bishops to haue any more authoritie then preests as also because as other puritans can not tolerat any honour to the name of Iesus so could not he to the name of Christ but sayde that it was a filthye name Alan Copus dial 6. c. 17. and all that did beleeue in the name of Christ were damned Also that Christ was not redeemer of the world but deceauer therof Which with many other lyke articles he professed at his deathe as is not only affirmed but also proued by Alanus Copus alias Nicholas Harpsfeld against Fox All which M. Rider hath bound himselfe to beleeue Fox loc proxime cit Fox pag. 1151. Tom. 1. Luth. in disp de baptism Art 3. Gagninus l 6. hist Fran. Item Gerson tr 3. in Mat. Paul Aemil. l. 6. hist. Gal. Genebr in Chron. an 1280. by his former woords Thirdly Ihon Wesell denyed the holy Ghost to proceed from the Father and the Sonne Yet he a Foxian Martyr Fowerthely Haux denyed baptisme of Children to be necessarie to saluation yet he a Foxian Martyr Yet Melancthon and he a Foxian Confessor pronounceth Furor est affirmare quod paruuli sine Sacramentis salâ— fiant it is furie to affirme that children may be saued without Baptisme Fiftly Almaricus as Gagnin relateth denyed resurrection heauen hell Christ in the Sacrament more then in a stone that God spake more in S. Augustin then in Ouid Yet he was a Foxian Martyr and by him made a great bishop which others could neuer haue knowen So he made Sr. Ihon Ould castle L. Cobham by his owne absolute authoritie as well allowed to make Lords and Knights as Martyrs and Confessours Fox pag 942. 943. 944 Sixtly Frith the learned and excellent Martyr of Fox affirmed the real presence no article of beleefe affirmatiue or negatiue although the expresse scripture record it and offred sayth Fox to Sr. Thomas More to beleeue the real presence without the adoration Ihon Clerke Fox in his Caleddar 12. 13 14. Nouemb. Iuly 3. Item Acts pag. 111. col 2. num 26. and Alice Potkins defended ther was no other Sacrament then Christ hanging on the crosse Antonie Person Testwod other assured the woords of Christ this is my body which is broken for you only to meane the breaking of Gods woord among the people All this by his former woords my Caualiero is bound to beleeue for these are Foxian Martyrs with whom he sayth he is consenting in vnitie and veritie of Doctrin So is againe William Cowbridge Alan Cop. dial pag. 6. 633. Fox pag 738. saying that nether the Apostles nor Euangelists nor sower Doctors of the Church haue hitherto reuealed how synners might be truely saued So Also is Richard Hunne saying that poore men and idiots haue the truth of the Scripturs more then a thousand Prelats and clercks of the schooles What say you M. Rider will you affirme the same according to your woord and bonde There is no remedie your obligation is to do it But I would know whether you now hould with the idiots rather then the Scholers Truly in any consequence you can not both for such promise and for being non proficiens accompagnie Scholers Yet yf you disdayne to be an idiot which your bond hath made you and perforce inuita Minerua will intrude your selfe among clercks listen how your Martyr in vnitie and veritie of doctrin Fox pag. 738. cometh ouer you he damned sayd Fox the vniuersitie of Oxford with all degrees and faculties in it So that vnlesse you take to be an idiot your Martyr condemneth you To be breefe in this ruthful obligation printed against your selfe to stand to such confederats besyd your making you selfe idiot c. you must auerr with Ihon Teuxburie Ibid. pag. 935. that it is impossible to consent to Gods law that all things are equaly belonging to all that the Iewes of good zeale putt Christ to death c. Of all othets mentioned in the examinatio of the Creed being all for the most parts saints of the same stamp add Calendarie you haue bound your selfe fast to ratifie their damnable blasphemies and to consent with them in vnitie and of doctrin You are to iustifie all that they haue affirmed or els your printed protestation will bewray your puritanical faythlesnes in performance of your promises 125. And next you bring in another learned Protestant Cheminitius Rider who you say alleadgeth Augustine Ambrose and Gregorie Naziazen to approoue your adoration in your sacrament Intimating to the world that we should either allow that in you which publikely we preach against or else that we should be at a discord amongst our selues touching this your opinion But the matter being exactlie examined out of these Fathers themselues and not by your Enchiridions or heresay the Catholickes shall see you wrong vs and abuse them And first it seemeth verie plaine you neuer saw or at least neuer read Chemnitius and my reasons bee these First you know not so much as his right name much lesse his precise opinion Chem pars 2. Canon 6. page 434. for you misspel his name Kemnitius for Chemnitius which had been a small fault if you had rightlie alleadged him touching the matter For your Tridentine Canon commandeth an externall or outward worship of Christ in the Sacrament vnder the formes of bread and wine And Chemnitius hee condemneth your outward worshippe for ydolatrous and teacheth onelie an inward spirituall worship And to prooue what I say I will trulie alleadge your Cannon then Chemnitius his examination of it and then let the Catholickes but iudge indifferentlie whether of vs deal more trulie and syncerelie in this case This is your Canon Si quis dixerit in sancto Eucharistiae sacramento Christum vnigenitum Dei Filium non esse cultu latriae etiam externo adorandum solemniter circumgestandum c. Anathema sit That is if anie man shall say that in the blessed sacrament of thanksgiuing that Christ the onelie begotten Sonne of God is not to bee worshipped with that outward and diuine worship which is proper and due onelie to God as well when the Sacrament is carried about in procession as in the lawfull vse of the same Page 435. 436. 437. let him be accursed Martyn Chemnitius examining this your Canon first condemneth your fained Transubstansiation and sheweth the reason for saith he vnlesse the Church of Rome had deuised this Transubstansiation you should haue been palpable ydolaters worshipping the creatures for Christ And therefore she imagined that the substance of bread wine were quite chaunged into Christs bodie and bloud no substance of them remaining lest the simplest should spie their ydolatrie Secondlie he expreslie condemneth your outward worship as ydolatrous and sheweth there that Christ must be receiued by faith and worshipped in spirit and truth Page 444. lines 2. 3. 4. And afterwards hee saith comprehenditur autem vera interior spirituali veneratio adoratio
ibid. That he was a deceiuer of the worlde ibid. That he was not Gods Sonne ibid. That he was ignorant in his discourses absurde and him selfe no more God then Socrates or Trismegistus ibid. Cartwright that he could not be perswaded the Israelites to be so madd as to beleeue him to be the liuing God whom they saw with their eies to be a miserable and simple man pag. 142. Luther that it is no maruell if a Iew if a Turke if all the world denie Christ to be the Sonne of God pag. 143. Cureus that Christes blood is putrified in earth pag. 144. Rider his Birth Life and Death not a sufficient satisfaction for sinne pag. 145. Caluin that he refused to dischardge the office of a Mediator pag. 145. That at his passion he had no sufficieÌ„cie aboue other men ibid. That in his prayer appeared not a temper at moderation ibid. That he was tormented with doubtfullnes of his conscience ibid. That he was astonished with the feare of the Bottomlesse pitt of horrible destruction ibid. That ouer-whelmed in desperation he ceased to pray to God ibid. this he Luther and Caluin that Christs diuinitie endured death pag. 146. Heshusius Christ our deliuerer not our Redemer pag. 145. Caluin that the humanitie of Christ is not ascended into heauen pag. 149. Celius that his sitting at the right hande of his Father will continue no longer then till the day of iudgment ibid. Caluin they are furiouslie madd who affirme any blood to be loÌ„ger conioyned with Christes flesh pag. 201. Socinus that Christ was not an instald Priest till after his death yea after his ascention pag. 232. VVilliam Cowbridge that all that did beleeue in the name of Christ were damned pag. 308. Iohn Teuxsburie that the Iewes of good zeale put Christ to death pag. 309. Slibus that Christ is dead according both to Humanitie and Diuinitie pag. 150. Musculus That the diuine and humaine nature of Christ died both together vpon the Crosse ibid. Molineus that Christes meritts profit vs nothing pag. 144. Caluin that his meritts are not to be opposed to the Iudgments of God pag. 146. That by all his woorkes he deserued not heauen ibid. He that he wanted some perfection of a glorious Resurrection pag. 148. Others Christ neuer to haue risen but yet to remayne dead ibid. Zuinglius that the great Pretor of Luther apparelled in his red hose might as easilie haue issued out of his Sepulcher as Christ did out of his pag. 149. Caluin that Christ had not power to giue vs his bodie and together to be in heauen pag. 123. Christ to be all one with S. Michaell Replye pag. 65. These woordes to be vntrue In God the Sonne who hath redeemed me and all mankinde ibid. BLASPHEMIES Blasphemies against the holie Ghost Melancthon Caluin and Beza exclude the Sonne and the holie Ghost from infinit diuinitie and coequallitie with God the Father pag. 141. Others that the holie Ghost was Father to Christ in maner of other Fathers towards their children pag. 143. Caluin flouteth at the holie Ghost and sayth that nether in the ould Testament nor the new is there any thinge to be founde of his Diuinitie pag. 151. Another that he would returne sooner to his Cloister then beleeue in him pag. 153. Iohn VVessell Foxes Martyr denied the holie Ghost to proceede from the Father and the Sonne pag. 308. Another Iniquitie is not fulfilled by men but by the holie Ghost Replye pag. 41. Puritans that the holie Ghost Baptiseth before Baptisme ibid. pag. 66. The holie Ghost not to teache the Church all truth ibid. VVhom he sanctifieth thoughe he afterwardes sinne yet neuer needeth to repent ibid. BLASPHEMIES Blasphemies against the holie Trinitie Caluin wisheth that the name of Trinitie were buried pag. 140. The prayer O holie Trinitie one God haue mercie vpon vs to be Barbarous ibid. Reiecting out of his prayer bookes Glorie be to the Father and to the Sonne c. ibid. Ochinus one of the Apostles of England in K. Edwardes dayes saith the name of Trinitie to be a Sathanicall name ibid. The familie of Loue reiect the Trinitie and Diuinitie of Christ as papisticall fictions ibid. Luther disclaimeth the forsaid prayer O holie Trinitie c. pag. 140. The Seruetians tearmed the B. Trinitie a three headed Cerberus or hell hounde ibid. A solemne legation of Caluinists into Polonia to haue the mysterie of the Trinitie abolished ibid. A Caluinian Sinod helde forbidding by publick decree Ministers in sermons to mention the name of Trinitie pag. 140. Och nus they of the ould Testament did not beleeue the Trinitie Coequalitie CoÌ„substantiallitie Eternitie c. ergo no more ought we pag. 178. Englishe Puritans Glorie be to the Father and to the Sonne c. to be a vaine repetition Replye pag. 65. BOOKES Of the hurt which proceedeth by reading of hereticall Bookes pag. 163. Of the censure of the Puritans touching the Communion Booke of the Protestants pag. 12. Et Reply pag. 88. 89. Bookes sett out by Protestants with these Titles Caluin tending to Iewishnes pag. 272. Another Booke An admonition out of the woorde of God that Caluinists are not Christians but only Iewes pag. ibid. The prohibition of readinge hereticall Bookes by Beda pag. 270. The seuerall changes of the Booke of Common prayer confessed by Doctor Doue Replye pag. 109. CALVIN How impudently Caluin is commended by some Reformers One saith Caluin the chiefest interpreter of Scripture then whom neuer any better or wiser pag. 15. Another the most noble instrument of Gods Church which hath bene since the Apostles times ibid. Another that if in the same houre wherein Caluin should preach S. Paul come from heauen and preach that leauing Paul he would goe heare Caluin ibid. Another Caluin the stone reiected by the buâ—lders made vp in the corner head pag. 15. Another Caluin is to be preferred before all the Doctors of the Catholique Church that haue beene from the beginning ibid. Another then which the sunne neuer behâ—ld any thinge more holie or more excellent since the Apostles departure pag. 334. Caluins forme of ecclesiasticall Discipline pag. 219. CALVIN In what contrarie colours other Reformers haue pictured Caluin One calleth Caluin a Sacramentall heretique pag. 16. Another Caluin died desperat ibid. Caluin at his death rendred vp his soule into the handes of the Diuels ibid. Caluin died gnawed with wormes issuing out of a filthie sore in his prieuie members ibid. Caluin marked on the showlder for Sodomie pag. 16. Caluin cruell bloodie tirranous treacherous c. ibid. Another Beware Christian Reader beware of the bookes of Caluin and especially in the article of the Trinitie pag. 151. Another that he openeth a gate to Mahumetisme Arianisme ibid. Another Arianisme Mehumetisme and Caluinisme three brethren and sisters and three paire of breeches of one clothe pag. 151. Another who feareth to fall into Arianisme let him beware of Caluinisme ibid. Caluin for his insolencie together with Farrell and Viret
