true bread of life which as farre excelled Manna as the soule the bodie life death eternitie time and heauen earth NOw let vs see according to which of Christs natures 3. Point he is called our liuing Bread whether according to his manhood or godhead or both Christ calls this bread his flesh and Christ and his flesh are al one and therefore Christ and his flesh are all one and the same bread and as our bodies are fed with materiel bread so are our soules fed with the flesh of Christ and this flesh hee will giue for the life of the world which flesh is not Christs bodie separated from his soule as some of you imagine and vntruelie teach nor Christs bodie and soule separated from his diuinitie but euen his quickninge flesh which being personally vnited to his eternall spirit was by the same giuen for the life of the world not corporallie and really in the Sacrament as you vntruly teach But in the sacrifice of his bodie and bloud once on the crosse as the Scriptures record for the flesh of Christ profiteth not but as it is made quickning by the spirit Neither do we participate the life of his spirit but as it is communicated vnto vs by his flesh by which we are made flesh of his flesh and bone of his bone as hath bin shewed before Which holie misterie is represented vnto vs in the Sacrament of the Lords Supper and the trueth thereof assured and sealed in the due administration and receiuing of the same So this true bread spoken of in the sixt of Iohn which hath this spirituall quickning and nourâ—shing power is compleate Christ God and man with all his soule sauing merits And neither Manna in the wildernesse nor your round Wafer cakes vppon your supposed hallowed Altars Manna it could not be for it ceased manie hundred years before Your imagined and transnatured bread it could not bee because the Sacrament was not then instituted And so to the third point The manner how this true bread Christ must be eaten 3. Point THe meat is spirituall and therefore the manner of eating must not bee corporall for such as is the meat such must be the mouth but the meat is spirituall therefore the mouth must be spirituall as before you haue heard Fide non dente In the epistle to the Reader c. which thing being there handled befor out of holy Scripture Fathers and your Popes Canons I wille onelie referre you thither where you may vnlesse you bee malecontents be fully satisfied toucheing the true manner of eating Christ where you may find proued out of Gods booke that comming to Christ beleeuing in Christ abiding in Christ dwelling in Christ and to be clad with Christ and to eate Christ are all one so that out of everie one you might frame this or the like vnaunswerable argument How sacred Scriptures are exorbitantly depraued Fitzimon 37. ALas what miserie and impietie is euery lyne fraught with all in this his exposition Considre but how many falsifications of the text are here vsed First that some belly-gods had moued question whether Moises or Christ were more liberal in feeding men Ther is no such mater Nether also their commending of Moises greatnes For only Christ lightly mentioned him the residue not thinking of him by owght appearing in Scripture Nether do they coÌ„mend the bread from the vertue of it but only tell that their Forfathers had eaten thereof without any further relation Nether doth Christ deny Manna to be true bread for ther is no such woord The fowrtenth vntrueth The 14. vntruth besyd others wincked at shal be registred by M. Rider against him selfe Here he saith that our doctrine is that the body must first feed on Christ corporaly so it should be to approach to trueth then the sowle shal be therby fedd spiritualy How is this saying sutable to these words in his preface You teache the communicants to receaue Christ with their mowthes corporaly not with their faith spiritualy You make your selfe ridiculous by such palpable contradiction that we teache and that we do not teache Christ to be receaued spiritualy that we teache only corporaly and yet that we teache first corporaly after spiritualy Would not any other display all the figurs of rhetorick against this figure of a learned man He telleth after that Christ and his fleash are all one and all one bread yet will he tell you presently that nether of bothe are any bread at al. Next that some of vs teache Christs fleash to be Christs body separated from his sowle A fowle vntrueth and the fowler that vntestifyed after so many promises to haue all our dealings published by our owne prints books leaues lynes c. Then that the fleash of Christ proffiteth nowght but as it is quickned by the Spirit This he him selfe shall testifye to be the fifteenth vntrueth in these woords The 15. vntruth Christ would receaue a bloody speare into his syde before mans synne could be satisfyed This speare to haue pearced Christ after his death and not when his fleash was quickned by his Spirit is testifyed by S. Ihon saying that he had then deliuered vp his Spirit Ioan. 19. a v. 31. ad 35. the Iewes had informed Pilat of his death the Sowldiours Vt viderunt eum iam mortuum non fregerunt eius crura Sed vnus militum lancea latus eius aperuit when they beheld him dead they did not breake his thighes But one of the Sowldiours with a lance opened his syde Now make vp these two together that Christs fleash withowt his Spirit proffiteth nothing and yet that mans synne cowld not be satisfyed but after Christs fleashe was separated from his Spirit and then pearced I neuer in my lyfe nor I thinke any other noted such implications before in any booke hitherto printed But yet ther followeth more That we do not coÌ„municat the life of Christs Spirit but by his flesh Is not this to coÌ„tradict all benifit fullfilled to the Patriarches by Christs discension of Spirit without his fleashe Then saith he what is spiritual can not be receaued by a corporal maner Was ther euer any thing more contrarie to Diuinitie philosophie or reason First faith is spiritual yet it is by hearing Rom. 10.17 which is a corporal maner Regeneration is spiritual yet it is by maner of a corporal washing Yea God is a most spiritual Spirit yet the Apostle coÌ„mandeth vs to beare him in our bodyes 1. Cor. 6. Contrarywyse Christs birth his body made inuisible his issueing out of his sepulchre his entring among his shut disciples walking on the sea his ascension were verlye corporal yet the maner was not corporal but spiritual So that nether spiritual gifts are continualy conioyned with spiritual maners but often with corporal and corporal gifts often conioiyned with spiritual maners The sowle of man is a spiritual forme and not material and yet it is receaued
Scriptures neuer was nor will be in all the world ibid. Alberus Augustin might not blushe to be Luthers scholler pag. 15. Sclushleburg Elias and Iohn Baptist were but figures of Luther ibid. Luther of him selfe VVe dare be bould to say that Christ was first prea ched by vs. Ciriacus After Christ and S. Paule affirmeth Luther to haue the first place in heauen ibid. Fox calleth him a second Sunne most brightly shining pag. 171. Beza The principall instrument of Christianitie in Germanie pag. 297. Alberus A verie Paul ibid. Illiricus a second Elias and one sufficient alone to appease Gods wrat he c. ibid. Rider that Luther is more to be commended then all the Popes Cardinalls Priests and Iesuits in christendome Reply pag. 39. LVTHER What other Reformers affirme of Luther Sclushilburg calleth him a seducter a false Prophet a Crucifier and a murtherer of Ch i st c. pag. 16. Lindan saith Luther vttered his drunken Dreames for the pure and expresse woord of God ibid. Rider calleth Luther an hereticall Monke pag. 171. And lastly the Zuinglians against all Lutherans that they are posessed with the Spirit of lyes and are contumelious against the Sonne of God pag. 40. LVTHER Luthers Verdict of him selfe touching his filthie lecherous life and speciall familiaritie with the Diuell Luther confesseth to burne with the great fire of his vntamed flesh pag. 16. That it lieth no way in his power to be without a woman ibid. That the Diuell slept neerer and oftner by him then his Catherin pag. 16. That the Diuell fauoured h m much more then others ibid. His prayer to the Diuell Holie Sathan pray for vs we neuer offended thee O most clement Diuell ibid. That by the vehemencie of lust and loue of women he was almost become madde pag. 245 VVhosoeuer is importunated by Sathanicall thoughts for to repell them I consaile him to thinke vpon some young maide ibid. Luthers endeuoring to disposesse one of the Diuell pag. 365. MARIAGE Of Priests Mariage see pag. 328. Matrimonie vainly made a Sacrament and God thereby made a lyar Reply pag. 68. Diuers respects for the which Sectarists allowe the dissolution of Matrimonie 1. mistaking on another to haue bene Virgins 2. Any vnkind forsaking betwixt both parties 3. Any great frowardnes of ether 4. Dislike of parents towardes the mariage 5. If ether refuse or can not fulfill the acte of mariage 6. If the husband can not beget children pag. 344. MARTYRS Iohn Marbeck Antonie Person Robert Testwood and Henrie Fillmer made Martyrs by Fox being found a liue longe after pag 365. Fox confesseth him selfe deceiued touching sundrie of his Martyrs ibid. Foxes rayling to excuse him selfe against such as had informed him calling them carpers wranglers exclaimers deprauers whisperers raylers quarrell-pickers corner-creepers fault-finders spider-catchers c. pag. 365. MASSE Rider in condemning the Masse codemneth Kinge Dauid the Angells the Euangelists and Christ him selfe of Superstition Heresie and Idolatrie pag. 196. MEATES Of the forbidding of Meates pag. 328. Of Iohn Laney a Cutter mayntaining it to be vnlawfull to eate Puddinges or Hennes whose neckes were crackt ibid. MINISTERS Eaton the Preacher first pilliered in Cheaepside and after at Paules Crosse for lyinge with his owne daughter pag. 18. Menno saith that Ministers hunt only after the fauour of men honors pride reuenwes fair buildinges and loosenes of life ibid. Caluin saith that they are emplie bellies giuen vp to all idlenes and so that they may enioy their owne delights doe not regard whether heauen and earth be confounded together pag. 18. Againe Caluin our Preachers are of such filthie example of life that I wonder at the patience of the people that the women and children doe not loade them with myre and durt pag. 155. Zuinglius saith we can not denie but that the heate of the flesh hath made vs infamous to the Churches pag. 155. Luther saith that Lewis Hetzer defiled 24. maried women besides maydes ibid. Quintinus saith that they ney after women as stoned Horses after Mares ibid. Erasmus saith of another that he married three wiues together pag. 155. Heshusius was exiled from six seuerall cities for his sedition pag. 218. Philip Melancthon forsooke his booke to become a Baker pag. 23. Caluin saith Some are wonderfull cunning to snatch pag. 87. Some leaue them forlorne in nakednes to whom they promise mountaynes of gould ibid. Some what almes they receiue they spend it in whooring gaminge or other riott ibid. Some what they borrowe they consume lauishlie ibid. Item that in these crymes they haue often the assiof their wiues c. All this he None but of the basest will matche with Ministers pag. 105. Nothing more frequent in Ministers sermons thâ—n loue matters pag. 107. One cited in a sermon aboue 200. verses out of Ouids booke Of the art of loue ibid. The punishmont of God shewed vpon Iohn Amand as he was preaching in his Pulpâ—t pag. 286. The answere of a Minister who had killed his wife with Poison to haue the vse of other women pag. 345. Georg Dauid a Minister married to 14. wiues And hâ—w many by his example tooke 5. 6. 7. 8. wiues ibid. Knox the Apostle of Scotland abused his mother in law par 345. Knox returned out of England into Scotland leading with him three women sisters ibid. Knox committed a Rape vpon a younge gyrle ibid. MIRACLES Of diuers Miracles wrought by S. Patrick Ep. Ded. par 6. 7. 31. Of a voice which encouraged Dionisius of Alexandria to the reading of bookes of Controuersie pag. 163. How fire issued out of a place where the B. Sacrament was reserued pag. 318. Of a woman who not beleeuing that Christ transformed the bread into his bodie had at th t me of receiuing a peece of other bread in hir mouth transformed into a stone pag. 380. How Christ hath sundrie times appeared visiblie in the B. Sacrament in the likenes of a Childe pag. 371. How a Pigeon descended from heauen vpon Flauianus pag. 371. Of Satyrus S. Ambrose brother who was miraculouslie saued from drowning by meanes of the B. Sac. pag. 374. 375. Of VVedekind Duke of Saxonie an Infidell being present in the Church with Kinge Charelemain sawe eache of the Communicants receiue into his mouth a bewtifull younge Childe pag. 383. 390. How the holie Bishop Stanislaus raised vp one Peter deceased three yeares before to testifie the truth of a controuersie betwixt the Kinge and him Replye pag. 28. S. Optatus affirmeth how the Donatists gaue the B. Sac. to be eaten of Doggs and how the Doggs presently became madd runne vpon their Masters and slew them Replye pag. 60. Of a Taylor at VVorcester who affirmed that a Spider was more to be reuerenced then the B. Sac. And how at the same instant a most ouglie Spider descended from the roofe of the house and would haue entred into his mouth Replye pag. 60. MONKE A woorthie defence of S. Augustin both of the profession and verie
