Num. 38.81.154 and falsifyed the sacred Scriptures them selues perspicuously to all mens eyes aboue all excusation or tergiuersation 6. You haue paragoned or compared the mysteries of Christs gospell with all Sacraments and sanctification therof to base beggerly ordonances of the ould law Num. 36.63.78 7. You haue disdayned the woords of Christs institution of his B. Sacrament and corrected them with a new institution of your owne Num. 68. 8. You haue denyed the whole merits of Christs lyfe and death Exam. n. 14. and imputed your Saluation to it which hapened after Christs death 9. You haue made Christs institution by your actiue and passiue commentarie Num. 76.77 to contradict it selfe and to be absurd and false 10. You haue made Prince and people great and small who euer did breake Images of Christ Num. 96. to be traytours against Christ 11. You haue testifyed your selfe manifouldly to be a Puritan that is a seditious resister Num. 99.122 by your owne priuat diuersitie of iudgment to Princes and Parlament ordonances of late reformation and deadly enemie of Protestantrie which hath bene established 12. You haue bound your selfe to beleeue Num. 35.108 123.124 125. and not to beleeue Christ realy yet not realy spiritualy yet not spiritualy Sacramentaly yet not Sacramentaly literaly yet not literaly c. in the B. Sacrament 13. You haue concourse and consociation with Iewes and Iewishnes in your selfe and your Patriarches Num. 115.119.160 as also with the most heynous hereticks and also disproued condemned all and euery one of the most famous Protestants Num. 122.123 and by them you as generaly are refuted which also is done against by your owne Confessours and Martyrs Num. 124. 14. You haue entred bond and obligation in print to auerre in vnitie and veritie of Doctrin all that euer might be blasphemed against God and Godlines 15. You haue most puritanicaly censured the acts of Parlament since the suppression to be heretical abhominable repugnant to Christs trueth to ancient Fathers and the practise of the primatiue Church Num. 130.131 16. You haue contrarie to your clayme it of first Protestantrie disauowed the General Concil of Nice from you to vs and haue allured the nobilitie of Vlster in Irland Num. 138. to imitat them who intended to kill their King rebelled against his constitutions Breefly what vntruethes denials interpretations sequels arguments contradictions impudencies and impieties you haue besyd all the former runne into they are not so obscurely or seldomly incideÌ„t but all that fauour your profession may thinke you were hyred or of your selfe intended to disgrace disable and condemne your and there cause Since you can not deny any silable of these imputations you may worthely crye the crye of Oecolampad Vtinam c. You may worthely shunne the light of the sunne and therby professe playnly simply that heresie hath no defense but in a lye and can but by lyes and darknes be protected and that coming to light it is suddenly disconfited Inuincible and infallible Spouse of Christ the Catholick Church I resigne and deuote my trauayles wrytings to thy sacred doome With thee I say and vnsay commend condemne all doctrin by me or others professed FINIS A TABLE OF THE MOST PRINCIPALL MATTERS CONTAINED IN THIS BOOKE VVhich the Reader if he please in many pointes may fitlie compare with the Englishe Table of the Protestant Doctors Confessors and Martyrs printed in Black Friars commonlie sould about the streetes and vsuallie hunge vp in sundrie houses VVherin he shall find the foresaid Doctors to be painted in far more truer colours ABBIES ABbies Thomas Muntzer and his fellow Phifer an Apostata Monke destroyed in one yeare 200. Abbies and Castles in Franconia alone pag. 217. A hundred Abbies built in France by one only Moncke of Benchor Abbie named Luanus Ep. ded parag 16. AGNVS DEIES Of the great reuerence exhibited by Charles the Great towardes an Agnus Dei sent vnto him by Leo the third pag. 378. Of the pietie and deuotion of the Emperor of Constantinople towardes another sent him by Vrbanus the fifth ibid. APOSTLES Apostles How Heretiques condemne the Church of the Apostles and how contemptiblie they speake of the Apostles them selues pag. 31. Beza affirmeth Antechrist to haue then begunne pag. 31. The Centurists Beza and Illiricus haue carefully calculated fifteene sinnes of S. Peters ibid. Caluin sayth of S. Paul that he was full of presumption temeritie and precipitation ibid. Quintinus that he was not a chosen but a broken vessel ibid. The Centurists that he was dissentious towardes Barnabas and an hipocrit towardes Iames and others ibid. Bullinger that S. Iohn sinned in Apostacie ibid. Quintinus calleth him a foolish youth pag. 31. Caluin calleth S. Mathew and abuser and distorter of diuers citations pag. 31. S. Marc an Apostata and disloyall Luther that S. Luke was to excessiue in commending good woorkes pag. 31. Caluin of all the Apostles that they were ouer