both to humanitie and diuinitie Such was Ihon Islebeus and especialy Musculus Gzecanouius saith Siluester Czecanouius de corruptis moribus â—â—riusque partis a. 3. Musculus non veritus suit palam dicere profiteri ac spargere diuinam Christi naturam quae Deus est vna cum humana mortuam suisse in Cruce Musculus doubted not to mantaine publickly to profess and to spread etc. Yf he remaine dead he is not risen and ascended or from heauen to come to iudge the quick and the dead The 9. Article of S. Iames of Alpheus I beleeue in the holy ghost the holy Catholick Church Beza con Heshustum fol. 284 colloq Mompelg fol. 77. Zanchius l. de 3. eloâ—im Simlâ—rus â—n praef l. de aterno Dei. filio 18. First they beleeue not in the holy ghost who affirme it to be blasphemous and idolatrouse to consels Christ to be god or to haue euer bene according any deitie befor his birthe of the B. Virgin Marie for therby the holy Ghost proceeding from the sonn no less then from the Father is also denyed SecoÌ„dly all they who impugne the holy Trinitie do it more to reiect the holy ghost then for any thing els of whom looke in the first article To the disgraceing wherof considre how roundly Caluin discourseth saying Vnus Deus id est Galu epist ad Polon pag. 946. Trinitas Creditis in Deum id est Trinitatem Vt cognoscant te vnum Deum id est Trinitatem Hoc non modo tanquam insipidum sed prophanum quoque repudiamus One god as much to say the Trinitie You beleeue in god Vide Conrad Schlussâ—lbur in Thâ—ol Cal. l. 2. fol. 2. 8. 14. 20. 26. as much to say the Trinitie That they should know the one god as much to say the Trinitie This as not only vnsauery but also as prophan I do despise Nether did other protestants dissemble at this blasphemouse derision but rebuked him for it in superlatiue tearms of scoulding Hence among his disciples Prateolus in heresibus lib. 10. c. 10. as euery one was more learned so irrisit spiritum sanctum asserens nihil in scripturis sacris veteris aut noui testamenti de illius diuinitate haberi he flowted at the holy ghost affirming nothing in holy scripture of the ould or new testament to be had of his diuinitie Heerevpon a great protestaÌ„t exclameth Caue Christiane lector Stancharus in epist. con Caluin n. 4 5. maximé vos ministri omnes verbi Dei a libris Caluini cauete presertim in articulo de trinitate c. Beware Christian Lector or Reader and especialy you ministres of the woord of God Beware of the books of Caluin Ioan. Schutz in l. 50. Causarum causa 48. Adam Newser apud Schluss loc cit fol. 9. in catal haeres l. 1. p. 4. and especially in the article of the Trinitie c. Another saythe he openeth a window and gate to Arianisme and Mahumetisme Another Arianismus Mahumetismus Caluinismus tres fratres sorores tres caligae eiusdem panni Arianisme Mahumetisme and Caluinisme are three brethren and sisters and three breeches of one cloathe Another qui timet sibi ne incidat in Arianismum caueat Caluinismum who feareth to fall to Arianisme let him beware of Caluinisme Some print bookes with inscriptions Printed in Iene an 1586. that Caluinists are not Christians that they do Iudaize that heed is to be taken of their leauen But none are more forward blasphemers against the holy Ghost then Englishe puritans and Familists Ioan. Matth. de cauendo CaluinistaruÌ„ Fermento And all this is confessed by Protestants whose euidences only I imploye in this informations Thirdly they impugne this article who make their fanatical imaginations the very inspirations of the holy Ghost and all ther bad and impious inclinations his motions Zuingl tom 2. in Actis Tiguri fol. 609. Simiâ—ia prorsus apud â—uth toÌ„ 5. ad Galat. c. 1. fol. 290. So Zuinglius hauing his doctrin from suche spirit as aforsayd yet sayth he certò noui doctrinam meam non esse aliud quam sacrosanctum verumque euangelium huius doctrinae testimonio iudicabo omnes homines angelos I know for certayne my doctrin to be no other then the most sacred and true gospell by the testimonye of this doctrin I will iudge all both men and angels So Luther Luth. tom 2. apud certus enim sum Christum ipsum me euangelistam nominare pro ecclesiaste habere I am assured Christ him selfe to name meane euangelist and to approue me his preacher So Caluin Caluin de vera Eccles reformandae ratione 463 Calu. de lib. arbitr con Pighium l. 1. pag. 192. res ipsa clamat non Martinum Lutherum initio loquutum sed Deum per os eius fulminasse neque nos hodie loqui sed Deum ex celo virtutem suam exerere the mater it selfe assureth not Martin Luther in the begyning to haue spoken but God to haue thundred out of his mouth and not we to speake now but God to vtter his power Behould yf eache one of thes most repugnant among themselues be not as secure of their owne perswasions to be from the holy Ghost as they are doubtfull of Christs of his Apostles and of his Churches doctrin to be sound apt literal and authentical Fowerthly they impugne this Article who derogat from sacred scripture the authoritie due therto by being by inspiration of the holy ghost Zuing. tom 2. Elench con Anabaptist fol. 10. Vide Iacob Curio â—em in Chronolog An. 1556. pag. 151. Basilea Ochinus l. 2. dialog pag. 154. 155. 156. 157. This is done by Zuinglius saying quasi vero Paulus epistolis suis iam tum tribuerit vt quicquid in ijs contineretur sacrosanctum esset quod est Apostolis imputare immoderatam arrogantiam as though Paul did arrogat so muche to his epistles as to thinke all in them contayned to be authentical whiche is to impute to the Apostles immoderat arrogancie Doth this man thinke you remember what he immediatly befor sayd of him selfe Ochinus proceedeth further non debemus plura credere quam crediderunt sancti federis antiqui we ought to beleeue no more then the saincts of the ould testament So that hereby all the new testament is together abolished Luther was more curteouse in only excluding three euangelists Vide numerum 34. Mathew Marke and Luke S. Iames and some few others and the rest of Reformers in only excepting against Toby Iudith Hester VVisdome Ecclesiasticus the two books of Machabees S. Luke To the Hebrues Iames 2. of Peter 2. and 3. of Ihon Iude Apocalips to whiche others add the prayer of Manasses the song of the three Children the historie of Bel canticum Canticorum lastly Caluin addeth the sixt Beza the eight of Ihons gospell Luther in sermone de Moise You shall also behould by
did he commanded it Now if either Christs commandement Hoc facite Doe this or the Popes law can preuaile with you follow Christ his institution If you care for neither Christ nor Pope then the Catholicks may see that you are Antichrists and Antipopes and denie Christ written trueth and the primitiue practise of the Church of Rome and the best that you can make of your selues is not ancient Romane Catholickes but new vpstart Romish heretickes And so to your third Article How M. Rider behaueth him selfe toward Acts of parlament And of his impugning Communion vnder one Kynde Acts of parlament since protestantrie command to beleeue the real presence 130. YET more Puritantrye Fitzsimon to witt to confesse these Acts proceeding from all the nobles learned of the lande and yet not to let them passe without his examination naye without his condemnation of them all to be heretical The first article that in the B. Sacrament is the real presence of Christs natural body is saythe he sufficiently confuted This to be the 182. vntrueth he him selfe against him selfe shall contestat The 182. vntruth saying numb 28 that Christ is realy in the blessed Sacrament a thing neuer denyed by vs nor euer in question betwixt Protestant and Papist Yf it was neuer denyed or in question how could it be sufficiently confuted All the glue in Christendome will neuer make these two to stick together Atleast then the one of them must be vntrue I take vpon my reputation yf this last be true or vntrue the first that he hath confuted it sufficiently or insufficiently is in the eyes of all men and of all professions most vntrue To the second although it be as is sayd an act of parliament of al the nobles and learned in the Lande yet in the examination of our Puritan it is abhominable He proueth it first by our owne Pope one of the decrees that the formes should be receaued both wholy or refrayned both wholy I answer the decree to be fulfilled by priests as only to them the speech was intended in receauing both formes wholy For more instruction in this mater why hereticks do communicat not in one but in both kynds Luth. tom 3. Germ. Ien. fol. 274. de formula Missa attend Reader their impulsion therto Yf sayth Luther the Concil of Trent had allowed communion vnder both kinds he would in spyte of the Concil of Trent maintayne the contrary Yf the Catholick Church had permitted the clergie to marrye he would mantaine such to be more in Gods fauoure who would retayne two or three whoores then who would conforme them selues to the Church Yea he would command vnder payne of damnation that none by permission of the Concil should marrye Tom. 2. Germ. fol. 225. Idem in art 500. ser 4. post inuocauit Also that he would approue transubstantiation but because he would not consent with the Church yet that he would rather accept therof then consent with the Sacramentaries Yf the Pope commande thee not to eate fleash on fryday and in the Lent keepe thy libertye in no case obey him but say in spyte of thee I will eate therof Follow this in all things according to my example c. Breefly this contradiction of the Popes profession and opposition against him Zuingl tom 2. sol 296. is by Zuinglius sayd to be fundamentum bona pars religionis the foundation and cheefe party of reforming religion The same motiue to haue giuen the first entrance of their gospell into England Fox Acts. pag. 977. the very Apostle therof as they esteeme him Tindal witneseth in these woords of a leter to his scholer Ihon Frith He smelled a certaine counsell taken against Papists But that Frith must vnderstand that it was not for God but for reuenge and to inioye the spoyle of the Church Thus much out of the very roote of Protestantrie may acquaint vs by what instinct they impugned our doctrin as well in general as in the forsayd articles in particular Now listen why single Communion is vsed Wheras it euer hath bene beleeued in Gods holy Catholick-Church that Christ wholy is contayned in ether of both the formes of bread and wyne for after his passion Vide Suarez tom 3. in 3. par quest 80. disp 71. sec 1. 2. 3. nether his blood is separated from his body nor the body deuoyed of blood but where the one is there is the other the practise of primatiue Christians was indifferently to communicat ether vnder one forme or vnder both according to the diuers commodities presented knowing they had as much benefit by th' one as by the other For all is one and the selfe same Christ S. Aug l. 5. con Faustum c. 6. S. Leo â— serm 4. de quadrages Not long after first Christianitie sprong vp the heresie of the Manicheans who condemned the vse of wyne saying it neuer came from God by means of the manifould abuses insueing therby which was the ould heresie of Seuerus according S. August her 24. and S. Epiphan her 45. and is now a turkish error as appeareth in the Alcoran Azoara 3. For disprouing thwarting of which errour the Church frequented communion vnder both formes generaly to auow the forme of wyne to be good In succession of tyme that heresie being vanished there budded another errour that Christ was not intierly in ether forme but in both together as yf his body were now separated from his blood Against which errour the Church Concil Constantien sess 13. Concil Trid. sess 21. c. 1. Concil Basil sess 30. to testifie that ether of bothe was perfect Christ and as fruictfull in one forme as both swayed to the contrary syde by first practising then determining that only the priests should receaue vnder both forms and the laye people but vnder one of bread For the forme of wyne it seemed not so conuenient both for the danger of shedding in the giuing therof as also for the danger of sowring yf it should be kept long in any vessell for the vse of the people especialy of the sicke The power of the church in this decree is warranted by the woords of S. Paul saying Let a man so esteeme vs as the seruants of Christ 1. Cor. 4. and dispensers of the mysteries of God Being then such dispensers and hauing such impulsions the Prelats of the Church fulfilled and followed such decrees and practises For the confirmation of all that I haue sayd first is presented that Christ some tyme ministred vnder one forme and some tyme vnder both this at his supper that to his disciples at Emaus who in the breaking of bread which was the B. Sacrament by most principal Fathers Doctours perswasion being knowen of them suddenly vanished away Secondly the Apostles continued in prayer and breaking of bread that is Act. 2. in communicating the B. Sacrament yet without any mention of the vse of wyne The same appeareth
by Sutcliff a fruictles name The hate of Reformers against it made the Inglish bibles in our late Queenes dayes a long tyme to omitt it ouer the epistles of S. Iames S. Peter and S. Iude although Eusebius affirmeth they had bene so intituled euer since the Apostles tymes and when the later bibles being ashamed therof would amend such omission they fayled as ill as yf they had sayd nothing by translating Catholick into general S. Hieron Apol. 1. con Ruffin For yf the late woords out of S. Hierome yf we agree in fayth with the Bishop of Rome Ergo Catholici sumus Therfor are we Catholicks should be translated therfor are we generals and Catholickâ— should hence forward be called generals would not such translations translaters worthely be accompted both repugnaÌ„t to the name and sense of the woord Catholick and also ridiculous and foolish fancies of fanatical Reformers Muscul in prefat loc com priores Catechismâ— ReformatoruÌ„ Lyndan in Dubitant The same hate against the name Catholick made the Creed of the Apostles to be corrupted by Reformers saying I beleeue in the â—â—istian Church for I beleeue in the Catholick Church It made an alâ—â—tion out of Luther in the disputation of Altemburg Colloq Altemburg an 1568. fol. 154. to be vtterly â—â—cted because sayd they It is not Phrasis Lutheri quod aliquid â—olicè intelligi debeat A phrase vsed by Luther that any thing ought to â—nderstood Catholickly It made ancient hereticks to applye it Vincent Lyr. loc cit cap. 26. by â—sion against our ancestours saying Come o yee fooles and miseâ—â—e who are commonly called Catholicks and learne the true fayth which 〈◊〉 bene hid in many ages heretofore but is now reuealed and shewed of 〈◊〉 To which woords M. Rider approacheth saying You and 〈◊〉 late Romish Catholicks do quyte dissent from Christs truth and 〈◊〉 Romish religion and therfor remembre whence you are fallen and â—â—urne to the ancient truth And els vvhere n. 113. 115. forgetting 〈◊〉 clayme to be a Catholick he telleth vs that we indeuoure to keepe 〈◊〉 Catholiks in great blindnes meaning therby Vide num 113. 115. 120. 130. them of our proâ—â—ion So soone after propounding an obseruation to vvhich 〈◊〉 vvould haue them of our profession to be attentiue he sayth â—rke this yee Catholicks Agayne And least the Catholicks should thinke â—naunswerable Wherfor we being restored by M. Rider him selfe 〈◊〉 the name of Catholicks he must consequently be a registrer of â—â—e first vntrueth against him selfe The 1. vntruth S. August tract 22. in Ioan. And therfore by the woords of 〈◊〉 Augustin VVe haue receaued the holy Ghost yf we loue the Church yf we be â—â—tt and conioyned together by charitie yf we do exult and reioyce to be Cathoâ—â—ks as well in faythe as also in name Of which exultation among vs â—â—ere could be no better proofe then that we willingly are named â—â—tholicks Be not therfor angrye good brother sayth S. Pacianus S. Pacian epist 1. ad Symphron aboue 〈◊〉 hundred yeares past and do not afflict thy selfe Christian is my name â—â—d Catholick in my surname by the former I am called by the second I am â—anifested This may suffice to testifie all good Christians as to be â—omanists so to be Catholicks VVhether the cause of omission of my Preface be truely alleaged First he telleth that his two yeares delaye to replye to my first â—wnswer of his six articles or rather but to my awnswer of one â—â—ticle hapned because the Irish testament imbusied the Printers Presse â—â—ich testament is sayth he a Godly laborious and proffitable woork to â—â—ods Church I will not except against ether of these to be an â—ntruth yet considering that M. Rider is altogether ignorant of â—he Irish toung I meruayle by his owne woords such as will censure before they see are lyke such wyse men as will shoote their bowlt as soone aâ— bushe as at a bird he refrayned not from coÌ„mending an vnknowe traÌ„slation The next point that he could goe no further in the other articles till the printers returne is suspitious to be vntrue boâ—â— because the departure of the printer could not debare his proceeding in his studie as also because the printer returning wiâ—â— new letters yet ther was nothing printed Nether are all faulâ— escaped belonging to the worne letters as often will appeare 9. Our Preface contayned the protestations of the cheefest protestants in the world that the Fathers by M. Rider claymed werâ— aduersaries to protestancie and it to them That it could be bitteâ— or byting The 1. vntruth by our fault must needs be vntrue because no woord of any Catholicks are intermedled therin 10. My intention is to wynke at the greater part of vntrutheâ— and only to calculat them The 2. vntruth which by no euasion can be excused Let this then be the second in number that vpon our dislyke with his silencing I can not approue his orthographie here vsed thâ— sayd preface which was manifowldly made knowen to haue benâ— dislyked he would manifest it to the world in his next treatise An. 1604. For such Treatise as he published the last of Marche against me vvanted still my Preface and to this hovver he durst neuer manifest it And in deed as soone after it shal appeare such it is as being a most pregnant and palpable manifestation that M. Rideâ— clayme to the Fathers vvas vniust by verdict of the vvhole cruâ— of his brethen he may vvell say it was bitter and byting as euery breath is to a scabbed head and as euery touche is to a botch oâ— byle paynfull and pearcing 11. That he imagineth à Catholick opinion may be without aâ— Apostolical warrant is against the creed of the Apostles by which being commaÌ„ded to beleeue in the Catholick Church by the same we are commanded to beleeue all Catholick opinions of that Church to be Apostolical the Apostles vvholy consenting as after God willing shal be demonstrated in all and euery article of such beleefe The marginal aduise to read Vincentius Lyrinensis we haue accepted and embraced and fownd behouefull as appeareth in our first 6. numbers I some tyme remayne astonished at the wonders of God Iustus Caluinus in suae Apologia and now in particular that I fynde Iustus Caluinus as renowmed a Protestant as any in the troope acknowledge his recantation to be a Catholick procured by reading this litle booke here commended yet that M. Rider fullfilling the horrible â—â—nsideration mentioned in Gods woord Considera opera Dei Eccl. 7. quod â—no possit corrigere quem ille despexit Consider the woorcks of God that none â—y correct him whom he hath despised not only was not conuerted by â—t booke but also commendeth it to others as fauouring his imaâ—â—nations against which it might seeme of sett purpose composed But this is most sure that you haue forsaken the veritie of Christs Gospell and â—e faith of the
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—
follow you no further then you follow Christ according to his word For if anie man nay all men nay if an Angell nay all Angels should come from heauen and preach otherwise then Christ and his Apostles haue taught let him be accursed If Angels nay all Angels from heauen must not be beleeued bringing contrarie doctrine to Christ and his Apostles Gal. 1.9 will you then binde the Catholickes of this kingdome to beleeue you onely comming from Rome and Rhemes whence you bring new doctrine not onelie contrarie to Gods truth but to the Fathers of the Primitiue Church And to beginne with Guido in his Manipulo curatorum VVhether Consecration be a new tearme Fitzimon 64. ALas is consecration a new tearme First your principal Doctor Beza telleth you are greuously deceaued Beza in 1. Cor. 10. v. 16. S. Ambros. l. 4. c. 14. de Sacram. informing you that by the woord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is signified the same in S. Paul as consecrare sanctificare to consecrat and sanctifie So then by this testimonie it is as ould as S. Pauls so teaching You tould vs a litle befor that Ambrose did not vse the woord of Consecration Yf you may and please I craue how would you interpret this his saying Vbi accesserit consecratio de pane fit caro Christi Should it not be thus or can it be otherwyse VVhen consecration cometh of bread is made the fleash of Christ. I thinke also S. August de consecr d. 2. c. nos autem all Scholers would thus translate these woords of S. Augustin Fideliter fateamur ante consecrationem panem esse vinum c. post consecrationem verò Carnem Christi sanguinem Before consecration let vs confesse faythfully to be bread and wyne c. but after consecration to be the fleash and blood of Christ Remembre also what woords of his are to the same effect in the next precedent number Now as our maner is we must make M. Rider him self accompt vpon him selfe the 55. The 55. vntruth vntrueth in aunswering beneath our allegation out of S. Ambrose The bread is bread befor the consecration but when it is consecrated of bread is made the fleashe of Christ All this saith M. Rider we graunt to be true Assuredly you must then graunt to be vntrue these woords of yours The woord consecration was not heard of in any ancient Father such he accōpteth S. Ambrose nu ibid for many hondred yeares after Christ it being confessed by you to be truely vttred by S. Ambrose And that so often beside as you haue made an obseruatiō against it as but lately frequented so often you haue informed idely and vntruely It is an ould prouerb Bis interimitur qui suis armis perit He is twyse defeated who perisheth by his owne weapon which is here and not seldome before breefly and apparantly verifyed against my Copes-mate 65. And to beginne with Guido in his Manipulo curatorum Rider Guido cap 4. pag. 23. 24. 45. But more you may see in the cautels or sleights of your masse cōcerning the necessitie of the crosses words of the canō of the masse the priests intētion Who saith there be foure seueral opinions amongst the learned Rabbins of Rome touching the words of Consecration The first sort saieth hee will haue besides the words of the. 3. Euangelists and Paule the intention of the Preiste (a) In the cautels printed at Venice 1464. and so saith your Masse booke and the precepts of the Church to bee dulie obserued jumping with your said Masse booke that vnlesse the Priests intention bee to consecrate there is no consecration though he vse all Christs words and Pauls And if the priest omit precepta ecclesiae that is the commaundements of the Church of Rome in his consecration mortalissime peccaret he sinnes most deadlie and is to be punished most grieuously But Abbot Panormitane de celebratione missarum page 220 is of another minde saying Etiamsi sacerdos celebret vt Deus perdat aliquem tamen bene consecrat Not witstandinge the priest saie Maste with intention that God would destroy some man yet doth hee consecrate wel What Christian heart doth not loath this diuelish intention and hellish religion Heere let all Catholicks marke As the people are not sure of the priests intētion so they are not sure of Christs carnal presence so commit idolatrie in worshipping bread being not consecrated that this first opinion holds that Christes institution is not sufficient without the priests intention For if his head be otherwise occupied he consecrates not and the due obseruation of the precepts of the Church which partlie consist in wordes partlie in gestures c. so that by this opinion those that simplie and plainlie for the first eight hundred or a thousand yeares next after Christ vsed the forme of Christs institution onelie neuer consecrated rightlie no not Christ himselfe nor Paul and so till of late daies there was no Consecration Transubstantiation or carnall presence So that this opinion prooueth your owne transubstantiation carnal presence not to be either Apostolicall or Catholicke but new inuented and phantasticall The second opinion is of maister Doctor Subtilis for so he calls him and he flatlie contradicteth the former opinion and saith If you say Christs institution were sufficiēt then your canon of your masse is superfluous if you say it is not sufficient without your masse canon then Christs institution were imperfect VVhich to thinke is blasphemy that all the words from qui pridie to simili modo in the Canon of your masse booke are necessarilie required to consecration and therefore the former Doctors shot short But Gentlemen you know that the Canon of the masse was not made by one Pope nor by tenne Popes but in manie hundred years it was in patching togither I hope you will not saie that those Saints and Marrirs of God from Christs time to the making of that Idolatrous Canon of the masse beeing manie hundred yeares had not the right consecration when they practized Christs institution Alij dixerunt there is a third opinion of diuers Doctors which held contrarie to both the former but because it is but fabulous and not woorth reading therefore I will scilence it as not worth the writing VVhether there can possiblye be any discord among Catholicks in points of beleefe SVddenly as I remarked M. Rider intermedling among scholasticks my thoughts exclaimed Fitzimon Num Saul inter prophetas what is Saul among the prophets Considering in quam alienum chorum pedem posuisset in to what vnsutable assemblye he had inchroached But his meaning was to make sporte to his aduersaries Forward then in the name of God First he saithe that we among our selues haue great dissension in our opinion of Consecration I will not calculat vp an vntrueth 1. Cor. 11.16 but will say Nos talem consuetudinem non habemus neque ecclesia Dei