name of Monkes pag. 277. OATHES Of the sundrie formes of Oathes of diuers Kinges at the time of their Corronation Reply pag. 112. The new Oath of Alleâ—gance and the ould Oath of Supremacie to be all one in substance ibid. pag. 113 The new Oath of Alleigance representeth the sl ight practised by Iulian the Apostata against the Christians ibid. pag. 114. ORDERS How contemptibly Heret ques speake of the imposition of handes calling it but a shaking of the elect into the Assemblie pag. 230. 231. See more in the woord Priest PATRICIVS Of S. Patrick and of his wonderfull vertues and holines of life Ep. Ded. par 6. 7. 13. S. Patrick with diuers other captiues being taken by the Irishe men in the warres against the Brittons was carried prisoner by them into Ireland Ep. Ded. par 30. PERSECVTION In the Abbay of Leuxouium in France 900. Monkes were all murthered in one day by pirates Ep. Ded. par 17. An Answere to the Obiection of Reformers touching the Persecution vnder Queene Marie pag. 4. A notable historie of Eusebius concerning the Persecutions of primatiue Christians sutable to this of our times Replye pag. 90. How Master Nigram was miraculouslie concealed in a search in Master Belinges house and how our Ladie appeared vnto him Replye pag. 93. 94. Christians prohibited by publique edict to enter into any common house boothe or markett or to goe abroade out of doores Replye pag. 96. The inscriptions of Dioclesian and Maximilian in marble pillers after their longe and greate persecution of Christians Reply pag. 83. Kinge Boleslaus of Polonia killed the holie Bishop Stanislaus as he was saying Masse Replye pag. 28. His Maiesties that now is Grandmother forced to vse hir conscience in a priuat chamber Replye pag. 97. How Eudoxia wife to the Emperor Arcadius abused the Legatts sent to hir husband in the cause of S. Iohn Chrïsostom Replye pag. 104. And how Valerius by violence brake one of the Bishops thumbes ibid. How the noble Same 's being a verie feruent Christian and abundantly riche hauing vnder him a 100. slaues was by the Emperor condemned to serue as a slaue to the most abiect of all his slaues together with his wife and all his retinewe Replye pag. 105. How Hunerick Kinge gaue the wife of the Lorde Saturus to the verie meanest of all his groomes Replye pag. 105. 106. Of the sundrie sortes of paines inflicted vpon diuers holie Martyrs for the faith of Christ. Replye pag. 116. PIXES How Gorgonia adored Christ inclosed in a Pix vpon the Altar pag. 318. Pixes vsed from the Apostles times ibid. Of a certaine woman who attempting to open a Pix was terrified by fire issuing out thereat ibid. Clebitius a Zuinglian Minister writeth of Heshusius another Reformer that when the siluer Pixes were melted and made away he caused others to be made of wood to reserue his Eucharisticall bread in which he kept so sluttshlie as was not good enough for a Cowheard to put his butter in pag. 199. PLACES That Christ was in fleshe in two places at once in heauen and in earth proued out of the Actes 9. 17. pag. 132. That his ascending into heauen much more proueth then disproueth his being in the Sacrament pag. 131. See more pog 276. Christ neuer so tied to one place that he could not be in another proued by VVestphalus and Melancthon pag. 54. Christ both sate at the table and held him selfe in his owne handes and that according to the leter as saith S. Aug. pag. 57. POPE The vniuersall authoritie of the Pope excellentlie proued by S. Bernard pag. 20. The Bishop of Rome called Pope and Apostolicall Lord of the vniuersall Church pag. 284. Flauianus chosen Pope by miracle pag. 371. The Pope called the Ruler of the house of God The Chiefe of all Priestes The Head of all holie Churches The head of the vniuersall Church pag. 2. POSSIBILITIE Of the Impossibilities imagined by Protestants against the B. Sac. VVhether it be impossible that qualities can be without a subiect pag. 132. VVhether any thinge beyond the condition of a naturall bodie be possible pag. 133. PREISTES How ancient Heretiques termed primitiue Priestes in contempt Romanish and Roman Priestes as Heretiques doe at this day pag. 2. Rider alloweth Priesthood as well to women as to men pag 228. Luther defeÌ„deth that women may Preach Baptize and Consecrate and disputeth against S. Paul commending silence in women pag. 229. PRINCES Of the doctrine of Puritans touching the deposing of Princes Caluin saith that it is a villanous thinge vnwoorthie and wicked that a Christian man who is free should be subiect to other lawes then heauenlie and diuine pag. 218. Beza and Zuinglius that Princes are to be deposed and that the people should be only rulers of them selues pag. 218. Sundrie seditious Pamphletts dispersed by Puritans to this effect ibid. That they haue power to depose and dispose of Princes with the least breath of their mouthes pag. 222. Cartwâ—ight saith that the Prince submitts his Scepter vnto the Scepter of Christ and lickes the dust of the Churches feete pag. 223. The like is taught by Trauers Knox and others ibid. Of the insolent vauntes of Puritans that they made a Prince of Royall blood to lament his offence openly before the publique assembly pag. 224. That the supereminent authoritie of the Kinge must be confined within the limits of some particular parish Replye pag. 69. That he is to subiect his soueraigne power to the pure and Apostolicall simplicâ—tie as of an ouer-swayning and all commanding Presbiterie ibid. That his meeke and humble Cleargie haue power to binde their Kinge in chaines and their Princes in linckes of iron and if in case they see cause to proceede against him as against a Tyrant Replye pag. 69. See more in the three woordes Puritan Rebellion and Treason PROMOTORS The Promotors of these dayes like vnto those wh ch were employed in the persecutions against the Primatiue Christians Replye pag. 82. Tertullian saith that they were publique Baudes Iuglers Magitians Cheaters c. ibid. Meliton saith they were impudent and peruerse Sicophants and rauenous Thieues Replye pag. 82. The Lorde Cooke saith the Promotor is both a Beggar and a Knaue Replye pag. 91. Their office I confesse is necessarie and yet it seldome hapneth that an honest man is employed in it ibid. PROTESTANTS Protestants Religion professed but 30 yeare ould pag. 30. Protestants compared to Esops dogge pag. 109. Protestantrie had his originall from a Iew named Iosephus Albo. pag. 272. The Turkish Alcaron printed in Germanie by the direction of Protestants ibid. Aboue 200. seuerall sectes of Protestants pag. 291. VVhence Protestants were first so called pag. 300. How the common cause of Protestants is ingaged vpon Riders successe Replye pag. 59. PVRGATORIE Of Purgatorie Caluin testifieth prayers for the dead to be of aboue 1300. yeares antiquitie Replye pag. 28. See more in the woord Resurrection PVRITANS What Puritans are
Primitiue Church Serm. 140. de tempo fol. 297. col 3. to prooue it but in this one point of our queâ—â—on Augustine saith Ideo Dominus absentauit se corpore omni ecclesia c. Therâ—â—e the Lord Christ absented himselfe touching his bodilie presence from everie â—â—urch and ascended into heaven that our faith might be edified Brag now no â—ore of Christs corporall presence to be in your Church yf you doe wee with â—ugustine will say you haue no true Church VVhether by Christs being in heauen his real absence from the Church is proued 1. HE sayth it is most fure that we haue forsaken the veritie c. which he proueth because S. Augustin certifyeth that Christ touching his bodely presence is absent from the Church that our fayth may be edified I showld thinke that for â—â—ch a peremptorie conclusion some very choise proofe should be â—leaged which might effectualy perswade But God be glorifyed â—ther this must purchasse our recaÌ„tation or there can be no other â—roofe fownde to deserue it besyde this We therfore aunswer â—oth that the ascension of Christ into heauen and also that S. Auâ—ustin in this place confirmeth vs in our beleefe The ascension â—ecause it being wrought beyond the nature of a corporal body which rather descendeth then ascendeth it sheweth that Christ was not tyed to nature but as aboue nature he was borne of a â—irgin walked on the sea made him selfe inuisible issued out of his â—epulchre entred among his closed disciples asceÌ„ded vp to heauen â—enetrated the heauens so also he may aboue nature be in heauen â—nd earth together And that he had so bene in very deed shal God â—illing be notifyed in the 71. number Yea Christ him selfe vsed â—â—e argument that he would ascend to perswade that his woords 〈◊〉 his fleash to be meat truely and his blood drinke truely c. Weare to be â—eleeued Yet now they are here called into distrust by M. Rider â—ecause of such ascension which is to argue altogether oppositly to Christ and consequently to trueth Secondly S. Augustin only reasoneth of Christs visible being in the Church not vsual since his ascension into heauen intending neuertheles that his inuisible being therin is nothing therby hindred As appeareth by his saying in the same place Non eum visuri eramus in carne S. Augustin serm 140. de temp tamen manducaturi eius carnem VVe were not to behould him in fleashe and yet we weare to eate his fleashe Absentia Domini non est absentia The absence of our Lord is not absence Tecum est quem noâ— vides The 3. vntruth Glossa dist 2. de Consecr c. Prima quidem 44. § donec He is with the whom thow seest not c. Therfore it is a third great vntrueth perspicuous in the eyes of all men that by such allegation we are proued to haue departed from Christs veritie c. Or that S. Augustin is against vs. Further awnswer is in the glosse vpon à lyke testimonie of S. Augustin in the Canon law And because I en end by Gods helpe to conuict M. Rider in euery principal point by his owne principal brethren I wil heere insert Melanctons and VVestphalus Woords coÌ„curring in this mater VVestphalâ— citat Melanct. in apol con Calu. pag. 216. Augustin neuer meant to tye Christ so to one place that he cowld not be in another especialy because the scripture neuer so teacheth and nothing can be browght to bynde Christ to one place besyde the iudgment of humain reason c. This is Melancton whom Martyr con Gardiner de Eucha parte 4. pag. 768. calleth a singular and incomparable man great or small fatt or leane as he is he contradicteth M. Riders wysdome in inferringe out of S. Augustin that Christ is ascended therfor he is not in the B. Sacrament 12. And againe as you will haue a corporall presence so you teach the communicants to receiue Christ with their mouths corporallie Super Ioh. Tract 26. pag. 174. col 4. Fide non denie Read Aug. super Ioh. tract 25.26 50. not with their faith spirituallie contrarie to the opinion of Augustine shewing the manner how Christ is to be eaten in the sacrament foure times together saith spiritualiter spirituallie spirituallie And you cannot shew one auncient writer that speaking of the manner of our eating Christ in the Sacrament that saith once corporallie And therefore seeing this ancient Father condemneth your faith and contradicts your doctrine forsake new Romes heresie and returne to old Romes religion VVhether corporal communion doth exclude spiritual communion Thr 4. vntruth 12. IN the 4. palpable vntruth is contayned that we teach the coÌ„municants to receaue with their mowth corporaly not with their faith spiritualy I am witnes that M. Rider perused and noted our decretals and all the second distinction of Consecration which I vnderstood by viewing his marginal obseruations and vnderlynings when I had borrowed his booke There he found vs teache out of S. Augustin which â—â—o confirmeth that is contayned in the next precedent number 〈◊〉 that we receaue Christs body and blood De consecra dist 2. c. non hoc corpus Cap. Quid est Ibid. Cap. vt quid Ibid. Cap. hoc est Ibid. which the Apostles 〈◊〉 behould and the Iewes did shed Ipsum inuisibiliter non ipsum â—iliter The same inuisibly but not visibly Secondly in the three next chapters he teacheth that we should â—eaue Christ worthely by his and our dwelling one in another â—d by faithe and not only receaue the Sacrament but also the â—ce of the Sacrament Besyd Cap. Qui manduâ— at c. credere c. Corpus c. Hoc Sacram. c. panem c. what others in the sayd distinction â—che to the same effect manifould whole chapters are therin out 〈◊〉 S. Augustin So that no ignorance could excuse this to be the â—wrth vntrueth he hauing perused the decretals and knowing â—nsequently our doctrin to teache both corporal and spiritual reâ—â—uing Yea I vndertake in the 34. number to disproue him by 〈◊〉 owne woords that in our decretals we professe a spiritual â—eauing Such our doctrine as not long after in the 39. S. Chrysost hom 60. ad Pop. Antio number will â—peare of receauing the B. Sacrament both corporaly and spiriâ—â—ly and not only corporaly nor only spiritualy was anciently â—ofessed by S. Chrysostom saying Non fide tantùm sed ipsa re Not 〈◊〉 fayth alone but also in very substance And by S. Cyril saying S. Cyrill l. 10. in Ioan. c. 13. Not 〈◊〉 charitie only but by natural partaking is Christ in vs. Wherby apâ—areth that to say we exclude the internal by including the â—â—ternal or contrary wyse is not ether to know what we professe 〈◊〉 knowing it to misinforme wittingly VVhether our receauing by fayth be only of a figure â— Yet is it warily to be considered that in teaching ether maner 〈◊〉 receauing corporaly and spiritualy in nether