superstitious and subiect to vice ibid. Pomeran that the Apostles wrote wickedlie pag. 138. Luther that they are no true Euangelists ibid. Caluin that they ought not to bable what they list ibid. VVilliam Cowbridge that nether the Apostles Euangelists nor Doctors of the Church haue reuealed how sinners might be trulie saued pag. 308. See more in the woord Creâ—de Caluin they wrest allegations Replie Pag. 49. Depart from the right meaning of them ibid. Shuffle abruptlie many sentences into their writinges ibid. Tearme improprelie ibid. Vse wooodes improprelie c. ibid. BAPTISME Baptisme PuritaÌ„s doe imitate the practise of the Iewes in imposing names vpon their children pag. 273. Certaine new fangled Puritan names noted by a late Protestant ibid. The Lord is neere More triall Reformations Discipline Ioy-againe Sufficient From-aboue Free-gift More fruit Dust. c. ibid. Haux Foxes Martyr denied Baptisme of children to be necessarie to saluation pag. 308. The Puritans Baptisme not to regenerate Replie pag. 66. Not to belong to Infants ibid. VVithout it saluation not to be doubted ibid. pag. 67. To be no more necessarie then Circumcision ibid. BELLS The Assembling of people to Church by ringing Bells to be Antechristian BELEEFE Protestants Abssemled sundrie times and in sundrie famous cities to ioyne in a Fraternall attonment about Religion confesse that there is no hope thereof to be expected but only the hastning the day of iudgment to shut vp all their variances pag. 159. That Sectarists did neuer yet compose any forme of Beleefe whereunto them selues would irreuocablie remayne bound pag. 133. The Arrians foure times in few monthes changed reuoked their Creede ibid. The same testified by suÌ„drie Sectarists them selues of their owne religion ibid. By Clebitius pag. 134. By Hosius ibid. By Osiander ibid. By English Puritans saying that the Church of England is Antechristian and Diabolicall and that none but betrayers of God doe defend it ibid. How 12. choice Protestants at Ratisbon ioyning
Although their Doctrin to euery one is knowen to be vncertaine euen among them selues and they in coÌ„tinual discords yet they striue to inforce vs to renouÌ„ce our beleefe they propounding no other beleefe out of controuersie among them selues which we might safelye professe for euery part therof The Author I Esteeme it an especial fauor of Gods diuine bountie that although they bend all their power and industrie to depriue you of teachers and bookes yet that he supplieth by natural reason that you perceaue their doctrin to be wauering and consequently vnlawfull For S. Paul in assurance therof Apostolicalye aduiseth vs Hebr. 13.9 with variable and strange doctrins be not led away I haue before shewed their Doctrin to be vncertain in as much as the late Archbishop of Canturburie Suruey of the booke of common prayer pag. 160. in desperat maner exclamed Good lord when shall we know what to trust vnto The Puritans who among you rule at least in good will the rost in the end of their late suruey doe affirme That they nether will nor may consent to the religion commended in the booke of common prayer The huÌ„ble petitioÌ„ of 22. preachers in LondoÌ„ and the suburbs therof conioyned as ane abridgmeÌ„t to the forsayd suruey First because they can not make any reasonable sense of part of it Secondly because it containeth contradictions Thirdly because it containeth vntruethes Fowerthly because it auerreth doubtfull maters Fiftly because scriptures are disgraced in it Sixtly because manifest vntruethes as scripturs are taught therin Seuenthly because it inioyneth vnlawfull ceremonies Eightly because it containeth prayers implicating contradiction Nienthly because certain epistles gospells collects sauor of superstition Tenthly because it corruptly translateth scriptures I might add more Wheras therfor innumerable are the puritans in as much as a thousand preachers for euerie Minister among them must be such opposed them selues to the other protestants and all these doe contradict the protestant profession hitherto established you haue reason to admire and all the world to be astonished that you should be inforced to beleeue what so many of them selues thinke to be so impious Pag. 163. Nay I add somewhat more out of the forsayd suruey Seing say they some of the Bishopes themselues namely the Bishop of wincester professe they will not subscrib to euery thing contained in the booke of common prayers c. Then say I noe catholick hath any reason to subscrib thereto vntil at least they among them selues haue other coÌ„sent then with Edward to destroy what Henry had determined with Elizabeth to disproue Edwards beleefe and with his Maiestie now reigning to controwle the beleefe of Elizabeth For yf the scriptures by them published must after be amended as formerly corrupt and the communion booke as false be corrected they being de facto often amended and corrected as such I can not conceaue how all the frame