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
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
est solam diem dominicam seruandam esse It is concluded the only sonday should be kept Apud Cornel. Schulting l. 9. hierarchie Anacriseos A second Synod of theirs alloweth only aboue sondayes the feast of the natiuitie Another at Midleburg Synod Midleb an 1581. decret 51. in the 51. decree permitteth the Natiuitie and the Ascension Another in the Electoral Palatinat addeth the two mondayes next Easter and whitsontyde And in the forsayd supplication of puritans to his Maiestie Supplication to his Maiestie an 1603. they againe disalow all others excepting fondayes For they craue that the lords daye be not prophaned and the rest not so strictly vrged Wher vpon the answer of Oxford inquireth The avvnsvver of Oxford pag. 13. would they haue men vpon holy dayes goe to plough or â—art as some of their humor haue caused their seruants to doe on the very feast of Christs Natiuitie Suruey of the booke of common prayer Pag. 65. And this is the determinat Doctrin of their late suruey Wherin first they declare that Ministers proclaming any other holy dayes then the dayes of the lord do communicat the especial honor of the lord to another secondly that therto they haue no warrant of the woord Pag. 66. Thirdly in the 52. Quere or demand they inquyre whether any holy day on fixed tyme though only and immediatly vnto the lord may be sanctified so as at noe tyme therof any worke may be done Fowerthly Pag. 67. they conclud that it is all one to make any holy day without Gods expresse appointment as to violat any day holy by his appointement yea that it is as great idolatrie as it was in the Israelits Pag. 68. to haue sett vp a Calfe Fiftly that yf the translation of the sabbaoth into sonday be not iustified by scriptures it is not lawfull for Christians to sanctifie it For the iustifying wherof these only to their seeming are the principal fundations Ioan. 20.19.26 First that Christ appeared to his disciples the doores being shutt and sayd peace be vnto them Secondly they cite the first chapter of the Acts and 13. verse wherin I fynd noe mention of sonday or reason of sanctifying it For therin is only related how the Apostles went vp to a chamber 1. Cor. 16.2 and did abyde therin Thirdly because S. Paul wished collections of almes for the necessitie of the poore to be collected on the first day which is our sonday of or after the sabbaoth Behowld these feoble reasons are by them exhibited that way be made to take euen the sondayes away noe impedimeÌ„t therto being specified in any of these reasons And so as appeareth in the examination of the crede they behaued them selues toward the diuine mysterie of the Trinitie and Vnitie founding it on the weakest proofes it had of scripture as yf there were no others and in the end Stancar lib. de Trinit Mediatore Schlusselb de Theologia Cal. shewing those proofes to be noe proofes of any force and inferring thervpon that Christ and the Holy Ghost were not coequal to the father Which sacrilegious impietie is with all heynousces charged on Caluin by his owne brethren Stancharus and Schlusselburg And for their proofe they cite Genes 3.15.22 Genes 18.2.3 Gen. 19.24 Num. 24.17 Isa 4.2 Isa 43.24 Isa 50.4.6 Isa 53.8 Isa 63.1 Ierem. 11.19 Ierem. 31.22 Dan. 2.34 Osc 13.14 Ioan. 10.30 Ioan. 14.1.28 In all which places and many more what soeuer proofe is by the ancient fathers brought for Christs eternitie or diuinitie he deflecteth into a contrarie sense or disgraceth them for manifould insufficiencie Contrariwyse he seeming to fynd Vide Synephim P. Hadriani â—angâ— l. 3. c. 6. pag. 306. but one only argument for Christs eternitie which is that God by his people wowld be tearmed father and consequently must haue a sonne wherby not withstanding no eternitie of Christ is gathered at least befor Gods people were created this a gument being left to the decision of the first that would ponder it Caluin therby insinuated that the eternitie of Christ had noe better proofe And so as I sayd is it the intention of Puritans to found the sanctification of any holy daye whatsoeuer vpon arguments of noe worth that in the ende they may be thought to be without all lawfull allowance By the premisses you may behould that your puritan Ministers such as almost only are among you thinking in all their Synods and other resolutions noe such holy dayes to be yet for 12. pens of each parishioner their mercenarian consciences to be able to fynde all their Synods and resolutions false which sheweth them in the meane tyme to haue perfect libertie of such conscience as may striue with the rayne bow for varietie Therfor they are sufficiently knowen to blow could and heate from one mouth Which is so notorious in all the reformed broode that them selues wryte aliquos religionem flectere fingere ac refingere ad nutum cupiditates Dominorum vel caetuum quorum gratiam pluris faciunt quam gloriam Dei Eberus prafat in Comment Philippi super Epist. ad Cor. Some of their preachers to inflect turn and returne their religion to the will and wantones of their lords and congregations whose contentment they search more then the glorie of God This Eberus next successor to Philipp Melancthon expounding his commentaries vpon S. Paul writeth of the brotherhod Whom Peucer sonne in law to the sayd Melancthon testifieth Poucer contra PaulaÌ„ CrelliuÌ„ in Articulis Torgensibas an 1574 to haue bene himselfe and Maior so mutable as vno momento mutati repudiato eo quod proâ—certo vero habuerunt amplexarentur contrarium that in an instant quyte changed reiecting that which euen now they helde for certaine they would auerr the contrarie So that from first to last their variable doctrine according to euerie tyme and commoditie being detected you may haue consolation that these are your infesters to whose profession it can not but be a credit to be repugnant Afflicted Catholicks 8. Of the few that haue shronken in this trial ether by Gods iudgment or by some other secret cause they are litle respected and lesse aduanced by the aduerse partie And in them selues so great a remorse is obserued that nether in contenance nor in hart can they be confortable VVherby very many haue taken occasion to remaine more setledly in their profession The Author IT argueth a greate wysdome in his Maiestie and the state not to esteeme our Cameleon compagnions when they become false to their religion Theod. l. 5. c. 38. For as the glorious Hormisda sayd to the K of Persia Tripart l. 10. c. 30. Sir your Maiestie deceaueth him selfe in affecting our renouncing Christian religion For yf we become treacherous toward God we shall neuer be loial toward man Niceph. l. 14. c. 20. So euer will it be experienced in all other Apostats and Gnatonical sycophants of Kings
attended till full dynner tyme to haue their allowance to dispute and not willing to depart befor he had motioned to the state what he intended toward our disputation he came vp at lengthe to dyne among vs prisoners Some gentle bickerings chanced betwixt vs about the angelical salutation to our our Lady in greeke He ad his fellow Balse in the presence of the Constable who I imagin wil not lightly lye on ether syde were fownd so exorbitantly confounded and disgraced that the Constable ashamed to impose silence cowld remayne no longer and M. Ryder according to his wonte sell from reason to rayling not sparing or respecting me more then his fathers sonns compagnion I was no lesse with him then a traytour foole lyer knaue c. 13. By this tyme the Lords of the Conceil were vacant and hauing dyned prepared them selues to giue audience to sutours M. Ryder before others propounded his demande Not to linger in or by any long relation of the circumstances it was generaly reproued and particularly by Sr. Iames Foulerton refuted in his allegations So that in a great rage he burst into the crye of Felix an owld heretick S. August l. 1. de gestis cum Felice cap. 12. related by S. Augustin Saying That he would be burned him selfe and his bookes yf any thing were written by him â—roneously These vvere his very vvoords But there vvas no â—ace there to boulster out his vanities In the ende sharply reâ—ked for his arrogancie tovvards them and ouer-matching him â—lfe and discrediting the cause hauing hardly escaped from prison conciling him selfe to me for his late insolent demeanure and questing me to shutt vp all variances he omitted till now to â—olest me further â—4 Because I had often promised to make our reciprocations â—nowen yf I might come to any conuenient place and because 〈◊〉 desier to iustifie such sentence of the state against our Puritan wherby they had disauowed him to be a lawfull proctour or â—duocat of their professioÌ„ and because also by my once being of that â—rofession I haue means to reueale much to others vnknowen â—herby truth may be manifested I haue thought good to puâ—ishe this Treatise following to the honour and glorie of God â—nd discharge of my dutie toward his immaculat and inuincible â—owse the Church to whose sacred doome or censure I resigne â—â—l my writinges past present and to come â—5 I affect a method breefe as the contents may allow breuitie â—eing an attendant on truth Playne without forrein tearms or â—ntricat conceits Curteous yf by means of the craggy knotts of â—ny woorke I be not inforced against my will from my planer â—o my axe Pithie with mater and woorke knowing malice and â—oords to attend on falshood conformably to which sayth the â—cripture Non est sensus vbi est amaritudo Eccli 21. There is noe sense where â—here is bitternes True also it shal be the cause belonging to Gods â—onour according as he sayth by his Prophet Ierem. 23. Iob. 13. He that hath my â—eeche let him speake it truely VVhat meaneth this strawe among wheat â—yth our Lord Numquid Deus indiget vestro mendacio vt pro illo loquamini â—olos Doth God neede your lye that for him you should speake â—eceits And therfore from my hart I make this protestation vsed by the Poet to another sense neuer to transgresse the bonds of â—ruth and fidelitie in all my discourse Virgilius Sed mihi vel tellus optem prius ima dehiscat Vel Pater omnipotens adigat me fulmine ad vmbras Pallentes vmbras Erebi noctemque profundam Ante Pudor quam te violem aut tua iura resoluam Virgilius Let lowest gulfe downe rather swallow me Or mightie God by thunder me detrude Among the darke and damned compagnie Before my shame I breake or truth delude 16. That I doe insert his whole booke proceedeth to confound him the more and to confute his thoughts that I durst not doe it and that none haue any excuse to forbidd my awnswer since that it is conioyned with his obiections without any woords substraction Also I haue the example therto of D. Harding against Iuel Stapleton against Horne c. Thirdly because truth neuer appeareth so brightly as when falshood is confronted therto That I add numbers to his obiections and my resolutions proceeded from playne meaning that when I attaynt him with any fault it may be found speedely by specifying at what number it is found Diuers such mates nether quote leafe nor chapter nor point to walke therby more confusedly and couertly For my parte ether by playne dealing I wil preuaile or not at all Let no man mistrust to fynde in ordinarie controuersies but ordinarie resolutions such maters and method being carefully by me followed as directly belong to the kernell of the cause more by shewing it rotten by inward reuolution of the Reformers them selues then by outward examinations of other reprehenders CATHOLICKE CONFVTATION OF M. IOHN RIDERS CLAYME OF ANTIQVITIE And first of the errours contayned in his Inscription or Title of his booke and of his Preface TO ALL ROMANE PRIESTS AND ALL OTHER OF ANIE OTHER ROmish order vntruly surnamed Catholicke Priests and to everie of them within the kingdome of Ireland IF the Irish Testament a godly laborious and profitable worke to Gods Church had not imbusied the Printers Presse long before this time M. Riders Preface my Friendlie Caueat had presented it selfe to your friendly censures I haue onelie handled the first position and could goe no further in the rest till the Printers returne from London with new letters and whereas there be some faults escaped impute them not to the skilfull Printer but to the stumpeworne letter for as weapons vnsteeled cut not so letters ouerworne print not I haue laid downe your prooffes and speeches touching the first â—osition not adding diminishing or altring one sillable or letter but as I receiued â—hem by a courteous Gentleman I thinke a Priest and as maister Henry Fitzsimon subscribed the same approouing them to be Apostolicall and Catholicke Your Preface concerneth nothing the matter in question so I haue â—eliuered them onely the Preface I scilence till I know your further pleasure â—ecause it is too byting and bitter relishing rather of malice then matter But if â—ou mislike with this scilence vpon the least notice my next Treatise shal maâ—ifest it to the world by way of a Postscript to which I will annex a Rescript And whereas your letter directed vnto me at first was subscribed in stead of your names Catholicke Priests I haue therefore not knowing your names Read Vincent Lyrinens aduersus haereses and you shal see what Catholick is giuen you â—ill the same titles But I must tell you plainlie you haue onelie the names without â—he trueth of the thing it selfe which vaine vsurped titles you must cast off vntil you can prooue your doctrine Catholick for a Catholicke opinion without aâ— Apostolical warrant
