue you for your defectiue translation nor correct it for anie mans direction (b) Like Translation like truth for I see no reason to bestow a true traÌ„slation vpon a false miracle or forged fable Other circumstances as where this image was saide to bee kept and brought soorth c. I referre the curious Reader to the foolish 〈◊〉 forged Author But that all the Catholicks of this kingdome may see the reasons that mooue me to think it to be a fable be these all of them gathered out of the bodie of this fable falselie fathered vpon Athanasius Reason 1 The first reason is the occasion for no small error sprung vp in those daies touching the bloud that issued sorth of Christs side on the crosse So seuerall places persons falsly chaleng to them selus that euery one hath a proper piece of Christs crosse Athanasius printed at Paris 1581. pag. 534 c. So our Iesuits and Priests now would perswade the Catho one sort of Priests said that they had the right bloud and another sort of Priests in other citties said that they had Christs verie bloud that issued forth of his side and so the contention among the Priests grew to bee verie hote as it is this day betwixt you Iesuits and Priestes about other matters wherevpon the whole Cleargie met togither at Caesaria in Cappeâ—â—cia for the appeasing of this dangerous broile The reuerend Fathers were no sooner set but vpstart Don Petrus Bishop of Nicomedia said Reuerend Fathers I haue a little booke heere of Athanasius which I greatlie desire to present to your fatherhoode view and consideration Sancta Synodus respondit placet bene vt legatur optaâ—â—â— The holy Synode aunswered wee are verie well pleased and desire it may be read Thus concerning the occasion which was a solemne Synode to appease a foolish superstitious contention amongst the lying couetous Priests of that age when euerie hedge-priest would perswade the simple people that he had in his viall the very bloud of Christ which was of force to pardon their sinnes Reason 2 The stile of this agreeth not with the booke which is knowne to bee Athanasius worke contra Idola a meane Grammarian may see it and discerne it and therefore it cannot be his worke Reason 3 Athanasius writ a most sharp tractate against Idolatrie when he was liuing and now they would father this fable vpon him after his death and therefore it cannot bee his worke for so wee should wickedlie charge that godlie father either with recantation of trueth
is open to bring in all Poperie This is one great stepp to attayne S. Augustin to our syde â— Augst ser 2. de verbis Apost tr 26. 27. in Ioan. Idem de coÌ„sen EuaÌ„g l. 3. c. 1. tem 4. Idem in psal 33. Idem in cap. Vtrum sub de consecr dist 2. S. Aug. in ps 98. Idem ser de verb. euang citatur à Beda 1. Cor. 10. Idem l. 3. de Trin. c. 4. Idem cap. Nes autem de Consecr dist 2. Idem ibidem cap. Hoc est What need any longer delay in this mater when neuer any child of the Catholick Romain Church cryed more loudly then S. Augustin to Pope and poperie in the woords of the prophet VVe thy people and the flock of thy pasture-grounds will confesse our selues thine euerlastingly In the First 14. number he is found teaching to receaue the true bodye of Christ not only spiritualy 〈◊〉 in a visible Sacrament in veritate ipsa in truth it selfe In the 38. numb he is found teaching that Christ in the 6. chap. of S. Ihon amply treated of the B. Sacrament contrary to M. Riders denial therof In the 32. 〈◊〉 he is found teaching that Christ according to the letter was in diuers places at once In the 46. number he is found teaching that the body of Christ is not only a figure but also the veritie and that the same body which was borne of the B. Virgin Marie is giuen to be eaten In the 54. number he is found teaching that we eate our Lord yet in such maner as we harme him 〈…〉 our eating but rather arme and helpe our soules by such diuine participation In the 63. number he is found teaching that to preache Christ and to eate him are very different contrary to M. Rider affirming both to be all one In the 64. number he is found teaching that we should confesse faithfully what was before consecration but bread and wyne after consecration is the fleâ—â— and blood of Christ In the 70. number he is found teaching that it 〈◊〉 Christs fleash and blood which is receaued vnder the forme or lyknes of bread and wyne What more might be sayd or more effectualy and more oppositely to Protestantcy by any Pope or Papist in the world Now let vs giue eare to M. Rider First he fetcheth a long carrier of halfe his chapter before he euer stoupeth at this allegation out of S. Augustin Next leauing what I haue sayd he telleth what I should haue sayd When I play the puritan as I sayd before his direction would be more conuenient to leaue the mater and to dallye rownd about vp and downe off and on Thirdly that it is a similitud therfor no sillogisme I tould you before in the 43. number what logitian he is Aâ—â—ust 1. Topic. 14. Read Aristotle good sir and he will tell you that similituds may well be arguments Nay read the new testament and finde Christs arguments to haue bene vsualy but similituds At last he affirmeth playnly that Augustin telleth we should eate Christ with faythfull hart and mouth Why I aske no more but that it be graunted not only by harte but also by mouth Christ may be eaten But like a badd cow he stryketh downe with his heele all this milke euen in the very next woord which maketh the 135. vntruth that S. Augustin is contrary to vs. The 135. vntruth But I pray you what is the reason Forsooth saith he because he vttred thes woords as a similitude to another intention Yet againe let it be graunted him to haue vttred the woords and for the intention whatsoeuer it was it is knowen that he would not and could not lawfully for any purpose ratifie or insert false doctrin So that yf the woords be founde his mynde is notoriously expressed When no footing could be founded on these seely yf euer hetherto any reasons haue bene seely shifts and no answer framed or forged to this forcible allegation then bursteth out the 136. vntruth The 136. vntruth that we had alleaged many places vnfitly and vntruely yet shewed in none of them lesse learning and true meaning then in this But I â—ay as often before that I take no greater assurance of your being â—rampled by these allegations then by your pretending that I shewed small learning and not good meaning in them For what â—edlam beldame but might in impudent resolution saye as much â—f she had no other euasion And who behouldeth not but in this â—aying and in such maner is the very depth of infamie detected The 137. vntruth followeth close by The 137. vntruth that we had neuer read the â—lace in S. Augustin but snatcht it out of some ignorant Monkish Enchiridion What may be sayd to this facer of a bould cownteâ—ance in a cold cauterized conscience Nothing fitter and shorter â—hen out of the Poet Non tibi plus cordis sed minus oris adest No couradge new but lesse thy shame is fownd Yea the very derision of the name of Moncks is not only a demonâ—tration of his being abandoned by S. Augustin but a testimonie of â—is combination with ould hereticks S. Aug. tom 8. in psal 132. against whom S. Augustin manifouldly defendeth the profession of Moncks yea and suche â—heir very name wherof let these few proofs be witnesses Merito Elis displicet nomen Monachorum quia illi nolunt habitare in vnum cum fratribus VVorthely doth the name of Moncks displease them because they will not dwell in â—onsent with theire brethren Deinde perrexit Petilianus ore maledico in viâ—uperationem monasteriorum monachorum arguens etiam me quod hoc genus â—itae fuerit a me institutum Then Petilianus proceeded with a malitious mouth â—o disprayse monasteries and moncks reprouing me also that I had instituted that â—ynde of lyfe All his whole woorks are replenished with mention Idem tom 6. Cont. lit petil lib. 3. c. 40. commendation direction and defence of such profession All was one for my Caualiero he had a resolution to trample all truth vnâ—â—â— foote Vide Remiâ—d Rufum in duplicatione con Patronum Molinai fol. 76. Such was a lyke protestant not long since who being adâ—â—nished of his vnmeasurable lyes he answered Quam diu potero 〈◊〉 adferam Latebunt quam diupoterunt Valebunt apud vulgus ista mendacia 〈◊〉 long as I can I will indomadge let it remayne hidd as long as it may These lyes will auayle among the people O wofull yet generall o true yea shamefull Protestant intention What other could be his intention that saith by the 138. The 138. vntruth vntruth S. Augustin to affirme it which was sayd of our Sacrament to be figuratiuely spoken he only so saying of S. Pauls woords of mariage they shal be two in one fleash or where S. Augustin calleth in the woords of the Apostle mariage magâ—â—â— Sacramentum in Christo Ecclesia Ephes 5. The 139. vntruth a great sacrament
in Christ and his Churchâ— to interpret it is but a great mysterie Or by the 139. vntruth to referr the woords sacra signa holy signes to this our Sacrament which S. Augustine referreth to the former Sacrament of Mariage Or by thâ— 140. The 149. vntruth vntruth to auouch that notwithstanding all these palpable euidences for our syde and against our aduersaries yet that S. Augustine is opposit to vs and we could neuer yf we had bene hyred haue brought a more repugnant testimonie I can not conceaue but euery one Catholick and protestant doth perceaue such aâ— aforsayd to haue bene his intention videlicet to indomage to remayne hidd as long as might be and to that ende to haue debarreâ— me three whole yeares all vse of printing although he had warraâ—â— to the contrarie and in this mercenarie maner of popularitie 〈◊〉 seeke to content for the present tyme. It being more brightly cleere then the sonn at myddaye I proceed full of hast and loathsomnes to wryte against men of such intentions Quorum lingua tam prodiâ—â— infrenisue est Gellius lib. 1. vt fluat semper verborum colluuione taeterrima whos 〈…〉 lauishe and vnbridled that it floweth only with a most odious pudle or streame 〈◊〉 woords Wherin none should contend with them the conquest being against the conquerour and the victorie his that is ouercome I fynd it by experience most assured that Nazianzen related of ould Reformers to be as reall among new Reformers Inter se certant periâ—â—â— atque non id metuant Nazianz. erat 2. de pace ne impijs erroribus sese constringant sed ne in hac re 〈◊〉 tolerabiliusue caeteri peccent Among them the stryfe is not as yf they 〈…〉 erre impiously but that they contend to surpasse on another in this 〈◊〉 This approued saying yf I should as often replye as occasion doth requyre at euery leafe of this booke it might be repeated â—n what darknesse of ignorance in what sluggish carelesnesse haue they been Catho Priests Leo epist 22. ad Clerum plebem Constantino politanae vrbis floruit Anno. 366. Rider This Leo was the 13 Archb. of Rome tweÌ„tie more succeeded him b fore any vsurped the name of Pope Nomb. 23.8 as not to haue heard by hearesay nor by reading to haue found which in the Church of God is so plaine as that the mouthes of children do tell the bodie and bloud of Christ to be trulie in the blessed Sacrament 117. GEntlemen you mistake the Epistle it is in the 23. Epistle pag. 74. beginning in the 12 line printed at Louaine 1575. and seeing it is both your â—wne proofe and your owne print if vpon due examination it make against you you must thinke God dealeth with you as he did with Balaam who when he made accoâ—nt for gaine to haue cursed Gods people then God put into his heart and vttered by â—is mouth a blessing to his people You made account to haue here ouerthrowne the trueth establâ—shed errour and strengthned your credit and God hath put into your heart and you haue subscribed with your hand to confirme the trueth confute your owne error and discredit your selues and more to the worlds wonder and the foile of your Romane faith euen by a bishop of Rome against whom you can take no â—xceptions So that now the Catholicks shall see that your carnall presence was not known to the first bishops of Rome for the first fiue hundred yeares and therefore it â—s not Catholicke And you shall see how vntrulie you not onelie quote him but alleâ—dge him nay wrest inforce him to speake that after his death which he neuer meant â—uring his life So that from the first to the last you deale neither trulie with the booke of God nor the works of men And as Christ saide to the Scribes and Phareses Mathew 15.6 You â—aue made the commaundement of God of no Authoritie by your Tradition So you â—esuits and Priests haue made neither Scripture Auncient father Councell nor Pope of â—nie Authoritie by your new and false constructions addicions and subtractions c. But now to the examination of your proofe But I will first showe to the Catholicks the occasion why Leo writt this and there â—hey shall see how greatly you are deceaued in mistaking Leo and much abuse their simplicitie and the credite they repose in you The occasion whie Leo writte this Epistle was this That whereas the errour of the Manichees had greatlie infected the Church of God throughout all Christendome They denied Christs manhood taught that his bodie was not a true bodie but a phantasticall bodie he â—n a charitable manner sent Epiphanius and Dionisius two publicke Notaries of the Church of Rome to the Cleargie and people of Constantinople requesting them that â—uch as professed these damnable heresies might not onelie bee excommunicated from â—ermons sacraments but also be banished from their Citties for feare of further inâ—ection For saith hee such as beleeue not that Christ hath taken our nature and flesh â—pon him beleeue neither the veritie nor vertue of Christs passion and resurrection And then commeth in your proofe which properlie must be applied to such hereticks 〈◊〉 denie Christ his manhood to bee borne of the blessed virgin and hold that his bodie is not a true bodie but a phantasticall bodie and not to vs that beleeue both Againe you haue not trulie translated this place for thus it stands in the Authour In quibus isti ignorantiae tenebris in quo hactenus desidiae torpore tacuere vt nec auditu discerent and after wards Vt nec ab infantium linguis veritas corporis sanguinis Christi inter communis sacramenta fidei teneatur In what darknes of ignorance in what sluggâ—sh carelessnes haue they remained as not to haue learned by hearesay not heard by hearesay as you translate that the trueth of the bodie and bloud of Christ amoÌ„g the sacrameÌ„ts of our commoÌ„ faith is not kept backe euen of the toÌ„gues of infants It seemeth you had this out of some mans notebooke by hearesay not by your proper and diligent reading of the Authour hmiselfe and my reasons why I thinke so be these because you mistake so much and translate so vntrue Yet will not I take exceptions to euerie particular fault 1 First you say it is in the twentieth Epistle it is not so but in the thâ—â—â— and twentieth and therefore I thinke you neuer read the Author 2 Secondlie you say heard by hearesay the Author saith Learned by hearesay 3 Thirdly you translate linguis for mouths it should be tongues Yet if the reâ—â— had been true I would not haue excepted against this 4 Fourthlie you chaunge a Nowne into an Aduerb vere for veritas trulie for trueth and transpose it also out of that proper place to alter the sence of Leo the Bishop of Rome which is great wrong to the dead Author and liuing Reader 5 Fifâ—he
