apochriphal Marcion by Tertullian was called Mus Ponticus the Mowse of Pontus for his nibling the Scriptures as the mowse nibleth cheese therfor yf these loppers or shredders of Scripture had liued in his tyme he might denominat them cormorants or wolues not for nibling lyke a mowse small crummes but for deuowring great gobbets in canceling whole and principale volumes of Gods sacred woord notwith standing the terrible curse in the Apocalips and Deutronomie in prohibition of such presumption Apoc. 22.19 Deutr. 4.2 Can then any not ignorant of their mangling or dismembring thus the Scriptures but abhorr and detest that profession which hath no other refuge then when it is repugnant to Gods holy woord to say that his woord is not his woord or which is all one that his authentical Scriptures are not authentical but Apochriphal and â—hat they beleeue not this they care not for that they passe ouer that as a dreame Giue attendance I pray yow to parte of their modestie and that of the principal in speaâ—ing of sacred Scriptures VVe passe not sayth whiâ—aker for the Raphael of Tobie Whitaker con Campian pag. 17. nether do we acknoâ—ledge those seuen Angels which he speaketh of â—he same that Raphael recordeth sauoureth I wote not what superstion I litle care for the place of Ecclesiasticus nether will I beleeue free will thowgh he affirme it ane hondred tymes As for the booke of Machabees I do care lesse for it then for the other Iudas dreame coÌ„cerning Onias I let passe as a dreame What child but might say as much against any paâ—cel of Scriptures and what Iew but would tremble to say as much of certain Scriptures neuer doubted of in Gods Church at least since the 3. Carthaginian Concil which was anno 397 Next Scriptures traditions by reformers disclaymed are to be exhibited in most breefe maner to your deliberation as being of equal authoritie when they are vndowbtfull with Scriptures and contayning litle lesse mysterie of our beleefe then Scripture For by them we know the mysterie of vnitie in Trinitie Luc. c. 1. v. 2. of the baptizing of Children all contents of S. Lukes gospell which he professeth to haue receaued by tradition The whole creede of the Apostles The ChristiaÌ„ keeping of the sonday in steed of the Sabbaoth of the Iewes the perpetual virginitie of our Ladie the coÌ„municating in the morning fasting the communicating of lay people especialy of women which are not expressed in any written woord of God but only knowen and beleeued by the vnwritten woord or tradition Of which sayth S. Paul Therfor brethren stand 2. Thes. 2.15 and howld the traditions which you haue learned whether it be by woord or by our epistle What cowld be sayd more manifestly in commendation of any parte of our beleefe According to which sayd S. Basil I accompt it apostolical S. Basil de spiritis S. c. 29. in principio to continue firmly euen in vnwritten traditions To whom all the Fathers are conformable And when the Gnosticks Marcion Cerdon Arius Eunomius S. Iren. l. 3. Tertul. de prescr in Sarpiaco S. Basil loc cit c. 27. S. Epiphan her 53. S. Aug. l. 5. con Max. Aerius Nestorius and other owld hereticks opposed them selues to traditions denying and disdayning them they were disproued and condemned therby by S. Ireneus Tertulian S. Basil S. Eiphan S. Austin c. to be detestable hereticks I do therfor only craue what would they affirme of our Reformers not abyding the name of traditions but when it may haue ane odiouse sence translating in liew therof instructions constitutions ordonnances 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in greke Mat. 15. v. 2.3.6 by them selues is translated a tradition in S. Mathew Baret in lit Dâ—n 311. when it beareth an odious construction and their dictionaries in english do translat tradition therof yet in this place of S. Paul they would not abyde it to be so englished What can be ane impiouse corruption yf this be not After dispising Scriptures and traditions as the cheefe helpes from God least ther showld want any hindrance betwixt our saluation and vs nothing could after more preiudicialy be denyed then our hauing any free will For by denial therof all our actions being made fatal and God being made as befor by Caluin the tempter nay inforcer of vs to euil and not our owne concupiscence contrary to the Apostle S. Iames we are made deafe toward all Gods promises Iac. 1.14 or threatnings as being vndeserued by vs negligent toward all his commendments as being not to be fullfi led by vs but by God euery one slowthfull to prepare him selfe to any good or to auoyd any euil cum in potestate sua non sit vias suas malas facere Luth. de seruo arbitrio wheras sayth Luther it is not in his power euen to make his owne wayes more wicked because forsooâ—h he is applyed not according his owne inclination but according Gods disposition as well Paul to be conuerted as Iudas to betraye and yf ether God should punish vs or any magistrate condemne vs for any offenses committed against their lawes it should be accompted an iniustice in them to torment vs for that which was not in our power to haue done otherwyse Besyd all which absurd points of licentiouse freedome and vnbridled lewsenes toward all dissolution by denial of the freedome of free will also is implyed that God should neuer be prayed vnto ether for forgiuenes of our synnes or of graunting his grace toward any good by vs intented we nether cooperating to the euil or good of our owne actions and consequently they not being ours but Gods he should be accessorie to neede pardon and not we Nay according S. Bernard cesset voluntas propria infernus non erit S. Bern. ser 3. de resurr take away our will and ther wil be no hell Therfor for taking away all regarde of sinne and good woorks of heauen and hell of God Mans lawes ther cowld nothing be more propre then to inculat no freedome to be in vs but that we were ledd by fatal necessitie without controwlement to thinke saye and doe what soeuer proceeded from vs. This then seemed an important and plausible heresie to Sathan to suggest vnto his Ministers euen from the begining of Christianitie therby to intoxicat the world Wherfor he suborned first Simon Magus S. Clem. l. 3. recogint S. Hier. in pref con Pellag S. Aug. de haeres c. 35.70 S. Bern ep 194. Concil Constan ses 8. a 27. Roffen in art 36. Lutheri after Bardisanus then Priscilian then Peter Abailard then VVickleff then Luther and after him all this late crue and in particular theÌ„ of Cambridg as befor appeareth by VVhytaker to disclayme and denie the freedome of our will Against whom S. Clement S. Hierome S. Austin S. Bernard the Concil of Constance the bishop of Rochester and manifowld other champions of
in Christ and his Churchâ— to interpret it is but a great mysterie Or by the 139. vntruth to referr the woords sacra signa holy signes to this our Sacrament which S. Augustine referreth to the former Sacrament of Mariage Or by thâ— 140. The 149. vntruth vntruth to auouch that notwithstanding all these palpable euidences for our syde and against our aduersaries yet that S. Augustine is opposit to vs and we could neuer yf we had bene hyred haue brought a more repugnant testimonie I can not conceaue but euery one Catholick and protestant doth perceaue such aâ— aforsayd to haue bene his intention videlicet to indomage to remayne hidd as long as might be and to that ende to haue debarreâ— me three whole yeares all vse of printing although he had warraâ—â— to the contrarie and in this mercenarie maner of popularitie 〈◊〉 seeke to content for the present tyme. It being more brightly cleere then the sonn at myddaye I proceed full of hast and loathsomnes to wryte against men of such intentions Quorum lingua tam prodiâ—â— infrenisue est Gellius lib. 1. vt fluat semper verborum colluuione taeterrima whos 〈…〉 lauishe and vnbridled that it floweth only with a most odious pudle or streame 〈◊〉 woords Wherin none should contend with them the conquest being against the conquerour and the victorie his that is ouercome I fynd it by experience most assured that Nazianzen related of ould Reformers to be as reall among new Reformers Inter se certant periâ—â—â— atque non id metuant Nazianz. erat 2. de pace ne impijs erroribus sese constringant sed ne in hac re 〈◊〉 tolerabiliusue caeteri peccent Among them the stryfe is not as yf they 〈…〉 erre impiously but that they contend to surpasse on another in this 〈◊〉 This approued saying yf I should as often replye as occasion doth requyre at euery leafe of this booke it might be repeated â—n what darknesse of ignorance in what sluggish carelesnesse haue they been Catho Priests Leo epist 22. ad Clerum plebem Constantino politanae vrbis floruit Anno. 366. Rider This Leo was the 13 Archb. of Rome tweÌ„tie more succeeded him b fore any vsurped the name of Pope Nomb. 23.8 as not to haue heard by hearesay nor by reading to haue found which in the Church of God is so plaine as that the mouthes of children do tell the bodie and bloud of Christ to be trulie in the blessed Sacrament 117. GEntlemen you mistake the Epistle it is in the 23. Epistle pag. 74. beginning in the 12 line printed at Louaine 1575. and seeing it is both your â—wne proofe and your owne print if vpon due examination it make against you you must thinke God dealeth