thinke that he is Perseus on his wynged horse Pegasus traÌ„sforming alâ— his aduersaries into stones that they can not discerne these prooft to be no proofs Cal. in 7. mat et in 9. 12 16 18. Ia c. 6. mac v. 16.17.18 in c. 26. mat In c. 2. Luc. 16. In Ioan. 1. Castal in pref Bibl. ad Edw 6. D. Whitg a pag. 31. ad 51. Stow chron pag. 1022. 1189. 1283. 1551. Melan. in loc con An. 1539. Fol. 8. 10. An. 1545. fol. 53. An. 1558. loco de filio Sebast. Fran. apud Bezam ep 6. Cartwr in 2. replie pag. 191. Ioan. 10.31 but of stupiditie in them alleaging them To haâ—e the forsayd woords wel applyed in dede let them first procure that Caluinians leaue to doubt of the diuinitie of Christ. Let them be opposed to Castalio mistrusting the Messias to be yet come Let them be opposed to Atheists abounding euery where since reformation began Let them debarr that there be no successours to Francis Kett master of Art to George Paris and Ihon Lewes lately executed in England for denial of Christs diuinitie Let them confound Melancthon allowing but a parcel of diuinie nature to our Saluiour Let them coÌ„found Sebastiaâ— Franck accompting Christ no more God then Socrates or Trismegistus Let them confound Cartwright saying the Iewes had bene fooles to accompt him their liuing God whom they did behould a seely aend miserable man These things are written that such should beleeue Iesus is the Sonne of God and that beleeuing they might haue life in his name To proue any thing against vs there can not possibly be any wyse application of them Rider 34. For that faith which can bee prooued to bee taught in Christs tyme and so receiued and continued in the primitiue Church for the first fiue hundred yeares after Christs ascention must needs be the true auncient Apostolicall and Catholicque faith And that other faith that cannot be so proued is but base bastardly and counterfeit and I trust in Christ that the Reader easily shall perceiue before the ende of this small Treatise that this your opinion touching Christs carnall presence in the Sacrament and so in the rest of the other Positions was neuer taught by Christ nor once dreamed on by the auncient Fathers but inuented and deuised a thousand yeares after Christ by the late Church of Rome grounding their proofes onelie of an emptie sound of syllables without Apostolical or Catholicque sence enforcing both Scriptures and Fathers to speake what they and you pleased not what the holie Ghost and the Fathers purposed VVhether M. Rider hath condemned his Church to be base bastard and cownterfet Fitzimon All this appâ—areth in our 20. number or 30. number 34. YF any thing by him was vnaduisedly affirmed by this his verdict against his owne Church he hath especialy disconfited his profession For first therby he hath condemned Luther and Caluin and their adherents affirming them to haue bene first preachers of Christ and greatest doctours of trueth not only aboue the primatiue â—thers but aboue all that euer were or euer wil be whether they 〈◊〉 Apostles or noe Yf then the religion of the first fiue hundred â—â—res be only true and all other but base bastard and counterfet â—w can this new religion Haddon in the end of his epistle Bale cent 1. pag. 66. 72 cent 8. pag. 678. Epistle to the Confer betwixt Latimer and Ridley-Harborough in the last oration which Haddon professed to haue bene â—t thirtie yeares knowen of which all English late writters â—compt Latimer to be the Apostle and saying Luther to haue bene not â—ly the reformer of abuses but the very Father of trueth but therby 〈◊〉 condemned Nay how are not the two most glorifyed Foxian â—artyrs Ridley and Cranmer therby coÌ„demned saying they would â—oue all the doctrin sett foorth by K. Edward to be more pure then â—y other vsed in England a 1000. yeares befor Is it not therby â—oth professed vnknowen till that time as also not to be the doâ—rin of Christ For had it bene knowen and his promise true of â—e inuincibilitie therof 16. Matth. it could neuer haue had a 1000. â—ares interruption And what may be sayd of the Prince of Condees â—â—scription in his coyne of Golde Lud. XIII Dei gratia Francorum Rex â—imus Christianus Secondly all the disputations and monuments of all principall â—otestaÌ„ts professing the primatiue Fathers of the first secoÌ„d third â—nd fowerth hundred yeares repugnant to protestantcie as appeaâ—eth in the 30. nuÌ„ber by induction are therby coÌ„demned Awnswer to Sawnders Rock pag. 248. 278. Beza conf Geneu c. 7. 12. Et in c. 2. ad Thes. Thirdly â—ll the learnedest protestants condemning the Church of the Apoâ—les tyme and saying Antichrist to haue then begunne and condemning â—l and euery of the Apostles them selues Euangelists and their â—nmediat disciples all these I say are therby condemned For yf â—ese were fauorable to protestantcye Cent. 1. l. 2. c. 10. col 558. 559. 560. Cal. in 1. Cor. c. 4. v. 4. c. 7. v. 9. Rom. c. 9. v. â— Quintin apud ResciaÌ„ in pref nimistromachie Cent. 1. l. 2. c. 10. Vide Calu. loc cit Bullinger com in 19. 22. Apoc. Quintin loc cit Calu. apud Feuard pref in Ruth Beza de hist adultere Luth. tom 5. fol. 439 440. vitus Theod. pag. vlt. in nou test there had bene no occasion 〈◊〉 despise or disprayse them in such maner as to affirme such deâ—cts in S. Peter as by the Centuriasts who curiously and not only â—refully haue calculated 15. synnes of his by Beza by Illyricus are 〈◊〉 disparage him carefully and plentifully registred To affirme of 〈◊〉 Paul with Caluin that he was full of colde and heat of presumption teâ—eritie confusion and precipitation And with Quintinus that he was not a â—oseÌ„ vessel but a brokeÌ„ vessel with the CeÌ„turiasts that he was impatieÌ„t 〈◊〉 in desperation during his afflictioÌ„s in Asia dissentioÌ„s toward Barnabas hypoâ—tical toward Iames others To affirme of S. Ihon with Bullinger that â—his proÌ„ptnes to adore the angel he had synned in apostasie With Quintinus to â—arme him IuueneÌ„ stoliduluÌ„ a foolish youth With Caluin to distrust his 6. Cap. â—nd with Beza his 8. Cap. for vntrue To affirme of S. Iames that he was a â—ruerter of S. Pauls doctrin his epistle bastard couÌ„terfet wicked vnapostolical To affirme with Luther Luth. pref ad nou test in ep Petri tom 3. Wittemb Calu. in c. 2. Mat. v. 15. c. 4. v. 13. c. 8. v. 17. c. 21. v. 9. c. 27. v. 9. Idem Act. 15. v. 40. Tower disp 4. dayes Conference Calu. in c. 21. Act. v. 23. the three first Euangelists to be apochriphal To affirme in particular with Caluin that S. Mathew abused distorted and alleadged vnaptly diuers citations That S. Marke was an Apostat and disloial not to be excused To affirme with Luther that S. Luke was excessiue
contrariewyse they who defended by woorks and writings the same doctrin and profession of late Catholicks and therfor are by them honoured and inuoked as saincts should be fauourers and furtheres of Protestantcy and disprouers and enemies of Papistrie Can any sodring or hammering conioyne or cupple these vnsutable doctrins together Mat. 9.16 Mar. 2.22 Therfor M. Rider it can not be denyed but your new patch hath torne your owld cloake and your new wyne hath burst your owld vessels And to all iudgements not willfully peruers is reuealed that neuer cowld any professioÌ„ by the defenders be more betrayed then protestantcy by M. Rider challengeing to be a Catholick and appealing for trial to Vincent Lyrinensis most opposit therto impugning supremacie of the Pope appealing to S. Bernard so cheefe a maintayner therof and clayming to be of the first ancieÌ„t Church and haue it so repugnant to him leauing in the meane tyme his faith and profession discouered by this means to be base bastard and counterfet Yea leauing by occasion of his vnaduised assertioÌ„ open to all mens eyes that owld and new testament Apostles and doctors are disagreeing from protestantcie and that all papistical doctrin euen in particular was sustayned by them and altogether condemned by them Wherfor truly sayd S. Augustin Improbatie haereticorum facit eminere quid ecclesia tua sentiat quid habet sana doctrina Aug. l. 7. Confess c. 19. The impugning of hereticks doth make manifest what thy Church with continual conformitie and correspondence to it selfe houldeth and true doctrin teacheth 35. But first heere you wrong your selfe much your cause more Rider but the simple â—â—ple most of all in altering the state of the question for our controuersie is of 〈◊〉 manner of Christs presence in the Sacrament The Catholicque Priests subtilly alter the state of the question whether he be there corporallie 〈◊〉 â—pirituallie And you no doubt in your conscience knowing it impossible to â—â—oue your carnall presence alter the question verie deceitfully from the manâ—â— to the matter That Christ is really in the blessed SacrameÌ„t A thing neuer denied â—s nor euer in question betwixt Protestant and Papist for both you and we â—d Christs reall presence in the Sacrament but you carnallie and locallie we miâ—â—allie and spiritually you by Transubstantiation we in the commanded and â—full administration But here you forget your grounds of diuinitie rules of Logicke in making 〈◊〉 opposition betwixt spirituall receiuing and reall receiuing opposing them as â—â—â—traries whereas the opposition is not betwixt spirituall and reall but betwixt â—â—â—porall and spiritualll for spirituall receiuing by faith is reall receiuing and â—â—â—porall receiuing by the mouth is also reall receiuing So that the Scriptures and â—â—â—ers that here you alleadge bee altogither impertinent to prooue your carnall â—â—â—ence of Christ and his new conception of bread not of the blessed Virgin by â—â—â—fulll Priest not by the holy Ghost For Christ willing I will make it plaine â—o you that you haue shewed little diuinitie and concealed much learning in 〈◊〉 onely hudled vp a number of texts of Scriptures and Testimonies of Fathers 〈◊〉 of Eckius Common-places and otherlike Enchiridions and neuer read the â—â—â—ers themselues which at first was requested And thus trusting other mens â—â—orts and not your owne eyes you haue wrongd your self weakned your cause 〈◊〉 abused the simple For if you had diligently read and throughly weighed these â—â—iptures and Fathers you might haue seene and knowne that these confute your â—â—onious opinons and confirme them not But this you should haue here prooued for the Catholicques satisfaction in â—â—ich you haue altogither failed That after the Priest hath spoken ouer and to the â—â—ead and Wine Hoc est corpus meum and vsed powrefull words ouer it and them Rhem test 1. Cor. 11. Sect. 9. â—â—ich you call your consecratioÌ„ that presentlie the substances of Bread and Wine â—e gone not one crumme or drop remaining but wholly transubstantiated tranâ—â—â—tured and chaunged into the verie reall naturall Rhe. Test. math 26. Sect. 4. and substantiall bodie and â—â—oud of Christ which was borne of the Virgin Marie and nailed on the crosse â—â—d is now in heauen and yet in the Sacrament whole aliue and immortall and â—â—at this bodie of Christ must bee receiued with our corporall mouth and locally â—â—scend into our corporall stomackes Which bodie so made by the Priest is ofâ—â—ed by the Priest to God the father as a propitiatorie merciful and redeeming â—â—â—rifice by which the Priest applieth as hee saith the generall vertues of Christs â—â—ssion to euery perticuler mans necessitie either quicke or dead for matters temâ—â—rall or graces spirituall for whom and when he listeth and for what hee pleaseth â—ur carnall presence shall bee first handled The second point which is your proâ—atorie sacrifice shall bee handled in the title of the Masse This is your Romane 〈◊〉 learning which you should haue prooued but how your owne proofes being â—â—â—ly examined disprooue you let the learned iudge But now to your first proofe 〈◊〉 of the sixt of Iohn to prooue your opinion touching the first position 〈◊〉 6. â—ers 51. The bread which I will giue is my flesh c. Catholicque Priests 〈◊〉 6. â—ers 51. Vnlesse you eate the flesh of the Sonne of man and drinke his bloud you shal haue no life in you 〈◊〉 6. â—ers 55. My flesh is meat truly and my bloud is c. VVhether we haue changed the state of the Question or not And whether the real presence was euer denyed by Protestants whether Protestants doe not falsely clayme the tearme Spiritual And whether all the tearmes of their supper be not redeemed from them Fitzimon 35. COncerning the first demand I hauing conceaued according to Philosophie and reason that corporal and real were not different otherwyse then by only conceit I also supposed it was all one to affirme Christ to be realy present and corporaly according as is supposed by all other wryters of what profession soeuer they be This by M. Rider is called à wrong and deceit Next he saith The real presence was neuer denyed by protestants nor in controuersie betwixt Protestant and Papist What thinke you Gentlemen whether was the name of Catholicks by verdict of Vincentius disproofe of supremacie by verdict of the primatiue Fathers the forged consent of the ancient church fiue hundred yeares after Christ to Protestantcie or this resolut affirmation that the real presence was neuer denyed or in controuersie more full of shamelesnes and inconsideration I need not to lingre in making this 9. The 9. 10. vntrueth and 10. vntrueth euen to ProtestaÌ„ts them selues notoriouse yea and odiouse Fox Acts and Monuments pag. 1687 First Ihon Fox saith of one of his martyrs Ihon Lomas not to haue beleeued realitie because he fownd it not written And D. Perne Fox page 1257. sayd I deny not his presence but his real and corporal presence Shewing