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
Vide num 115. Wherby also women are made preests as much as men Nether is this allowance to women only from M. Rider For Luther expreslie permitteth Luth. toÌ„ 2. lib. de ministris Eccl. fol. 362. 369 372 3â—3 P. Mart. 1. Cor. c. 11. v. 5. Zuingl to 1. in explanat artic 17. fol. 27. Harborough anno 1559 H 2. Beza annot in 12 RoÌ„ Cont. Erastum Cartwr l. 1. pag. 190. FeÌ„ners Defence pag. 135. and iustifieth that they may preache baptize and consecrate And among many other things he disputeth against S Paul who commendeth silence in women in the Church in these woords Otherwyse how should Paul alone withstand the holy Ghost who sayth Ioel 2. your daughters shall prophecie and Acts 21. Philip. had four daughters that prophecied The same doctrin is plentifull in Peter Martyr Zuinglius in Hornes called Bishop of Winchesters Harborough c. But thinke you among the rest so teaching that our holy puritan Iacks will want their holy puritan â—ills in their coÌ„sistorian discipline No I warrant you they must haue their vessells of case when the spirit moueth them Yea they must haue Diaconisces or widdowes to be accompted among Church Commanders and officers as Beza Cartwright and others first determined for vpon better deliberation they are now accompted not commaÌ„ders but Church seruants such as Iunius saythe Iunius Eccle. l. 2. c. 4. are more fitt then men to be about sick persons and to healpe them I must now conuict all these he and shee preests of M. Rider in shewing owt of their owne flatt and pregnant euidences that in the new testament there is an ordre of preesthood to which is coÌ„ioyned a spiritual function not allowable equaly to all christians Fulke therfor shal be my first witnes saying VVe refuse not the name of preest as it cometh of Presbyter c. it is odious to some that know not the true etimologie therof Confut. of the Rhem. pag. 46. Defence of the English trans pag. 163. 185. Colloq Worm Ratish artic protest de vnit Eccl. Bucer de reg Christi pag. 67. Haerbrand loc Com. pag. 699. Calu. l. 4. Instit c. 4. n. 2. 4. Osiand loc com cap. 10. Hemingius Inst de gubernat Eccl. Hunius in com ep ad Tit. Gerlach in hyperas Dan. p. 30. Iud. Num. 16. This testimonie from such a Doctor giueth a great track to M. Riders credit A farr greater discredit is in the Oxford aunswer to the puritans petition pag. 12. the tearme of preists to be iustified and that by the notes of Geneua vpon Isa 66.21 For the name of a Bishope and his preheminence aboue ordinarie Ministers thus speaketh the whole assembly of Protestants A Bishope should be chosen owt of many preests who should rule the Church Bucer sayth the name of Bishope was peculiarlye attributed vnto those cheefe rulers of Churches Haerbrand sayth It were a most proffitable ordre for the wellfare of the Church if euery particular prouince had Bishops and Bishops their Archbishop Caluin him selfe saythe Bishops to haue bene chosen Ne exaequalitate vt fieri solet dissidia nascerentur id ad disciplinae conseruationem pertinebat c. that by equalitie as it often chanceth dissentions should aryse and that to belong to the conseruation of discipline Omitting Osiander Henning Hemberg Hunius especialy Gerlachius who calleth them hypochrits and Anabaptists hauing a vayne perswasion of knowledge and foolish arrogancie and reprehenders of S. Paul who maligne the name and different degrees in ecclesiastical function and many other principal Protestants I conclude with Melancthon of whom Caluin had such opinion as he sayd of his owne beleefe in any point note therby how firme and well founded it was Si Philippus declaret verbulo Calu. defen 2. con VVestph me à suâ— mente deflectere protenus desistam Yf Philip declare in any woord that I am not of his mynde Apol. CoÌ„fess August per Pap. pag. 305. I will streight recant I would to God saythe Phillip Melancthon I would to God it laye in me to restore the gouernement of Bishops For I see what a maner of Church we shall haue such ecclesiastical pollicie being dissolued Video postea multo intoler abilem futuram tyrannidem quam antea vnquam fuit I perceaue that hereafter wil be a farr more intolerable tyrannie then euer was before A woefull remorse Melancthon that by thee and thy partners means it lay no longer in thy power to restore it Such was Caluins remorse when in a lyke cause he sayd Calu epist ad Farel 6. God doth let vs noâ— see c. quantum praecipiâ—i iudicio vehementiaque inconsulta abijciendi ita Pontificis nocuerimus VVhat hurte we haue done that by headlong inconsideration and rashe vehemencie we had so cast of the Pope O! that the feare of God and not other impulsions had wreasted these wretched bond slaues of Sathan to confesse the trueth and amend the abuse as much as in them remayned that they had not bene yf Gods iudgements would so permitt eternaly condemned By these euidences among which the censure of Oxford by the vicechancelor the Doctors Proctors and heads of Howses confirmed by the suffrage of Cambridge betwixt which two vniuersities is there sayd pag. 31. more learned men to be fownd then among all the Ministers of religion in France Flanders Germanie Poleland Denmarke Geneua Scotland this censure I say ought most to mate and dismay M. Riders mynde for being contrary to all the sort may be conceaued how false and condemned is M. Riders and other Puritans doctrin against Preists and Bishops vocation and function as they say not distinguished from euery ordinarye beleeuing man or woman as also whether it was probable that he vttered such puritanical woords as I haue imputed to him For yf he be now fownd concurring with their doctrin he is the lyker to haue then befor it was counted odious consented with their speeches But I meane for perclose or conclusion to propownd him an interrogation Yf as Cartwright sayth imposition of hands be an ordonance of God Cartw. l 3 pag. 232. Demonstr c. 7. 9 Trauer discipl Eccl. f. 52. Iun. loc cit which câ—â— not be taken away and as your Demonstrator and Trauers teache no imposition no minister how can you maintayne all beleeuers who neuer had such imposition to be equal with them in function who had it Will you say with Iunius that imposition of hands was but a shaking the elected into the assemblye by his right hande Or will you say with the Church of Scotland that albeit the Apostles did vse imposition of hands Vide nec essario num 122. Historie of the Church of Scotland pag. 557. yet seeing the miracle fayleth you iudge the ceremonie not necessarie Yf you depart from Cartwright and Trauers from Gods acknowledged ordonance from the Apostles custome then I bidd all Englishe puritans to discarde you as an
bishops to haue any more authoritie then preests as also because as other puritans can not tolerat any honour to the name of Iesus so could not he to the name of Christ but sayde that it was a filthye name Alan Copus dial 6. c. 17. and all that did beleeue in the name of Christ were damned Also that Christ was not redeemer of the world but deceauer therof Which with many other lyke articles he professed at his deathe as is not only affirmed but also proued by Alanus Copus alias Nicholas Harpsfeld against Fox All which M. Rider hath bound himselfe to beleeue Fox loc proxime cit Fox pag. 1151. Tom. 1. Luth. in disp de baptism Art 3. Gagninus l 6. hist Fran. Item Gerson tr 3. in Mat. Paul Aemil. l. 6. hist. Gal. Genebr in Chron. an 1280. by his former woords Thirdly Ihon Wesell denyed the holy Ghost to proceed from the Father and the Sonne Yet he a Foxian Martyr Fowerthely Haux denyed baptisme of Children to be necessarie to saluation yet he a Foxian Martyr Yet Melancthon and he a Foxian Confessor pronounceth Furor est affirmare quod paruuli sine Sacramentis salâ— fiant it is furie to affirme that children may be saued without Baptisme Fiftly Almaricus as Gagnin relateth denyed resurrection heauen hell Christ in the Sacrament more then in a stone that God spake more in S. Augustin then in Ouid Yet he was a Foxian Martyr and by him made a great bishop which others could neuer haue knowen So he made Sr. Ihon Ould castle L. Cobham by his owne absolute authoritie as well allowed to make Lords and Knights as Martyrs and Confessours Fox pag 942. 943. 944 Sixtly Frith the learned and excellent Martyr of Fox affirmed the real presence no article of beleefe affirmatiue or negatiue although the expresse scripture record it and offred sayth Fox to Sr. Thomas More to beleeue the real presence without the adoration Ihon Clerke Fox in his Caleddar 12. 13 14. Nouemb. Iuly 3. Item Acts pag. 111. col 2. num 26. and Alice Potkins defended ther was no other Sacrament then Christ hanging on the crosse Antonie Person Testwod other assured the woords of Christ this is my body which is broken for you only to meane the breaking of Gods woord among the people All this by his former woords my Caualiero is bound to beleeue for these are Foxian Martyrs with whom he sayth he is consenting in vnitie and veritie of Doctrin So is againe William Cowbridge Alan Cop. dial pag. 6. 633. Fox pag 738. saying that nether the Apostles nor Euangelists nor sower Doctors of the Church haue hitherto reuealed how synners might be truely saued So Also is Richard Hunne saying that poore men and idiots haue the truth of the Scripturs more then a thousand Prelats and clercks of the schooles What say you M. Rider will you affirme the same according to your woord and bonde There is no remedie your obligation is to do it But I would know whether you now hould with the idiots rather then the Scholers Truly in any consequence you can not both for such promise and for being non proficiens accompagnie Scholers Yet yf you disdayne to be an idiot which your bond hath made you and perforce inuita Minerua will intrude your selfe among clercks listen how your Martyr in vnitie and veritie of doctrin Fox pag. 738. cometh ouer you he damned sayd Fox the vniuersitie of Oxford with all degrees and faculties in it So that vnlesse you take to be an idiot your Martyr condemneth you To be breefe in this ruthful obligation printed against your selfe to stand to such confederats besyd your making you selfe idiot c. you must auerr with Ihon Teuxburie Ibid. pag. 935. that it is impossible to consent to Gods law that all things are equaly belonging to all that the Iewes of good zeale putt Christ to death c. Of all othets mentioned in the examinatio of the Creed being all for the most parts saints of the same stamp add Calendarie you haue bound your selfe fast to ratifie their damnable blasphemies and to consent with them in vnitie and of doctrin You are to iustifie all that they haue affirmed or els your printed protestation will bewray your puritanical faythlesnes in performance of your promises 125. And next you bring in another learned Protestant Cheminitius Rider who you say alleadgeth Augustine Ambrose and Gregorie Naziazen to approoue your adoration in your sacrament Intimating to the world that we should either allow that in you which publikely we preach against or else that we should be at a discord amongst our selues touching this your opinion But the matter being exactlie examined out of these Fathers themselues and not by your Enchiridions or heresay the Catholickes shall see you wrong vs and abuse them And first it seemeth verie plaine you neuer saw or at least neuer read Chemnitius and my reasons bee these First you know not so much as his right name much lesse his precise opinion Chem pars 2. Canon 6. page 434. for you misspel his name Kemnitius for Chemnitius which had been a small fault if you had rightlie alleadged him touching the matter For your Tridentine Canon commandeth an externall or outward worship of Christ in the Sacrament vnder the formes of bread and wine And Chemnitius hee condemneth your outward worshippe for ydolatrous and teacheth onelie an inward spirituall worship And to prooue what I say I will trulie alleadge your Cannon then Chemnitius his examination of it and then let the Catholickes but iudge indifferentlie whether of vs deal more trulie and syncerelie in this case This is your Canon Si quis dixerit in sancto Eucharistiae sacramento Christum vnigenitum Dei Filium non esse cultu latriae etiam externo adorandum solemniter circumgestandum c. Anathema sit That is if anie man shall say that in the blessed sacrament of thanksgiuing that Christ the onelie begotten Sonne of God is not to bee worshipped with that outward and diuine worship which is proper and due onelie to God as well when the Sacrament is carried about in procession as in the lawfull vse of the same Page 435. 436. 437. let him be accursed Martyn Chemnitius examining this your Canon first condemneth your fained Transubstansiation and sheweth the reason for saith he vnlesse the Church of Rome had deuised this Transubstansiation you should haue been palpable ydolaters worshipping the creatures for Christ And therefore she imagined that the substance of bread wine were quite chaunged into Christs bodie and bloud no substance of them remaining lest the simplest should spie their ydolatrie Secondlie he expreslie condemneth your outward worship as ydolatrous and sheweth there that Christ must be receiued by faith and worshipped in spirit and truth Page 444. lines 2. 3. 4. And afterwards hee saith comprehenditur autem vera interior spirituali veneratio adoratio
A CATHOLIKE CONFVTATION OF M. IOHN RIDERS CLAYME OF ANTIQVITIE AND A CAVLMING COMFORT AGAINST HIS CAVEAT In which is demonstrated by assurances euen of Protestants that al Antiquitie for al pointes of Religion in controuersie is repugnant to Protestancie Secondly that Protestancie is repugnant particularlie to al articles of Beleefe Thirdly that Puritan plots are pernitious to Religion and State And lastly a replye to M. RIDERS Rescript with a Discouerie of Puritan partialitie in his behalfe BY HENRY FITZIMON Of Dublin in Irland of the Societie of IESVS Priest S. Augustinus de vtilitate credendi cap. 5. If after the troubles of thy minde thou seeme to thy selfe sufficiently turmoyled and wilt now haue an end of these vexations followe the way of Catholique discipline which from Christ to the Apostles hath proceeded to vs and shal proceede hence to posteritie S. Prosper in lib. de promiss predict cap. 5. Communicating with the general Church is to be a Christian Catholique He is an Heretique who is departed thence Printed at ROAN with licence of Superiours Anno. 1608. TO THE CATHOLICKS OF IRLAND OF ALL ESTATES AND DEGREES GRACE AND PEACE THIS my defence against M. Ihon Rider tearmed Deane of S. Patricks contayning A Catholick Confutation of his Cauteriated clayme of antiquitie on his syde and a Calming comfort agaynst his pretended Frendly caueat to Irland Catholicks after longing to exhibit vnto you after loathing to be imployed about it and after lingring to partake you therwith Dearly beloued Contrymen I now present to your confirmation and consolation My longing was nether for any mercenarie respects nor popular applauds but only for your aforsaid confirmation and consolation My loathing was to incowntre a spirit of contradiction esteeming the price of his paynes a countenancing of a falshood it imported not how impudently yf confidently and contentiously My lingring was by being vacant to recollections vsual among them of my profession and by a doubtful deliberation of my Superiors whether any further awnswer was due to such an aduersarie who nether durst permitt that I should imprint this my defence and whom the right honorable his Maiesties Cownsell pronounced by publick act to haue bene an vnfitt aduocat or proctor to iustifie their profession and vnable to ratifie his owne printed allegations 2. But wheras I am to incountre him in the whole purport of my booke and also to tender resolutions equally belonging to all Catholicks in general I thought good in this dedication to you Contrymen Catholicks without digression to digresse in acquainting you of what predecessors you are discended Catholiks or ProtestaÌ„ts holy or impiouse famouse or obscure that you be not longer strangers at home and ignoraÌ„t of our different protestations he saying that your first Christianitie was Protestant and I auerring that it was only Catholicke as now this woord and tearme is vsually taken 3. Two things I would fayne in the begyning obtayne First that none censure my relation in this preface to be of tediouse prolixitie vntill he pondre how many discussions of doubts it contayneth Secondly that during my vnfowlding admirable incredible and hidden secreacies of our Contryes former preheminence in Religion and learning no Readers would for preiudicated opinions or erroneouse prescriptions in their myndes more distrust these records then they can lawfully disdayne authorities by which they wil be maintayned Wherfore omitting all remote examinations belonging to our Contryes first inhabitants and other trifels wonted in like treatises to be curiously inquyred The first part of IrlaÌ„ds ould Christianitie I will only and abruptly search the first Christianitie and degree of learning and pietie of our Christian ancestours 4. Concerning therfore the first planting of Religion among vs diuers are the opinions of Authors Some affirme that a. Legenda noua Anglicana in vita S. Patricij S. Iames Apostle among other Contryes of the west visited Irland and conuerted many Others impute the first planting of Religion in the Britanian Isles among whiche Irland is accompted second or as Ifaicus in Lycophronem tearmeth it the Occidental Britanie to b. Nicephorus de S. Petro. S. Peter Others to c. Catal. Script Brit. teste wione lib 5. c 101. S. Andrew Others to d. Ferculphus Lexo niensis Dorotheus Tyr. Episcopus â—n sua Synopâ—s Apostolorum S. Philipp by his directing vnto them Ioseph Arimath and 12. Compagnions Others to Symon Zelotes Many affirme that Irland and Britanie receaued the fayth of the gospell at e. Bosius dâ— signis Ecclesia lib. 8. c 1. one and the same tyme and consequently at least in the 203. yeare after our Lord and Sauiour Christs incarnation To which accordeth this chronical verse belonging only to Irland as shall God willing palpablye appeare f. Ioan. Maior lib. 1. hist. c. 14. Christi transactis tribus annis atque ducentis Scotia Catholicam caepit habere fidem Two hondred yeares and three of Christ out run The fayth of Christ in Scotland was begun g. Mermannius in theatro conuersionis Gentium Demochares l. de Sacrificio Of all these opinions other probabilitie or monuments I could neuer fynde then that soone after the first Christianitie among the Gentils diuers of our Contry receaued the benifit therof and preached it to others as S. Mansuetus disciple of S. Peter â—â—mpagnion of S. Clement Apostle of Tull in Loraine by testimoâ—â—e of Mermannius and Demochares h. S. Greg. l. 3. dial S. Fridian Apostle of Luca in â—â—alâ—e of whom S. Gregorie maketh mention i. vita Sedulij in mitio suorum operum in Trithemio Hildulphus teacher 〈◊〉 Celius Sedulius Sedulius him selfe k. historiae eorum manuscriptâ— S. Prosper in annal an 434. vide Rich. vitum lib. 1. annot 6. Vide Baron tom 3. fol. 323. S. Declanus S. Colman and 〈◊〉 Albius and others before S. Patricks tyme by S. Palladius found â—hristians at his arrual in Irland 5. But wheras there is attributed to Irland for being called in â—â—tin Ibernia the Conuersion of Iberia in Asia recorded by Niceâ—horus to haue hapened vnder Constantin the great it is strange â—hat it was so litle examined by Sabellicus VVasnerus Mercator Hector â—oethius Bosius and manifould others as that so many differences â—f all circumstances mentioned by the rehearcer therof were â—otable to perswade them otherwyse but that it belonged to â—rland Then which supposition scarcely could any thing be â—ore absurd and therfor is not longer to be trauersed 6. Not withstanding these former pettie and priuat conuerâ—â—ons in Irland rather then of Irland in duetie and deuotion let â—ll Irlands race with perpetual and humble thankfulnes S. Antoninus toÌ„ 2. c. 18. S. VinceÌ„tius in Speculo Iacelinus in eius vita Marianus Scotus an 452. 453. attribut â—heir vniuersal conuersion to the thrise gloriouse and wonderâ—ull S. Patricke Wonderfull yf the raysing of 60. deade the conseâ—â—ration of 365. Bishops and Churches and 3000. Preists
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
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
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
