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
the owld and new testament are different and vnequal and noe part of M. Riders discours vnsuspitiouse to tende to the abolishing of all Christian religion Therfor let heauen and earth consent to thes woords of one of the reforming coniuration or of their owne holy brotherhod They indeuoure by darcknes and mists of woords to obscure the cleare veritie inforce them selues to establish a sentence cleane opposit to the woords of the Sonn of God Tilman Hesnusius lib. de presentia Corporis Christi They blaspheme with an impudent and vnreuerend mowth the fleash of Christ They blaspheme barbarouslie and are culpable of the blood of Iesus-Christ and murtherers of him They shutt obstinatly their eyes against the cleere light and by detraction and malice affirme that to be obscure which they will not behowld S. August de vnit Ecclesiae c. 16. To which declaration S. Augustin subscribeth saying audiunt tam lucida manifesta testimonia quae illam toto orbe demonstrant malunt clausis occulis offendere in montem quam in illum ascendere They heare so cleere and manifest proofs which demonstrat the trueth and they had rather stumble their eyes being shutt against the mowunt of Gods Church then mownt to it Catho Priests 1. Cor. 11. This is my bodie which shall bee deliuered for you whoso doth eate vnworthelie c. shall be guiltie of the bodie and bloud of Christ Rider 79. A Most learned writer in the like case brings in an Athenian historie of Pharasylaus a frantick man amongst the Greekes who whensoeuer he saw anie ships arriue in the harbor thought them all his own Athenaeus Dipno sophist lib. 12. tooke an Inuentorie of their wares bad them welcome home verie ioyfully as if they had bin his own seruants ships After the same maner pardon the comparison you deal in the proofe of this question for wheresoeuer you finde in scriptures or fathers hoc est corpus meū this is my bodie or this is my bloud or my flesh is meat trulie c. or except yee eate the flesh of the sonne of man and drinke his bloud c. or the bread which I will giue is my flesh or the like tropical or sacramentall phrase which euer carrieth with it a spirituall sence presentlie you clap hands lift vp Stentorian voices and crie to the Catholikes against vs poore heretickes that all these texts of Scriptures and testimonies of Fathers are on your side and prooue your carnall presence and condemne our opinion as hereticall and damnable and then you register in your note-books as in an Inuentorie all these proofes for your owne proper euidence when as God knowes you are neither Owners Marchants nor faithfull Factores And it shall be directlie prooued that these texts of Scriptures and testimonies of Fathers belong no more to the proofe of your carnall presence then the Merchants ships goods of Athens belonged to franticke Thrasylaus But now to prooue that I speak that the Catholickes may see yea and let maister Henry Fytzsimon trulie censure wee speake nothing without proofe I will beginne to examine your slips and sleights in this place of the 1. Cor. 11. The fowerth parte of the Catholicks proofe by Scriptures for the real presence Fitzsimon Alan Cop. dial 6. c. 27. pag. 914. Vide Ihon VValshe against M. Gilbert Browne 79. THis historie of Thrasylaus the application wherof against Protestants yow may fynde in Alanus Copus is euery bodyes hackney of one that in his owne only imagination and not otherwyse had goods in shipps of others but in trueth had none Veryly any would thinke this example lesse pertinent to vs then to our aduersaryes as well because we follow not selfe frantick imaginations which they doe according Luthers last testimonie of their woords and glosses deuised by giddy brayns as also because all other clayms in Christs woords besyde ours Luth. tō 7. VVittemb fol. 502. are fownd suggestions of Sathan Father of lyes by the confession of the competitours them selues their shame in practising to defeat vs in our right Buter in cap. 6. Ioan. in cap. 26. Math. hath made thē crye as being deceaued lyke so many Trasilaus peccauimus Martin Bucer craueth pardon of God that euer he had witnesed against vs bewitched any with your opinion So did Oecolāpad saye Oecolampad ad Landgra Hess anno 1529. I would most excellent Prince that this right hand of myne had bene chopped off when I began to wryt first of the Lords supper against the Catholick sence see more hereof in our 41. number in the examination n. 7. n. 18. wher is demonstrated that euery cheefe protestant as yf he had rann to a wrong opinion as Trasilaus rann to wrong shipps reuoked his imaginations and challenges to the commendation of trueth and infamie of his former follye Therfor when the meaner sorte of Protestants yet persist to challenge trueth to their opinion as oft as they fynde any by-woord of spiritual Sacramental figuratiue c. in Fathers or Scripturs althowgh ther be with all contayned charter partyes proofs and assurances that those goods be none of theirs they are not only Thrasilaus vaynly clayming but frantickly withstāding sentence giuen against them by God and man ancient and late frend and foe Wherof that in maner of Thrasilaus they refuse all sentence giuen against their claymes and frantickly withstand all Concils yea and Angels and Saincts that denownce them destitut of all trueth and title in the institution of Christs Sacrament let this short testimonie of one of your owne brethren be arbitrer Bullingerus Decad. S. de Cana. fol. 370. Zuinglianos non posse credere Christum esse in caena presentem vero suo Corpore licet omnia in mundo Concilia omnes Angeli Diui id iubeant credere the Zuinglians not to be able to beleeue Christ to be present in the Supper with his true body althowgh all the Cowncils in the world all Angels and Saincts command it showld be beleeued Thus much to restore Thrasilaus Frantick in his imaginations deluded in his suppositions and reproued in his clayme 's among his compagnions who can not beleeue other mens goods to be impertinent to them but are clayming what all the world Concils Angels and Saincts do sentence to be none of theirs therby implying them to haue no other wealth then naked beggerly signes fruictles figures and fantastical and fanatical Thrasilean suppositions by which as S. Epiphan testimonie in the 63. number specifyeth they leaue the substance and lyke Aesops dogg snatch the shaddowe Rider 80. First you bring a peece of a verse so much as you thinke by the sound of your eare will fit your purpose then you cut off the beginning and ending of the same verse which would expound the Apostles meaning and ouerthrow your opinion Then you ioyne a peece of the 17. verse with the 24. verse and ouerskip
Primitiue Church Serm. 140. de tempo fol. 297. col 3. to prooue it but in this one point of our queâ—â—on Augustine saith Ideo Dominus absentauit se corpore omni ecclesia c. Therâ—â—e the Lord Christ absented himselfe touching his bodilie presence from everie â—â—urch and ascended into heaven that our faith might be edified Brag now no â—ore of Christs corporall presence to be in your Church yf you doe wee with â—ugustine will say you haue no true Church VVhether by Christs being in heauen his real absence from the Church is proued 1. HE sayth it is most fure that we haue forsaken the veritie c. which he proueth because S. Augustin certifyeth that Christ touching his bodely presence is absent from the Church that our fayth may be edified I showld thinke that for â—â—ch a peremptorie conclusion some very choise proofe should be â—leaged which might effectualy perswade But God be glorifyed â—ther this must purchasse our recaÌ„tation or there can be no other â—roofe fownde to deserue it besyde this We therfore aunswer â—oth that the ascension of Christ into heauen and also that S. Auâ—ustin in this place confirmeth vs in our beleefe The ascension â—ecause it being wrought beyond the nature of a corporal body which rather descendeth then ascendeth it sheweth that Christ was not tyed to nature but as aboue nature he was borne of a â—irgin walked on the sea made him selfe inuisible issued out of his â—epulchre entred among his closed disciples asceÌ„ded vp to heauen â—enetrated the heauens so also he may aboue nature be in heauen â—nd earth together And that he had so bene in very deed shal God â—illing be notifyed in the 71. number Yea Christ him selfe vsed â—â—e argument that he would ascend to perswade that his woords 〈◊〉 his fleash to be meat truely and his blood drinke truely c. Weare to be â—eleeued Yet now they are here called into distrust by M. Rider â—ecause of such ascension which is to argue altogether oppositly to Christ and consequently to trueth Secondly S. Augustin only reasoneth of Christs visible being in the Church not vsual since his ascension into heauen intending neuertheles that his inuisible being therin is nothing therby hindred As appeareth by his saying in the same place Non eum visuri eramus in carne S. Augustin serm 140. de temp tamen manducaturi eius carnem VVe were not to behould him in fleashe and yet we weare to eate his fleashe Absentia Domini non est absentia The absence of our Lord is not absence Tecum est quem noâ— vides The 3. vntruth Glossa dist 2. de Consecr c. Prima quidem 44. § donec He is with the whom thow seest not c. Therfore it is a third great vntrueth perspicuous in the eyes of all men that by such allegation we are proued to haue departed from Christs veritie c. Or that S. Augustin is against vs. Further awnswer is in the glosse vpon à lyke testimonie of S. Augustin in the Canon law And because I en end by Gods helpe to conuict M. Rider in euery principal point by his owne principal brethren I wil heere insert Melanctons and VVestphalus Woords coÌ„curring in this mater VVestphalâ— citat Melanct. in apol con Calu. pag. 216. Augustin neuer meant to tye Christ so to one place that he cowld not be in another especialy because the scripture neuer so teacheth and nothing can be browght to bynde Christ to one place besyde the iudgment of humain reason c. This is Melancton whom Martyr con Gardiner de Eucha parte 4. pag. 768. calleth a singular and incomparable man great or small fatt or leane as he is he contradicteth M. Riders wysdome in inferringe out of S. Augustin that Christ is ascended therfor he is not in the B. Sacrament 12. And againe as you will haue a corporall presence so you teach the communicants to receiue Christ with their mouths corporallie Super Ioh. Tract 26. pag. 174. col 4. Fide non denie Read Aug. super Ioh. tract 25.26 50. not with their faith spirituallie contrarie to the opinion of Augustine shewing the manner how Christ is to be eaten in the sacrament foure times together saith spiritualiter spirituallie spirituallie And you cannot shew one auncient writer that speaking of the manner of our eating Christ in the Sacrament that saith once corporallie And therefore seeing this ancient Father condemneth your faith and contradicts your doctrine forsake new Romes heresie and returne to old Romes religion VVhether corporal communion doth exclude spiritual communion Thr 4. vntruth 12. IN the 4. palpable vntruth is contayned that we teach the coÌ„municants to receaue with their mowth corporaly not with their faith spiritualy I am witnes that M. Rider perused and noted our decretals and all the second distinction of Consecration which I vnderstood by viewing his marginal obseruations and vnderlynings when I had borrowed his booke There he found vs teache out of S. Augustin which â—â—o confirmeth that is contayned in the next precedent number 〈◊〉 that we receaue Christs body and blood De consecra dist 2. c. non hoc corpus Cap. Quid est Ibid. Cap. vt quid Ibid. Cap. hoc est Ibid. which the Apostles 〈◊〉 behould and the Iewes did shed Ipsum inuisibiliter non ipsum â—iliter The same inuisibly but not visibly Secondly in the three next chapters he teacheth that we should â—eaue Christ worthely by his and our dwelling one in another â—d by faithe and not only receaue the Sacrament but also the â—ce of the Sacrament Besyd Cap. Qui manduâ— at c. credere c. Corpus c. Hoc Sacram. c. panem c. what others in the sayd distinction â—che to the same effect manifould whole chapters are therin out 〈◊〉 S. Augustin So that no ignorance could excuse this to be the â—wrth vntrueth he hauing perused the decretals and knowing â—nsequently our doctrin to teache both corporal and spiritual reâ—â—uing Yea I vndertake in the 34. number to disproue him by 〈◊〉 owne woords that in our decretals we professe a spiritual â—eauing Such our doctrine as not long after in the 39. S. Chrysost hom 60. ad Pop. Antio number will â—peare of receauing the B. Sacrament both corporaly and spiriâ—â—ly and not only corporaly nor only spiritualy was anciently â—ofessed by S. Chrysostom saying Non fide tantùm sed ipsa re Not 〈◊〉 fayth alone but also in very substance And by S. Cyril saying S. Cyrill l. 10. in Ioan. c. 13. Not 〈◊〉 charitie only but by natural partaking is Christ in vs. Wherby apâ—areth that to say we exclude the internal by including the â—â—ternal or contrary wyse is not ether to know what we professe 〈◊〉 knowing it to misinforme wittingly VVhether our receauing by fayth be only of a figure â— Yet is it warily to be considered that in teaching ether maner 〈◊〉 receauing corporaly and spiritualy in nether
leaue all these Angels yf one Lucifer all these Apostles yf one Iudas might incroache among them Let vs then yf such reasoning must be currant turne the leafe VVhether any late Reforming Patriarches weare of commendable lyfe 19. I may be thought vnreasonable at the first surmise to examine this demande first that I would without limitation so generaly inquyre of all the broode among whom perhaps some first Apostles of Reformations might be inculpable Secondly considering how great how exorbitant how incomparable commendations they may fynde giuen to the cheefe of their sorte especialy to Luther and Caluin I will deale vprightly and omitting the residue not so excessiuely commended will examin the sayd two pillers of protestancie not concealing their commendations Vide Fox Acts. p. 404. the Harborough in the last oratien 20. First I fynde Martin Luther a sainct in Foxes calendar Secondly I fynde in the Harborowgh sayd I am the country which brought foorth the blessed man Ihon Huss who begott Luther who begott truth â—hirdly I fynd in Iuel that he was a most excellent man Iuel defen Apol. par 4. c. 4. §. 2. Mathes conc 8. de Luth. pag. 88. Amsdorf-praef to 1. Luth. sent from God â—lighten the world Fowerthly in Mathesius He was supremus Pater â—â—clesiae The supreme Father of the Church Fiftly in Amsdorf He was â—h cui par spiritu fide sapientia intelligentia veritatis nunquam toto â—e Christiano quisquam fuit neque erit To whom in all the Christian world â—ne lyke in spirit and faythe wisedome and profunditie in scripturs was or â—er wil be Sixtly in Alberus he is sayd Verus Paulus verus Elias Alberus con Carolostadianos lib. 7. B. D. 8. vir â—moranda irae Dei sufficiens cuius non puderet Augustinum esse discipulum 〈◊〉 true Paul a true Elias a man sufficient to appeace the wrathe of God Vide num 120. Illyric in Apoc. c. 14. Conrad Schluss in Theol. Cal. l. 2. fol. 124. Confess Eccl. Tygur fol. 116. 