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
both to humanitie and diuinitie Such was Ihon Islebeus and especialy Musculus Gzecanouius saith Siluester Czecanouius de corruptis moribus â—â—riusque partis a. 3. Musculus non veritus suit palam dicere profiteri ac spargere diuinam Christi naturam quae Deus est vna cum humana mortuam suisse in Cruce Musculus doubted not to mantaine publickly to profess and to spread etc. Yf he remaine dead he is not risen and ascended or from heauen to come to iudge the quick and the dead The 9. Article of S. Iames of Alpheus I beleeue in the holy ghost the holy Catholick Church Beza con Heshustum fol. 284 colloq Mompelg fol. 77. Zanchius l. de 3. eloâ—im Simlâ—rus â—n praef l. de aterno Dei. filio 18. First they beleeue not in the holy ghost who affirme it to be blasphemous and idolatrouse to consels Christ to be god or to haue euer bene according any deitie befor his birthe of the B. Virgin Marie for therby the holy Ghost proceeding from the sonn no less then from the Father is also denyed SecoÌ„dly all they who impugne the holy Trinitie do it more to reiect the holy ghost then for any thing els of whom looke in the first article To the disgraceing wherof considre how roundly Caluin discourseth saying Vnus Deus id est Galu epist ad Polon pag. 946. Trinitas Creditis in Deum id est Trinitatem Vt cognoscant te vnum Deum id est Trinitatem Hoc non modo tanquam insipidum sed prophanum quoque repudiamus One god as much to say the Trinitie You beleeue in god Vide Conrad Schlussâ—lbur in Thâ—ol Cal. l. 2. fol. 2. 8. 14. 20. 26. as much to say the Trinitie That they should know the one god as much to say the Trinitie This as not only vnsauery but also as prophan I do despise Nether did other protestants dissemble at this blasphemouse derision but rebuked him for it in superlatiue tearms of scoulding Hence among his disciples Prateolus in heresibus lib. 10. c. 10. as euery one was more learned so irrisit spiritum sanctum asserens nihil in scripturis sacris veteris aut noui testamenti de illius diuinitate haberi he flowted at the holy ghost affirming nothing in holy scripture of the ould or new testament to be had of his diuinitie Heerevpon a great protestaÌ„t exclameth Caue Christiane lector Stancharus in epist. con Caluin n. 4 5. maximé vos ministri omnes verbi Dei a libris Caluini cauete presertim in articulo de trinitate c. Beware Christian Lector or Reader and especialy you ministres of the woord of God Beware of the books of Caluin Ioan. Schutz in l. 50. Causarum causa 48. Adam Newser apud Schluss loc cit fol. 9. in catal haeres l. 1. p. 4. and especially in the article of the Trinitie c. Another saythe he openeth a window and gate to Arianisme and Mahumetisme Another Arianismus Mahumetismus Caluinismus tres fratres sorores tres caligae eiusdem panni Arianisme Mahumetisme and Caluinisme are three brethren and sisters and three breeches of one cloathe Another qui timet sibi ne incidat in Arianismum caueat Caluinismum who feareth to fall to Arianisme let him beware of Caluinisme Some print bookes with inscriptions Printed in Iene an 1586. that Caluinists are not Christians that they do Iudaize that heed is to be taken of their leauen But none are more forward blasphemers against the holy Ghost then Englishe puritans and Familists Ioan. Matth. de cauendo CaluinistaruÌ„ Fermento And all this is confessed by Protestants whose euidences only I imploye in this informations Thirdly they impugne this article who make their fanatical imaginations the very inspirations of the holy Ghost and all ther bad and impious inclinations his motions Zuingl tom 2. in Actis Tiguri fol. 609. Simiâ—ia prorsus apud â—uth toÌ„ 5. ad Galat. c. 1. fol. 290. So Zuinglius hauing his doctrin from suche spirit as aforsayd yet sayth he certò noui doctrinam meam non esse aliud quam sacrosanctum verumque euangelium huius doctrinae testimonio iudicabo omnes homines angelos I know for certayne my doctrin to be no other then the most sacred and true gospell by the testimonye of this doctrin I will iudge all both men and angels So Luther Luth. tom 2. apud certus enim sum Christum ipsum me euangelistam nominare pro ecclesiaste habere I am assured Christ him selfe to name meane euangelist and to approue me his preacher So Caluin Caluin de vera Eccles reformandae ratione 463 Calu. de lib. arbitr con Pighium l. 1. pag. 192. res ipsa clamat non Martinum Lutherum initio loquutum sed Deum per os eius fulminasse neque nos hodie loqui sed Deum ex celo virtutem suam exerere the mater it selfe assureth not Martin Luther in the begyning to haue spoken but God to haue thundred out of his mouth and not we to speake now but God to vtter his power Behould yf eache one of thes most repugnant among themselues be not as secure of their owne perswasions to be from the holy Ghost as they are doubtfull of Christs of his Apostles and of his Churches doctrin to be sound apt literal and authentical Fowerthly they impugne this Article who derogat from sacred scripture the authoritie due therto by being by inspiration of the holy ghost Zuing. tom 2. Elench con Anabaptist fol. 10. Vide Iacob Curio â—em in Chronolog An. 1556. pag. 151. Basilea Ochinus l. 2. dialog pag. 154. 155. 156. 157. This is done by Zuinglius saying quasi vero Paulus epistolis suis iam tum tribuerit vt quicquid in ijs contineretur sacrosanctum esset quod est Apostolis imputare immoderatam arrogantiam as though Paul did arrogat so muche to his epistles as to thinke all in them contayned to be authentical whiche is to impute to the Apostles immoderat arrogancie Doth this man thinke you remember what he immediatly befor sayd of him selfe Ochinus proceedeth further non debemus plura credere quam crediderunt sancti federis antiqui we ought to beleeue no more then the saincts of the ould testament So that hereby all the new testament is together abolished Luther was more curteouse in only excluding three euangelists Vide numerum 34. Mathew Marke and Luke S. Iames and some few others and the rest of Reformers in only excepting against Toby Iudith Hester VVisdome Ecclesiasticus the two books of Machabees S. Luke To the Hebrues Iames 2. of Peter 2. and 3. of Ihon Iude Apocalips to whiche others add the prayer of Manasses the song of the three Children the historie of Bel canticum Canticorum lastly Caluin addeth the sixt Beza the eight of Ihons gospell Luther in sermone de Moise You shall also behould by
Luther the ancient testameÌ„t as resolutly excluded all together as was the neweby Ochinus Ne ingeratur nobis Moises nos in nouo testamento Moisem nec videre nec audire volumus let not Moises be thrust vpon vs we in the new testament will not ether regard or hear him tom 3. Ienen in 1. parte The same was done be others against Moises as testifyeth Iac. Curio loc cit That he had rather neuer preache then propound any thing out of Moises That he that dothe alleage any thing of his doth depriue Christ of the harts of men That Moises belongeth nothing to vs. That he receaueth him not for otherwyse he should also receaue all Iewish ceremonies That his gouernement is fayled and him selfe dead That Moises belongeth only to Iewes and not to Christians Sander de Schism Anglic. lib. 2. pag. 272. Persons exameÌ„ parâ— 3. pag. 332. To the same concerning the new testament Bucer yf all be true whiche the euangelists do sett downe Christ must be truly realy in the Sacrament But whether we be bound to beleeue absolutly euery thing sett downe by them to be true or noe he would not be iudge By which appeareth that what thes men list to beleeue being but of their owne imaginations they make it to be inspired by the holy ghost to be the most sacred scripture them selues to be euangelists their testimonyes to be bastant to iudge angels and men what also displeaseth their stomacks be it in new or ould testament they raze cancel reiect and abiure it as apochriphal not haueing any more reason or authoritie for any parcels exclusion or condemnation then ther fellowes for many whole volums and both ould and new testament together Neither in this are they yet satisfyed but certifie that the holy ghost him selfe suggereret tantum quaecunque Christus ante ore docuerat hanc restrictionem attente esse notandam could suggest or teache nothing but what Christ befor deliuered by mouthe and suche restraint and limitation to be sayth Calu. l. 4. Instit. c. 8. n. 8. Caluin heedfully noted Yet Christ him selfe telling in his gospell that he had many things wherof as then they were not capable which the holy ghost should in tyme reueale as also teache them all trueth neuer the less they would not hold or stopp in suche their so desperat abhominations How Contrary to them is S. Chrysostom saying ideo spiritui seruata est maior doctrinae portio ne putarent illum minorem Hom. 1. in Acta Therfor c. Ioan. 16.13 What is sayd of impugning the holy Ghost for scriptures belongeth also to traditions such as few of them but consent to parte of them although they be not extant in Scripture as to the blessed Trinitie and consubstantialitie of persons the perpetual virginitie of our Ladie the obseruation of Sonday not of the Sabbaoth the baptising of infants the communion receauing fasting the feasts of easter c. which traditions as all other acknowledged by the Churche Ioan. 16.13 haue issued from the holy Ghost according Christs promise that he should not only teache vz by word but also suggest by inspiration all trueth Yf I affected not breuitie what Fathers monuments for traditions what fowle dealing of Sectarists against them mentioned in Martins discouerie cap. 2. could I alleage Fowerthly S. August in quaest ex vtroque test q. 102. according to S. Augustin they impugne the holy Ghost who impute euident miracles frequent in Gods Churche gouerned by the holy Ghost to the deuil VpoÌ„ which occasioÌ„ of the Pharisees saying that in Beelzebub Christ cast out deuils Christ our Saluiour entred to discourse of the synn against the holy Ghost shewing therby to pertayne to the holy Ghost all miraculouse operations But of miracles which are lawfull and how to be knowen we are after to dispute For to conclude what ther beleefe is against the holy Ghost is testified when the first reforming Apostle of Morauia Irrisit Spiritum sanctum seque diceret volle potius redire in coenobium quà m credere in Spiritum sanctum Did flowt at the holy Ghost saying he would returne sooner to the cloistre then beleeue in him Prateolus l. 10. c. 10. Fiftly they impugne the other parte of the Catholick Churche which in deede should be a distinct article who can not abyde the name of Catholick as appeareth before nor the name of Churche in their principal Bible of the yeare 1562. but excluded it wholy without redemption placing for the name Churche the name of congregation And wheras they weare confounded at such profane odious interpretation considering it shewed a hatred against the chaste spouse of Christ a distrust to be tryed by the churche whom who heareth not is as far from saluation as any publican or Ethnick and argued a publick reuolt or rebellion from Christ him selfe head of the Churche they amended it in their later translations Math 16.18 with worlds shame yet so nicely as in one cheef place of Scripture wher Christ sayd to S. Peter vpon this rock I will build my Churche the bible of the yeare 1577. retayned still in liew of Church the name of congregation which properly belongeth only to beasts and by application is transferred to men Sixtly they impugne this second parte who affirme the Mother Churche may err in any point of beleefe considering Christs promises Math. 16. Luc. 22. Ioan. 14. Act. 2. Luc. 22. that the gates of hell nether by errour nor by violence should neuer preuayle against it the faythe therof should neuer fayle the holy Ghost teacher of all trueth should perpetually remayne with it that it is a spotles spouse without all wrinckle that it being conuerted should confirme all others c. Fox Acts. pag. 1359. Iewel repl con Hard. art 4. diu 14. 21. pag. 249. 268. Calu. l. 4. Instit. c. 2. n. 2. 3. c. Vide Campâ—ani rationâ—m vlt. De Luther Vide num 17. Calu. Instruc con Libertin c. 13. Such mother Church to be it only of Rome all Fathers and most sectarists them selues profess Nether can it be denyed considering it only hathe vniuersalitie consent and antiquitie as appeareth n. 4. Considering also that no other peofession hath holynes in lyfe or doctrin which accompanie on another as the good and bad fruict the good and bad tree Witnes first for doctrin all hithertho in this examination alleadged and secondly Luther saying the commandements of God not to belong to Christians Witnes next Caluin saying in other mens name but in his owne doctrin Concupiuit quis vxorem proximi sui ea potiatur si potest certò enim scit se nihil alienum à voluntate Dei facere Audacter eripiat vel vi vel fraude fortunas proximorum nihil enim suscipiet nisi Deo volente vel probante hathe any coueted his neighbours wyfe let him inioye hir yf he can for he knoweth assuredly he doth nothing