with you as he did with Balaam who when he made accoâ—nt for gaine to haue cursed Gods people then God put into his heart and vttered by â—is mouth a blessing to his people You made account to haue here ouerthrowne the trueth establâ—shed errour and strengthned your credit and God hath put into your heart and you haue subscribed with your hand to confirme the trueth confute your owne error and discredit your selues and more to the worlds wonder and the foile of your Romane faith euen by a bishop of Rome against whom you can take no â—xceptions So that now the Catholicks shall see that your carnall presence was not known to the first bishops of Rome for the first fiue hundred yeares and therefore it â—s not Catholicke And you shall see how vntrulie you not onelie quote him but alleâ—dge him nay wrest inforce him to speake that after his death which he neuer meant â—uring his life So that from the first to the last you deale neither trulie with the booke of God nor the works of men And as Christ saide to the Scribes and Phareses Mathew 15.6 You â—aue made the commaundement of God of no Authoritie by your Tradition So you â—esuits and Priests haue made neither Scripture Auncient father Councell nor Pope of â—nie Authoritie by your new and false constructions addicions and subtractions c. But now to the examination of your proofe But I will first showe to the Catholicks the occasion why Leo writt this and there â—hey shall see how greatly you are deceaued in mistaking Leo and much abuse their simplicitie and the credite they repose in you The occasion whie Leo writte this Epistle was this That whereas the errour of the Manichees had greatlie infected the Church of God throughout all Christendome They denied Christs manhood taught that his bodie was not a true bodie but a phantasticall bodie he â—n a charitable manner sent Epiphanius and Dionisius two publicke Notaries of the Church of Rome to the Cleargie and people of Constantinople requesting them that â—uch as professed these damnable heresies might not onelie bee excommunicated from â—ermons sacraments but also be banished from their Citties for feare of further inâ—ection For saith hee such as beleeue not that Christ hath taken our nature and flesh â—pon him beleeue neither the veritie nor vertue of Christs passion and resurrection And then commeth in your proofe which properlie must be applied to such hereticks 〈◊〉 denie Christ his manhood to bee borne of the blessed virgin and hold that his bodie is not a true bodie but a phantasticall bodie and not to vs that beleeue both Againe you haue not trulie translated this place for thus it stands in the Authour In quibus isti ignorantiae tenebris in quo hactenus desidiae torpore tacuere vt nec auditu discerent and after wards Vt nec ab infantium linguis veritas corporis sanguinis Christi inter communis sacramenta fidei teneatur In what darknes of ignorance in what sluggâ—sh carelessnes haue they remained as not to haue learned by hearesay not heard by hearesay as you translate that the trueth of the bodie and bloud of Christ amoÌ„g the sacrameÌ„ts of our commoÌ„ faith is not kept backe euen of the toÌ„gues of infants It seemeth you had this out of some mans notebooke by hearesay not by your proper and diligent reading of the Authour hmiselfe and my reasons why I thinke so be these because you mistake so much and translate so vntrue Yet will not I take exceptions to euerie particular fault 1 First you say it is in the twentieth Epistle it is not so but in the thâ—â—â— and twentieth and therefore I thinke you neuer read the Author 2 Secondlie you say heard by hearesay the Author saith Learned by hearesay 3 Thirdly you translate linguis for mouths it should be tongues Yet if the reâ—â— had been true I would not haue excepted against this 4 Fourthlie you chaunge a Nowne into an Aduerb vere for veritas trulie for trueth and transpose it also out of that proper place to alter the sence of Leo the Bishop of Rome which is great wrong to the dead Author and liuing Reader 5 Fifâ—he
bewtie and florishing fame to so great decaye and obscuritie by the multitude of our offences that euen in perusing the euidence of them yet we our selues in comparing them to the present calamitie of our sayd Contry we staggre to condiscend and incline to their â—â—surance The greatest exception against them can be noe other â—â—en that diuers ancient authors did reproach our Contry with â—â—rbarietie and especialy S. Hierome with which so florisâ—ng doctrine and deuotion might seeme not to haue conâ—â—ted 23. To which obiection I fynde two authentical awnswers by wryters of a thousand yeares antiquitie The first is â—f Ionas disciple to S. Columban saying that nation Ionas in v. S. Columbani apud Sur. to 6. Nou. 21. wanting in dede â—â—e lawes of other nations was neuer the less florishing in the doctrin of Chriâ—ian religion so that it excelled all neighbour nations The second is of â—â—alafrid Strabo more pertinently and pithily although â—he former doth auoyd abundantly all brunt of the obiection â—hewing that any barbarietie ther found yf any weare deâ—inished not their religious pietie from being peculiar beâ—onging to the imputation saying VValafrid Straba in pref v. S. Galli apud Sur. 16. Octob. how horrible soeuer others haue â—ritten of the inhabitants of Irland since the fayth of Christ came among â—â—em is to be silenced For wher synn abounded grace hath super abounded So â—hat by the premisses Irland without odiouse ostentation is made â—otoriously comparable for antiquitie of religion with most of â—he formest for stedfastnes with any of the firmest for ferâ—oure with the brightest Contrye now florishing in christiaâ—itie in multitude of saincts peerles by any soyle of lyke â—â—pacitie in fructifying and florishing abrode and indebting â—ther Contryes by beneficious and officiouse functions as forward as any 24. Nether haue I vsurped borrowed feathers to adorne it â—s Horace his chowgh but bene contented with the only propre â—nd natural plume Therfor accepted not VVillibrord by graunt â—f Bruschius or the catalogue of the abbots of Epternay nor VVilliâ—ald VVinibald and their sister VValpurg although in Dublin ther is 〈◊〉 church dedicated to hir mis named S. VVarborowes by authoritie â—f Molanus nor Boniface by authoritie of Trithemius Molanus Brussalus â—latus nor VVicbert and his coÌ„pagnions by sondry authorities True â—n dede it is that many or all of these had their nurture in Irland â—nd as others receaued all their indowments or ornameÌ„ts therin wherby after they glorifyed God and them selues otherwyse â—pon examination I accompt them not to haue bene of our Conâ—ry Thus much therfor to the honor glorie of God be knoweÌ„ â—o discerne that our first Christianitie was repugnant to Puritaâ—isme conformable to Catholick Christianitie in the principal perfection therof as now it is professed The second part that Irland was the ould Scotland 25. Hauing studiously reuealed all thes former antiquities for your contentment and confirmation in your ancient vniuersal and conformable beleefe singularly beloued Contrymen Catholicks shal I refrayne from informing you wherfor many of your blessed fore meÌ„tioned saincts are called Scots which denomination you retayne no longer yf I followed wholy their footsteps who ether in latin or English haue hitherto vnfoulded diuers parcells of your antiquities I should also leape ouer this block and impediment without remouing it out of your way to know your owne and when others wrongfully defeat you of your right and do no more then informe you that some tyme you weare called Scots without specifiyng whether alone or how long so called or wherfor no longer But hauing by long inquisition found out choise guydes and being willing to aduenture on any iournie wherby I may right you in your cheefest glorie that being lawfully intituled and possessed therof yow may remayne as in the inheritance no lesse of your predecessours goodnes then of ther goods will by the assistance of God proceede on this examination by the most compendiouse path that through the thicket of ould antiquities shal lye open befor me 26. First therfor I say that IrlaÌ„d was the only knoweÌ„ ScotlaÌ„d til the destruction of Picts which hapened after the yeare of Christ 800. For assuring wherof I will follow two kynds of proofs The first by allegations testifying in such maner Irland to haue bene the only knowen Scotland till that tyme as in all monuments of wryters befor this last 600. yeares it is called Scotland without either limitation or insinuation of any other els wher knowen and also with some addition incompatible to any other Scotland afterwards so called ether by being named together an Ilande or by being specifyed not to be any parte of Britanie but only neighbouring thereto or lastly by being expresly and indifferently applyed to Irland as much as the very name of Irland it selfe yea after the thousand yeare of our sauioure it retayned the name of Scotland with a prerogatiue of being the greater Scotland and mother of the lesse The second kynde of proofs shal be of such as condemne and Confute the affirmers of any other Scotland els wher befor that tyme knowen 27. Among all that euer penned any remembrance of Britanical