127. Luth. ep ad Argentin 1525. Cal. de vera ratione reform Eccl. 463. to â—hom Augustin might not blushe to be his scholer Seuenthly with Illyricus â—e is fortould in the Apocalips as the Angel flying through the midst of â—auen hauing the eternal gospell Eightly with Schlusselburg Elias and Ihon â—â—pâ—ist weer but figurs of him Nynthly by Zuinglius reporte he called â—im self the Prophet and Apostle of the Germains which is confirmed by â—s owne saying Christum à nobis primum vulgatum audemus gloriari VVe â—re boast that Christ was first by vs preached All which coÌ„mendations â—e by Caluin coÌ„firmed assuredly so that noe protestaÌ„ts may lawfully â—oubt of them Tenthly and lastly yf you knew not what place â—e purchased in heauen now giue eare to Spangeburg Christus habet primas habeas tibi Paule secuÌ„das â—â—st loca post illos proxima Luther habet First place to Christ Cyriacus Spangeb con Steph. Agricol fol. 6. a. the next to Paul Then Luther first of others all Not much inferiour to the former are the prayses of Caluin with Beza he being optimus scripturaeinterpres quo nemo vnquaÌ„ molius Beza lib. Iconum R. 3. a. pruâ—eÌ„tius clarius illustrius de rebus diuinis religione scripsit The cheefest interâ—reter of scripture then whom no man euer wrote better wyser cleerer and with greater fame of Scripturs To Cartwright Cartwr li. 1. pag. 32. he is the most noble instrument of Gods Church in restoring the playne and sincere interpretatioÌ„s of the scripturs which hath bene since the Apostles tyme. To one in Geneua he was so great Zanchius epist. ad Mase â—s si veniret S. Paulus qui eadeÌ„ hora coÌ„cionaretur qua Caluinus relicto Paulo â—udiret CaluinuÌ„ Yf S. Paul would come and preache in the same hower wherin â—aluin preached he would leaue S. Paul to attend on Caluin Iacob Bernardus in Epist ad Caluin inter Epistolas Cal. Caluin in antid CoÌ„c Trid. sess 4. pag. 374. To one Iames â—ernard he was lapis queÌ„ reprobaruÌ„t aedificaÌ„tes factus in caput anguli The stone â—eiected by the builders made vp in the corner head Breefly he saith of him â—elfe Shamfastnes hindreth me to say what otherwyse I might most truely proâ—esse that for the vnderstanding of scripturs we haue furthered more then all the â—ctours the papists euer had from the begyning By al which much more â—hich might haue bene brought appeareth that these two are inâ—oÌ„parably preferred in heaueÌ„ earth in so much as the mother of God all Apostles are made inferiour vnto them For quicquid agit â—â—uÌ„dus Luther vult esse secuÌ„dus VVhat euer shift be found Luther wil be secound 21. Yf therfore these two by as euident testimonies of lyke witnesses be found most abhominable and wicked wretches can any body do less then think that men of such lauishnes ad prodigalitie in vntruthes are to be suspected most where they importune most to be beleeued I wil begyn with the great prophet Apostle Elias Paul light of the world father of trueth Angel and third or second person in heauen against him selfe and all his commenders Induratus insensatus sedeo in otio Luth. epist 234. ad Philip. proh dolor parum orans nihil gemens pro Ecclesia Dei. Carnis meae indomitae vror magnis ignibus I sitt in idlenes sayth Luther hardned and senselesse alas praying litle and nothing lamenting for Gods Church Idem lib. de vita Coniugali I burne with the great fyers of my vntamed fleashe Minimè situm est in me vt sine muliere sim It lyeth no wayes in my power to be without a woman Luther in Colloq mensal fol. 271. 275. Secondly he sayth of him selfe and his neerest bedfellow Diabolus frequentius propius mihi condormit quà m mea Catherina The Deuil sleepeth neerer oftener by me then my Catharine Thirdly Sathan mihi multis modis prae caeteris fauet Sathan fauoureth me much more then be doth others Idem ibid. fol. 5.129 Fowerthly Sancte Sathan or a pro nobis minimè tamen contra te peccauimus clementissime Diabole Holy Sathan pray for vs we neuer haue offended the o most Clement Deuil there followeth some woords in this last allegation which I referre to M. Rider as a reserued case Is not this sufficient to make him knowen as farr beyond all abhominable miscreants in wickednes according truth as he was preferred beyond all saincts according falshood Schlusselburg lib. 2. art 12. de theol Caluinist Yf it be not let the children help the father He was say they prowd furious intolerable full of errour impudent forger deprauer of Gods woord deceitfull seducter fals-prophet lunatick presumptuous crucyfyer and murtherer of Christ c. 22. Now of Caluin sayth Schlusselburg God that would not be mocked by men hath shewed his iudgement in this world against Caluin
visiting him by the scourg of his furie Conrad Schluss lib. 2. art 9. fol. 72. in loc cit and horribly punishing him before the day of his death For he strooke this sacramental heretick in such sort as he dyed desperat swearing and inuoking the deuils to whom he rendred his spirit He dyed of the lowsie disease gnawed with worms issuing out of a filthy sore in his priuie meÌ„bres so stinking as the people weare not able to indure the stenche These things are publickly written Besyd all this he was infamous by Sodomie for which be was marked on his shoulder with a hoat yron by appointmeÌ„t of the magistrat He was cruel Hosnus defen con Caluin bloody tyranous deceitfull treacherous babler contemner sophist Epicure corrupter and tosser of Scripturs as Ouid in his metamorphosis This being reuealed by the holy brotherhood them selues by after occasions I will confirme Now I wil examin whether the â—ood degenerateth from the parents Yet will I not touch them 〈◊〉 our contries that I may haue their greater good will and paâ—ences to vnderstand the trueth â— Of the followers of thes two much is to be mentioned in â—e 18. number of the examination of the creed Calu. lib. de Scandali pag. 118. 127 Of the greater part 〈◊〉 them who betake them selues sayth Caluin to the gospell what other inâ—â—ntion had they nisi vt excusso superstitionum iugo solutius in omnem lasciâ—am diffluerent then hauing shaken of the yoake of superstition they might â—ore dissolutly plunge them selues in all riot and lasciuiousnes â—econdly Smidelin sayth That the world may know they are no Papists Smidelinus conc 4. super c. 2. Luc. conc 1. sâ—per c. 21. â—r to haue trust in their good woorks not one good will they practise In stide 〈◊〉 fasting they are altogether in feasting For being more bowntifull toward â—e poore they vnfleece and fley them Prayers they turne to oathes c. â—hirdly Spangenberg fayth Post reuelatum euangelium Spangenbergius in sua vera narratione beneficiorum per Diuum Mart. Lutherum reiectum Ponâ—icatum euasisse homines adeò feros vt Deum non agnoscant nec vllam eius raâ—nem habeant velintque rectum iustum sit quicquid vnicuique visum fuerit â—fter the reuelation of the gospell and the papacie cast off men to haue become 〈◊〉 wild as they acknouledg not God nor hould any accompt of him and make 〈◊〉 to be right and lawfull which euery one lyketh Fowerthly Castal apud Rescium pag. 54. Castalion â—â—yth of them of Geneua They are prowd puffed with glorie and reâ—enge that with lesse danger you might offend princes then exasperat these â—ierce Caluinians Their lyfe is infamous and villanous They are masters of â—rte in reproaches lyes crueltie treason and insupportable arrogance They â—ame their GENEVA the HOLY CITIE and their assemblie IERVSALEM â—ut in very truth he dwelled long among them and was a most peâ—uliar frend of BEZA we should call it O BABILON BABILON 〈◊〉 AEGIPT and the true frontiers of Egiptian and Babilonical inchanters 〈◊〉 most infamous SODOME and children of GOMORRHE Truely I â—ould fill not a few sheets of paper with these euidences of theirâ—wne of the deformations following their pretended Reformaâ—â—ons But what need lanterns in the sunne â—4 A woord or two in particular besyde that which God willing shal be sayd in treating of Puritanisme Schlusselburg lib. 1. fol. 92. 93. lib. 2. art 1. lib. 3. art 8. Beza not in the â—â—me of his papistrie but euer after in all his lyfe imployed him selfe 〈◊〉 â—oly in fullfilling his lusts writing his loues reuenging his corriuals Who â—uing long deliberated vvhether to vse more of the two offences â—rlotrie with another mans wyfe or Sodomie with a boye he â—olued by his owne confession to follow more this later I may â—â—rhapps translate his elegie containing the sayd confession Luther de missa priuata Of â—colampadius Carolostadius and Bucer the brethren them selues confesse they were in the ende smuthered with deuils Among the Caluinists Schlusselburg in catal haerit lib. 1. pag. 4. all the principal became Turcks or Arians as Alemanus Adam Neuser Alciatus Siluanus Gregorius Paulus Andraeas Volanus Seruetâ—â— Blandrata Franciscus Dauid Gentilis Gribaldus c. euen by ther oune brethrens confession Reserue your appetit for more of this kynde to the examination of the Creed Vide num 18. super symbolum ApostoloruÌ„ Of Zuinglius he confessed of him selfe and his brethren that their leacherie had made them infamous In the ende he dyed in rebellion armed wherof in remembrance is this verse in Germanie vsual Occubuit patrio bellator Zuinglius ense In ciuil broyle was Martial Zuinglius sllayne 25. And that also the Ministers haue noe regarde to Gods glorie but only to their temporal licentiousnes these few euidences may demonstrat Menno in fundam tit de doctr praedicaÌ„t First saith Menno I haue knowen most assuredly that they are without the spirit mission and woord of Christ. That by their teaching and woorks they hunte only after fauoure of men honours pryde reuenues fayre building Calu. in tract pag. 150. epist 54. l. de scan pag. 131. and lousnes of lyfe Secondly saith Caluin The ministers of Geneua as empty bellyes giuen vp to all idlenes so they may inioye their delights do not regard whether heauen and earth be consounded together VVherof peruse amply in the 18. number vpon the Creed So that what the leaders what the followers what the vnder leaders in general and particular haue bene is sufficiently now notorious What their Doctrin is defending of all these mischeefs God to be the authour and nothing to be synfull in his sight but only infidelitie shal be by gods permission abundantly declared in the examination of the creed and compendiously in the conclusion thervpon numbers 22. I trust by this tyme this mater to be so tarte as he that would not digest but it should be aunswered novv that it is avnswered vvill requyre no more savvce to digest it I beleeue he vvill make as sovvre countenances in vvell digesting it as yf he had bene crammed vvith a bankett of sovver crabbs For yf as he inferreth by prelats lyfe their doctrin be esteemed such greaceless doctours could neuer follovv but sutable doctrin I say nothing as you behould of Eaton the preacher first pilloried in cheap syde and after at Pauls cross for lying vvith his one dawghter I vvil not recompt rapes Sodomies Murders Piracies not so much to tell the truth for sparing the doers as the hearers and my selfe especialy desiring only to discouer the weaknes and falshod of his exceptions and for that purpose to relat brefly sufficient demoÌ„strations and instances as farr as might be from incensing domestical readers to impatience â—â— And your friend Bernard tells the Pope Eugenius to his face Bern. in all his fiue bookes de considerat that for
true bread of life which as farre excelled Manna as the soule the bodie life death eternitie time and heauen earth NOw let vs see according to which of Christs natures 3. Point he is called our liuing Bread whether according to his manhood or godhead or both Christ calls this bread his flesh and Christ and his flesh are al one and therefore Christ and his flesh are all one and the same bread and as our bodies are fed with materiel bread so are our soules fed with the flesh of Christ and this flesh hee will giue for the life of the world which flesh is not Christs bodie separated from his soule as some of you imagine and vntruelie teach nor Christs bodie and soule separated from his diuinitie but euen his quickninge flesh which being personally vnited to his eternall spirit was by the same giuen for the life of the world not corporallie and really in the Sacrament as you vntruly teach But in the sacrifice of his bodie and bloud once on the crosse as the Scriptures record for the flesh of Christ profiteth not but as it is made quickning by the spirit Neither do we participate the life of his spirit but as it is communicated vnto vs by his flesh by which we are made flesh of his flesh and bone of his bone as hath bin shewed before Which holie misterie is represented vnto vs in the Sacrament of the Lords Supper and the trueth thereof assured and sealed in the due administration and receiuing of the same So this true bread spoken of in the sixt of Iohn which hath this spirituall quickning and nourâ—shing power is compleate Christ God and man with all his soule sauing merits And neither Manna in the wildernesse nor your round Wafer cakes vppon your supposed hallowed Altars Manna it could not be for it ceased manie hundred years before Your imagined and transnatured bread it could not bee because the Sacrament was not then instituted And so to the third point The manner how this true bread Christ must be eaten 3. Point THe meat is spirituall and therefore the manner of eating must not bee corporall for such as is the meat such must be the mouth but the meat is spirituall therefore the mouth must be spirituall as before you haue heard Fide non dente In the epistle to the Reader c. which thing being there handled befor out of holy Scripture Fathers and your Popes Canons I wille onelie referre you thither where you may vnlesse you bee malecontents be fully satisfied toucheing the true manner of eating Christ where you may find proued out of Gods booke that comming to Christ beleeuing in Christ abiding in Christ dwelling in Christ and to be clad with Christ and to eate Christ are all one so that out of everie one you might frame this or the like vnaunswerable argument How sacred Scriptures are exorbitantly depraued Fitzimon 37. ALas what miserie and impietie is euery lyne fraught with all in this his exposition Considre but how many falsifications of the text are here vsed First that some belly-gods had moued question whether Moises or Christ were more liberal in feeding men Ther is no such mater Nether also their commending of Moises greatnes For only Christ lightly mentioned him the residue not thinking of him by owght appearing in Scripture Nether do they coÌ„mend the bread from the vertue of it but only tell that their Forfathers had eaten thereof without any further relation Nether doth Christ deny Manna to be true bread for ther is no such woord The fowrtenth vntrueth The 14. vntruth besyd others wincked at shal be registred by M. Rider against him selfe Here he saith that our doctrine is that the body must first feed on Christ corporaly so it should be to approach to trueth then the sowle shal be therby fedd spiritualy How is this saying sutable to these words in his preface You teache the communicants to receaue Christ with their mowthes corporaly not with their faith spiritualy You make your selfe ridiculous by such palpable contradiction that we teache and that we do not teache Christ to be receaued spiritualy that we teache only corporaly and yet that we teache first corporaly after spiritualy Would not any other display all the figurs of rhetorick against this figure of a learned man He telleth after that Christ and his fleash are all one and all one bread yet will he tell you presently that nether of bothe are any bread at al. Next that some of vs teache Christs fleash to be Christs body separated from his sowle A fowle vntrueth and the fowler that vntestifyed after so many promises to haue all our dealings published by our owne prints books leaues lynes c. Then that the fleash of Christ proffiteth nowght but as it is quickned by the Spirit This he him selfe shall testifye to be the fifteenth vntrueth in these woords The 15. vntruth Christ would receaue a bloody speare into his syde before mans synne could be satisfyed This speare to haue pearced Christ after his death and not when his fleash was quickned by his Spirit is testifyed by S. Ihon saying that he had then deliuered vp his Spirit Ioan. 19. a v. 31. ad 35. the Iewes had informed Pilat of his death the Sowldiours Vt viderunt eum iam mortuum non fregerunt eius crura Sed vnus militum lancea latus eius aperuit when they beheld him dead they did not breake his thighes But one of the Sowldiours with a lance opened his syde Now make vp these two together that Christs fleash withowt his Spirit proffiteth nothing and yet that mans synne cowld not be satisfyed but after Christs fleashe was separated from his Spirit and then pearced I neuer in my lyfe nor I thinke any other noted such implications before in any booke hitherto printed But yet ther followeth more That we do not coÌ„municat the life of Christs Spirit but by his flesh Is not this to coÌ„tradict all benifit fullfilled to the Patriarches by Christs discension of Spirit without his fleashe Then saith he what is spiritual can not be receaued by a corporal maner Was ther euer any thing more contrarie to Diuinitie philosophie or reason First faith is spiritual yet it is by hearing Rom. 10.17 which is a corporal maner Regeneration is spiritual yet it is by maner of a corporal washing Yea God is a most spiritual Spirit yet the Apostle coÌ„mandeth vs to beare him in our bodyes 1. Cor. 6. Contrarywyse Christs birth his body made inuisible his issueing out of his sepulchre his entring among his shut disciples walking on the sea his ascension were verlye corporal yet the maner was not corporal but spiritual So that nether spiritual gifts are continualy conioyned with spiritual maners but often with corporal and corporal gifts often conioiyned with spiritual maners The sowle of man is a spiritual forme and not material and yet it is receaued