you change the singular number for the plurall sacrament for sacraments 6 Sixtlie you quite leaue out two wordes of great consequence communis and 〈◊〉 7 Seuenthlie you adde this word Blessed which is not in the Author 8 Eighthlie you point it not right considering the Authour spake it onelie by way of interrogation Which premisses are faultes great and grosse which sheweth plainlie that you neâ—â—â— reade the Author himself but borrowed them forth of some other mans papers therfore you sin grieuously in perswading mens consciences to take there things at your hands for truth faith when indeed you tender them nothing but things â—â—â—sled from all faith and trueth Now Gentlemen doe you deale plainlie with the world in bringing this plaâ—â— against vs did euer anie of vs denie that Christ was borne of the virgin Marie and conceiued by the holie Ghost you cannot charge vs with it Did euer anie of 〈◊〉 teach that Christs bodie was phantasticall neither did you euer heare it Then in this as in the rest you wrong vs deceiue the Catholickes and abuse Leo sometime Pope But I will shew you plainlie that this Bishoppe of Rome and this your proofe confutes and confounds your owne opinion and confirmes ours Reade page 7. 8. in the same Epist where he bringes in the Sacraments of Redemption of Regeneration First Leo saith the truth of Christs bodie and bloud is in both the two sacrament as well in Baptisme as in the Lords Supper and as he is reallie in the other and what presence of Christ is in the one sacrament there is the like presence in the other as hath been prooued before But least this would maâ—â— the fashion of your transubstantiasion and carnall presence therefore you transâ—â—â— it sacramentum in the singuler number not sacramenta in the plurall Secondlie you haue left out two words communis fidei of common faith becâ—â—â—â— no man should see it was then as Catholick opinion to beleeue that the truth of Chriâ—â— bodie and bloud was as reallie in Baptisme as in the Lord Supper yet in both spirituallie in neither corporallie But you will say I abuse the Reader because Leo neuer spake of this word spiritual or spirituallie and therfore I wrong both the Author and Reader I answere as 〈◊〉 the prophet answered Achab the king when he told Eliah that he troubled Israel 〈◊〉 saith the Prophet it is thou and thy Fathers house that haue troubled Israell in that you haue forsaken the commandement of the Lord 1. Kâ—nge 18.17.18 and followed Balaam So Gentlemen it is not I that wrong the Author that is dead or the people that yet liue but it is you and your confederates that followe Balaam of Rome God keep you free from folowing Balack of Spaine and that the Reader shall see I will prooue that Leo ioyneth with vs and we with him and both of vs with Christs truth against your trash I will make him speake in his owne defence and vtter that which you concealed It followeth immediatlie after your profe in the next immediat words after this maner In the same page quia in illa mystica distributione spiritualis alimoniae hoc impartitur vt accipientes caelestis tibi in carnem ipsius qui caro nostra factus est transcamus Because that in the mysticall distribution of that spirituall food this is giuen and receiued that we which receiue the vertue of the heauenlie meat wee passe into his flesh which was made our flesh Gentlemen this you should haue added to your former for the Authour ioyned them togither the one to accompanie the other in Gods seruice and in deed the latter to expresse the former But now let vs out of this but compare the old doctrine of the old Bishoppes of Rome and the doctrine of the moderne Popes and his Chaplens 1 The old Bishops of Rome said the food in the sacrament was spirituall and heauenlie the late Popes Iesuits and Priests say that it is carnall and materiall 2. The old Popes said the distribution of that spirituall food was misticall you say presbiteriall 4 They said in ould times that the worthie receiuers of this spirituall meat were transformed into Christ his flesh The late Popes and you his Ecchoes say no But the sacramentall bread and wine are transsubstantiated and transnatured into Christs flesh and bloud The Bishop of Rome brought in this to prooue Christs humanitie conceiued by the holie Ghost and borne of the virgin Marie against heretickes who taught the Christs bodie wa phantasticall And you alleadge the same place to prooue Christs humanitie to be made by a sinfull ignorant Priest that of bread and so contrarie to Scripture and Creed will recreate Christ of a new matter which is as blasphemous and hereticall The olde Bishoppes and Church of Rome held So Tertull. contrâ— Marcion lib. 4. that the Sacraments could not be true signes of Christs bodie vnlesse he had a true bodie and because thy were true signes therfore Christ had a true bodie And the late Popes and Popelings teach that Christs bodie is made a new of the signes and so confoundeth the signes with Christs bodie and in deed maintaineth heresie as grosse as the Manicheans For they held that either he had no bodie or a phantasticall bodie And you hold that there be no signes in the Sacraments but that they are transubstantiated into Christs bodie and bloud And so Christs bodie is dailie made of a peece of bread Iohn 6. which must needs be a bodie phantasticall not a true bodie as our Creed witnesseth And as in the manner of eating Christs bodie you disagree not much from the Capernaits so in the case you differ not much from the Manicheis Now will I say as the painfull owner of the vineyard said Isaie 5. 3â— Now therefore oh you inhabitants of Ierusalem and men of Iudah iudge I pray you between me and my vineyard So oh you Inhabitants of this worshipfull Cittie of Dublin and you loyall subiects of Ireland and all the learned and well minded of both England and Ireland iudge I pray you charitablie yet trulie betwixt me and these my aduersaries And if you refuse to censure vs and this our conference according to the truth then I say as Dauid said to Saul The Lord bee iudge between thee and me 1. Sam. 24.13 so the Lord be iudge betwixt vs whether of vs haue more trulie and with greater sinceritie of truth and conscience behaued our selues in this matter for his glorie discharge of our owne consciences instruction and saluation of the Catholickes The last parte of the Second proofe Concerning S. Leo. Fiâ—zsimon 117. MAister Rider as the hare is wonte befor he seate him selfe in his forme had a great desyre to strayne him selfe to greater leaps and girds toward the ende Yet all will not serue As farr as my remembrance serueth me Sidneis Arcadia I reade in Sr. Phillip Sidneis
the lawfull preest hath vsualy pronounced the sacred woords ouer the bread that vnder the forme of bread is the true body of Christ. Thirdly Ihon Hufs professeth that Christus verbi sui ineffabili virtute panem vinum transubstantiat in propriam carnem sanguinem Christ by the vnspeakable vertue of his woord dothe transubstantiat bread and wyne into his fleash and bloode What a learned Reader and Dictionarie maker we haue of M. Rider that in this piller of Reformation omitted to fynd the woord of transubstantiation is to be obserued Fowerthly Hierome Prage sayth Ante consecrationem panem in consecratione postea Prag apud Pognium epist ad Leon. Aretinum verum Christi Corpus Befor Consecration bread in consecration and after the true body of Christ. Of these three the first Wickleph is by Fox acknowledged a chosen man raysed by God to lighten the world The other two Fox Acts and Mon. pag. 390. seq Oecolampadius in conscione de presentia Corporis Christs in eucharistia are Capital Calendarie Saincts with Fox Fiftly Oecolampad saythe Simpliciter absque hesitatione credamus adesse contineri sub hoc pane verum corpus sub vino autem sanguinem Non dicofiguram tantum absit id blasphemiae c. Simply and without stamering let vs beleeue to be present and to be contayned vnder this bread the true bodye and vnder the wyne the bloode I do not say a figure only fye vpon that blasphemie Agayne Vtinam princeps illustrissime abscissa mihi fuisset haec dextera cum primum inciperem de negotio Cenae Dominicae Idem epist. ad Lantgrau Hess an 1529. quicquam scribere I would most renowmed Prince this right hande of myne had bene chopped of when I began to wryte of the affayre of the supper Sixtly Bucer saythe Ex actis Concil Luther VVittemberg in adibus Lutheri Cum pane vino verè substantialiter adest exhibetur sumitur Corpus Châ—â—â— Sanguis VVith bread and wyne is the body and blood of Christ prefer and is receaued truely and substantialy He also wryting vpon Sainct Ihon Bucer in cap 6. Ioan cap. 26. Math. Calu. in haerm evaÌ„g l. 4. Instit c. 17. n. 11. de cena Domini inter opuscula craueth pardon of God that euer he bewitched any with the contrary opinion of the Sacramentarians Seuently Caluin saythe In vayne would God command his to eate bread and affirming it to be his body vnlesse the effect did accoÌ„pagnie the figure Therfor not only in signe is he shewed but in substance c. This was Caluins opinion during Luthers lyfe to be by him fauoured And when after his death he had changed it as now it is by Caluinians professed yet was he soe doubtfull and distrustfull of his propre opinion as to haue it depending vpon on mans good or badd lyking Calu. Defens 2. con VVesâ—phal Si Philippus verbulo declaret me a sua mente deslectere protinus desistam Yf Philipp Melancthon declare in the least woord that I swarue from his iudgement I will suddenly surcease Is not this a pitifull counterpoint to M. Riders opinion yet will he shake all off as lightly as a breath of wynde Nothing of all this wil be against him nothing of all this wil be for our purpose all wil be sayd to be impertinent fictions and wreasted mangled dismembred and corrupted allegations Other answer nether will he nether can he giue for there is no lyfe nor doubt remayning in the mater I confort my selfe with the saying of Cicero Cicero Latere nullus nugator potest diu No iugler especialy in this industrius age cany remayne long vnknowen And against his slanders and reproaches which are the sacred ancre and greatest confidence of his cause I haue this defense out of Sainct Bernard S. Bernard super Cantica Sufficit aduersum os loquentium iniqua opinio bonorum cum testimonio Conscientiae The opinion or knowledge the good haue of me together with the testimonie of my conscience is sufficient against the mouth of them that speake wickednes The second parte of the third proofe How English Protestant Martyrs confessed the real presence Fitzsimon Tacitus li. 19. 123. COnsidering how M. Rider is imployed in this answer I must with Tacitus accompt him Acerrimum militem in extrema obstinatum A most eager sowldiour and obstinat against all extremities First he trotteth to his ould wandring declaration of the occasion of such allegations as yf any occasion could make any affirme false doctrin or yf true doctrin deliuered by indirect occasions should therfore be accounted vntrue But that the good man mistaketh the occasion and altogether mis-informeth his reader in this mater may be gathered by these short demonstrations following The first is that yf as he sayth they had intended not to medle with the mater of the presence why would they condemne the opinion of them who did not beleeue such real presence An sint facienda mala vt inde eueniant bona could ill be done that good as that lyfe or liuings might be preserued therby might come therof The Apostle flatly teacheth the contrary Nether is the authoritie of Beza or Cartwright who granted as is declared such allowance to cownterfet for helping the woord Christian or religious Now the principal Protestants renounced the figuratiue imaginarie presence as heretical and professed to beleeue the real and substantial presence For as much sayd Sr. Ihon Ould Castle as I am falsely accused of a misbeleefe in the Sacrament of the altar I signifie here to all men that this is my fayth concerning that I beleeue in that Sacrament to be contayned very Christs body and blood vnder the similituds of wyne and bread yea the same body that was conceaued of the holy Ghost borne of the Virgin Marie Ouer this confession is by Fox written the Christian beleefe of the Lord Cobham If it was Christian Fox Acts and Mon. pag. 512. how is not the contrary therto vnchristian Yf it was vnlawfull how was it professed at tyme of deathe Can all the witt of man excogitat any quircke or chincke to declyne this contradiction but that in a tearmed Christian confession of a Protestant principal Martyre the puritan profession against the B. Sacrament was condemned Such and in lyke tearmes euen by Foxes owne relation was the Protestation of the L. Cromwell That he dyed in the Catholick fayth of the whole Church not doubting of any Sacrament therof Wherunto also Fox giueth the lyke tytle of a true confession of the L. Cromwell And for Rob. Barnes he was a most resolute Lutheran and therfore must haue bene as opposit as his master to the sacramental supposition Yet I come neerer and omitting Ridley Hooper Rogers Latimer the Duke of Northumberland and others great Saincts with Fox I craue in curtesie of M. Rider to giue satisfaction yf Crammer was
thinke that the man to receaue is not only spiritual but also corporall and therfor that the adoration might be not only spiritual but also corporal Also yf such sequel were forcible no protestants hereafter should bow their corporal knees to the supper or to God him selfe nor putt off their corporall hatts nor hould vp their corporall hands because the adoration can by his saying not be corporal to any spiritual things adored O Riderian reasons how pleasant you are 129. And so to the next witnesse which is Gregorie Naziazen his woords bee these Rider In Epitaphio Gorgoniae sororis suae Inuocabat Christum c. she called vpon Christ that is worshipped on the Altar where the misteries are celebrated I pray you what can you gather out of this to prooue your externall worship of Christ in the Sacrament with cap thumpe and knee Gregorie saieth shee worshipped Christ therfore you will conclude it was your breaden Christ too hastie a conclusion to be true Or doe you thinke she worshipped Christ as inclosed in those misteries Surelie no For Gregorie saith it was in the darke night since approached to the Altar (a) The Pixe was inuented by InnoceÌ„tius 3. 1214 Gregorie Naz. writt Anno 567. Ioh. 4.20 Exod. 3.12 At which time there was neither prieste standinge by the Altar misteries vpon the Altar nor the pixe hanging ouer the Altar and therefore she worshipped Christ that was called vpon at the Altar in the celebration of the misteries not that hee was inclosed vnder the formes of those misteries no more then the mountaine wherein the father 's worshipped was either God substantiallie or that God was inclosed in that mountaine vnder the formes and shapes of the mountaine But the mountaine was the place where God was worshipped And so the Altar was the place where Christ was called vppon and worshipped not that Christ was there locallie by a corporall descention but that he was worshipped there being called vpon and serued with a spirituall ascention And if you had read Gregorie Nazianzen a litle after you should haue read that Gorgonia his sister caried about her still some peeces of the figure of the sacred bodie and bloud of Christ as it was the custome of that age and with her repentant teares shee bedewed the same not that she externallie honoured the same Here Gregorie calleth the Sacrament but a figure of the sacred bodie and bloud of Christ therefore it had been ydolatrie to haue worshipped it Esaie 42.8 Yet notwithstanding your missaleadging and misunderstanding of the premisses as also your dissenting from Scripture Fathers and auncient Popes irreligious dangerous iarres amonge your selues you easily disburden your braines from further answere thinking you haue confuted the protestants satisfied the Catholicks and so strike vp your victorious plaudite in this maner So that the brood beeing of such agreement wee haue the lesse occasion to embusie our braines to confute them Here Gentlemen you call vs a brood we will take it in the best sence for we confesse wee are Christ his brood hatcht vnder the warmth of his mercifull wings comming vnto him like hungrie chickens at the heauenlie clocke and all of his preaching ministerie to receiue that promised meat which indureth vnto euerlasting life Math. 23.37 Ioh. 6.27 And as for your pleasant Rhetoricall conceit expressed vnder this woord agreement it sheweth that in a merrie mood you haue not forgot all your verball tropes and figures Antiphrasis But when you can shew plainlie wherein the Protestants iarre amongst themselues or dissent from the Scriptures and primitiue Church in matter of faith then bestow vpon them these biting figures In the mean time your iarres amongst your selues nay your reuolt from scriptures and all primitiue practise being made now so manifest to the Catholicks it stands you vpon for the discharge of a good conscience to confesse and recant them for cure them you cannot And thus much concerning your vnfortunate successe in alleadging some of our chiefe Protestants as you terme them And now to that which followeth Fitzsimon 129. He proueth that Gorgonia adored Christ vpon the altar because it was darke night As very a Riderian reason is this to euery ones vnderstanding as the former For why might not any adore as well by night as by day otherwyse yf in darknes God could not be adored how did Tobias or any blynd men euer adore God And might not the lamps ther present haue supplyed all wante of day tyme S. August ser 215. de tempore 155. Sainct Augustin exhorted that oyle and waxe should be offred by the people to the vse of the Church and signifyed the vse of burning therof to importe that Christ might voutchsafe to lighten and nourish the fyer of charitie in vs. S. Isidorus lib. 7. etimologiarum c. de clericus Sainct Isidor telleth that the lights lamps burning in the day tyme in the Churches are to testifie our gladnes that Christ vouchsafed to be our lux vera quae illuminat omnem hominem true light which illuminateth euery man Ioan. 1. Eusebius and Nicephorus recompt when in the Church not the Temple Euseb l. 6. c. 7. Niceph. lib. 5 c. 9. which long before was destroyed of Hierusalem ther wanted oyle to the lamps Narcissus Bishopp therof demawnding water blessed it consider this ould Papistrie and suddenly natura aquae in olei pinguedinem versa splendorem luminum etiam solito reddit clariorem the nature of water sayth Eusebius about the 340. yeare after Christ was turned into the fatnes of oyle yealding a greater cleernes of the lights then accustomed What other proofs to this effect I could bring yf I knewe noe more then are in Durantus of the ceremonies of the Church may be coniectured Durant de ritibus Eccl lib. 1. c. 8. Yet for all this M. Rider shortly after will tell you that Eusebius denyed all miracles after Christs accension So then although it had bene night adoration might haue hapened Yf not otherwyse at least when light was present The 180. vntruth But let vs goe forward to the 180. vntrueth that the Pix was inuented by Innocent the third ano 1214. Witnes against this vntrueth the woords of S. Cyprian who was neere a thousand yeares elder then those tymes S. Cyprian lib. de lapâ—â— c. 5. Cum quedam arcam suam in qua Domini SanctuÌ„ fuit manibus indignis tentasset aperire igne inde surgente deterrita est ne auderet attingere VVhen a certayne woman attempted to open hir coffin or pix in which the holy of our Lord was by fyer bursting out therat she was terrifyed not to touch it Calu. l. 4. Instit c. 17. n. 35. Durant lâ—c cit c. 16. Caluin confesseth and Durantus demonstrateth the vse of such pixes froÌ„ the tyme of the Apostles The 181. vntruth is that Gorgonia found noe mysteries vpon the altar The 181.