of both we agree â—ith late Reformers For althowgh they inculcat a faythfull â—â—ceauing a faythfull coniunction a faythfull vnion c. betwixt â—eir sowles and Christ Yet is there noe participation betwixt â—e maner of fayth by vs intended and by them We instruct in â—e woords of S. Chrysostom Cum fide enim accedere S. Chrysost ho. 24. in 1. Cor. non est vt propoâ—um Corpus tantummodo recipias verum multo magis vt mundo corde tangas 〈◊〉 sic adeas quemadmodum ipsum Christum To approache by fayth is not â—t thow showldest only receaue the body propownded but muche more that â—w shouldest touch him with a pure hart and so approache as to Christ him â—fe Also in the woords of S. Augustin S. Aug. Ser. 2. de verb. Apost 17.26 27. in Ioan. Corpus sanguis Christi erit â—ta cuicunque si quod visibiter accipitur in Sacramento spiritualiter comedaâ—r in veritate ipsa The body and blood of Christ wil be lyfe to euery one yf what is visibly taken in the Sacrament be spiritualy eaten in the true veritie So that according our approaching by fayth we come with a clensed hart as to Christ him selfe according to veritie and not as to a figure appellation or representation All this is taught after by M. Rider himselfe They teache the contrarie that the Sacrament only serueth as an external signe that Christ feedeth at that tyme their sowls as bread feedeth their bodies Christ operating no effect by the Sacrament in their sowls and being no neerer vnto them then in heauen nor the Sacrament effecting any thing in their bodyes because it is a Sacrament say they only during the vse and the vse consisting only in the similitude of his feeding the sowle as the bread feedeth the body Yet at that tyme of receauing they hould that bread as yet nourisheth not the body which is to none vnknowen for foode must abyde many alterations yea and mutations in substance before it nourishe so that I can not conceaue nor any other that euer I could incounter how at the tyme of receauing there can be any such signification of duble nourishing in body and sowle there being none possible at that tyme in body the bread not deing digested and consequently how there can be any Sacrament in tyme of receauing which wanteth the lyfe of the Sacrament which is say they only signification Zuingl to 2. resp ad Luth. Confession fol. 477. For this is the office of euery Sacrament sayth Zuinglius that it signifie only Yf they them selues conceaue better therof I do not maligne them Concerning our former doctrin by means of the same obiections often reiterated it must be often also expressed num 34. 39. 46. 94. VVhether any ancient wryter alloweth or mentioneth Corporal receauing 15. Although this belongeth to our second proofe for the real presence by suffrages of Councels and Fathers yet this fowle fift vntruth Thâ— 5. vntruth is breefly to be disproued in this place Because I am after in the 120. number by Gods grace to deliuer a verdict of Luthers that they are hereticks who denye God ore carnali with the fleashly mouth to be receaued I here omitt it First therfore S. Augustin sayth S. August l. con Aduers legâ— Proph. Tertull. l. de resurrect Carnis S. Châ—â—â—â—t l. om 45. in Câ—p. 6. Ioan. Fideli corde atque ore suscipimus VVe receaue with faythfull hart and mouthe Secondly Tertullian Caro corpore sanguine Christi vescitur The fleash is sedd with the body and blood of Christ Thirdly S. Chrysostom Permittens se tangi maÌ„ducari dentes carni suo infigi Permitting him selfe to be tutched and eaten and teeth to be printed in his fleashe â—f in the mouth of two or three witneses euery woord be to staÌ„d â—en here is it made vndoubtfull that the denial of any ancient â—riter to haue beleeued the corporal receauing is the fift vntruth â—â—r the receauing by mouth the feeding the fleashe the touching 〈◊〉 teeth are euidentlly corporal receauing and consequently this 〈◊〉 truth is inexcusable But I will in forme and propre tearmes â—â—d not by construction only shew the falshod of M. Riders negaâ—on in this point Cyrill l. 10. in c. 13. Ioan. per communionem corporis Christi habitat in nobis Christus csrporaliter By the communion of the bodie of â—hrist Christ dwellesh in vs corporaly Looke M. Rider the very woord 〈◊〉 self Corporaly Blush and beleue contradict no more the apâ—areÌ„t truth An aunswer to this place is in Fox pag. 1325. but such 〈◊〉 one as should shame all Foxian brethren that there could no other be giuen For he coÌ„fesseth that corporaly is to be taken heere â—n the same sense that S. Paul sayth the fullnes of Diuinitie to dwell corporaly in Christ that is not lighly nor accideÌ„taly but perfectly and substantialy Then which aunswer what might we requyre more to condemne M. Rider 16. But you will say it is shame for me to belie the holie Sea The third booke cap. 3. de interpretandis scripturis pag. 102. Colen print 1588. Then it seemeth some grosse falts remain stil whose doctrine is Apostolicall and their life Angelicall My prooffes shall be your owne friends Lindanus speaketh of an ancient complaint of Agobertus Bishop of Lions who said Antiphonarium magna ex parte correximus amputatis quae superflua leuia falsa blasphema phantastica multa videbantur We haue the most part corrected the Antiphonarie cutting off those which seemed superfluous light false blasphemous and manie phantasticall things Behold now the puritie of the doctrine of the Church of Rome who dare venture his soule vpon such sandie superstition nay wicked and damnable heresie and irreligion And for the life of your Cleargy in Rome heare some of your own friends speak their knowledge Read Concilium delectorum Cardinalium Concil Tom 3. pag. 823. there thus you shall find it speaking of Rome In hac etiam vrbe meretrices vt matronae inceduÌ„t per Vrbem seu mula vehuntur quas affectantur de media die nobiles CardinaliuÌ„ familiares Clericique Nulla in vrbe vidimus hanc corruptionem praeterquam in hac omnium exemplari That is to say in this cittie of Rome the curtisans or common whoores passe through the streets or ride on their mules like honest matrones And in the middest of the day the Noblemen the Cardinals deare friends and Priestes attend vppon those whoores We never saw such corruption but onelie in this cittie of Rome which is an example to all other cities The Popes owne Cardinals beeing appointed by Pope Paul the third anno Dom. 1538. to visit the cleargie and the stewes returne this shamefull commission But perchance you will tell the Queenes subiects that these whoores dwel in some blind Alley but the Popes court pallace are a most holie sanctuarie of saints No saith Luitprandus your own
leaue all these Angels yf one Lucifer all these Apostles yf one Iudas might incroache among them Let vs then yf such reasoning must be currant turne the leafe VVhether any late Reforming Patriarches weare of commendable lyfe 19. I may be thought vnreasonable at the first surmise to examine this demande first that I would without limitation so generaly inquyre of all the broode among whom perhaps some first Apostles of Reformations might be inculpable Secondly considering how great how exorbitant how incomparable commendations they may fynde giuen to the cheefe of their sorte especialy to Luther and Caluin I will deale vprightly and omitting the residue not so excessiuely commended will examin the sayd two pillers of protestancie not concealing their commendations Vide Fox Acts. p. 404. the Harborough in the last oratien 20. First I fynde Martin Luther a sainct in Foxes calendar Secondly I fynde in the Harborowgh sayd I am the country which brought foorth the blessed man Ihon Huss who begott Luther who begott truth â—hirdly I fynd in Iuel that he was a most excellent man Iuel defen Apol. par 4. c. 4. §. 2. Mathes conc 8. de Luth. pag. 88. Amsdorf-praef to 1. Luth. sent from God â—lighten the world Fowerthly in Mathesius He was supremus Pater â—â—clesiae The supreme Father of the Church Fiftly in Amsdorf He was â—h cui par spiritu fide sapientia intelligentia veritatis nunquam toto â—e Christiano quisquam fuit neque erit To whom in all the Christian world â—ne lyke in spirit and faythe wisedome and profunditie in scripturs was or â—er wil be Sixtly in Alberus he is sayd Verus Paulus verus Elias Alberus con Carolostadianos lib. 7. B. D. 8. vir â—moranda irae Dei sufficiens cuius non puderet Augustinum esse discipulum 〈◊〉 true Paul a true Elias a man sufficient to appeace the wrathe of God Vide num 120. Illyric in Apoc. c. 14. Conrad Schluss in Theol. Cal. l. 2. fol. 124. Confess Eccl. Tygur fol. 116. 127. Luth. ep ad Argentin 1525. Cal. de vera ratione reform Eccl. 463. to â—hom Augustin might not blushe to be his scholer Seuenthly with Illyricus â—e is fortould in the Apocalips as the Angel flying through the midst of â—auen hauing the eternal gospell Eightly with Schlusselburg Elias and Ihon â—â—pâ—ist weer but figurs of him Nynthly by Zuinglius reporte he called â—im self the Prophet and Apostle of the Germains which is confirmed by â—s owne saying Christum à nobis primum vulgatum audemus gloriari VVe â—re boast that Christ was first by vs preached All which coÌ„mendations â—e by Caluin coÌ„firmed assuredly so that noe protestaÌ„ts may lawfully â—oubt of them Tenthly and lastly yf you knew not what place â—e purchased in heauen now giue eare to Spangeburg Christus habet primas habeas tibi Paule secuÌ„das â—â—st loca post illos proxima Luther habet First place to Christ Cyriacus Spangeb con Steph. Agricol fol. 6. a. the next to Paul Then Luther first of others all Not much inferiour to the former are the prayses of Caluin with Beza he being optimus scripturaeinterpres quo nemo vnquaÌ„ molius Beza lib. Iconum R. 3. a. pruâ—eÌ„tius clarius illustrius de rebus diuinis religione scripsit The cheefest interâ—reter of scripture then whom no man euer wrote better wyser cleerer and with greater fame of Scripturs To Cartwright Cartwr li. 1. pag. 32. he is the most noble instrument of Gods Church in restoring the playne and sincere interpretatioÌ„s of the scripturs which hath bene since the Apostles tyme. To one in Geneua he was so great Zanchius epist. ad Mase â—s si veniret S. Paulus qui eadeÌ„ hora coÌ„cionaretur qua Caluinus relicto Paulo â—udiret CaluinuÌ„ Yf S. Paul would come and preache in the same hower wherin â—aluin preached he would leaue S. Paul to attend on Caluin Iacob Bernardus in Epist ad Caluin inter Epistolas Cal. Caluin in antid CoÌ„c Trid. sess 4. pag. 374. To one Iames â—ernard he was lapis queÌ„ reprobaruÌ„t aedificaÌ„tes factus in caput anguli The stone â—eiected by the builders made vp in the corner head Breefly he saith of him â—elfe Shamfastnes hindreth me to say what otherwyse I might most truely proâ—esse that for the vnderstanding of scripturs we haue furthered more then all the â—ctours the papists euer had from the begyning By al which much more â—hich might haue bene brought appeareth that these two are inâ—oÌ„parably preferred in heaueÌ„ earth in so much as the mother of God all Apostles are made inferiour vnto them For quicquid agit â—â—uÌ„dus Luther vult esse secuÌ„dus VVhat euer shift be found Luther wil be secound 21. Yf therfore these two by as euident testimonies of lyke witnesses be found most abhominable and wicked wretches can any body do less then think that men of such lauishnes ad prodigalitie in vntruthes are to be suspected most where they importune most to be beleeued I wil begyn with the great prophet Apostle Elias Paul light of the world father of trueth Angel and third or second person in heauen against him selfe and all his commenders Induratus insensatus sedeo in otio Luth. epist 234. ad Philip. proh dolor parum orans nihil gemens pro Ecclesia Dei. Carnis meae indomitae vror magnis ignibus I sitt in idlenes sayth Luther hardned and senselesse alas praying litle and nothing lamenting for Gods Church Idem lib. de vita Coniugali I burne with the great fyers of my vntamed fleashe Minimè situm est in me vt sine muliere sim It lyeth no wayes in my power to be without a woman Luther in Colloq mensal fol. 271. 275. Secondly he sayth of him selfe and his neerest bedfellow Diabolus frequentius propius mihi condormit quà m mea Catherina The Deuil sleepeth neerer oftener by me then my Catharine Thirdly Sathan mihi multis modis prae caeteris fauet Sathan fauoureth me much more then be doth others Idem ibid. fol. 5.129 Fowerthly Sancte Sathan or a pro nobis minimè tamen contra te peccauimus clementissime Diabole Holy Sathan pray for vs we neuer haue offended the o most Clement Deuil there followeth some woords in this last allegation which I referre to M. Rider as a reserued case Is not this sufficient to make him knowen as farr beyond all abhominable miscreants in wickednes according truth as he was preferred beyond all saincts according falshood Schlusselburg lib. 2. art 12. de theol Caluinist Yf it be not let the children help the father He was say they prowd furious intolerable full of errour impudent forger deprauer of Gods woord deceitfull seducter fals-prophet lunatick presumptuous crucyfyer and murtherer of Christ c. 22. Now of Caluin sayth Schlusselburg God that would not be mocked by men hath shewed his iudgement in this world against Caluin
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
that only will you affirme that any can more dwell in Christ then his Father yet dare you not mantayne that his Father communicateth the body and blood of Christ Recant therfor and that with shame and say that they that dwell in Christ and Christ in them do not only eate his fleash and drinke his blood The minor also is false that the true beleeuers only dwell in Christ Wh takerus in controuer de Sacra Scriptura pag. 666. 1. Cor. 13.12 and Christ in them For in heauen euen by the confession of VVhitaker beleefe entreth not but all are blissed by seeing face to face Christ dwelleth in all and all in him and also God the Father and holy Ghost do dwell in him who may not be sayd to haue beleefe in him The conclusion is lykewyse false by haueing a fowerth tearme Only which should not haue bene in the premisses I leaue to thy equitable censure indifferent protestant whether I might not lawfully lawnche into all rhethorical tropes against such vnanswerable arguments of such a disputer Truely my deuotion would serue me not to spare at least such impietie toward Gods woord but I refrayne that by moderat style the trueth may shyne to thy mynde the brighter as the sonne doth more playnly appeare in calme then troubled water Besyd all that is produced consider how in the opinion of M. Rider the sixt chapter of S. Ihon not treating of the B. Sacrament his maior proposition should by him selfe be acknowledged impertinēt But what careth or knoweth he what is pertinent or not The fruit and profit that redoundes to the true eaters of this bread of life which is Christ 39. MAnie rich benefits we haue by eating Christ in the manner aforesaid Rider that is by apprehending applying 4. Point Ioh. 6.44.54.50.51 and appropriating vnto vs whole Christ with his benefits I will onelie name one or two and referre you for the rest to sixth of Ihon. He that eateth this bread I will raise him vp at the last day to life concerning his bodie and hee shall neuer die but liue for euer concerning his soule VVhat the benefits are of the protestant communion And how they frustrat all Sacraments 39. ALl benefits to be receaued by protestant communion Fitzimon are here drawen to two The first resurrection of the body the second euerlasting lyfe of the soule He nether telleth you whether this shall happen by vertue of your receauing or not by vertue therof or only by gratefull gift and reward of God Concerning the resurrection of the body I craue delay to reueale what Protestants professe and beleeue therof till I treate in the examination of the Creede the article of the resurrection of the dead in the 20. number of the forsayd examination But here let al Christians Catholicks and Protestāts note that when by pretence of reformations fiue sacraments were abolished two only of Communion and Baptisme retayned the next degree to haue bene to deny any fruict belonging to ether of these two So that they allow them only to be bare external signes in them selues without any power to sanctifie Of many proofs I will produce but these apparent It was sayth Zuinglius the author of Englands perswasion Zuingl tom 2. de bapt fol. 70. a great errour of the owld Doctors that they supposed the external water of Baptisme to he of any valew toward the purgeing of synne And Luther affirmeth it to be Luth. de Capti Babil Calu. l. 4. Instit c. 4. n. 17. 