in commending good woorcks And with the Tower disputation That hiâ— gospel is dowbtfull And lastly of all Apostles with Caluin to affirme that they were ouer superstitiouse and subiect to vice Yf I say these had not bene repugnant to protestancye why should they be thus disabled and disgraced Nether will I be contented to haue their dislyke manifested in particular against these Apostles and Euangelists as repugnant to their profession therby apparently testifying them selues not to haue bene aggreable to the Apostolical Church and consequently by M. Riders owne verdict to be base bastard and counterfett but I will also discouer their abiuration of the owld and new Testament together for being also vtterly against them so that they must be inforced to depend only vpon their Father of trueth their Prophet Apostle Angel Elias and third person of heauen as they tearme him num 2. their incomparable Luther who neuer had not will haue his lyke Luther in epist. ad Argentin An. 1525. certifying and assuring him selfe to haue bene first of that ranck saying Christum à nobis primo vulgatum audemâ— gloriari VVe dare boste Christ by vs first to haue bene published To which purpose I might haue no small furtherance by the disputation of the Tower Tower disputation 4. dayes Conference disauthentising owt of the owld Testament Tobias Iudith Hester Baruch VVisdome Ecclesiasticus 2. books of Machabees to which others adioyne the prayer of Manasses 2. Paralipomenon the Song of the Three children the story of Bel And owt of the new S. Lukes gospel Hebrues Iames 2. Peter 2. and 3. of Ihon Iude Apocalips c. But hauing them altogether by the resolution of protestant ring-leaders need the lesse to linger about parcels This then is Luthers decree concerning the owld testament Luth. to 3. Ienen 1 par Vide Iacob Carion in Chroncl An. 1556. pag. 151. Basilea Ne ingeretur nobis Moises Nos in nouo testamento Moisem nec videre nec audire volumus Let not Moises be thrust vpon vs we in the new testament will not abyde to see or heare Moises That he had rather neuer preache then propownd owt of Moises That he that doth alleage any thing of his Luther serm de Moise doth depriue Christ owt of the harts of men That Moises belongeth nothing to vs. That by receauing him all Iewish ceremonies must insue c. By Moises euery one vnderstandeth the owld Testament which Luther saith belongeth not to protestants and that they should not abyde to heare or see it Now concerning the new Testament thus speaketh Zuinglius Quotiescunque siue Christus siue Apostoli ad Scripturam relegant auditores Zuingl tom 2 â—lench Con. Anabap. fol. 10. inâ—ligunt non suos Apostolos aut euangelium c. As often as Christ or the â—â—ostles remitt any to Scripturs Ochinus lib. 2. dialog pag. 154. 155. 156. 157. they do not vnderstand their epistles or the â—spell but the owld testament Ochinus proceedeth more to the mater â—â—ying Non debemus plura credere quam crediderunt sancti faederis antiqui â—e should not beleeue more then the holy Saincts of the owld Testament â—herby he inferreth that we should not be bound to beleeue the â—rinitie consubstantialitie c. Because they are in the new testaâ—ent only and not in the owld By all which most vnchristian â—fidelitie is testifyed in the sight of God and man that these Reâ—rmers were nothing agreable to Moises the Prophets Apostles â—â—d Euangelists nor contrarywyse they to them But did the second hundred yeares Doctors coÌ„tent them better Contur 2. cap. 4. pag. 55. 65. edit Basil par Ioan. Operin Centur. 3. c. 4. p. 79. â—o say the Centuriasts Multae enim monstrosae incommodae opiniones â—ssim à Doctoribus sparsè reperiuntur Many monstruous and incommodous â—nions are found dispersed by the doctours What of the third they answer Doctores huius aetatis à vera doctrina Christi Apostolorum de bonis â—eribus declinarunt the doctours of this age declined from the doctrin of Christ â—â—d his Apostles as protestancie would haue it for good woorks Beza loc cit in num 30. epist. 81. What â—et of the fowerh then was papistrie vnderlayd by the concile of Nice say â—hey that congregation of Sophisters then was the creed made of Sathanasius 〈◊〉 Athanasius The histories of their liues so testifie What further might be sayd of the being of the â—rincipal primitiue Fathers Heremits Moncks or Fryers as for â—xample of Effrem Climachus Nazianzen Basil Hierom Augustin Daâ—ascen Gregorie c. Could these erecters of cloisters and Abbaies â—e fauourers of the subuerters of them Could these coÌ„menders â—f lyturgies or Masses of Fasting of care for the dead Centuriae Magdeburgicae Centuria 2. 3. 4. in Singularum capite 4. of Chastitie â—f Inuocation of Saincts of Good woorks of Confession of Traâ—itions of Preesthod of the Supremacie of ecclesiastical Cereâ—onies and of all papistrie being so acknowledged by your selues â—nd tearmed in the 30. number precedent doting foolish perâ—tious idle fanatical reprobat bewitched by the deuil no lesse damned then â—ucifer c. Could I say these men such commenders and so by â—rotestants abused be fauourers of Protestantcie or the first fiue â—undred yeares wherin such men were Popes Bishops Prelats â—onfessours Martyrs and Saincts and honored by all the Church â—f that tyme be fauourerers of the reprehenders of Masses â—asting care for the dead Chastitie Inuocations of saincts Good woorks Confession Traditions c. To conclude could the condemners of them to be hereticks who denyed the real presence â—â—â—â—â—â—et dial 3. c. 19 â—ertull de prescrip in Sarpiaco Iren. l. 3. Epiphan here 's by Basil de Spirit S. c. 27. August l. coÌ„ Max. c. Epiph. her 53. Hieron l. 1. con Iouin Marcel de error Montani Clem. l. 5. recog August her 11. 49. Con. Faust l. 22. c. 30.74.76.77 her 51.53 Greg. l. 4. dial c. 4. c. Clem. l. 5. recog August her 54. as Theodoret condeÌ„ned some or who denyed or disalowed TraditioÌ„s as Tertullian Ireneus Basil Augustin Epiphan condemned therfor the Gnosticks Marcion Cerdon Arius Eunomiâ— Aerius Nestorius or the despisers of Lent and fasting dayes such as besyd the former were the Eustathians and Iouinians condemned therfor by Tertullian Epiphan and Hierom or of Montanus Manicheans Circumcellions Donatists Aerians and Armenians for denial of CoÌ„fession of Freewill of the lawfulnes of Moncks and religiouse and Church riches of purgatorie and prayer for the dead condemned therfor by Marcelin Hierom Clement Augustin Gregorie c. or of Aetiâ— Eunomius Simon Magus affirming Solifidian Iustification condemned therfor by Clement and Augustin could I say by all the witt of man or aÌ„gels any accord be made betwixt al these as one Church They who condemned late protestant opinions in ancient hereticks and therfor by late protestants are in maner aforsaid condemned and
he againe and all other Fathers noe Sacrament is thought duely ministred Saint Hierom telleth you how thronges of people flocked to haue S. Epiphanius and Hilarions blessing to them and their children And writing to Rustic bishop of Narbon he blameth him for disalowing a simple secular priest to blesse the people saying Benedicere populo non debet qui Christum etiam meruit consecrare Should not he blesse the people who deserueth to consecrat Christ S. Augustin relateth him selfe and others to haue vsed lyke deuotion Beda telleth how in England the godly Christians would trudge befor in highe wayes and crosse passages to obtayne preests blessing by mowthe or hand For the one doth not exclude the other So that it is tyme M. Rider to leaue this forme of argument by one trueth to exclude the other when both may consist together I grant you spent this trauayle against the Crosse when you were a puritan now perhapps you dare not Christen a child without it In the mean tyme by your great wysdome you haue made to Catholicks and protestants many good points God be praysed knowen which had bene more to your behoofe vnreuealed To conclude the vanitie of his long digression manifowldly appearing otherwise it is not also obscure in this that whether blessing and thanksgiuing had bene all one as is demōstrated not haue to bene yet it had imported nothing in the world to our cōtrouersie For the blessing being accidental not essential to the mater and forme of consecration the vse of it did only shew a greater solemnitie followed by Christ in the institution of the Sacrament and no necessitie That we are often bidd by M. Rider to read these and those in greeke gentle Reader he biddeth vs to doe for ostentation what he can not doe him selfe For in my particular knowledge and experience a blynd man hath as much sight in his eyes as he hathe good greeke in his head And yf we had found in greeke what he pretendeth you now vnderstand how litle it had bene to his proffit or our hinderance The 24. 25. 26 27 vntruth Vntruethes are heaped in this last discourse plentifully The 24. notoriouse vntrueth is that we teache our spiritual children they be pardoned from synns and preserued from dangers and spirits yf we crosse them with two fingers and a thumb The 25. that the pope and not God commandeth our blessing with the Crosse The 26. that we vse mumbling woords and charming Crosses We leaue charmings and coniurings for hereticks Nota sunt commercia haereticorum cum magis Tertul. de prescrip c. 43. Vide num 100. Ezech. 9.4 the intermedling of hereticks and magitians saith Tertullian are notorious Our crossing is no charming vnles God his angels were charmers of which see after in the 100. number The 27. that we teache a certayne power to be in our breath and fingers Such maters as these would seeme to deserue our allegations wher we teach these points But it is sufficient that vnles they be beleeued vpon puritan faith troth and honestie ther is no other proofe to auerr them Now I will in this conuict M. Rider both to be a puritan although the puritants respect him not and also to mis-informe our doctrin and that by the protestants euen of England and that befor his Maiestie in the conference sett foorth by Barlow anno 1605. pag. 73.74 as his royal Maiestie doubted not to acknowledge saying I am giuen to vnderstand by the bishops and I fynd it true that the papists them selues did neuer ascribe any power or spiritual grace to the signe of the Crosse Such a testimonie is a lawfull defense I trow against M. Rider both that he degenerateth from the doctrin of the bishops of England and falsifyeth our doctrin which is now lawfully warranted to thinke so of the Crosse as the best protestants do approue it The 28. vntruth The 28. that our blessing agreeth with Gods preists blessing no more then superstition with religion For I haue shewed it to haue proceeded from God by his Angel to haue bene practised by his Apostles and receaued by all the Fathers and primatiue Church The 29. 30. 31. vntruth The 29. 30. and 31. at least are included from the parcell your Apish toyes childishe tricks c. to the ende so perspicuously as no auditour most fauorable would take in his accompts and discharge him more sparingly Now let vs giue place M. Rider is at leyngthe to tumble into his mater in controuersie after his long peregrination to crossings charmings greeke and reprehensions Rider 54. But now to the rest of the bodie of the text and controuersie Wherein first let vs examine whether your two propositions this is my bodie and this is my bloud of the new Testament c. be proper or figuratiue litterall or Sacramentall For if they be improper borrowed figuratiue and Sacramental they prooue neither your Transubstantiation nor your carnall reall presence but euen plainlie disprooue them Augustin de doctr christiana lib. 3 cap. 16. pag. 23. Parisijs 1586. Saint Augustines rule before recited if you would be ruled by it but neither Scriptures nor Fathers can rule you but you will ouer rule them would presentlie satisfie you that these two propositions must be figuratiue the latter you confesse but the former as yet you wil not His words againe for the Readers good I wil repeat and they be these If the scripture seem to command any vile or ill fact the speech is figuratiue as Except yee eate the flesh of the sonne of man and drinke his bloud you shall haue no life in you Facinus vel flagitium videtur iubere Christ seemeth to commaund a wicked act that is carnallie and grosly to eate Christs flesh Ether confute S. Aug. or confesse your error the firste is impossible the second were commendable Read it it containes but 6. or 7. lines The marginall note there condemes your litterall fence c. it is therefore a figuratiue speech So that Augustine thus reasons against you To eate Christs flesh and drinke Christs bloud corporallie is a hainous thing therefore Christes wordes be figuratiue so that if to eate Christes flesh with our mouths and teare his flesh with our teeth as also actually drinking of his bloud bee hainous and wicked why doe you so eagerly presse the litterall fence of these your two propositions against trueth against faith and the auncient Fathers Augustine in that short 15. chap. of the same booke immediatly going before wisheth alwayes the interpretation of these and all other figuratiue speeches to be brought ad regnum charitatis to the kingdome of charitie to haue their true exposition Now if you expounde this litterallie and properlie you forsake Augustines rule charities kingdome and the Apostolicall and Catholike exposition It is but small charitie to deuoure the food of a friend but to eate and deuoure corporallie and gutturallie the precious bodie and
VVe haue no such custome nor the Churche of God For yf any be of a contrary beleefe among vs obstinatly we discarde him presently in to the ranke of hereticks by commission of Christ Math. cap. 18. Thom. waldens doctrinalis fidei l. 2. c. 21.23 Si Ecclesiam non audierit sit tibi tanquam Ethnicus Publicanus Yf he do not heare the Churche let him be vnto thee as an Ethnick and Publican Because Ecclesiae iudicium sequi debet lector Christianus sub poena perfidiae si ad fidem res pertineat sub poena contumaciae si non pertineat A Christian reader must follow the iudgement of the Churche vnder the payne of disbeleefe yf it belong to beleefe or vnder the payne of obstinacie yf it doth not belong Wherby all Catholicks are warranted that neuer dissension can possibly haue place in their profession yf it be obstinat In the disputations of Doctors when the Churche authoritie or iudgement is not as yet pronounced August con Faust. l. 11. c. 5. Et epist. 48. ad Vincent according to S. Augustin Liberum habet lector indicium The reader hath a free choise to iudge to take or leaue Yea concerning his owne wrytings he licenseth the same most religiously saying Quae vera esse perspexeris tene Ecclesiae Catholicae tribue Ibidem Quae falsa respue mihi qui homo sum tribue c. VVhat soeuer thow fynde true imbrace and impute it to the Catholick Churche what soeuer thow fynde false reiect and impute it to me which am a man Quia totum hoc genus literarum Ibidem non cum credendi necessitate sed cum iudicandi libertate legendum because all this kynde of learning is not to be read with necessitie to beleeue but with libertie to iudge Euery Catholick and I among the rest do thus offre our whole vnderstanding and all our wrytings at the feete of Gods holy Churche to say and vnsay according therto So that yf you could fynde no other diuersities among vs then seueral disputations being altogether knitt in one submission to Gods Churche you haue laboured as wysely as one that would contend that many musitians disagree in consort or simphonie because they were not in one vnisone but in seueral tunes Which grosse misconceit is excellently refelled by S. August l. 2. de baptism con Donatist c. 3. saying the differences betwixt Catholick wryters to be Sine vllo typho sacrilegae superbiae sine vlla inflata ceruice arrogantiae sine contentione liuidae inuidiae cum sancta humilitate cum pace catholica cum charitate Christiana donec plenario totius Orbis concilio quod saluberrime sentiebatur etiam remotis dubitationibus firmaretur To be without any whirlwynd of sacrilegiouse pryd any puffed arrogant neck any comention of maliciouse enuie with holy humilitie with vniuersal peace with Christian charitie vntill by a full Concill of all the world what was soundly supposed should be vndoubtedly confirmed Now in particular to these 20. diuers opinions among vs. The first requireth saith he the intention of the priest that the consecration be vayleable Why Sir would you haue madd men or any without intention to minister Sacraments For none but ought to suppose that a man without intention doing good or ill is not worthy of reward or punishment The second opinion of Panormitan is all one with the former differing only that it saith to consecrat in a badd intention euen to kill doth not hinder consecration I aunswer that a swords making Note is not hindred by the purpose to abuse it no more is celebration by the intent to misaply it Note then curteous Protestant his great wysdome in so simple a conceit against this opinion as for it to name our religion hellish Note secoÌ„dly how this deepe learned Christian doctor affirmeth that Christ himselfe the Apostles whole Church waÌ„ted intention in the institution and ministration of the B. Sacrament I surmised by the want of method the second opinion to haue bene of Panormitan Scotus in 4. d. 8. q. 2. a. 2. but here I fynde it most confusedly ascribed to Scotus Truely Scotus requireth to the essential forme of consecratioÌ„ no more nor lesse then according the doctrin of the Churche to the greater explication of all circumstances he requyreth as also the Church doth the whole Canon Which Canon for the essential part was euer vnuariable from the begyning but for more ample declaration it hathe in succession of tyme receaued new additions but alwayes out of traditions Scripturs and Concils Vnles that after in particular I did intend to vnfould the antiquitie of all parcels of the Canon and shew the signification original and allowance of the least sillable to be aboue a thousand yeares ratified I would in this place prosecute it The third opinion by him selfe he silenceth as not woorthy the wryting Truly nether are the residue produced woorthy relation especialy to testifie our pretended disagreement considering that neuer sobre man can hitherto collect any discord in these two opinions ether among them selues or with the Catholick established doctrine Rider 66. But Guido his opinion is flat contrarie to them all and saith precisâ—ly that hoc est enim corpus meum doth consecrate without anie more helpe So Guido is contrarie in opinion to the former three opinions and euerie of them all contrarie one to another Heere now the Catholickes may see the consent and vnitie of the late Church of Rome touching consecration Yet I will bring you a learned Frier which hath tossed this question like a tennis-ball Iosephus Angles in lib. 4. sententiarum Printed by king Philips priuiledge 1572. pag. 108. 109. de essentialibus Euch. This Frier saith in his conclusion Christus Iesus his verbis hoc est enim corpus meum Eucharistiam confecit c. Christ Iesus in these words for this is my bodie did consecrate the Euchariste and so hath continued still by the custome of the Church c. But presentlie in his Appendix hee checkes that opinion saith yet it is to be beleeued that Christ consecrated with other words then these that he vsed in the institution and there be manie of this latter opinion saith he as Innocentius c. so that it is a palpable discord amongst them touching the verie words of consecration Two other contrarie opinions And in the same page he deliuereth two other opinions one of Thomas Aquinas the other of Scotus the one contrarie to the other which if you want opinions the booke I will shew you Pag. 109. Soto saith if Quâ— pridie being the Priests words be not vsed as well as Christs TuÌ„c incertum est c. Then it is vncertain whether there be anie Transubstantiation at all VVhat wise catholicks wil beleeue this your vncertaine doctrine And in the same page he sheweth that hoc est enim corpus meum be the words of Christ that
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
Luther the ancient testameÌ„t as resolutly excluded all together as was the neweby Ochinus Ne ingeratur nobis Moises nos in nouo testamento Moisem nec videre nec audire volumus let not Moises be thrust vpon vs we in the new testament will not ether regard or hear him tom 3. Ienen in 1. parte The same was done be others against Moises as testifyeth Iac. Curio loc cit That he had rather neuer preache then propound any thing out of Moises That he that dothe alleage any thing of his doth depriue Christ of the harts of men That Moises belongeth nothing to vs. That he receaueth him not for otherwyse he should also receaue all Iewish ceremonies That his gouernement is fayled and him selfe dead That Moises belongeth only to Iewes and not to Christians Sander de Schism Anglic. lib. 2. pag. 272. Persons exameÌ„ parâ— 3. pag. 332. To the same concerning the new testament Bucer yf all be true whiche the euangelists do sett downe Christ must be truly realy in the Sacrament But whether we be bound to beleeue absolutly euery thing sett downe by them to be true or noe he would not be iudge By which appeareth that what thes men list to beleeue being but of their owne imaginations they make it to be inspired by the holy ghost to be the most sacred scripture them selues to be euangelists their testimonyes to be bastant to iudge angels and men what also displeaseth their stomacks be it in new or ould testament they raze cancel reiect and abiure it as apochriphal not haueing any more reason or authoritie for any parcels exclusion or condemnation then ther fellowes for many whole volums and both ould and new testament together Neither in this are they yet satisfyed but certifie that the holy ghost him selfe suggereret tantum quaecunque Christus ante ore docuerat hanc restrictionem attente esse notandam could suggest or teache nothing but what Christ befor deliuered by mouthe and suche restraint and limitation to be sayth Calu. l. 4. Instit. c. 8. n. 8. Caluin heedfully noted Yet Christ him selfe telling in his gospell that he had many things wherof as then they were not capable which the holy ghost should in tyme reueale as also teache them all trueth neuer the less they would not hold or stopp in suche their so desperat abhominations How Contrary to them is S. Chrysostom saying ideo spiritui seruata est maior doctrinae portio ne putarent illum minorem Hom. 1. in Acta Therfor c. Ioan. 16.13 What is sayd of impugning the holy Ghost for scriptures belongeth also to traditions such as few of them but consent to parte of them although they be not extant in Scripture as to the blessed Trinitie and consubstantialitie of persons the perpetual virginitie of our Ladie the obseruation of Sonday not of the Sabbaoth the baptising of infants the communion receauing fasting the feasts of easter c. which traditions as all other acknowledged by the Churche Ioan. 16.13 haue issued from the holy Ghost according Christs promise that he should not only teache vz by word but also suggest by inspiration all trueth Yf I affected not breuitie what Fathers monuments for traditions what fowle dealing of Sectarists against them mentioned in Martins discouerie cap. 2. could I alleage Fowerthly S. August in quaest ex vtroque test q. 102. according to S. Augustin they impugne the holy Ghost who impute euident miracles frequent in Gods Churche gouerned by the holy Ghost to the deuil VpoÌ„ which occasioÌ„ of the Pharisees saying that in Beelzebub Christ cast out deuils Christ our Saluiour entred to discourse of the synn against the holy Ghost shewing therby to pertayne to the holy Ghost all miraculouse operations But of miracles which are lawfull and how to be knowen we are after to dispute For to conclude what ther beleefe is against the holy Ghost is testified when the first reforming Apostle of Morauia Irrisit Spiritum sanctum seque diceret volle potius redire in coenobium quà m credere in Spiritum sanctum Did flowt at the holy Ghost saying he would returne sooner to the cloistre then beleeue in him Prateolus l. 10. c. 10. Fiftly they impugne the other parte of the Catholick Churche which in deede should be a distinct article who can not abyde the name of Catholick as appeareth before nor the name of Churche in their principal Bible of the yeare 1562. but excluded it wholy without redemption placing for the name Churche the name of congregation And wheras they weare confounded at such profane odious interpretation considering it shewed a hatred against the chaste spouse of Christ a distrust to be tryed by the churche whom who heareth not is as far from saluation as any publican or Ethnick and argued a publick reuolt or rebellion from Christ him selfe head of the Churche they amended it in their later translations Math 16.18 with worlds shame yet so nicely as in one cheef place of Scripture wher Christ sayd to S. Peter vpon this rock I will build my Churche the bible of the yeare 1577. retayned still in liew of Church the name of congregation which properly belongeth only to beasts and by application is transferred to men Sixtly they impugne this second parte who affirme the Mother Churche may err in any point of beleefe considering Christs promises Math. 16. Luc. 22. Ioan. 14. Act. 2. Luc. 22. that the gates of hell nether by errour nor by violence should neuer preuayle against it the faythe therof should neuer fayle the holy Ghost teacher of all trueth should perpetually remayne with it that it is a spotles spouse without all wrinckle that it being conuerted should confirme all others c. Fox Acts. pag. 1359. Iewel repl con Hard. art 4. diu 14. 21. pag. 249. 268. Calu. l. 4. Instit. c. 2. n. 2. 3. c. Vide Campâ—ani rationâ—m vlt. De Luther Vide num 17. Calu. Instruc con Libertin c. 13. Such mother Church to be it only of Rome all Fathers and most sectarists them selues profess Nether can it be denyed considering it only hathe vniuersalitie consent and antiquitie as appeareth n. 4. Considering also that no other peofession hath holynes in lyfe or doctrin which accompanie on another as the good and bad fruict the good and bad tree Witnes first for doctrin all hithertho in this examination alleadged and secondly Luther saying the commandements of God not to belong to Christians Witnes next Caluin saying in other mens name but in his owne doctrin Concupiuit quis vxorem proximi sui ea potiatur si potest certò enim scit se nihil alienum à voluntate Dei facere Audacter eripiat vel vi vel fraude fortunas proximorum nihil enim suscipiet nisi Deo volente vel probante hathe any coueted his neighbours wyfe let him inioye hir yf he can for he knoweth assuredly he doth nothing