egena elementa weake and poore elements Or as the English bibles translate weake and beggerly ordonances Against which disordre and deformation of Reformers Hebr. 10.28 the sayd Apostle worthely disputeth saying A man making frustrat the law of Moises is therfor adiudged to death by the verdict of 2. or 3. witnesses How much more deserueth he more extreame punishments which thus treadeth the Sonne of God vnder foote To conclude Christian reader thow perceauest by these confessions that in their owne opinion ther is no more benifit contayned in their sacramēt then by remembring Christ by any other means ether of sermons or representations in the owld or new testament Vide Petr. Mart. in 1. Cor. c. 10. u. 1 2. What then should hinder me to graunt all this to be true of their sacrament considering that I finde the Manna of the Iewes much more liuely expressing and representing Christ by raining downe from heauen in a miraculous maner so as it was wondred at by the Iewes which had all sweetnes of delitesomnes was very whyte wheras the communion bread retayning stil his nature came from the earth without all miraculous maner to be wondred at hath only the tast of bread sometymes also mowldie and is not of the whytest and consequently not so conuenient to represent the descending of the Messias our Saluioure among mankinde his wonderfull incarnation and lyfe his delytesome feeding our sowles his innocencie as the former representation Manna yea I reporte me to all indifferent wysdomes whether it be not rather farr inferiour in way of signification which by protestants is called the cheefe lyfe of Sacraments therunto Now then do not meruayle good reader that M. Rider dilated not vnto thee how by communion thow art to haue resurrection of the fleash and euerlasting lyfe of the sowle for it is sufficient in his mynde to giue the great promises paynted woords sweet benedictions to captiuat thy sowle and in effect to bestow only on thee a peece of bread extolled against truthe to make thee leaue the true bread of lyfe dispraysed as a sacrament instituted by Christ to euacuat the new testament praysed as a bigg shaddow to make thee forsake and misbeleeue the substance of Christs body and dispraysed as a substantial healpe to frustrat thy saluation Whervpon I remitt you to the 63. number to haue a pertinent relation of S. Epiphanius Rider 40. But an opposition being made betwixt this true bread Christ and this Sacramentall bread as was betwixt Christ and Manna it will bee cleere nay impossible that your consecrated bread should bee the bread of life which is spoken of in the sixth of Ihon 1 Your consecrated bread neuer came from the heauen of heauens therefore it is not the true bread of life spoken of in this place 2 All that eate of this true bread Christ are saued but manie that eate of your Sacramentall bread are damned therefore it is not that bread spoken of in the sixth of Iohn 3 Your bread onelie enters the bodilie mouth and is receiued into the stomacke of the bodie and so passeth the way of all excrements and therefore is not the true bread 4 Your bread cannot for euer preserue temporall life much lesse giue it but not at all life eternal and therefore it is not the true bread of life spoken of in this sixth of Iohn VVhether there be any opposition betwixt our Sacrament and Christ And whether by entring our stomaches Christ be payned or hurt 40. OVr consecrated bread after consecration is Christ and therfor is the true bread spoken of in this place Fitzimon And saluation is gotten only by him whom we eate and by no other deuotion so much as by eating him Wherby it is sayd they that eate him shall haue lyfe euerlasting viz. as by a most principal meane to come therto Yet diuers eate him vnworthely to their damnation other after eating depriue them selues from the benifit of him by new wickednes to whom may be sayd Ozec 13.9 their saluation is by him their damnation by them selues I pray let vs as well examin these sayd oppositions and your holy supper Came your supper from heauen Are all that eate of it saued Are all receauers therof immortal I pray you good Sir tell vs of one only that is assuredly saued of your sorte or immortal by your Lords supper Nay how can you affirme conformably to your sayings in the next precedent number that any haue help or benifit therby vnles they were forgetfull of their fayth But you will say neuer thelesse where is any answear to that obiection your bread entreth the mouthe passeth the stomack departeth with other excrements and therfor not Christ I answere therto that it is not very Christian to thinke that Christ after his resurrection hath a mortal body and that it is a conceit altogether Capharnaical to suppose he is eaten in so grosse a maner as by you is specified Our Sacrament therfor which is Christ remayneth realy in vs during the remayning of the forme of bread intierly which formes by the heate of our stomacks being digested Christ after powring his grace into our soule ceaseth realy to be in vs. And this aunswear may suffice any Christian mynde I will here also wynke at seueral vntruethes for breuites sake and axamin further Nether let any one maruayle that I am very succinct in treating the forsayd point Origen hom 9. 13. in Leuitic Hebr. cap. 5. S. August serm 46. de verbis De Ciu l. 10. c. 6. In Ps 39 lib. 50. hom 42. Tra. 11. in Ioan. how long Christ remayneth in the receauers because I imitate the primatiue Fathers saying Non immoremur in his quae scientibus nota sunt ignorantibus patere non possunt Let vs not be prolix in such things as are knowen to the beleeuers and can be notifyed to the ignorāt This made S. Paul mentioning the sacrifice of Melchisedech to haue streight abrupted it as not to be diuulgated to faithles conceyts This made S. Augustin sildome to name otherwyse this mysterie then the Sacrament knowen to the faithfull 41. Rider Ioh. 6.54.50 Now seeing that Christ had not all this time when he made this sermon in the sixth of Iohn ordained his last Super and therefore not the bread in the Supper And seeing this bread can neither assure the bodie of the receiuers of resurrection nor their soules of saluation it cannot be that this bread in the Sacrament was the same that Christ spake of in Iohn And therefore your proofes brought to prooue your carnall presence of Christ by these texts be impertinent sauouring by your leaue of smale reading in the Fathers and lesse vnderstanding in the Scriptures But that all men that read this may see your errours and so beware of your new daungerous doctrine I will bring Augustine and other Fathers to disprooue you in plaine termes for misalleadging these texts Augustine bringeth forth
corpus through it our Lords very body to enter into vs to dwell in our harts by faithe Suerly yf M. Rider may receaue his guest into his howse and hart to his meat and mynde as he often professeth so should he imagin that we may and should in like maner receaue Christ in the Sacrament What he saith of doggs and catts Christian shame would haue spared Can the sonne shyne vpon a donghill and neuer be defyled or the three children abyde in the fyer and neuer be burned or Gods diuinitie be in euery thing and euery wher D. Tho. 1. par q. 8. art 3. quo ad potentiam essentiam praesentiam not only by power but by substance and essence equaly in heauen and in earth yea and in hell and vnder waters not be blemished tormeÌ„ted or disgraced why then is it thought an absurditie that Christ true God and man being now immortal and impassible should be any where or in any person how vyle soeuer without al bleamish hurt or disgrace This Ethnical reproaching the heuenly mysteries posteritie will detest by the very testimonie Calu. in prefat Catecheseos Luth. ser Conuiual fol. 158. in pref tom 1. if not Baalamitical prophecie of Caluin saying Posteritatem tandem fraudas nouatorum sensuram antiquis vijs instituram Posteritie will discouer the frauds of Reformers and returne to the ould wayes when as Luther also fortould horum temporum curiositas saturata fuerit the curiositie of these tymes wil be satiated Which are two strange predictions of two Protoplasts of the fift apostolical gospell wherby al their enterprises are insinuated to be fraudulent innouations and desperat doctrines founded only on the curiositie of these tymes Rider Grosse absurdities follow the Priests positions 43. And if your litterall exposition were true then none could bee saued but such as eate your consecrated Christ made of bread then infants that die and communicate not should be damned Captiues that from their cradle liue vnder Tyrants and those that before Christ in Christes time and in the first thousand years after Christ before your new consecration was stamped are damned And contrariwise all that eate of your consecrated Hoste be saued bee they neuer so blasphemous to God traiterous to their Prince and iniurious to their brethren But that both these extreames that spring from your litterall exposition contrarie to Scriptures and fathers be false and horrible to Christian eares no godlie man may doubt vnlesse he will denie Christ and his word the auncient Fathers and the Primitiue church and you shall neuer giue the Catholiques that haue hanged their precious soules vpon your bare sayings due satisfaction in this without publike and penitent recantation of this You follow nether Scriptures nor Fathers If with the Fathers you would but obserue duelie the circumstances of the 5. and 6. of Iohn you might see it cannot be meant of the Sacrament and therefore you are deceiued in the Scriptures because the Sacrament was not then ordained Againe by the iudgement of Augustine the speech is figuratiue and therefore the sence spirituall And so Augustine stands with vs against you Olde Lyra saith that the sixth of Iohn Nihil directe pertinet c. speaketh not one word directly and pertinentlie of the Sacrament The Father saith nihil nothing directe directly yet you against Scriptures and Fathers will wrest these texts indirectlie and impertinentlie to speake of the Sacrament before it was a Sacrament If we should commit such palpable errours against Scriptures Fathers and common sence you would call vs common sots without learning or sence plaine murtherers and soule slayers from which sinne the Lord deliuer vs both Now I will aske your conscience this question how durst you cut off Christs words by the waste meant you plainly in that surely no for if you had recited the whole verse it had marred your market you onely set downe the middle of the sentence concealing the beginning of it and curtalling the end of it and so thinking that to serue your turne and blinde the eies of the simple But God willing I wille discouer the trueth which you seeke to couer and let the simple people see how farre and how long you haue deceiued and misledde them to the great perill of their soules with wresting the Scriptures and wronging the Fathers Christs whole sentence was this Verse 51. I am the liuing bread which came downe from â—eauen if any man eate of this bread he shall liue for euer and this you cut off Then followes your proofe The bread that I will giue is my flesh Iohn 6.50 then you curtall â—he rest which I will giue for the life of the world If you had dealt plainly and â—eliuered Christs words to Gods people without substraction as Christ deliuered â—hem vnto you then the people euen the simplest of them would not haue so â—ong beene deceaued by you For the former part of the verse and the later conâ—ealed by you expound Christs minde and bewray your errours Let me but reason with you out of the first part of the verse from the propertie of this bread heere spoken of by Christ First it is liuing bread and giues eternall â—ife to the receiuers yours doth not This came from heauen yours did not Who so eates of this cannot be damned but manie eate of yours and die eterâ—ally and therefore the very properties of this bread shew plainely that it cannot â—e meant of your singing-cakes as hath beene prooued before vnto you Because they haue no life in themselues and therefore can neither giue life nor preserue â—ife vnto others The later part of the verse concerneth Christs flesh which is this true bread And thus out of Christs words I prooue that the flesh of CHRIST spoken of in this place cannot bee the flesh of CHRIST which you would haue giuen in the Sacrament How and when M. Rider reiterateth strange Deductions Arguments and Reprehensions 43. DOe not meruayle at these deductions of M. Rider to be often applyed and replyed For in 20. Fitzimon monethes space they being collected he might eftsoons forgett what he had formerly ingrossed and so forgetting him selfe and what he had sayd befor he might insert the self same things often Or not fynding in so long studie any thing to his purpose but rather whersoeuer he turned his eyes and conuerted his mynde to be wholy against his cause and condemning him and it he thought good to make many messes of smal cheare and to furnish the table with one only prouision by art of cookerie diuersely prepared otherwyse it were hard that in one sheete of paper they should be so often inculcated Yet then I aunswer 〈◊〉 before in the 40. numbre that the saluioure of mankind IESVS Christ our Lord is our foode in the Sacrament Whosoeuer of discretion eateth him not or by contempt after denuntiation of his pleasure and merciful gift of him selfe shal neuer be saued Wheâ—
corpus meum which is the proposition whereupon all this disputation and contention dependeth After the same manner a man may prooue the blessed virgin Marie to be Iohn the Euangelists mother Ihon 19.27 and say still notwitstanding any text brought against him as Christ said Ecce mater tua Bâ—hold thy mother say what yee will the words be Christs words therefore they must be true they need no interpretation Christ is not a lyer And if a man aske a confirmation and say how prooue you this proposition of Christ to be true literallie in deed as Christ spake it This is a loose kinde of Logique You bring in for confirmation of the proposition the proposition it selfe and say Ecce mater tua Behold thy mother Thâ—â— when the Catholiques demaund of you to prooue your proposition of Hoc est câ—â—pus meum whether it must be taken corporallie or spirituallie grammaticallie oâ— misticallie In Schools it is called Petitio principij then you bring the proposition it selfe and say Hoc est corpus meum to prooue Hoc est corpus meum and so you would prooue idem per idem which is verie childish and a begging of that as graunted which is yet in question betwixt vs and vndetermined VVhether the woords Behould thy mother had one or lyke sence with the woords This is my bodye Fitzimon 49. WE approue our sacrament to be the true body and blood of Christ because he being the Trueth and whose saying as the prophet saith is effected Ioan. 14.6 Dixit facta sunt mandauit creata sunt he spoke and it was done Psal 32.9 he commaunded and they were created because he I say 1. Cor. 11.24 Matt. 26.28 him selfe did affirme it to be his body which was to be deliuered and his blood which was to be shedd and consequently his true body and his true blood which truely and not only figuratiuely were deliuered and shedd These powerfull woords of Christ which your great Melancthon saith Melanct. l. 3. epist Zuing. Oecolamp fol. 132. Mat. 24.35 wil be one day thunder to the misbeleeuers and which woords when heauen and earthe will fayle will remayne are our foundation Yf the blessed Virgin Marie be sayd to be the mother and S. Ihon the sonne it is sayd in such maner as only to giue to vnderstand that he should honoure and cherishe hir as his mother and no otherwyse and so the scripture sheweth he conceaued it as being without any circumstance conioyned to conceaue otherwyse But in the B. Sacrament Christ a whole yeare befor in the sixt of S. Ihon haueing forwarned Ioan. 6.55 c. that he would giue to be eaten his true fleash which should be their meat truely and his true blood which should be their drincke truely at the last supper making his new testament all being very attentiue in solemne maner he tooke blessed and broak bread saying this is my body c. So that it is not an idle proofe or idem per idem to proue it to be Christ corporaly when we shew Christ our omnipotent Lord to haue affirmed it with the former circumstances more to this effect shall follow God willing in our 62. number 50. But you should haue prooued by other places of Scriptures Rider that Hoc est corâ—us meum changeth the nature and substance of bread and wine and you should haue proued by the Scriptures Esay 7.10 that the Prophets foreshewed this strange conâ—eption of Christ to be conceaued of bread as well as they did foreshew his conâ—eption of the virgin And you should haue prooued by the Scriptures that it is â—ot onelie a Sacrament but a sacrifice not onely Eucharisticall but as well proâ—itiatorie and not onelie profitable to the quicke but also to the dead nay not â—nelie for plagues among men but murren and diseases also among beasts Cum â—ultis alijs quae nunc c. Now shew by the Scriptures that Hoc est corpus meum hath such a sence that the simple people may repose themselues more securely vpon your opinion and proofes But till you prooue it which you can neuer doe they must know you haue and doe deceiue them with false expositions against veritie antiquitie auâ—horitie yea consent of the old Church of Rome VVhether Christs woords doe testifie a change of nature And whether it was prophecied 50. THe nature of bread and wyne must be changed Fitzimon when they are turned into the body and blood of Christ one proofe serueth to proue the one and the other What proueth Eua to be a woman Gen. 2. Exod. 43. Exod. 7.17 Ioan. 2.8 proueth hir not to â—e a bone wherof she was made What proueth Moises rodd turned to a serpent and after into a rodd the riuers of Egipt turned into blood water turned into wyne and all other such alterations proueth theÌ„ not to haue bene what thy were befor The prophets did shew this not conception but transubstantiation when they fortould that Christ should be a preest according to the ordre of Melchisedech who sacrificed in bread and wyne wherby was signified Psal 109.4 Hebr. 5.6.20 c. 11.17 Iuel in his reply art 1. saith Iuel the sacrifice of the holy communion I say who sacrificed by confession of VVhitaker as also did Christ according to his being a preest of that ordre and that can not be conceaued of ether of bothe but in bread and wyne For the other cruental sacrifice of his passion was done not actiuely by Christ but only passiuely and that rather according to the ordre of Aaron then of Melchisedech Malach. 