maters as Cesar Propertius Dio Diodorus Siculus Pomponius Ptolomeâ—â— Solinus Tacitus Eutropius Spartianus Capitolinus Lampridius Vopiscâ—â— â—â—relius Victor Herodianus Procopius and all others not one of them â—â—ifyed any Scots in their tymes to haue dwelled in any parte of â—â—itanie hauing occasion and intention to treat of the inhabiâ—â—nts therof Yea six hondred yeares after Christs incarnation Hucbaldus in v. S. Lebuini apud Sur. 12. Nouemb. in â—â—e historie of S. Bertuinus and in the prayer also or collect of S. â—â—nianus when all the inhabitants of Britanie weare distinctly reâ—â—arsed and peculiarly prayed for Del Rio in Octauian Senecae Sedulius aequalis Prudentio Trithemius in them also weare Britanian â—â—ots wholy omitted Contrary wyse Amianus who first S. Hierome â—ho second Sedulius and Prudentius coequals who thirdly Claudiaâ—â— and all othere after conformably who mentioned the denomiâ—â—tion of Scotland and Scots they euer attributed it as I sayd synoâ—maly or indifferently to Irland and Irish men as much as the veâ—â— name of Irland and Irish men Which in any wysdome all wryâ—rs as well ould as late holy as prophan forreiners as domestiâ—â—l would neuee haue done S. Hieronimus in proem 3. in HieremiaÌ„ Erasmus ibid. Sedulius in oÌ„nes epist S. Pauli Claudianus in 4. consulatu Honorij alibi S. Orosius lib. 1. pag. 20. S Isidorus lib 12 cap. 6 Hegesippus l. 5. c. 15. Hucbald loc cit yf ther had bene any wher els ScotlaÌ„d 〈◊〉 Scots knowen 28. Of the forsayd authors S. Hierome speaking of the Scotish â—â—tion sayth it was only in Britanorum vicinia neighbouring vpon Briâ—â—nie Sedulius tearming him selfe a Scot put to it Ibernensis of Irland â—â—audianus maketh Irland bewayle the disconfiture of Scots as the habitants therof Scotorum tumulos fleuit glacialis Iberna The death
VVe haue no such custome nor the Churche of God For yf any be of a contrary beleefe among vs obstinatly we discarde him presently in to the ranke of hereticks by commission of Christ Math. cap. 18. Thom. waldens doctrinalis fidei l. 2. c. 21.23 Si Ecclesiam non audierit sit tibi tanquam Ethnicus Publicanus Yf he do not heare the Churche let him be vnto thee as an Ethnick and Publican Because Ecclesiae iudicium sequi debet lector Christianus sub poena perfidiae si ad fidem res pertineat sub poena contumaciae si non pertineat A Christian reader must follow the iudgement of the Churche vnder the payne of disbeleefe yf it belong to beleefe or vnder the payne of obstinacie yf it doth not belong Wherby all Catholicks are warranted that neuer dissension can possibly haue place in their profession yf it be obstinat In the disputations of Doctors when the Churche authoritie or iudgement is not as yet pronounced August con Faust. l. 11. c. 5. Et epist. 48. ad Vincent according to S. Augustin Liberum habet lector indicium The reader hath a free choise to iudge to take or leaue Yea concerning his owne wrytings he licenseth the same most religiously saying Quae vera esse perspexeris tene Ecclesiae Catholicae tribue Ibidem Quae falsa respue mihi qui homo sum tribue c. VVhat soeuer thow fynde true imbrace and impute it to the Catholick Churche what soeuer thow fynde false reiect and impute it to me which am a man Quia totum hoc genus literarum Ibidem non cum credendi necessitate sed cum iudicandi libertate legendum because all this kynde of learning is not to be read with necessitie to beleeue but with libertie to iudge Euery Catholick and I among the rest do thus offre our whole vnderstanding and all our wrytings at the feete of Gods holy Churche to say and vnsay according therto So that yf you could fynde no other diuersities among vs then seueral disputations being altogether knitt in one submission to Gods Churche you haue laboured as wysely as one that would contend that many musitians disagree in consort or simphonie because they were not in one vnisone but in seueral tunes Which grosse misconceit is excellently refelled by S. August l. 2. de baptism con Donatist c. 3. saying the differences betwixt Catholick wryters to be Sine vllo typho sacrilegae superbiae sine vlla inflata ceruice arrogantiae sine contentione liuidae inuidiae cum sancta humilitate cum pace catholica cum charitate Christiana donec plenario totius Orbis concilio quod saluberrime sentiebatur etiam remotis dubitationibus firmaretur To be without any whirlwynd of sacrilegiouse pryd any puffed arrogant neck any comention of maliciouse enuie with holy humilitie with vniuersal peace with Christian charitie vntill by a full Concill of all the world what was soundly supposed should be vndoubtedly confirmed Now in particular to these 20. diuers opinions among vs. The first requireth saith he the intention of the priest that the consecration be vayleable Why Sir would you haue madd men or any without intention to minister Sacraments For none but ought to suppose that a man without intention doing good or ill is not worthy of reward or punishment The second opinion of Panormitan is all one with the former differing only that it saith to consecrat in a badd intention euen to kill doth not hinder consecration I aunswer that a swords making Note is not hindred by the purpose to abuse it no more is celebration by the intent to misaply it Note then curteous Protestant his great wysdome in so simple a conceit against this opinion as for it to name our religion hellish Note secoÌ„dly how this deepe learned Christian doctor affirmeth that Christ himselfe the Apostles whole Church waÌ„ted intention in the institution and ministration of the B. Sacrament I surmised by the want of method the second opinion to haue bene of Panormitan Scotus in 4. d. 8. q. 2. a. 2. but here I fynde it most confusedly ascribed to Scotus Truely Scotus requireth to the essential forme of consecratioÌ„ no more nor lesse then according the doctrin of the Churche to the greater explication of all circumstances he requyreth as also the Church doth the whole Canon Which Canon for the essential part was euer vnuariable from the begyning but for more ample declaration it hathe in succession of tyme receaued new additions but alwayes out of traditions Scripturs and Concils Vnles that after in particular I did intend to vnfould the antiquitie of all parcels of the Canon and shew the signification original and allowance of the least sillable to be aboue a thousand yeares ratified I would in this place prosecute it The third opinion by him selfe he silenceth as not woorthy the wryting Truly nether are the residue produced woorthy relation especialy to testifie our pretended disagreement considering that neuer sobre man can hitherto collect any discord in these two opinions ether among them selues or with the Catholick established doctrine Rider 66. But Guido his opinion is flat contrarie to them all and saith precisâ—ly that hoc est enim corpus meum doth consecrate without anie more helpe So Guido is contrarie in opinion to the former three opinions and euerie of them all contrarie one to another Heere now the Catholickes may see the consent and vnitie of the late Church of Rome touching consecration Yet I will bring you a learned Frier which hath tossed this question like a tennis-ball Iosephus Angles in lib. 4. sententiarum Printed by king Philips priuiledge 1572. pag. 108. 109. de essentialibus Euch. This Frier saith in his conclusion Christus Iesus his verbis hoc est enim corpus meum Eucharistiam confecit c. Christ Iesus in these words for this is my bodie did consecrate the Euchariste and so hath continued still by the custome of the Church c. But presentlie in his Appendix hee checkes that opinion saith yet it is to be beleeued that Christ consecrated with other words then these that he vsed in the institution and there be manie of this latter opinion saith he as Innocentius c. so that it is a palpable discord amongst them touching the verie words of consecration Two other contrarie opinions And in the same page he deliuereth two other opinions one of Thomas Aquinas the other of Scotus the one contrarie to the other which if you want opinions the booke I will shew you Pag. 109. Soto saith if Quâ— pridie being the Priests words be not vsed as well as Christs TuÌ„c incertum est c. Then it is vncertain whether there be anie Transubstantiation at all VVhat wise catholicks wil beleeue this your vncertaine doctrine And in the same page he sheweth that hoc est enim corpus meum be the words of Christ that