23. Beza 1. Cor. c. 10. n. 3. Calu. Beza in 1 Cor. 10. v. 2.3 Musscul in locis c. 373. Calu. Instit l. 4. c. 18. n. 12. Zuing. to 2. fol. 563. 564. Sloidan lib. 10. fol. 152. Buchan hist Scot. l. 15. pag. 523. Benedict Aretius 2. part problem fol. 319. Bernard Lutzenburg in Catal. her l. 1. c. 29. Fox Act. pag. 70. Zuing. tom 2. resp ad Luth. conf fol. 477. Idem fol. 43. Calu. l. 4. Instit c. 14 n. 14. In Ioa. 6. v. 54. Beza epist Theol. 65. fol. 285. Mart. in defens cōtra Gardin par 2. reg 5. pag. 618. par 3. pag. 683. but an external signe to make vs remembre Gods promises Caluin and Beza consent to the same And the Anabaptists ipso facto do omitt Baptisme toward children as vnproffitable Lykewyse for Communion they agree commonly that it is no more esteemable then the Manna of the Iewes and should be receaued without any reuerēce sitting at a table in good fellowship which is practised not only by Zuinglians and Anabaptists but imitated in Scotland as Buchananus relateth And in other places they stand without all regarde or reuerence to receaue their communion As to testifie they should not adore that which they acknowledg to be but an image figure or representation least they should breake the commaundement forbidding to adore as they translate images And Barlowe in the summe of the conference befor the K. Maiestie pag. 95. confesseth the vicar of Ratisdal to haue dealt the bread owt of a basket euery man putting in his hand and taking owt a peece c. vide num 68. This disabling of this sacrament began first from Almaricus whom Fox calleth a worthy learned man who saith that the body of Christ is no otherwyse in the sacrament then in any other bread Zuinglius saith it to be only as the Emperour is in his banner He againe Caluin Beza P. Martyr Iewell and now most protestants of their followers affirme it to be no otherwyse in the sacrament then in a sermon saying Nihilo magis habetur ex sacramentis quà m verbis It is no more had by sacraments then by woords Neque vereor dicere multo etiam c. I feare not sayth P. Martyr to affirme that we come to the receauing of Christs body much more by woords then by sacraments Calu. in 1. Cor. c. 11. v. 24. So that sayth Caluin yf otherwyse we were myndfull of Christs death this healp were superfluous And this is common to all sacraments for they are healpes of our infirmitie What Protestants hearing their preachers magnifie in woords the benifits of these two Sacraments especialy of communion and saying that therby with the teethe and mowthe of the sowle and armes of fayth and imbracement of hart we eate deuoure inioy Christ with all his sowle-sauing merits with all benifits of his passion sealing all his promises vnto vs and giuing vs interest title and right by an effectual and infallible calling to eternal blisse and such other seducing benedictions frequented in sermons that would euer imagin by such dilusions he were a leading to esteeme as basely of this Sacrament as of the voyd ceremonies of Iewes as of any other bread as of a needles memorial of a bare representation as of a sermon c. or that it should be as fruictles as the sacraments of the owld testament Galat. 4.9 which S. Paul tearmeth Infirma
Schut l. 50. causarum cap. 13. Fox acts and MoÌ„ pag. 666. 667. Buchanan hist Scotic l. 15. pag. 523. Suingl to 2. expos fid Christ fol. 563. 564. Bulling in ep ad Hebr. c. 10. that commandeth the woords of Christs institution to be redd in ministring the supper Witnes Iohn Scut that the Caluinists do so hate the woords of Christs institution that they cannot abyde ether to see or to heare them Witnes Ihon Lassels one of Foxes martyrs that Christs woords should not be spoken in the institution considering that S. Paul durst not mention them Witnes one George Sephocard a Scotish protestant martyr ministring the communion without Christs woords of institution Witnes the protestants in Switzerland wher by declaration and approbation of Zuinglius and Bullinger the people sitt all a long in ordre vpon formes and giue eare to one reading the 13. chapter of S. Ihon without Christs institution In the mean season is bread caryed about in paniers and wyne in glasses one giuing bread wyne to another and so endeth say they the communion Witnes others of England also practising the same prophane indecencie toward their supper of whom we haue treated numb 39. Witnes Beza aduising to ministre the communion Beza epist. Theol. 2. pag. 27. when ther is no bread or wyne at hand in any other food contrary to Christs institution and Christendoms practise Witnes the Scotishe communion booke In the administration of the L. supper Luth. 10.7 de ens verb. caene fol. 383. where the woords of Christs institution are carefully auoyded Witnes lastly Luther saying of this sorte of people They feare least they should stumble and breake their necks at euery sillable which Christ pronounced Yf I were a good preacher I should not so long haue omitted my text Oh damnable heresie that renounceth Christs institution and followeth mans inuention I might haue more amplie witnesed their hatred against Christs woords yf I had intended to florish in abundance and prolixitie Only to conclude let vs not be ignorant that Swenkfeld flowteth Christs words by testimonie of Schlusselburg Schlusselb l. 2. theol Cal. art 32. Dialog Comment in lib. Reg. Vide her apud Feuardent in entromaÌ„gerit Peter vermil otherwyse called Peter martyr first tearmeth hoc est enim corpus meum for this is my body but a fiue woorded proofe next he trembled not to say non tam verbum diuinum quam etiam verba naturae sequenda esse in theologia The diuine woords owght not to be followed so muche in Diuinitie as the woords of Nature victorius no lesse blasphemously saythe Sinistro oculo respiciendum est ad verba Christi dexrro vero ad naturas c. we must looke with the left eye at the woords of Christ but with the right at naturs of things This disdayne towards Christs institution reuealed let vs next examin the causes therof I finde them seueral Some thinke that Christ had not power to giue vs his body and together to be in heauen I finde it in Caluin in Robert Bruce in Beza in Sureau Calu. l. 4. Instit c. 17. n. 29. Instit l. 3. c. 23. n. 2. CoÌ„meÌ„t in cap. 23. Isa l. de eterna prodest Admonit vult L'Espine yea Caluin thryse to my owne knowledge denyeth God to be almightie absolutly And Beza sayth that the Angels speeche to our Lady Beza l. 2. con Heshus Disputatio ParisieÌ„sis Rob. Bruce in his sermons pag. 158. how nothing is impossible to God owght to be beleeued vniuersaly The residue affirme that God could nether vnderstand nor will not woorcke that the body of his sonne Iesus Christ could be together in many places nor any other thing contrary to the course of nature once by him as Bruce sayth established Goe and tell these men that Christs body can as well exceed nature in being in many places together as be borne of a virgin walke on the sea be inuisible issue out of a sepulchre enter among his closed disciples penetrat the heauens Articles of the familie of Loue printed in London an 1578. art 43. c. They will aunswer coÌ„fidently For the first of Christs merueylous birthe I meane them of the familie of loue that he was borne of the virgin Marie no otherwyse then he is borne of their fleash For the second of his walking on the sea I remembre not to haue heard them disproue it nor for his inuisibilitie For the third of his resurrection Colloq Malbrun Act. 6. Marlor in nou test fol. 167. in 20. Ioan. ThalmaÌ„ in c. 28. mat Calu in Ioan. c 20. 19. Et lib. 4. Instit c. 17. n. 29. Et in harm Luc. 24.36 Pet. Mart. in dialog de loco Corporis Christi fol. 94. 95. Vtenhouius pag. 185. 186. Feuard Entremangeries pag. 263. they tell that the angel had made passage that ther was noe miracle perceaued therin For which opinion of Vermil Gautier Sureau L'Espin Beza diuers of them selues haue repyned as appeareth in the conference of Malbrown in Marlorat in Benedict Thalman c. For the fouerth of entring among his inclosed disciples I can hardly relate their variable shifts to escape it in few woords yet I will attempt to comprise succinctly their diuersities abowt it Caluin sayth First that he fownd the doores shutt but knocked obtayned entrie Secondly that by his diuine vertu he secreatly had opened them Bullinger sayth that an Angel had opened them Aretius that they opened of their owne grace Peter Martyr that he entred by the windoe Simonius that he entred by the chinkes of the doore Thalman that his body diminished it selfe lyke a threed and so passed therat Others that he entred at the tonnel of the chimnie c. And yf you tell them the Scripturs declare a miracle wherby the Apostles were affraid c. they will awnswer as to the woords of Christs institution aforsayd you must looke wih you left eye at Scripture c. For the last they affirme contrary to Scripture that by many weightie reasons they are perswaded Pag. 57. the heauens not to be hard but easely passable and consequently that Christ might haue entred or passed throwgh them not only without miracle but also without resistance So speaketh Ihon Brouant in his Aphorisms and replications Note All this outrage proceedeth against Christs institution of the B. Sacrament because yf it be true these miraculous mysteries of Christs natiuitie resurrection ascension c. may stand Yf it be not allowed in the literal sense these other mysteries testifying Christs true substantial body to haue surpassed the bonds of natuâ—re as much as yf it should be in many places at once must lykewyse â—n this protestant guise specifyed be contradicted Abissus abissum â—nuocat One bottomless miserie and absurditie trayleth with it another For this same cause Beza professeth to haue traÌ„slated falsly the 21. Beza in cap. Act. 3. v. 21. verse of
in all late bibles as Carlile him selfe confesseth Carlile in his booke against Christ discension fol. 144. 116. Humfrye l. 2. de rat interpret pag. 219. 220 they haue corrupted and depraued the sense obscured the trueth deceaued the ignorant and supplanted the simple following darknes more then light and falshod more then trueth To which accordeth D. Humfrey of Oxford behould the verdict of bothe your vniuersities saying the forsayd hebrue woord should not be translated graue but hell yf the authoritie of the holy ghost be obserued and consequently late Englishe translations in this point fall and fayle from the holy ghost by doing the contrary But most ernestly I craue the curteouse reader Beza in Act. c. 10.46 edit an 1556. Iuuenal satyra 2. to peruse what Beza him selfe wryteth against such late translators as follow new fangled and doubtfull interpretations in Scripturs refusing familiar and accustomed woords yf he will obserue a Verres condemning others of theft a Clodius dispraysing others for leacherie a Catelin disprouing others for prodigalitie a Gracchus reprehending others for sedition Fowerthly this article is impugned by Bullinger saying Bullinger in 1. Pet. c. 4. that Christ discended noe otherwyse to hell then as he dayly discended to vs Spiritu virtute only by spirit and vertu interim vt nemo putet corpus vel animam eius discendisse in suche sorte as none surmise his body or soule to haue discended To whiche anneareth Brentius Beza ad alteram partem libri Brientij Aug. lib. 3. de Doctr. c. 10. affirming ther is no other but a figuratiue imaginatiue and spirituall hell without other torments then metaphorical How deseruedly did S. Augustin fortell when the mynds of any are preoccupated by erroure all that scripture hathe to the contrary they affirme to be but figuratiue Iosias Simlerus in vita Bullingeri fol. 35. Vide Alan Cop. dial 5. c. 18. They began first to make sacraments but figurs they followed next to affirme all promises by Christ made for good woorks to be but hyperbolical diuers mysteryes of his lyfe to be ineffectual all in his passion fullfilled to be but figuratiue and histrionical and lastly heauen and hell to be only tropical or fantastical Pause Christian considerations at this yf patience will permitt Fiftly this article is impugned for th' other parte of Christs resurrection Calu. in sua harm in c. 24. Luca v. 38. Beza in 1. Cor. c. 15.23 Hollinshead an 1579. pag. 1195. by Caluin saying that Christ wanted some perfection of a glorious resurrection and by diuers reformers affirming as Beza confesseth Christum nunquam resurrexisse sed adhuc iacere mortuum Christ neuer to haue risen but yet to remayne dead By others also yf laufull inferences be admitted who affirmed befor besyd his bodily death a death of his soule and diuinitie By others who ernestly except against the feast of easter in remembrance of such resurrection especialy as it is a Christian solemnitie desyring it be abolished or restored according to the Iewes ceremonies Luth. l. de concilijs Bale l. 3. c. 25. de Scrip. Zuingl to 2. respon ad Lutheri librum de sacram fol. 465. Such are Luther Bale the Puritans as appeareth in D. VVhitgift Sixtly this article is impugned by Zuinglius saying Crassus Lutheri Praetor rubris indutus caligis eo modo quo Christus monumento exiuit egredi potuerit the gross Pretor of Luther appareiled in his read hose in lyke maner as Christ went owt of his sepulchre might also haue issued Which is most impiously blaphemed wheras Christ after his death issued by his owne force as all Doctors and Fathers affirme without remouing the stone placed vpon the monument To which accordeth against the forsayd blasphemie the late Protestant conference at Malbrun alleaging many scripturs and Fathers in approbation of such miraculous resurrection The same is also fulfilled by Marlorat Thalman and at lengthe vpon better aduise by Caluin and Beza The seuenth Article of S. Bartholome He ascended into heauen sitteth at the right hand of God the Father almightie 16. This article is first contradicted by Lutherans affirming Vide admonitionem Caluinist ad librum CoÌ„cordiae Daneum con Osiandrum Calu. l. 2. Instit. c. 14. n. 8. Beza in cap. 3. Act. v. 21. Cal. Instit. l. 2. c. 14. n. 3. Vide Intermangerie pag. 157. Vide Neuerium in bello 5. euang pag. 72. Apud Iosiam SymleruÌ„ in vita Bullingeri fol. 35. 