1. The prophets did shew this transubstantiation when they fortould that among the Gentiles from east to west there should be a cleane oblation offred to Gods name in euery place c. Which can not be vnderstood of any thanksgiuing or prayses as you imagin such being not peculiar to the Gentils Chrysostom hom in ps 95. but frequent among the Iewes Vpon which woords saith S. Chrysostom Behould how cleerly and playnly he hath interpreted the mystical table which is the vnbloodie Host Yea besyds all other proofs by Scripturs and Fathers which by the mercie of God shal be afforded in our treating of the Masse take this also from your Beza Beza in cap. 22. Luc. u. 20. Regius in 2. par operum resp ad 2. libros Eâ—ky de missa c. 7. Bibl. l. 1. de paschate Israelit pag. 25. 26. Vrbanus Regius Tremelius and Bibliander That befor the coming of Christ the ancient Israelits were commanded to celebrat a figuratiue communion in bread and wyne in token that the Messias would institute no figuratiue but true and substantial communion in the same By which is proued to the full contentment euen of the least indifferent that for whom soeuer Christ offred it may be proffitable be they quick or dead such sacrifice contayning truely and substantialy the same
in fewer did consecrat are they not confessed therby to haue beleeued a consecration to haue bene instituted by Christ Is not M. Rider therfor a sage Scholastick or sobre scholer producing them to confesse what he hath reported they did not beleeue As for Innocentius yf he supposed consecration to haue bene accomplished in the blessing of the bread and wyne may he be sayd in any learning or wysdome to differ from the residue in beleefe of the trueth of Consecration Then are browght in Thomas and Scotus as he sayth differing one from another But it is so palpable a delusion as one may view in their wrytings by me alleaged for my good frend omitteth citations when they are most needfull as is aboue declared as it sheweth he had a forhead of brasse to auerr any thing that auerreth it The opinion of Soto is confessed belonging to another mater and therfor cannot be opposit to the former as being not of the same for opposition must be concerning the same Then six repugnant opinions are related in a dumb shew not one of them ether defending or impugning another but in M. Riders assurance He is not ashamed here to affirme that he hath truely quoted the citations of these six opinions Therof let your very eyes be iudges Gabriel insueth telling that Christ by thought might haue consecrated without any woords Truly any would thinke this to be most assured who beleeued Christ as powerfull in thought as in woord Which vnles M. Rider approue he must be of opinion that Christ neuer made heauen Note and earth befor he had a mouth to speake And Gabriel saith also truely that the Scripture doth not declare by what precise woords or sole means Christ had consecrated Who would inferr these deductions as inconuenient but especialy as repugnant besyd my mate Then succedeth Petrus de Alliaco saying that Christ consecrated befor the woords of consecration And this sentence also to whom is it opposit of the rest vnlesse any of them had sayd that thoughts are not precedent to woords For in his iudgement Christs intention in a thought of tyme had effected consecration befor the woords were fully related In the Antididagmate ther is noe suche mater but the contrary that they consecrat not well who omitt the forsayd forme contenting them selues with the sole woords of S. Paul to the Corinthians Lastly Scotus for his aduising euery priest about to consecrat to read the canon distinctly and intierly M. Rider falleth into this Apostrophe Oh damnable heresie that renounceth Christs institution and followeth mans inuention Why good Sir is the Canon of the masse any other then Christs and his Apostles institution contayning only all which in the Scripture is reported to be done by him concerning the Sacrament Is it because they are conioyned and to be read distinctly and intierly that therfor they contayne a damnable heresie and mans inuention Now Iesus in what tyme of the day did M. Rider vttre these sobre illations The principal vntruethes in this mater shal be calculated together 67. The Pope and Church of Rome as this Canon testifieth was of opinion Distinct. 2. de Consecratione sub figura in fine that the Priest must recite verba Euangelistarum beginning at qui pridie c. in hoc ergo creatur illud corpus The Priest must recite the wholle words of the three Euāgelists beginning at the day before he suffered Out of which we may see that this Pope will haue the words of the three Euangelists which containe the causes and effects of the whole institution and not hoc est enim corpus meum onelie c. Againe there is vsed a most shame full and blasphemous word Creatur vnlesse you will haue Christ to become a creature and the Priest to become a creator your maister the Pope was too forgetfull that this had not been dashed into his Index expurgatorius But I must alleadge another Pope to contradict this Popes opinion De Conse distinct 2. Canon quiae corpus page 432. In another age there was a Pope who with the Church of Rome held that there was an inuisible Priest that consecrated and changed those visible creatures into the bodie and bloud of Christ not by vertue of those knowne wordes hoc est enim corpus meum nor by all the words of the three Euangelists as the other Pope did but secreta potestate by a secreet and hidden power which you visible Priestes knowe not This Pope will haue an inuisible bodie and bloud of Christ What is more contrarie and absurd then this This Pope hath brained your hoc est enim corpus meum being your ordinarie consecration and records all other Popes and you Iesuits and Priests for hereticks in holding that hoc est corpus meum doth consecrate But yet I will bee so bolde to aske this Pope this question If this discorde of Popes you had not shrowded in an vnknowne tounge the Catholicks had forsaken Pope Preiste Rome long since De sacra Altaris mysterio lib. 4. cap. 6. page 105. 166. Who is that inusible Priest where is that Priest what is his secret power doth it consist in speaking or crossing or both or in neither or in some other dumbe shewes The holie Scriptures teach no such Priest speake of no such secret power and so this is a fable as is the rest and no sure foundation for the Catholickes to sticke too therefore I wish that the well minded Catholickes of this kingdome would not beleeue this vncertaine vanitie but sticke to Christs written veritie I will adde one Pope more whose opinion I know you will not gainsay for if you should I must come vpon you with an old schoole point Contra negantem principia non est disputādum This is Pope Innocentius the third of famous memorie vnder the warmth of whose wings your transubstantiation in the Synode of Laterane was hatched at least one thousand and two hundred yeares after Christs ascension This Pope records three seuerall opinions touching consecration and one contrarie to another The first hold it is made at Benedixit The second sort teach that after benediction when either is by the Priest made some print on the bread as it were by crossing some woord spoken ouer and to the bread then hoc est enim corpus meum consecrats whosoeuer saith nay And this sort holds that it is credibile credible that Christ first deliuered the bread and then consecrated the bread which things make your fingring and blowing vpon or ouer the bread more palpable because one must hold the Elements while you enchaunte them rather then consecrate them The third opinion crosseth both the other which is that Christ consecrated virtute diuina by his diuine vertue and afterward laid downe for posterities a forme after which they should blesse or consecrate Thus there were three seuerall opinions that this Pope spake of yet it seemeth he liked but one of them which was the
resurrexit de sepulchro Noe other fleash playnly then was borne of Mary suffred on the Crosse and rose out of the sepulchre To the second his being ascended aboue the ordre and proprietie of a natural body doth rather auerre and assure his being in the Sacrament beyond the bare nature of a natural body And to that ende Ioan. ◠Christ him selfe in his instructing the Iewes that his body was truely meat to haue them beleeue his woords forwarned them that they should see his body mount and ascend By the one being beyond nature confirming the other to be possible notwithstanding nature To wrest then his Ascension against his being in the Sacrament is Maledicta glossa quae corrumpit textum a wicked glosse corrupting the text That made Luther to confesse that we are bound to beleeue Christs real presence in the Sacrament Luth. tom 7. defens verb. coena fol. 394. for that both the Scripture and articles of our fayth asure vs therof most constantly Is it not therfor a strange assertion to saye the articles of faith are impugned when they are conioyntly with Scriptures consonant in this controuersie To the third I aunswer out of the Psalmist Neque dormit neque dormitabit qui custodit Israel He sleepeth not nor noddeth who preserueth Israel His being in the pix hindreth not his coming from heauen no more then his being in heauen sitting at the right hand of God the Father Psal 109. vntill his enemyes be made his foote-stoole hindred his being viewed in earth by his Apostle S. Paul Act. 9.17 c. 22. c. 26. 1. Cor. 15. in the highe way to Damasco and that after his Ascension which is an insupportable ad ineuitable thunderboult against them that affirme Christs body nether to haue bene nor possibly able to be in many places at once especialy being confessed by M. Rider after that a true Apostle must see the Lord Iesus in the fleash Wherfor S. Paul being assuredly a true Apostle did behould Christ in fleash at his first election to be such Apostle which was in the high way to Damaso And consequently Christ then and still being at the right hand of his Father was in fleash in two places at once in heauen and in the way to Damasco To the fouerth we confesse both spiritualy and corporaly as hath often bene declared and not only spiritual or only corporal To the fift it is rather against you saying ther is only an external signe and no inward grace We for the external signe shew the forme of bread and wyne for the internal grace Christs pretious body and blood To the sixt accidents strengthned by Christs support may and do nourishe Ambros. de cōsecr dist 1. c. omnia quecunque To the 7. although it be all one with the first S. Ambrose againe informeth you saying Corpus illud vere illud sane quod sumptum est de virgine quod passum est sepultum quod surrexit in coelum ascendit sedet ad dexteram Dei patris quod est venturum iudicare viuos mortuos The same body truely the same body certainly which was taken from the Virgin which suffred and was buried and rise and ascended and sitteth at the right hand of God his Father and will come to iudge the quick and the dead To the eight it is not contrary to a natural body but beyond it and is testified by Scripture to haue infallibly hapned And good M. Rider yf it be impossible that qualities can be without a subiect how did God make light Gen. 1. without a subiect for nether firmament sonne moone or starrs were yet made and other subiect is not mentioned It is strange that you dare affirme that impossible which the Scripture assureth posible Besyd the argument to the contrary that nothing beyond the condition of a natural body is possible implyeth there wil be no resurrection of the dead there was no birthe walking on the sea entrāce among the enclosed disciples resurrection and ascension of Christ as being beyond nature Glorie be to Gods diuine Maiestie for so grounding vs on truth as that we can not be impugned but Gods Omnipotencie the Scriptures and cheefe mysteries of Religion must first be denyed My turne is next to examin my aduersaries in these articles of beleefe and the rest to practise them no lesse to defend then offend that by their resolution to heauie and vrgent imputations their strengthe or weaknes appeare Wherby I do not intend so much to greeue or grauel their mynds as to instruct them not by my documents but by their owne in what they are occasioned to considre better of their estate For it shal now be made notorious that we may be tainted for being contrary to the articles of beleefe but they and not we touched and stayned with that infidelitie Arguments full of falshod and futilitie haue bene obiected against vs But now againste them pregnant and pressing proofs without strange and farr sowght inferences shal be tendred and produced to conuict them faultie and faythles against all and euery article of Beleefe AN EXAMINATION OF PROtestancie concerning the 12. articles of Beleefe in general IT hathe euer bene among sectarists Athanas. de Synodis Socrates l. 2. c. 7. Sozom. l. 3. c. 5. Cassian l. 6. de inca Epiph. her 73. a principal difficultie prouidently to collect and resolutly to imbrace any forme of beleefe wherunto they would remayne tyed and inuariable The Arrians by testimonie of the Fathers fower tymes in few monethes changed and reuoked their Creede To abrupt other inductions When late Reformers presented their confession intituled of Augusta to which they generaly subscribed bynding them selues therto by solemne protestation whervpon they were named protestants and to this day they only among the learned are so called who auouch the forsayd Augustan confession although they had as prouidently and politickly compyled it as they might not be ashamed vpon future deliberation to iustifie it yet neuer did Chameleon alter his colours more often then it Chlebitius in sua victoria ruma Papatus saxonici And therfor a famous Lutheran one VVilliam Chlebitius was constrained to say Non expedit coram plebe recensere quoties quomodo confessio Augustana sit emendata It is not expedient befor the people to numbre how often in what maner the confession of Augusta hath bene amended Another exclaimeth that it hath bene Versa peruersa conuersa Hosius in Antibrentio mutata deprauata mutilata turned peruerted conuerted changed depraued maymed Then which kinde of lamentations nothing is more frequent in Lutheran wryters Osiander apud Hosium ibid. Behould I pray you the confession collected as studiously and iudiciously as might be possible to the maintenance wherof all masters of Arte by oathe were obliged euen as to the fouer Euangelists and all opposit therto as was also determined Cassimiriani Matheologi in sua admonitione cap. 4.