both to humanitie and diuinitie Such was Ihon Islebeus and especialy Musculus Gzecanouius saith Siluester Czecanouius de corruptis moribus â—â—riusque partis a. 3. Musculus non veritus suit palam dicere profiteri ac spargere diuinam Christi naturam quae Deus est vna cum humana mortuam suisse in Cruce Musculus doubted not to mantaine publickly to profess and to spread etc. Yf he remaine dead he is not risen and ascended or from heauen to come to iudge the quick and the dead The 9. Article of S. Iames of Alpheus I beleeue in the holy ghost the holy Catholick Church Beza con Heshustum fol. 284 colloq Mompelg fol. 77. Zanchius l. de 3. eloâ—im Simlâ—rus â—n praef l. de aterno Dei. filio 18. First they beleeue not in the holy ghost who affirme it to be blasphemous and idolatrouse to consels Christ to be god or to haue euer bene according any deitie befor his birthe of the B. Virgin Marie for therby the holy Ghost proceeding from the sonn no less then from the Father is also denyed SecoÌ„dly all they who impugne the holy Trinitie do it more to reiect the holy ghost then for any thing els of whom looke in the first article To the disgraceing wherof considre how roundly Caluin discourseth saying Vnus Deus id est Galu epist ad Polon pag. 946. Trinitas Creditis in Deum id est Trinitatem Vt cognoscant te vnum Deum id est Trinitatem Hoc non modo tanquam insipidum sed prophanum quoque repudiamus One god as much to say the Trinitie You beleeue in god Vide Conrad Schlussâ—lbur in Thâ—ol Cal. l. 2. fol. 2. 8. 14. 20. 26. as much to say the Trinitie That they should know the one god as much to say the Trinitie This as not only vnsauery but also as prophan I do despise Nether did other protestants dissemble at this blasphemouse derision but rebuked him for it in superlatiue tearms of scoulding Hence among his disciples Prateolus in heresibus lib. 10. c. 10. as euery one was more learned so irrisit spiritum sanctum asserens nihil in scripturis sacris veteris aut noui testamenti de illius diuinitate haberi he flowted at the holy ghost affirming nothing in holy scripture of the ould or new testament to be had of his diuinitie Heerevpon a great protestaÌ„t exclameth Caue Christiane lector Stancharus in epist. con Caluin n. 4 5. maximé vos ministri omnes verbi Dei a libris Caluini cauete presertim in articulo de trinitate c. Beware Christian Lector or Reader and especialy you ministres of the woord of God Beware of the books of Caluin Ioan. Schutz in l. 50. Causarum causa 48. Adam Newser apud Schluss loc cit fol. 9. in catal haeres l. 1. p. 4. and especially in the article of the Trinitie c. Another saythe he openeth a window and gate to Arianisme and Mahumetisme Another Arianismus Mahumetismus Caluinismus tres fratres sorores tres caligae eiusdem panni Arianisme Mahumetisme and Caluinisme are three brethren and sisters and three breeches of one cloathe Another qui timet sibi ne incidat in Arianismum caueat Caluinismum who feareth to fall to Arianisme let him beware of Caluinisme Some print bookes with inscriptions Printed in Iene an 1586. that Caluinists are not Christians that they do Iudaize that heed is to be taken of their leauen But none are more forward blasphemers against the holy Ghost then Englishe puritans and Familists Ioan. Matth. de cauendo CaluinistaruÌ„ Fermento And all this is confessed by Protestants whose euidences only I imploye in this informations Thirdly they impugne this article who make their fanatical imaginations the very inspirations of the holy Ghost and all ther bad and impious inclinations his motions Zuingl tom 2. in Actis Tiguri fol. 609. Simiâ—ia prorsus apud â—uth toÌ„ 5. ad Galat. c. 1. fol. 290. So Zuinglius hauing his doctrin from suche spirit as aforsayd yet sayth he certò noui doctrinam meam non esse aliud quam sacrosanctum verumque euangelium huius doctrinae testimonio iudicabo omnes homines angelos I know for certayne my doctrin to be no other then the most sacred and true gospell by the testimonye of this doctrin I will iudge all both men and angels So Luther Luth. tom 2. apud certus enim sum Christum ipsum me euangelistam nominare pro ecclesiaste habere I am assured Christ him selfe to name meane euangelist and to approue me his preacher So Caluin Caluin de vera Eccles reformandae ratione 463 Calu. de lib. arbitr con Pighium l. 1. pag. 192. res ipsa clamat non Martinum Lutherum initio loquutum sed Deum per os eius fulminasse neque nos hodie loqui sed Deum ex celo virtutem suam exerere the mater it selfe assureth not Martin Luther in the begyning to haue spoken but God to haue thundred out of his mouth and not we to speake now but God to vtter his power Behould yf eache one of thes most repugnant among themselues be not as secure of their owne perswasions to be from the holy Ghost as they are doubtfull of Christs of his Apostles and of his Churches doctrin to be sound apt literal and authentical Fowerthly they impugne this Article who derogat from sacred scripture the authoritie due therto by being by inspiration of the holy ghost Zuing. tom 2. Elench con Anabaptist fol. 10. Vide Iacob Curio â—em in Chronolog An. 1556. pag. 151. Basilea Ochinus l. 2. dialog pag. 154. 155. 156. 157. This is done by Zuinglius saying quasi vero Paulus epistolis suis iam tum tribuerit vt quicquid in ijs contineretur sacrosanctum esset quod est Apostolis imputare immoderatam arrogantiam as though Paul did arrogat so muche to his epistles as to thinke all in them contayned to be authentical whiche is to impute to the Apostles immoderat arrogancie Doth this man thinke you remember what he immediatly befor sayd of him selfe Ochinus proceedeth further non debemus plura credere quam crediderunt sancti federis antiqui we ought to beleeue no more then the saincts of the ould testament So that hereby all the new testament is together abolished Luther was more curteouse in only excluding three euangelists Vide numerum 34. Mathew Marke and Luke S. Iames and some few others and the rest of Reformers in only excepting against Toby Iudith Hester VVisdome Ecclesiasticus the two books of Machabees S. Luke To the Hebrues Iames 2. of Peter 2. and 3. of Ihon Iude Apocalips to whiche others add the prayer of Manasses the song of the three Children the historie of Bel canticum Canticorum lastly Caluin addeth the sixt Beza the eight of Ihons gospell Luther in sermone de Moise You shall also behould by
Ratisbon VVitberg Constance VVorms Spyre Basil Zuric Arouer Hidelberg Malbrun Altenbourg Baden Monpelial Frankental but with suche iarrs stryfe malice that in the conclusion the cheefe protestants confess Schlusselburg l. 2. art 15. Clarissimum esse non expectandam esse Synodorum aut generalium aut particularium definitionem to be most cleere noe definition of ether general or particular Concils to be expected because all composition is impossible Idem ibid. in proem nisi magnus Domini dies interuenerit litemque hanc diremerit vnles the great day of the Lord hasten and shutt vp this variance Truely sayd the prophet Esaias Non est pax impijs ther is no peace among the wicked Isa 48. To shutt vp this part giue me leaue althowgh by all means I spare our protestants as being of a more calme and temperat disposition that they may with lesse alteration of mynde pondre these proceedings to tell in a woord what by Barrowists is alleaged against the puritans those precise pretenders D. VVhitg trac 18. pag. 685. trac 11. pag. 559. 560. who as D. VVhitgift sayth seeke to transferr the authoritie of pope prince bishopp to them selues and to bring Prince and nobilitie into a very seruitude They are say the Brounists or rather Barroists pernitious impostors presumptuouse Pastors Iewish Rabyns Balaamits dissembling hypocrits smell-feasts Barrowes Discouery pag. 16. 19. 39. 98. 145. 174. 192. Prouerb 13. Apostats sowldiours of Antichrist c. Fullfilling thereby the prouerb Inter superbos semper sunt iurgia among the prowd ther are alwayes iarrs Is this not a sweet communion of thes saincts Is not this a gratiouse brotherhood Thirdly they are repugnant to this article who affirme it blasphemie to giue titles to Saincts in heauen whiche them selues giue to synners in earthe Witnes Aschams epigrame to our late Queene on whom he bestoweth liberaly as much as any Catholick attributeth to our B. ladie the mother of Christ Salue Diua tuae patriae decus Optima salue Princeps Elizabetha tuis Dea Magna Britannis Pande tuis iam fausta noui noua tempora saecli Ciuibus imperium placidum tempusque benignum Laetaque temporibus nostris da tempora Diua Ascham inter epist. fol. 255. Tu Brittonum tu sola â—â—lus tu sola Columna c. The same in English Hayle Englands fame Diuine Hayle Princes bright Elizabeth the Brittons Goddesse great Giue vs new tyms new blisse by rulyng right Appease this world from furies hatefull heat Graunt ioyfull tymes for ioye we humbly pray Thow Britons only Blisse and only staye In lyke maner Caluin Vita Caluini cap. 12. not induring any honoure towards Saincts or Images yet cowld not only permit his owne picture to be borne abowt the necks of them in Geneua but also when some esteeming such insolent arrogance reprehensible admonished him therof that the Citisens vsed his resemblance for an alexicacon or remedy against all mischawnces he awnswered greeue at it till yow burst and after hang your selues Fowerthly they are repugnant to this article who are at difference abowt the cheefe principles of religion as abowt Scripturs Sacraments Vertues Synns c. Suche are late reformers Gallus in the sibus ac hypothesibus as relateth Gallus Non sunt parua certamina inter nos nec de minutis rebus sed de sublimibus articulis doctrinae Christiana they are not slender contentions whiche are among vs nor of small maters but of the principal articles of Christian doctrin Noe noe it is not my intention to discourse in this treatise of debats for capp or rotchet organs or bells c. I shew by your owne brethren your kingdome is diuided and consequently tending to ruyne Fowerthly for the other parte of forgiuens of synns all protestantcy is repugnant therto partly by