55. Apudque Luther to 7. Witteb fol. 408. 409. heauen to be below in the bowels of the earthe and hell in the highest parts of the world Next by Caluin saying that Christs sitting at the right hand of God will continue no longer then till the day of iudgement Thirdly by those who affirme his being at the right hand of his Father to hinder his true being in the Sacrament as is befor declared number 68. Fowerthly by them who deny that by his power he could surpass the qualities of a natural body and consequently not ascend as also is ther manifested Fiftly by those who affirme his being at the the right hand to argue an inferioritie or inequalitie with God the Father or that God the Father had a spiritual kinde of bodye haueing hands c. Sixtly by Caluin saying that it is not to be imagined ther is any place in heauen whervnto is ascended or accepted the humanitie of Christ. Seuenthly by many principal protestaÌ„ts as Brentius Illyricus Musculus c. Christs ascension is made nothing but a disapeering without any motion vpward wher he was before The eight article of S. Mathew From thence shall he come to iudge the quick and the dead 17. This article is impugned Generaly all protestants first by suche as by graunting one iudgement in general at the daye of dome affirme Christ neuer iudgeth euery one in particular Luther vt suprá Secondly by them who affirme only infidelitie to be subiect to iudgement wheras Christ doth promise to call into accompt euery idle woord and omission of charitie Thirdly by such as say God will iudge vniustly as Luther saying that as illic gratiam misericordiam spargit in indignos Luther to 2. fol. 461. de serue arbitrio hic iram seuetitatem spargit in immeritos ther in this lyffe he pouâ—red grace and mercie vpon the vnwoorthy so here in iudgement he powreth angre and seueritie vpon the vndeserued Whiche Gods iniustice in iudgement and condemnation of the wicked is implyed by the common doctrin that God is the authour of euil not only by prouocation but by impulsion and inforcement For being sayd to be the inforcer to euil how can he punish iustly them that obey him And such doctrin is vniuersal as is demoÌ„strated among the greatest protestants Luther Caluin Zuinglius and Beza as appeareth in the first article Lastly they misbeleeue this Article who affirme that Christ who should come to iudge is dead according
of men Fitzsimon 98. Take notice Right Honorable of the Concil of this soule puritantcie of equalitie or parisitie here vttred against all former and later iniunctions of our soueraigne Princes and all parlament statuts Take notice also Right honorable L. Chancelour yf there be any and the rest of that sort that M. Rider here assureth his ecclesiastical authoritie to be equal to yours Take lastly notice all fauourers and frends of Protestantcie that Luther Zuinglius Caluin Latimer c. are here disauowed and disclaymed to be ether your Apostles or to haue had lawfull commission as nether seeing Christ in fleash nor haueing immediate commission from him Here also is S. Paul denyed to be an Apostle Act. 3.21 vnlesse he did see Christ in fleashe yf he did see him here is condemned that doctrin of Protestants that heauen must contayne Christ so as he could be no where else till the day of iudgement Which doctrin Beza whom the English bibles especialy of the yeares 1579. 1580. do most carefully follow confesseth wittingly to haue affirmed contrarie to the Scripture in all greeke and latin copies only to frustrat therby yf he could the real presence For yf S. Paul did see Christ in heauen the neerest part of the lower heauens being at lest 1700. myles off it had bene a great miracle and as great to behould him in fleash Nether is such M. Riders meaning but only them to be lawfull Apostles who had seene him corporaly and bene conuersant in fleash with him In which sence S. Paul so often assureth this to be the 92. The 92. vntruth vntruth as he auerreth himselfe to be an Apostle as also all others doing the same althoughe in that sence of M. Rider he neuer sawe Christ in the fleash A NECESSARIE DIGRESSION CONTAYNING A declaration what Puritants are what they teache and pretende 1. Viret dial 3. alborit Daemonum IT was general in all late Reformers in their first reuolt for incuring the peoples beneuolence to discommend the tyranie they were kept vnder by their bishops informing them that such vsurped authoritie being shaken off as being repugnant to the liberty purchased by Christ in his gospell they showld be free bothe from all terrours of eccleciastical cowrts and censures recaue into their handes the Church liuinges Cōfessed by Zuickius to Caluin in Caluins epistles Epist 33. whereby they and al poore and needy poople at their discretion might be releeued yea and enriched This plausible motion buzzed from eare to eare the light people inclined to sedition vpon all motions of greater libertie By Caluin him selfe epist. 66. 108. Beza in tract de tribus Episcoporum generibus Viret dial 3. alborū demonum especialy supported by pretext of reformations and loue toward the woorde consented by hart and hande to aduaunce such zelous Reformers by whose direction they might so be exempted from superiours These Compagnions fynding the tyme and tyde fauorable spread their sayles discoursing exaggerating among the people the pryde the superfluities the tyrany the wickednes the ignorance other corruptions of prelats not sparing any informations true or false publick or secret honest or dishonest to make them more odious 2. These instigations preuayled first about Spyre in Germanie Surius in an 1502. where the multitude made a watch-woord among them selues contayning they could not be blessed by reason of the clergie But those wanting expert and resolut guids Thomas Munzer a quondam priest Surius in Commentarijs Luth. tom 7. in serm fol. 270. an 1553. and Luthers disciple excited his auditors by woord and example to second him and his fellow Phifer an apostat Moncke who condiscending to these perswaders not vnwillingly they presently entred into armes and destroyed in one yeare two hondred Abbayes and Castles in Franconia alone And although by the princes armed against them aboue a hondred thousand of them were slayne and Munzer taken and executed yet this contagious furie vpon the same perswasion of libertie to be purchased tooke such rooting in France Germanie Denmarke and Scotland that in France in ciuile warrs therupon vndertaken Lauat hist Fran. l. 9. fol. 208. an 1568. Luth. l. de captiuitate Babil c. de sacr ord Calu l. 4. Instit. c. 20. Beza ep 41. Zuingl l. 4. ep f. 186. li. 1. ar 42. in the space of three yeares are confessed by principal Protestants not so few as a hundred thousand iudge therby of the residue in all other places ouerthrowen The reformers animated them saying it is a villanous thing vnworthy wicked that a Christian man who is free should be subiect to other lawes then heauenly and diuine c. Agayne Princes are to be deposed and the gouernment to be mere Aristocratical that the people be only rulers of them selues And to inflame the people to aspyre to this dominion were dispersed in heapes seditious libells and pamphlets Iunius de potestate principum populi Vindiciae cont tyran Alitia Toc-sayn Fureur des François Reueil matin Concil sacré De iure reg apud Scotos De iure magistratus in subd Hotto Francog c. Wherupon Vide Buchā l. 16. pag. 590. hist. Scot. Magistrats were reiected Emperours contemned Kings deposed restrained and slaine Queens expulsed Contries Cities places fell to rebellion and reuolted denying other then puritan tribute to witt stroakes and Canon shott and that hurleburlie euery where was excited as vpsyde was downe lawes were abolished slaues were Lords as in the eyes and monuments of France Scotland Denmarke Flawndres c. is abundantly to all lamentation perspicuous Wherin how sparing I am to aggrauat at full against Reformers by whom all such perturbations hapned I leaue to such indyfferent vnderstandings who are not ignorant of my acquaintance with autheurs treating hereof other circumstances yet not informing but what I doe of them 3. Among these commotions the people in diuers Contryes and places recouering the forsayd libertie some retayned it in their owne hands others resigned it willingly or vnwillingly to their clergie supposing they would vse themselues with all desyrable religious moderation In places where the magistrate reserued it and Ministers aduentured to incroache into the publick administration against their wills they were by the Magistrate violently extruded out of their charge and Citties as Heshusius Wigandus Illyricus Index Faber c. Of Heshusius is sayd by Beza Beza con Heshusium Quaeritur Heshusius cur sexta pulsus ab vrbe est In promptu causa est seditiosus erat From Cities six exil'd wayleth Heshus The cause is knowen he was seditious And for the Magistrats defense is alleaged A Gantois of t◠consistories in Hollande that they do suspect the pretended good forme of ecclesiastical gouernement First because they feare least it wil degenerat into a worse tyrannie then the spanishe inquisition secondly because they see a censuring of maners without lawes and lawfull forme of Iustice § In
euer idolatrie abolished but by the defenders of such worshipp Haue euer protestants conuerted any contries from idolatrie how are they named What histories recompt then Tertullians saying of them is dayly verified de prescrip cap. 42. Hoc esse negotium illis non Ethnicos conuertendi sed nostros euertendi hanc captare gloriam si stantibus ruinam non si iacentibus eleuationem operentur This to be their imployment not to conuert pagans but to peruert beleuers and to make it their glorie yf they can cast downe them that stand and not to lift vp them that are fallen The fouerth reason is the booke was esteemed to be of Athanasius by credit and reporte of Peter bishop of Nicomed therfor it was not of Athanasius by open coÌ„fession A fitt therfor for such a scholer The bishop of Nicomed did commend it as the booke of Athanasius therfor by open confession he sayd it was not the booke of Athanasius How did he then commend it to be the booke of Athanasius That it is sayd this bishop to haue bene the popes stipeÌ„diarie maketh the 110. vntrueth That it is confessed therfor The 110. vntruth The 111. vntruth not to be S. Athanasius his worke because it was sayd to be his woorke maketh the 111. vntrueth The 112. vntruth The 113. vntruth That it is reported by our owne histories to haue hapned vnder CoÌ„stantyne the fift makeeh the 112. vntruth The 113. vntruth is that there is scarcely a lyne in the 7. Chapters of such booke of S. Athanasius but contayneth a lye I remembre one Mistris Kirie an English woman who dwelled in S. Thomas streat in Dublin anno 1580. to haue bene replyed vnto by a poore begging woman who had craued hir almes for the sake of god and our Ladie when the sayd Mistris Kirie sayd she would giue nothing for out ladie because she was better then she hir selfe Mischefe sayd the begger take the worst of you both The same might well be sayd of the most lying lynes in your booke or this here specified Notwithstanding this assured discouerie of his reasons to be most friuolous and ridiculous or rather lamentable yet I thinke of the mater according to the annotations of Baronius vpon the 9. of Nouember that it was not S. Athanasius of AlexaÌ„dria that was autheur therof but some other yet very ancient of that name And all may thinke that this M. Riders exception against the autheur is no more to the mater then yf one would say nothing to be true whose autheur is vnknowen Catholick Priests Damascen lib. 4. de fide orthod â—ap 14. floruit 391. Let vs approach in ardent faith laying our hands in manner of a crosse and let vs receiue the bodie of him that was crucified Rider 111. YOu leaue out ei for it is in the father Accedamus ei let vs come and approach to him which is in heauen not on your Altar or in your miraculous accidents and then sheweth the manner how in ardent faith not with mouth teeth and stomake Damascen flatlie sheweth the impossibilitie of your carnall presence So this father is against your selfe for the manner of receiuing of Christ which is spirituall not corporall And in the same chapter the same father saith Corpus Christi c. that Christs bodie being vnited to the godhead descended not from heauen to the earth and therefore cannot be in your sacrament corporally and carnallie And as fire and heat be in a burning coale so and more neerelie are Christs humanitie and diuinitie ioyned together so that he which shall touch the coale should taste of heat and hee that should eate Christs humanitie must also eate Christs diuinitie which is damnable to thinke for a man to eate and deuoure his God But because this your impertinent proofe is your apparant disproofe I will proceed to the next The seuenth parte of the second proofe of S. Damascen 111. I Haue seene many nimble Riders gambole ouer stooles and stocks in Dublin on shrouetuesdaye but such stooles and stocks as Damascen obiecteth against M. Rider in the place by me alleaged so lightly vaunted ouer I neuer could hetherto obserue I might seeme to Catholicks faultie that of so much as Damascen tendreth I affoorded so litle and but one testimonie only wheras euery lyne of half the chapter might testifie the greatest opposition that might be against M. Rider But my affection to breuitie and the sufficiencie of what was brought to any man not willfully obstinat inforced me therto Now at least attend what Damascen deliuereth First discoursing by many arguments and examples of the powerfull woords of Christ he demandeth S. Damascen lib. 4. de fide Orthod cap. 14. Quid tandem offerri potest quin ex pane Corpus suum ex vino aqua fanguinem suum efficere queat VVhat possiblye may be obiected but that he may make of bread his body of wyne and water his blood Secondly discoursing how some might requyre to vnderstand the maner of such conuersion of bread and wyne into Christs body and blood he sayth Tibi item respondeo spiritus sanctus superuenit eaque efficit quae orationis facultatem mentis intelligentiam excedunt I answer thee also that the holy Ghost intermedleth Ibidem and woorketh those things which surpasse the vttrance of speeche and conceit of vnderstanding Thirdly discoursing whether Christ localy discendeth from heauen to be in the Sacrament he sayth Non quod assumptum illud corpus è caelo descenderit Ibideus sed quia panis ipse ac vinum in corpus sanguinem Dei immutantur Not that his body assumpted discendeth from heauen but because the very bread and wyne without such discension is changed into the body and blood of God Wherof he addeth that modus eiusmodi est Ibidem vt nulla ratione indagari queat the maner is such as by noe reache of reason it can be conceaued Fowerthly discoursing whether good and badd do receaue such mysterie he answereth they doe thee good Ibidem in peccatorum remissionem in vitam aeternam to the remission of their Synns and euerlasting lyfe the badd in poenam supplicium to their payne and punishement Fiftly discoursing as yf he were a prophet to preuent hereticall opinions whether the bread and wyne be only a figure or signe of Christs body and blood he answereth Ibidem Nec verò panis vinum Corporis Christi figurae sunt absit enim hoc verum ipsummet Domini Corpus diuinitate affectum In no maner bread and wyne ar a figure of the body of Christ fye vpon that but the very body of our Lord conioyned with his diuinitie Whervnto he addeth that Christ sayd not Corporis Sanguinis signum sed Corpus Sanguinem the signe of his body and blood but his body and blood Sixtly discoursing of the maner to approach he prescribeth the humble and