amounting consequently to twelue Which as they were spoken being specified by S. Augustin very particularly I intend not to change their ordre but to examin succinctly whether ProtestaÌ„tcy they agree or noe supposing that not only in general but also in particular it indeuoreth ether to infringe euery one of them or at least that it is in some measure erroneous concerning euery of them Other ordre I might haue followed for the diuision of articles accâ—rding to the Catechisme of the Concil of TreÌ„t had I not to deale with them Calu. l. 4. Instit c. 14. n. 25. who reiect the Concil of Trent admitting S. Augustin whom I follow to be fidelissimum testem antiquitatis the most trusty witnes of antiquitie AN EXAMINATION OF PROTESTANTCYE CONCERNING THE twelue Articles of beleefe in particular 1. Article of S. Peter I beleeue in God the Father almighty I beleeue 7. FIrst it is necessary that beleefe should be resolute Luther ser Conniual fol. 158. in pref tom 1. Vide tom 2. Ien. fol. 9. in pref lib. de abusu Missae Item in Serm. conniual fol. 10. 158. 273. and not any wayes doubtfull Such first was not Luthers beleefe when he sayd Sperare se vbi horum temporum curiositas saturata fuerit breui monumenta sua interitura That he hoped as soone as the curiositie of these tymes should be satiated his monuments would decaye And againe Istas cogitationes nonquam ex animo demitto quin optem hanc me causam nonquam incepisse I neuer dismisse these cogitations but that I wishe I had neuer begon this course Such distrust and remorse had secondly Zuinglius when he sayd Nihil tamen definimus Zuingl epist. ad Alberum Bolsec in V. Cal. c. 22. Vide num 38. conclusionem huius defensionis sed nostra in medium proferrimus Yet we defyne nothing but only deliuer our opinons Such thirdly had Caluin Beza Oecolampadius Melancthon c. as by them selues in places quoted appeareth Secondly it is necessarie that he bynde not his beleefe to the reache of reason Such was not Vermils beleefe when he sayd as is in the 68. numbre Gods woord ought not so much to be followed in diuinitie as the woords of nature Nor Victorius when he affirmed we should looke with the left eye at the woord of Christ but with the right at naturs of things Caluin in Ioan. c. 6. c. 7. declareth of his bretheren that by means of their carnal conceipt of Chrsst they cannot attayne to perceaue him worthely and that by corrupt interpretations they are come to a contempt of the euangile for when the reason of any thing appeareth not vnto them they suddenly despise it See more in the forsayd 41. numbre Thirdly beleefe in this cause requyreth to beleeue besyde scripturs holy traditions for this beleefe is not knowen by scripture but by tradition and who are enemyes to traditions be enimies to it Such Protestants are knowen general to be In God 8. They beleeue not in God who are Atheists such as by D. VVhitgifts who was pastor and primat of protestants and had best cause to knowe them confession Whitg a pag. 31. ad 51. the congregation of England is repleanished with all For by signification of the woord Atheist they renounce and disclaime all loue or beleeue of God Secondly nether they who beleeue in God authoure of euil Luth. tom 2. de seru arbitr fol. 461. do beleeue in God whom the Apostle saith doth tempt none to euil of whom only this forme of Creed treateth Such mystake God and as Caluin confesseth Vide Caluin Turcism pag. 691. ad 701. Zuingl de prouidentia Dei tom 1. fol. 365. transforme him into the deuil Which notwithstanding is the doctrin of Caluin Peter martyr Zuinglîus Beza c. Of whom Zuinglius saithe Quando facimus adulterium aut homicidium Dei opus est motoris authoris atque impulsoris Latro Deo impulsore occidit saepenumero cogitur ad peccandum VVhen we coÌ„mit adultrye or murther it is Gods woorke as the mouer Vide Caluino Turcis loc cit authour and inforcer The theefe by Gods impulsion doth kill and is often constrayned to offend Behould welbeloued to what God these men conduct their followers I confesse to deale sincerly most other Protestants do inueigh and argue against this doctrin but in deede for no other intention then to haue credit during their meditatioÌ„s how to bring their hearers by other degrees from all beleefe in God Thirdly they beleeue not in God who accompt questions concerning him to be but trifles and things indifferent Beza de hereticis à Ciuili magistratu puniendis and not necessarie to iustification Such is Beza who affirmeth such to be the questions of Christ and his office of his consubstantialitie with the Father of the Trinitie of predestination of Freewill of God of Angels c. For in true beleefe the reputation of God and questioÌ„s therto belonging is of greater importance then all other things in heauen and earthe The Father Caluin l. 1. Instit c 13. n. â— Lib. ad ValeÌ„tin GeÌ„til Epist 2. ad PoloÌ„ Ochâ—m Dialog l 2. toto dial 19 20. Ed. Rogers cont familiam â—oÌ„dinis an 1579. art 24 25. 26. Luth. in Enchirid precum 1543. Cont Iacob â—atom Beza ep 81. Symler an 1560 in vita Bullingers â—ol 33. Bredembach l. 7. c. 19. 9. They misbeleeue the Father who acknowledge noe Trinitie Such is Caluin saying he would the name of Trinitie were buryed and the prayer holy Trinitie one God haue mercie vpon vs to be barbarouse and impropre reiecting out of his prayer books the clause glory be to the Father Sonne and holy Ghost Suche was Ochin now a Turke but befor one of the Apostles of England in K. Edwards dayes saying the name of Trinitie to be a Sathanical name Suche is the familie of loue reiecting the Trinitie and diuinitie of Christ as papistical fictions Such was Luther disclayming the forsayd prayer holy Trinitie c. and saying that his soule did detest the woord homoousson or consubstantial betwixt the persons in the holy Trinitie Such were the Seruetians tearming the B. Trinitie a three headed Cerberus or hell hound Such the solemne legation of all Caluinists in Polonia to Zurick and Geneua to haue the mysterie of the Trinitie abolished Such was the Caluinian Synod at Vilna anno 1589. May 11. by publick decree forbidding ministers in sermons to mention the name of Trinitie Secondly they misbeleeue the Father Caluin l. 1. Instit. c. 13. n. vlt. Ibid. n. 13. 23. 24. Melanct. loc com an 1539 fol 8. 10. 1545. fol. 53. 1558. loco de Filio Symb. Athanas. who with Caluin affirme it foolishnes to thinke that God the Father doth continualy begett his Sonn Wheras by his continual vnderstanding he must euer produce a woord which is the wysdome of the Father and his Sonn Thirdly all they
misbeleeue the Father who exclude the Sonn holy Ghost from infinit diuinitie and coequalitie with the Father as doth Melancthon Caluin Beza c. For suche as is the Father suche is the Sonn suche is the holy Ghost Yf he infinit they also must be infinit è contrà Wherof after at the holy Ghost Almightie 10. Of this parcell I haue in the 68. Vide num 68. numbre manifested manyfould principal Protestants resolutly denying the omnipotencie of God Besyd citations out of Caluin in the sayd number seel 2. Instit c. 7. n. 5. 24. lib. 4. c. 17. n. 24. in ps 37. v. 4. Therfor for auoyding superfluitie I referr the reader therto And for more abundant proofe yf Caluin be also perused in the citations of this margent you shal finde him flouting at our doctrin that God is almightie and tearming it blasphemous Here is a pittifull spectacle exhibited toward the first and principal article of our beleefe and euery woord therof Farr hath it bene from my intention or wonte in which protestation I refuse not my greatest enemyes verdict to falsifie or peruert any testimonies alleaged Let it therfor be euery carefull Christians resolution not to slumber in the mayne chaunces of religions purloyning by fayre benedictions out of his hart considering these authours so much offended with this beleefe are the principal founders of protestantcy And consequently that they fayling in the very foundation must lykewyse haue litle soundnes in the rest and deserue wholy to be suspected 2. Article of S. Ihon. Maker of heauen and earthe 11. First it is necessarie for the right beleefe of this Article to confesse that the Sonne and holy Ghost created as much as God the Father they not being distinguished one from another as they are God and consequently their doings are and must be all one in external operations such as is the creation of the world Calu. con Valentin Gentil l. 2. Instit. c. 14. n. 3. Contrary to this Article is Caluin first in saying the name of God peculiarly to belong only to God the Father Secondly in saying that Christ considered according to his person may not be called creator of heauen and earthe Which impiouse paradox being allowed to be true besyd all other absurdities Christ according to his person should not be God or at least-their should not equalitie or God head be beleeued Thirdly in saying in c. r 4. Genes v. 18. Et in c. 6. Ioan. v. 57. Christ our Lord to be but a second king next to God and a second cause of lyfe Yf he had any regard to S. Paul affirming Philip. 2. Christ not to haue thought it any robberie to be equal to God would he haue aduentured to disinherit him in this maner of his coequal Godhead But why should he haue regarded S. Paul when the very deitie of our Sauiour Iesus Christ could not retaine him from this abhominable blasphemie Fourthly in saying that God in heauen is not dutyfully and sincerly serued without synne euen by the angels them selues Calu. in cap. 1. Colos v. 20. Wherby is insinuated contrary to Scripture Apoc. 21. that in the heauenly citie ther is some thing defyled When therfor all belonging to power and gouernement to the Father of wysdom knowledge and doctrin to the Sonne of benignity liberality plentie and sanctification to the holy Ghost is imputed and appropriated the meaning is only to ascribe all good among the three persons not to exclude any good from any one of them as being all three equaly God and consequently not vnequaly fountains of all good as well in particular as in general But more touching this article will follow in treating of Christs ascension to heauen 3. Article of S. Iames. And in Iesus Christ his only Sonne our Lord. Vide num 24. 12. Most Protestants to be against this article appeareth besyd what is sayd in the precedeÌ„t article in our 24. n. For some affirme that Christ is not the Messias some that the name of Christ is a filthy name some that he was a deceauer of the world some that he was not God some that he had but a meane measure of Godhead Edward Rogers against the sect of the familie of loue London 1579. some that he was ignorant his discourses absurd him selfe no more God then Socrates Trismegistus c. The same blasphemies are extant in the first and second article of the Famile of loue The same also are implyed by the Proto-Puritan Cartwright saying that he could not be perswaded the Israelits to be so madde Cartwr 2. replic pag. 191. as to beleeue him to be the liuing God whom with their eyes they did behould to be a miserable and simple man These I say demonstrat that Christ for taking our infirmites is distrusted by these compagnions to be the liueing God and our Lord. Secondly those are against this Article who equal them selues in Gods fauoure and right to heauen vnto Iesus Christ Gods only first begotten consubstantial sonne our Lord. Wherof in this examin in the 5. numbre and after somewhat is to be found Thirdly they beleeue not in Iesus Christ our Lord who distrust any part of his doctrin whether it be of the B. Sacrament or otherwyse because they can not conceaue it in their vnderstanding Caluin in cap. 6. cap. 7. Ioannis Caluinists generaly to be such is confessed by Caluin saying VVhen the reason of any thing doth not appeare vnto vs such is our great pryde that we esteeme it nothing Fowerthly contrary to this Article is Caluin saying Vide num 9. prâ—â—ceâ— It is foolishnes to thinke that God the Father doth continualy begett his sonne For therby God the Father is made sometyme not to vnderstand which is his begetting and the Sonne is abolished who is not otherwyse actualy Sonne of the Father but by determinating actualy the relation of the Father to him selfe Besyd all other demonstrations of their blasphemies that euery one may know that I charge them not vndeseruedly and hatred against Iesus Christ the Sonne of God mentioned in the forsayd 24. number harden your harts to heare Luther saying Nihil mirum si Arius Iudaeus Mahumetes Luther disp de â—eâ— thes 18. Tom. 2. Wittemb latinâ— totus Mundus negent Christum esse Deum It is no merueil yf Arius yf a Iew yf Mahumet and all the world denye Christ to be the Sonn of God It is no meruell in deed that besyd Arius Iewes and Turkes the Lutherans be so perswaded considering Luther thus teaching among them is so principal an Euangelist 4. Article of S. Andrew VVho was conceaued of the holy Ghost borne of the Virgin Mary 13. First they are contrary to this Article Vide Maldonat in cap. 1. Math. who blasphemously affirmed the holy Ghost to haue bene Father to Christ in maner of other Fathers toward their children as appeareth in Maldonat Vide Caluino Turc
pag 530 531. Greg. à Valentia de virginitate S. M. Secondly all they who beleeue Christ to haue bene only conceaued but not borne of a virgin such are Beza Maytyr Bruâ—aut Molineus Bucer Fortunatus and all Anabaptists and Familists To whom also anneereth Caluin saing most impiously that the B. Virgin had in maner of other women bene weakned in trauayle vpon Christ. M. Rid. in his cauâ—a And although M. Rider honorably termeth our lady a blessed Virgin yet by his owne woords that he beleeueth nothing but that which the written woord of God warranteth although all doctors and prelats should sweare it he doth bynde him to the same misbeleefe with the rest in this article toward the residue Archibald Hamilton Caâ—u confus demonst l. 2. c. 3. fol. 151. because both the creed in general and this article in particular is not extant in Scripture but only a tradition Thirdly they are contrary to this Article Calu. consus demoÌ„str ob 2. cap. 3. fol. 151. who commonly equal or preferr them selues to our Lady as diuers in Scotland by Hamilton and in England by experience are knowen to doe For in this creed and Gods Churches faith she had the prerogatiue to be blessed aboue all women and to conceaue and beare a child and he the God of heauen and earthe which no other woman euer had or did Fowerthly They who make Christs body as much in Abrahams tyme Beza l. con HeshusiuÌ„ fol. 284. Colloq Mompel fol. 77. as when it was conceaued and borne by the B. Virgin Mary not only in efficacie but also in essence and nature as Beza did As also they who in more expresse tearms with the Conference of Mompelgart say That Christs owne body etiam tempâ—re Abrahae extitit VVas extant euen in the tyme of Abraham Wherby is implyed that Christ was true man in essence and existence before this Conception birth here mentioned that consequently the Angel sayd not true to the sheepherds natus est vobis hodie Saluator this day is borne to you a sauioure Auctor diallactici vide bellum 5. Euangel pag. 98. Colon. 1595. Symlerus in pref l. de aeterno Dei Filio That the B. Virgin Mary was not his mother c. Fiftly they also who make Christ to haue two bodyes one deliuered in the supper another borne of the B. Virgin Marie because thereby they forge another Christ then was hir sonne Sixtly they who affirme that Christ was not eternaly but began only at the tyme of his birthe do denye our Sauioure IESVS sonne of the most sacred Virgin MARIE who was according the same person eternal 5. Article of S. Philipp suffred vnder Pontius Pilat was crucified dead and burged Thes are alleadged in our 68. numbre toward the ende 14. Many principal Caluinists as Cureus Arastus Aulachius the Geneuians c. are first repugnant to this Article by euacuating the passion of Christ First by saying his blood is putryfied in earthe Wherby must follow that by it we were not redeemed as also confesseth Faustus 1. Pet. 1. Socinus c. For according to the Apostle we were not reedeemed by any corruptible price See befor in the 39. numbre Secondly Molin in harm euaÌ„g they euacuat the passion of Christ according all other parts who with Molineus of all other his merits say Nihil proderant nobis nihil poterant sed sola mors Christi they proffited vs nothing they were of noe force Iac. 5.20 Ione 3. Numer 22.7 Math. 19.26 Mar. 10. Euc. 18. c. but only the death of Christ His preaching is made agayne leesse auaylable then of other men who by preaching do cancel multitudinem peccatorum the multitude of synns his fasting and prayers lesse then of the Niniuits who therby eschued the wrathe of God and lesse then of Moises who purchased to the Israelits Gods fauoure his voluntary pouertie his innocent lyfe his circumcision his woorks of mercie are made of noe benifit wheras in any other all and euery of these had bene a sufficient price for heauen and can not be denyed to be of infinit price in Christ and consequently of sufficiencie all euery of them to redeeme thowsands of woorlds vnlesse Christ be denyed to be of infinit dignitie Wherfor all Christian Diuins to this tyme of Reformers Omnes theologi in 3. parte vbi de Christe meritis in 1. 