Christianitie but was of our religion Prou. 18. Impius cum in profundum venerit contemnet the impiouse man when he cometh to the depth of impietie he contemneth what trueth he contradicteth what falshod he mantayneth saying as befor I sayd in his mynde Populus me sibilat at mihi plaudo ipse domi all men shout at me Horace l. 1. Sat. 1. yet I applaud to my felfe in my home in my priuat conceit in my self pleasing fancies Eightly they impugne this article who in th' other extremitie to haue a visible Churche remass collect all sorts of Sectarists into one consenting congregation Such is Crispin Hamsted and Fox In whos monuments especialy of Ihon Fox how all sorts of malefactors are raked and assembled together and as discordant sectarists as euer weare Catts and doggs intermedled appeareth abundantly in the late learned books of the three conuersions of England of the hunting of the Fox c. by N. D. authoure of the Ward-word What communion they had shall also appeare in the next Article For conclusion sweet and true is that sentence S. August tra 33. in Ioan. of S. Augustin Credamus fratres quantum quisque amat ecclesiam tantum habet Spiritum sanctum as muche as euery one loueth the Churche so muche he hathe of the holy Ghost By which appeareth that these articles are not impertinently vnited by some in one The 10. Article of S. Symon The communion of Saincts the forgiuenes of synnes 19. Wheras by this article ther should be a comunication and vnitie betwixt the ould and new and the liuing and dead Christians in faythe hope and charitie in Sacraments in ceremonies in succours in all concourse they impugne this article first who denye all correspondence betwixt the saincts in heauen and men in earthe as also they impugne scripturs to be produced in our controuersie of the inuocation of Saincts conformable to this sayd Article Secondly they are disproued by this Article who are in deepest and most irreconcilable discords among them selues in the specifyed points Such to be all late pretended reformers one against another is now to be demonstrated in general and in particular Lutherani inquit Sturmius libris publicè editis Sturnius de ratione contradict incundae pag. 24. Ecclesias Anglicanas Gallicas Belgicas Scoticas Helueticas tanquam haereticas condemnant eorum matyres martyres Diaboli vocant c. The Lutherans quoth Sturmius in their published boooks do condemne the Churches of England Epitome colloq Maulbrune an 1564. pag. 82. Fraunce Flandres Scotland Zuittzerland they call their martyrs martyrs of the Deuil c. Agayne quòd scribunt Zuingliani se à nobis pro fratribus agnitos id tam impudenter tantaque vanitate ab illis confictum est vt illorum impudentiam mirari satis nequeamus Nos verò vt in ecclesia locum illis nullum concedimus ita etiam pro fratribus minimè agnoscimus quos spiritu mendacij agitari deprehendimus in filium hominis contumeliosos esse what the Zuinglians wryte that they by vs are accompted brethren that is so impudently and vaynly forged by them that we can not sufficiently admire ther impudencie For we as we accompt them not in the Churche so also do we as litle repute them our brethren whom we fynde transported by the spirit of falshod and to be contumelious against the sonn of God The Caluinists weare not slack in requyting Lutherans Schlusselburg Theol. Cal. l. 3. aâ—t 6. Ioan. Iezlet Zuinglio Caluinista l de diu tur bel 1 Eucharistici pag 25. 80. as is euident by Schlusselburg saying Quod Caluinistae nos Lutheranos volunt habere pro fratribus quos tamen vt haereticos damnant The Caluinists would accompt vs Lutherans as their brethren whom notwithstanding they condemne as haereticks And so betwixt them saith Iohn Iezler Litigandi scribendi declamandi disputandi condemnandi excommunicandi inter Lutheranos Caluinistas nullus est finis Ther is no ende of chyding wryting accusing disputing condemning excommunicating betwixt Lutherans and Caluinists Idem ibid. pag. 79. In the yeare 1555. quoth Iezler the K. of Denmarke the stats of Hamburg and Maritimal cities vnder great penaltie forbad any lodging to be permitted to the Sacramentarians For breefe resolution in this matter coÌ„sider according the narration of Vtenhouius being him selfe one among 175. Flemishe Frenche English Scotish and Polonian fugitiues in Queen Maryes dayes vnder the conduct of Lascus superintendent ouer the congregation of strangers in England how first after long tossing on sea and other incommodities of nauigation they came at lengthe to Coldinga in Denmarche Wher haeing exhibited a most lamentable supplication to the King being Lutheran First they could not obtayne any allowance to vse their religion secondly haueing receaued a gift of a 100. crowns and their charges defrayed they could obtayne no aboad for ould or yoÌ„g sick or hole but must haue suddenly in the depth of winter departed yea although some women expected howerly ther tyme of trauayle Ariued at Hassne Ioan. Vtenhouius in sua simplici narratione de instituta ac demum dissipata Belgarum altorumque peregrinorum in Anglia Ecclesia ther also Palladius superintendent informed of their profession notwithstanding their pittifull inplorations of compassion and declarations of the tempestuous weather the sharpnes of could the seas and lands couered with yee the cryes of women in trauayle Childrens whynings and ould mens weaknes yet noe respit nether of a moneth or weeke but only of three dayes would be afoorded to dwell euen without the gates Exclamations and thundring threats of Gods angre against suche hardnes of hart would not auayle but that the master of the shipp was commanded vnder payne of death by noe means or contrarietie of wynds to stay any longer then eight a clock on the third day and neuer after to returne Altogether lyke intertaynment had they at Rostoc by George Riken at VVismar by Henning Lubec by Peter Briccius at Hamburg by VVestphalus being hunted out of their Inns spitted at in streats repulsed with all disdaynfulnes not without as detestable crueltie in the Lutherans as publick and manifest detestation of their profession who were soe hatefully eschued The most apparent demonstration of their eternal discords is that partly to auoyd this heynouse imputation of being thus deuided partly by authoritie of princes the kings of Denmarke Sweuland Norwey the Duks of Saxonie Lunebourg Pruss Brunswick Vide Bellum 5. Euangelij cum Ministromachia Intremangerie librum nullus nemo Vlenbergij causas c. VVitemberge Deuxponts the Marquis of Brandenbourg Lansgraue Hessen the Earls of Palatinat Mansfeld Aâ—halt c. Being desirouse to see some setled forme of beleefe mutualy agreed vpon they coÌ„manded sondry and diuers tyms these reformers to assemble into a Synod or CoÌ„gregation and by all means possible to ioyne in a fraternal attonement So then they mett at Souabach Smalcald
another Patron when one coueted to choose S. Peter another S. Paul c. At leingth by aduise of one of best iudgement they elected the B. Trinitie for theire Patron saying Yf the king for other respects wowld also degrade or depose S. Peter and Paul yet yf any would maintayne their state against him none cowld more forcibly then the B. Trinitie In the 9. number of this examination But alas how in this examination in diuers articles is the very sayd diuine Trinitie deryded blasphemed and detested In Christ Iesus is not his birthe and sacred Mother his merits his wysdome his dutie to his Father his whole passion his promises his miracles In the first 24. nuÌ„bre in the 8 9. 10 11. 12. 13. 14. 15. 16 17 18 of this â—â—amination Of the holy ghost exam n. 18. his resurrection ascension his diuinitie his sowle his body his lyfe his deathe no lesse then apparently contemned and altogether drawen into distrust Of the holy Ghost for his deuinitie eternitie coequalitie of his operation in inspyring the holy Apostles in conseruing and preseruing the Churche in sanctification by Sacraments of his being good and not the autheur of euil In the 16. and 20. numb of this examination of his authoritie beyond the written woord and the lyke how cowld he more abhominably be misbeleeued then by thes Mates Of heauen and hell of the sowls immortalitie of any trueth hitherto in Christian beleefe what more disdaynfull dowbts exceptions or falsifications then are produced by their palpable speeches cowld euen by sathan him selfe be vomited And whiche is worthye of principal deploration they who haue thus transformed God into a deuil making him authoure of all euil they who haue defyed and denied Christs dignitie lyfe death and all his merits they who haue thus impugned the holy Ghost they who from one God and three persons haue to their power wreasted all omnipotencie wysdome and veritie Exam. numb 10. Vide in principio an 21. seq Exa 18. 19 numb Exam. numb 1. 4. 7. 18. and befor n. 38. they who haue misdoubted Churche ane Saincts heauen and earthe lyfe of bodyes and sowls these men I say confessing their perswasions receaued by dreams and deuils professing the infidelitie and impyetie insueing therby acknowledging their shame and repentance of their owne doctrin lyuing and dying detestably by their owne open declarations yet that they haue had and as yet haue so many so otherwyse plausible in their natural dispositions so desperatly and lamentably remayning in the pernitiouse courses by such begun For my part Calu. in 1. Cor. cap. 4. v. 19. I committ their amendment to Gods great mercie perclosing this examination to Caluin and all late reformers in Caluins owne woords Your gospell of whiche yow vawnt so excessiuely wher consisteth it for the most parte but in the tong Calu. in c. 14. Ioan. VVher is the renouation of lyfe wher is effectual spiritualitie Experience doth teache that yow are altogether departed from God infected and repleanished with his hate and that yow obscure the light by your peruers inuentions Calu. in cap. 21. Ioan. whiche yow haue forged in your owne propre fantasies 23. Our first 71. numb What articles of the Creed my Aduersarye affirmed were ouer-throwen by our opinion are n. 71. testifyed rather to be muche confirmed therby And yf we were not assured therof we wowld perhapps haue excepted against or suppressed the symbole of the Apostles as Sectaries haue done ether generaly by disalowing all vnwritten traditions suche as is the creed or paricularly by disproueing many articles therof according their example of Christs discension into hell of the Catholick Churche of the communion of Saincts forgiuing of Synns c but our auerring the whole creed and their excepting against it doth shew vs and not them to be of consenting faythe with the autheurs of this beleefe 72. See now the fruits of your fained transubstansiation not full foure hundred yeares olde and yet forsooth you teach it is Apostoliall and Catholike whereas it lackes one thousand and two hundred yeares of that age But he that list to see the shifts and wranglings of your Schoolmen to vphold Lib. 4. sent fol. 257. this rotten Romish heresie InnoceÌ„tius 3. de sacro Altaris mysterio lib. cap. 20. per totum Distinct de coÌ„secr distinct 2. canon 1. pag. 429. let him read Guillermus Innocentius the third a Pope parent and patrone of this fable the first Canon of the second distinction where you shall finde in the Glosse there variae sunt opiniones VVhether Transubstantiation be but 400. yeares owld Fitzsimon The 75. vntruth S. Anselm in ep de Corpore Domini 73. THe numbring vp of the 75. grosse vntrueth at our first recowntre S. Anselme he a Sainct an Archbishop and an English man against his contry man challengeth to him selfe saying Panis substantiam post Dominici corporis consecrationem in altari superesse semper abhorruit pietas Christiana nuperue damnauit in Berengario Turonensi eiusue sequacibus The substance of bread to remayne on the altar after the consecration of our Lords body Christian pietie hathe euer abhorred and lately condemned in Berengarius of Tours and his followers Here is transubstantion and no bread remayning aboue fiue hondred yeares acknowledged Here is assured that Christian pietie not only then but before and euer did abhorr to beleeue the contrary Here is certifyed that Berengarius and his Complices for otherwyse surmising were condemned the yeare 1070. after Christ Therfor it must by thes woords be vnchristian impietie ether to howld your opinion or to affirme Innocent the third liuing aboue a 150. yeares after to haue bene first autheure of our opoinion Lanfranc con Berengar de Sacramento Corporis Sanguinis Domini O how much might I alleadge owt of holy Lanfrancus another Archbishop of Canterburie and one of the first and cheefest writers against Berengarius yf I affected prolixitie and declined not tediousnes One only sentence of his I will ingrosse in liew of all others Reliquum est fidem sanctae Ecclesiae compendiose exponamus Credimus terrenas substantias quae in mensa Dominica per sacerdotale ministerium diuinitus sanctificantur ineffabiliter incomprehensibiliter mirabiliter operante superna potentia coÌ„uertiin essentiam corporis Dominici reseruatis impariuÌ„ rerum speciebus quibusdam alijs qualitatibus ne percipientes cruda cruenta horrerent Et vt credentes fidei preimia ampliora perciperent Hanc fidem tenuit à priscis temporibus nunc tenet ecclesia quae totum disusaper orbem Catholica nominatur It resteth that we expound in briefe the faith of holy Church VVe beleeue the earthly substances which in our Lordes table by the Priests ministerie are diuinly sanctified vnspeakablie incomprehensibily heauenly power wonderfully working to be changed into the substance of our Lordes body the species of vnlike thinges preserued and
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
law Prou. 3.1 Galat. 2.10 therfor the law can not be among vs. S. Paul was admonished not to forgett the poore therfor the poore must haue bene absent from him Are thes consequences Are thes our ouerthrowes Yes truly the greatest that can be giuen vs. 87. And these words doe this in rememberance of mee condemneth all your Masses Rider that be said in rememberance of He-Saints and Shee-Saints and no Saints Mâ—ssale Printed at Venice 1404. as your Popes Bishoppes and in rememberance of Pilgrims Marriners women in trauaill and murren of beasts So that all the foresaid Masses said or sung in rememberance of Saints persons or diseases be abhominable vnlesse you will say which were damnable to thinke that those Saintes Popes Bishopes Pilgrims c. died for you But I will cease to speake of those abhominable abuses vntill I come to the controuersie of the Masse and yet then nothing but what shall be found in your owne bookes whose chapters leaues pages if not lines shall be quoted trulie without fraud or affection Another errour you would couer in leaping ouer the 26. verse in these wordes you doe shew the Lords death till he come Chrisostome Tom. 4. Hom. 27. vpon these words Facietis commemorationem salutis vestra beneficij mei This shewing of the Lords death consiste h in preaching and expounding some scripture wherein the communicants must be instructed of the horrour of their sinne the greatnesse of Gods loue the price of the precious merits of Christs blessed passion which is the remission of sinnes and our reconciliation to Gods fauoure through his bitter and bloudie passion VVhether Masses be sayd to Saincts And whether it be dangerous now a dayes to honor Saincts Fitzsimon 87. DId not you often tell vs that you had your Doctrin from the primatiue Fathers Yf it be so that you euer knew what S. Augustin sayd in this mater S. August 20. con Faust c. 21. how might you thinke thes your arguments vnchildish these are his woords Sacrificamus non martyribus sed Deo martyrum illo dumtaxat ritu quo sibi sacrificari noui testamenti manifestatione praecepit VVe sacrifice not to martyrs but to the God of martyrs in that only ceremonie which he commanded to sacrifice to himselfe in the manifestation of the new tstament I can not blame you to haue wincked at these woords as being litle fauorable to your imaginations and contayning all that I sayd befor of Christs instituting a sacrifice authorising preists to do the same ordaining the new testament at his Supper c. By our especial prayers to Saincts conioyned with this sacrifice we may not be sayd to offre the sacrifice it selfe to them When Caluin had abolished to his power other images of Christ and his Saincts he allowed his owne and to some repyning therat he aunswered Si quis hoc spectaculo offendatur Vita Caluini cap. 12. vt ne deinceps aspiciat oculos sibi eruat vel abeat cito suspendat se Yf any be offended with this sight that he may noe more behould it let him put owt his eyes or goe spediely and hang him selfe This man also when he had obserued diuers Protestants Hamsted Fox c. to canonize the fownders of protestantcie putting them in Calendars in redd leters c. he thought it tyme to mollifye his hatred against inuocation of Saincts intending that his and his fellowes glorie might not be finished by their death saying Etsi solus Deus inuocandus sit licet tamen homines ad opem nobis ferendam implorare Although God be only to be inuoked Calu. in Cateches cap. de oratione Luther lib. 2. colloq fol. 129. yet is it lawful to implore that men would also send vs helpe Luther thinking that where â—â—ch Saincts were honoured Sathan also might be comprised in the same Calendar and Lytanies he deuoutly inuoketh him saying Sancte Sathan ora pro nobis minime tamen contra te peccauimus Clememissime Diabole holy Sathan pray for vs For in noe wyse haue we offended thee most clement deuil c. Verily for my owne parte I intend not to exchange my deuotion from the ould Saincts toward thes new nor thinke it fitt to be done by others But by the premisses appeareth it is not so heynouse a mater to pray to Saincts as in the begyning of reformation was conceaued When you begyn M. Rider to speake of our abhominable abuses as you say and will alleage our books chapters leaues pages yf not lynes which hetherto was neuer performed as oft as any inconueniencie was imputed to vs as is often shewed let it be done with greater fidelitie then S. Chrysostome is produced in this place For vpon my credit nether hathe he any such Homilie vpon such woords nor any such doctrin in all his woorks as you adioyne to this citation Will the other threatned citations be in this sorte Tyme will discouer I proceed It had bene conuenient M. Rider that yow did shew some authoritie for your saying the shewing of the Lords death to consist in preaching and expownding some Scripture For Christ and his Apostles and the primatiue church practised the administration of this Sacrament befor any of the new testament was written And yf as you say Abraham communicated the ould testament also then wanted So that ether your Scripture here mentioned must not be any parte of the bible or els you ouerthrow your saying in the 46. number that Abraham in whos tyme ther was no Scripture communicated by fayth as also all other faythfull and that Christ his Apostles and primatiue Church were not of your persuasion in whose tyme nothing of the new testament was vulgarly exstant 88. Riders And this condemneth your shewing of Christ his death by such ydle gestures and dumbe shewes without anie glorification of GODS name or edification of Christ his people that I dare boldlie say and so God willing will plainlie prooue that from your first Introibo ad Altare Dei which is the beginning of your Masse vntill you come to the last line Ite missa est there is nothing but magicall superstition heresie idolatrie without veritie or antiquitie Now let the Catholickes iudge what wrong is done them when in stead of a confortable declaration of the Lords death they haue a histrionicall dumbe shew without true signification or sence warranted from Christs trueth And wheras you exclaime against vs for allowing tropes and Sacramentall phrases in the handling of this controuersie if you had not concealed this phrase This cup is the new Testament in my bloud the Catholiks might haue seene your error and that we in so doing onelie immitate Christ whom you should rather follow then the precepts doctrine of men whose precepts are no warrants for you nor me to build our faith vpon nor for the Catholikes to imitate And you with vs must either say that Christ vsed a double figure or else most
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
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