his third Tom. pag 142. Rider There was a learned and godlie woman proposed twelue questions of diuinitie to Hierome wherin of which she desired resolution For in those daies it was lawfull for women and all men to aske doubts touching religion and for their further instruction consolation might read Gods word freelie conferre touching matters that concerned their saluation And this greatly blemisheth your Roman doctrine that will haue neither men nor women to read diuinitie the reason is this least they should see your errors and forsake your profession For this is your strongest tenure Marke this yee Catholickes to keepe them in blindnesse with ydle ceremonies dumb shewes Latten seruice But I trust in Christ shortlie to see most of their eies opened that wil discouer your priuie plots discourage your haughtie stomacks and generallie forsake your new religion being in deed but mans inuention This is the second question of the twelfth but you omit some words cut off some which obscures the matter But if a little charitable chiding would make you more painfull in your bookes and lesse carefull to please mens humors I could finde in my heart to bestow it vpon you but praemoniti praemuniti you are now forewarned I hope you will bee here after better armed or better minded which I wish with all my soule as to my selfe But your proofe is thus in Latten Si ergo panis qui de caelo descendit corpus est Domini vinum quod discipulis dedit sanguis illius est noui Testamenti qui pro multis effusus est in remissionem peccatorum Iudaicas fabulas repellamus c. If therefore the bread that descended from heauen bee the bodie of the Lord and the wine which he gaue his disciples be his bloud of the new testament which is shed for many for the remission of sinnes then let vs cast away all Iewish fables Here you omit Si ergo and noui Testamenti qui pro multis effusus est in remissionem peccatorum If therefore and of the new Testament which is shed for manie for the remission of sinnes All this you haue left out which was ill done What now can you gather out of this to prooue that Christes bodie is made of bread and his bloud of wine no substance of either creature remaining but onelie Christs carnall presence as he was on the crosse Surelie here is not one word silable or letter to prooue it but the contrarie You wronged the father so to mangle him yet as you deliuer him it proueth nothing of the manner of Christs presence that is in question but the matter neuer in controuersie for saith shee to this learned â—â—ther if therefore the bread which came downe from heauen bee the bodie of Christ so she speakes of Christs diuinitie that came downe from heauen for his humanitie did not and our question is of his humanitie by transubstansiation in the Sacrament so that this proofe nothing sorteth your purpose And the bloud here spoken of is his bloud of the new Testament shed on the crosse not in the Sacrament once for all not for anie that pleased the Priest And therefore as she said Iudaicas fabulas repellamus let vs cast away Iewish fables So in Gods name for the loue of Gods trueth and of the peoples saluation cast yee from you all Munkish fables and forged legends that haue misled the people into this blinde superstition and ioyne with vs to teach Christs precious flocke the old Apostolicall and Catholicke religion commaunded in Gods word practised in the primitiue Church that you with vs and we wiâ—h you and all in the Lord may now in this plentifull vintage so labour in the Lords vinyard his Church according to our talents receiued that euery one of vs may deliuer his talent with aduantage of manie soules and then we shall be patakers of that sweet saying Wel done thâ—u good and faithfull seruant enter into thy maisters ioy Which God graunt to vs both And so to the next as followeth The 11. parte of the Second proofe concerning S. Hierome VVherein is discussed whom and how we allowe and disalowe to reade Scriptures and heretical bookes and whether Protestants or we doe most Symbolize with Iewishnes Fitzsimon Cart. lib. 1 pag. 103. lib. 2. pag. 303. 502. lib. 3. pag. 89. 90. Caus â—ial 8. 11. Fulk against D. Bristow pag. 15. 54. 115. CArtwright saith there is not such synceritie to be looked for at Hieroms hand as from others that went befor him That he is a cownterfeit that he often strayneth the text and for milke some tyme draweth blood Causeus saith that he is no lesse damned then Lucifer Fulke that he was but a rayler Sainct Hierome in this allegation teacheth the wyne giuen to the Disciples to haue bene Christs blood In the selfe same resolution to Hedibia he saith the bread quem fregit Dominus deditque discipulis esse corpus Domini Saluatoris which our Lord broke and gaue to his disciples to be the body of our Saluiour Els where he saith ipse Saluator est S. Hieron ad Damas de Filio prodigo cuius quotidie carne vescimur cruore potamur it is our very Saluiour whose fleash we are fedd withall and whose blood we drinke Come foorthe M. Rider and play your wonted parte Come tell vs what you oppose against this First you ronne halfe way in your tale befor you stumble at this block in one only woord At leinthe hemm and speake out your mynde suerly say you here is not one woord sillable or leter to proue that Christs body is made of bread and his blood of wyne Not one woord leter or sillable man Let other mens witts and eyes be iudge how couragiously the 134. vntruth The 134. vntruth is deliuered But suerly the baker and the pillorie once againe must not be suffred to parte so sleightly but that we may examine his cause by parcels and yet not in prolixe or tedious maner That women might aske doubts touching religion is as lawfull now as in those dayes That they might vulgarly read Gods woord or the Scripture seemeth an vntruth at least it is not proued but only affirmed by M. Riders woord the valew whereof is knowen That is was not thought conuenient S. Hieron 103. I gesse by these woords of S. Hierome of whom now we treate Only the arte of Scripture saith he is that which euery one challengeth This the chatting ould wyfe this the doting ould man this the babling Sophister this on euery hand men presume to teache before they learne it Nay more anciently sayd Tertullian Tertul. de praescripe Omnes tument omnes scientiam pollicentur Ipsae mulieres haereticae quam procaces quae audeant docere contendere c. All are puffd vpp all do professe knowledg The very hereticall women how malapert how audacious to teach to dispute c. of which
be their TransubstaÌ„tiated reall presence But because you say Luther helde a reall presence therefore you conclude against vs with his testimonie because you call him a chiefe Protestant perswading the Catholikes that either some chiefe Protestants be of your opinion touching your real presence or else that there is a iarre amongst our selues touching the same And because few of you haue read Luther as appeareth by your omissions transpositions and your imperfect translation and therefore in this point know not exactlie the difference betwixt your selues Luther and vs I will plainlie and trulie set downe the three seuerall opinions touching this question that the Reader may see wherin the difference one from another or agreement one with another consisteth The manner Christ willing shall bee by question and aunswere as followeth 1. Questi 1. Question VVHat is giuen in the Lords Supper besides bread and wine 1. Aunsw 1. Aunswere First you say the bodie and bloud of Christ Secondlie Luther saith the bodie and bloud of Christ Thirdlie we say the bodie and bloud giuen in the sacrament 2. Quest 2 Quest How is Christs bodie and bloud giuen in the sacrament 2. Aunsw 2 Auns You say corporallie Luther saith corporallie We say with scriptures and fathers spirituallie 3. Questi 3 Quest In what thing is Christs bodie and bloud giuen 3. Aunsw 3 Aunsw You say vnder the formes or accidents of bread the substance being quite chaunged the accidents onelie remainning Luther saith in with or vnder the bread neither substance nor accidents changed but both remaining We with scriptures and fathers say Christs bodie and bloud are giuen in his merciful promise which tendereth whole Christ with all his benefites vnto the soule of man sealed and assured vnto vs in the worthie receiuing of the sacraments 4. Questi 4 Quest. How must Christs bodie and Bloud bee receiued 4. Aunsw 4 Auns You say with the mouth Luther saith with the mouth and faith Wee say according to the holie scriptures that Christ must be receiued by faith and there lodge and dwell in our hearts for whatsoeuer Christ giues by promise mâ—st of man be receiued by faith 5. Questi 5. Quest. To what part of man is Christes bodie and bloud giuen 5. Aunsw 5. Auns You say to your bodies which is absurd Luther saith both to bodie and soule which is impossible We say to our soules for the promise is spiritual the things promised spirituall the names to receiue them spirituall so the place into which it must bee receiued must needs be spirituall not corporall not that the substance of Christs bodie is vained to our spirits but that those precious benefits purchased for vs in the crucified bodie of Christ must be vnited to our spirits by faith This doctrine is Apostolicall souÌ„d Catholick vppon which wee boldlie may venture our soules and saluations â— Quest To whom is Christs bodie and bloud giuen 6. Questi â— Auns You say to the godlie or godlesse beleeuers infidels as hath ben aboue said 6. Aunsw Luther saith both to the godlye and godlesse We say onelie to the godlie beleeuers as heeretofore hath been prooued â— Quest What doe the wicked eate in the Lords supper â— Auns You say accidents of bread and Christs bodie 7. Questi Luther saith the wicked eat bread both substance and accidents 7. Aunsw and the bodie of Christ also We say the wicked eate nothing in the Lords supper but bare bread and drinke nothing but meere wine being the outward elements of the sacrament As for the inward grace of the Sacrament which is Christ crucified with all his merits they eate not they receiue not because they haue neither a liuelie faith to receiue him nor a purified heart by faith to intertaine him And therefore they onelie eate as Iudas did and as Augustine said Illi manducabaÌ„t panem Dominum Tract 59. super Iohn page 205. illi panem Domini coÌ„tra Dominum The godlie eate bread the Lord the wicked onelie the Lord against bread of the the Lord. 8 Quest What is it to eate Christs bodie 8. Questi 8. Auns You say carnallie to eate Christs flesh with your bodilie mouth c. 8. Aunsw Luther saith carnallie to eate Christs flesh and spirituallie to beleeue in him Wee say with the Scriptures that to beleeue that all Christs merits are ours and purchased for vs in his passion This is to eate Christs bodie as hath been alreadie prooued 9 Quest. What is it to drinke Christs bloud 9. Questi 9 Auns You say carnallie to drinke his bloud 9. Aunsw Luther saith carnallie and spirituallie We say with the scriptures it is to beleeue that Christs bloud was shed on the crosse for our sinnes 10 Quest. How is bread made Christs bodie 10. Questi 10 Auns You say by Transubstantiation 10. Aunsw Luther saith by Consubstansiation We say by appellation signification or representation as aforesaid 11 Quest Where is Christs bodie 11. Questi 11 Auns You say euerie where Both of you erre 11. Aunsw for then Christ should not haue a true bodie Luther saith euery where Both of you erre for then Christ should not haue a true bodie We say according to Scripture and Creed onelie in heauen 12 Quest How is Christ euery where 12. Questi 12 Auns You say according to both natures 12. Aunsw But both of you speak Monkerie Poperie Luther saith according to both natures But both of you speak Monkerie Poperie We say with Scriptures and Fathers as hath been proued onely according to his Godhead Now gentle Reader you see the agrement difference that is betwixt the Papists Lutherans and Protestants And how impertinentlie I will not say vnschollerlike this is brought against vs which neither helpeth their carnall presence nor hurteth our faith touching Christs spirituall presence And now to the rest that followeth The third Proofe That the cheefe protestants did beleeue the real presence and alleaged all the Fathers for the maintenance therof Fitzsimon 120. THIS proofe being soe important by how much it is greueous and extraordinarie to be ouerthrowen by his owne brotherhood it lay M. Rider vpon to strayne all his senses and imploy all his power to frustrat so many assaults and especialy when his owne domesticals or rather his patriarcks had conspired against him First therfor he saythe that Luther was a Monck therfor by Luthers request all errours and among the rest this of the real presence ought to be imputed to his being a Monck And so all is thought well defended To which for answer I reuoke first into memorie what is deliuered out of Luther in the 117. number of the maner of answering of these people how euery thing to them seemeth a full and bastant resolution to all obiections Luth. Defens verb. cenae fol. 381. 382. 394. 405. 406.