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
olim a famous and principal Protestant imputeth his Conuersion to be a Catholick to no other booke so much as to the same Thus then sayth the sayd Vincentius Audies etenim quosdam ipsorum dicere Vincent Lyrin de prophan her nou Cap. 26. Venite o insipientes miseri qui vulgo Catholici vocitamini discite fidem veram quam praeter nos nullus intelligit quae multis ante seculis latuit nuper verò reuelata ostensa est You shal perceaue some of them to saye Come o yee fooles and miserable people who commonly are called Catholicks and learne the true faythe which none vnderstand but we which hath bene long hidd but is now of late reuealed and shewed What could any Catholick or right beleeuer speake more confidently toward his true beleefe Will yow giue eare to M. Riders woords of lyke mowlde and honestie Yow and your late Rhomish Catholicks do quite dissent from Christs trueth and owld Romishe religion And therfore remember whence yow are fallen and returne to the ancient trueth By which woords he nether goeth beyond nor astray from these former hereticks as truely pronouncing them as they It is impossible at this discouerie of his dealing but his mynde sayth out of Plautus Plautus in Cap. Nec mendacijs subdolis mihi vsquam mantellum est meis To my guilfull frawds there is no shrowd remaining What then was his intention in publishing his Caueat wherby was to insue such infamie and confusion as he could not be ignorant might haue succeeded I answer the same which is related in the 116. number of one of his brethren in the Lord. Who being challenged of his exorbitant lying answered Quam diu potero clades adferam Remund Rufus in duplicatione Con. Patrona Molinei Fol. 76. latebunt quam diu poterunt Valebunt apud vulgus ista mendacia As long as I can I will indomadge it shalt remayne secreat as long as it maye among the people these lyes wil be currant Such was Stratocles the Athenian who in all post hast returning home from the battayle wherin the Athenians were ouerthrowen certifyed the contrarie that they had vaÌ„quished their enemyes wherupon triumphes of ioye were appointed and great feastings and gratulations vsed within two dayes after the trueth being reuealed and euery one offended with Stratocles for his lying he answered I had more care to content yow two whole dayes then respect to haue towld one lye So is it with my Cauailero he esteemed more the ioye for a moment by being thowght a learned Doctor great confuter or gladsoome relator of false victories by vntruthes how great soeuer then the disgrace which might insue which he thought he would auoyd as long as he might and when he cowld no longer to defende his dissimulation by example of Beza Cartwright allowing in such cases to be lawfull to neglect all trueth and fidelitie as appeareth in the 99. number The third proofe That the chiefe Protestants did beleeue the reall presence Catho Priests and alleadged all the Fathers for the maintenance thereof 120. 121. 122. 123. THis trulie is worthie admiration that none of the fathers Luther Tom. 7. Defens verb. coenae fol. 391. whereof there is an infinite number but did speake cleane contrarie to Sacramentaries And though the fathers all with one mouth affirme yet the Sacramentaries harden themselues to denie them And they would neuer vtter this that Christ his bodie is not in the blessed Sacrament if they had anie regard of the Scripture and were not their hearts full of infidelitie Idem fol. 390. I trulie would giue the franticke Srcramentaries this aduise Idem Ibid. fol. 411. that seing they will needes bee mad they should play their parts rather whollie then in part therefore let them make short worke and rase out of the scripture these words This is my bodie which is giuen for you For touching their faith it is all one if thus they kepe it Christ tooke bread and gaue thankes brake it and gaue it to his Disciples sayng take eate doe this in rememberance of mee For this proueth sufficientlie that bread is to be eaten in rememberance of Christ. This is the whole and entire Supper of the Sacramentaries In vaine doe the Sacramentaries beleeue in God the Father God the Sonne Luther Tom. 2. fol. 263. and God the holie Ghost seeing they denie this one article as false of the reall presence whereas Christ doth say This is my bodie The whole opinion of the sacrament the Sacramentaries began with lies Luther in Ep. ad Ioh. HaruagiuÌ„ Typograh Argent Rider De Cons dist 2 canon prim in glossa tertia tenet page 429. and with lies they defend the same GEntlemen you knowe Luther was a Munke and though he recanted Poperie and vtterlie condemned your Transubstantiation as a fable hauing neither Scripture nor Father to warrant it yet he stuck fast in another error fitlie named (a) Luthers heresie was in Rome befor Luther was borne Consubstantiation which errour hee also suckt from the Popes owne btest as you may see in his distinctions For you in your Transubstantiation teach that of the substance of bread and wine is made by the Priest the verie naturall bodie and bloud of Christ no substance of either remaining but onelie the outward formes Luther by his Consubstansiation saith that Christs bodie and bloud bee receiued togither in the bread vnder or with the bread both substance and accidents of bread and wine remaining Now I pray you how fitteth this your purpose you will say in this that Luther held a reall presence True but Luther denied your reall presence as a fable And yet his opinion was farre wide from the trueth Wee regard not Luthers censure against vs for Christ his spirituall presence no more then you doe for his comdemning of your Transubstansiation And Luther is more to be commended then all the Popes Cardinals Priests and Iesuits in Christendome who with Augustine though he did erre yet would not perseuer in errors as you and they doe Ad Lectorem Tom. 1. page 1. least he should be an hereticke and therefore in his Epistle to the Christian Reader saith in this manner Ante omnia oro pium lectorem oro propter Dominum nostrum Iesum Christum vt ista legat cum iudicio imo cum multa miseratione sciat me fuisse aliquando Monachâ—â— Before all things Quid aequius peti potuit or first of all I beseech the godlie Reader and I beseech him for our Lord Iesus Christ his sake that he will read these my workes iudiciallie with great compassion and pittie and let him knowe and vnderstand that I was sometimes a Monke As if he should say if I haue erred or doe erre impute that to my Monkerie Poperie which in deed is but a forge of bles and a legend of lies The Priests thinke euerie real presence to
Christi in illis verbis institutionis hoc facite c. for the true inward and spirituall worship of Christ is comprehended in the words of Christs institution Doe this in rememberance of me Now let the best minded Catholicks see your vniust dealing with both quick and dead pretending that either Chemnitius as you say allowed your outward worship in your Sacrament or that wee iarre amongst our selues touching the same which both bee vntrue For you hold the worship to bee outward hee and we inward you carnall he and we spirituall and brieflie if you will yet read him diligentlie you shall find he vtterlie condemned your carnall presence and your externall worship approuing the one to bee a fable the other blasphemie And thus much for your ignorance touching Martyn Chemnitius whom it semeth you neuer saw but onely tooke him by the eares as Water-beares do their Tankerds Againe you say that Chemnitius vpon the assurance of the real presence approueth the custome of the church in adoring Christ in the Sacrament by the authoritie of Saint Augustine Ambrose in Psal 98. by Eusebius Emissenus Saint Gregorie Naziazen charging as manie as doe the contrarie with impietie to euerie of which thus I aunswere This Psal according to the Hebrew is the 99. Psal and vpon this place S. Augustine writ Aug. in psal 98. as I will alleadge him of your Paris print his words be these Quid de carne Mariae carnem accepit quia in ipsa carne hic ambulauit c. ipsam carnem nobis manducandam ad salutem dedit Nemo autem illam carnem manducat nisi prius adorauerit which tooke flesh of the flesh of Marie and because in that flesh he walked here vpon the earth he gaue to vs that flesh to eat to our saluation for no man eateth that flesh vnlesse first he worship it Now let vs examine this place and see how that fitteth your purpose First the flesh of Christ that Augustine will haue worshipped must be thus conditioned 1 First it must be borne of the virgin Marie but yours was made of bread and therefore not that true flesh of Christ which Augustine speaketh of and so not to be worshipped without ydolatrie 2 Secondlie that flesh of Christ which Augustine will haue vs worship walked visiblie with his Church here vpon earth before Christs ascention And vntill you can approoue vnto vs by canonicall warrant such a Christ in your Sacraments as walked vpon the earth and died on the crosse Augustine will not haue him worshipped which you shall neuer be able to doe during the world 3 Thirdlie that flesh of Christ which Augustine will haue vs to worship was giuen to vs for our saluation which I hope you will say if you say trulie was actuallie reallie and in deed vpon the crosse And in the Sacrament misticallie or by representation as hath been proued out of your owne bookes Thus you wrest that which Augustine spake of the blessed flesh of Christ to your fabulous supposed flesh made by a priest whereby you wickedlie abuse the learned father and deceiue the simple Reader For this flesh of Christ which was conceiued by the holie Ghost and borne of the blessed virgin must be eaten with the spirit adored with the spirit as Augustine there speaketh and neither adored with your externall apish worship nor eaten with your corporall mouth But to speake according to Scriptures and Fathers the verie eating of Christ is the true adoring or worshipping of Christ because as he is eaten so he is adored but he is eaten spirituallie by faith For faith is the chiefest braunch of Gods honour Your next Author is Ambrose vpon the 98. Psal which you imagiue proueth your externall worship of Christ in the Sacrament 125. I ame glad that Kemnitius is auowed to be a protestant Fitzsimon to M. Riders lyking for therby we may perhaps haue some desyred sporte The reprehension of our Spelling Kemnitius for Chemnitius for Crantzius as a litle after appeareth might haue bene spared Yf M. Rider by Gods good prouidence had not bene reprobated to confusion in all maters and sciences wherof he hath made any mention Of his ignorance in Scripture in Fathers in Histories in Orthographie in Greeke in Frenche in Latin in English now in Spelling against my will he would needs conuict him selfe ignorant First then I answer that K. in greeke is all one and C. in Latin and therfor might indifferently be taken Secondly that German names such as are Kemnitius and Crantzius are written indifferently by ether C. or K. that these two forsayd names euen by the authours them selues are more written in our maner then according to M. Riders conceit which also is obserued in Bellarmine Stapleton and all other famous Controuertists Let him repayre but to the Colledge and inquyre for the Metropole of Crantzius and finding it as I had written after in all his lyfe let him abstayne from such fanatical exceptions For yf they were auayleable that who misspelled were ignorant in the mater how cowld M. Rider know how and when to be silent not knowing to wryte silence but scilence how could he professe him selfe a scholer wryting the name amisse scholler How could he tell what circumcision was he wryting it circumscision which neuer scholer would haue done that after would obiect lesse misspelling to another In what wysdome or learning or latin did he learne to wryte lattin for latin intollerable for intolerable subtilly for subtilie c. But of his palpable ignorance in latin after Well now to accompagnie him forward Of Kemnitius he sayth it is vntrue that he iarreth with M. Rider or contrary wyse Which yf it be not reuoked speedely M. Rider must recant affirme with Kemnitius that the opinion against the real presence is Blasphema impia damnata Kemnitius in sua epistola ad Ioan. Georgium Marchion Brandeburg 24. Ioā 1584. Extat in Incendio Caluinistico Kemnit 2. par exam Conc. Trid. sess 13. c. 5. blasphemous impious condemned Secondly Kemnitius sayth Nullam esse qui dubitet an Christi corpus in coena sit adorandum nisi qui cum Sacramentarijs aut neget aut dubitet in Cena verè Christum esse presentem Ther is none that doubteth the body of Christ to be adored in the supper but he who with the Sacramentarians to whom Kemnitius is diametricaly opposit denyeth or distrusteth that Christ is in the Sacrament Wherunto what thinke you may M. Rider replye Forsooth that Kemnitius alloweth only the internal adoration Which is an vntrue and a seely excuse For is not the adulterie of the mynde as vnlawfull as it of the woorke Yes truely yf Christ be true or the common doctrin of Diuins and Philosophers that the external act addeth nothing to the malice of the internal act although by other circumstances it may be conioyned with more offenses in being external then yf it were only internal Wherfor it had bene