offerre non debet ab eius oblatione ideo abstinet Anathema sit If anie man iudge that a married Priest ought not to offer or to do his office by reason of his marriage and therefore abstaine from his oblation let him be accursed VVhether all that may not contemne their wiues may conuerse with them carnaly And whether some tyme married men may not be Preists 136. FIrst Fitzsimon yf any learned man would but peruse this distinction and the precedent and considre how vpward of twenty seueral texts forbidding Bishops deacons Preists Religious Subdeacons to marrye and such men as are marryed not to be assumpted to Preesthood and Preests doing otherwyse to be deposed although he were neuer so much an affectionat frend of M. Rider yet will he and can not but censure him not to seeke to informe trueth of maters but to obscure it as much as he may Secondly he knoweth not how to countenance his allegation but when it is a canon of the Apostles he nameth it a Popes canon For so it which he now citeth is deliuered Melancthon in Confess August art 23 in apol eiusdem articuli Conc. Trullan can 48. 2. Conc. Turon can 8. Vide dist 31. cap. omnino euen by Philipp Melancthon a great Protestant and in the canon law befor the title of the forsayd text is contayned that it is taken from among the canons of the Apostles I grant that a Preest should not contemne his wyfe but according his obligation expressed in seueral Concils be carefull of hir prouid for hir and content hir but as is there signifyed absque vlla suspicione carnalis commercij without any suspition of carnal compagnie Now marke this Riderian sequel a preest may not by pretext of religion wherby he is bound to be continent dispise his wyfe from whom he is departed for so by testimonies of the forsayd Concils it is to be vnderstood therfor a Preest may marry or hauing bene marryed may carnaly conuerse with his wyfe Who would not pittie his fathers losse yf he had bene at any charges as he was not able for his sonns bringing vpp For although a sonne can not despise his mother yet followeth it not that he may marry hir Thirdly the next Canon concurreth in the same exposition that one being marryed befor is not therby disabled from being preest Ther is nothing in euery contry more vsual And Dublin is well acquainted that M. Hall of good memorie and M. G. B. of rare vertue had bene marryed yet both exemplar priests And at this instant of my writing this a Gentleman called Mr. Anselmus Crucius of exceeding abilitie being marryed and his wyfe lyuing and newly entred into a cloyster of Nunns after hauing liued 30. yeares with his forsayd wyfe in inuioleble continencie only for more exact deuotion toward God she as I sayd entring into religion he also is become preist and Iesuit with whom I am dayly familiar to my great delyte and edification he being as great a mirour of pietie as miracle by his forsayd voluntarie diuorce to all these contryes in which he is knowen Rider Dist 31. Nicana synodus fol. 34. 137. Paphnutius also beeing but one man confounded a whole Synode of your Bishops learned men as your Popes Records witnesse and by Scriptures inforced them to subscribe that Priests marriage was lawfull Heere you see magna est veritas preualet Trueth is great though in one against manie and preuailleth VVhether Paphnutius perswaded the Concil of Nice to allowe preests to Marry Fitzsimon The 185. vntruth 137. THat trueth as you affirme may be great and preuayle let it be presently confessed that it is the 185. vntruth that Paphnutius is confessed by records of Popes to haue confounded a whole synod of our Bishops Wher are such records how do they confesse any such mater Will fittons fill all leaues yf not most lynes of your booke Secondly let it be confessed that you haue graunted the first Concil of Nice to haue bene a synod of our Bishops and learned men Magna est veritas preualet 1. Esdr 4.41 Conc. 1. Nic. can 3. truth is great and preuayleth Thirdly let it be confessed that the Concil of Nice in the third Canon forbiddeth preests to haue any woman in their howse besyd their mother sister or aunt How then was it confounded or gouerned by Paphnutius to the contrary Magna est veritas preualet Fowerthly wheras none of the 20. Canons of the Concil of Nice nor Eusebius Socrat. lib. 1. c. 8. Sozomen lib. 1. c. 22. nor Ruffinus more ancient then Socrates and Sozomen out of whom Gratian borrowed his tale of Paphnutius nor any others report any such mater S. Epiphan her 59. in epit and wheras S. Epiphan assureth that the Church and ancient Canons hath alwayes auoyded from preisthod any begetter of Children S. Hieron ep 50. con Iouin lib. cō vigil Luther lib. Conciliorum parte 1. S. Basil epist. 17.1 Esdr 4.41 and S. Hierome testifyeth in the Oriental Church and Aegipt not to haue bene lawfull for preists or deacons to vse their former wiues Nay wheras Luther acknowledgeth that the forsayd Concil would not follow the aduise of Paphnutius and lastly wheras S. Basil would not permitt by reason of the former third Canon of this Concil a preist 70. yeares ould to dwell with a woman how can it be denyed or auoyded to be the 186. vntruth The 186. vntruth that they had subscribed that priests Marriage was lawfull Magna est veritas preualet trueth is great and preuayleth I omitt that the authours of this inuented historie Socrates Socrat. lib. 5. cap. 21. Bellarm. l. 1. de Clericis cap. 20. S. Greg. l. 6. epist. 31. Socrat. Sozom. loc cit and Sozomen being found often tymes tripping as in Socrates appeareth thryse in one chapter and first against this sacred Synod as incomparable Bellarmin learnedly according to his wont demōstrateth and of Sozomen is testifyed by S. Gregorie yet not withstanding that they are farr from reporting any confort to the protestant cause For they both recompt that Paphnutius affirmed that it seemed to him conuenient it should be decreed that the clergie after theire ordination should not be permitted in any case to marry according the ancient Conons and only craued that others marryed before might vse their wiues This allegation therfor seemeth to fauour protestancie as the tendring of a peece of bread in one hand with a cudgell reddy to stryke in the other hand is a fauour to a dogge Magna est veritas praeualet truth is great and preuayleth 1. Esdr 4.41 138. And to come neere home vnto you with domesticall presidents Rider Esdras 1. cap. 4.41 Bern. in vita Malachiae fol. 2. col 4. about the yeares of our Lord 1130. were not eight learned men all of them immediat Archbishops of Armachan in this land and
4 That vowes of Chastitie ought to be obserued 5. Article 5 That Masses are agreable to Gods law 6. Article 6 That Confession is fruitfull Rider 141. 142. THese three Articles are as repugnant to Christes truth as the rest The fift Article Christ willing to my next Treatise shall be handled the fourth and sixth Article as you hereafter giue occasion Now let the Catholikes consider how vnmercifullie and vnmeasurablie the bloudie Bishop of that Italian murthering Priest shed the innocent bloud of so manie Saints because they would not say and subscribe that these sixe Articles beeing in deed hereticall were Apostolicall and Catholicke Was this the planting of the Protestantes faith no this parliament was established for no other end but to supplant them And therefore these sixe Articles were fitlie termed VVhipe with fiue strings the whip with sixe strings wher with your forefathers whipt to death these innocent lambes for neither conspiracie nor treason but onelie for the word of God and for the testimonie which they maintained But they cease not to crie still for vengeance against those murtherers saying How long Lord holie and true doest not thou iudge auenge our bloud on them that dwell on the earth Reuel 6.9.10 But thankes be to God those chanels of innocent bloud shed then in England by the Popes direction haue quite for euer banisht out of England the Pope and his superstition And as the mother that would before Salomon haue the childe diuided was not the true mother for the Church of Rome that delighteth so much in bloud 1. Kings 3.17 c. cannot be the true Church Time will not permit to write the damnable fruite that this filthie Munkish chastitie yeeldeth but of that when opportunitie is offered yet stil nothing but what your owne friends record VVhether late Sectarists or Catholicks be greater discommenders of Matrimonie 141. IF Catholicks be discommenders or condemners of matrimonie it appeareth by the premises Fitzsimon Whether Sectarists be or noe let it now be conceaued First they can not abyde that matrimonie should be a Sacrament for they allowe but fower Sacraments in their first confession of Augusta tendred to Charles the fift anno 1530. Namely Baptisme the Supper Augustana Confessio de numero SacrameÌ„torum anno 1530. Idem habet Lossius in Cathecismo anni 1557. Luth. Serm. de Matr. Melanct. in loc Com. an 1536. 1552. 1558. Sleidan l. 20. Absolution and Order In deede after they foisted in Matrimonie and lastly Confirmation and Vnction Wherin they are gone before them in our Contryes who allowed first but three soone after but two and now they abrogat these two by making them no better then base and beggerly ordonances as is ofte aboue declared not esteeming them any thing necessary to saluation nor much behoofull but as bare external signes So that matrimonie by being none of their SacrameÌ„ts is according to their coÌ„ceit not so much as a base beggerly ordonance or a bare fruictless external signe peruse but the numbers quoted and you shall fynde them to thinke no otherwyse For truely I esteeme it a point of religion in Gods cause and religions Hall in Chron. an regni Henrici 8.28 fol. 228. to belye the deuil him selfe I may hitherto therfor conioyne a pleasant alteration of religion saying Now yow see frends that four Sacraments of seuen are taken from vs and shortly you shall leese the other three also except you looke about you For now they are all made no better then taken away Secondly for the marriages of Preests neuer could the state of our Contryes by all vehement and importunat sute that might be made obtayne the children of Preests to be legitimated The most that euer I was able to learne they had obtayned was in K. Edwards dayes only to be exempted from temporal punishment incident to their sacrilege in marrying And in the same act of Parlament Statut. anno 2. Edou 6. cap. 21. anno Domini 1548. I fynde it affirmed to be better and most to be wished that Preests would abstayne from marriage Which truely is a secreat condemnation of their marriages to be vnlawfull as also that their children could not be legitimated so many statuts of former lawes and parlaments condemning them for illegitimat As great a condemnation was it in the later dayes of Q. Elizabeth to haue bene vpon the point to haue all Preests yea and ministers marriages vtterly forbidden as euery one knoweth Which as I take insued for the most part by promoting Puritants telling of their fellowes that they do lease out Church benefices lands 2. Admonition to the Parlament pag. 23. and houses for brauerie and brybs to be bestowed vpon their wiues or children or officers or seruants c and therby alien at Church liuings from Churche vses and their successours How much could I yf I had not compassion toward some certifie in this mater What could I say of them that stoutly preached against marriage of the ministerie against pluralitie of benifices c. Who now are inuironed abundantly with stock and store of th' one sort and th' other God be praysed To our subiect of discourse belongeth that marriage thirdly is greatly disparaged by late Sectaries allowing so many breaches therof as yf it imported no great bonde For you may fynde in Luther Luther tom 5. in 1. Cor. 7. fol. 111. 112. 122. 123 Et in proposit de digamia Serm. de Matrimonio l. de vita coniugali Corpus Doctr. Christ Germ. in repet de coÌ„iugio pag. 280. VrbaÌ„ Reg. in loc com de Matr. Canones Geâ—euen anno 1560. Martyr in 1. Cor. 7. Bucer in c. 19. Math. Luth. Serm. de Matrimonio Ochin dial l. 2. dial 21. Pag. 200. 204. 205. Exod. 20. Deute 5. Math. 14. Mar. 6. 1. Cor. 6. 1. Tim. 1. Ephes 5. Galat. 2.4 Bucer and the Geneuian resolutions to which P. Martyr Ochinus and others accord these causes of Diuorcement and of new marriage during the liues of both partyes First to haue mistaken one another to haue bene Virgins 2. Any vnkind forsaking betwixt bothe partes 3. Any long absence of ether 4. Any great forwardnes of ether 5. Dislyke of parents towards the marriage 6. If ether refuse or may not fulfill the acte of marriage 7. If the husband can not begett children that the wyfe may vse anothers help Misceatur alteri vel fratri mariti occulto tamen matrimonio proles imputetur putatiuo vt dicunt Patri Let hir lye with another or the brother of hir husband sayth Luther and let the child be fathered vpon the father as he is called in conceit 8. By allowing saecular people to haue many wiues Paulus Episcopis Sacerdotibus plures vxores interdicit ceteris tacite concedit Paul sayth Ochin whom Bale sayth England when it had him was happie when it wanted him was vnhappie forbidd Bishops and Preests to haue many wiues but permitted
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