promise Thirdly the 156. vntrueth that Christ by any promise assureth all his benifits to the worthy receauer for there is noe such mater In the 4. question The 157. 158. vntruth and first aunswer is the 157. vntrueth that we say Christ to be receaued alone with the mowth as manifowldly is testifyed In the 4. aunswer is the 158. vntrueth that whatsoeuer Christ giueth by promise must be receaued by faythe For he giueth damnation to the wicked infidels which he had often promised yet they haue no faythe He giueth resurrection to our bodyes in his promises yet bodyes haue no faythe He giueth health foode attyre by many promises to his seruants which can not be receaued or vsed but only by their bodyes He giueth baptisme and grace to children yet they haue no actual fayth he giueth by promise foode to the fowles of the ayre to the fish of the sea and to the beasts of the earth can these be sayd to haue fayth yet I confesse they may haue as much as puritans haue none at all O rich Deanry of S. Patricks how wouldest thou groane if thou couldst feele the heft of the diuinitie of thy deane wherin such falshood standeth for infallible principles and such impietie is tearmed the woord of the Lord How many vntruethes therfor are implyed in these woords none of meanest capacitie but must perceaue In the fift question and first aunswer is the 159. vntrueth The 159. vntruth that it is absurd by our bodyes to receaue Christ as also that we exclude the receauing by our sowles In the third aunswer to the 5. question is the 160. vntrueth The 160. vntruth that ether such institution as I sayd was a promise or a thing spiritual alone and not also corporal The residue is disproued in the premisses And consequently The 161. vntruth that it is the 161. vntrueth that any may venture their sowles vpon such doctrin Toward the next question let it be vnderstood what we say to be sayd according the saluation of the godly and damnation of the vngodly or els it wil be a further vntrueth That it hath bene proued by you that the only godly beleeuers receaue Christ is the 162. vntrueth The 162. 163. vntruth To the 7. question and third answer it is the 163. vntrueth that Christ crucifyed is the inward grace of the Sacrament both because Christ truely gaue his disciples his body vncrucifyed as also because Christ being a substance can not be grace which is an accident Although he is and well may be called the giuer of grace And fayne would I know two things mentioned in this aunswer of yours to the 7. question First why you say Christ crucifyed with all his merits to be the mater or inward grace of the Sacrament considering Christ ordained it befor his being crucifyed Secondly why you allowe any other his merits besyd his passion considering that in the 83. number 14. examen you affirme only his passion or rather the wownd of his syde to haue bene fruictfull for your redemption To the 8. question and first aunswer it is the 164. vntrueth The 164. vntruth For we say no such mater of carnal eating but of corporal true real and substantial eating and that not only by mowth but also by charitie and faythe The 165. vntrueth is The 165. vntruth that you say with scriptures in so saying bothe because there is no such scripture in owld or new testament as also because it is false that all Christs merits are yours or that all were purchased only by his Passion For many yea infinit The 166. 167. 168. 169. and 170. vntruth were purchased befor his passion In the 9. question is the 166. vntrueth that we say carnally and the 167. vntrueth that you say with scriptures In the 11. question is the 168. vntrueth that we say Christs body is euery where and the 169. that Scriptures or Creed say he is only in heauen In the 12. question is the 170. vntrueth that we say Christ according to bothe natures to be euery where The summe of this aunswer to Luthers authoritie is that Luther hath fayled lyke a monck that the Father of protestant trueth as them selues tearme him is but a Father of error A good verdict For the name of Protestants here taken from the Lutherans we will examine how rightly it is done VVho are in deede Protestants and wherfor so called Fitzsimon Luc. 8. 122. ARe you gott in from puritans among protestants you haue not obserued the conseile of our Saluioure when you are inuited to a mariadge to keepe the lower place I must therfor dismount you into your rancke First the name of Protestant sprong vpon this following occasion When the Reforming profession had purchased many followers as it is no more meruaile to behould numbers to follow a doctrin of libertie then waters to fall from a height when a gappe is opened and the Emperoure Charles the fift would fayne vnderstād the grownds of their perswasions Sleidan lib. 6. fol. 101. 102. 109. Lauather in sua historia pag. 19. they ioyned their heads together and made a collection of opinions to which they protested to stand to Which booke being deliuered to the Emperoure at Augusta otherwyse called Auspurg anno 1530. some thirteene yeeres after Luther had apostated and the greater parte by manifowld protestants wherby the name begon promising to auow the said booke the booke to this day is called the Confession of Augusta and the only defenders therof are called protestants Nether do the Zuinglians in Heluetia clayme this name but are knowen by the title of Sacramentarians nether the Geneuians or French reformers but are knowen by the title of Hugenots nor the Flemish rebells but are knowen by the title of Ghewes Secondly concerning this name of protestants they to whom it doth belong haue duble cause to applawd greatly to them selues Such only as I forshewed are the Lutherans and they only that are consenting to the forsayd confession of Augusta The first cause is that the Zuinglians the Englishe the Frenche c. haue sought Brentius in appendice and that as by their owne report is testifyed with teares to be admitted into theire concord yet that they neuer would admitt or tolerat them as appeareth vpon the Article of the creed in the communion of Saints And when they blazed abroad that they had the good lyking of them the protestants tooke it most iniuriously and as a great slaundre sharply refuted it Exam. nu 19. The second cause is that their very name of Protestants is so much affected euen by them who are opposit vnto their profession as appeareth in England as that they couet it and striue for it In deed the cause why that name had first accesse into England was because the first reformers who resorted therto Tindal Frith Barns Cranmer c. were of the Lutheran stampe with a peculiar small diuersitie
madnes in Kemnitius to haue allowed internal adoration and not external It being also as shortly after appeareth forged vntruely The 172. vntruth maketh vp the 172. vntrueth But sayth he Kemnitius is against vs. I answer that is our glorie Non estenim speciosa laâ— in ore peccatoris It were noe commendation for vs such wicked sectarists should commend vs but a great benefit that they impugne vs. Now wil you behould the promised sporte by M. Riders accompting Kemnitius his good frend It appeareth by his impugning with tooth and nayle the allegations which by Kemnitius are produced in proofe of adoration Will you M. Rider be so vncurteous toward your frend will you make vs behould a iarr where you sayd there was none will you be a continual registrer against your selfe of vntruethes He acknowledgeth yf you obserue him well that Kemnitius chargeth them with impietie that denye the real presence or adoration of Christ therin Wherunto he promiseth distinctly to answer First that point of the real presence and of suche impietie he gamboleth ouer nimbly without stumbling therat This then is the 173. The 173. vntruth vntrueth that he fulfilleth not that parte of his promise Secondly he translateth and denounceth out of S. Augustin what so often before he denyed was euer sayd or thought by S. Augustin or other in six hondred yeares after S. Augustin that Christ gaue that very fleash to vs to eate which was borne of Marie and wherin he walked here in earthe Adding therto that none eateth that fleash but he that first adoreth it The 174. vntruth Yet by the 174. vntrueth sayth M. Rider that wickedly we abuse S. Augustin How could we abuse him whom not we but Kemnitius alleaged to proue Christ in the B. Sacrament should be adored How do we abuse him whom not we but M. Rider translateth so as Kemnitius had informed and as we had euer confirmed What after he wisheth vs to proue that in the B. Sacrament is Christ who was borne of the Virgin Marie and visibly walked and was giuen to our saluation he may fynde it besyd this euident proofe by him selfe translated proued in the numbers 37. 40. 43. 46. 71. The 175. vntrueth is The 175. vntruth that Fayth is the cheefest branche of Gods honour First Sainct Paul expressly sayth That Charitie is greater Secondly yf it were not vntrue the cheefest branche of Gods honour would be not in God him selfe nor in Christ his Sonne nor in all heauen for fayth is not in them or in heauen but that which folâ—oweth faythe to witt not to see God any longer in enigmate sed sacie ad faciem in a darke resemblance but face to face Thirdly consider how â—mpertinent such vnfaythfull infidelitie toward S. Paul toward Gods honour and toward trueth and reason is intermedled in this place Our Saluioure to be called a breaden God fabulous fleashe and our adoration of him but external apishe worshipp were points fitly conioyned with such disdayne toward Gods sacred woords honoure wherby contrary to all beleefe God is sayd not to haue in him selfe but out of him selfe his cheefe honour yet philosophie teacheth honor non est in honorante sed in honorato honour is not in him that honoureth but in him who is honoured Yf any would vnderstand more of S. Augustins mynde toward the adoration of Christ in the B. Sacrament let him peruse the Augustinian confession collected by Hierome Torrens Confess August c. 6. l. 3. §. 5. to haue it manifested abundantly Let it now suffice that he teacheth Saluberrimum Corporis Christi Sacramentum certatim honorandum De consecra dist 2. c. nos autem the most healthsom Sacrament of the body of Christ to be honoured importunatly 126. But GeÌ„tlemen why deale you so vntrulie with Gods heritage in a matter of this importance did Ambrose euer write vpon this place I tell you no Rider Ambrose in deed writ vpon the Psalmes till the end of the seuentie one Psal and there brake off and recontinued at the 118. Psal but neuer writ of the 98. or 99. Psal as you vntrulie deliuer For Chemnitius saieth thus Ita Ambrosius in eundem Psalmi versum inquit Thus speaketh Ambrose vpon the same fifth verse of the Psalme adorate scabellum Tomo 2. lib. de spiritusancto cap. 12. page 157. worship yee his footestole but he saith not that Ambrose writ vpon that Psalme but vpon a verse of the Pfalme and not in that Tome but in another and yet not of a worship externall as you teach but of a spirituall worship such as Christ teacheth in the fourth of Iohn For if you had read Ambrose you should haue heard him speak thus Hoc in loco de spirituali Christi adoratione c. In this place we will speake onlie of the spirituall worship of Christ So Ambrose vtterlie if you had vnderstood him rightlie condemneth your externall worship of Christ But because August writing vpon this Psal expoundeth Ambrose his opinion vpon that one verse adorate scabellum worship yee his footstoole c. and both against your externall worship I will only desire you to read your own Augustine or your owne print both thoroughlie and deliberatelie and then I doubt not but you will see your errour and reforme your â—udgement Of Kemnitius his citation out of S. Ambrose and Eusebius Emissenus Fitzsimon 126. HERE is good stuff Sainct Ambrose did not wryte vpon the 98. Psalme because he did wryte but vpon a part therof Yf therfor one buffeted M. Rider vpon the eare he could not be sayd to haue strucken M. Rider because he struck but parte of him The 176. 177. 178. vntruth The 176. 177. and 178. vntruethes are First that we deale vntruely with Ambrose we only telling him that Kemnitius so alleaged him Secondly that Ambrose is ill alleaged to proue Christ should be externaly adored for he sayth expressly Caro Christi quam hodie quoque in mysterijs adoramus the fleashe of Christ which this day we adore in the mysteryes and that was the same quam Apostoli in Domino Iesu adoranerunt whiche the Apostles in our Lord Iesu adored Agayne Qui dignè hoc mysterium accipit iudicare debet quod ipse est Dominus cuius sanguinem mysterio bibit he who receaueth worthely this mysterie which I haue added out of S. Ambrose to depriue M. Rider of all cauillation about the woord Mysterie ought to iudge that he is our very Lord whose blood in the mysterie he drinketh Also he falsely informeth that S. Ambrose in that place professeth to speake only of the spiritual worshipp of Christ And yf he had so spoken it had bene for our purpose that the adoration of Christ in such mysterie which is eaten and dronken is not only external but also spiritual For toward such mysterie as appeereth he alloweth such external adoration And for auoyding of other small vntruethes M. Rider might
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
that the simple be no longer seduced by your Romane doctrine expounding this 6. of Iohn grammaticallie and carnally contrarie to Christs meaning constraining these places to prooue your carnall presence of Christ in the Sacrament when there was no Sacrament then ordained I will set downe GOD willing Christs meaning truelie and plainlie which you shall not be able either by Scriptures or auncient Fathers to contradict 1 First I will plainelie deliuer the occasion why Christ vsed the Metaphor of Bread calling himselfe Bread 2 Secondlie according to which of Christs natures he is our liuing bread whether as hee is man onelye or God onely or as he is compleat God and man 3 Thirdly how this bread must be taken and eaten whether by the mouth of the bodie or the mouth of the soule 4 Fourthly the fruit that comes to the true eaters thereof 5 Lastly the reasons shall bee alleadged out of Christs owne words to prooue that your round Wafer-cakes vpon your supposed hallowed Altars are not that true bread Christs flesh which Christ heere speakes of The first proofe of Catholicks for the Real presence owt of the 6. of S. Ihon. 36. THe 11. the 12. and 13. vntrueth Fitzimon The 11. 12. and 13. vntruth are here suddenly obtruded to all mens eyes That Christ neuer ment the literal sense that Christs Church for a 1000. yeeres neuer tawght it That euery figuratiue speeche must be expounded not litteraly I might haue added his saying that the phrases in this mysterie be figuratiue and allegorical That we are not able to contradict his expositions That he will expound such things as he promiseth But that the bulke be not to great I promise to dissemble the greatest part of his vntruethes Nether will I proceed but by good proofs against the former few vntruethes calculated The first that Christ intended not the literal sense is contradicted by Christ him selfe saying when he did giue at his last supper what here he promised that it was his body which was to be deliuered Mat. 26.1 Cor. 11.24 Mar. 14.24 and 〈◊〉 â—lood which was to be shedd therfor as not a figure nor any body figuratiuely but literaly and naturaly was giuen for our sinns so no figuratiue sense but literal must haue bene intended by Christ The second is to be testifyed in all our controuersie The third is very absurd Galat. 