affirming that fayth only iustifyeth and consequently being once in the protestant faythe whiche say they once inioyed can neuer be lost they can neuer after be synners Luth. de seru arbitr partly by making God the authour of all euil and them selues but bare instruments and consequently not them selues but God to haue need of the remission of synns Thirdle by saying that man hathe not freewill and consequently can not synn For euery synn is voluntary Lastly Ioan. 20. by saying that synns can not be forgiuen in the Churche contrary to Christs expresse doctrin Yet in their first beleefe they cleerly graunted that the minister might absolue the sick from his synn in this forme By his authoritie committed to me The Communion booke in the visitation of the sicke I absolue thee from all thy synns in the name of the Father the Sonn and the holy Ghost Amen But this treatise is dashed and casheered owt of the communion booke Let it of baptisme stand suer agaynst many puritan assaults whiche yf it doe as great power in it is grawnted to man as by pennance to absolue synns the one being a washing of one spotted the other a loosing of one bownd The 11. Article of S. Iude. The resurrection of the dead 20. Luth. tem 7. Wittâ— ber defen verb. cana fol 390. First Luther saythe of Caluinists concerning the resurrection of the dead Certum est eos spectare ad manifestam in hoc articulo apostasiam it is certayne they tend to a manifest apostasie concerning this article It is also confirmed by Villagaignon that in his owne hearing Villag epist. ad GeneueÌ„ses in praefat lib. 1. de Eucharistiâ— and after notice was signifyed to be taken yet the Caluinists preached repeated and iustifyed that spes vitae non est corporum sed animarum the hope of lyfe not to belong to the bodyes but to the sowls Caesar lib. dial d. 5. Calu. in epist. ad Farellum fol. 194. Almaricus one of Foxes martyrs as Cesarius affirmeth held that ther is noe resurrection of bodyes Caluins resolution is perspicuouse in thes woords Quod tibi res incredibilis videtur huius carnis resurrectio nihil mirum that the resurrection of this fleashe seeme incredible to thee it is nothing admirable Zuingl toÌ„ 2. Elench coÌ„ Anabaptist fol. 39. As for the libertyns they deryde the resurrection openly The next impugning this article is to denye mens sowls to be immortal Wherunto Luther inclined saying Ex hoc loco patet Luth. toÌ„ 4. in Eccles. c. 9. v. 5.10 In cap. 25. Genes in cap. 49. v. 22. Calu. in prof Psichrmachiae in prof Gallasij mortuos sic dormire vt nihil prorsussciant Hic alius locus est quod mortui nihil sentiunt owt of this place appeareth the dead feele nothing To whiche Caluin also anneareth in thes woords Se scire nonnullos viros bonos quibusista de animarum soneno placuit opinio that he knew certayn good men to whow this opinion of the sowls sleepe seemed sownd Him selfe to haue bene one of those goodmen appeareth by his saying
another Patron when one coueted to choose S. Peter another S. Paul c. At leingth by aduise of one of best iudgement they elected the B. Trinitie for theire Patron saying Yf the king for other respects wowld also degrade or depose S. Peter and Paul yet yf any would maintayne their state against him none cowld more forcibly then the B. Trinitie In the 9. number of this examination But alas how in this examination in diuers articles is the very sayd diuine Trinitie deryded blasphemed and detested In Christ Iesus is not his birthe and sacred Mother his merits his wysdome his dutie to his Father his whole passion his promises his miracles In the first 24. nuÌ„bre in the 8 9. 10 11. 12. 13. 14. 15. 16 17 18 of this â—â—amination Of the holy ghost exam n. 18. his resurrection ascension his diuinitie his sowle his body his lyfe his deathe no lesse then apparently contemned and altogether drawen into distrust Of the holy Ghost for his deuinitie eternitie coequalitie of his operation in inspyring the holy Apostles in conseruing and preseruing the Churche in sanctification by Sacraments of his being good and not the autheur of euil In the 16. and 20. numb of this examination of his authoritie beyond the written woord and the lyke how cowld he more abhominably be misbeleeued then by thes Mates Of heauen and hell of the sowls immortalitie of any trueth hitherto in Christian beleefe what more disdaynfull dowbts exceptions or falsifications then are produced by their palpable speeches cowld euen by sathan him selfe be vomited And whiche is worthye of principal deploration they who haue thus transformed God into a deuil making him authoure of all euil they who haue defyed and denied Christs dignitie lyfe death and all his merits they who haue thus impugned the holy Ghost they who from one God and three persons haue to their power wreasted all omnipotencie wysdome and veritie Exam. numb 10. Vide in principio an 21. seq Exa 18. 19 numb Exam. numb 1. 4. 7. 18. and befor n. 38. they who haue misdoubted Churche ane Saincts heauen and earthe lyfe of bodyes and sowls these men I say confessing their perswasions receaued by dreams and deuils professing the infidelitie and impyetie insueing therby acknowledging their shame and repentance of their owne doctrin lyuing and dying detestably by their owne open declarations yet that they haue had and as yet haue so many so otherwyse plausible in their natural dispositions so desperatly and lamentably remayning in the pernitiouse courses by such begun For my part Calu. in 1. Cor. cap. 4. v. 19. I committ their amendment to Gods great mercie perclosing this examination to Caluin and all late reformers in Caluins owne woords Your gospell of whiche yow vawnt so excessiuely wher consisteth it for the most parte but in the tong Calu. in c. 14. Ioan. VVher is the renouation of lyfe wher is effectual spiritualitie Experience doth teache that yow are altogether departed from God infected and repleanished with his hate and that yow obscure the light by your peruers inuentions Calu. in cap. 21. Ioan. whiche yow haue forged in your owne propre fantasies 23. Our first 71. numb What articles of the Creed my Aduersarye affirmed were ouer-throwen by our opinion are n. 71. testifyed rather to be muche confirmed therby And yf we were not assured therof we wowld perhapps haue excepted against or suppressed the symbole of the Apostles as Sectaries haue done ether generaly by disalowing all vnwritten traditions suche as is the creed or paricularly by disproueing many articles therof according their example of Christs discension into hell of the Catholick Churche of the communion of Saincts forgiuing of Synns c but our auerring the whole creed and their excepting against it doth shew vs and not them to be of consenting faythe with the autheurs of this beleefe 72. See now the fruits of your fained transubstansiation not full foure hundred yeares olde and yet forsooth you teach it is Apostoliall and Catholike whereas it lackes one thousand and two hundred yeares of that age But he that list to see the shifts and wranglings of your Schoolmen to vphold Lib. 4. sent fol. 257. this rotten Romish heresie InnoceÌ„tius 3. de sacro Altaris mysterio lib. cap. 20. per totum Distinct de coÌ„secr distinct 2. canon 1. pag. 429. let him read Guillermus Innocentius the third a Pope parent and patrone of this fable the first Canon of the second distinction where you shall finde in the Glosse there variae sunt opiniones VVhether Transubstantiation be but 400. yeares owld Fitzsimon The 75. vntruth S. Anselm in ep de Corpore Domini 73. THe numbring vp of the 75. grosse vntrueth at our first recowntre S. Anselme he a Sainct an Archbishop and an English man against his contry man challengeth to him selfe saying Panis substantiam post Dominici corporis consecrationem in altari superesse semper abhorruit pietas Christiana nuperue damnauit in Berengario Turonensi eiusue sequacibus The substance of bread to remayne on the altar after the consecration of our Lords body Christian pietie hathe euer abhorred and lately condemned in Berengarius of Tours and his followers Here is transubstantion and no bread remayning aboue fiue hondred yeares acknowledged Here is assured that Christian pietie not only then but before and euer did abhorr to beleeue the contrary Here is certifyed that Berengarius and his Complices for otherwyse surmising were condemned the yeare 1070. after Christ Therfor it must by thes woords be vnchristian impietie ether to howld your opinion or to affirme Innocent the third liuing aboue a 150. yeares after to haue bene first autheure of our opoinion Lanfranc con Berengar de Sacramento Corporis Sanguinis Domini O how much might I alleadge owt of holy Lanfrancus another Archbishop of Canterburie and one of the first and cheefest writers against Berengarius yf I affected prolixitie and declined not tediousnes One only sentence of his I will ingrosse in liew of all others Reliquum est fidem sanctae Ecclesiae compendiose exponamus Credimus terrenas substantias quae in mensa Dominica per sacerdotale ministerium diuinitus sanctificantur ineffabiliter incomprehensibiliter mirabiliter operante superna potentia coÌ„uertiin essentiam corporis Dominici reseruatis impariuÌ„ rerum speciebus quibusdam alijs qualitatibus ne percipientes cruda cruenta horrerent Et vt credentes fidei preimia ampliora perciperent Hanc fidem tenuit à priscis temporibus nunc tenet ecclesia quae totum disusaper orbem Catholica nominatur It resteth that we expound in briefe the faith of holy Church VVe beleeue the earthly substances which in our Lordes table by the Priests ministerie are diuinly sanctified vnspeakablie incomprehensibily heauenly power wonderfully working to be changed into the substance of our Lordes body the species of vnlike thinges preserued and