Altar there appeareth flesh sometimes workt by the nimble conueiance of man sometimes by the working of the diuell so that if there bee anie flesh in the Sacrament of the Altar whether visible or inuisible it is either wrought through the priests legerdemaine or the diuels cunning and craft Now Gentlemen you haue brought your miracles to a faire market I trust after a while the discrèeet Catholicks will nor giue you a halfepennie for a hundred of them Tharasius the President of that ydolatrous Councell demaunded of all the learned in that Synode why their images then did not worke miracles Nycen syn 1. Act. 4. Aunswere was made out of Gods booke that miracula non credentibus data sunt Miracles are onelie giuen to the vnbeleeuers If you bee too busie with your fained miracles we will make a whole superstitious Synode yet to brand your Church and her children in the forehead for vnbeleefe And that reuerend Chrisostome saith per signa cognoscebatur qui essent veri Christiani Chrisost Hom. 45. in Mat. qui falsi Nunc autem signorum operatio omnino leuata est magis autem inuenitur apud eos qui falsi sunt christiani In old time it was knowne by miracles who were the true Christians and who were the false But now the working of miracles is taken away altogither and is rather found amongst those that bee false disguised Christians Note but two things out of Chrysostome First miracles are now quite taken away Next onely they remaine with false Christians in the false Church so if your Church will haue miracles by Chrisostomes censure she is a false Church and all in that Church be false Christians But if your miracles were true as all Gods and Christs miracles are then the change must be as well of the formes as of the substances When Moses rod was turned into a serpent it was a serpent in deed and no likenesse of a rod remaining Exod. 4.3 Iho. 2.9.10 These prooue your miracles to be false And so when Christ turned water into wine there was neither colour nor taste of water remaining and so in all true miracles But you would haue in your Sacrament a change of the substance of bread yet the accidents as whitenesse roundnesse thinnesse taste August de ciuitate Dei lib. 22. cap. 8. line 3. 4. August de Trinitate lib. 3. cap. 10. and relish notwithstanding remaining which is impossible and not onelie contrarie to the word of God but also to the faith of those primitiue fathers· And Augustine vrgeth this matter verie Euangelicallie saying Quisquis adhuc prodigia vt credat inquirit magnum est ipsum prodigium qui mundo credente non credit Whosoeuer hee bee that yet requireth wonders and miracles to bring him to beleeue the truth is himselfe a wonderfull miracle that the world beleeuing yet hee remaineth still in vnbeelefe And Augustine else where telleth you flatlie that in the Sacrament of the Lords Supper there is no miracle read him and follow him And this is not to passe vntoucht that as your miracles are false in themselues so they are inuented and done to a most wicked end which is to confirme your false doctrine of reall presence Purgatorie praying to Images and the like trash which are cleane contrarie to Christs miracles for their end was twofold the first to confirme our faith in Christs diuinitie and the other Ioh. 10.30.31 to assure our soules of saluation through his name These things are written that yee might beleeue that Iesus is that Christ the Sonne of God and that in beleeuing yee might haue life through his name VVhat miracles are reproued by Catholick writers Fitzsimon 146. YF you haue duely considered the style of M. Rider as perhapp you might hardly fynd any more worthy for sowndnes and method to be considered you may fynde among other points that when our decretals seeme to fauoure him then they are ould and euery parcell of them is a Popes Canon and when any late Doctours are by him alleaged against vs of our owne profession then they are ancient and contrariwyse when any who liued long before such are produced by vs they are tearmed late One only breefe example is to be at this present specifyed When Lyra who liued anno 1320. is thought to deny the 6. Chapter of S. Ihon then is it sayd Ould Lira sayth that the 6. of Ihon c. treateth not of the Sacrament Contrariwyse when we had brought three whole Concils condemning Berengarius they are excepted against as being late although according his owne computation they had bene three hondred yeares elder then Lira He hath the best gift in that to make ould yong affirmations negations disproofs approbations truethes falsifications decrees denials and to affirme all to be for his purpose how assuredly soeuer he is oppressed therby lyke Tarleton who affirmed that his mistres casting a chopping knyfe at his head for some proffred sawcines had done it for a fauour that lightly may be found among any wryters of this tyme. Now then for his first allegation and all his inferences thervpon although it is not to be graunted that Magitians or Sectarists can woorke true miracles yf in a liberal disposition I accord vnto them what is he the better Let the fayth of ould Rome the phrase is so pleasant as it is reiterated condemne miracles done out of the vnitie of the Churche doth not the fayth of late Rome as ernestly condemne them also Doth not S. Paul condemne the miracles of transferring mountayns c. yf one be not in the vnitie of Charitie 1. Cor. 13 What needed then so friuolous a laboure to so small a benefit in seeking out impertinent sentences in defect of direct resolutions of which no sillable belongeth to mend the bringers cause or to marr it of their impugners Thus much at least we gratefully receaue from our owne S. Augustin who was noe Pope but of M. Riders making not against our miracles but against them that are not in the vnitie of the Churche Such as Puritans are not only in respect of the vniuersal Church but also in respect of their owne first protestant synagogue So farr is it that S. Augustins words are against vs that they alwayes styng and destroy them principaly that distort them against vs. And when you affirme these woords thus much from your owne Pope from the ould Churche of Rome how aduised are you to denye that the Pope of the ould Churche of Rome is not our owne Pope I pray you to soder these two together your owne Pope not your owne Pope Concerning the allegation out of Lira I am perswaded as much as Lira that both abuses may happen and are to be punished where and when they happen What difficultie then is contayned in his allegation against vs Nether is it other then a Riderian sequel ther is an ill abuse by miracles therfor no good vse Ther is deceit committed in
points of deuotion therfor no deuotion to be followed For so you might proue that law phisick eating drinking weapons appareil preaching c. were not to be vsed because they be some tyme abused In the next citation which by wante of the booke I could not now examen of the Sacrament according to your translation of the altar and apparences therin by mans procurement and deuilish operation you take a licence to add to the text the woords of the altar Vide num â—07 Yet you blamed me for adding the woord blessed befor Sacrament because it is not in the authoure You inferr next lyke your selfe vpon this proposition some tyme by abuse there are apparitions ergo yf ther be any fleash in the Sacrament of the altar whether visible or inuisible it is wrought through the priests legerdemain or the deuils cunning and craft First without doubt the sequel is Riderial that is farr beyond being ridiculous and preposterous For yf it were allowable would follow as reasonably some tyme M. Rider hath bene knowen in London to vse legerdemain and all to haue abused diuers by the deceitfull suggestions of the deuil therfor in all other places whether he be visible or inuisible he is to be accompted not seene but by legerdemain and deceit of the deuil Yf your cursing were no better then your discoursing you would as badly deserue the name of the one as you are farr and for all I could vnderstand euer was from obtayning the other Secondly do not you start from your word in the 35. number in your Rescript that as we beleeue to receaue Christ realy so you do also yet now you profess that you do not beleeue him to be receaued visibly or inuisibly in the Sacrament that yf he be therin visibly or inuisibly it is by legerdemayne Can he be realy and yet nether visibly nor inuisiblie Not to be vnsutable in your proceeding you make the next stuff of one liuerie with the precedent by diuers dishonest dealings First you say that Tharasius was President in that Concil which maketh the 195. vntrueth The 195. vntruth For he was nether first second nor third therin as appeareth in the begyning of the first act Secondly by the 196. vntrueth The 196. vntruth you affirme that it was an idolatrous Concil It is a puritaninical proprietie to be sawcie and malapert toward Concils and Parlaments The 197. vntruth as is befor testifyed Thirdly it is the 197. vntrueth that Tharasius demanded any such mater he only propounding it as an obiection by these woords Sed quispiam dixerit c. Some one would say c. and answered it him selfe to him selfe saying that miracles were graunted to the not beleeuers The 198. vntruth By the 198. vntrueth you add the woord only Wherby might follow yf what was graunted to the not beleeuers the same was graunted only to them then M. Rider vnlesse he be an vnbeleeuer hath no eyes head armes no witt or moral honestie because all these are graunted to the vnbeleeuers which by his addition is all one and to be graunted only vnto them And consequently he hauing all the same must by his owne woords be an vnbeleeuer he partaking such things as by his deduction only vnbeleeuers haue But M. Rider yf it may please you let Christ him selfe expound the saying of miracles or signes to be graunted for the vnbeleeuers not to exclude them from the beleeuers for sayth he Signa antem eos qui crediderint haec sequentur c. Mar 16.17 But such as beleeue these signes shall follow and consequently only to import that they are graunted to vnbeleeuers to conuict them of falshood Yet remayning with beleeuers not to such intent but to confirme and confort them in their religion To which ende the woords of S. Augustin are appliable which shortly after you alleadge and misalleadge He that yet requyreth prodigious wonders to beleeue therby M. Rider maketh false latin in S. Augustins allegation Ipse not ipsum is him selfe a great prodigious wonder who beleeueth not the whole world beleeuing We requyre not wonders to beleeue therby but inioye them by Christs promise to assure the weake and confort the feeble in faythe Good Lord What benifit can your beleefe receaue by this sentence of S. Augustin not only no world but no contry nor no citie nor no house being now or euer befor intierly of your beleefe Easely might I answer S. Chrysostom yf any such mater were in that place But it maketh the 199. vntrueth The 199. vntruth that he so saythe Lykewyse it is a Riderian sequel signes are found among those that are false Christians Ergo she is a false Church and hath all false Christians which will haue miracles First it is against Christs former woords that beleeuers should not want signes Secondly yf the sequel be allowable that what Church soeuer will haue miracles both it and all therin are false the Lutheran Staphil in respon Con. Scihmidelin pag. 414. Lindan dial 3. c. 1. Dubitantij Bolsec in vita Caluini cap. 13. Caluinian Churches are false and all therin because Luther coueted to woorke a miracle vpon one possessed and Caluin by raysing his man Brule from dissembled death Luther to his owne extremitie and Caluin to the true death of his man Then also Foxes Church and all therof are false by forgerie of some of his martyrs speaking without tongs burning without payne and being martyred and yet aliue long after As for example Ihon Marbeck by Fox in his first editions was made martyr together with Antonie Parson Robert Testwood Henry Filmer and many rare points of his martyrdom related especialy his pleasantnes in going to the fyer yet he being fownd aliue long after Vide Alan Cop. Dial 6. Pag. 697. Fox had no other excuse but to confesse him selfe deceaued and to rayle against them that warned him therof calling them Carpers Fox Acts and Mon. pag. 1114. wranglers exclaimers deprauers whisperers raylers quarrell-pyckers Corner-creepers fault-finders Spider-catchers c. Now as I sayd by M. Riders being of Foxes Church according to vnitie and veritie of doctrin as he sayth him selfe and Fox seeking false miracles and martyrdoms as hereby appeareth to his Church it must follow by M. Riders owne sequel that suche Churche and all therof are false Why should such vnfortunat disputers euery moment made to confownd them selues intermedle at all with maters of learning He proceedeth in the same vayne and vanitie of reasoning saying All God and Christs miracles as yf they were not all one in the point of miracles do change as well the accidental formes as the substances as it hapned in Moises rodd and the water turned into wyne Yf any would bidd him proue that Moises rodd did not retayne the leinthe it had befor after it was made a Serpent or the water in Cana Galileae the quantitie and moistnes of water when it was turned to
locution being beyond M. Riders capacitie he denyed Euseb to haue any such mater Befor you betake your selfe to new grammarian labours or dictionarie inuentions learne to vnderstand a playne metaphorical relation of a mater that your denials therof because it is not in playne dunstable tearmes be not reputed yf not profowndly impudent yet profowndly ignorant or contrarywyse When you in your first sermon in Dublin fiue tymes produced or made long Sculptile which showld haue bene short and not long after brufed broke Priscians heade in saying templum Ianum for templum Iani wherof the L. Chancelor rebuking your audacious temeritie in intermedling with that papistical language vnacquainted to such capacities was it not your parte to forbeare from intermedling therwithall Why would you wade further in so vnfortunat a foorde wherin you had bene so publickly ouerplunged Since frendly cownseil would not auayle but that being by your name a Caualiero you would also be aduenterous I will instruct your selfe and others who perhapps wil be therfor more thankefull of some few as great slipps and tripps of ignorance in latin testifyed in this discourse as might wreast shame out of impudence it selfe Omitting in your very dedicatorie epistle the saying of Poscolo to contayne false latin not by his ignorant composition but by your bad application by saying of Princes and men of state deferant aures eius wheras eius being the singular number can neuer be in concord with Princes or men of state being the plural number which first sentence is answerable to your first sermon First where you treat of actiue and passiue doctrin you affirme that eis signifyeth to yow yet it is against all skill in latin for it signifyeth to them and not eis but vobis in all owld grammarian labours is answerable to you Secondly in your margent vpon Lira his supposed saying the sixt Chap. of S. Ihon not to concerne the B. Sacrament you say quod nondum est non datur priuilegium wher as you should say non dat priuilegium A grosse absurditie in a professour of skill in latin especialy in him who deliuered a discourse of Christs doctrin rebownding from actiue to passiue and back againe as a tenise ball from wall to wall But it was Gods iudgment that he should be found stumbling into a passiue for an actiue that had made Christs discourse impertinently wandring from actiue to passiue In the 67. number he interpreteth neque est credibile to be it is credible which is to make a negation an affirmation it being expressely it is not credible In the 69. number is shewed how he cowld neuer vnderstand the latin of transubstantiation considering that it being so ryfe in wryters he confesseth he could neuer fynde it An other instance is in your Rescript in these woords all which I pray you wishe him to mend them and multis alijs To mend multis alijs is latin woorthly to be much mended as being against all grammarian concord that emendare should gouerne other then ane accusatiue case Wherfor it should be multa alia Seueral other incongruities in speaking and interpreting are formerly specifyed and these so farr beyond