haue bene a notable and famous Concil Cartwr l. 1. pag. 93. And in the same place taxeth it for errours in discipline This aduertisement sheweth in general this Concil to haue displeased them Now to the particular application to our coutrouersie We say this testimonie sheweth on our syde First that priests offer a sacrifice which deacons could not and consequently that it could not be only a thanksgiuing bothe because such Sacrifice of thanksgiuing belonged to all alyke as soone to a Deacon as a priest as also because it could not be exhibited into the mouthe of another Secondly that this Sacrifice is the very body of Christ But all this saith M. Rider is nothing because the Concil maketh mention of a Sacrament and Eucharistial Euery twiggs shaddow is a gratefull shelter to a Ionas in extremitie But this small consolation wythereth by these woords of S. Gregorie recorded in the decretals Ob id Sacramenta dicuntur quia sub tegmento corporalium rerum diuina virtus secretius salutem eorundem sacramentorum operatur Vnde à secretis virtutibus Decret 1. pars causa 1. quest 1. c. Multi Secularium vel sacris Sacramenta dicuntur Quae ideo fructuosè penes Ecclesiam fiunt quia sanctus in ea manens Spiritus eorundem Sacramentorum latemer operatur effectum Cuius panis calicis Sacramentum graecè Eucharistia dicitur Latinè bona gratia interpretatur Et quid melius Corpore Sanguine Christi For that are they tearmed Sacraments because vnder the couerture of corporal things diuine veritie more secreatly doth operat the health of the sayd Sacraments VVhich therfor are fruictfully made in the Church because the holy Ghost their remayneing doth woorke the effect secretly of the sayd Sacraments of which the Sacrament of bread and the chalice is in greeke called the Eucharist which in latin is interpreted good grace And what is better then the Body and Blood of Christ By which sweete and sownde testimonie M. Rider as a conye is ferreted out of all his euasions For the being Eucharistial and the being a Sacrament and the names of bread and wyne are fownde to consist with the body and blood of Christ and rather to atestifie it then to exclude it because Sacraments haue their names from sacred and secret good included vnder the couerture of corporal things Which is verefyed in our Sacrament included vnder the forme or couerture of bread and wyne S. Chrysostom 1. Cor. ho. 24. both elder then S. Gregorie and also a naturall Grecian signifyeth the sence of Eucharistical to be all one and hallowed or blessed saying Cum benedictionem dico Eucharistiam dico VVhen I say benediction I say the Eucharist Your Supper indureth no benediction therfor it can not be signifyed by the word Eucharist nor the word Eucharist belong therto so that by degrees all words belonging to this Sacrament as Sacrament it selfe signe spiritual Eucharistical mystical are as ernestly abandowing your profession as by it the substance of Sacraments is abandoned In the meane tyme the forsayd testimonie confirmeth also that thanksgiuing in this Sacrament is rather to be taken for benediction then benediction for thanksgiuing Concilium Ephesinum in Epist. ad Nestorium Catholick Priests And this had 20◠Fathers VVe approach to the misticall benedictions and we are sanctified being partakers of the holie bodie and precious bloud of Christ 104. THis your proofe is trulie quoted pag. 535. the Epistle beginneth thus Rider Religioso Deo amabili consacerdoti Nestorio Cyrillus c. The Councell calleth it a mistical benediction no miraculous transubstantiation And this neither prooues your opinon nor disprooues ours for you say yee are made partakers of the holie bodie and precious bloud of Christ and so say we but you say with the late church of Rome that you are made partakers of that holie bodie and precious bloud by your mouth teeth throat and stomacke And we sey with Scriptures Fathers and the old Church of Rome that we are made partakers of Christs bodie and bloud by the hand mouth and stomack of our soules which is a liuelie faith in Christ crucified as you haue heard before And thus you referre that to the visible parts of the bodie as your mouth teeth and stomacke which the scriptures and fathers meant of the inuisible powers of the soule as our liuelie faith being the spirituall hand mouth and stomacke thereof And heere is your errour of the second kinde And so your two testimonies out of these two Councels are proofes neither proper nor pertinent brought onelie to dazell the eies of the simple and to amase the minds of the weake But I referre the badnesse of your cause and the weaknesse of your proofes nay your disproofes to the censure of the indifferent Reader Onelie giuing the Reader this note by the way that these Councels were called by the Emperour not by the Pope nay the Pope was not president in these Councels but other Bishops chosen by the Emperour And in the Councell of Nice the Popes Legat had but the fourth roome no better account was made of him For in deed he then was no Pope but an Archbishop Thus the Reader may see that these Councels be against you And now to your testimonies out of the fathers The second parte of the second proofe of the Concil Ephesin 104. THe force of this testimonie appertayning to proue Fitzsimon that by the mystical benedictions we are made partakers of the very holy body blood of Christ and consequently that there should be benedictions vsed in this mysterie and that we should not thinke what is here sanctifyed Isa 3. c. v. 3. contayneth only a bare figure and only a bare appellation of such body and blood All this he auoydeth without any difficultie because forsooth the woord mystical is founde together with the residue Certainly it is a rare exception as yf one would say in the third chapter of Esaias third verse there is mention Eloquij mystici of mystical speeche therfor in such chapter and verse there is noe literal veritie For what hindrance to our controuersie is the woord mystical I finde in the last euidence of S. Gregorie that the Eucharist by whom soeuer good or badd it be dispensed yet is a Sacrament quia Spiritus sanctus mysticè illud viuificat because the holy Ghost doth quicken it mysticaly By which is demonstrated that the woord mystical doth rather helpe then hinder our pourpose and rather hinder then helpe their imaginatiō who denye any thinge to be mysticaly quickned by the holy Ghost in this mysterie What other string hath M. Rider to his bowe to trott forsoothe to the Popes supremacie and to fayle as filthelye in that as in the rest Of which supremacie there followeth a peculiar article wherin it is to be amply discussed First who tould you M. Rider that the Popes legat had but the fowerth seat in the Concil of Nice Where
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
more belonging therto saying nemo militans Deo implicet se negotijs secularibus no man seruing God imployeth him selfe in secular affayres but of S. Pauls mynde afterwards Although S. Ihon Baptist was the sonne of a preest yet is it not true that if so hapned in the new testament or that he was sonne of a preest of the new testament for the new testament was made only at the last supper befor Christs passion before which both Zacharie and S. Ihon Baptist both dyed Now let vs attend to his obiections out of Scripture against the continencie of the Clergie and not exact at his hands any exact knowlege in maters of new or ould testament Fitzsimon 132. To auoyde fornication I graunt euery man may hate his wyfe yf he entred no other bonds contrary to hauing a wyfe or yf being free from such bonds he can not otherwyse auoyd fornication For otherwyse the very next lyne befor doth assure it is good for a man not to touch a woman 1. Cor. 7.1 Secondly not long after he aduiseth euen the marryed them selues when they would be vacant to prayer to obserue continencie Thirdly followed for such as are not marryed and widdowes it is good they would soe remayne as S. Paul did him selfe Fowerthly that we being deerly bought should not make our selues subiects of men but he without worldly cares wheras yf any be marryed he is carefull of the world and how he may please his wyfe and is diuided as also the woman toward hir husband This and much more hath S. Paul in the very chapter whence the forsayd obiection was borrowed Wherby the continencie of the Clergie is ratifyed and testifyed to be necessarie yf we couet to haue the Clergie be vacant to prayer to follow that which is good to be without worldly cares to thinke of things which are of our Lord how they may please God To the other obiection I graunt lykewyse that mariage is honorable among all men for none ought to dishonour it but to accompt it a great Sacrament in Christ and his Church Hebr. 13.4 Also it is honorably contracted by all who haue not otherwyse deuoted them selues to a higher state of perfection or by lawes of God and his Church are prohibited to marrye within certain degrees As for example although the Scripture speaketh without exception or limitation yet you are not so farr gone M. Rider as to allow marriage to be honorable betwixt mother and sonn sister and brother the grand-father and grand-dowghter And yf you be forward in such Puritantrie as to allow such marriages to be honorable Calu. l. 4. Instit c. 19. n. 37. you forsake Caluin the founder of your holy consistorial discipline accompting them very dishonorable Hitherto nothing appeareth against the not marrying of Preests yf they haue deuoted them selues to a higher state then it of marriage and especialy yf they haue plighted their promise or vowe to liue chast therby to be more vacant to prayer carefull of the things of our Lord how they may please God and be more free from the cares of the world For of such as had so obliged them selues to greater perfection Mat. 19. S. August l. de Sācta Virginitate c. 23. qui se castrauerunt propter regnum caelorum and had gelded them selues that is sayth S. Augustin qui pro proposito ab vxore ducenda se continuerunt such as by a godly purpose abstayned from taking a Spowse for the kingdome of heauen and had entred obligation of vow yf after they would marrye S. Paul sayth 1. Tim. 5. damnationem habent quia primam fidem irritam fecerunt they haue damnation because they haue infringed their first fayth Yf therfor it could not be honorable to forsake attentiue prayers to God and being carefull of pleasing him and fulfilling the first fayth plighted it could not be honorable also for such to marrye who had betaken them selues to such state of lyfe and vndertaken such obligations For what honor can there be in purchasing damnation Hereby appeareth that the Scripture ether hath not or to M. Riders skill affoorded not any aduise or commendation of such mens marriage 133. And the same Apostle pointeth out to all posterities Rider that the Authors and vpholders of this Article bee liers and hippocrits Heb. 13.4 1. Tim. 4.1.2.3 and the forbidding of meates and marriage to bee the doctrine of Diuels And this is onelie proper to the Church and Chaplens of Rome as now they stand in the view of God Angles and men VVhether we forbidd Marriage or Meats 133. BY a testimonie of S. Paul he indeuoureth to proue Fitzsimon 1. Tim. 4.1.2.3 that the vphoulders of this Article against Preests marriage are lyers and hypocrits Let such as he confesseth to haue bene all the nobles and learned in the land giue him thancks for this curtesie We graunt the forbidding of marriage and meats to be a doctrin of deuils yf they be forbidden absolutly or as things abhominable i but not yf they be forbidden for greater proffit of spirit and glorie to God That we doe not forbidd them absolutly is knowen when we accompt none fitt for Gods seruice as Churchmen but such as are begotten in lawfull marriage and when we eate such meates out of fasting dayes as we eschued in fasting dayes This argumēt a secundū quid ad simpliciter that who forbidd marriage and meat in certayne persons and tymes they absolutly forbidd them you shall behould how ridiculous it is by these few weake inferences Leuit. 18.7 c. Gods woord and his Churches lawes and also Princes decrees do forbidd as is to euery one knowen marriage betwixt father and dowghter mother sonne c. By your rules taken without limitation that marriage is honorable among all and forbidding marriage is a doctrin of deuils do not you blaspheme against God and his Church and iniurie your Prince for their forbidding such marriages Next the Apostles forbidd the eating of blood Acts 15.20.29 c. 21.25 and strangled meat for which in presence of the Constable a Puritan Sadler whose name I can not remembre and others your deuout Doctor Ihon Laney Cutler maintayned in May last 164. that it was vnlawfull to eate puddings or henns whose necks were crackt the lawes of Princes forbidd to eate fleash in lent and certayne dayes of the weeke and Phisitians forbidd diuers meats By your general rule that the forbidding of meats ' is a doctrin of deuils do not you make the Apostles Princes and Phisitions diuilish doctors Because I intend God willing in my replye vpon these points to dwell some what longer let Gods woord the Churches lawes Decrees of Princes the Apostles The 184. vntruth and Phisitions testifie that it is the 184. vntrueth to be only propre to the Church of Rome to forbidd marriage and meats as aforesayd Rider 134. Did not Tertullian write two bookes to his wife in
the Apostles tymes hath eschued Marriage in the Clergie and followed Coelibat Ver. 35. 1. Cor. 1. Ver. 33. S August lib. 5. cap. 26. cōtra Donatistas or Continencie that according to S. Paul Facultatem prabeat sine impedimento Dominum obseruandi It might inable them without impediment to serue our Lord. For he that is marryed is carefull of the things which are of the world how he may please his wyfe and he is diuided Thirdly sayth S. Augustin and it is a godly and goulden saying De eo quod tota per orbem frequentat ecclesia disputare an ita faciendum sit insolentissimae insaniae est To dispute of that which the whole Church doth obserue whether it should be obserued or not Conc. 2. Carthag can 2. An. 396. fuit probatum 2 Leone 4. d. c. de libellis is most insolent madnes Fourthly that it proceeded from the Apostles tymes of innumerable proofs extant to that effect I will only tendar these few 1. Out of the 2. Concil of Carthage Placet vt Episcopi Presbyteri Diaconi vel qui Sacramenta contrectant pudicitiae custodes etiam ab vxoribus se abstineant Vt quod Apostoli docuerunt ipsa seruauit antiquitas nos quoque custodiamus It pleaseth that Bishops Preests and Deacons or they who administer the Sacraments euen from their wiues should abstayne and keepe integritie That what the Apostles taught and antiquitie obserued we also should continue In which woords all that we sayd of the being of Coelibat the Apostles doctrin and practised in the Church and commanded to posteritie is contayned Conc. Neocaesar Anno 312. probatū à Leone 4. d. 20. 2. Conc Neocaesar Presbyter si vxorem duxerit ordine suo moueatur Yf a Preest marry a wife let him be deposed from his ordre This Concil was more ancient then the former and testifyeth how heynous a punishment it had bene that a Preest should marry 3. Concil Concil Elibertinum Anno 325. Elibertinum in Hispania Placuit in totum prohibere Episcopis Presbyteris Diaconis ac Subdiaconis abstinere se à coniugibus non generare filios It pleaseth altogether to forbidd Bishops Preests Deacons and Subdeacons to abstayne from wiues Conc. Aquisgran an 816. cap. 6. Maguntin an 888. cap. 10. Wormatiense anno 868. cap. 9. S. Clem. can 27. Apostolorum S. Calixtus 1. apud Gratian. d. 27. c. Presbyteri Siricius ep ad Himericum Vide Bellarm. Baron Valentiam De caelibatu S. August de baptismo con Donatistas lib. 2. c. 7. 23. epist 118. and not to ingender Children This concil was in the West the other two in the East and Southe yet concurrng in one doctrin And for the North the Concils of Aquisgran of Worms and Mayence in Germanie not only followed the same doctrin but also the same woords And these concils being partly before Siricius and cettayne of them also before the Concil of Nice in vayne doth Flessis VVillet and such others drawe the original of Coelibat from Siricius and the sayd Concil For S. Clement in the canons of the Apostles Calixtus the first Siricius c. being neere the tyme of the Apostles them selues do certifie yf that might serue our veneral ministers distrust the antiquitie therof long before Therfor by the rule of S. Augustin Quae non inueniuntur in literis Apostolorum neque in Concilijs posteriorum per vniuersam custodiuntur Ecclesiam non nisi ab ipsis tradita commendata creduntur VVhat are not found in the epistles of Apostles nor Concils of their successours yet are kept through the vniuersal Church are beleeued not to haue bene deliuered and commended but by them By this rule I say Coelibat finding still one more ancient then another testifying the obligation therof can be no other then an Apostolical tradition Fiftly omitting all other proofs of Fathers who by life and writings were conformable to such will of the Apostles as among the whole troope how much euery one was more singular otherwyse so was he also in chast lyfe as appeareth by induction I wil be now contented with S. Epiphanius and S. Hieroms only suffrages S. Epiphan ad finem operiscontra haereses Item her 59. Epiphanius Sanctum Sacerdotium ex virginibas vt plurimum aut ex solitarijs aut si hi ad ministerium non suffecerint de his qui se à proprijs vxoribus continent et si quis ab initio continens viduus fuerit habere potest locum Episcopi Presbyteri Diaconi Hypodiaconi Holy preesthood for the most part is of Virgins or solitarie persons or yf these be not sufficient toward the charge of them who liue continent from their propre wyues and yf any from the begyning had bene a continent widdow he may haue place of a Bishop Preest Deacon Subdeacon Hieronimus Quid facient Orientis Ecclesiae quid Aegipti sedis Apostolicae quae aut virgines clericos accipiunt aut continentes aut si vxores habuerint mariti esse desistunt VVhat shall the Churches of the East doe S. Hieron circa initium libri contra Vigilantium Idem in fiue Apologiae contra Iouinianum what of Aegypt and the seat Apostolical which ether receaue Virgins into the Clergie or Continent or yf they had wiues they leaue to be husbands Long befor sayd Origen hom 23. in lib. Num. Illus solius offerre sacrificium indesinens qui perpetuae se deuouet castitati It is his parte alone to offre the continual Sacrifice who hath deuoted him selfe to continual or perpetual chastitie Nay the pagan and most lasciuous Poet could say discedat ab aris Tibulus 2.1 queis tulit histerna gaudia nate venus Casta placent superis By these testimonies dearly beloued Reader vnlesse thou be peruerse vnsatiable thou hast that Celibat being cōmanded by the Church is therby also commanded by God him selfe that the Apostles taught it to be obserued that Concils of East West South and North concurred in the obseruation therof that the disciples of the Apostles testifie the necessitie therof that other vnspitious assurance auerre the same Thou perceauest also that the obiections against it are as light in them selues as they and their liues are light from whom they come who being licentious and fleashly Libertins do only seeke for cloaks to their shame Women as of Samson Dauid Salomon and the Children of Israel so peculiarly of the forsayd mates were the stone of offense or scandal and of Apostasie according to the saying of Gods woord Ecclesiastici 19.2 Vinum mulieres apostare faciunt sapientes VVyne and women do make wyse men in their owne Conceits to fall from beleefe Besyd all which thou hast lately out of Luther before that he would haue taught celibat Vide num 130. but to be opposit to the Pope and yf the Pope had allowed it he would mantayne whoordome to be more lawfull 4. Article
in the Oriental Churche and of late Sectarists seeking their fauoure 142. I Request all Readers desyrous of the trueth Fitzsimon to obserue diligently this short declaration following As it hapned euer befor when new Sects budded in any contryes so for euery one prouince reuolting from Gods Church for euery contry infected fot euery diminution of religious authoritie God almightie in his admirable prouidence multiplyed hundreds for one and augmented the dignitie iurisdiction of his churche at the same tyme with reparation of the losse aboue all comparison Sathan might obtayne of God to impouerish first a Iob but could not after hinder that God should redouble all his substance First Constantins gifts and decrees in fauoure of religious authoritie being by diuers of his successours reuoked and infringed especialy by Honorius and Valentinianus God called to fayth and religion Anno. 495. France with their King Clodoueus submitting his dominiōs to Hormisdas Pope About the same tyme the Arians infected small parcells in the East and about the same tyme all our contryes came to Christian religion in the West Secondly Iustinian by Theodora his wyfs impulsion Anno. 732. banished Pope Siluerius the Grecians began to apostat from religion or at least to fall to sondry erroneous perswasions At or about the same tyme when Leo Isaurus also and others impugned Ecclesiastical Iurisdiction Charlemaigne Pipin and others were excited by God to most religious courses the Occidental Empire was separated from the former tyrants the authoritie of the Churche more then euer befor amplifyed and all Germanie and the North part of the world was lightned with Christianitie Breefly after the last Concil of Florence the Grecians falling to hatefull heresies and emulations and making vp a schismatical Church or rather Synagog repugnant to the Romain Catholick Church God sent them first the scourge of the Turcks who subdued them and to this day farre beyond all beleefe most cruely oppresseth them So when Luther Anno. 1500. and his brotherhood conspired into lyke insurrection and that betwixt the Grecians and them part of Greece and Germanie Sleidā in his historie of Charles the fift was as silent as a fishe of the conuersion of the Indies reuolted from Gods Churche then God of his wonted goodnes in abundant recompense bestowed vpon these parts where religion was professed most exactly namly vpon Spaine the infinit regions rather then realms of the world wherof America only neuer befor knowen surpasseth not only in wealthe but also in amplitude the residue of the earth which all our predecessours had euer befor knowen And vpon his Church he bestowed all these contryes in subiection of religion and loialtie as by their late legation from the most remote parts of the world to euery eye and eare was notorious when three Princes of Iaponia in the name of all the rest rendred their homage to Sixtus quintus Pope in Rome hauing imployed three yeares trauailing to come therto anno 1585. Now the premisses forwarned when Protestantrie considered the obstinat Schisme of the Grecians against the Romain Churche on one syde and their owne nakednes the particularitie of their faction on th' other side they sought as people in extremitie respect not by whom or how they are countenanced to be graced with the approbation of the Greeke Churche But they were as spurij adespoti vnknowen illegitimats by them most disdainfully reiected Behould what succeded vpon this their indeuoure God almightie Vide Bredenbach lib. 7 c. 18. awaked as out of a drowsie sleepe two cheefe parts of the sayd Grecian Church to witt the whole Patriarchal portion of Alexandrie the Southeast and the Ruthenian the Northeast part of the Grecian Churche to prostrat them selues before the last Pope Clement in al deuout submission Which being publickly and with incredible solemnitie performed in Rome Tom. 6. 7. circa finem the theatre of the world as is amply specifyed by the worthy Baronius and knowen to all Christendome I need not dwell longer in the relation therof Only let all Catholicks magnifie the mightie bountie of God toward their profession that when aduersaries reuolted from it for euery one subuerted thousand infidels haue bene conuerted and no fewer schismaticks reconciled Vide Bredenbach lib. 7. c. 18. Iustus Calu. in Apologia pag. 12. The censure of the greeke Church giuen against Protestantrye how desyrously the Protestants indeuour to conceale it and how much they are greaued and graueled therby I leaue to Bredenbachius and Iustus Caluinus to demonstrat For conclusion a part of the Schisme of the Greeke Church against the Romain Church consisted in their admitting marryed men to receaue holy ordres Vide Bellarm. to 1 par 3. l. 1. c. 19. after receauing them to retayne their wiues Prouyded alwayes that yf they came chast to holy ordres or that their wiues dyed they could neuer after marry This their lecherous impietie being contrary to all primatiue Christianitie as appeareth they so desperatly imbraced as through it for it notwithstanding all the calamities they sustayne by Turkes all the refutations of their errours by Catholicks all the means that can be wrought hetherto they haue not bene nor might be reclaymed Yet Gods heauie hand ouer them the continual sting of their consciences behoulding their offense their disdayne toward late heresies as fearing to straye more and other sondry manifestations are sufficient proofs that their Schisme is their owne infamie and rather the glorie of the Romain Church then otherwyse that when other Churches lyke chaffe are borne away against it by heresies it as sownd corne remayneth to furnish the heauenly banquet when other houses builded vpon sands are by rayne falling wynds blowing and seas surgeing ouerthrowen it in state and sowndnes not only against the despyte and furie of men but euen against hell gates as Christ had promised remayneth inuiolable Nether as now appeareth Mat. 16. do the Grecians euen in the forsayd disordre concurr with Protestant marriages of Preists who as Luther sayth not only befor ordres but after and not only for one wyfe but for two three fower fiue and six Luth. in proposit de digamia are allowed to entre into matrimonie contrary to the former beleefe and practise of Grecians how leacherous soeuer And not only for this point but also as great or rather greater cōdemnation afforded they of their heresie against the blessed Sacrament saying Ecclesia Orientalis in censura doctrinae Lutheranae c. 10. Ecclesiae Sanctae iudicium est Panem Vinum in Corpus Sāguinem Christi virtute Sancti Spiritus transire ac immutari non quod Christus discendat de caelo vt in Eucharistia presens adsit sed quod per transmutationem transitionem panis in ipsum corpus fiat presens It is the iudgement of the holy Church bread and wyne by vertue of the holy Ghost to passe and be changed into the body and