2. q. 114. tota were of setled beleefe that Christs death was a demonstration of excesse of loue because he so loued his as of the ende and consummation of all loue he left them abundant proofs and not that his other merits had not eache of them sufficiencie to reconcil infinit worlds to his heauenly Father yf Christ would haue bene contented with what was sufficient omitting what was abundant Vide n. 83. To the former opinion consenteth M. Rider saying after Christs birthe and lyfe thowgh both innocent were not sufficient to clense my synn Yea contrary to this former opinion of Christs death is his cruel saying that a bloody speare went into his blessed syde befor mans synne could be satisfied Gods wrathe appeased c. For this being done after Christs death his very death is therby declared not to haue bene a sufficient satisfaction for synn or an appeasment of Gods wrathe c. and consequently nether his lyfe nor death are allowed to be meritorious or fitt to redeeme vs. But tolerat this ther insueth more Thirdly they euacuat Christs death who make Christ vnuoluntarily to haue suffred for vs. For as omne peccatum est voluntarium euery synn is voluntary so is euery merit Caluin saith Calu. in c. 26. Math. v. 39. Calu. Instit l. 2. c. 16. n. 10.11.12 that Mediatoris officio defungi renuit he refused to discharge the office of a mediator Fowerthly they euacuat Christs death who with Caluin repute Christ at the tyme of his passion to haue had noe sufficiencie aboue other men and that in his praying did not appeare placida moderatio a temperat moderation That torquebatur conscientiae anxietate he was tormented with dowbtfulnes of his conscience That diuinae maledictionis horrore perculso metuque abyssi horribilis exitij duriter cruciato elapsa est desperationis vox astonished with the horrour of Gods malediction and tormented with the feare of the bottomles pitt of horrible destruction he burst out into a voice or crye of desperation That desperatione obrutus ab inuocando Deo destiterit c. being ouerwhelmed in desperattion he ceased to pray longe to God Which doctrin also Beza Marlorat Beza in c. 27. Math. Marlorat en Ps 22. Heshus apud Clebitiâ— in Victoria par 2. garum 6. and all principal Caluinists do conformably confirme Fiftly they euacuat the passion of Christ who affirme him with Heshusius a Caluinist to haue bene our deliuerer only and not our redeemer as also they who reiect the name of merit and with
in all late bibles as Carlile him selfe confesseth Carlile in his booke against Christ discension fol. 144. 116. Humfrye l. 2. de rat interpret pag. 219. 220 they haue corrupted and depraued the sense obscured the trueth deceaued the ignorant and supplanted the simple following darknes more then light and falshod more then trueth To which accordeth D. Humfrey of Oxford behould the verdict of bothe your vniuersities saying the forsayd hebrue woord should not be translated graue but hell yf the authoritie of the holy ghost be obserued and consequently late Englishe translations in this point fall and fayle from the holy ghost by doing the contrary But most ernestly I craue the curteouse reader Beza in Act. c. 10.46 edit an 1556. Iuuenal satyra 2. to peruse what Beza him selfe wryteth against such late translators as follow new fangled and doubtfull interpretations in Scripturs refusing familiar and accustomed woords yf he will obserue a Verres condemning others of theft a Clodius dispraysing others for leacherie a Catelin disprouing others for prodigalitie a Gracchus reprehending others for sedition Fowerthly this article is impugned by Bullinger saying Bullinger in 1. Pet. c. 4. that Christ discended noe otherwyse to hell then as he dayly discended to vs Spiritu virtute only by spirit and vertu interim vt nemo putet corpus vel animam eius discendisse in suche sorte as none surmise his body or soule to haue discended To whiche anneareth Brentius Beza ad alteram partem libri Brientij Aug. lib. 3. de Doctr. c. 10. affirming ther is no other but a figuratiue imaginatiue and spirituall hell without other torments then metaphorical How deseruedly did S. Augustin fortell when the mynds of any are preoccupated by erroure all that scripture hathe to the contrary they affirme to be but figuratiue Iosias Simlerus in vita Bullingeri fol. 35. Vide Alan Cop. dial 5. c. 18. They began first to make sacraments but figurs they followed next to affirme all promises by Christ made for good woorks to be but hyperbolical diuers mysteryes of his lyfe to be ineffectual all in his passion fullfilled to be but figuratiue and histrionical and lastly heauen and hell to be only tropical or fantastical Pause Christian considerations at this yf patience will permitt Fiftly this article is impugned for th' other parte of Christs resurrection Calu. in sua harm in c. 24. Luca v. 38. Beza in 1. Cor. c. 15.23 Hollinshead an 1579. pag. 1195. by Caluin saying that Christ wanted some perfection of a glorious resurrection and by diuers reformers affirming as Beza confesseth Christum nunquam resurrexisse sed adhuc iacere mortuum Christ neuer to haue risen but yet to remayne dead By others also yf laufull inferences be admitted who affirmed befor besyd his bodily death a death of his soule and diuinitie By others who ernestly except against the feast of easter in remembrance of such resurrection especialy as it is a Christian solemnitie desyring it be abolished or restored according to the Iewes ceremonies Luth. l. de concilijs Bale l. 3. c. 25. de Scrip. Zuingl to 2. respon ad Lutheri librum de sacram fol. 465. Such are Luther Bale the Puritans as appeareth in D. VVhitgift Sixtly this article is impugned by Zuinglius saying Crassus Lutheri Praetor rubris indutus caligis eo modo quo Christus monumento exiuit egredi potuerit the gross Pretor of Luther appareiled in his read hose in lyke maner as Christ went owt of his sepulchre might also haue issued Which is most impiously blaphemed wheras Christ after his death issued by his owne force as all Doctors and Fathers affirme without remouing the stone placed vpon the monument To which accordeth against the forsayd blasphemie the late Protestant conference at Malbrun alleaging many scripturs and Fathers in approbation of such miraculous resurrection The same is also fulfilled by Marlorat Thalman and at lengthe vpon better aduise by Caluin and Beza The seuenth Article of S. Bartholome He ascended into heauen sitteth at the right hand of God the Father almightie 16. This article is first contradicted by Lutherans affirming Vide admonitionem Caluinist ad librum CoÌ„cordiae Daneum con Osiandrum Calu. l. 2. Instit. c. 14. n. 8. Beza in cap. 3. Act. v. 21. Cal. Instit. l. 2. c. 14. n. 3. Vide Intermangerie pag. 157. Vide Neuerium in bello 5. euang pag. 72. Apud Iosiam SymleruÌ„ in vita Bullingeri fol. 35. 55. Apudque Luther to 7. Witteb fol. 408. 409. heauen to be below in the bowels of the earthe and hell in the highest parts of the world Next by Caluin saying that Christs sitting at the right hand of God will continue no longer then till the day of iudgement Thirdly by those who affirme his being at the right hand of his Father to hinder his true being in the Sacrament as is befor declared number 68. Fowerthly by them who deny that by his power he could surpass the qualities of a natural body and consequently not ascend as also is ther manifested Fiftly by those who affirme his being at the the right hand to argue an inferioritie or inequalitie with God the Father or that God the Father had a spiritual kinde of bodye haueing hands c. Sixtly by Caluin saying that it is not to be imagined ther is any place in heauen whervnto is ascended or accepted the humanitie of Christ. Seuenthly by many principal protestaÌ„ts as Brentius Illyricus Musculus c. Christs ascension is made nothing but a disapeering without any motion vpward wher he was before The eight article of S. Mathew From thence shall he come to iudge the quick and the dead 17. This article is impugned Generaly all protestants first by suche as by graunting one iudgement in general at the daye of dome affirme Christ neuer iudgeth euery one in particular Luther vt suprá Secondly by them who affirme only infidelitie to be subiect to iudgement wheras Christ doth promise to call into accompt euery idle woord and omission of charitie Thirdly by such as say God will iudge vniustly as Luther saying that as illic gratiam misericordiam spargit in indignos Luther to 2. fol. 461. de serue arbitrio hic iram seuetitatem spargit in immeritos ther in this lyffe he pouâ—red grace and mercie vpon the vnwoorthy so here in iudgement he powreth angre and seueritie vpon the vndeserued Whiche Gods iniustice in iudgement and condemnation of the wicked is implyed by the common doctrin that God is the authour of euil not only by prouocation but by impulsion and inforcement For being sayd to be the inforcer to euil how can he punish iustly them that obey him And such doctrin is vniuersal as is demoÌ„strated among the greatest protestants Luther Caluin Zuinglius and Beza as appeareth in the first article Lastly they misbeleeue this Article who affirme that Christ who should come to iudge is dead according
Ratisbon VVitberg Constance VVorms Spyre Basil Zuric Arouer Hidelberg Malbrun Altenbourg Baden Monpelial Frankental but with suche iarrs stryfe malice that in the conclusion the cheefe protestants confess Schlusselburg l. 2. art 15. Clarissimum esse non expectandam esse Synodorum aut generalium aut particularium definitionem to be most cleere noe definition of ether general or particular Concils to be expected because all composition is impossible Idem ibid. in proem nisi magnus Domini dies interuenerit litemque hanc diremerit vnles the great day of the Lord hasten and shutt vp this variance Truely sayd the prophet Esaias Non est pax impijs ther is no peace among the wicked Isa 48. To shutt vp this part giue me leaue althowgh by all means I spare our protestants as being of a more calme and temperat disposition that they may with lesse alteration of mynde pondre these proceedings to tell in a woord what by Barrowists is alleaged against the puritans those precise pretenders D. VVhitg trac 18. pag. 685. trac 11. pag. 559. 560. who as D. VVhitgift sayth seeke to transferr the authoritie of pope prince bishopp to them selues and to bring Prince and nobilitie into a very seruitude They are say the Brounists or rather Barroists pernitious impostors presumptuouse Pastors Iewish Rabyns Balaamits dissembling hypocrits smell-feasts Barrowes Discouery pag. 16. 19. 39. 98. 145. 174. 192. Prouerb 13. Apostats sowldiours of Antichrist c. Fullfilling thereby the prouerb Inter superbos semper sunt iurgia among the prowd ther are alwayes iarrs Is this not a sweet communion of thes saincts Is not this a gratiouse brotherhood Thirdly they are repugnant to this article who affirme it blasphemie to giue titles to Saincts in heauen whiche them selues giue to synners in earthe Witnes Aschams epigrame to our late Queene on whom he bestoweth liberaly as much as any Catholick attributeth to our B. ladie the mother of Christ Salue Diua tuae patriae decus Optima salue Princeps Elizabetha tuis Dea Magna Britannis Pande tuis iam fausta noui noua tempora saecli Ciuibus imperium placidum tempusque benignum Laetaque temporibus nostris da tempora Diua Ascham inter epist. fol. 255. Tu Brittonum tu sola â—â—lus tu sola Columna c. The same in English Hayle Englands fame Diuine Hayle Princes bright Elizabeth the Brittons Goddesse great Giue vs new tyms new blisse by rulyng right Appease this world from furies hatefull heat Graunt ioyfull tymes for ioye we humbly pray Thow Britons only Blisse and only staye In lyke maner Caluin Vita Caluini cap. 12. not induring any honoure towards Saincts or Images yet cowld not only permit his owne picture to be borne abowt the necks of them in Geneua but also when some esteeming such insolent arrogance reprehensible admonished him therof that the Citisens vsed his resemblance for an alexicacon or remedy against all mischawnces he awnswered greeue at it till yow burst and after hang your selues Fowerthly they are repugnant to this article who are at difference abowt the cheefe principles of religion as abowt Scripturs Sacraments Vertues Synns c. Suche are late reformers Gallus in the sibus ac hypothesibus as relateth Gallus Non sunt parua certamina inter nos nec de minutis rebus sed de sublimibus articulis doctrinae Christiana they are not slender contentions whiche are among vs nor of small maters but of the principal articles of Christian doctrin Noe noe it is not my intention to discourse in this treatise of debats for capp or rotchet organs or bells c. I shew by your owne brethren your kingdome is diuided and consequently tending to ruyne Fowerthly for the other parte of forgiuens of synns all protestantcy is repugnant therto partly by affirming that fayth only iustifyeth and consequently being once in the protestant faythe whiche say they once inioyed can neuer be lost they can neuer after be synners Luth. de seru arbitr partly by making God the authour of all euil and them selues but bare instruments and consequently not them selues but God to haue need of the remission of synns Thirdle by saying that man hathe not freewill and consequently can not synn For euery synn is voluntary Lastly Ioan. 20. by saying that synns can not be forgiuen in the Churche contrary to Christs expresse doctrin Yet in their first beleefe they cleerly graunted that the minister might absolue the sick from his synn in this forme By his authoritie committed to me The Communion booke in the visitation of the sicke I absolue thee from all thy synns in the name of the Father the Sonn and the holy Ghost Amen But this treatise is dashed and casheered owt of the communion booke Let it of baptisme stand suer agaynst many puritan assaults whiche yf it doe as great power in it is grawnted to man as by pennance to absolue synns the one being a washing of one spotted the other a loosing of one bownd The 11. Article of S. Iude. The resurrection of the dead 20. Luth. tem 7. Wittâ— ber defen verb. cana fol 390. First Luther saythe of Caluinists concerning the resurrection of the dead Certum est eos spectare ad manifestam in hoc articulo apostasiam it is certayne they tend to a manifest apostasie concerning this article It is also confirmed by Villagaignon that in his owne hearing Villag epist. ad GeneueÌ„ses in praefat lib. 1. de Eucharistiâ— and after notice was signifyed to be taken yet the Caluinists preached repeated and iustifyed that spes vitae non est corporum sed animarum the hope of lyfe not to belong to the bodyes but to the sowls Caesar lib. dial d. 5. Calu. in epist. ad Farellum fol. 194. Almaricus one of Foxes martyrs as Cesarius affirmeth held that ther is noe resurrection of bodyes Caluins resolution is perspicuouse in thes woords Quod tibi res incredibilis videtur huius carnis resurrectio nihil mirum that the resurrection of this fleashe seeme incredible to thee it is nothing admirable Zuingl toÌ„ 2. Elench coÌ„ Anabaptist fol. 39. As for the libertyns they deryde the resurrection openly The next impugning this article is to denye mens sowls to be immortal Wherunto Luther inclined saying Ex hoc loco patet Luth. toÌ„ 4. in Eccles. c. 9. v. 5.10 In cap. 25. Genes in cap. 49. v. 22. Calu. in prof Psichrmachiae in prof Gallasij mortuos sic dormire vt nihil prorsussciant Hic alius locus est quod mortui nihil sentiunt owt of this place appeareth the dead feele nothing To whiche Caluin also anneareth in thes woords Se scire nonnullos viros bonos quibusista de animarum soneno placuit opinio that he knew certayn good men to whow this opinion of the sowls sleepe seemed sownd Him selfe to haue bene one of those goodmen appeareth by his saying