al excusation of not only vnskillfulnes but also blindnes in the latin tong that I may seeme to deale fauorably in not ryding M. Rider more vehemently in this point Accept therfor kyndly that omitting other exclamations I register vp the 203. vntrueth The 203. vntruth wherby Euseb was denyed to report what we had alleaged So also wheras it is of a greater antiquitie which Euseb repeateth in the fift booke of his historie then in the sixt what friuolous exception was it to say the tyme was mistaken yf not only in Seuerus tyme but also befor the accusation of Pagans that we did eat a childs fleashe because of our eating the B. Sacrament was vsual I say vsual as befor both Euseb tyme and Seuerus appeareth in S. Iustin and Tertullian To which effect thus flowted in Minutius Felix Iustin in Apol. 2. ad Antonin in fine Tertull in Apol. c. 7. Vide Prateol verbo Machuetes num 7. Minut. Felix in Octau a Pagan and in his derision a perfect Puritan saying An infant shrowded in a cake of flower is giuen to them that are made Christians O how well doth this Infidels woords concurr with M. Riders blasphemies against our breaden God our Wafre God c what sweet predecessours these men haue of their doctrin dealing But of this we haue treated in the 111. number Rider 148. But if you had read Eusebius your selfe diligentlie you should haue found that in the fifth booke and seuenth chapter hee would haue tolde you that then miracles ceast Ex lâ—b 2. Iraenei cap. 58. and were not in Gods Church and he produceth old Father Iraeneus for confirmation of the same You bring in Eusebius to maintaine miracles and Eusebius himselfe deniâ—th them This is your olde fashâ—on to inforce the fathers to speake not what they would but what you please but read that place well and remember that Eusebius records that Church wherein miracles are wrought not to be Gods church and so by his opinion your Church of Rome must bee planted in the suburbs of Babilon not in Ciuitate Dei within the gates of Sion VVhether Eusebius affirmeth true Miracles to haue ceased Fitzsimon 148. WHo would not thinke this report of Euseb impertinent in this place seing our allegation concerned not miracles The 204. vntruth First then it is the 204. palpable and pregnant vntrueth that Euseb denyeth Miracles in that Chapter or any where els Therfor let these woords of the sayd Chapter be witnes whether M. Rider hath not defyed all trueth Daemonaes enim alijs solidè ac verè expellunt ita vt illi ipsi a malis spiritibus repurgati ad fidem peruenerint in ecclesiam recepti sint alij verò futurorum praescientiam visiones ac prophetica vaticinia habent alij morbis laborantes per manuum impositionem curant sanitati restitunt Some doe cast foorth deuils assuredly and trulye so that them selues purged from bad spirits haue come to beleefe and bene receaued into the Church others haue foreknowledge of future things visions and Prophetical predictions others by imposition of hands do heale the sicke Who do mistearme good euil and euil good light darknes and darknes light why should they not make affirmations to be negations and disproofs to be approbations Is it because Euseb affirmeth in S. Ireneus tymes there were miracles therfore he denyeth them after Speake cleerly and honestly M. Rider did not you feare your conscience when you wrote this autheur to affirme the Church wherin Miracles are wrought not to be Gods Church But since you haue appealed to Euseb to him you shall goe I will once agayne exalt the baker to the Pillorie and make no other then the witnes by him selfe alleaged to nayle his owne eares First M.
on horsback haue nodded This to be breefe is the relation of Crantzius Crantzius lib. 1. cap. 9. VVhat therfore sayd the King he treateth of Charlemains speeche to Wedekind Duke of Saxonie hast thou seene which deliteth thee to haue viewed He as he was yet ignorant of Christian things replyed I haue sene wherat I meruailed thee before two dayes of a heauie countenance being vncertaine what had hapened that might molest so great a King It was the remembrance of our Lords Passion that made the King of a sadd countenance Againe sayth he I haue seene thee this Easter Day first sadd and most pensiue about thy imployment in preparing him selfe to the B. Sacrament But when thou didst approache to the midle table of the Church thou didst appeare to me of so ioyefull countenance that I was amazed at the miracle of such suddain alteration For it was wounderfull to behowld that in the hand of a preest in riche ornaments euerie one receaued into their mowthe a bewtifull litle childe VVhom I perceaued to approache to some ioyfully and in hast to others repyning with countenance displeased and yet entring into their mouthes and not returning VVhat this should be I do not yet conceaue Then sayd the King Thou hast well proffited There is some what more shewed to thee then to all the Preests and vs all Then hauing his appareil changed taking him by the hand he taught him the great mysterie of pietie of the Sacrament of the Altar wherby he was conuerted God grawnt all others formerly ignorant of this mysterie to receaue lyke benefit by the same as Wedekind did Let it not seeme strange that Christ should appeare lyke a yong child after his ascention it being no more impossible or inconuenient then that God almightie should appeare lyke an owld man their proprieties of innocencie and aeternitie being cause of such their apparitions Without inuectiues or inforced accusations M. Rider you haue Crantzius testifying amply all that I deliuered succinctly and in a woord For of my disposition I was neuer prolixe in my writings but some tyme in a lyne do include as much mater as my autheur deliuered in a leafe And the rather in my first answer to you I followed breuitie that without toyle yf it could not be without tediousnes you might ouer ronne disproofs of your protestations Now also I will make noe inferrences vpon the premisses against you for my owne behalfe for a playne text needeth no glosse but will abruptly examin the next leauing all Readers behowlding Ciceroes woords in Lucullo to be true in my defense Non quaerere me rationes eas quae ex coniectura pendent queque disputationibus huc illuc trahuntur quae nullam adhibent persuadendi dignitatem That I follow not such reasons as depend vpon coniectures and by skill of disputers are wreasted off and on and contayne noe force of perswasion No I haue another cause then they who haue but exordium commune a common exordium as fitt for the defendant as the plaintife Iren. l. 5. c. 27. Vinc. lir c. 42. Luth. in conuiualibus colloquijs f. 144. Vide n. 19. examinis 75. and no other proofes then peremptorie protestations Sacram Scripturam se solos primum intelligere omnes alios ignorasse that they only first vnderstand the Scriptures and that all others haue bene deceaued And you shall fynde all the principal Protestants abundant in this vayne But I will hould me to my text Catho Priests Optatus lib. 2. contra Donatist Optatus reporteth a grieueous punishment of abusers of a facred Host 156. OPtatus in deed speaketh of two professed Donatists Vrbanus Formensis and Faelix Iducencis Rider who comming into the countrie of Mauritonia and entring the Churches at the time of the celebration of the holie Communion commanded Eucharistiam the Eucharist to be giuen to their doggs but the dogges growing mad presentlie set vpon their owne maisters and rent their flesh with their teeth A iust iudgement of God for their vile attempt of holy misteries But how dare you say that this was your consecrated Host Optatus saith it was Eucharistia the Eucharist that is to say the whole misteries of thanksgiuing and not a part which was cast vnto dogges but Optatus saith not that Christ was locallie inclosed in that bread And you still continue your wonted course that wheresoeuer you finde this word Ecclesiam it is your Church and where you finde this word Eucharistiam that is your consecrated Hoste VVhether Optatus commended or condemned Protestantrie Fitzsimon 156. YOu haue confessed sufficiently to ouerthrow you to witt that God had shewed such seueritie for abuse against the Eucharist so holy a mysterie By the name of Eucharist hath bene euer vnderstood our B. Sacrament of the Altar as appeareth in the 103. number out of S. Gregorie Out of him and all others and the inuiolable trueth dare we affirme it was our consecrated host It is testifyed by Optatus that Christ was localie in those mysteries wheras he inferred for proofe therof the punishment which insued We clayme the woord Church to belong to vs both by other assurances and by your hate against it befor demonstrated The breaking downe of Altars the violating of vowed Virgins the prophaning of the holy mysteries the casting out of sanctifyed Oyle all these together recorded by Optatus so ancient a Father do tell that the Donatists were your Predecessours and such as they persecuted to haue bene ours For what had Protestantrie to do with chast professed virgins altars holy oyle c When no wreasting nor wreathing will auayle it is strange you will trouble your selfe in vayne When I heare you in manifould places of your booke vsing the woords of the Donatists related by S. Augustin ad Donatist post collationem cap. 34. cap. 1. Iudicem a nobis fuisse corruptum and els where de gestis cum Emerito nos cognitoris emisse sententiam eos potius potestate quam veritate fuisse oppressos when as I sayd I heare you and Donatists concurr in these words that we had corrupted the Iudge that we had feed our stipendarie chaplins to giue sentence against you that you were suppressed more by authoritie then veritie then can I allow that Donatists and you are of consociation which I could neuer fynde in Optatus by any signe figure or shaddow extant in his wrytings 157. But a lasse you deceaue the Catholickes Rider for you haue neither the true Church because yee lacke the sincere preaching of Gods word and the lawfull vse of his two sacraments which be the two vnfallible markes of Christs Church nor yet haue you Christs sacraments as hee left to his Church but as they are disguised and prophaned by the late Church of Rome which doth as far differ from the primitiue practise of the auncient Church of Rome as Christs institution differs from mans inuention VVhether the Puritan Church hath the
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
his consorts were banished out of Geneua pag. 219. How sharplie this angrie Prince Iohn Caluin punished one of the best of the Citie that yeare in office a Minister and one Perin the Captaine of the towne for daunsing in one widdowe Baltasars house pag. 220. Valentin Gentill and Michaell Seruet for displeasing Caluin and Beza were put to death ibid. Bullingers censure of Caluin and his proceedinges ibid. Caluin and Caluinists accounted by Pretestants no better then Iewes pag. 272. Caluins raising his man Brule from dissembled death killed him outright pag. 365. Ochinus in contempt tearmeth Caluin an earthlie God and Pope Replye pag. 30. CALVINISTS The censure of other Reformers touching Caluinists in generall That Caluinists are proude puffed vp with glorie and reuenge pag. 17. Lesse danger to offend Princes then to exasperate Caluinians ibid. Their life infamous and villanous ibid. Caluinists Masters of arte in reproaches lies cruelties treason and insupportable arrogance ibid. Their holie Citie of Geneua called Babilon Egipt infamous Sodom and they the children of Gomorrah pag. 18. Another saith the greatest and principallest of the Caluinists became Turkes or Arrians pag. 18. That Caluinists by dreames suggested by the Diuel endeuour to destroy the Testament of the Sonne of God pag. 137. Another I behould nothing to be more ambitious nothing more insolent nothing more vntoward then thâ—se men pag. 221. Barrowes and Greenwood their owne brethren that they are pernicious Dreamers glosing Hipocrits with God fasting Pharisaicall preachers counterfet Prophetes pestilent Seducers sworne waged and marked disciples of Antechrist pag. 222. Againe they are perfidious and Apostat Reformers precise Dissemblers giddie and presumptuous Intermedlers in all matters publique and priuat VVatchmen ouer all actions ibid. See more in the woord Heretique 12. Double reasons to be constant Catholiques Ep. Ded. parag 42. VVhat Catholique is according to S. Hierom. pag. 2. The same according to Vincentius Lirinensis ibid. The hate of Reformers against the woord and name Catholique pag. 4. How and by what meanes Iustus Caluinus a renovvned Protestant acknovvledgeth him selfe to haue become Catholique pag. 6. CHVRCH Of the markes of the ProtestaÌ„ts Church and of their dissention of about this point A pleasant Epigram of the Inuisibilitie of the Church pag. 86. The absurditie of the Inuisibilitâ—e of the Church refuted by Protestants them selues pag. 156. Melancthon tearmeth it a monstrous speeche ibid. Luther Caluin and others a desperat opinion proceeding from Infidelitie ibid. Luther numbreth 7. markes of the Church The Magdeburgeans 4. Melancthon but 3. Caluin but 2. pag. 386. The Puritans teache that without the Consistoriall discipline the Church to be no Church the faith no faith the Gospell no Gospell Replie pag. 66. Lastly the Church to haue no head on earth pag. 67. COOKE An answer to the L. Cooke concerning his prodigious amplification of the woordes of Father Garnet to wit It is expedient that one man must die far the people pag. 61. COMMVNION If Riders doctrine were true God the Father should be made to eate and drinke to receiue and Communicate the bodie and blood of Christ pag. 46. Protestants receiue the Communion standing for feare they should breake the Commandment forbidding to adore as they translate Images pag. 48. How the Vicar of Ratsdall dealt the Communion bread out of a Basket pag. 48. How Heshussius would by force haue taken the Cup out of Clebitius handes at the time of Communion and of the good sport that passed betwixt them for their liquour pag. 175. The answer of Oxford to the Puritan petition that the Communion ought not be administred without a sermon pag. 184. Communion vnder both kindes not thought absolutely necessarie in K. Edwards dayes pag. 324. The same approued by Luther and others ibid. Beza that the Communion is to be ministred in any other foode when there is no breade or wine at hand pag. 123. Communion to belonge to all Christians Replie pag. 67. A Ministers exposition to be an essentiall part of Communion pag. ibid. CONFIRMATION Of Confirmation see Replye pag. 66. CONSECRATION Proofes of Consecration both out of Catholiques and also out of Heretiques themselues Proofes for Consecration out of S. Ambrose pag. 86. The same further proued pag. 92. Proofes out of S. Augustin pag. 110. That to Consecrate in a bad intention euen to kill doth not hinder Consecration pag. 