not against his opinion how did he pronounce sentence against Ihon Lambert and Anne Askew principally for being of his opinion Fox confesseth the cheefe condemners of them to haue bene Crammer and Cromwell Perhaps he will thinke to escape with a turne of a Fox saying that to haue bene compassed by the pestiferous and crafty counsell and stratagems of Bishop Gardener that by the gospellers them selues the gospellers should be condemned Good ghospellers they must haue bene in the meane time But I am now so vpon the chase as I can not so lightly loose my game Why then in King Edwards dayes the forsaid Bishop as he sayth being cast into the tower did the sayd Cranmer condemne Ioan of Kent What Fox or woolfe can auoyd that but that Cranmer was therby knowen no frend euen then to any of the forsayd Anne Askews disciples I will not in vayne haue bene some tyme of your profession and hauing touched it and bene defyled with the pitch therof for which offense I dayly and most humbly craue pardon of my deere and soueraigne Lord and Saluioure but that of the same pitch I will light a toarche to them that are in darknes and in the shaddowe of death to direct their feete into the way of peace Let vs therfor pursue more of this kynde to haue the true portraicture of M. Rider placed befor all mens eyes Catho Priest Magdeburg in Epi. ad Eliz. Angliae Reg. Amongst factions of opinions some latelie take away the bodie and bloud of Christ touching his reall presence contrarie to the most plaine most euident and puissant words of Christ. Rider 124. GEntlemen this concerneth not vs it may fitter be inuerted vpon your selues for we denie not Christs spirituall presence taught in the Scriptures and receiued in Christs Primitiue Church but we denie your imagined carnall presence neuer recorded in Gods booke nor beleeued of auncient father nor euer knowne to Christs spouse the Primitiue Church as you haue hearde trulie prooued But this is your great fault vsuallie practised that whether in Scriptures or Fathers you heare of Christs bodie and bloud and his presence or reall presence you imagine presently without further examination that it is your carnall presence which thing is growne vp with you from a priuate errour to a publike heresie Catho Priest Fox in Martirol Kemnitius in Exā Conc. Trid. cenira tan de Eucharistia Tyndall Frith Banes Cranmer left it as a thing indifferent to beleeue the reall presence So that the adoration saith Frith be taken away because there then remaineth no poison whereof anie ought to be afraid of Yet Kemnitius vpon the assurance of the reall presence approoueth the custome of the Church in adoring Christ in the Sacrament by the authoritie of Saint Augustine and S. Ambrose in Psal 98. Eusebius Emissenus c. Saint Gregorie Nazianzen saith it is impietie to doe the contrarie So that the brood being of such agreement we haue the lesse occasion to embusie our braines to confute them GEntlemen by peeces you repeat some of their words not knowing at it seemeth the occasion and so you vtterlie mistake the sence which was this These godlie Martirs perceiuing the flame of persecution to burne so fast and mount so high as it was neither bounded in measure nor mercie and onelie for a new vpstart opinion hauing no warrant from Gods word They in a Christian brotherlie discretion exhorted the learned bretheren onelie to preach that necessarie Article of our free iustification by faith in the personall merits of Christ And touching the Lords Supper to teach to the people the right vse of the same yet not to meddle with the manner of the presence for feare of daunger if not death but leaue it as a thing indifferent till the matter in a time of peace might be reasoned at large on both parties by the learned Prouided euer that poisonfull adoration be taken away The premisses considered what can yee now gather that prooueth with you or disprooueth vs. Nay here is nothing but against you altogither For if you had dealt trulie with the dead Martirs or the liuing Catholickes these collections and not yours you should from hence haue gathered 1 First these Martirs taught with their breath and sealed with their bloud that your carnall presence and transubstantiated Christ was neither commandement giuen by God nor Article of our faith euer taught in the primitiue Church but a late inuented opinion deuised by man 2 Secondlie they wished the bretheren considering it was but mans inuention and neuer recorded in gods booke that therefore they should not hazard the losse of their liues which would tend so much to the preiudice of Christs Church 3 Thirdlie they wished it to be taken for a season as a thing indifferent yet not absolutelie but with these cautions 1 First that adoration or worshipping of the creatures were quite taken away which neuer was done by you and therefore they held it not absolutely indifferent 2 Secondlie till the Church of Christ had peace and rest from your bloudie and butcherly slaughters wherein the matter might be decided not with faggots but scriptures which was not graunted in their daies and therefore you greatlie wrong the dead when you make them speake that thing absolutelie which was limitted by them with conditions Now I appeall to the indifferent Reader whether you desserue not a sharpe reproofe thus to dazell the eies and amaze the minds of the simple Catholickes by violent wresting the writings of the martirs perswading the ignorant they should either dissent in this opinion amongst themselues consent with you or varie from vs. Whereas both they and we now and then consent with Scriptures Fathers and Primitiue Church in vnitie and veritie of doctrine against your dissentions pestiferous errours and open blasphemies Of M. Riders bynding him selfe to Consent with the first protestant Martyrs And of how many and monstruous beleefes he maketh him selfe therby 124. THey and he then and now sayth he consent with Scripturs Fitzsimon Fathers and Primatiue Church in vnitie and veritie of Doctrin against our dissentions pestiferous errours and open blasphemies Perhaps before I part I will make him beshrew the fingers of him that printed this protestation although I know Stow in Chron. anno 1549. it was not the printers fault Omitting woords let vs repayre to woorks The last named Ioan Knell of Kent shal be first confronted with M. Rider Fox Acts. pag. 398. 571. to see yf he will stand to this woord This Ioan as also did Peter the Germain an other his martyr denyed Christ to haue taken fleash of the B. Virgin M. Riders woords are that he consenteth with protestant Martyrs in vnitie and veritie of all doctrin It must then follow that he denyeth the same Since that I deale against a puritan I will alleadge one of the same sorte William Cowbridge Fox pag. 570. because he affirmed as Fox confesseth no
Christi in illis verbis institutionis hoc facite c. for the true inward and spirituall worship of Christ is comprehended in the words of Christs institution Doe this in rememberance of me Now let the best minded Catholicks see your vniust dealing with both quick and dead pretending that either Chemnitius as you say allowed your outward worship in your Sacrament or that wee iarre amongst our selues touching the same which both bee vntrue For you hold the worship to bee outward hee and we inward you carnall he and we spirituall and brieflie if you will yet read him diligentlie you shall find he vtterlie condemned your carnall presence and your externall worship approuing the one to bee a fable the other blasphemie And thus much for your ignorance touching Martyn Chemnitius whom it semeth you neuer saw but onely tooke him by the eares as Water-beares do their Tankerds Againe you say that Chemnitius vpon the assurance of the real presence approueth the custome of the church in adoring Christ in the Sacrament by the authoritie of Saint Augustine Ambrose in Psal 98. by Eusebius Emissenus Saint Gregorie Naziazen charging as manie as doe the contrarie with impietie to euerie of which thus I aunswere This Psal according to the Hebrew is the 99. Psal and vpon this place S. Augustine writ Aug. in psal 98. as I will alleadge him of your Paris print his words be these Quid de carne Mariae carnem accepit quia in ipsa carne hic ambulauit c. ipsam carnem nobis manducandam ad salutem dedit Nemo autem illam carnem manducat nisi prius adorauerit which tooke flesh of the flesh of Marie and because in that flesh he walked here vpon the earth he gaue to vs that flesh to eat to our saluation for no man eateth that flesh vnlesse first he worship it Now let vs examine this place and see how that fitteth your purpose First the flesh of Christ that Augustine will haue worshipped must be thus conditioned 1 First it must be borne of the virgin Marie but yours was made