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
euer idolatrie abolished but by the defenders of such worshipp Haue euer protestants conuerted any contries from idolatrie how are they named What histories recompt then Tertullians saying of them is dayly verified de prescrip cap. 42. Hoc esse negotium illis non Ethnicos conuertendi sed nostros euertendi hanc captare gloriam si stantibus ruinam non si iacentibus eleuationem operentur This to be their imployment not to conuert pagans but to peruert beleuers and to make it their glorie yf they can cast downe them that stand and not to lift vp them that are fallen The fouerth reason is the booke was esteemed to be of Athanasius by credit and reporte of Peter bishop of Nicomed therfor it was not of Athanasius by open coÌ„fession A fitt therfor for such a scholer The bishop of Nicomed did commend it as the booke of Athanasius therfor by open confession he sayd it was not the booke of Athanasius How did he then commend it to be the booke of Athanasius That it is sayd this bishop to haue bene the popes stipeÌ„diarie maketh the 110. vntrueth That it is confessed therfor The 110. vntruth The 111. vntruth not to be S. Athanasius his worke because it was sayd to be his woorke maketh the 111. vntrueth The 112. vntruth The 113. vntruth That it is reported by our owne histories to haue hapned vnder CoÌ„stantyne the fift makeeh the 112. vntruth The 113. vntruth is that there is scarcely a lyne in the 7. Chapters of such booke of S. Athanasius but contayneth a lye I remembre one Mistris Kirie an English woman who dwelled in S. Thomas streat in Dublin anno 1580. to haue bene replyed vnto by a poore begging woman who had craued hir almes for the sake of god and our Ladie when the sayd Mistris Kirie sayd she would giue nothing for out ladie because she was better then she hir selfe Mischefe sayd the begger take the worst of you both The same might well be sayd of the most lying lynes in your booke or this here specified Notwithstanding this assured discouerie of his reasons to be most friuolous and ridiculous or rather lamentable yet I thinke of the mater according to the annotations of Baronius vpon the 9. of Nouember that it was not S. Athanasius of AlexaÌ„dria that was autheur therof but some other yet very ancient of that name And all may thinke that this M. Riders exception against the autheur is no more to the mater then yf one would say nothing to be true whose autheur is vnknowen Catholick Priests Damascen lib. 4. de fide orthod â—ap 14. floruit 391. Let vs approach in ardent faith laying our hands in manner of a crosse and let vs receiue the bodie of him that was crucified Rider 111. YOu leaue out ei for it is in the father Accedamus ei let vs come and approach to him which is in heauen not on your Altar or in your miraculous accidents and then sheweth the manner how in ardent faith not with mouth teeth and stomake Damascen flatlie sheweth the impossibilitie of your carnall presence So this father is against your selfe for the manner of receiuing of Christ which is spirituall not corporall And in the same chapter the same father saith Corpus Christi c. that Christs bodie being vnited to the godhead descended not from heauen to the earth and therefore cannot be in your sacrament corporally and carnallie And as fire and heat be in a burning coale so and more neerelie are Christs humanitie and diuinitie ioyned together so that he which shall touch the coale should taste of heat and hee that should eate Christs humanitie must also eate Christs diuinitie which is damnable to thinke for a man to eate and deuoure his God But because this your impertinent proofe is your apparant disproofe I will proceed to the next The seuenth parte of the second proofe of S. Damascen 111. I Haue seene many nimble Riders gambole ouer stooles and stocks in Dublin on shrouetuesdaye but such stooles and stocks as Damascen obiecteth against M. Rider in the place by me alleaged so lightly vaunted ouer I neuer could hetherto obserue I might seeme to Catholicks faultie that of so much as Damascen tendreth I affoorded so litle and but one testimonie only wheras euery lyne of half the chapter might testifie the greatest opposition that might be against M. Rider But my affection to breuitie and the sufficiencie of what was brought to any man not willfully obstinat inforced me therto Now at least attend what Damascen deliuereth First discoursing by many arguments and examples of the powerfull woords of Christ he demandeth S. Damascen lib. 4. de fide Orthod cap. 14. Quid tandem offerri potest quin ex pane Corpus suum ex vino aqua fanguinem suum efficere queat VVhat possiblye may be obiected but that he may make of bread his body of wyne and water his blood Secondly discoursing how some might requyre to vnderstand the maner of such conuersion of bread and wyne into Christs body and blood he sayth Tibi item respondeo spiritus sanctus superuenit eaque efficit quae orationis facultatem mentis intelligentiam excedunt I answer thee also that the holy Ghost intermedleth Ibidem and woorketh those things which surpasse the vttrance of speeche and conceit of vnderstanding Thirdly discoursing whether Christ localy discendeth from heauen to be in the Sacrament he sayth Non quod assumptum illud corpus è caelo descenderit Ibideus sed quia panis ipse ac vinum in corpus sanguinem Dei immutantur Not that his body assumpted discendeth from heauen but because the very bread and wyne without such discension is changed into the body and blood of God Wherof he addeth that modus eiusmodi est Ibidem vt nulla ratione indagari queat the maner is such as by noe reache of reason it can be conceaued Fowerthly discoursing whether good and badd do receaue such mysterie he answereth they doe thee good Ibidem in peccatorum remissionem in vitam aeternam to the remission of their Synns and euerlasting lyfe the badd in poenam supplicium to their payne and punishement Fiftly discoursing as yf he were a prophet to preuent hereticall opinions whether the bread and wyne be only a figure or signe of Christs body and blood he answereth Ibidem Nec verò panis vinum Corporis Christi figurae sunt absit enim hoc verum ipsummet Domini Corpus diuinitate affectum In no maner bread and wyne ar a figure of the body of Christ fye vpon that but the very body of our Lord conioyned with his diuinitie Whervnto he addeth that Christ sayd not Corporis Sanguinis signum sed Corpus Sanguinem the signe of his body and blood but his body and blood Sixtly discoursing of the maner to approach he prescribeth the humble and
bloud of the Lord. But of this we haue sufficientlie spoken before And thus now the Reader may be sufficientlie satisfied that the change is not naturall but misticall not of substance but of accidents and qualities And so bread remaineth in substance but is changed in misterie And so is bread made the flesh of Christ not by your miraculous transubstantiation but by mistical Apostolicall benediction or sanctification not in changing the nature of it but adding grace to it as beforesaid And thus Ambrose hath aunswered Ambrose And if you would read him without partiall affection hee would withdraw you from this your imagined opinion But now to that which followeth The 8. parte of the second proofe of S. Ambrose 112. FIrst he affirmeth that all we produce out of S. Ambrose is true yet that we want in woords our purpose of Transubstantiation He might be ashamed to disable the right honorable Deputie and Concile to whom he dedicated his booke in exhibiting before their eyes the most manifest the most palpable and the most forcible allegation that could be imagined for transubstantiation and such one as possibly can not be true but transubstantiation must be acknowleged yet to dazel their eyes and delude their iudgements as yf he would perswade them they did noe wyse see in those woords what all iudgements must needs conceaue vnlesse they were bewitched For what is transubstantiation but a conuersion of one substance into another noe thing of the former substance remayning And in these woords of S. Ambrose is not it sayd that bread was before consecration and not remayning after it but contrarywyse that it is made the fleash of Christ and consequently transubstantiated Are not the woords following selected out of S. Ambrose to testifie by example a conuersion of one substance into another therby to perswade our beleefe of such conuersion of bread into Christs body This is to vse the L. Deputie and Concil as the Iewes vsed Christ in buffeting their profession with mayne stroakes in the meane tyme as yf they had bene buffmen blynde demanding them that they should tell what had smitten them or bene against them Or rather inforceing them to beleeue by such stroakes they had not bene harmed but rather greatly pleasured and much aduantaged For S. Ambrose the easier to proue such conuersion of bread and wyne he exemplifyeth by many other conuersions of Moises rodde into a Serpent the riuers of Egipt into blood of the read sees into that firme soliditie that they stood of them selues diuided of Iordan returning against nature backward c. after which he bringeth the creation of heauen and earthe made of nothing by the puissant woords of God Wherupon he inferreth If Gods woord could make things to be which were not how much more can he make of things that were things to be And by consequent how vnchristian is it to thinke but his woords this is my body this is my blood do not conuert bread and wyne into his body and into his blood And then he concludeth Ergo tibi vt respondeam non erat corpus Christi ante consecrationem S. Ambros l. 4. de sacram c. 4 5. lib. 6. c. 1. sed post consecrationem dico tibi quod iam Corpus est Christi Therfor that I may resolue the it was not the body of Christ before consecration but after consecration I say vnto thee that now it is the body of Christ. 2. Cor. 6.15 What societie is there betwixt light and darknes what agreement betwixt Christ and Belial what participation betwixt the faythfull and the Infidel that is betwixt S. Ambrose and M. Rider S. Ambros telling by so many proofes and examples a true conuersion in so significant woords of bread into Christs body by consecration M. Rider denying such conuersion and such consecration Nay beleeue him and Ambrose hath not a woord against him but yf he were redd saythe he without partial affection he would withdraw vs from our opinion and make vs thinke no otherwyse then as good Protestants With what affection then did Causeus and the Centuriasts Causeus dial 8. 11. centur 3. c. 4. pag. 54. 81. Calu. in libello de caena de vera reformat Zuingl to 1. Epichir de Canone missae fol. 183. Cartwr l. 2. pag. 513. lib. 1. pag. 94. S. Hilar. l. 1. de Trinit read him when they sayd he was be witched by the deuil With what affection did Caluin and Zuinglius read him when they professed he stood for Papists in establishing this incruental Sacrifice With what affection did Cartwright read him when he sayd the bringing in of his authoritie was a mouing and sommouing of Hell and that he held diuers things corruptly But because all may know who is a good reader without partial affection I will defyne him in the woords of S. Hilarie Optimus ille lector est qui non cogit illud dictis contineri quod ante lectionem praesumserit ad intelligendum sed qui doctorum intelligentiam expectat He is the best reader who doth not wreast that to be contayned in euidences which he before presumed to be vnderstood but he who expecteth the exposition of Doctours Now S. Ambrose by Catholick and Protestant Doctours is allotted and assigned to me against Protestantcie whether then of vs haue read him without partial affection This saying therfore against such authoritie maketh the 115. vntruth The 116. The 115. vntruth The 116. vntruth The 117. vntruth S. Ambros lib 4. c 4. 5. lib 6. de Sacram c. 1. The 118. vntruth The 119. vntruth that we haue not shewed whether Christs fleash be made of bread The 117. that the instances of such conuersions mentioned by S. Ambrose should be dislyked by vs. The 118. that he bringeth our spiritual change from an ould creature to a new to impugne the corporall change of bread into Christ The 119. that S. Ambros proueth the change in this mater to be only in qualitie For in the same place he saith that wyne Sanguis efficitur qui plebem redemit The 120. vntruth is made the blood which deliuered the people The 120. that after consecration Christs body being signified present 〈◊〉 12â— vntruth should therfore not be present The 121. that because there is a figure mentioned therfore there is not a substaÌ„ce as appeareth in 31. 39. 42. 46. nuÌ„bers â—he 122. vntruth The 122. that it may be collected that bread still remaineth it being expresly said by S. Ambros Vbi accesserit consecratio Loco citato de pane fit caro Christi VVhen consecration is pronounced of bread is made the fleash of Christ And in hauing by such assignation obtayned S. Ambrose giue eare to know how great a treasure I haue purchased and that by an ould and great reformer euen Pelagius him selfe S. Aug. li 4. de Nupt. concup c. 3. Pelagius sic laudat Ambrosium vt
oportuit si quid arduum videbatur ab eo humiliter petere quam veluti temulentos clamare quomodo potest hic nobis suam carnem dare All the dictionary Doctors in his parish can not more faythfully translate these woords then as our allegation beareth Let all excusations of mans reache be conioyned and it will not salue this denial but ether it must be from profound ignorance or bottomles impudencie I a litle before aduertised n. 113. that M. Rider resembled the preacher in Paris called seeke here seeke there where nothing mentioned could be founde whether now also it be not notoriouslie belonging to his dealings I resigne to euery ones examination Yf before I had incountred any short chapters as now I do one not very long I would haue translated them or part of them some one tyme or other to testifie his friuolous assignations and vayne florishes in his extremities Once for all acknowledge by the forsayd alleadged chapter of S. Cyrill faythfully translated whether the feare of God and regard of all examiners of his fidelitie hath not abandoned him The 13. Chapt. of the 4. booke of S. Cyrill vpon S. Ihon faythfully translated to testifie the fidelitie of Protestant citations THe Iewes therefore did contend among them selues saying how can this man giue vs his fleash to eate Christ therfore sayd vnto them All things are playne and right to them who as it is written haue fownd knowledge but to fooles the most easie things seeme obscure But the honest Prou. 8. hearer and wyse what he hath vnderstood he commendeth to the treasure of his mynde not being letted by any conceit and yf any thing they be hard by much and often seeking and demanding at leinthe he obtayneth imitating hunting hownds which here and there seeke their game Esa 12. The propheticall woords note the wyse man to be inquisitiue saying searching seeke and dwell with me For we are alwayes so to inquyre that we may dwell with him and not be borne to strange opinions But thus the malignant mynde doth not For what soeuer it vnderstandeth not streight throwgh arrogance it reiecteth as friuolous and false yealding to nothing nor thinking any thing aboue it selfe suche as we shall fynde the Iewes to haue bene For it behoued them who had perceaued the diuine vertue and power of our saluiour by miraculous signes willingly to imbrace his speeche and yf in any thing there seemed difficulties to seeke their solution They did alltogether the contrarie And how can this man giue vs his fleashe Of God not withowt great impietie they crye together and it came not into their mynds that there was nothing imposible to God 1. Cor. 2. For wheras they were carnal as Paul saith they could not vnderstand spiritual things But folly to it selfe seemeth so great a mysterie But I pray you let vs make great proffit by other mens synns and yeelding strong faythe to mysteries neuer in so highe things let vs once thinke or vtter that How for this is a Iewish woord and cause of extreame punishment Therfor Nicodemus also when he sayd How can these things be he heard worthely art thow a master in Israel and art ignorant of these Therfor by other mens offense we being instructed when God woorketh let vs not demand How but leaue the knowledge and waye of his woorke to him alone For as no man knoweth what God is according to nature yet is iustifyed by fayth by beleeuing that he will reward him that seeketh him so being ignorant of the reason of his woorks wheras by fayth he doubteth not that he can do all things he shall obtayne no dispiseable rewards for this good disposition And truely so God exhorteth vs to be disposed by his prophet Isaie my cownseils are not as your cownseils nor as your wayes Isa 53. are my wayes sayth our lord but as heauen surpasseth the earth so are my wayes aboue your wayes and my thoughts aboue your thoughts So he who in knowledge and vertue from God is so excellent how may he not woorke so miraculously that the reason of his woorks surpasse the conceit of our mynds Dost not thou behould what is done by men of handy craft they seeme to tell vs some tymes incredible things but because we experieÌ„ce them to haue fullfilled lyke things we lightly beleeue they may do them How then are they not worthye of greatest torments that contemne God maker of all things as to say How in his woorks whom they know to be the giuer of wysedome whom the scripture hath tawght vs to be almightie Math. 19. Yf therfore thow o Iew will yet crye how such thy ignorance I imitating willingly will craue how wenst thow owt of Egipt how was Moises rodd conuerted into a serpent how was the leaprie hand suddenly restoared to former state how were waters changed into the nature of blood how went the Fathers drye throwgh the sease how by woodd did the bitternes of waters change to sweetnes how did waters issue owt of the rock How did Iordan stand How did inuincible Hierico fall by a crye only Innumerable are the things in which yf you requyre How you must necessarily ouerthrow the whole Scripture contemning the doctrin of the prophets and the writings of Moises himself VVherfor you ought rather to beleeue in Christ and yf any thing was hard humbly to learne of him then lyke dronken sotts to crye out how can this man giue vs his fleash Dost not thou see when yow say these things that together with that voice great arrogance is discouered Behowld Christians this is the chapter which sayth he being read through would testifie that we are deceaued This is the chapter which as he saith contayning nothing but our spiritual vnion with Christ bringeth in for example the coniunction of vyne and branches head and members c. This is the chapter which he wondreth that we would alleadge for our proofe This is the chapter which is nothing pertinent to the mater in hand You perceaue your selues The 130. 