113. An obiection out of Gabriel Biel touching Consecration answered pag. 116. Proofes for Consecration out of Hierom of Parage a Protestant pag. 303. See more in the woord Transubstantiation CONVERSION Of the late Conuersion of sundrie Princes to the Catholique Church Three Princes of Iaponia in the name of many more rendred their homage to Sixtus Quintus Pope in Rome hauing employed three yeares trauaile to come thereto pag. 348. Likewise two partes of the Grecian Church prostrated them selues before the last Pope Clement in all deuout submission ibid. CREEDE How Heretiques are proued to denie euerie Article of the Creede of the Apostles Caluin douteth whether the Creede of the Apostles should be of any authoritie pag. 135. The Anabaptists deny it in generall and particular ibid. Erasmus vnchristianlie calleth it in doubt ibid. CROSSE Proofes for the vse and signe of the holie Crosse S. Iohn Euangelist signed him selfe with the holie Crosse when he was a dying pag. 80. The signe of the Crosse an Apostolicall Tradition ibid. VVithout it no Sacrament to be duely administred ibid. Thronges of people flocked to haue S. Epiphanius and S. Hilarions blessing for them selues and their children pag. 80. Christians in England would trudge before in highe wayes to haue Preists blessings ibid. Rider puld downe the Crosse in S. Patricks only to haue stones to build an â—uen to bake bread pag. 210. The deuotion and Ancient custome of Christians striuing to gett a parcell of the holie Crosse to inclose it in gould and to hange it about their neckes pag. 378. The reason vvherof the first institution of vvearing of Crosses and Agnus Deis proceeded ibid. Protestants affirme the signe of the Crosse to be a part of the beastes marke Replie pag. 65. It to be superstitious c. ibid. Heraclius the Emperor in his brauerie could not once stirre or moue the Crosse which he could doe most easilie putt ng him selfe in poore apparell pag. 79. See more in the woord Image DISPVTATION The craftie and vsuall practise of Protestants prouoking Catholiques to a Disputation Aduertisment to the Reader par 7. The vrgent and forcible instigations of this Author to prouoke Rider to a Disputation ibid. par 8. Diuers that were present conuerted by Riders flinching from a Disputation ibid. par 11. DIVEL Of the familiaritie which Heretiques them selues confesse to haue had with the Diuell of their buying selling of Diuells one to another and of sundrie of them which were murthered by the Diuell Of Oecolampadius Carolostadius and Bucer the Brethren them selues confesse that they were murthered by the Diuell pag. 16. Luther saith
of him selfe that the Diuell slept oftner and neerer by him then his Catharin pag. 16. Conrade Risse otherwise Zuinglius bought and sould Diuells pag. 231. Luther bought a familiar Diuell of Carolastadius and paid for him two shillinges pag. 232. Scottish Ministers wholie addicted to Nigromancie ibid. Of Berengarius that he was directed and asisted visiblie by the Diuell pag. 136. Luther and Zuinglius testifie the same of them selues and of Oecolampadius and Corolostadius ibid. Caluin confesseth that he was not so much guided by his owne Disposition as by his Goblins ibid. Iohn Fox confesseth a spirit to wit a black one to haue instructed him during his musing in his bed pag. 137. And the same Fox confesseth that their doctrine of Faith was first reuealed to Luther by an oulde man ibid. EXAMPLES The Example of Trasylaus who in his imagination only had goods of his owne in others mens shippes pag. 180. The reward of Alexander to Churillus for his verses Reply pag. 6. An Example of Francis Kinge of France and his challenge to Charles the Emperor Replye pag. 13. Example of two Marchants of Collen accustomed to vtter their wares by lying and swearing Reply pag. 32. 33. The Prudent stratageme of the Emperor Constantin to discerne betwixt the constant and inconstant Christians Replie pag. 100. Many notable Examples of diuers dissembling Hipocrits Reply pag. 101. The Emperor Valens willing the noble Terentius to aske him some great matter in recompence of his labours and sundrie victories obtained for him only asked libertie of conscience for the Catholiques pag. 104. 105. FATHERS The most Vilde abhominable and contemptible woordes of late Reformers against the ancient Fathers Luther saieth that he careth not if a thousand Augustins a thousand Ciprians and a thousand Churches stoode against him pag. 25. That Hierom doth chiefly anger him ibid. Againe That Gregorie was deceiued by the Diuell pag. 26. That he hath long since excommunicated Origen ibid. That he disdaines Chrisostom as being nothing but a babler ibid. That Basill is of none account ibid. And Caluin that they were generally borne away in error ibid. Beza saith that they followed Paganisme for a rule pag. 26. Zuinglius that he alleadged to the no Fathers or Mothers but to the worde of God ibid. And Cartwright that seeking in the Fathers is a rakeing in ditches and summoning of Hell ibid. Thâ—t thâ—y imagined fondly ibid. That they had many errors ibid. That Clement Anaclete and Anicete are discharged for Rogues and men burned in the foreheads ibid. That Damasus spoke in the Dragons mouth ibid. That Ignatius was a Counterfeit ibid. All this he Causeus saith that Dionisius was a doting Dreamer pag. 26. Clement a spreader of drosse and dreggs ibid. Ignatius an idle trifler c. ibid. Others tearme Ireneus a fanaticall writer ibid. Cyprian blockishe and reprobate ibid. Nazianzen a babler ibid. Ambrose betwitched by the Diuell ibid. pag. 87. Hierom no lesse damned then Lucifer pag. 26. The Fathers of the 2. and 3. hundred yeares after Christ condemned by the Centurists pag. 33. The Fathers of the 4. age by Beza calling the Concil of Neece a Congregation of Sophisters and the Creede of Athanisius the Creede of Sathanasius pag. 135. Item he proferreth his owne expositions not only before Origen but before many other of the ancient Fathers pag. 163. Cartwright scoffeth at the first generall Concil of the worlde consisting of 318. most famous Fathers pag. 237. He that it is daÌ„gerous to allowe Chrisostoms proceedinges pag. 263. He that there is not sinceritie to be looked for at Hieroms handes pag. 268. Item that he is a Counterfeit That he often strayneth the text That for mylke sometimes he draweth blood ibid. That Augustine is approued vnaduisedlie c. ibid. All this hee Beza saith that Leo in his Epistles doth manifestly breath foorth arrogancie of that Antechristian Roman sea pag. 282. Luther that if the Concil of Trent had allowed Communion vnder both kindes he in despite of the Concil would maintaine the contrarie pag. 322. Againe if the Catholique Church had permitted the Cleargie to marrie he would maintaine such to be more in Gods fauour who would maintaine two or three whoores ibid. And againe If the Pope him selfe command thee not to eate flesh on Friday and in the lent in no case obey him but say In despite of thee I will eate thereof ibid. All this he Bullinger saith The Zuinglians will not beleeue the Reall presence although all the Concills of the worlde and all Angells and Saintes did command it pag. 99. Caluin saith Monica to haue had an ould womans foolish desire to be praied for and Augustin vnaduisedly to commend it to be imitated Replye pag. 28. Item they are called pernitious Dreamers doting Fooles idle Triflers fanaticall VVriters Falsifiers Deprauers Blasphemers c. Replye pag. 47. Item Fulke sayth That Augustine and Epiphanius were deceaued in esteeming Aerias an Heretique Replie pag. 56. That S. Hierom rather rayleth then reasoneth against Vigilantius whom he calleth a good man and his opinions sounde ibid. FAITH Of the Doctrin of Protestants concerning only Faith Luther is angrie with the Apostle for that he did not sufficiently extolle only Faith pag. 137. Luther addeth the woord only to the text to make it affirme that only Faith iustifieth ibid. Bucer Brentius and Maior say that he is not a kinde Christian who beleeueth not with the same assurance that him selfe in particular is elect as that Christ is the SoÌ„ne of God pag. 137. Zuinglius that you can not be damned vnles Christ be damned nor he saued vnles you be saued pag. 137. English Protestants that to labour to make our Faith assured by good woorkes is to shame the blood of Christ. ibid. FATHERS What and how other some times Heretiques speake of the ancient Fathers Doctor VVhitegift in defence of the Fathers against the Puritans saith The Scriptures to haue no other searchers defenders and conseruers but them pag. 23. Caluin that the Fathers doe not disagree from Scriptures ibid. Beza imputeth it to impudencie and impietie to diuorce or sequester Scriptures and Fathers ibid. FIGVRE VVhether woordes spoken Figuratiuelie can not be true literally pithiely dicussed pag. 40. Rider maketh all Figures in the ould Testament equall with Christ him selfe pag. 177. HELL The Doctrine of Heretiques concerning Christes descending into Hell Carlile saith that it is a pernitious heresie to say that Christ descended into Hell pag. 146. Beza saith that this point entred into the Creede by inaduertisement ibid. Caluin and others make Christes Descending into Hell nothing else but his buriall in the Sepulcher pag. 147. The opinion of Doctor Humfrie and others touching Christes descending into Hell pag. 148. Bullinger affirmeth that Christ descended no otherwise to Hell then as he daylie descendeth to vs. ibid. Brentius that there is no other but an imaginatiue figuratiue and spirituall Hell without other torments then metaphoricall ibid. HERETIQVES With what
Rider pag. 21. 7. Title whether the corporall presence of Christ wis hatched 1200. yeares after Christ. pag. 24. 8. Title whether Beda be falsified concerning Scriptures in the latin tongue pag. 25. 9. Title whether Caluins confession that the ancients a thousand three hundred yeares past commended prayer for the dead be true pag. 27. 10. Title whether it be true that I misaledged Fathers and alleadged fables to confirme the worship of Images pag. 32. 11. Title whether the Masse now vsed in the Church of Rome was knowen to the ancient Church pag. 33. 12. Title whether my proofes of the Popes Supremacie speake of the first fiue hundred yeares pag. 35. 13. Title of M. Riders blaming my omissions and attainting Luther of heresie pag. 37. 14. Title vpon the residue of the Rescript to the end pag. 43. To the temperate Protestant Reader pag. 46. An Aduertisement to M. Iohn Rider him selfe pag. 57. A testimonie of Henerie the fourth the french King of the integritie of Iesuits pag. 72. An exhortation to the constant Confessors of Christ now afflicted for Religion pag. 76. FINIS A REPLIE TO M. RIDERS RESCRIPT AND A DISCOVERIE OF PVRITAN PARTIALITIE IN HIS BEHALFE TOGETHER WITH A briefe narration why this Author him selfe renounced Protestantcie VVith sundrie important reasons tendered by him to the temperate Reader ALSO An Answere to sundrie Complaintiue letters of afflicted Catholiques Declaring the seueritie of diuers late Proclamations As of the speedie banishment of al Priestes Of death to them and their receiuers if any remayned Of the oathe of Alleigance Ransacking of Purseuants And of vtter ruine to any professing Catholique Religion AND Finallie A friendlie Aduertisement to M. Iohn Rider him selfe At Roan Anno 1608. A REPLIE TOM RIDERS RESCRIPT AND A DISCOVERIE OF PVRITAN PARTIALITIE IN HIS BEHALFE I being vnfaynedly disgusted Fitzimon in the trauersing of M. Riders vntruethes as being a subiect loathsome to any religiouse disposition preiudicial to other more conuenient imployments and hauing dispached my selfe of the Refutation belonging to his Caueat I thowght to take noe acquaintance of his last Rescript but to leaue him a spectacle to God Angels and Men by the only manifestations in such my answere alredie imparted But perceauing his sayd Rescript to be breefe and only to huddle vp controuersies by me alreadie discussed I will shape him a further succinct disproofe yet not only of him but also of the censure of the Puritan Collegists of Dublin How I showld name this his pamphlet I long dowbted till at leingth I found an occasion of naming it Postscript or Rescript in thes his woords of his Caueats preface My next treatise shall manifest it to the world by way of a postscript to which I wil annex a rescript What was promised in those woords was performed Riderialy What I sought for to witt the title of this discourse in those woords is tendred Rescript it seemeth rather to be tearmed as containing often rescription and reiteration of the same things 1 TO ALL PRIESTS IESVITES AND TO ALL OR ANY Rider that are so ordained by Romane authoritie or that fauour the same the grace of Gods sanctifying spirit touch your hearts that you may see the feeble foūdation of your new sandie-superstition and turne to Christes auncient Apostolicall Religion 1 Title Concerning the inscription of M. Riders Rescript 1 IT is by M. Rider made a reproach that preists Fitzimon and Iesuits are ordayned by Roman authoritie A happie reproach and more desyrable then the titles of Potentats For preists can not take that honor to them selues sayth the Apostle Heb. 5. And from whom cowld they more fittly receaue it then from him whom S. S. Ambros. in com ad 1. Tim. 4. Ambrose assureth to be rectorem domus Dei que est columna firmamentum veritatis the ruler of the howse of God which is the piller and firmament of trueth whom Iustinian the Empereur tearmeth primum omnium sacerdotum Iust. in Authenticis de eccles titulis collat 9. Conc. Chalced. Act. 16 the cheefe of all preists caput omnium sanctarum ecclesiarum the head of all holy Churches Whom the whole Calcedonian Concil in the yeare 480 intituleth caput vniuersalis ecclesiae the head of the vniuersal Church To whom S. Hierome boasting professeth Beatitudini tuae S. Hier. ep ad Damas. id est Cathedrae Petri communione consocior To thy Beatitude that is to the chayre of Peter I am consociated in communion Is not this rightly to incurre the curse vttered by the prophet Isaie woe to yow that call euil good Isa 5. good euil puting darkenes as light and light as darkenes putting bitter as sweete and sweete as bitter For what these Reforming men accompt honorable Io◠10.1 to enter into the flock and not by the doore and contrarywyse dishonnorable to be ordayned by Roman authoritie Trueth and owld Christianitie thowght therof the contrarie to wit such supposed dishonor to be as appeareth most honorable and their pretended glorie to be most ingloriouse For therupon Optatus in way of disdayne sayd Optat. de persec vand l. 2. to the Donatists vestrae cathedrae vos originem reddite qui vobis vultis sanctam ecclesiam vindicare declare to vs the begnining of your sea yow that arrogat the hauing of the holy Church S. Cypr. l. 1. ep 6. And S. Cyprian in like maner vpbrayded the Nouatians quia nemini succedentes à seipsis ordinati sunt because succeeding none they were ordayned of them selues In deede it is an heretical honor of Victor the Donatist Optat l. 1. con Parm. to be a sonne withowt a Father a soldiour without a Captain a disciple withowt a master a follower without a predecessor According to which honor yf M. Rider wil be a Lutheran he can name his ordination first from Luther from him to Melancthon from him to Pomeran from him to Maior from him to Schlusselburg yf a Caluinist he may begin at Farell from him to Caluin from him to Beza yf a Zuinglian from him to Bullinger from him to Peter Martyr from him to Gualter yf a Puritan from Cartwright and so ane ende yee yf he be a Puritan as he is openly detected to be Dangerouse positions pag. 113. he is bownde to renownce all other ordonāce as the Donatists renounced all other baptisme then it which was administred by them of their owne sect as the deposition of Richard Haugar manifesteth but it alone which is according the presbyterial disciplin But what nedeth this circuit M. Rider sayth as is often shewed that all Christians are preists alyke and consequently it importeth not whether he be ordred or not ordred in Rome or in the classe of Northampton Warwick or London wher Puritancie was most in fashioning So then we must let him remayne disordred or inordinat as best lyketh him selfe since that he abydeth not but to be out of the iurisdiction of