Rider sayth Euseb to denye miracles in Gods Churche Euseb him selfe sayth the contrary in these woords Euseb l. 5. c. 3. Aliae multe miraculosae diuinae Chrismatis operationes quae per varias adhuc Ecclesias perficiebantur c. Many other miraculous operations of diuine grace which in diuers Churches as yet were done c. Lib. 6. c. 29. Secondly he telleth how a pigeon discended from heauen vpon Flauian to haue him chosen Pope Thirdly he relateth how Constantin the great and all his armie did behould a bright crosse aboue the sunne with this inscription Lib. 1. de vita Constantini By this signe thou shalt ouercome And how Christ him selfe commanded him to haue such a signe borne against his enemyes for a salfegard I report me to all mynds and vnderstandings whether this was not a miracle and such a one as to the breakers of Crosses should be dreadfull Wherin what portion M. Rider deserueth is befor signifyed For breuities sake I omitt to shew how Euseb putteth many other nayles in his eares being assured that he can not be lightly deliuered from these few and others before rehearsed A Iew present at masse which Saint Basill did celebrate Catho Priests Amphil. GuitmuÌ„dus in vita Basilij was conuerted by seeing a childe deuided in the blessed Sacrament 149. I Finde in Basill pag. 171. that he writ thirtie chapters ad sanctum Amphilochium Iconij Episcopum but your Munkish Amphilocius I neuer saw Rider neither doe I care because he is a forger of false miracles and thus I prooue it The fabler saith the Iew saw a childe deuided in the sacrament that could not be Christ for hee was a perfect man before his passion And if it were anie besides Christ or if it had been anie in Christ his likenesse it must be done as your owne Authour said a little before either by mans sleight or the diuels illusion But to be briefe and yet plaine A lier hath need of a good memorie this must needes be a verie shamefull lie VVhether Christ being a Man may notwithstanding appeare in the lykenes of a Childe 149. IN this discourse Fitzsimon Metaphrast de Arsenio Paulus Diac. de S. Gregorio Paschas Abb. de Prasbytero Plegijs Villanaeus de S. Ludouico Vincent lib. 30. spec c. 24. Guitmundus lib. 3. because there is great sport tendred by M. Rider I will first breefly satisfie the reader which is desyrous to learne the trueth that not only these former but many others recompt how Christ visibly appeared in the B. Sacrament and commonly in lykenes of a Child As Metaphrast in the lyfe of Arsenius Paulus Diaconus in the lyfe of S. Gregorie Paschasius abbott treating of the Preest Plegijs Villaneus in the lyfe of S. Lewes c. I ouerronne S. Vincent Granado to auoyd tediousnes Now let vs attend first how M. Rider proueth Amphilocius a forger Because sayth he Christ was a man and therfor could not appeare deuyded lyke a child As good an argument might be made against the Acts of the Apostles that Christ could not appeare to S. Stephen standing we beleeuing him to be sitting at the right hand of his Father vntill he make his enemyes his footstoole Lykewyse also against S. Paul that he did not see Christ in the way to Damasco for the same reason Alas M. Rider yf Angels who haue no bodyes can appeare yong why should Christs body deminish his power that he can not do the same His second proofe that this apparition is a shamefull lie is because the Masse was a patching and hatching sayth he fower or fiue hondred yeares after S. Basils death and therfor that S. Basil could not say Masse which had it bene true wheras S. Basil dyed befor the yeare 400. after Christ it must follow that the Masse was perfectly hatched and patched befor the yeare 900. after Christ which was 300. yeares befor Innocent the third so often by M. Rider protested to be the hatcher therof So that him selfe almost in euery point is a witnes that him selfe is vntrue But that he had great reason to graunt this to be the 205. vntrueth The 205. vntruth I will demonstrat from the Apostles tymes true and perfect Masse in substance ceremonies and name to haue bene frequented in Gods Church as farr as befor my coming to the particular treating therof which insueth any might lawfully expect at my hands Rider 150. For how could Basill that liued about the yeare of our Lord 367. say your masse that was in hatching vp patching togither at least foure hundred or fiue hundred yeares after his death Tom. 6. Biblioth patruÌ„ in lib. Guitmunmundi Archip. de veritate Euch. li. 2. pag. 405. as shall God willing bee prooued vnto you out of your owne bookes in my next Treatise of the masse and so you feed the Catholickes with these lying legends in stead of holie scriptures a As for Guitmundus he hath neither one word of Saint Basils life nor of your miracle yet hee hath some other thing as folish and as vntrue or else he had not been made Archbishop for his paines wherein he greatlie seruiced the Pope How ancient the Masse is Fitzsimon 150. IT is knowen often and sufficiently that M. Rider hath bound him selfe to recant yf I make good by Scripturs or Fathers of the first fiue hondred yeares the doctrin we professe in the Controuersies by him obiected Hesich in Leuit. l. 4. c. 9. lib. 10. c. 13. among which the Masse is one of the principal Hesichius first of the Apostles in general teacheth Idem habet Epiphan heres 79. that on VVhitsonday they accomplished what was written in Leuitic and Deutronomie of the new and voluntarie oblation when they celebrated the sacred mysteries which the Acts of the Apostles do auerre in these woords 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts. 13. they were offring Sacrifice to our Lord. Which also Erasmus coÌ„fesseth to haue bene Masse And it is proued by the whole Grecian Church and Fathers vpon this text not otherwyse tearming the Masse then a Liturgie This Hesichius liued within the first fower hondred yeares But particulars shall conuict and certifie the same S. Isidor in effic Eccles l. 1. c. 15. Aâ—dias in vita S. Petri. S. Isidor and he also a Father within the limitation sayth Ordo Romanus Missae primum a S. Petro institutus est The Romain ordre of the Masse was first ordained by S. Peter And Abdias confirmeth that he sayd Masse in Naples and Antioche These two witneses are also within the limitation Vide authoreÌ„ de Duplici Martyrio Vide Garetium S. Andrew in a certain epistle to the Church of Achia which epistle before 100. yeares was mentioned by S. Wolphelmus abbot S. Bernard and Algerus thus testifyeth him selfe to haue sayd Masse S. Andreas in ep Ecclesiae Achaiae Omnipotenti Deo qui vinus verus
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
cap. 19. v. 13.14.15.16 the very selfe same had your two pillers Luther and Caluin in their intended miracles I therfore conclude with you in your owne woords at which for their importance you say in the margent lyke a fawkener Marke Vnlesse you can do these miracles the Catholicks must accompt you no better then iuglers c. Catho Priests I trust this will suffice for auerring the consent of the Catholickes with the Fathers of the primitiue Church which is the first Article we were prouoked to prooue Rider 190. I Know you are vtterlie deceiued and I trust this wil suffice the godlie learned and in different Reader that you and your late Romish Catholicks quite dissent from Christs truth and old Romes religion and therfore remember from whence yee are fallen and returne to the auncient truth while God giues you time which God graunt c. FINIS How suteable the last woords of M. Rider are to them of ancient Hereticks 160. FIrst you affirme that we are vtterly deceaued Fitzsimon As hetherto we haue through the whole writings of vs both discouered that we were neuer stronger then when you assured we were weake neuer truer then when you protested we were false neuer more approued then when you sayd we were most disproued neuer more secure then when you informed we were in greatest danger so now we may be certainly perswaded that we are in the right the rather for your proof-lesse saying that we are vtterly deceaued Yf you had not bene such as M. Sabinus Chambers testifyeth before and after you would neuer haue brought your Oxford conclusion ergo falleris therfore you are deceaued without some premisses or proofs Euery woman or child might say as much when they had no thing els to aunswer But I leaue your iudicial style to euery ones consideration and compassion To your conclusion I will confront lyke woords of owld damned hereticks Come o yee fooles sayd they and miserable men Vincent Lir. in libello con prophan heres who are commonly called Catholicks learne the true fayth which hath bene hidd many ages heretofore but is now reuealed and shewed of late c. What had we bene yf we had consented to them what proofe or vertue is more in your woords then in theirs Therfor because we yeelding to them should haue bene hereticks and haue but allurements from you no better then theirs also because many seducers are gone abroad we will refrayne you both alyke and remayne vpon the Rock to witt sayth S. Augustin the Romain Church S. Aug. de vtilitate credendi cap. 17. against which the prowd gates of hell shall neuer preuayle Conclusion WHen Luther did behould his wrytings to haue conueyed him into a laberinth of perplexities some tyme by their being censured by all Christendome for heretical and therby burned and he made odious sometyme by binding him selfe to manifould denials and affirmations which in processe of tyme he perceaued to be erroneous then in shamefull greefe he burst into these woords Libenter vidissem omnia mea scripta interijsse Luth. in presat Germ. sup r Tomos suos c. inter alias causas vna est quod exemplum me terret Quoniam non video quid vtilitatis Ecclesia coeperit cum extra super Biblia sacra plurimi libri colligebantur I willingly would see all my writings perishe and among other causes one is because the example of all my brethren whose writings benifit nothing doth terrifie me For I do not behould what proffit the Church hath receaued when out and beyond the holy Bible very many bookes were collected Which his saying together with what followeth doth manifest that Sathan and pryde transferred him captiue to his destruction For sayth he tom 2. Ien. fol. 273. Nunquam maiores grauioresque tentationes habui quam ex meis concionibus Cogitabam enim ista tu solus incepisti Ista tentatione sâ—pe ad insernum vsque demersus sum I neuer had greater and more greuous tentations then by means of my sermons For I thought thou only hast begon all this By this tentation I haue bene often swallowed into hell O heauie and dismal remorse and torment of conscience the greatest butcher and mangler of a guiltie mynde how wast thou not able to reclaime that hart which thou wast able so to deuoure Other greuous lamentations before his death for his vnhappie wrytings are testifyed in the examination of the Creed num 7. The lyke remorse had Beza when he sayd Vellem omnia scripta euulgata abolita esse quae paci concordiae obstare Beza in colloq Monpelgart pag. 260. aut veritatem obscurare videntur I would all wrytings published which seeme to be against peace concord or trueth were abolished Alas Beza so would I from the bottom of my hart that thou hadst thy demand both in such intention and in such execution not as was but as I should haue bene Such to haue bene the mynd of Melancthon is testifyed by Wolfangus Agricola conc de matrimonio when he sayd Nullius se digiti iacturam refugere si istum reuocare laborem posset Sed nunc se nimis profundè causae immersum nullum regressum inuenire He would not refuse the losse of any fingar yf he could reuoke his writings But now being so deeply intangled he found no retraict These lamentable and vnfortunat successes and terrour of damnation in the ende vpon and after their giddie courses when so great pillers of the deformed I would say reformed crue do acknowledge how often thinke you in his mynde doth M. Rider couet that he had neuer putt penne to Paper Oecolampad ad Lantgra Hess anno 1529. Vide Seleccerum parte 1. comment in Psal fol. 215. Oecolampad cryed Vtinam Princeps illustrissime abscissa fuisset mihi haec dextera cum primo inciperem de negotio coenae Dominicae quicquam scribere I would most excellent Prince this right hand of myne were chopped off when first I began to wryte any thing of the treatise of the Lords supper Renew renew the same crye M. Rider who first as is euidently shewed by inconsideration In Aduertisment n. 9. n. 130. insinuated you you your selfe I meane in playne tearmes all the state and Lords of the Concil to be fooles hereticks c. Secondly you directed vs to autheurs most repugnant to your profession testifying it to be against the Catholick Church and assuring Numero 3.4.6.114.143 vs to be therof and by so testifying leauing you forlorne and abandoned of all excuse or shadow of your apostasie and impietie in being against our beleefe 3. You haue by necessarie inferrence implyed your owne profession to be wicked and damnable late base and counterfet Num. 16.25.34 4. You haue betrayed your profession Num. 30.31 by the testimonie of all the cheefe of the same to a iurie condemning you and them 5. You haue violated corrupted depraued
Num. 38.81.154 and falsifyed the sacred Scriptures them selues perspicuously to all mens eyes aboue all excusation or tergiuersation 6. You haue paragoned or compared the mysteries of Christs gospell with all Sacraments and sanctification therof to base beggerly ordonances of the ould law Num. 36.63.78 7. You haue disdayned the woords of Christs institution of his B. Sacrament and corrected them with a new institution of your owne Num. 68. 8. You haue denyed the whole merits of Christs lyfe and death Exam. n. 14. and imputed your Saluation to it which hapened after Christs death 9. You haue made Christs institution by your actiue and passiue commentarie Num. 76.77 to contradict it selfe and to be absurd and false 10. You haue made Prince and people great and small who euer did breake Images of Christ Num. 96. to be traytours against Christ 11. You haue testifyed your selfe manifouldly to be a Puritan that is a seditious resister Num. 99.122 by your owne priuat diuersitie of iudgment to Princes and Parlament ordonances of late reformation and deadly enemie of Protestantrie which hath bene established 12. You haue bound your selfe to beleeue Num. 35.108 123.124 125. and not to beleeue Christ realy yet not realy spiritualy yet not spiritualy Sacramentaly yet not Sacramentaly literaly yet not literaly c. in the B. Sacrament 13. You haue concourse and consociation with Iewes and Iewishnes in your selfe and your Patriarches Num. 115.119.160 as also with the most heynous hereticks and also disproued condemned all and euery one of the most famous Protestants Num. 122.123 and by them you as generaly are refuted which also is done against by your owne Confessours and Martyrs Num. 124. 14. You haue entred bond and obligation in print to auerre in vnitie and veritie of Doctrin all that euer might be blasphemed against God and Godlines 15. You haue most puritanicaly censured the acts of Parlament since the suppression to be heretical abhominable repugnant to Christs trueth to ancient Fathers and the practise of the primatiue Church Num. 130.131 16. You haue contrarie to your clayme it of first Protestantrie disauowed the General Concil of Nice from you to vs and haue allured the nobilitie of Vlster in Irland Num. 138. to imitat them who intended to kill their King rebelled against his constitutions Breefly what vntruethes denials interpretations sequels arguments contradictions impudencies and impieties you haue besyd all the former runne into they are not so obscurely or seldomly incideÌ„t but all that fauour your profession may thinke you were hyred or of your selfe intended to disgrace disable and condemne your and there cause Since you can not deny any silable of these imputations you may worthely crye the crye of Oecolampad Vtinam c. You may worthely shunne the light of the sunne and therby professe playnly simply that heresie hath no defense but in a lye and can but by lyes and darknes be protected and that coming to light it is suddenly disconfited Inuincible and infallible Spouse of Christ the Catholick Church I resigne and deuote my trauayles wrytings to thy sacred doome With thee I say and vnsay commend condemne all doctrin by me or others professed FINIS A TABLE OF THE MOST PRINCIPALL MATTERS CONTAINED IN THIS BOOKE VVhich the Reader if he please in many pointes may fitlie compare with the Englishe Table of the Protestant Doctors Confessors and Martyrs printed in Black Friars commonlie sould about the streetes and vsuallie hunge vp in sundrie houses VVherin he shall find the foresaid Doctors to be painted in far more truer colours ABBIES ABbies Thomas Muntzer and his fellow Phifer an Apostata Monke destroyed in one yeare 200. Abbies and Castles in Franconia alone pag. 217. A hundred Abbies built in France by one only Moncke of Benchor Abbie named Luanus Ep. ded parag 16. AGNVS DEIES Of the great reuerence exhibited by Charles the Great towardes an Agnus Dei sent vnto him by Leo the third pag. 378. Of the pietie and deuotion of the Emperor of Constantinople towardes another sent him by Vrbanus the fifth ibid. APOSTLES Apostles How Heretiques condemne the Church of the Apostles and how contemptiblie they speake of the Apostles them selues pag. 31. Beza affirmeth Antechrist to haue then begunne pag. 31. The Centurists Beza and Illiricus haue carefully calculated fifteene sinnes of S. Peters ibid. Caluin sayth of S. Paul that he was full of presumption temeritie and precipitation ibid. Quintinus that he was not a chosen but a broken vessel ibid. The Centurists that he was dissentious towardes Barnabas and an hipocrit towardes Iames and others ibid. Bullinger that S. Iohn sinned in Apostacie ibid. Quintinus calleth him a foolish youth pag. 31. Caluin calleth S. Mathew and abuser and distorter of diuers citations pag. 31. S. Marc an Apostata and disloyall Luther that S. Luke was to excessiue in commending good woorkes pag. 31. Caluin of all the Apostles that they were ouer superstitious and subiect to vice ibid. Pomeran that the Apostles wrote wickedlie pag. 138. Luther that they are no true Euangelists ibid. Caluin that they ought not to bable what they list ibid. VVilliam Cowbridge that nether the Apostles Euangelists nor Doctors of the Church haue reuealed how sinners might be trulie saued pag. 308. See more in the woord Creâ—de Caluin they wrest allegations Replie Pag. 49. Depart from the right meaning of them ibid. Shuffle abruptlie many sentences into their writinges ibid. Tearme improprelie ibid. Vse wooodes improprelie c. ibid. BAPTISME Baptisme PuritaÌ„s doe imitate the practise of the Iewes in imposing names vpon their children pag. 273. Certaine new fangled Puritan names noted by a late Protestant ibid. The Lord is neere More triall Reformations Discipline Ioy-againe Sufficient From-aboue Free-gift More fruit Dust. c. ibid. Haux Foxes Martyr denied Baptisme of children to be necessarie to saluation pag. 308. The Puritans Baptisme not to regenerate Replie pag. 66. Not to belong to Infants ibid. VVithout it saluation not to be doubted ibid. pag. 67. To be no more necessarie then Circumcision ibid. BELLS The Assembling of people to Church by ringing Bells to be Antechristian BELEEFE Protestants Abssemled sundrie times and in sundrie famous cities to ioyne in a Fraternall attonment about Religion confesse that there is no hope thereof to be expected but only the hastning the day of iudgment to shut vp all their variances pag. 159. That Sectarists did neuer yet compose any forme of Beleefe whereunto them selues would irreuocablie remayne bound pag. 133. The Arrians foure times in few monthes changed reuoked their Creede ibid. The same testified by suÌ„drie Sectarists them selues of their owne religion ibid. By Clebitius pag. 134. By Hosius ibid. By Osiander ibid. By English Puritans saying that the Church of England is Antechristian and Diabolicall and that none but betrayers of God doe defend it ibid. How 12. choice Protestants at Ratisbon ioyning