to haue bene the general practise of all Christians so to be contented with the B. Sacrament vnder the forme of bread as not to haue coueted the vse of it vnder the forme of wyne This appeareth by Serapion who being neere his departure Euseb l. 6. hist c. 36. and crauing the B. Communion the Priest as Eusebius sayth sent him only a part of the Eucharist without any consecrated blood Secondly by the vse of Christians in first tymes when they had litle commoditie of Priests or Churches they tooke home to their houses the B. Sacrament vnder the forme of bread without the other forme as appeareth by Tertullian Cyprian Hierom and Augustin In Suarez loc cit Thirdly by the vse of Pixes as I lately sayd proued and confessed from the Apostles tymes made for the conseruation of the B. Sacrament vnder the forme of bread Vide Durant lib. 1. c. 16. ther being no such for the forme of wyne Yet as I forwarned the vse of the chalice was indifferently allowed to lay people as partly appeareth by the request of Maria Aegiptiaca numb 115. according to the seueral commodities of places vntil by reason of danger as I fortould of sowring and shedding and of errours increasing the Church restrayned it from the lay people Also because the Preest doth offre a sacrifice in remembrance of the death Passion of our Saluioure Iesus Christ whose blood at that tyme of his passion was shedd and separated from his body he ought to consecrat and receaue vnder both formes for the better explicatiō of such effusion of Christs blood which is not needfull by the people rcceauing it rather as a Sacrament then Sacrifice This doctrin so godly and religious is impugned by hereticks as appeereth Brent in cōfess VVittemberg art de euchar Kemnitius in fine disputationis de vtraque specie only to thwart the Pope Brentius and Kemnitius accord to that part therof that Christ is wholy vnder ether of both formes Wherby I take no confirmation but to shew they haue no conformation in their being against vs. Also in K. Edwards tymes when Protestantrie was most free from the dreggs of Puritantrie the communion vnder both kynds or formes was not thought so absolutly requisit Statut. An. 1. Edward 6. cap. 1. Luth. ser de Eucharistia Vide conc Constant. sess 13. Rodolph Ab. de S. Communione but yf necessitie did otherwyse requyre it might sayth K. Edwards statute be allowed in one kinde Also Luther in his sobre mood could teache Satis esse populo alteram desiderare sumere speciem quantum ordinat dat Catholica Ecclesia To be sufficient to the people to desyre and receaue one kinde as much as the Catholick Church ordaineth and giueth To be breefe such to haue bene the receaued custome of Gods church these verses of Rodolph Abbot of S. Trudon 450. yeares past do confirme Hic ibi cautela fuit ne presbyter egris aut sanis tribuat laicis de sanguine Christi Nam fundi posset leuiter simplexque putaret Quod non sub specie sit Iesus totus vtraue Be it a Caueat that Preists to sicke or sownd Of laye folke giue not Christs most sacred blood For it might shed and seely thoughts would simply grownd In ether forme a lyke Christ not t' haue stood 3. Article 3 The third That priests by the law of God may not marrie Rider 131. 132. I May not here make anie stay onelie touch a point or two and so away This Article is contrarie to holie Scriptures auncient Fathers the practise of the primitiue Church and the Canons of the Popes In the old Testament the marriage of the Priests is recorded and commended Ierem. 1.1 Exod. 18. The holie Prophet Ieremie was the sonne of a priest Zippora was the priest of Midians daughter married to Moises the Lords Maiestrate Luke 1.8.9 Againe in the new Testament Iohn Baptist was the sonne of Zacharie a priest And the Scriptures touching marriage giue rules without exception or limitation To auoide fornication let euerie man haue his wife and euerie woman her husband 1. Cor. 7.2 And to the Hebrews hee saith Marriage is honourable amongst all men and the bed vndefiled but whoremongers and adulterers God will iudge VVhether Continencie of the Clergie was anciently cōmanded 131. THe too the that M. Rider Fitzsimon as a Puritan hath against acts of Parlament transporteth him from all patience and purpose which should be betwixt vs. For I only alleaged the forsayd acts to testifie that the real presence was euen since Protestantrie commanded to be beleeued which being the first article of the six and the residue being sutable and conformable therto against suche late Protestants as are degenerated from first planters of Protestantrie I recorded them together only by their conformitie to ratifie the article in question without any intent or expectation that I should be occasioned to defend acts of Protestant Parlaments by me obiected against Protestants But as I was before by him inforced to defend Kemnitius my aduersarie so now I am to defend opposit parlaments Well then in the name of Christ let vs not forsake him in all his vagaries he being now not farr from home First he confesseth the sayd articles an act inacted by all the nobles and learned of the Lande Yet that the first is refuted the second is abhominable the third is contrary to holy Scriptures ancient Fathers the practise of the primatiue Church and the canons of the Popes and the other three as repugnant to Christs trueth as the rest Secondly he telleth he will make no stay but touch a point or two and so away wherof and of the next that in the ould testament the mariadge of preests is commended there being no such mater therin amounteth the 183. The 183. vntruth vntrueth In deed in the ould testamēt as being not so perfect a state as the new preests wrere marryed Yet although they were imployed only about figurs and shaddowes of the substance and trueth deliuered in the new testament they were neuerthelesse bownd to continencie during such their imployment and not only they but also the people when they would partake of such figuratiue mysteries As for example Achimelech refused to giue Dauid the proposition bread vnlesse he had vnderstood that they were 1. Reg. 21. mundi pueri maximè a mulieribus vndefyled people especialy from women And when the preests of the ould testament were occupyed about their function 1. Paralip 24. Luc. 1. Caluin l. 4. Instit. c. 12. n. 25. they were remote from habitation and wiues At which consideration Caluin could confesse the preests of the ould law iussos fuisse vltra humanum morem se purificare to haue bene commanded to purifie them selues beyond the custome of men Yet can he not fynde it allowable in the preests of the new law Notwithstanding any would thinke S. Pauls woords
more belonging therto saying nemo militans Deo implicet se negotijs secularibus no man seruing God imployeth him selfe in secular affayres but of S. Pauls mynde afterwards Although S. Ihon Baptist was the sonne of a preest yet is it not true that if so hapned in the new testament or that he was sonne of a preest of the new testament for the new testament was made only at the last supper befor Christs passion before which both Zacharie and S. Ihon Baptist both dyed Now let vs attend to his obiections out of Scripture against the continencie of the Clergie and not exact at his hands any exact knowlege in maters of new or ould testament Fitzsimon 132. To auoyde fornication I graunt euery man may hate his wyfe yf he entred no other bonds contrary to hauing a wyfe or yf being free from such bonds he can not otherwyse auoyd fornication For otherwyse the very next lyne befor doth assure it is good for a man not to touch a woman 1. Cor. 7.1 Secondly not long after he aduiseth euen the marryed them selues when they would be vacant to prayer to obserue continencie Thirdly followed for such as are not marryed and widdowes it is good they would soe remayne as S. Paul did him selfe Fowerthly that we being deerly bought should not make our selues subiects of men but he without worldly cares wheras yf any be marryed he is carefull of the world and how he may please his wyfe and is diuided as also the woman toward hir husband This and much more hath S. Paul in the very chapter whence the forsayd obiection was borrowed Wherby the continencie of the Clergie is ratifyed and testifyed to be necessarie yf we couet to haue the Clergie be vacant to prayer to follow that which is good to be without worldly cares to thinke of things which are of our Lord how they may please God To the other obiection I graunt lykewyse that mariage is honorable among all men for none ought to dishonour it but to accompt it a great Sacrament in Christ and his Church Hebr. 13.4 Also it is honorably contracted by all who haue not otherwyse deuoted them selues to a higher state of perfection or by lawes of God and his Church are prohibited to marrye within certain degrees As for example although the Scripture speaketh without exception or limitation yet you are not so farr gone M. Rider as to allow marriage to be honorable betwixt mother and sonn sister and brother the grand-father and grand-dowghter And yf you be forward in such Puritantrie as to allow such marriages to be honorable Calu. l. 4. Instit c. 19. n. 37. you forsake Caluin the founder of your holy consistorial discipline accompting them very dishonorable Hitherto nothing appeareth against the not marrying of Preests yf they haue deuoted them selues to a higher state then it of marriage and especialy yf they haue plighted their promise or vowe to liue chast therby to be more vacant to prayer carefull of the things of our Lord how they may please God and be more free from the cares of the world For of such as had so obliged them selues to greater perfection Mat. 19. S. August l. de Sācta Virginitate c. 23. qui se castrauerunt propter regnum caelorum and had gelded them selues that is sayth S. Augustin qui pro proposito ab vxore ducenda se continuerunt such as by a godly purpose abstayned from taking a Spowse for the kingdome of heauen and had entred obligation of vow yf after they would marrye S. Paul sayth 1. Tim. 5. damnationem habent quia primam fidem irritam fecerunt they haue damnation because they haue infringed their first fayth Yf therfor it could not be honorable to forsake attentiue prayers to God and being carefull of pleasing him and fulfilling the first fayth plighted it could not be honorable also for such to marrye who had betaken them selues to such state of lyfe and vndertaken such obligations For what honor can there be in purchasing damnation Hereby appeareth that the Scripture ether hath not or to M. Riders skill affoorded not any aduise or commendation of such mens marriage 133. And the same Apostle pointeth out to all posterities Rider that the Authors and vpholders of this Article bee liers and hippocrits Heb. 13.4 1. Tim. 4.1.2.3 and the forbidding of meates and marriage to bee the doctrine of Diuels And this is onelie proper to the Church and Chaplens of Rome as now they stand in the view of God Angles and men VVhether we forbidd Marriage or Meats 133. BY a testimonie of S. Paul he indeuoureth to proue Fitzsimon 1. Tim. 4.1.2.3 that the vphoulders of this Article against Preests marriage are lyers and hypocrits Let such as he confesseth to haue bene all the nobles and learned in the land giue him thancks for this curtesie We graunt the forbidding of marriage and meats to be a doctrin of deuils yf they be forbidden absolutly or as things abhominable i but not yf they be forbidden for greater proffit of spirit and glorie to God That we doe not forbidd them absolutly is knowen when we accompt none fitt for Gods seruice as Churchmen but such as are begotten in lawfull marriage and when we eate such meates out of fasting dayes as we eschued in fasting dayes This argumēt a secundū quid ad simpliciter that who forbidd marriage and meat in certayne persons and tymes they absolutly forbidd them you shall behould how ridiculous it is by these few weake inferences Leuit. 18.7 c. Gods woord and his Churches lawes and also Princes decrees do forbidd as is to euery one knowen marriage betwixt father and dowghter mother sonne c. By your rules taken without limitation that marriage is honorable among all and forbidding marriage is a doctrin of deuils do not you blaspheme against God and his Church and iniurie your Prince for their forbidding such marriages Next the Apostles forbidd the eating of blood Acts 15.20.29 c. 21.25 and strangled meat for which in presence of the Constable a Puritan Sadler whose name I can not remembre and others your deuout Doctor Ihon Laney Cutler maintayned in May last 164. that it was vnlawfull to eate puddings or henns whose necks were crackt the lawes of Princes forbidd to eate fleash in lent and certayne dayes of the weeke and Phisitians forbidd diuers meats By your general rule that the forbidding of meats ' is a doctrin of deuils do not you make the Apostles Princes and Phisitions diuilish doctors Because I intend God willing in my replye vpon these points to dwell some what longer let Gods woord the Churches lawes Decrees of Princes the Apostles The 184. vntruth and Phisitions testifie that it is the 184. vntrueth to be only propre to the Church of Rome to forbidd marriage and meats as aforesayd Rider 134. Did not Tertullian write two bookes to his wife in