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
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
the centuriasts aforsayd is confessed that the Popes of Rome sommoned General Concils that they were the presidents in them that they confirmed them and some tyme in parte sometyme wholy Vide Cent. 2. cap. 7. Cent. 5. c. 7. c. when ther was occasion disanulled them Anacletus liuing in the first hondred yeares after Christs ascension sayd Sacro sancta Romana Apostolica ecclesia non ab Apostolis sed ab ipso Domino saluatore nostro Primatum obtinuit sicuti beato Petro Apostolo dixit Cap. Sacrosancta p. 1. d. 22. Tu es Petrus super hanc Petram edificabo ecclesiam meam The most holy Roman and Apostolick Church not by the Apostles but by our very Lord and Sauiour hath obtayned the Primacie as he sayd to B. Peter the Apostle Thow art Peter and vpon this rock will I build my Church Origen toward the same tyme sayth Quis esset altior Apostolorum eo qui est dicitur vertex eorum Orig. ho. 2. de Euangelistis VVho should be more high of the Apostles then he who is and is called their head The same question in lyke phrase is inquyred by S. Austin Who S. Aug. super Ioan. c. 6. as all others excepting only certain obscure Reformers that first denyed S. Peter to haue bene Pope of Rome and after vpon contrarie knowledge reuoked their denial do attribut to the Roman cheyre all prerogatiues of S. Peter as by diuers euidences yea and Imperial decrees is succinctly touched in the first and second title to this Rescript and not omitted in our aunswer to the Caueat And so the Fathers say S. Iren. l. 3. c. 3. S. Cypr. l. 4. ep 8. S. Hiero. ep 57. ad Damas. S. Aug. ep 162. S. Innoc. ep 93. inter epistolas S. Aug. S. Greg presat in con S. Prosper l. de Ingratis S. Irineus Euery Church must reyle to the Roman Church S. Cyprian It is the mother Church S. Hierome It is the chaire vpon which the Church is bulded S. Austin It hath the preheminence of the Apostolical chaire S. InnoceÌ„t According the ancient rule it should ouersee all Churches S. Gregorie By Gods appointement it is preferred to all Churches Prosper Rome by Pastoral honor is made the head of the world To all these thinke you will M. Rider haue nothing to aunswer yes I warrant you He hath aunswered alreadie All these are taken by the sownd and not by the sense The phrase is pretie and is a Riderian aunswer to all which yf you will not accept you must haue noe other because it is their opinion as euen Luther of the very sorte sayth Although they touch not one argument Luth. tom 7. defens verb. cene fol. 394. 397. yet that they haue aunswered the mater passing well and such is their gredines to defend their credit that it maketh them giddie and frantick in such sorte that what soeuer they take hould of though it be but a straw yet they imagin it to be a swoord or speare and that at euery stroake they kill thowsands A truer man could neuer haue spoken of them more truely in this the rather to be beleeued that none could be better acquainted with the Childrens disposition then their Father Sed vanis stolidus haec omnia parturit error Lucretius But their reforming error alloweth them noe other shifts That he affirmeth me to haue fallen in proofs from the Popes Iurisdiction to the largenes of the Popes possessions For the first part it is now detected to be what it is For the second I aske all reasonable vnderstandings how could I more pertinently satisfie his insidiouse article that the Pope claymed not temporal Iurisdiction ouer all Princes and their subiects in causes temporal then by rehearcing the few places wherunto he pretendeth temporal clayme Those I sayd to be Rome Cicilia Sardinia Corsica Terras citra Pharum Patrimonium Petri in Thuscia Ducatum Spoletanum Comitatum Venusinum Comitatum Sabinensem Marchiam Anconitanam Massam Trebariae Romandi lam Campaniam Maritas Prouincias illarumque terras loca Terras specialis commissionis Arnulphorum Bononiam Cesenam Ariminum Beneuentum Perusium Auenienam Ciuitatem Castelli Tudertum Ferariam Clâ—macum Of which in some he hath noe temporal command as in Cicilia in others wherof many are but meane townes he so ruleth as they were neuer so much contented nor happie vnder other gouernement And consequently the greater credit may be giuen to the booke of dangerous positions Pagina 30. 97. that the rule of Puritans hath wrought more mischefe in Geneua in thirtie yeares theÌ„ the Pope of Rome in fiue hoÌ„dred He is noe papist that so speaketh but the author of a booke by publick authoritie in our late Queens dayes approued And it needeth noe confirmation to him that knoweth euen by Caluins owne confession and by many others that Caluin and Farell Calu. in epistolis were banished with this elogium out of Geneua Tyranni esse voluerunt in liberam ciuitatem they would haue bene tyrants ouer a free citie Of which their seditious and rebelliouse disposition all contryes wher they are cities or other places do witnes their rule in dede not to be Papal but Pharaonical and Pharisaical These forsayd territories I named principaly that all may behould noe Pope hetherto to haue claymed Iurisdictions in our parts ouer Princes and their subiects in causes temporal therby to iudge the better of the impertinencie of such malicious extrauagant inserted by my Caualiero and of the litle wysdome of our Challenor who to be a Doctor could fynde noe mater in Diuinitie or other science of disputation but owt of all diuinitie and partly contrary to it these only three ridiculous theses being in parte blasphemous paradoxes that Christ discended not into hell the Churche of Rome had apostated Irland was not Peters patrimonie 13. And last of all I pray you tell him Rider that I will not disgest his omissions in answering the matters in my Preface all of them being so materiall as those two testimonies out of August Agolertus complaint of the blasphemous errours of the Popes Antiphonarie which sheweth the heresie of the Pope pronounced by his owne Chaplen as also for the filthie life lewednesse of the Pope and his Cardinals exclaimed on by his owne Commissioners 1538. Prostibulum Meritricum as also that the Popes owne Pallace of Lateran by the Popes owne Proctor his confession is become a most filthie stewes these things he would omit foolishly frame to himself a By-matter out of the question to prattle on as against Luther but omitting to answere me in this point that I vrged him withall which was this That Luthers opinion of Consubstantiation is Poperie De Cons dist 2. cap. non prim in glossa tertia tenet And that Luthers foolish heresie was helde and maintained in Rome 273 yeares before Luther was borne as the Popes owne Records to the
euangelium apud nos pessum iturum loco euangelij meros eosdemque egregios errores nos habituros All things demonstrat nothing more then that the gospell is perishing among vs and that in place of the gospell will remaine mere and enorme errors To the same effect it is to be vnderstoode that when the Puritans began to multiplie and dangerously to impugne parlament protestants so called because they frame their profession according to parlamētal statuts the sayd Parlament Protestants to make them odious reuealed principaly by two bookes all Puritan dissignes as well displaying what their consistorial discipline was as to what distructiō of all religiō it aymed One of these bookes was intituled the Suruey of the pretēded holy discipline the other dangerous positions By vertue of which booke and of others of lyke subiect as A treatise of Ecclesiastical discipline The Remōstrāce Quaerimonia Ecclesiae The 5. bookes of the lawes of Eccl. polit The aunswer to the abstract c. the cause of Puritans seemed so detestable to the state that euer since more and more they in their wysdomes thought good to suppresse them Now in the last yeare 1606. the vnquiet Puritans collecting all abuses that might be obiected in the profession of Parlament Protestants they haue dedicated their sayd booke to his Maiestie appealing to his oath by the great name of the Lord In praefatione pag. 23. that he would defend according his power all the dayes of his lyfe vnder the paine contained in the law and danger both of bodie and sowle in the day of Gods fearfull iudgment the altogether Puritanical liturgie of Scotland This booke in requital of the former Seruey against them they haue also named A Suruey of the booke of common prayer Now to our former purpose that Protestancie and Puritancie are together decaying is auerred in this new Suruey First Pag. 160. they relate that the late Archbishop of Canturburie vpon remorse vttered these woords Good Lord when shall we know what to trust to And that suddenly he was surprised with a palsie was caried from the cowrt and died shortly after A plaine demonstration that all their profession hetherto inuented wanteth all assurance and fadeth awaye lyke a smoake Breefely in the sayd Suruey the Puritans acknowledg their owne delusions also to be at a non plus saying The tymes decline fast to Poperie these tymes be declining to Poperie Pag. 52. Pag. 105. Wheras therfor their threats of our decaie are but lyke the dying candle which befor quenching casteth out greatest flamms in the name of God I. Ioan. 2.24 Galat. 1.9 that which you haue heard from the begining as S. Iohn aduiseth let it remaine in you To which S. Paul accordeth Yf any preach otherwyse then you haue alredie receaued be be accursed For yf you be wyse you will not for any threats exchange the suer fundation and rock against which the gates of hell shall neuer preuayle for the sandie foolish mans choise which for rayne falling theron for wynde blowing Mat. 16.16 Mat. 7.27 and fludds coming is ruined and surmounted Such as is this new inuisible profession by the rayne of mans will lyke a figure formed in sand defaced and by wynds of opposition and fludds of obliuion vppon the point to be vtterly ouerwhelmed So that their Church which they sayd first was inuisible because they could produce noe predecessors among Christians that euer had beleeued as they did being now againe by their owne confession vanishing out of sight this epigramme should be allowed to be after a short tyme true You hould your church inuisible til Luthers tyme with Luther also hath it lost all bewties prime And now inuisible it growes with Luther dead so inuisible the membres and the head Inuisible in dede they are as deepe in hell for vtter darknes darkneth all that there do dwell So first it was obscure as fetcht from lightles pitt t is so againe as drownd where Lucifer doth sitt 5. Reg. 1. 5. 9. 19. Yf your Ministers and Promotors lyke Adonias befor their tyme haue furnished them selues insolently they are not therfor greatly to be maligned For that sinners by impietie come often to welth Psal 72.12 the Prophet Dauid fortould saying Ecce ipsi peccatores abundantes in seculo obtinuerunt diuitias Behowld the very sinners and abownding in the world haue obtained riches Vpon which place sayth S. Augustin S. Aug. in Psal 72. Quot sunt quila sciuijs vt boues vaccae ad iugulum tendunt canentes saltantes parant iter ad infernum How many are they that by riot as oxen and cowes do march to their destruction and singing Prou. 1.33 and dawnsing do dispose their voiage to hell Prosperitie of fooles will destroie them sayth the prouerb For as followeth in the wyseman Sap. 14. 28. ether while they reioyce they are madd or truely they fortell lies In their madnes they blaspheme God and his saincts and calumniat his people In their predictions of lies among others may be numbred yf they tell that you will apostat from religion honor them as true pastors defie papistrie and that so doing you will doe according to the gospell They occasion me to remembre one Selius in Martial who inferred there was no God because forsooth that he often blaspheming him yet therby liued in greater prosperitie Nullos esse Deos inane coelum Martial li. 4. epig◠affirmat Selius probatque quod se Factum dum negat haec videt beatum No God heauen vayne affirmed Selius and proud it for that he was prosperous denying them and alwayes glorious Cicero was able to say of such men Cic. l. 1. offic Adducuntur plerique vt eos iustitia capiat obliuio cum in imperiorum honorum gloriaeve cupiditatem inciderint The most of such are forgetfull of equitie when they fall into the aspiring desyre of rule honors and glorie So that they doe but according to the wont of arrogant people when they insult vpon vayne expectations I wish for their creditours sake that it be neuer heard what Caluin well experienced in the lyke of him selfe and his brethren writeth of his felowe Ministers I will faythfully translat part of his plaine declaration omitting the latin this tyme for breuities sake Alij ad captandum miri artifices nudatos relinquunt c. Caluin lib. de scandalis pag. 65. 66. Some of thē sayth he writing as I sayd of Ministers wonderfullie cunning to snatch leaue them forlorne in nakednes to whom they promised montains of gould Some what almes they receaued ether they spend it in whooring or play or other riot Some what they borrowed they consume lauishlye in idlenes And in these crimes they haue often assistance of their wiues Some vncleanlines insueth wherwith this awnswer shall not be defyled Only as I sayd I craue that our Ministers and Catchpowls defraud not their creditors Afflicted Catholicks 4.