builded vpon such fundation by good consequence must not also be false and corrupt As for their dissentions I neede discouer noe more then is alredie sayd in treating of the communion of Saincts What wil be the issue therof Luc. 11.14 Christ declareth saying Euery kingdome diuided against it selfe shal be made desolat I can not therfor blame them that they would rather be impudent some tymes in denying such diuision to be among them or in affirming it not to be for any material points then by professing it to coÌ„demne the impietie of their whole cause But it is coÌ„cealed only in wodcock maner the beck being hidd and all the rest discouered For it is not for capp or surplice bells or organs that now they stand but say they a litle befor because the forme of religion established is senseles implieth contradictions containeth vntruethes auerreth doubts commeÌ„deth false scriptures inioyneth vnlawfull ceremonies vseth incohereÌ„t prayers alloweth superstitious epistles gospells and collects and depraueth scriptures What can be mayne and important imputations and improbations yf these be not And all this they a firme euen of the booke of common prayer now explaned by his Maiesties authoritie Pag. 26. pag. 161. Which their detestation of the sayd booke is so abundant in their harts that by their mouthes yea and writings they impeach all bishops and other Ministers that iustifie the sayd booke to be Dumb doggs and idol sheapheards the shame and bane of the Church of God Pag. 166. and the 2. epist. of the 22. London preachers Pag. 159. c. By idol in this place vnderstanding the sayd booke of common prayer as by this their 198. quere or demand is insinuated whether reasonable and indifferent men may not thinke that Bishops make an idol of the booke of common prayer c. Before I perclose this point I can not but requyre of our puritaÌ„s how they are not ashamed that in their Millenarie petition to his Maiestie they professing them selues Puritan petitioÌ„ §. 1. The numbre of more then a thowsand greauing vnder a common burden they haue so shrunken in the trial as 1. Nouemb. 1605. there could be fownd but 277. to be as much as in question but 70. to be depriued of their liuings Suruey pag. 161. but 113. not suffered to preach and about 94. to be vnder admonition Are not these fitt compagnions to whom you should consociat your selues who in so short a tyme without all torments can command them selues to conformitie with that which they had befor so exorbitantly condemned of all defectuositie Rather imbrace the aduise of S. Paul saying Therfor my beloued brethren be stable and vnmoueable 1. Cor. 15.58 That now we be not Children wauering and caried abowt with euery wynd of doctrin Ephes 4.14 Afflicted Catholicks 5. To proceede with more dredfâ—ll ostentation nothing was omitted that might seeme conuenient to terrifie timorous mynds Many commissioners and not a few of them of the basest sorte were appointed Martial law and Martials with coÌ„pagnies of horsmen were ordained to scoure the contrie to make away preists and rogues It was death to trauail from place to place without passeports And by this course as euery martial might so many did for reuenge and malice putt diuers without all forme of processe to death Another lawles disordre was by searchings Doores cheasts cuppboords were broken and rifeled and howses ransaked lyke a fort wonne by conquest It was the sporte of searchers to behould the teares of howse howlders the trembling of all the familie and to heare the scrithchings of women and children Small boxes and casketts must haue bene searched for preists All that came into their netts was fish our iewels for being Agnus Deis our siluer bowls for being chalices out best attire for being church ornaments A third disordre was by fynes in seueral cowrts Some in one daye were compelled to feede the greedines of officers of fower diuers cowrts And our refusing the oath of alleageance as for it of the supremacie to satisfie the
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
and is farrefrom our first meaning For we hold with â—hrists trueth that vnlesse the written word of God first warrant it we are not â—ound in conscience to beleeue it though all the Doctors and Prelates in the â—orld should sweare it VVhether it be not all one to say Scripturs or Fathers to be for any opinion as to say the Scriptures and Fathers to be for the same â—2 I Confesse that M. Rider came to me the 2. Octob. 