offerre non debet ab eius oblatione ideo abstinet Anathema sit If anie man iudge that a married Priest ought not to offer or to do his office by reason of his marriage and therefore abstaine from his oblation let him be accursed VVhether all that may not contemne their wiues may conuerse with them carnaly And whether some tyme married men may not be Preists 136. FIrst Fitzsimon yf any learned man would but peruse this distinction and the precedent and considre how vpward of twenty seueral texts forbidding Bishops deacons Preists Religious Subdeacons to marrye and such men as are marryed not to be assumpted to Preesthood and Preests doing otherwyse to be deposed although he were neuer so much an affectionat frend of M. Rider yet will he and can not but censure him not to seeke to informe trueth of maters but to obscure it as much as he may Secondly he knoweth not how to countenance his allegation but when it is a canon of the Apostles he nameth it a Popes canon For so it which he now citeth is deliuered Melancthon in Confess August art 23 in apol eiusdem articuli Conc. Trullan can 48. 2. Conc. Turon can 8. Vide dist 31. cap. omnino euen by Philipp Melancthon a great Protestant and in the canon law befor the title of the forsayd text is contayned that it is taken from among the canons of the Apostles I grant that a Preest should not contemne his wyfe but according his obligation expressed in seueral Concils be carefull of hir prouid for hir and content hir but as is there signifyed absque vlla suspicione carnalis commercij without any suspition of carnal compagnie Now marke this Riderian sequel a preest may not by pretext of religion wherby he is bound to be continent dispise his wyfe from whom he is departed for so by testimonies of the forsayd Concils it is to be vnderstood therfor a Preest may marry or hauing bene marryed may carnaly conuerse with his wyfe Who would not pittie his fathers losse yf he had bene at any charges as he was not able for his sonns bringing vpp For although a sonne can not despise his mother yet followeth it not that he may marry hir Thirdly the next Canon concurreth in the same exposition that one being marryed befor is not therby disabled from being preest Ther is nothing in euery contry more vsual And Dublin is well acquainted that M. Hall of good memorie and M. G. B. of rare vertue had bene marryed yet both exemplar priests And at this instant of my writing this a Gentleman called Mr. Anselmus Crucius of exceeding abilitie being marryed and his wyfe lyuing and newly entred into a cloyster of Nunns after hauing liued 30. yeares with his forsayd wyfe in inuioleble continencie only for more exact deuotion toward God she as I sayd entring into religion he also is become preist and Iesuit with whom I am dayly familiar to my great delyte and edification he being as great a mirour of pietie as miracle by his forsayd voluntarie diuorce to all these contryes in which he is knowen Rider Dist 31. Nicana synodus fol. 34. 137. Paphnutius also beeing but one man confounded a whole Synode of your Bishops learned men as your Popes Records witnesse and by Scriptures inforced them to subscribe that Priests marriage was lawfull Heere you see magna est veritas preualet Trueth is great though in one against manie and preuailleth VVhether Paphnutius perswaded the Concil of Nice to allowe preests to Marry Fitzsimon The 185. vntruth 137. THat trueth as you affirme may be great and preuayle let it be presently confessed that it is the 185. vntruth that Paphnutius is confessed by records of Popes to haue confounded a whole synod of our Bishops Wher are such records how do they confesse any such mater Will fittons fill all leaues yf not most lynes of your booke Secondly let it be confessed that you haue graunted the first Concil of Nice to haue bene a synod of our Bishops and learned men Magna est veritas preualet 1. Esdr 4.41 Conc. 1. Nic. can 3. truth is great and preuayleth Thirdly let it be confessed that the Concil of Nice in the third Canon forbiddeth preests to haue any woman in their howse besyd their mother sister or aunt How then was it confounded or gouerned by Paphnutius to the contrary Magna est veritas preualet Fowerthly wheras none of the 20. Canons of the Concil of Nice nor Eusebius Socrat. lib. 1. c. 8. Sozomen lib. 1. c. 22. nor Ruffinus more ancient then Socrates and Sozomen out of whom Gratian borrowed his tale of Paphnutius nor any others report any such mater S. Epiphan her 59. in epit and wheras S. Epiphan assureth that the Church and ancient Canons hath alwayes auoyded from preisthod any begetter of Children S. Hieron ep 50. con Iouin lib. cō vigil Luther lib. Conciliorum parte 1. S. Basil epist. 17.1 Esdr 4.41 and S. Hierome testifyeth in the Oriental Church and Aegipt not to haue bene lawfull for preists or deacons to vse their former wiues Nay wheras Luther acknowledgeth that the forsayd Concil would not follow the aduise of Paphnutius and lastly wheras S. Basil would not permitt by reason of the former third Canon of this Concil a preist 70. yeares ould to dwell with a woman how can it be denyed or auoyded to be the 186. vntruth The 186. vntruth that they had subscribed that priests Marriage was lawfull Magna est veritas preualet trueth is great and preuayleth I omitt that the authours of this inuented historie Socrates Socrat. lib. 5. cap. 21. Bellarm. l. 1. de Clericis cap. 20. S. Greg. l. 6. epist. 31. Socrat. Sozom. loc cit and Sozomen being found often tymes tripping as in Socrates appeareth thryse in one chapter and first against this sacred Synod as incomparable Bellarmin learnedly according to his wont demōstrateth and of Sozomen is testifyed by S. Gregorie yet not withstanding that they are farr from reporting any confort to the protestant cause For they both recompt that Paphnutius affirmed that it seemed to him conuenient it should be decreed that the clergie after theire ordination should not be permitted in any case to marry according the ancient Conons and only craued that others marryed before might vse their wiues This allegation therfor seemeth to fauour protestancie as the tendring of a peece of bread in one hand with a cudgell reddy to stryke in the other hand is a fauour to a dogge Magna est veritas praeualet truth is great and preuayleth 1. Esdr 4.41 138. And to come neere home vnto you with domesticall presidents Rider Esdras 1. cap. 4.41 Bern. in vita Malachiae fol. 2. col 4. about the yeares of our Lord 1130. were not eight learned men all of them immediat Archbishops of Armachan in this land and
related Vide S. Hieron in Chrâ—â—â—â— S. Aug. hâ—â— 52. Epiph. her 73. Soâ—rat l. 2. c. 35. Theâ— l. 4 hâ—r fab A certane man of the Macedonian heresie such as denyed the holy Ghost to be consubstantial to the Father and Sonn had a wyfe of the same sect The man after he had heard Iohn Chrysostom teaching what should be beleeued of God praysed his doctrin and requested his wyfe to beleeue as him selfe did But wheras she rather conformed hir selfe to the woords of noble women then to his vsual intreatie and that he laboured as commonly women are more peruerse and obstinate to be conuerted then men in vayne vnles sayth he thou accommodat thy selfe to me thou shalt neuer hereafter inioy Marke this yow marryed folke of medled and different beleefe among whom such threats are knowen to haue had more force then any fayth or religion my conuersation The woman hearing this so contrarywyse from true beleefe to a false our women are drawen more by their husband lyke threats then letted by the displeasure of God and his Church promised hir consent and communicated the mater to hir esteemed trustie mayd and vsed hir helpe to deceaue hir husband VVherfor about the tyme of the mysteries Sozomen lib. 8. cap. 5. the faythfull know what I meane she reserued what she had receaued and as being to pray inclined hir selfe Hir mayd behynd hir secretly gaue hir the bread which she had brought as by eating wherof she should seeme to eate the holy mysteries in hir hand This bread when it was putt to hir teethe hardned into a stone The woman terrifyed fearing least she should haue more hurt by that which by Gods iudgment had hapned ranne to the Bishop and accusing hir selfe shewed the stone hauing the impression of being bytten and appearing to be of an vnknowen kinde and hauing an admirable coloure and together with teares crauing pardon she promised to consent to hir husband And yf this seeme incredible to any the stone it selfe is witnes which yet remayneth among the reliques of the Church of Constantinople Thus farr Sozomen recompteth Is it not then the 206. lowde and palpable vntrueth The 206. vntruth that we misse Sozomens woords sentences and purpose Is it not the 207. vntrueth The 207. vntruth that she gaue hir mayd the Sacramental bread which is a false translation of the woord mysteries behind hir and that it was the mayd vnder whose teeth the bread did become a stone Yf there can be any escape but that ether infidelitie in dealing or ignorance in vnderstanding is here pregnantly exhibited I desyer nether credit nor reputation during my lyfe Was it the wyfe or mayd which with teares promised to be agreable to hir husband or was the husband a husband to both his wyfe and his mayd Now followeth a Riderian sequel worthie of consideration The bread which the mayd secretly gaue hir mistres sayth the autheur was turned into a stone therfor sayth M. Rider Christs body is turned into a stone and to be seene in forme of a stone in Constantinople 154 O hellish diuinitie but I say vnto you Priests and Iesuits Rider as Paul said to the false Arch-Iesuit Bariesus O full of all subtilitie and michiefe children of the diuell Acts. 13.10 and enemies of all righteousnesse will yee not cease yet to peruert the straight waies of the Lord but still like Elimas seeke to turne Christs flocke from Christs faith Of his euident depraueing Gods wooord 154. NO readers doe not blushe at this last dishonestie Fitzsimon but faynt at the next He will not likely often be found true toward mans relations who is often found a deprauer of Gods owne sacred woords You haue considered his exclamatioÌ„ against the hellish diuinitie of Sozomen which in deed was not Sozomens but M. Riders his owne Yet yf it had bene hellishe or noe he that bound him selfe to be tryed by such witneses and sutable to their resolutions could not after repeale or start from them That now which I blame is that he hauing quoted the residue of his chapter as a text of Scripture and imprinted it for such in a distinct leter he hath added and altered peruerted and diuerted the woords and meaning aboue all reprehension Take your Bibles and peruse your selues his quotation and his application and looke how handsomely these fellowes can make Scriptures of their owne braynes Vide Frischlinum in comedia de varijs heresibus impressa in lazibus Metanastis an 1592. and as many Protestants of a calmer condition confesse deliuer you their fanatical dreames for the written oracles of God as appeareth in the examination of the Creed the 4. number as also in the Replie to M. Riders Rescript pag. 65. 66. 67. 68. Deerly beloued and that vnfainedly thinke in this case with Seneca non est leuitas a cognito damnato errore discedere Seneca l. 4. de bon c. 38. that it is no lightnes to depart from a knowen and damned errour I may be deceaued but I thinke your capacities sufficiently informed how erroneous and damnable this mans dealings are to be accompted by whose proceedings you may discouer the residue of his sortes and therfor you may iustly be iustifyed from all leuitie in departing from them Catho Priests Crantzius lib. 5. c. 9. And a certaine Duke of Saxonie vpon alike occasion did become a Christian Rider 155. ALbertus Krantzius Hamburg you misspell his name writes chronica Regnorum Daniae Suetiae and Noruagiae I haue read diligentlie the ninth chapter of euerie fifth booke of these the histories and there is no such thing in anie of them therfore you are to blame still to abuse learned men to bee the Authours of these fables and the Catholickes most of all to beleue these fables VVhether Crantzius be belyed by M. Rider or me Fitzsimon 155. HEere also is an ordinarie Riderian argument he hath redd what Crantzius hath in his chronicles and found not what I alleaged therfor that I still abuse learned men and the Catholicks most of all As yf one would say to an allegation owt of the gospell I haue redd S. Marke and haue not found what was alleadged therfore it is not in the gospell The whole writings of the autheur alleadged should haue bene perused and examined before such sequel and especialy with that woord still showld seeme forcible Breefly they haue more books in the colledge of Dublin then M. Rider hath redd And particularly they haue the Metropol of Crantzius according as I cited and spelled so that you do and shall fynde him nappie in thinking Crantzius only to haue written his Chronicles Secondly in his correction of my Spelling Thirdly in his accusation that I haue abused the learned and Catholicks by my fathering the forsayd mater on Crantzius And consequently you may say with the Prophet Psal 75. Dormitauerunt qui ascenderunt aequos Riders or they which are mounted