to establish a forme of Beleefe seauen of them excommunicated the other fiue as being the only impediment of their agreement pag. 135. See more in the woord Vnitie BEZA Beza employed his whole life in fulfilling his luste writing his looues and reuenging his corriualls pag. 17. Beza by his owne confession vsed Harlotrie with another mans wife and Sodomie with a boy ibid. The impious Elegie of Theodore Beza pag. 346. Of Bezaes dâ—ssembling with the Duke of VVitberge and of his boasting thereof that he had singularlie deceaued Ein tronkens bolts the drunken nobles of Almain pag. 231. Beza charged by some with dissimulation answered that it was lawfull to cogge lie dissemble and deceaue to establish their Religion ibid. BIBLE How some Heretiques corrupte the holie Bible other some denie part of it and other some doe wholie reiect it Luther reiecteth all the ould Testament pag. 152. Ochinus reiecteth all the new Testament pag. 152. pag. 177. Curius that he had rather neuer preache then to expound any thinge out of Moses and that Moses belongeth nothinge to vs pag. 152. That Moses belongeth to the Iewes and not to Christians ibid. Zuinglius preferreth the ould Testament before the new pag. 177. The same likewise doth Ochinus 178. The principall drift of Rider and other Reformers vtterly to abolish all Scriptures both new and ould ibid. Iohannes Dietenbergius an Heretique hath collected in Luthers Translation of the Bible 874. Corruptions Reply pag. 47. Esmerus who succeeded Luther and Melancthon 1400. Falsifications ibid. Bishop Tunstall gathered in the only new TestameÌ„t of Tindall 2000. Deprauations ibid. Broughton to the Lor. of the Counsell that the Bibles of England were fowlie corrupted ibid. Doctor Reinolds requireth that there may be a new Translation of the Bible because the former were Corrupt ibid. His Maiestie that now is that he could neuer yet see a Bible well TraÌ„slated in Englishe but the worst of all he thought the Geneua to be ibid. Luther of the ould Testament Non mihi Ecclesiastes sed c. Preacher not to me but to the Iewes preache thy Moses Reply pag. 48. Againe not a title or point of Moses belongeth to vs. ibid. That it is a false opinion that there be four Gospells ibid. And he against all the holie Scriptures in expresse tearmes Nihil est cum Scriptura Bible Buble Babel The Bible Buble Bable together with the Scripture is nothing ibid. The Puritans say The publique Englishe Translations of the Bible causeth millions of millions to reiect the new Testament and to runne to eternall flammes Reply pag. 68. They it peruerteth the text of the oulde Testament in 800. and 8. places ibid. They the Englishe Bibles contayne verie partial vntrue and seditious notes too much sauouring of Traiterous conceits ibid. And finallie that it is inferior to the Turkes Alcaron whereof see more in the woord Scripture BISHOPS Of the hatred of Heretiques against the names of Archbishops Bishops c. pag. 228. Cartwright sayth that Caluin would haue shaken at the name of an Archbishop and haue trembled at the name of a Bishop ibid. The remorse of Melancthon for the deposing of Bishops would to God would to God it lay in me to restore the gouermeÌ„t of Bishops pag. 230. Such was afterwardes Caluins remorce saying God doth let vs now see what hurt we haue done that by headlong inconsideration and rashe vehemencie we had so cast off the Pope pag. 230. The complaint of Puritans against their Bishops p. 217. Their watchwoord that they could not be blessed because of the Cleargie ibid. Martin Marprelat that such lawes as maintaine Bishoops are no more esteemable then those which maintaine stewes pag. 223. Bishops to be members not of Christ but of the Diuel and Antechrist Replie pag. 67. All that proude generation must downe c. Bishops Deanes Archdeacons as such be no members of the Church pag. 67. BLASPHEMIES Of diuers most horible and Blasphemous opinions of late Reformers against God the Father against Christ against the holie Ghost and against all the holie Trinitie Blasphemies against God the Father Caluin Peter Martyr Zuinglius and Beza make God the author of sinne which is to transforme God into the Diuel pag. 140. Zuinglius sayth when we commit adultrie or murther it is Gods woorke as the mouer author and inforcer ibid. Caluin the thiefe by Gods impulsion doth kill and is oft constrayned to offend ibid. He tearmeth it blasphemie to say that God is almightie flouteth at this our Doctrin pag. 141. He That God is not serued in heauen without sinne euen by the Angells themselues ibid. He that it is foolishnes to thinke that God the Father doth continually beget his Sonne pag. 143. Others That God the Father hath a spirituall kinde of bodie hauing handes pag. 144. Caluin That sinnes are committed not only by Gods permission but by his will Reply pag. 40. 41. He All sinnes by whom soeuer committed are Gods good and iust woorkes ibid. Item the will of God is contrarie to his commandements ibid. The Diuel lieth by the ordonance of God ibid. God suggesteth dishonest desires with effectuall decreee operation and will ibid. Luther that at the day of Iudgment God will be mistaken and iudge many men vndeserued by pag. 150. Of Selius who affirmed there was no God because he oft blaspheming him yet liued thereby in greater prosperitie pag 86. BLASPHEMIES Blasphemies against Christ Caluin doubteth of the diuinitie of Christ pag. 30. Castalio mistrusteth the Messias to be yet come ibid. Francis Ket Georg Paris and Iohn Lewis executed in England for deniall of Christs Diuinitie ibid. The true beleefe of Christes bodie birth quite abolished by Beza pag. 69. The familie of loue that Christ was no otherwyse borne of the Virgin Marie then he is borne of their flesh pag. 124. They Of his rising the Sepulcher being shutt that the Angell had made the passage and that there was no miracle perceiued therein ibid. Of his entring into his disciples the doores being shutt Caluin saith that he knocked and so obtained entrie ibid. Next that by his diuine vertu he opened them ibid. Bullinger that an Angell had opened them ibid. Aretius that they opened of their owne accord ibid. Peter Martyr that he entred in at the windoe ibid. Simonius that he entred in by the Chinkes of the doore ibid. Thalman that his bodie diuinished like a third and so passed thereat ibid. Others that he entred in at the Tonnell of the chymnie ibid. Beza that the question of his Consubstantiallitie with the Father and the lyke to be but trifles pag. 140. Caluin the name of God to belonge only to God the Father pag. 141. He that Christ considered according to his person may not be called Creator of heauen and earth ibid. He Christ to be but a second kinge next to God pag. 142. Other Protestants that Christ is not the Messias pag. 142. That the name of Christ is a filthie name
ibid. That he was a deceiuer of the worlde ibid. That he was not Gods Sonne ibid. That he was ignorant in his discourses absurde and him selfe no more God then Socrates or Trismegistus ibid. Cartwright that he could not be perswaded the Israelites to be so madd as to beleeue him to be the liuing God whom they saw with their eies to be a miserable and simple man pag. 142. Luther that it is no maruell if a Iew if a Turke if all the world denie Christ to be the Sonne of God pag. 143. Cureus that Christes blood is putrified in earth pag. 144. Rider his Birth Life and Death not a sufficient satisfaction for sinne pag. 145. Caluin that he refused to dischardge the office of a Mediator pag. 145. That at his passion he had no sufficieÌ„cie aboue other men ibid. That in his prayer appeared not a temper at moderation ibid. That he was tormented with doubtfullnes of his conscience ibid. That he was astonished with the feare of the Bottomlesse pitt of horrible destruction ibid. That ouer-whelmed in desperation he ceased to pray to God ibid. this he Luther and Caluin that Christs diuinitie endured death pag. 146. Heshusius Christ our deliuerer not our Redemer pag. 145. Caluin that the humanitie of Christ is not ascended into heauen pag. 149. Celius that his sitting at the right hande of his Father will continue no longer then till the day of iudgment ibid. Caluin they are furiouslie madd who affirme any blood to be loÌ„ger conioyned with Christes flesh pag. 201. Socinus that Christ was not an instald Priest till after his death yea after his ascention pag. 232. VVilliam Cowbridge that all that did beleeue in the name of Christ were damned pag. 308. Iohn Teuxsburie that the Iewes of good zeale put Christ to death pag. 309. Slibus that Christ is dead according both to Humanitie and Diuinitie pag. 150. Musculus That the diuine and humaine nature of Christ died both together vpon the Crosse ibid. Molineus that Christes meritts profit vs nothing pag. 144. Caluin that his meritts are not to be opposed to the Iudgments of God pag. 146. That by all his woorkes he deserued not heauen ibid. He that he wanted some perfection of a glorious Resurrection pag. 148. Others Christ neuer to haue risen but yet to remayne dead ibid. Zuinglius that the great Pretor of Luther apparelled in his red hose might as easilie haue issued out of his Sepulcher as Christ did out of his pag. 149. Caluin that Christ had not power to giue vs his bodie and together to be in heauen pag. 123. Christ to be all one with S. Michaell Replye pag. 65. These woordes to be vntrue In God the Sonne who hath redeemed me and all mankinde ibid. BLASPHEMIES Blasphemies against the holie Ghost Melancthon Caluin and Beza exclude the Sonne and the holie Ghost from infinit diuinitie and coequallitie with God the Father pag. 141. Others that the holie Ghost was Father to Christ in maner of other Fathers towards their children pag. 143. Caluin flouteth at the holie Ghost and sayth that nether in the ould Testament nor the new is there any thinge to be founde of his Diuinitie pag. 151. Another that he would returne sooner to his Cloister then beleeue in him pag. 153. Iohn VVessell Foxes Martyr denied the holie Ghost to proceede from the Father and the Sonne pag. 308. Another Iniquitie is not fulfilled by men but by the holie Ghost Replye pag. 41. Puritans that the holie Ghost Baptiseth before Baptisme ibid. pag. 66. The holie Ghost not to teache the Church all truth ibid. VVhom he sanctifieth thoughe he afterwardes sinne yet neuer needeth to repent ibid. BLASPHEMIES Blasphemies against the holie Trinitie Caluin wisheth that the name of Trinitie were buried pag. 140. The prayer O holie Trinitie one God haue mercie vpon vs to be Barbarous ibid. Reiecting out of his prayer bookes Glorie be to the Father and to the Sonne c. ibid. Ochinus one of the Apostles of England in K. Edwardes dayes saith the name of Trinitie to be a Sathanicall name ibid. The familie of Loue reiect the Trinitie and Diuinitie of Christ as papisticall fictions ibid. Luther disclaimeth the forsaid prayer O holie Trinitie c. pag. 140. The Seruetians tearmed the B. Trinitie a three headed Cerberus or hell hounde ibid. A solemne legation of Caluinists into Polonia to haue the mysterie of the Trinitie abolished ibid. A Caluinian Sinod helde forbidding by publick decree Ministers in sermons to mention the name of Trinitie pag. 140. Och nus they of the ould Testament did not beleeue the Trinitie Coequalitie CoÌ„substantiallitie Eternitie c. ergo no more ought we pag. 178. Englishe Puritans Glorie be to the Father and to the Sonne c. to be a vaine repetition Replye pag. 65. BOOKES Of the hurt which proceedeth by reading of hereticall Bookes pag. 163. Of the censure of the Puritans touching the Communion Booke of the Protestants pag. 12. Et Reply pag. 88. 89. Bookes sett out by Protestants with these Titles Caluin tending to Iewishnes pag. 272. Another Booke An admonition out of the woorde of God that Caluinists are not Christians but only Iewes pag. ibid. The prohibition of readinge hereticall Bookes by Beda pag. 270. The seuerall changes of the Booke of Common prayer confessed by Doctor Doue Replye pag. 109. CALVIN How impudently Caluin is commended by some Reformers One saith Caluin the chiefest interpreter of Scripture then whom neuer any better or wiser pag. 15. Another the most noble instrument of Gods Church which hath bene since the Apostles times ibid. Another that if in the same houre wherein Caluin should preach S. Paul come from heauen and preach that leauing Paul he would goe heare Caluin ibid. Another Caluin the stone reiected by the buâ—lders made vp in the corner head pag. 15. Another Caluin is to be preferred before all the Doctors of the Catholique Church that haue beene from the beginning ibid. Another then which the sunne neuer behâ—ld any thinge more holie or more excellent since the Apostles departure pag. 334. Caluins forme of ecclesiasticall Discipline pag. 219. CALVIN In what contrarie colours other Reformers haue pictured Caluin One calleth Caluin a Sacramentall heretique pag. 16. Another Caluin died desperat ibid. Caluin at his death rendred vp his soule into the handes of the Diuels ibid. Caluin died gnawed with wormes issuing out of a filthie sore in his prieuie members ibid. Caluin marked on the showlder for Sodomie pag. 16. Caluin cruell bloodie tirranous treacherous c. ibid. Another Beware Christian Reader beware of the bookes of Caluin and especially in the article of the Trinitie pag. 151. Another that he openeth a gate to Mahumetisme Arianisme ibid. Another Arianisme Mehumetisme and Caluinisme three brethren and sisters and three paire of breeches of one clothe pag. 151. Another who feareth to fall into Arianisme let him beware of Caluinisme ibid. Caluin for his insolencie together with Farrell and Viret
insolencie sundrie Hereriques doe praise and extoll them selues and their owne Doctrin Zuinglius saith I knowe for certaine my Doctrin to be no other then the most sacred and true gospell by the testimonie of this doctrin I will iudge both men and Angells pag. 151. Luther saith I am assured Christ him selfe to name me an Euangelist and to approue me his Preacher pag. 151. Caluin saith the matter it selfe crieth out not Martin Luther in the beginning but God him selfe to haue thundred out of his mouth ibid. Luther that they only and first vnderstand the Scriptures and that all others haue bene deceiued pag. 384. A woorthie saying of S. Athanasius touching the obstinacie of Heretiques pag. 241. Luther Latimer Frithe Barnes Cranmer Iuell Bale Ridley and Horne all censured by Rider for Heretiques Replye pag. 39. HERETIQVES How Heretiques condemne the studie of all learning science and Diuinitie Luther burned the Canon lawes pag. 4. Zuinglians condemne all degrees of Diuinitie ibid. VVicliffe that Vniuersities Studies Colleges and Degrees are Ethnicall superstitions and Diabolicall ibid. Luther in his sermon De Studijs saith that Studere hath Stultū in the supin ibid. pag. 271. Luther and Melancthon condemne all Sciences as sinfull and erroneus pag. 16. 271. Richard Hunne damned as Fox testifieth vniuersities with all degrees and faculties pag. 271. A Prudent demand of the Emperor Theodosius to certaine Heretiques newly sprung vp Ep. Ded. par 40. IESVS All honor denied by Reformers to be due to the name of Iesus pag. 308. Item that the people should not be taught to bowe at the name of Iesus Replye pag. 66. IESVITS Of the malice and rage of Heretiques against the Iesuits pag. 62. 63. Of the continuall indeuours and labours of the Iesuits for the sauing of soules ibid. A Princelie and most honorable testimonie of Henrie the 4. the French Kinge of the integritie of the Iesuits pag. 72. IMAGES Caluin abolishing the Images of Christ his Saints yet allowed his owne pag. 194. Caluins answere to some repining thereat If any quoth he be offended with this sight let him ether put out his eies or presently goe hange him selfe ibid. VValer a Murtherer and Minister hanged on a gibbet the picture of Christ Crucified pag. 210. Riders conclusion that treason is committed by iniurie to the pictures and persons alike ibid. Riders owne Sonne attempting to pull downe an Image was by Gods Iudgment precipitated from a height and all to crushed ibid. VVorship of Images proued out of Nicephorus pag. 253. INSTITVTION How Protestants flye and abhorre the woordes of Christs Institution Bullinger saith that there is no vertue at all in rehearching them pag. 122. Zuinglius that they ought not to be read in ministring the Supper pag. 123. Iohn Scut that Caluinists doe so hate them that they can not abide to see or heare them pag. 169. Iohn Lassels that they should not be spoken in the Institution ibid. A Scotish Minister ministred the Communion without them pag. 179. Item they are auoyded out of the Scottish Communion booke ibid. Swenkfilde flouteth at them ibid. Peter Martyr tearmeth the woordes of Christs Institution Hoc est corpus meum but a fiue woorded proofe ibid. Luther saith Carolostadius wresteth miserably the pronowne This. That Zuinglius maketh leane the Verbe Is. O colampad tormenteth the woord Bodie Others butcher the whole Text. Some crucifie the half thereof so manifestly doth the Diuel hould them by the noses pag. 171. Thus he Luther againe saith they feare lest they should stumble and breake their neckes at euery sillable which Christ pronounced pag. 175. Riders ridiculous comparing the woordes of Christs Institution with the woordes of Circumcision pag. 178. Luthers confession that he strayned euerie vaine of his bodie and soule to auoide these woordes ibid. Persons Testwood both Foxes Martyrs and others say the woordes This is my body which is broken for you to meane the breaking of Gods woord amonge the people pag. 308. IRELAND Diuers opinions of Authors concerning the first Conuersion of Ireland Ep. Ded. par 4. The vniuersall Conuersion of Ireland attributed to S. Patricke ibid. par 4. Of the fame of Ireland for learning Discipline and Deuotion Ep. Ded. par 7. 9. 11. 14. The testimonie of S. Bede ibid. par 14. 16. 17. The testimonie of S. Bernard ibid. By what meanes learning and deuotion came first to decaye in Ireland ibid. par 12. 13. The testimonie of Marianus Surius Molanus and Theodoricus ibid. pag. 19. 21. Irish of Royall and Princelie race Religious persons and Saints Ep. Ded. par 20. The Vniuersitie of Paris and Pauia errected by Irishe men ibid. par 21. Ireland a 1000. yeares after Christ retained the name of Scotland ibid. par 26. 36. Ireland in times past the only knowen Scotland assured by two kinde of Proofes ibid. par 26. 27. 28. 29. IVSTICE Origen submitted his proceedinges to an Infidels arbitrement and preuailed against fiue aduersaries Reply pag. 7. The same did Archilaus Bishop in Mesopotamia and others ibid. The memorable Iustice of Kinge Cambises against a corrupt Iudge Replye pag. 20. A Counseller vnder Fredrick the 2. for abusing his authoritie had his eies pluckt out of his head Reply pag. 103. Another vnder S. Lewes was hanged ibid. Lewes of Luxenburge Earle of S. Paul lost his head Replye pag. 104. Item 12. or 13. noble men of England and else where brought to vtter ruine and miserable death for the like ibid. LADIE The Beggars answere to Mistris Kirie who said she was as good as our Ladie pag. 154. LINCOLNESHIRE A true prediction of the Lincolnshire men about the alteration of Religion pag. 343. GOOD LIFE How Heretiques generallie accuse one another for lack of good Life since they fell from the Catholique faith and of sundrie other enormities Caluin that they haue plunged them selues into all riot and laciuiousnes pag. 17. Smidlin That the worlde may knowe they are no Papists nor to haue trust in their good woorkes not one good will they practize pag. 17. Insteed of Fasting they vse Feasting ibid. For almes to the poore they vnfleece and fley them ibid. Prayers they turne to oathes c. ibid. Spangberg that they are become so wylde that they acknowledg not God ibid. Luther saith They speake of the gospell as if they were Angells but if you regard their woorkes they are meere Diuells pag. 115. They beleeue as hoggs and as hoggs they die ibid. Againe he After the Reformed gospell reuealed vertu to be slaine iustice oppressed temperance tyed truth torne by doggs faith lame wickednes continuall deuotion fled heresie remayning pag. 206. LVTHER How intollerably Luther is extolled by some Reformers Luther set for a Saint in Foxes Calendar pag. 14. Luther begot truth ibid. Iewel calleth him the most excellent man sent of God to lighten the world pag. 15. Mathesius the supreme father of the Church ibid. Amsdorfe Luthers like in spirit and faith in wisdome and profounditie of holie