1602. Fitzimon to reclaime his resignation of these controuersies to Scripturs or Fathers seueraly resoluing not to accept the Fathers for arbitrers vnlesse they had the scripturs â—onioyntly concurring with them A poore retraict First because â—â—y promise and all his printed books he had appealed to them â—ot conioyntly but seueraly Secondly because it is a seelye â—magination to thinke they may be seperated S. Aug. con Pelag. l. 2. c. 10. For S. Augustin â—weetly according to his maner instructeth all Christians to â—now concerning the Fathers Quod inuenerunt in Ecclesia tenuerunt â—uod didicerunt docuerunt quod à Patribus acceperunt hoc filijs tradiderunt That which they fownd in the Church they retayned that which they learned â—hey tawght that which they receaued of their fathers that they deliuered to â—heir children And consequently what the Apostles recaued of Christ they deliuered to their successours their successours to their scholers their scholers to their disciples c. Which as it is conformable to the Apostle S. Paul Ephes. 4.12 so is it perfectly confirmed by him saying God to haue giuen Apostles Euangelists Pastours and Doctors to the coÌ„summation of the holy vntill we all meete in vnitie of faith and knowledge of the Sonne of God that is that he had giuen such instructers as by true and lawfull discent and succession should informe the ages succeeding one another in one faith and knowledge of one God vntill the first midle and last be gathered into the flock of Christ And as the later should receaue from the former Baptisme and other Sacraments so also should they receaue all other truth which would be infallible vnto theÌ„ yf they would not leaue their forefathers to follow their owne braynsick nouelties D. VVhitg lib. 2. pag. 353. 507. 508. Therfor VVhitgift worthely exclaimed at the Puritans excepting against the Fathers as being wresters and sorcers of the text the Scripturs not hauing any other searchers defenders conseruers but them Therfor also Caluin worthely taxeth their presumption Cal. in trac Theol. p. 471. who vnreuerently insinuated the Fathers did disagree from scripturs they hauing from hand to hand of their predecessours receaued the vnderstanding of them they hauing by infinit labours expownded them they hauing by vertue of them planted Christianitie excluded idolatrie Beza epist 81. pag. 384. surmouÌ„ted heresie Therfor Beza worthely imputeth it to ignorance impudence and impietie to diuorce or sequester Scripturs and Fathers or to affirme where the Scripturs are or Fathers there they can be seueraly or otherwyse then only conioyntly So that from first to last who haue Fathers they must haue Scripturs and contrarywyse And consequently M. Rider first and last remayneth alyke ingaged But to make it euident to the most repining and sparing conceit toward my allegations that I neuer changed or for and and that all this is a friuolous fals cauill pretext who doth not know that the ground and fundation of M. Riders clayme was but a repetition and borowing of the owld impudent protestation of Iuel In which not and but or is contayned in all the articles it being sayd ether by Scripture or by the example of the primatiue Churche or by the owld Doctors or by the ancient Generall Concils And yf any be able to proue any of these articles by any one cleare or playne clause of ether Scripturs or of the ould Doctors or of any ould general Concils or by any example of the primitiue Church within 600. yeares after Christ I promise to giue ouer and subscribe So that I disproue hereby M. Rider not only by his owne printed booke but by his original copie whence as he tooke the same clayme so he ought to haue taken the same conditions And therfor whether he wil or nill he must stand that not but him selfe and his Iuel haue vndone him by or â—â—d not and. â—â— And this was demanded of you not as the demanders doubted that the â—â—nonicall Scriptures were insufficient to prooue any article of faith but onelie â—at all men might see and so be resolued whether the Protestants or the now Roâ—ane Catholiques ioyne neerest to Christs trueth and the faith of the first primitiue â—thers VVhether all beleefe be contayned in the written woord of God â—3 ALl the proofe brought by M. Rider Ioan. 10.31 so to perswade vs is only in these woords But these things are written that you may beleeue that Iesus is the Sonn of God and that beleeuing you may haue lyfe in his name Good Lord â—hat inference is this Hebr. 11. the things written serue to beleeue in Christ therfor all beleefe is written By S. Pauls declaration â—bel Enoch Noê Abraham Isaac Iacob c. had vndoubtedly Faith â—et they had nothing of Scripture written Secondly all the primitiue Church had noe parcel of the new Testament at least ten â—earesafter Christ wil you say they had no faith or were not â—ound to beleeue Thirdly the Creed of the Apostles Vide P. CottoÌ„ de sacrif contre Caille predicaÌ„t Gallice pag. 122. 126. 127. the consubstantialitie of the Trinitie the procession of the holy Ghost â—he perpetual virginitie of our Ladie the baptising of children â—he not rebaptizing of them by hereticks baptised the breaking of â—he sabaoth and keeping of sunday the obseruation of Easter in â—he Christian and not in the Iewish maner the receauing of the Sacrament fasting the eating of blood and strangled meat prohibited in the Acts the not marrying of the sister in law after the â—rothers death without heyres and especialy I would know of â—ur protestants allouing women to sing psalms in the Church vnless they build it vpon some tradition true or false how tremble â—hey not to contradict the prohibition therof by the Apostle 1. Corinth 14. 