teaching may inioye the commodities of all the rents bestowed vntil they also be become vnweldie to that toylsome office or are to preach write or gouerne in some house thereby to be exempted from al distractions and hindrances incident to them that together were to teache as allso to liue by almes To these professed Fathers they being the principal pillers of Iesuits as soone as theire churche and house is once furnished for the present time they nether expect nor accept any reuenues but alwayes depende upon voluntarie almes The residue by euery fitt increasement of their reuenues are bounde to multiply their number that the place be more duely serued in all religious offices And when the towne wherein they dwell may spare anye to be absent they are sent to al villages round about to fructifie for our Saluiour Now because that by these holy imployments Sathan sustaineth continual losse the world looseth manie followers sinne is diminished vertue dayly augmented Who can blame the impes of Sathan the admirers of the worlds vanities the thralls of synne the emulators and enuiers of vertue to detest defame and persecute such impugners the Iesuits So that yf any particular Iesuit not withstanding his institution to the contrarie 1. Tim. 2.4 had euer or should hereafter being once a soldiour to God intangle him selfe with secular busines and therby blemish his ordre and soe many Princes ether founders or followers therof or yf ether Garnet or other be in any state-maters assuredly attainted Aristophanos from my harte I say with Aristophanes Modis omnibus de illo questionem habe Scale impone suspende loris cede Deglube torque acetum naribus infunde In all maners condemne him trusse him on the lader hang him scourge him flea him rack him pour vinegre into his nostrells For noe torments are sufficient for him that leauing the discipline of peace degenerateth or rather apostateth into Reforming rebellions Caluinian coniurations Puritanical proditions such being their turbulent and natural spirit quifreta quiterras Ouid in Hermione suaregna quattit which seas and lands and propre kyngdomes trubleth For they are the gospellers whose reformation sayth Martin Mar Prelat in the booke of dangerous positions pag. 140. and Erasmus in his epistle aed fratres inferioris Germaniae thirsteth and can not be quenched without bloode Yet to be tolerated in the begining nothing but peace is in their mowthes nothing but inuectiues against the most peacible as against peace breakers is in their declamations But of this subiect we haue els wher discoursed and now the world knoweth sensiblie by many wofull destructions of Common wealthes by many dayly conspirations that not Iesuits but Puritans preach seditious combustion of all places and desolation wher in they may haue footing But yf I would now abrupt this discouerie without specifying the particular paradoxes of the sayd spirit as well concerning religion as concerning state Fest Pomp. I might be blamed in maner as Sulpitius Galba blamed his horse stumbling in the entrie of a long iournie in saying thou beginest to faynt befor thou hast well entred into thy trauayle Therfor I will inlarge this declaration with their owne blasphemous articles concerning the forsayd two points that by them selues they receaue an Apocalips or Reuelation who are wont as our Saluiour sayth of them that doe euil to hate light Ioan. 3.20 and extrauagantly to gloze vpon the Apocalips of S. Iohn S. Aug. de Ago Christ c. 16. only as S. Austen obserued in owld heretickes to rayse vp darksome mists and thicke clowds betwixt themselues and the trueth which is hardly perceaued euen of a stayed and quiet mynde And first concerning Religion they affirme Of Glorie to be to the Father Suruey of the booke of common prayer Anno 1606. pag. 47. The saying Glorie be to the Father to the Sonne and to the holy Ghost to be a vayne repetition Of the pater noster The Pater Noster not to be sayd Richard Alison in his booke of Puritans dedicated to Sr. Tho. Henege anno 1590. The aunsvver of Oxford to the petition pag. 12. nay not for sauing lyfe it selfe wherupon say the Accademists of Puritans some omitt some refuse to repeate some condemne this the Lords prayer Of the name of Iesus Supplication to the King in the 3. point The aunsvver to the petition pag. 14. No Ministers showld be charged to teach their people to bowe at the name of Iesus Of Christ a The suruey of the booke of common prayer pag. 59. Christ to be all one with S. Michael No other then Christ to teach the Church all things c Cartvvright in the 2. replie pag. 191. That the Iewes b Ibid. pag. 99. Apostles and Disciples had bene most senseles to thinke him to be the euer liuing God whom they beheld to be a simple and miserable man d Suruey pag. 118. These woords to be vntrue In God the Sōne who hath redemeed me and all man kynde e Ibid. pag. 119. The death of Christ not to be effectual to redeeme all vniuersaly Of the holy Ghost f Suruey pag. 106. The holy Ghost only baptiseth effectualy so farr as the Minister can discerne and that befor any baptisme is to be ministred g Ibid pag. 99. The holy Ghost not to teach the church all trueth but only Christ h Hampton Conference an 1603. pag. 14. Ibid. pag. 16. 28. The holye Ghost to sanctifie only the elect I Suruey pag. 116. Whom he sanctifyeth neuer after to fall totaly frō grace or synning to neede to repent Of the Gospel Ecclesiastical Discipline pag. 13. Tho. Cartvvr in his epistle to the Church of England The aunsvver to the petition pag. 20. The gospell of Christ Iesus to be of no more importance then the consistorial discipline of Puritans without which the Church to be noe Church the fayth noe fayth the gospell noe gospell Of the signe of the Crosse Suruey pag. 102. 103. Nisi adhibeatur frontibus credentium siue ipsi aquae qua regenerantur siue oleo quo Chrismate vnguntur siue sacrificio quo aluntur nihil eorum rite perficitur S. Aug. tr 118. in Ioan. Ezech. 9.4 The signe of the Crosse to be a parte of the beasts marke it to be superstitious vnproffitable blinding and not vsed in the forhead befor the 2. of Edward the 6. To my thinking by the beast they should vnderstande God consideringe the Crosse or letter T is by the prophet declared to be the marke of his elect Of Baptisme a Suruey of the booke of common prayer pag. 87. 88. 104. 125. Baptisme not to regenerat not to belong to infants b pag. 56. 107. 112. 125. not to be auaylable but by only Ministers c pag. 100. not acceptable to a tendre conscience with the signe of the Crosse d not to be necessarie absolutly e pag. 105. without it saluation not to
Puritans it is suppressed is made a mater of the starre chamber These fynes are vnmeasurable to our qualities Yet yf we consent not suddenly to satisfie them first they clapp vs vpp into prisons and then they them selues in all tulmutuous maner resort to our howses take notice of all our substance valueing euery thing at a ridiculous rate to all but to them that are intituled in the goods and of all together gould marchandise corne howsowld stuff euidences appareil they make vp their fyne yf it exceede not all the means of the partie conueying away as much as serueth their owne turnes and intending to returne by some pretext or other yf their remaine any thing to their aduantage The Author A Lamentable declaration Wherin the commissioners Martials searches synes violēce oppressiō and impouerishmēt of innocent subiects do altogether make vp a noble persecution comparable to some of them of primatiue Christians I reade a relation of Dyonisius Bishop of Alexandrie recorded bv Eusebius in his historie and altogether lyke but that it cōtaineth farr greater calamitie sustained by primatiue Christians information deseruing for your consolation to behould the fayth then persecuted yet to florish and in vayne to be impugned to be imparted to you Euseb lib. 6. hist c. 34. Befor any Edict or proclamation of the Emperor for the space of a whole yeare began our persecutiō Wherin it seemed the greatest sacrifice that they could offre to their idols to imbrue thē selues with the bloud and slaughter of Christiās They crushed the bodie and picked out the eyes of ould Metra and in the end stoned him because he would not recant They drue the vertuous Quincta to their temples and whē she detested their sacrilege they trayled hir by the heeles through the streets brusing hir against the stones after they tore hir with scourges and in the ende they also stoned hir to death Then with one consent without all commission or warrant they rushed into the howses of Godly Christiās euery one betraying his neighbour and extruding him out of doores ransaking and spoiling all his wealth and howsehowld stuff purloining what soeuer was to his purpose or all that was pretious and throuing into the street or fiar the residue so that euery corner seemed a place giuen vp to the pillage of rauenous enemies c. This was in dede a merciles martial law not subiect to the lawes of all nations nor to it of the twelue tables among the Romans Deut. cap. 13.6 c. 19.15 nor to it in Gods law that nemo indēnatus c. none withowt lawfull witnes should be condemned To thinke that you were so vsed in a Christian commō wealth wherin euery one was foorthcoming vpon all citations and warnings and wherin iustice without all impediment might hould hir natural course pardon me it cānot for the enormitie sinke into my mynde nether will it enter into the conceit of any Christiā imagination that the rigor of iustice should not be thought sufficiently seuer against innocent Catholicks without extending against them the martial iniquitie or lawlesnes which is no wher followed but where effusion of blood or probable destruction of a whole armie is preuented by a hastned priuat execution without ordinarie processe And yf it be true Suruey of the booke an common prayer pag. 123. which I reade in the puritan suruey that parlement Acts may not be explaned but by authoritie of parlamēt and consequently lawes made by parlament as all true lawes yf I he not deceaued should be can not be infringed but by contrary acts of parlament then haue I greater cause to distrust this informatiō by how much Puritās the bloudie trompetors to all crueltie against Catholicks do repute by this testimonie such violence to be vnlawfull because it is not warranted by any acts of parlament I take hould in this place obiter of part of a speach had at Norwich 4. of August befor the Assises to testifie what their owne opinion is of promotors printed at London this very yeare 1607. vnder the title of the L. Coke his speech and charge Tovvard the ende Wherin is sayd The promoter is both a begger and a knaue A litle after their office I confesse is necessarie and yet it seldome hapeneth that an honest man is imployed in it A good verdict or rather A good sentence being from that sage iudge But cōcerning your heauie disasters Yf such course as you speake of was followed it was most pertinent to dismaie dastard mynds I say dastard mynds For the iust Christian is cōfident as a lion Prou. 28.1 sayth the woord of God adding after Prou. 30.30 which as the strongest of beast is neuer terrified at any incowntre Therefor in the busines of God or professiō of our beleefe sayth Christ Feare yee not them that kill the bodie Mat. 10.28 and are not able to kill the sowle Againe see that you be not trubled for these things must be done Mat. 24.6 Brother shall deliuer brother vnto death and the father his sonne and the children shall rise against their parents and shall woorke their death And you shal be odious to all men for my name But be that shall indure to the ende shal be saued A most happie conclusion of the former sorrow and fare greater good then in comparison wherof the greatest greefe might not be thowght the cheefest gaine Rom. 8.18 So esteemed S. Paul saying For I thinke that the passions of this tyme are not condigne to the glorie to come that shal be reuealed in vs. So that all that euer you haue or might loose by such aduersitie accompt it more gaynefull then had you putt it to greatest vsurie Christ Iesus is our assurance therof Mat. 19.29 affirming Euerie one that hath left howse or brethren or sisters or father or mother or wyfe or children or lands for my names sake shall receaue a hondred fowld and shall possesse lyfe euerlasting Which S. Paul as euery true Christian is bound did beleeue when he sayd Philip. 3.7.8 The things that were gaynefull to me those haue I esteemed detriments Yea but I esteeme all things disproffitable for the passing knowledge of Iesus my lord for whom I haue made all things as detriment and do esteeme them as dung that I may gayne Christ So did the Hebrues beleeue them to whom the same Apostle gratulateth The spoile of your owne goods Hebr. 10.34.35 you tooke with ioye knowing that you haue a better and permanent substance Do not therfor leese your confidence which hath a great remuneration Which being soe true as being affirmed by the trueth it selfe what merchants aduenturing all their stock what husband man spending all his seede what vsurer exposing all his welth what gamester hazurding all his thrift vpon vncertainties but may exclame at vs yf we thinke that stock lost which is layd out for so excessiue gayne that seede perished which is spent in so