Scriptures neuer was nor will be in all the world ibid. Alberus Augustin might not blushe to be Luthers scholler pag. 15. Sclushleburg Elias and Iohn Baptist were but figures of Luther ibid. Luther of him selfe VVe dare be bould to say that Christ was first prea ched by vs. Ciriacus After Christ and S. Paule affirmeth Luther to haue the first place in heauen ibid. Fox calleth him a second Sunne most brightly shining pag. 171. Beza The principall instrument of Christianitie in Germanie pag. 297. Alberus A verie Paul ibid. Illiricus a second Elias and one sufficient alone to appease Gods wrat he c. ibid. Rider that Luther is more to be commended then all the Popes Cardinalls Priests and Iesuits in christendome Reply pag. 39. LVTHER What other Reformers affirme of Luther Sclushilburg calleth him a seducter a false Prophet a Crucifier and a murtherer of Ch i st c. pag. 16. Lindan saith Luther vttered his drunken Dreames for the pure and expresse woord of God ibid. Rider calleth Luther an hereticall Monke pag. 171. And lastly the Zuinglians against all Lutherans that they are posessed with the Spirit of lyes and are contumelious against the Sonne of God pag. 40. LVTHER Luthers Verdict of him selfe touching his filthie lecherous life and speciall familiaritie with the Diuell Luther confesseth to burne with the great fire of his vntamed flesh pag. 16. That it lieth no way in his power to be without a woman ibid. That the Diuell slept neerer and oftner by him then his Catherin pag. 16. That the Diuell fauoured h m much more then others ibid. His prayer to the Diuell Holie Sathan pray for vs we neuer offended thee O most clement Diuell ibid. That by the vehemencie of lust and loue of women he was almost become madde pag. 245 VVhosoeuer is importunated by Sathanicall thoughts for to repell them I consaile him to thinke vpon some young maide ibid. Luthers endeuoring to disposesse one of the Diuell pag. 365. MARIAGE Of Priests Mariage see pag. 328. Matrimonie vainly made a Sacrament and God thereby made a lyar Reply pag. 68. Diuers respects for the which Sectarists allowe the dissolution of Matrimonie 1. mistaking on another to haue bene Virgins 2. Any vnkind forsaking betwixt both parties 3. Any great frowardnes of ether 4. Dislike of parents towardes the mariage 5. If ether refuse or can not fulfill the acte of mariage 6. If the husband can not beget children pag. 344. MARTYRS Iohn Marbeck Antonie Person Robert Testwood and Henrie Fillmer made Martyrs by Fox being found a liue longe after pag 365. Fox confesseth him selfe deceiued touching sundrie of his Martyrs ibid. Foxes rayling to excuse him selfe against such as had informed him calling them carpers wranglers exclaimers deprauers whisperers raylers quarrell-pickers corner-creepers fault-finders spider-catchers c. pag. 365. MASSE Rider in condemning the Masse codemneth Kinge Dauid the Angells the Euangelists and Christ him selfe of Superstition Heresie and Idolatrie pag. 196. MEATES Of the forbidding of Meates pag. 328. Of Iohn Laney a Cutter mayntaining it to be vnlawfull to eate Puddinges or Hennes whose neckes were crackt ibid. MINISTERS Eaton the Preacher first pilliered in Cheaepside and after at Paules Crosse for lyinge with his owne daughter pag. 18. Menno saith that Ministers hunt only after the fauour of men honors pride reuenwes fair buildinges and loosenes of life ibid. Caluin saith that they are emplie bellies giuen vp to all idlenes and so that they may enioy their owne delights doe not regard whether heauen and earth be confounded together pag. 18. Againe Caluin our Preachers are of such filthie example of life that I wonder at the patience of the people that the women and children doe not loade them with myre and durt pag. 155. Zuinglius saith we can not denie but that the heate of the flesh hath made vs infamous to the Churches pag. 155. Luther saith that Lewis Hetzer defiled 24. maried women besides maydes ibid. Quintinus saith that they ney after women as stoned Horses after Mares ibid. Erasmus saith of another that he married three wiues together pag. 155. Heshusius was exiled from six seuerall cities for his sedition pag. 218. Philip Melancthon forsooke his booke to become a Baker pag. 23. Caluin saith Some are wonderfull cunning to snatch pag. 87. Some leaue them forlorne in nakednes to whom they promise mountaynes of gould ibid. Some what almes they receiue they spend it in whooring gaminge or other riott ibid. Some what they borrowe they consume lauishlie ibid. Item that in these crymes they haue often the assiof their wiues c. All this he None but of the basest will matche with Ministers pag. 105. Nothing more frequent in Ministers sermons thâ—n loue matters pag. 107. One cited in a sermon aboue 200. verses out of Ouids booke Of the art of loue ibid. The punishmont of God shewed vpon Iohn Amand as he was preaching in his Pulpâ—t pag. 286. The answere of a Minister who had killed his wife with Poison to haue the vse of other women pag. 345. Georg Dauid a Minister married to 14. wiues And hâ—w many by his example tooke 5. 6. 7. 8. wiues ibid. Knox the Apostle of Scotland abused his mother in law par 345. Knox returned out of England into Scotland leading with him three women sisters ibid. Knox committed a Rape vpon a younge gyrle ibid. MIRACLES Of diuers Miracles wrought by S. Patrick Ep. Ded. par 6. 7. 31. Of a voice which encouraged Dionisius of Alexandria to the reading of bookes of Controuersie pag. 163. How fire issued out of a place where the B. Sacrament was reserued pag. 318. Of a woman who not beleeuing that Christ transformed the bread into his bodie had at th t me of receiuing a peece of other bread in hir mouth transformed into a stone pag. 380. How Christ hath sundrie times appeared visiblie in the B. Sacrament in the likenes of a Childe pag. 371. How a Pigeon descended from heauen vpon Flauianus pag. 371. Of Satyrus S. Ambrose brother who was miraculouslie saued from drowning by meanes of the B. Sac. pag. 374. 375. Of VVedekind Duke of Saxonie an Infidell being present in the Church with Kinge Charelemain sawe eache of the Communicants receiue into his mouth a bewtifull younge Childe pag. 383. 390. How the holie Bishop Stanislaus raised vp one Peter deceased three yeares before to testifie the truth of a controuersie betwixt the Kinge and him Replye pag. 28. S. Optatus affirmeth how the Donatists gaue the B. Sac. to be eaten of Doggs and how the Doggs presently became madd runne vpon their Masters and slew them Replye pag. 60. Of a Taylor at VVorcester who affirmed that a Spider was more to be reuerenced then the B. Sac. And how at the same instant a most ouglie Spider descended from the roofe of the house and would haue entred into his mouth Replye pag. 60. MONKE A woorthie defence of S. Augustin both of the profession and verie
name of Monkes pag. 277. OATHES Of the sundrie formes of Oathes of diuers Kinges at the time of their Corronation Reply pag. 112. The new Oath of Alleâ—gance and the ould Oath of Supremacie to be all one in substance ibid. pag. 113 The new Oath of Alleigance representeth the sl ight practised by Iulian the Apostata against the Christians ibid. pag. 114. ORDERS How contemptibly Heret ques speake of the imposition of handes calling it but a shaking of the elect into the Assemblie pag. 230. 231. See more in the woord Priest PATRICIVS Of S. Patrick and of his wonderfull vertues and holines of life Ep. Ded. par 6. 7. 13. S. Patrick with diuers other captiues being taken by the Irishe men in the warres against the Brittons was carried prisoner by them into Ireland Ep. Ded. par 30. PERSECVTION In the Abbay of Leuxouium in France 900. Monkes were all murthered in one day by pirates Ep. Ded. par 17. An Answere to the Obiection of Reformers touching the Persecution vnder Queene Marie pag. 4. A notable historie of Eusebius concerning the Persecutions of primatiue Christians sutable to this of our times Replye pag. 90. How Master Nigram was miraculouslie concealed in a search in Master Belinges house and how our Ladie appeared vnto him Replye pag. 93. 94. Christians prohibited by publique edict to enter into any common house boothe or markett or to goe abroade out of doores Replye pag. 96. The inscriptions of Dioclesian and Maximilian in marble pillers after their longe and greate persecution of Christians Reply pag. 83. Kinge Boleslaus of Polonia killed the holie Bishop Stanislaus as he was saying Masse Replye pag. 28. His Maiesties that now is Grandmother forced to vse hir conscience in a priuat chamber Replye pag. 97. How Eudoxia wife to the Emperor Arcadius abused the Legatts sent to hir husband in the cause of S. Iohn Chrïsostom Replye pag. 104. And how Valerius by violence brake one of the Bishops thumbes ibid. How the noble Same 's being a verie feruent Christian and abundantly riche hauing vnder him a 100. slaues was by the Emperor condemned to serue as a slaue to the most abiect of all his slaues together with his wife and all his retinewe Replye pag. 105. How Hunerick Kinge gaue the wife of the Lorde Saturus to the verie meanest of all his groomes Replye pag. 105. 106. Of the sundrie sortes of paines inflicted vpon diuers holie Martyrs for the faith of Christ. Replye pag. 116. PIXES How Gorgonia adored Christ inclosed in a Pix vpon the Altar pag. 318. Pixes vsed from the Apostles times ibid. Of a certaine woman who attempting to open a Pix was terrified by fire issuing out thereat ibid. Clebitius a Zuinglian Minister writeth of Heshusius another Reformer that when the siluer Pixes were melted and made away he caused others to be made of wood to reserue his Eucharisticall bread in which he kept so sluttshlie as was not good enough for a Cowheard to put his butter in pag. 199. PLACES That Christ was in fleshe in two places at once in heauen and in earth proued out of the Actes 9. 17. pag. 132. That his ascending into heauen much more proueth then disproueth his being in the Sacrament pag. 131. See more pog 276. Christ neuer so tied to one place that he could not be in another proued by VVestphalus and Melancthon pag. 54. Christ both sate at the table and held him selfe in his owne handes and that according to the leter as saith S. Aug. pag. 57. POPE The vniuersall authoritie of the Pope excellentlie proued by S. Bernard pag. 20. The Bishop of Rome called Pope and Apostolicall Lord of the vniuersall Church pag. 284. Flauianus chosen Pope by miracle pag. 371. The Pope called the Ruler of the house of God The Chiefe of all Priestes The Head of all holie Churches The head of the vniuersall Church pag. 2. POSSIBILITIE Of the Impossibilities imagined by Protestants against the B. Sac. VVhether it be impossible that qualities can be without a subiect pag. 132. VVhether any thinge beyond the condition of a naturall bodie be possible pag. 133. PREISTES How ancient Heretiques termed primitiue Priestes in contempt Romanish and Roman Priestes as Heretiques doe at this day pag. 2. Rider alloweth Priesthood as well to women as to men pag 228. Luther defeÌ„deth that women may Preach Baptize and Consecrate and disputeth against S. Paul commending silence in women pag. 229. PRINCES Of the doctrine of Puritans touching the deposing of Princes Caluin saith that it is a villanous thinge vnwoorthie and wicked that a Christian man who is free should be subiect to other lawes then heauenlie and diuine pag. 218. Beza and Zuinglius that Princes are to be deposed and that the people should be only rulers of them selues pag. 218. Sundrie seditious Pamphletts dispersed by Puritans to this effect ibid. That they haue power to depose and dispose of Princes with the least breath of their mouthes pag. 222. Cartwâ—ight saith that the Prince submitts his Scepter vnto the Scepter of Christ and lickes the dust of the Churches feete pag. 223. The like is taught by Trauers Knox and others ibid. Of the insolent vauntes of Puritans that they made a Prince of Royall blood to lament his offence openly before the publique assembly pag. 224. That the supereminent authoritie of the Kinge must be confined within the limits of some particular parish Replye pag. 69. That he is to subiect his soueraigne power to the pure and Apostolicall simplicâ—tie as of an ouer-swayning and all commanding Presbiterie ibid. That his meeke and humble Cleargie haue power to binde their Kinge in chaines and their Princes in linckes of iron and if in case they see cause to proceede against him as against a Tyrant Replye pag. 69. See more in the three woordes Puritan Rebellion and Treason PROMOTORS The Promotors of these dayes like vnto those wh ch were employed in the persecutions against the Primatiue Christians Replye pag. 82. Tertullian saith that they were publique Baudes Iuglers Magitians Cheaters c. ibid. Meliton saith they were impudent and peruerse Sicophants and rauenous Thieues Replye pag. 82. The Lorde Cooke saith the Promotor is both a Beggar and a Knaue Replye pag. 91. Their office I confesse is necessarie and yet it seldome hapneth that an honest man is employed in it ibid. PROTESTANTS Protestants Religion professed but 30 yeare ould pag. 30. Protestants compared to Esops dogge pag. 109. Protestantrie had his originall from a Iew named Iosephus Albo. pag. 272. The Turkish Alcaron printed in Germanie by the direction of Protestants ibid. Aboue 200. seuerall sectes of Protestants pag. 291. VVhence Protestants were first so called pag. 300. How the common cause of Protestants is ingaged vpon Riders successe Replye pag. 59. PVRGATORIE Of Purgatorie Caluin testifieth prayers for the dead to be of aboue 1300. yeares antiquitie Replye pag. 28. See more in the woord Resurrection PVRITANS What Puritans are
lesse friuolous them impertinent That wicked his that Opinion that by falsifications must be mantayned I thinke to be most true I would it had not only bene marginal but also textual as being more important and pertinent then any other parte of all this discourse Ephes. 4.25 For the which cause sayth the Apostle laying away lying speake yee trueth euery one with his neighbour But in this case I can not intreate you to omitt it S. Basil ep 10. vide ep 73. First because as S. Basil in a lyke case sayd mihi illud Diomedis subit dicere ne precâ—ris quoniam vir est improbus Nam procul duâ—to cum lenius tractantur animi elati solito insolentiores plerumque fieri solent To me the saying of Diomedes seemeth now to be sayd intreat him not because he is froward For hawtie mynds without dowbt by how much they are treated gently by so much for the most parte do they become more insolent For this M. Rider I can not intreate you to deale vprightly your disposition of it selfe being inexorable But the second cause is that lying is intrinsecal and inseparable to your profession Quasi apud lapsos prophanos extra ecclesiam positos de quorum pectoribus excesserit Spiritus sanctus esse aliud possit nisi mens praua S. Cypr. ep 69. fallax lingua odia venenata sacrilegia mendacia As yf sayd S. Cyprian with them fallen and prophane and placed owt of the Church from whose breasts the holy Ghost is departed anything els man befownd but a depraued mynde and deceitfull tong and venemouse hatreds and sacrilegiouse lyes But you may laye in our waye the late woords of S. Optatus That heynously attainting you at least lawfull proofes be not omitted I therfor saye that M. Edmond Buny confesseth our Church to be that from which you discend or are fallen which hath continued from the Apostles age to this present Luther also confesseth it in one of his last bookes Bunie in his treat to pacification tovvard the ende Omne bonum Christianum a papatu ad nos deuenisse All good of Christianitie to haue discended to them from papistrie To euery ones senses it is so euident Luth in lilâ—o in Anâ—baptiâ— that you are fallen from vs that I loath to declare it Then which reproach to be separated from vs (a) S. Aug. ep 42. l. 1. c. 5. de Symbolo ad Catech. tanquam sarmenta as chipps (b) â— Cyp. l. de vnitate ecclesiae tanquam ramos as branches (c) S. Opt. lib. 1. tanquam for as exuntes as departers foorth (d) Tertull. l. 4. con Marcion S. Vinc. c. 37. S. Iren. l. 3. c. 4. Isa 28.15 tanquam posteriores as later the holy Fathers S. Augustin S. Cyprian S. Optatus Tertullian S. Vincent Lirinensis S. Ireneus thowght none more vehement and ignominious against owld hereticks So theÌ„ it being proued that you are fallen from vs we are now to know that such wynd-shakes defend theÌ„selues as the prophet speaketh In making a lye their hope and protecting them selues by a lye Neque enim possunt laudare nos qui receduÌ„t aut expectare debemus vt placeamus illis qui nobis displicentes contra ecclesiam rebelles sollicitandis de ecclesia fratribus violenter insistunt For they that departe can not commend vs sayth S. Cyprian S. Cypr. ep 25. or should we expect that we should please them that displeasing vs as rebells against the Church doe violently imploy them selues in solliciting the brethren from the Church By which premisses is implyed that yf the cause be wicked that must be defended by lyes the cause of the lapsed of the departed or of the runnagats from Catholick religion must be wicked the cause of M. Rider being such apparently must be wicked the cause of one so often fownd in prodigious vntruthes must be wicked which may suffice for this point 10. Fourthly Rider That Images and praying to Saints were then neither taught by those Fathers nor receiued of the Catholicke Church Here Maister Fitzsymon according to his wonted manner saith That Images and Saints were worshipped but how fondly he endeuoreth to prooue his wrested opinion by misalledging Fathers and bringing in of fables I deferre to mention it hoping by your good perswasion he will mend it 10. Title VVhether it be true that I mis-aleadged Fathers and alleadged fables to confirme the vvorshipp of Images Fitzsimon 10. YOu haue M. Riders authoritie that I did both the one and the other but not without Riderian veritie that is to tell euer the contrary What I haue sayd of this mater in my first booke of the Masse will shew to euery one that Scriptures Fathers and Antiquities do iustifie and certifie the worship of Images Cap. 4. tit 5. beyond all occasion of my misalleadging Fathers and alleadging fables in confirmation of them But yf both new and owld Testament were produced to that effect yf all monuments of Doctors Fathers and Histories were it not easie to affirme without al proofe or probalitie contrarie to all certaintie and notwithstanding greatest remorse of fidelitie that all were but forged what idiot but might doe do as much to witt vpon his bare woorde to depestre him selfe thus of disproofs to denie more in one hower then all the learned in the world may proue in one age To that ende principaly that his omission be knowen to haue proceeded from a guiltie conscience and impossibilitie to aunswer my proofs to that effect I haue inserted the substance of them in the treatise of the Masse or els would here haue exhibited them For he that sought so seeliely to take howld on the testimonies of Beda Caluin c. where not withstanding as well occasion as apparence of all contradiction as is shewed most palpably wanted and yet followed them so eagerly what thinke you yf he would seeme wyse would he but glawnce at allegations yf they were in dede false and at relations that were without dout fabulouse But of his abusing the vnderstanding of readers by so palpable delusions so contentiously euery where maintayned besyd what is befor sayd some what may follow Yf it will please him or his consorts to be thankefull for a proffitable example therby to leaue these exorbitant forgeries by them vsed in liew of other aunswer I present this historie recorded by Cesarius and others toward their ameÌ„dment Caesar l. 3. c. 37. Ioan. Heroli ser 24. post Trinit Two marchants of Colen confessed to their ghostly father two fowle although ordinarie offenses lying and periurie in saying and swearing that among all others they alone had sound and cheape wares from places of greatest request from woorkmen of greatest fame from other perfections most esteemed in the meane tyme knowing that their wares in dede were inferior to them of their neighbours and had neuer bene from places woorkmen and other
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
teaching may inioye the commodities of all the rents bestowed vntil they also be become vnweldie to that toylsome office or are to preach write or gouerne in some house thereby to be exempted from al distractions and hindrances incident to them that together were to teache as allso to liue by almes To these professed Fathers they being the principal pillers of Iesuits as soone as theire churche and house is once furnished for the present time they nether expect nor accept any reuenues but alwayes depende upon voluntarie almes The residue by euery fitt increasement of their reuenues are bounde to multiply their number that the place be more duely serued in all religious offices And when the towne wherein they dwell may spare anye to be absent they are sent to al villages round about to fructifie for our Saluiour Now because that by these holy imployments Sathan sustaineth continual losse the world looseth manie followers sinne is diminished vertue dayly augmented Who can blame the impes of Sathan the admirers of the worlds vanities the thralls of synne the emulators and enuiers of vertue to detest defame and persecute such impugners the Iesuits So that yf any particular Iesuit not withstanding his institution to the contrarie 1. Tim. 2.4 had euer or should hereafter being once a soldiour to God intangle him selfe with secular busines and therby blemish his ordre and soe many Princes ether founders or followers therof or yf ether Garnet or other be in any state-maters assuredly attainted Aristophanos from my harte I say with Aristophanes Modis omnibus de illo questionem habe Scale impone suspende loris cede Deglube torque acetum naribus infunde In all maners condemne him trusse him on the lader hang him scourge him flea him rack him pour vinegre into his nostrells For noe torments are sufficient for him that leauing the discipline of peace degenerateth or rather apostateth into Reforming rebellions Caluinian coniurations Puritanical proditions such being their turbulent and natural spirit quifreta quiterras Ouid in Hermione suaregna quattit which seas and lands and propre kyngdomes trubleth For they are the gospellers whose reformation sayth Martin Mar Prelat in the booke of dangerous positions pag. 140. and Erasmus in his epistle aed fratres inferioris Germaniae thirsteth and can not be quenched without bloode Yet to be tolerated in the begining nothing but peace is in their mowthes nothing but inuectiues against the most peacible as against peace breakers is in their declamations But of this subiect we haue els wher discoursed and now the world knoweth sensiblie by many wofull destructions of Common wealthes by many dayly conspirations that not Iesuits but Puritans preach seditious combustion of all places and desolation wher in they may haue footing But yf I would now abrupt this discouerie without specifying the particular paradoxes of the sayd spirit as well concerning religion as concerning state Fest Pomp. I might be blamed in maner as Sulpitius Galba blamed his horse stumbling in the entrie of a long iournie in saying thou beginest to faynt befor thou hast well entred into thy trauayle Therfor I will inlarge this declaration with their owne blasphemous articles concerning the forsayd two points that by them selues they receaue an Apocalips or Reuelation who are wont as our Saluiour sayth of them that doe euil to hate light Ioan. 3.20 and extrauagantly to gloze vpon the Apocalips of S. Iohn S. Aug. de Ago Christ c. 16. only as S. Austen obserued in owld heretickes to rayse vp darksome mists and thicke clowds betwixt themselues and the trueth which is hardly perceaued euen of a stayed and quiet mynde And first concerning Religion they affirme Of Glorie to be to the Father Suruey of the booke of common prayer Anno 1606. pag. 47. The saying Glorie be to the Father to the Sonne and to the holy Ghost to be a vayne repetition Of the pater noster The Pater Noster not to be sayd Richard Alison in his booke of Puritans dedicated to Sr. Tho. Henege anno 1590. The aunsvver of Oxford to the petition pag. 12. nay not for sauing lyfe it selfe wherupon say the Accademists of Puritans some omitt some refuse to repeate some condemne this the Lords prayer Of the name of Iesus Supplication to the King in the 3. point The aunsvver to the petition pag. 14. No Ministers showld be charged to teach their people to bowe at the name of Iesus Of Christ a The suruey of the booke of common prayer pag. 59. Christ to be all one with S. Michael No other then Christ to teach the Church all things c Cartvvright in the 2. replie pag. 191. That the Iewes b Ibid. pag. 99. Apostles and Disciples had bene most senseles to thinke him to be the euer liuing God whom they beheld to be a simple and miserable man d Suruey pag. 118. These woords to be vntrue In God the Sōne who hath redemeed me and all man kynde e Ibid. pag. 119. The death of Christ not to be effectual to redeeme all vniuersaly Of the holy Ghost f Suruey pag. 106. The holy Ghost only baptiseth effectualy so farr as the Minister can discerne and that befor any baptisme is to be ministred g Ibid pag. 99. The holy Ghost not to teach the church all trueth but only Christ h Hampton Conference an 1603. pag. 14. Ibid. pag. 16. 28. The holye Ghost to sanctifie only the elect I Suruey pag. 116. Whom he sanctifyeth neuer after to fall totaly frō grace or synning to neede to repent Of the Gospel Ecclesiastical Discipline pag. 13. Tho. Cartvvr in his epistle to the Church of England The aunsvver to the petition pag. 20. The gospell of Christ Iesus to be of no more importance then the consistorial discipline of Puritans without which the Church to be noe Church the fayth noe fayth the gospell noe gospell Of the signe of the Crosse Suruey pag. 102. 103. Nisi adhibeatur frontibus credentium siue ipsi aquae qua regenerantur siue oleo quo Chrismate vnguntur siue sacrificio quo aluntur nihil eorum rite perficitur S. Aug. tr 118. in Ioan. Ezech. 9.4 The signe of the Crosse to be a parte of the beasts marke it to be superstitious vnproffitable blinding and not vsed in the forhead befor the 2. of Edward the 6. To my thinking by the beast they should vnderstande God consideringe the Crosse or letter T is by the prophet declared to be the marke of his elect Of Baptisme a Suruey of the booke of common prayer pag. 87. 88. 104. 125. Baptisme not to regenerat not to belong to infants b pag. 56. 107. 112. 125. not to be auaylable but by only Ministers c pag. 100. not acceptable to a tendre conscience with the signe of the Crosse d not to be necessarie absolutly e pag. 105. without it saluation not to
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