Catholicks 6. Infinit are the affronts that we sustaine Yf we walke abroad or frequent our neighbours we are taxed to be to publick and popular Yf we be retired and priuat at home we are censured to plott secret machinations Yf we be of cherfull contenance we are calumniated to be fedd with forrain hopes Yf we be mournfull we are condemned to be mal-contents Yf we be frugal and sparing we are misdeemed to detest their conuersation Yf we be lauish we are maligned for our abundance Yf any maligne and molest vs he is zelous Yf any condole or compassionat our calamities he is dāgerous Yf any would frustrat our claimes debts or other rights it commonly sufficeth to obiect that we be recusants The Author I Haue noted in my accompagnying some tymes the armie that euerie nation as they are more noble do couet the vawntgard in danger of conflict with such honorable ambition that some tyme they breake into contention for it Such emulation as I sayd before is most commendable in Christs quarel that euery one aspire to be of the most afflicted You therfor without partialitie comparing your aduersities with them of primatiue Christians may fynde your measure so meane as that you are to complaine rather of want then of excesse To all the particulars alleadged it may first in general be sayd that as you esteeme not a reproch of one frantick the misconceit of your pale to be read and your read to be pale by one that is blinde or gogle eyes or that behouldeth through miscoloured spectacles so should you rather compassionat the frensie of their error and the blindnes or skewdnes or miscoloured spectacles of their profession then any way feele their censures during their being so distemperatly deluded You would haue them iudge right of you their iudgment being peruerted toward Christ his Church his Sacraments and all his truth Pray therfor with Anna mother to Samuel repent with Magdalen fast with S. Iohan Baptist althoug Heli condemne you of dronkenes Simeon the Pharisee of vnworthines to aueere Christ and the Iewes of hauing a deuil Next S. Basil seemeth to comprise the principal of all your molestations in these woords Mendacium sine timore effutitur S. Basil ep 73. veritas obscarata est Et qui quidem accusantur mox sine iudicio condemnantur qui vero accusant siue omni examinatione fidem inueniunt Forgerie without all feare is bruted abroad trueth is obscured And they that are in dede accused are suddenly condēned without iudgment but they that accuse without all examination are credited But what is this to the oppression of your constant predecessors Euseb l. 5. c. 1. who were as they wrote themselues by publick edict prohibited to enter into any common house booth market or to come abroad out of doores S. Iustin in Apologet. orat Euery Christian sayth S. Iustin being excluded from his possessions and in all the world none permitted to liue in quietnes Which venerable Beda in the acts of the sayd Iustin Martyr thus relateth Bedatom 3. in Actis S. Iustini Non illis emendi quicquam aut vendendi copia nec ipsam haurire aquam dabatur licentia antequam thurificarent detestandis idolis They could not buy ought to their neede nor sell in publick place yea water was to them denyed vnles with great disgrace to idols they gaue frankensense by impious offense Couradge therfore my harts but not for my prouocation but for the glorious Apostle S. Paul who as in Doctrin he animated most noblie so in lyfe he was a most heroical example by his owne testimonie 2. Tim. 47. saying I haue fowght a good fight I haue consummated my course I haue kept the fayth Concerning the rest there is laid vp for me a crowne of iustice He I say hauing layd befor vs the worthie combats of first beleeuers Hebr. 12.1 thus inferreth And therfor we also hauing so great a clowd of witneses put vpon vs. laying away all weight and synne that compasseth vs by patience let vs runne to the fight proposed vnto vs. Which being spoken by that worthie instrument of Gods praise it might seeme presumption to add any thing therto and an vnworthie imagination of your zeale to thinke any further incouradgment to be requisit Afflicted Catholicks 7. They not being able through Gods mercie to peruert any one of vs of any accompt to their profession they at least for their owne proffit can inuert and accommodat their profession to our further incombrance For besyd imprisonments fynes bribes exacted in general they extort 12. pens for euery one of competent age that is absent from their Churches or sondayes or holy dayes Now the holy dayes which befor they could not abide that God might be glorified by and in them they vrge now to be obserued that them selues might be aduanced by them The Author THe variable application of their Doctrin Goodman lib. hovv vve ovvght to obey superior Magistrats is deseruedly by you obserued When it was for their purpose as in Queene Maries dayes they found it vnlawfull that women should reigne but in Q. Elizabeths dayes that vnlawfulnes was lawfull Knox in 〈◊〉 appellation Pag. 36. Conferēce at Hāpton Pag. 81. In scotland they found it lawfull that the Queene dowager grand mother to his Maiestie might be supreme head of tne Church but when they multiplied and Catholicks were suppressed euen by testimonie of his Maiestie they not only changed their Doctrin but also violently depriued hir of all libertie to vse euen in a priuat chamber hir conscience So they incroched into Geneua as appeareth in treating of puritancie Your Challenor could not first allow any mariage of Ministers but now the spirit hath so moued him that after once being married and plentifully multiplied he hath taken a second wyfe Did not puritans by their owne confession to their immortal infamie dispense with their consciences as they wryte them elues in respect of tymes to subscrib to the booke In supplication to his Maiestie in Apr. 1603. some vpon protestation some vpon exposition giuen them some with condition rather then the Church should be depriued of their labor and Ministerie it had bene truer to haue sayd rather then their riotous liues should haue bene depriued of fatt benifices and plentie yet now we to the number of more then a thowsand c. Do forsooth fynde great enormities and abuses in that wherto we had befor subscribed But there needeth noe further euidence when we haue fatentem reum the guiltie acknowledging as now for former and they the meanest respects that they haue chopped and changed vnlawfull to be lawfull in their profession his crime Otherwyse this theame might worthelie be more amply prosecuted To come to the only point by you propownded Synod Dord an 1574. deer 48. of feasts they haue bene in dede most variable First in their Synod of Dordrect in the 48. decree is sayd conclusum
maiore religione ad periurium quam ad mendacium perduci consueuit He that belyeth his conscience consenteth as lightly to periurie I had rather thinke them greaued by wanting such pretext to impouerish you then more confident of your loialtie after receauing your oath Who then shall separat vs from the charitie of Christ tribulation Rom. 8.35 or distresse or famin or nakednes or danger or persecution or the sword A litle after is a speech rather beseeming a celestial spirit then a mortal weakeling and such as wherby euery mynde of any Christian generositie should learne what to thinke and doe in Christs quarell I am suer that nether death nor lyfe nor angels 38. nor principalities nor powers nether things present nor things to come 39. nether might nor height nor depth nor other creature shal be able to seperat vs from the charite of God which is in Christ Iesus our Lord. These are the thoughts and woords beseeming as I sayd all worthie champions of Christ Which not only by men of strong resolution but also by women and children were most constantly fullfilled when Barbara Agatha Agnes Cecilia Catharina Lucia Dorothea Apollonia Margarita Christina and innumerable other virgins for the most parte of eminent degree and when Vitus and Mammes of seuen and Flocellus of ten yeares owld and such others dispised the terror of rageing lions the stings of serpents and teeth of tigres when they the scorned the stripes of riueted scourges the tearing of burning rakes and hookes when they contemned the burning fornaces the boiling lead the drownings precipitations butcherings quarterings of mans whole malice And should not we then thinke very abiectly of our selues yf in Gods cause any losse of temporal goods any affronts any suspitions any oppressions may moue vs to repine Therfor that which might seeme to you most heynous that being putt to death or torments they do taint you with the odiouse name of treasons and not with the title of martyr S. Ambros in Ps 118. sâ—r 21. that impaireth nothing your merit Gratis igitur persecutionem patitur qui impugnatur sine crimine impugnatur vt noxius cum sit in tali confessione laudabilis impugnatur quasi veneficus qui in nomine Dei gloriatur For in vaine sayth S. Ambros is he persecuted who is impugned without offense is he afflicted as a malefactor wheras he is laudable in that trial is he tormented as an inchanter who glorifieth in the name of God the name not making nor marring the martyr but the cause Yf then you aspire to their crowne who befor are commended to your imitation S. Aug. ser 47. de sanctis I say with S. Augustin Imitari non pigeat quos celebrare delectat let it not greeue yow to imitat whom in mynd you do consecrat Thinke happie to be the effusion of your teares and bloud wheras theternal fiar of hell is therby extinguished and wheras the robes of your sowles are therby blanched According to which is sayd in the Apocalips Apoc. 7.14 These are they that are come owt of great tribulation and haue washed their robes and haue made then whyte in the bloud of the lamb Thinke that in the fornace of aduersitie for godlines yf you were earth you are streinthned yf you were yron you are vnrusted and yf you were gowld yow are purifyed â—say 58.2 Lastly yf you be they of whom the Prophet sayth They day by day do seeke me and they would knowe my wayes as a people that hath done Iustice and hath not forsaken the iudgments of their God thinke whether you do not wrong to God that withowt amendment of your faults you would haue the freedome of innocents Psal 38.12 Hast 14. 6. Are you ignorant that for iniquitie God hath chastised Man and that therfor we are deliuered vp into the hands of our enemies because we haue offended in his sight Tobias then resolueth you Tob. 3. 4. because we haue not obeyed thy preceps therfor we are ahandoned to the spoile to captiuitie to death to a speach and to a reproach in all nations So doth Achior in informing Holofernes As oft as besyd their owne God they worshipped any other God Iudith 5. 18. they haue bene forlorne to a praye to the sword and to reproach So lastly doth Baruch VVhat is it Israel that thow art in the land of thy enemies Baruch 3. 10. 11. 1â— that thow becomest ancient in a strange land that thou art polluted with the dead that thou art reputed with them that discend into hell Thou hast forsaken the fontaine of wysdome For yf thou hadst walked in the way of God thou hadst without dowbt dwelled in peace vpon the land So that yf you would know the wayes of God you must do iustice and not forsake his iudgments Yf you lament to be a spoile c. obey his precepts worshipp God alone and walke in his wayes and as the psalmist sayth apprehend discipline least God be angrie and that you perish from the iust way Psal 2.12 Which because you seeme more willingly to fullfill of late then formerly as appeareth by your godly resolutions mentioned in your leters and by your constant standing for trueth you may I warrant you auayleably exclame in the woords of Dauid Synners haue vnsheathed their swoord they haue bent their bow that they might beguile the poore and needie and vpon Psalm 36.14 these woords receaue from aboue answer the enemies of our lord suddenly as they shal be honored and exalted fading they shall vanish away as smooke that is 20. as another Prophet expowndeth they shal be as yf they were not and the men shall perish that contradict the. Not that it is alwayes inteÌ„ded they should perish in persoÌ„ which we neuer ought absolutly to desyer but only in profession And not only because of your amendment may we presume of such diuine bountie but also least they should sayth God become prowd and say Our high hand and not the lord hath done all these things Deut. 22.27 By which their becoming insolent the spirit of God instructeth is in the person of Dauid to implore of God to auert his wrath and their opposition saying Do not ô lord abandon me from my desier to the synner They haue consulted against me forsake me not least by chance they be exalted Psalm 137.9 Finaly wheras you fynde them selues to professe their shame that they haue departed froÌ„ the mother Church of Rome as they tearme it in thes publick and plaine woords D. Couel in exam p. 185. we are sorie that their weaknes he speaketh against Puritans taketh offense at that which we bowld as an honor and vertue in the Church of England namely that we haue sparingly and as it were vnwillingly dissented from the Church of Rome c. In all ioye of mynde for a soueraigne consolation not with standing all extremities specified you may applaud to your selues that you abstained to depart at all from that Church which as Christ assureth nether in more nor lesse shal be euer ouercome ether by one error or many or by any other power of hell gates or which is all one which neuer is to haue spott or wrinkle how litle soeuer and is in nothing to fayle but to confirme all others it being assured that had you offended in one you had bene made guiltie of all â—ac 2. 10. although such one dissention from that Church had bene neuer so sparingly or vnwillingly followed And vpon this confession I say first to Doctor Couel it is in dede neere to honor and vertue sparingly and vnwillingly to dissent froÌ„ that Church but a true honor and vertue had it bene not to dissent at all And as by dissenting in one point the selfe same guiltines is incurred as by dissenting in all so there remayneth noe other maner to be free from all guiltines but to consent againe with that same Church in all Christ made it not a piller of trueth without being altogether sownd and free from euery crack He made not that Church his spowse withowt exempting it from euery spott and wrinkle He builded not that howse vpon a rock not to be permaneÌ„t in some but in all trials of sease wynds and rayne He assured it not against the infernal gates but that noe error or force or fraud of hell Iac. 2. 10. could preuaile ether first or last against it Therfor a primo ad vltimum he that offeÌ„deth in one toward it is made guiltie of all because it is altogether priuileged from defect Secondly I say to you Puritans Bel. in the dovvnfall of poperie pag. 134. that in the depth of all error and follie you exagitat the rytes and traditions of this Church For wheras you coÌ„fesse as to denie it had bene profouÌ„d impudeÌ„cie that you know not your bible to be the word of God but because you receaue it for such by a tradition of Papists for froÌ„ whom els could you haue receaued it you being as you affirme but in the infancie of your gospell I require thervpon whether you hould such authoritie or certificatioÌ„ in auowing the sayd bible to be infallible or noe What soeuer you answer you remayne ingaged For yf it be infallible in that point such infallibilitie must come from the former promises of Christ which being general do assure infallibilitie in all other points as well as in that And then cursed you for departing from that infallible fundation Yf you affirme that such allowance or traditioÌ„ is fallible then haue you noe infallible certaintie whether your Bible be authentical or noe The Survey vvith 177. queres as inioying it only from authoritie in your opinion but fallible Answer me only this one quere which is your owne new fangled tearme for a demand and I protest befor God and his angels and the world that I will consent with you The God of mercie and trueth be with vs all Amen 26. Sept. 1607. Yours to command in Christ HENRY FITZSIMON