1. Timoth. 2. Wher fynde you these points of beleefe which are beleeued in the whole Church and some of them contrary to Scripturs nor in any â—cripture contayned Therfor that the Scripturs alone are sufficient to proue euery â—â—rticle of beleefe to concurr with you once in a grammarian sentence is qui nil dubitat nil capit inde boni he that thinketh so vpon better consideration may now thinke and say otherwyse Are not these people easily perswaded to haue good proofs foâ— their professioÌ„ when they caÌ„ coÌ„fute vs about the name of Catholick by Vincentius Lyrinensis about the Popes supremacie by S. Bernard and now about traditions by this text here alleaged Doth M. Rideâ—
as any other not owt of his witt that wher ther is real presence ther also is corporal Secondly Oecolampadius saith Absurdum est si dicamus Christi corpus realiter in coena adesse Oecolamp libello de verbis Domini c It is absurd yf we say the body of Christ to be realy in the supper Fowerthly M. Rider him selfe aunswering the first of the six articles by act of parlament established Caueat before the fowerth proofe that ther is Christs real presence saith this article is sufficiently confuted Yf real presence was neuer in controuersie or denyed how could Lomas and Perne but beleeue it How could it be with Oecolampadius sayd to be absurd to affirme it How could M. Rider say that he denieth it not and yet that he had confuted it Let any frend of M. Riders but read Fox of Ihon Lambert Frith Tindal Barne Anne Askew and all the rest of Foxes principal martyrs to informe M. Rider of this fowle vntrueth and yf he being warned therof by them yet will not reforme it chyde him in my behalfe Secondly in the other vntrueth that I had changed the question why is he not more agreable in suche accusation Sometyme he maketh the state of the question to be betwixt corporal and spiritual sometyme betwixt real and figuratiue sometyme betwixt real and spiritual All is one with him spiritual and figuratiue but not with S. Paul Hebr. 10.1 1. Cor. 15.46 1. Cor. 10.11 graunting the Iewes had figurs and shadd owes in the owld testament but the only new testament to haue thinges spiritual Euery thing with M. Rider that is corporal is suddenly denyed to be spiritual but not with S. Paul saying Yf there be a corporal or natural body ther is also a spiritual Breefly I resolue him in two things First that the question is not altered by me for I inquyre whether Christ be corporaly in the B. Sacrament and not only figuratiuely truely and not only by imagination him selfe and not only his representation figure or appellation Secondly that affirming corporal and spiritual receauing not only to consist but to be requisit together as in all the progresse to be our intention and opinion shall God willing be manifested and is befor certifyed in the 12. nūber I am playnly opposit to protestants in this question who exclude not only the corporal but also the very spiritual being of our Saluiour in this Sacrament Yf you admire that I appeach you to vse the woord spiritual vniustly and deceitfully chafe not but listen and you shal discerne that I proue what I affirme and also defeat your opinion of all the mystie tearmes by you purloined to make your Lords supper vaynely seeme mystical I confesse my selfe to be sometyme offended with our learned Cōtrouertists because they suffre the aduersaries with out all right to chawnt or harp vpon euery mention of spiritual spiritual being of Christ in the B. Sacrament as being fauourable to them wheras indeed their doctrin is carnal not only by grosse and pharisaical conceauing of the woord Corporal but also by not induring the woord Spiritual to be belonging to that diuine mysterie which hetherto few seeme to haue duely obserued I dowbt not by the grace of God but to make it euident euen to the most slumbring eyes that they haue no title or interest in ether the corporal or spiritual or faythfull or figuratiue or Sacramental being in this mysterie Wherof now let these two proofes serue for a tast 〈◊〉 difference sayd the protestant martyrs betweene the faythfull and papists concerning the sacrament is that the papists say that Christ is corporaly vnder or in the forms of bread and wyne but the faythfull say that Christ is not there nether corporaly nor spiritualy Next saith Musculus the bread is the body of Christ nether naturaly nor personaly nor realy nor corporaly nor yet spiritualy Vide n. 96.108 nor figuratiuely nor significatiuely it remayneth after all these that we say the bread is the body of Christ sacramentaly As for Sacramentaly it also shal be recouered from them What occasion had I then to alter the question as yf Christ could not