of bread and therefore not that true flesh of Christ which Augustine speaketh of and so not to be worshipped without ydolatrie 2 Secondlie that flesh of Christ which Augustine will haue vs worship walked visiblie with his Church here vpon earth before Christs ascention And vntill you can approoue vnto vs by canonicall warrant such a Christ in your Sacraments as walked vpon the earth and died on the crosse Augustine will not haue him worshipped which you shall neuer be able to doe during the world 3 Thirdlie that flesh of Christ which Augustine will haue vs to worship was giuen to vs for our saluation which I hope you will say if you say trulie was actuallie reallie and in deed vpon the crosse And in the Sacrament misticallie or by representation as hath been proued out of your owne bookes Thus you wrest that which Augustine spake of the blessed flesh of Christ to your fabulous supposed flesh made by a priest whereby you wickedlie abuse the learned father and deceiue the simple Reader For this flesh of Christ which was conceiued by the holie Ghost and borne of the blessed virgin must be eaten with the spirit adored with the spirit as Augustine there speaketh and neither adored with your externall apish worship nor eaten with your corporall mouth But to speake according to Scriptures and Fathers the verie eating of Christ is the true adoring or worshipping of Christ because as he is eaten so he is adored but he is eaten spirituallie by faith For faith is the chiefest braunch of Gods honour Your next Author is Ambrose vpon the 98. Psal which you imagiue proueth your externall worship of Christ in the Sacrament 125. I ame glad that Kemnitius is auowed to be a protestant Fitzsimon to M. Riders lyking for therby we may perhaps haue some desyred sporte The reprehension of our Spelling Kemnitius for Chemnitius for Crantzius as a litle after appeareth might haue bene spared Yf M. Rider by Gods good prouidence had not bene reprobated to confusion in all maters and sciences wherof he hath made any mention Of his ignorance in Scripture in Fathers in Histories in Orthographie in Greeke in Frenche in Latin in English now in Spelling against my will he would needs conuict him selfe ignorant First then I answer that K. in greeke is all one and C. in Latin and therfor might indifferently be taken Secondly that German names such as are Kemnitius and Crantzius are written indifferently by ether C. or K. that these two forsayd names euen by the authours them selues are more written in our maner then according to M. Riders conceit which also is obserued in Bellarmine Stapleton and all other famous Controuertists Let him repayre but to the Colledge and inquyre for the Metropole of Crantzius and finding it as I had written after in all his lyfe let him abstayne from such fanatical exceptions For yf they were auayleable that who misspelled were ignorant in the mater how cowld M. Rider know how and when to be silent not knowing to wryte silence but scilence how could he professe him selfe a scholer wryting the name amisse scholler How could he tell what circumcision was he wryting it circumscision which neuer scholer would haue done that after would obiect lesse misspelling to another In what wysdome or learning or latin did he learne to wryte lattin for latin intollerable for intolerable subtilly for subtilie c. But of his palpable ignorance in latin after Well now to accompagnie him forward Of Kemnitius he sayth it is vntrue that he iarreth with M. Rider or contrary wyse Which yf it be not reuoked speedely M. Rider must recant affirme with Kemnitius that the opinion against the real presence is Blasphema impia damnata Kemnitius in sua epistola ad Ioan. Georgium Marchion Brandeburg 24. Ioā 1584. Extat in Incendio Caluinistico Kemnit 2. par exam Conc. Trid. sess 13. c. 5. blasphemous impious condemned Secondly Kemnitius sayth Nullam esse qui dubitet an Christi corpus in coena sit adorandum nisi qui cum Sacramentarijs aut neget aut dubitet in Cena verè Christum esse presentem Ther is none that doubteth the body of Christ to be adored in the supper but he who with the Sacramentarians to whom Kemnitius is diametricaly opposit denyeth or distrusteth that Christ is in the Sacrament Wherunto what thinke you may M. Rider replye Forsooth that Kemnitius alloweth only the internal adoration Which is an vntrue and a seely excuse For is not the adulterie of the mynde as vnlawfull as it of the woorke Yes truely yf Christ be true or the common doctrin of Diuins and Philosophers that the external act addeth nothing to the malice of the internal act although by other circumstances it may be conioyned with more offenses in being external then yf it were only internal Wherfor it had bene
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
his consorts were banished out of Geneua pag. 219. How sharplie this angrie Prince Iohn Caluin punished one of the best of the Citie that yeare in office a Minister and one Perin the Captaine of the towne for daunsing in one widdowe Baltasars house pag. 220. Valentin Gentill and Michaell Seruet for displeasing Caluin and Beza were put to death ibid. Bullingers censure of Caluin and his proceedinges ibid. Caluin and Caluinists accounted by Pretestants no better then Iewes pag. 272. Caluins raising his man Brule from dissembled death killed him outright pag. 365. Ochinus in contempt tearmeth Caluin an earthlie God and Pope Replye pag. 30. CALVINISTS The censure of other Reformers touching Caluinists in generall That Caluinists are proude puffed vp with glorie and reuenge pag. 17. Lesse danger to offend Princes then to exasperate Caluinians ibid. Their life infamous and villanous ibid. Caluinists Masters of arte in reproaches lies cruelties treason and insupportable arrogance ibid. Their holie Citie of Geneua called Babilon Egipt infamous Sodom and they the children of Gomorrah pag. 18. Another saith the greatest and principallest of the Caluinists became Turkes or Arrians pag. 18. That Caluinists by dreames suggested by the Diuel endeuour to destroy the Testament of the Sonne of God pag. 137. Another I behould nothing to be more ambitious nothing more insolent nothing more vntoward then thâ—se men pag. 221. Barrowes and Greenwood their owne brethren that they are pernicious Dreamers glosing Hipocrits with God fasting Pharisaicall preachers counterfet Prophetes pestilent Seducers sworne waged and marked disciples of Antechrist pag. 222. Againe they are perfidious and Apostat Reformers precise Dissemblers giddie and presumptuous Intermedlers in all matters publique and priuat VVatchmen ouer all actions ibid. See more in the woord Heretique 12. Double reasons to be constant Catholiques Ep. Ded. parag 42. VVhat Catholique is according to S. Hierom. pag. 2. The same according to Vincentius Lirinensis ibid. The hate of Reformers against the woord and name Catholique pag. 4. How and by what meanes Iustus Caluinus a renovvned Protestant acknovvledgeth him selfe to haue become Catholique pag. 6. CHVRCH Of the markes of the ProtestaÌ„ts Church and of their dissention of about this point A pleasant Epigram of the Inuisibilitie of the Church pag. 86. The absurditie of the Inuisibilitâ—e of the Church refuted by Protestants them selues pag. 156. Melancthon tearmeth it a monstrous speeche ibid. Luther Caluin and others a desperat opinion proceeding from Infidelitie ibid. Luther numbreth 7. markes of the Church The Magdeburgeans 4. Melancthon but 3. Caluin but 2. pag. 386. The Puritans teache that without the Consistoriall discipline the Church to be no Church the faith no faith the Gospell no Gospell Replie pag. 66. Lastly the Church to haue no head on earth pag. 67. COOKE An answer to the L. Cooke concerning his prodigious amplification of the woordes of Father Garnet to wit It is expedient that one man must die far the people pag. 61. COMMVNION If Riders doctrine were true God the Father should be made to eate and drinke to receiue and Communicate the bodie and blood of Christ pag. 46. Protestants receiue the Communion standing for feare they should breake the Commandment forbidding to adore as they translate Images pag. 48. How the Vicar of Ratsdall dealt the Communion bread out of a Basket pag. 48. How Heshussius would by force haue taken the Cup out of Clebitius handes at the time of Communion and of the good sport that passed betwixt them for their liquour pag. 175. The answer of Oxford to the Puritan petition that the Communion ought not be administred without a sermon pag. 184. Communion vnder both kindes not thought absolutely necessarie in K. Edwards dayes pag. 324. The same approued by Luther and others ibid. Beza that the Communion is to be ministred in any other foode when there is no breade or wine at hand pag. 123. Communion to belonge to all Christians Replie pag. 67. A Ministers exposition to be an essentiall part of Communion pag. ibid. CONFIRMATION Of Confirmation see Replye pag. 66. CONSECRATION Proofes of Consecration both out of Catholiques and also out of Heretiques themselues Proofes for Consecration out of S. Ambrose pag. 86. The same further proued pag. 92. Proofes out of S. Augustin pag. 110. That to Consecrate in a bad intention euen to kill doth not hinder Consecration pag. 113. An obiection out of