4.22.23 Genes 16.15.21 For S. Paul certifyed that Abraham had two sonns one by the handmayd and one by the free woman but he by the handmayd was borne according to the fleash and he by the free wooman by repromission Which saith he are figuratiuely spoken Now yf M. Riders words were not vntrue these woords being spoken figuratiuely could not be true literaly Which is knowen to be contrary to Genesis wherin the literal historie is related Lykewyse wheras he saith that what soeuer Christ promised is to be receaued by faithe and wheras S. Paul here affirmeth the sonne of the free woman to haue bene by repromission it should acording to his wysdom follow that such a sonn was neuer borne but only by faith Yea yf to his former saying you conioyne his saying à litle befor that receauing by faith is real receauing and make one saying of bothe that Christs promises are receaued by faithe and being so receaued are really receaued it must ensue first that Abraham had his sonne Isaak really yea and all his posteritie really as soone as he beleued faithfully the promises of our Lord secondly that our bodyes already haue immortalitie really and heauenly glorie and all that we may expect at Gods hands yf we haue faith therof as I sayd already really Yea the punishments of hell being promised to the wicked by M. Riders saying must be receaued by faith and consequently contrary to all protestantcy but not trueth the wicked may haue faith and contrary to protestantcie Esa 29.13 Mat. 15.8 Mar. 7.6 and also trueth the damned them selues must haue faith lykewyse seing they receaue the punishments promised to them by Christ Is not this learned doctrin would any ould woman knowing hir prayers but in latin transgresse so much against faith and religion 1. Occasion The question was mooued by some Belli-gods that tasted of Christs banquet bountie in feeding fiue thousand men with fiue loaues two fishes whether Moises or Christ were the more excellent and liberall in feeding men Rider 37. FIrst they commend Moises from the greatnesse of his place and person being Gods Lieutenant to conduct Israel out of Egypt 2. Secondly they commend their Manna from the place whence it came which was the heauens as they supposed 3 Thirdly they commend the bread from the Vertue of it which was it fed their Fathers in the drie sandie and barren wildernesse and saued them from famine and therfore they thought that no man was greater then Moises no bread to be coÌ„pared with Manna Now Christ by way of opposition and comparison confutes them opposing God to Moises and himselfe to Manna 1. First denieth that Moises was the giuer of that Manna but that God was the authour Moises onely the Minister 2 Secondlie that it came not from the eternall kingdome of God which is properlie called heauen but from the visible clouds improperly called heauen 3 Thirdlie Christ denieth Manna to bee the true bread because it onelie preserued life temporall but could not giue it but this bread Christ doeth not onelie giue life corporall but also life spirituall in the kingdome of grace and life eternall in the kingdome of glorie 4 Fourthlie this bread Manna ceased when they came into Canaan and could no more bee found Iosua 5.12 but this bread Christ doth feed vs heere in this earthlie wildernesse and raignes for euer with his triumphant Church in our euerlasting and glorious Canaan the kingdome of heauen 5 This bread Manna and so all corporall meates when they haue fed the bodie they haue performed their office they perish without yeelding profit to the soule Ioh. 6.54 but this bread of life Christ is the true btead which once beeing receiued into the soule doth not onelie assure and giue vnto it eternall life but also to the bodie like assurance of resurrection and saluation so that the soule must first feed on Christ before the body can haue any benefit by Christ contrarie to your doctrine which is that the bodie must first feed on Christ carnally then the soule shal be thereby fed spiritually And because they were so addicted in Moises time to Manna in Christs time to his miraculous loaues respecting the feeding of their bodies not the feeding of their soules Therefore Christ dehorted them from food corporall to food spirituall Labor not saith he for the meat that perisheth Ioh. 6.27 but for the meat that endureth to euerlasting life which the sonne of man shall giue vnto you c. And thus much touching the occasion why Christ is saide to bee the
in the Oriental Churche and of late Sectarists seeking their fauoure 142. I Request all Readers desyrous of the trueth Fitzsimon to obserue diligently this short declaration following As it hapned euer befor when new Sects budded in any contryes so for euery one prouince reuolting from Gods Church for euery contry infected fot euery diminution of religious authoritie God almightie in his admirable prouidence multiplyed hundreds for one and augmented the dignitie iurisdiction of his churche at the same tyme with reparation of the losse aboue all comparison Sathan might obtayne of God to impouerish first a Iob but could not after hinder that God should redouble all his substance First Constantins gifts and decrees in fauoure of religious authoritie being by diuers of his successours reuoked and infringed especialy by Honorius and Valentinianus God called to fayth and religion Anno. 495. France with their King Clodoueus submitting his dominiōs to Hormisdas Pope About the same tyme the Arians infected small parcells in the East and about the same tyme all our contryes came to Christian religion in the West Secondly Iustinian by Theodora his wyfs impulsion Anno. 732. banished Pope Siluerius the Grecians began to apostat from religion or at least to fall to sondry erroneous perswasions At or about the same tyme when Leo Isaurus also and others impugned Ecclesiastical Iurisdiction Charlemaigne Pipin and others were excited by God to most religious courses the Occidental Empire was separated from the former tyrants the authoritie of the Churche more then euer befor amplifyed and all Germanie and the North part of the world was lightned with Christianitie Breefly after the last Concil of Florence the Grecians falling to hatefull heresies and emulations and making vp a schismatical Church or rather Synagog repugnant to the Romain Catholick Church God sent them first the scourge of the Turcks who subdued them and to this day farre beyond all beleefe most cruely oppresseth them So when Luther Anno. 1500. and his brotherhood conspired into lyke insurrection and that betwixt the Grecians and them part of Greece and Germanie Sleidā in his historie of Charles the fift was as silent as a fishe of the conuersion of the Indies reuolted from Gods Churche then God of his wonted goodnes in abundant recompense bestowed vpon these parts where religion was professed most exactly namly vpon Spaine the infinit regions rather then realms of the world wherof America only neuer befor knowen surpasseth not only in wealthe but also in amplitude the residue of the earth which all our predecessours had euer befor knowen And vpon his Church he bestowed all these contryes in subiection of religion and loialtie as by their late legation from the most remote parts of the world to euery eye and eare was notorious when three Princes of Iaponia in the name of all the rest rendred their homage to Sixtus quintus Pope in Rome hauing imployed three yeares trauailing to come therto anno 1585. Now the premisses forwarned when Protestantrie considered the obstinat Schisme of the Grecians against the Romain Churche on one syde and their owne nakednes the particularitie of their faction on th' other side they sought as people in extremitie respect not by whom or how they are countenanced to be graced with the approbation of the Greeke Churche But they were as spurij adespoti vnknowen illegitimats by them most disdainfully reiected Behould what succeded vpon this their indeuoure God almightie Vide Bredenbach lib. 7 c. 18. awaked as out of a drowsie sleepe two cheefe parts of the sayd Grecian Church to witt the whole Patriarchal portion of Alexandrie the Southeast and the Ruthenian the Northeast part of the Grecian Churche to prostrat them selues before the last Pope Clement in al deuout submission Which being publickly and with incredible solemnitie performed in Rome Tom. 6. 7. circa finem the theatre of the world as is amply specifyed by the worthy Baronius and knowen to all Christendome I need not dwell longer in the relation therof Only let all Catholicks magnifie the mightie bountie of God toward their profession that when aduersaries reuolted from it for euery one subuerted thousand infidels haue bene conuerted and no fewer schismaticks reconciled Vide Bredenbach lib. 7. c. 18. Iustus Calu. in Apologia pag. 12. The censure of the greeke Church giuen against Protestantrye how desyrously the Protestants indeuour to conceale it and how much they are greaued and graueled therby I leaue to Bredenbachius and Iustus Caluinus to demonstrat For conclusion a part of the Schisme of the Greeke Church against the Romain Church consisted in their admitting marryed men to receaue holy ordres Vide Bellarm. to 1 par 3. l. 1. c. 19. after receauing them to retayne their wiues Prouyded alwayes that yf they came chast to holy ordres or that their wiues dyed they could neuer after marry This their lecherous impietie being contrary to all primatiue Christianitie as appeareth they so desperatly imbraced as through it for it notwithstanding all the calamities they sustayne by Turkes all the refutations of their errours by Catholicks all the means that can be wrought hetherto they haue not bene nor might be reclaymed Yet Gods heauie hand ouer them the continual sting of their consciences behoulding their offense their disdayne toward late heresies as fearing to straye more and other sondry manifestations are sufficient proofs that their Schisme is their owne infamie and rather the glorie of the Romain Church then otherwyse that when other Churches lyke chaffe are borne away against it by heresies it as sownd corne remayneth to furnish the heauenly banquet when other houses builded vpon sands are by rayne falling wynds blowing and seas surgeing ouerthrowen it in state and sowndnes not only against the despyte and furie of men but euen against hell gates as Christ had promised remayneth inuiolable Nether as now appeareth Mat. 16. do the Grecians euen in the forsayd disordre concurr with Protestant marriages of Preists who as Luther sayth not only befor ordres but after and not only for one wyfe but for two three fower fiue and six Luth. in proposit de digamia are allowed to entre into matrimonie contrary to the former beleefe and practise of Grecians how leacherous soeuer And not only for this point but also as great or rather greater cōdemnation afforded they of their heresie against the blessed Sacrament saying Ecclesia Orientalis in censura doctrinae Lutheranae c. 10. Ecclesiae Sanctae iudicium est Panem Vinum in Corpus Sāguinem Christi virtute Sancti Spiritus transire ac immutari non quod Christus discendat de caelo vt in Eucharistia presens adsit sed quod per transmutationem transitionem panis in ipsum corpus fiat presens It is the iudgement of the holy Church bread and wyne by vertue of the holy Ghost to passe and be changed into the body and
blood of Christ not that Christ discendeth from heauen that he might be present in the eucharist but that by the passing and changeing of bread into his body he is made present A heauie sentence as bringing cōtempt where contentment was expected in stidd of consolation a condemnation and a testimonie of hatred against Protestantrie to be vniuersaly in all the world The fourth proofe Denyers of the Reall presence condemned as heretickes Catho Priests 143. IGnatius ad Smyrnenses and Theodoret dialog 3. circa medium do make mention of certain denyers of the Reall presence but so as they had none to accord vnto them Also Iconomachi as may appeare out of the 7 Councell did affirme that the Sacrament was but an image of Christ and they also had no followers onelie Berengarius in the time of Leo the ninth about fiue hundred yeares past who thrice recanted such opinion as eronious mantained the onelie spirituall presence And hee in three Councels was condemned in Conc. Turon sub Victor 2. in Conc. Rom. sub Nich. 2. in Concil Rom. sub Gregorio nono The Councell of Trent remaineth for the rest that haue insued Rider GEntlemen you should haue brought Theodoret before Ignatius because Theodoret onelie reporteth some such thing out of Ignatius but Ignatius himselfe hath not one word of it and it seemeth still you neuer read Theodoret because you say circa medium not knowing in which of the three and thirtie chapters it was To be briefe that which you thinke maketh for you is in the ninteenth chapter which is but a sacramentall Metonymie as the rest of the fathers vse and you would wrest it to your litterall and proper sence which is still your error spoken of and confuted before But read Theodoret dialog 1. cap. 8. and he will expound himself and confute you And for Ignat. I haue read his twelue Epistles vppon this occasion twice ouer and from his first Epistle ad Martam Cassoboliten to his last ad Romanos there is no such thing in that reuerend Archbishop and Martyr but the contrarie which maketh me to wonder with what conscience you can belie so godlie a Martyr and abuse the Catholicks your louing friends And as for your Iconomachi they are verie impertinentlie brought in this place your title of Images were more proper for them Yet that you may see they fit not this purpose I referre you for satisfaction to the Popes owne Synode Decree Ex Synode 2. Act. 5. pag. 549. beginning at Cum diem extremum impiorum Arabum Tyrannus quem Soliman nominabant clausisset c. and after followeth the Popes decree Petrus deuotisimus presbyter c. Read this Act and Decree and they will giue you satisfaction of your impertinent allegations and if the Pope cannot content his Chaplens then you are male content in deed VVhether ancient denyers of the Real presence were condemned as hereticks Fitzsimon 143. MY obiection against M. Rider consisteth in two important accusations The one that the denyers of the real presence as soone as they tooke vp such opinion were condemned as hereticks Th' other that when they tooke it vp they had none to accord vnto them So that only Ignatius and Theodoret could fynde but a glawnce of such opinion which vanished for want of followers in such maner as Ireneus Tertullian Philaster Epiphan Augustin Damascen c. in their calculation of heresies could fynde none so vnfaythfull as to distrust the trueth of Christs real presence To this vrgent accusation M. Rider only answereth first that we should haue brought Theodoret before Ignatius In deed as I haue sayd befor when I am a Puritan wryter I will follow their preposterous proceeding and place Ignatius that was three hondred yeeres befor Theodoret yet both were within the first fiue hundred yeares behinde him Theodoret that alleageth anothers monuments I will place before the monument wryter as yf he were a prophet to fortell what should be written Secondly he answereth that Ignatius him selfe hath not one woord therof Wherunto I reply that the greater our losse by not hauing so much of his wrytings as were found by Theodoret. Thirdly he answereth that it seemeth we neuer read Theodoret because we say about the middest of his third dialogue not knowing in which of the 33. chapters it was I replye that the later chapters being more long then the former I had not strayed in specifying the middest in the 19. chapter Also it is but a Riderian sequel you know not the chapter therfor you neuer read the mater In our 135. number I demonstrat that you mistake the number of S. Ignatius epistle will you therfor be confounded by your owne sequel that you neuer read the woords Thirdly he answereth that the point of the obiection is but a Sacramental Metonimie To which I reply that this answer is M. Riders ignominie to vse obscure woords vnexpownded nothing to the mater What Sacramental is I haue often befor declared For Metonymie it is thus defyned by Festus Metonymia est tropus quum quod continet significatur per id quod continetur c. Metonymie is a figure when it that contayneth is signifyed for it that is contayned as yf you would say drinke of this cuppe meaning the liquoure in the cupp This denomination of the cupp for the liquoure is a Metonymie Now hauing vnmasked M. Riders woords I may be licensed to examin how they serue his defense against the accusation out of S. Ignatius For he thought as Agar abandoned hir child vnder a bushe Gen. 21. remayning remot till it had dyed to leaue the obiection without any other consolation then that in placing it in an obscure shaddow and retyred farr from it lamenting his owne extremitie But I will supplye to him the office performed by the Angel to Agar and say Gen. 21. take vp the Child meaning the forsayd obiection by him forlorned contayned in these woords of Ignatius Eucharistias oblationes non admittunt quod non confiteantur Eucharistiam esse carnem seruatoris nostri Iesu Christi They allow not Eucharists and oblations because they do not confesse the eucharist to be the fleash of our Keeper Iesus Christ. Compare M. Riders tropical answer to this accusation and tell after that it is out of the compasse of both the tropicks limiting the Zodiac So that the sonn of playne dealing can not reach to be directly ouer it Here is then Agars child Ismael reuyued to the Puritan opinion against the real presence Ferus homo manus eius contra omnes a fierce fellow his hands impugning them all Gen. 16. as the Scripture telleth Ismael to haue bene So that M. Riders expectation that it should haue dyed by being placed in a darke thicket of remote words is frustrated and it now a fierce and cruel aduersarie to them that denye the Eucharist and Sacrifices as prouing them in their first originals to haue bene apparent hereticks