131. 132. 133. vntruth the 130. 131. 132. 133 vntruthes most malapertly auouched to abuse your patiences and to deceaue your soules you perceaue his confident appeale to autheurs posting to seeke here and there where he and his cause are vtterly destitute I would to God I could sett befor the eyes of all men the goulden chapters and instructions of primatiue Fathers in maner as this of S. Cyrill that all might perceaue how by reformers they are betrayed by false pretenses of reformations forsoothe according the doctrin of the primatiue Fathers when and whilst they are a seducing to deformations of all primatiue godlines and religion which by the primatiue Fathers were most commended The bread which descended from heauen is the bodie of our Lord Catho Priests HieroÌ„ ad Hedib Q. 2. floruit Anno 4â—4 and the wine he gaue his disciples is his bloud 115. THis place in deed is in
pane honorare debetis For now you ought much rather to honour the Priests of Almightie God which giue you life â—n the cup and bread This is that which you thinke knocks vs in the head But first â—et it be examined and then censured 1 First you must prooue that you are Priests of Almightie God which you shal neuer do as hath been plainlie prooued 2 Secondlie you must prooue that you giue life to the communicants in the cuppe and bread which is impossible And vnlesse you prooue the premisses the allegation â—s impertinent 3 Thirdlie and lastlie if the Priest could giue life in the cup wine or bread then it were cleare that the substance of bread wine remained And that would knocke but the braines of your miraculous transubstansâ—ation Now maisters in alleadging Martiall you are brought into a labyrinth get out as you can For if you euer had read Martiall you would neuer haue alleadged him in this case for in the end of the same chapter hee sheweth to Sigebert and to other newly conuerted from ydolatrie ad synceram fidem to true religion that Christ is sacrificed three maner of waies First by himselfe on the crosse once for all Secondlie by the cruell Iewes who cried Crucifie him Crucifie him Thirdlie per nos in sui commemorationem by vs in rememberance of him Thus Martiall telleth you that in rememberance of Christ is not Christ Now if you will needs sacrifice Christ after Martials opinion you must chuse one of these three after the first if you would you cannot after the second I am sure yee will not and after the third you ought but do not Thus your proofes mend as sower Ale doth in sommer woorse and woorse euen like a conie in a net or a bird amongst limetwigs the more they stirre the faster they sticke But you cannot helpe it seeing the cause is bad how can your proofes bee good But in Gods name leaue wresting of Fathers deceiuing of Catholickes and come to the confession of your faults and recantation of your errors and you shall glorifie God edifie his people and saue your soules which God graunt for Christs sake For Anaclete I haue not seen him and therfore cannot censure him Anaclete but if he be auncient he will speake with vs if he be a late writer hee is a weake witnesse and at first excepted against and vnlesse he liued within the first fiue hundred yeares after Christ he must neither helpe you nor hurt vs. And for Dionysius Areop because he speaketh not one word for you Dionisius Areopâ— therfore I haue no reason to speake one word against him And wheras you say these fathers you haue brought as a scantling or taste I tell you plainlie scant a taste of anie trick And the fathers you haue not brought with you but left them behind you because yee know they would witnesse what they should not what you would Then you say you will leaue the Surplus to the curious Reader by your leaue it is better to be curious then carelesse For if the Reader had not been more carefull then you were Ouid. Metam lib. 1. pag. 1. it had been informe Chaos and as Ouid once said Rudis indigestaque moles 〈◊〉 quicquam nisi pondus iners But now to the rest A confirmation of all our former doctrine by disciples of the Apostles particularly by Martial Anaclet Dionise c. Fitzsimon 118. FIrst M. Rider requesteth vs as we obserue breuitie so to obserue veritie I promise in the mercie of God that I will not fayle therin nor for a thousand worlds would falsifie or depraue any point of trueth wittingly God is my witnes and my conscience that I seeke not nor ayme at worldly applauds or preferments My cause needeth noe sinister defense The gats of hell could not can not and may not hereafter preuayle against it When I abiure Christ and religion then will I Puritan-like diligere vanitatem querere mendacium Psal 4.3 Esa 28.15 1. Tim. 4.2 in mendacio ponere spem meaâ— loqui mendacium in hypocrisi Loue vanitie and seeke for a lye plant my hope in a lye and speake falshood in hypocrhysie This request from him who as yf he hated veritie eschueth it and yet here requyreth it as yf he affected it and had wanted it in our dealings is a duble offense because as S. Augustin saith S. Aug. super psal 63. Simulata aequitas non est aequitas sed duplex iniquitas quia iniquitas est simulatio Dissembled equitie is not equitie but doble iniquitie The 149. vntruth for it is both iniquitie and dissimulation Secondly in the 149. vntruth he saith that vnlesse we vnderstand by the first hondred yeares fiue hondred yeares it is vntrue But contrarie I say agayne by testimonie of S. Ignatius S. Ignatius epist 5. that Dionysius was disciple to S. Paul Anaclet to S. Peter who both suffred in the yeare 69. Martial by most wryters accompted one of the 72. disciples of Christ And consequently they all three were within the first hondred yeares after Christ and so our saying true So that M. Rider can medle with no kynde of doctrin but in correcting he is found lamentably vnskillfull The 150. vntruth Thirdly in the 150. vntruth is sayd that Martial speaketh nothing against but for protestantrie I inferre thervpon that then you haue recanted protestantrie For in the 99. number as being then a protestant you denyed preisthood in the new testament Now as no protestant you consent with Martial that ther is a preisthood preists by whom lyfe is giuen in the chalice and bread As a protestant before you haue euer denyed Christ to be the same in the Euâ—harist who was crucified now as noe protestant for you haue proâ—essed to consent with Martial you professe S. Martial epist ad Burdegal c. 3. Quod Iudaei per inuidiam â—mmolauerunt putantes se nomen eius a terra abolere nos causa salutis nostrae in â—ra sanctificata proponimus what the Iewes by enuie did sacrifice thinking to canâ—ell his name from vpon earth that same we do propound vpon a sanctified Altar Therfor hauing wysely recanted beware of being a relapse to your former vomit and neuer to deny any part of all this hereafter Fowerthly he that hath here professed him selfe conformable to S. Martial he that hath before tould that the ould and new testament Vide nu 56. 62. 9â— giueth the names of one thing to another for resemblance sake behould how here he knocketh owt as his swagring phrase is the braynes of our transubstantiation because forsooth the body and blood of Christ is called bread and wyne Why are you so forgetfull â—id not your owne mouth in your pretended exposition of the 6. â—hap of S. Ihon saye This bread of lyfe Christ is the true bread Christ and his fleash are all one and the same bread c. And why might
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
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
right qualitie of forging Impostors to chawnt vpon woords and to adulterat them from their signification Fiftly they resolue that I haue alleadged noe Concil Father or Antiquitie prouing transubstantiation In this agayne they depraue the question committed to their arbitrement in two maners First the peruerting dissembling denying of the Authors mynds in our seueral causes was by them to be iudged and not what I proued or not proued Secondly by intimating that I intended to proue the name and not the mater of transubstantion For the position of M. Rider was that transubstantiation or the corporal presence of Christs bodie and bloud in the sacrament was neuer tawght by the ancient Fathers By which euen he whom you defending haue destroyed your selues sheweth that he consisted noâ— in the woord but in the signification newly explicating it with the disiunction Or Take that fling as a reward of M. Riders Mule Nay you shal not by your leaue be quitt of him soe S. Ambr. l. 4. de Sacr. c. 4. We alleadging S. Ambrose saying The bread is bread befor the consecration but when it is consecrated of bread it is made the fleash of Christ sayth M. Rider therupon all this we graunt to be true but you come not to the point whether Christs fleash be made of bread by way of transubstantiation that is by the changing of one nature into another by hoc est corpus meâ—m This is our question So that not the woord of transubstantiation but the changing of one nature into another by hoc est corpus meum is maintayned to be the question and consequently the former infidelitie of the Collegists is euidently euen by M. Rider contestated Yet againe they shal haue from their beloued brother 2. reg 20. Iudic. 14. 1. Machab. 13. a Ioabs kisse to Amassa a Dalilaes teares to Samson a Triphons feast to Ionathas in this his awnswer to the forsayd woords of S. Ambrose He graunteth all to be true but requyreth a conuersion of one nature into another by the forsayd woords In such graunt of trueth he giueth perspicuously the lye to both him selfe and his supportors For yf it be true that by consecration the bread is made the fleash of Christ then must the nature of bread be conuerted into the fleash of Christ and so one nature transubstantiated or conuerted into another Which also S. Ambrose in all that chapter intendeth to proue S. Ambr. loc cit saying Moises his rodde was changed into a serpent and agayne into a rodd Note the riuers of Aegipt into bloude and agayne into riuers c. And can not then the woords of Christ transforme bread and wyne The heauens the earth and sea were not nor any creature and by a woord they were made he commanded and they were created yf then of nothing his powerfull woord could make things to be how much more can he alter one thing into another The changing then of one nature into a nother or transubstantiation according to M. Riders mynde and myne being true I say that disproofe is giuen by M. Rider against him selfe in pretending that the ancient Fathers within the first fiue hondred yeares had noe such mater and against the Iudgment of the Collegists in his fauor containing that I had proued noe such mater Besyd which sufficient confutation of their arbitrement euen by M. Rider let all the rest of my proofs in sifting M. Riders Caueat without recapitulation of them in this place declare these Puritans to be the schismatical Collegians or vncircumcised gymnasists in Hierusalem of whom the Scripture sayth 1. Mach. 1.16 Recesserunt a testamento sancto iuncti sunt nationibus venundati sunt vt facerent malum they haue departed from the holy testament and are ioyned to the Gentiles and are sowld to doe euil not at this tyme for any price but to dispawne M. Riders credit Lastly they affirme that allegations are brought by M. Rider in the same tyme that euidently conuince the contrary to witt that no transubstantiation was acknowledged for 500. hondred yeares after Christ But first the late aunswer of M. Rider him selfe to the place of S. Ambrose who liued within 400. yeares after Christ confessing it to be true wherin the change or transubstantiation of one nature into another is playnly veryfied such his aunswer I say doth refelle this fauorable sentence as false Next I craue of these Puritans not how some tyme they durst controwle the contrary sentence of the state for that demande would implye an ignorance of their general inclination which is by me els where detected how at least they durst condemne in such couert contradiaction so malepertly the wysdome of the state as ether to be ignorant of such M. Riders sufficient proofs or knowing them of not confronting vs together to so manifest aduantage therby of the publick cause by my being conuicted by them And in particular how iniurious they haue made sir Iames Fullerton to the whole profession that not only he did not commend M. Riders proofs in their maner but that in greatest vehemencie he did condemne them to be guiltie of all defectiuenes To these demands yf they refuse to aunswer by woords yet they will neuer escape the infamie ingendred in the mynds of all that will looke on them by not daring to iustifie their noe lesse punical censure toward me then their desperat presumption against the bodie of the Concil in so thwarting their act and discretion Valer. max. l. 6. c. 3. Helinand l. 15. hist. This iudgment had it bene vnder king Cambyses how he would punish it appeareth by his memorable iustice against a corrupt Iudge whose skinne he caused to be flaed of and to be nayled on the chaire of Iudgment Then electing the very sonne of the sayd Iudge and installing him in his Fathers office and seate he willed him now to learne how to iudge by such his fathers example Yf as I sayd a Cambises had the collegists in hand for this iudgment by them selues by him whom falsely they defended by the state by all learned of the world detected to be treacherous filthie and vnchristian how would he vncase and dismember them But I leaue them as they are Rider I dealt not so vvith him in printing his booke vvith mine not one vvord of his I omitted 6. But to my last leter this is his last shift and as he thinkes a sufficient excuse That vnlesse he may print alone I shal haue no Copie but this was nauer spoken of at first neither is fitting to bee yeelded vnto by me at last Now you may see plainly that Maister Fitzsimon is afraid of being called to Repetitions he would passe the Presse with an ipse dixit If any man must see his labors before they be printed then they shal not passe indeed his last was so sifted that nothing was left but dust and if this be well boulted I doubt not but prooue it Branne He