Gabriel Biel touching Consecration answered pag. 116. Proofes for Consecration out of Hierom of Parage a Protestant pag. 303. See more in the woord Transubstantiation CONVERSION Of the late Conuersion of sundrie Princes to the Catholique Church Three Princes of Iaponia in the name of many more rendred their homage to Sixtus Quintus Pope in Rome hauing employed three yeares trauaile to come thereto pag. 348. Likewise two partes of the Grecian Church prostrated them selues before the last Pope Clement in all deuout submission ibid. CREEDE How Heretiques are proued to denie euerie Article of the Creede of the Apostles Caluin douteth whether the Creede of the Apostles should be of any authoritie pag. 135. The Anabaptists deny it in generall and particular ibid. Erasmus vnchristianlie calleth it in doubt ibid. CROSSE Proofes for the vse and signe of the holie Crosse S. Iohn Euangelist signed him selfe with the holie Crosse when he was a dying pag. 80. The signe of the Crosse an Apostolicall Tradition ibid. VVithout it no Sacrament to be duely administred ibid. Thronges of people flocked to haue S. Epiphanius and S. Hilarions blessing for them selues and their children pag. 80. Christians in England would trudge before in highe wayes to haue Preists blessings ibid. Rider puld downe the Crosse in S. Patricks only to haue stones to build an â—uen to bake bread pag. 210. The deuotion and Ancient custome of Christians striuing to gett a parcell of the holie Crosse to inclose it in gould and to hange it about their neckes pag. 378. The reason vvherof the first institution of vvearing of Crosses and Agnus Deis proceeded ibid. Protestants affirme the signe of the Crosse to be a part of the beastes marke Replie pag. 65. It to be superstitious c. ibid. Heraclius the Emperor in his brauerie could not once stirre or moue the Crosse which he could doe most easilie putt ng him selfe in poore apparell pag. 79. See more in the woord Image DISPVTATION The craftie and vsuall practise of Protestants prouoking Catholiques to a Disputation Aduertisment to the Reader par 7. The vrgent and forcible instigations of this Author to prouoke Rider to a Disputation ibid. par 8. Diuers that were present conuerted by Riders flinching from a Disputation ibid. par 11. DIVEL Of the familiaritie which Heretiques them selues confesse to haue had with the Diuell of their buying selling of Diuells one to another and of sundrie of them which were murthered by the Diuell Of Oecolampadius Carolostadius and Bucer the Brethren them selues confesse that they were murthered by the Diuell pag. 16. Luther saith
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
that Church of which sayd S. Hierome aboue a thowsand yeares a goe S. Hieron in ep ad Damasum qui extra hanc domum agnum comederit prophanus est Qui tecum non colligit spargit He that eateth the lamb owt of this howse is prophan He that doth not gather with thee doth scatter But because as to other phrases so to this of sandie superstition M. Rider is tyed choosing rather to be variable in his beleefe then in his phrase we must once at least examin the reasonablenes therof First then I fynde in our Sauiour a saying wherupon it may seeme that M. Mat. 7.16.27 Rider hath grownded these tearmes Euery one that heareth these my woords and doeth them not shal be like a foolish man that built his howse vpon the sande and the rayne fell and the fludds came and the wynds blew and they beate against that howse and it fell and the fall therof was greate This may in deede belong to that profession Mat. 16. which is not built vpon the rock against which the prowd gates of hell can neuer preuayle Such are they that build not vpon the Church of Rome which S. Cyprian S. Hierome Arnobius Hippolitus S. Cypr. l. 1. ep 3. l. 4. ep 2. S. Hieron ep ad Damas Arnob. in ps 106. Hippol. apud Prudentium Dorotheus in Synopsi Prosper lib. de ingratis S. Cypr. lib. 1. ep 3. S. Aug. in psal con partem Donati Prosper Dorotheus c. do tearme Cathedram Petri locum Petri sedem Petri the cheyre of Peter the place of Peter the seate of Peter To which Church for the promise made to Peter that the gates of hell showld neuer preuayle against his faythe sayth S. Cyprian ad Romanam fidem perfidiam non posse habere accessum To the Roman fayth error not to haue accesses And of which Church sayth S. Augustin vpon the same assurance of our Saluiour Ipsa est Petra quem superbae non vincunt inferorum porâ—ae this is the rock which the prowd gates of hell can not surmownt Which also tyme it selfe demonstrateth true only of the Roman Church obtayning saith agayne S. S. Aug. de vtilitate Credendi c. 17. Augustin the topp of authoritie frustra circumlatrantibus hereticis hereticks in vayne barking rownd abowt it together with Infidels Turks Iewes ambitiouse Emperours and malignant Emulatours So that the euent confirmeth the woords of Christ to be true and the woords haue performed the trueth of the euent that to build vpon the Church of Rome S. Math. 7.25 is to build lyke the wyse man vpon the rock and the rayne fell and the fludds came and the wyndes blew and they beate against that howse and it fell not for it was fownded vpon a rock Who then must be the builders vpon the sands all they that are not in the forsaid Church that is fownded vpon the protected rock of Rome For the rayne falling from aboue that is the decrees of the Catholick Church doth wash and wast awaye all their fanatical fantasies as appeareth by induction in the heresies of the Arians Pellagians Donatists c. The fludds that is the succession of tyme ouer viewing the fruicts of their liues and doctrin do beare away their pyles and propps of estimation wherupon their hypocritical building consisteth The wynes that is their owne mutual contradictions and contentions doe ruine and prostrat the hautie habitation and bring it as a second prowd towre of Babilon by disagreeing tongs to vtter distruction yea and obliuion This we haue perceaued from the begining in all buildings and frames erected besyd the rocK of the Roman Church that now we can not dowbt of the lyke destruction to them of these tymes which alreadie we behowld to crack and sundre in their fundations by dislyking their scriptures sacraments seruice communion bookes ceremonies translations and in vaine forming reforming deforming them as alwayes learning and neuer attayning to the knowledge of trueth 2. Tim. 3.7 So that we may well say and they in shame can not denie it that all the figures of their figuratiue opinion lyke leters and lynes drawen in sand by such vayne fludds and wyndes are dayly defaced and alreadie vtterly forgotten in many prouinces wher they vaynly thowght to haue had stidfast fundation Thus much for the title Rider 2. GEntlemen It is not vnknowne vnto all or most of you that in SepteÌ„breâ— 1602. my Fryendly Caveat to Irelands Catholicks against the insufficieÌ„t answere proofes of Maister Henry Fitzsimon Iesuit touching the Corporall presence of Christs inuisible flesh in the Sacrament of the Lords Supper presented it selfe to the view and censure of the world which being also deliuered to Master Fitzsimon his hands hee promised a present confutation if I would procure his Nephew Cary to be his Clarke to ingrosse the same which presently I obtained of the right Honourable the Lord Lieutenant and within fifteene daies after comming to Maister Fitzsimon he shewed me twelue sheets or therabouts written in confutation of my worke promising me that within a month I should haue a perfect Copie of the same But what shifts and delaies since hee vseth to keepe it from my particular view which he offereth to most mens fight I had rather his letters if neede bee vnfould them theÌ„ I write them proclaiming still with his stentorian voice to euerie corner of the kingdome That Rider is ouerthrowne horse and foote which when some of his best fauorites had told me I vrged him then more earnestly assuring him vnlesse hee gaue mee a Copie I would recall his Clarke 2 Title VVhether it be true that I vsed slights and delayes to confute M. Rider 2 HE that appealed to S. Vincent Lirin Fitzimon as to one that did adward the title of Catholick to Reformers to S. Bernard as one that did disproue the supremacie of the Pope and now in his title alluded to our fundation as forsooth vpon sandie superstition and the same new all men may know him to be inconsiderat or ironical in speaking of all things contrariously and peruersly Wil yow behowld him to follow on in the same tenor He telleth first that vpon the view of his booke I promised a present confutation but that after I vsed many shifts and delayes to keepe it from his particular view and yet blondred abroad in a stentorian voice that Rider was ouerthrowen horse and foote Of all which nothing is true but that I promised a present confutation of his Caueat Of the residue part is improbable and part impossible For it is improbable that I being close prisoner in the castle of Dublin showld proclaime in a Stentorian voice to euery corner of the kingdome that Rider was ouercome And how cowld M. Rider perswade him selfe that I together was in the Castle from which he knew I did neuer in fiue yeares depart and also abroad in euerie corner he not being able to beleeue that Christ him selfe