be sayd to be corporally in the Sacrament but therby should be denyed that he were spiritualy or yf he were founde to be spiritualy therby the protestāt opiniō should be fauored or my opinion disaduantaged S. August l. 3. de doctrina Christiana c. 10. Truely sayd S. Augustin when the mynde is preoccupated by any errour what soeuer the scripture hathe so the contrary they take it to be spoken Figuratiuely Which is verifyed in our aduersaries who being preoccupated by errour do strayne and wrest all woords owt of their natural signification by some figuratiue collusion to serue their turns especialy in affecting such as haue dowbtfull and ambiguous significations whether thy belong to them or no therby to lurke vnknowen in darknes As in our controuersie yf any as I sayd inferr Christ to be Corporaly and realy present they except against it yf they can finde that any spiritual woord or vnderstanding be implied together therwith as yf forsooth Corporal Spiritual cowld not in any wise to consist together but they to whom nether of both belong must not be ouerthrowē therby or by any of the rest that refuteth them Yf any suffrage of the Fathers testifie the same yf they finde the least mention of figure Sacrament or signe conioyned ther withall they seeme to be well defensed by such a target inferring thervpon that no veritie cowld be together both trueth and figure substance and sacrament body and signe although hundreds of assurances perswade the contrary and that the same as I sayd is made a safegard to their figure only only signification only representation Such reasoning may some tyme breed tediousnes but litle trauayle in refelling it wherof yf wisdome ouercome the tediousnes discretion shal moderat the trauayle Now at least appeareth how destitute their opinion is of spiritualitie and how pretending it hetherto in shew was to take a Iosephs cloak to a deceitfull cloaking of a synnfull dishonestie 36. GEntlemen you mistake vtterly Christs meaning Turne back to the 3◠pag. and place the four last lines begining The bread which I c. as title to this 36. paragraph of M. Rider and then read as here followeth Gentlemen you mistake c. wresting Christs wordes from the spirituall sence in which he spake to the litterall sence which he neuer meant ancient Fathers neuer taught Primitiue Church of Christ for one thousand yeares at least after Christs ascention neuer knew or receiued For the words and phrases be figuratiue and allegorical therefore the sence must be spirituall not carnal For this is a generall rule in Gods booke ancient Fathers yea and in your Popes Canons and glosses that euerie figuratiue speech or phrase of Scripture must be expounded spirituallie not carnally or litterallie as anone more plainlie you shall heare But
neuer in question and that the maner is not proued I say then the boy in Grammer or the Sophist that would not conceaue the state of the question propounded and expounded vnto him by Christ him selfe not obscurely or doubtfully but euidently yet affirmeth that instruction hath not bene giuen him is to haue many strypes according to Gods woord Prouerb 10. v. 10. Ose 4.14 Populus non intelligens vapulabit the not vnderstanding people shal be beaten c. Of the rest whether the faythfull only dwel in Christ and only dwellers in him eate him and that it is all one to heare the woord and to communicat as here is affirmed appeareth in the 33. 34. 35. and 43. numbres 46. For you take this flesh of Christ which is our true meat Rider to be the flesh which was borne of the virgin and suffered on the Crosse but the Popes Church of Rome say contrarie for these be the wordes of the Canon Dist. 2. de consec pag. 434. canon dupliciter Col. 4. Read the glosse and you may see your errour as in a glasse Dupliciter intelligitur caro sanguis Christi vel spiritualis illa atque diuina de qua ipse ait Caro mea vere est cibus sanguis meus vere est potus nisi meam carnem c. Vel caro mea ea quae crucifixa est c. The flesh and bloud of Christ saith your owne Church of Rome must be considered two manner of waies either for the spirituall and diuine flesh spoken of by Christ my flesh is meat in deed c. and except you drinke his bloud c. or else for that his flesh which was crucified and that his bloud shed by the sharp launce of a cruell souldiour so that heere you forsake your Romane Catholique faith and become Apostates from the Church of Rome Thus you abuse the Catholiques in making them beleeue you teach as the Pope teacheth and you doe not therefore either the Pope or you must erre grosly teaching contraries But that all men may see that not onely this Pope but also other Popes haue held the contrarie opinion to your new broched heresie I will alleadge him that you dare not contradict Innocentius tertius lib. 4. cap. 14. de Sacramento Altaris pag. 179. that is Innocentius tertius that first begat your abortiue Transubstantiation De spirituali commestione Dominus ait Nisi manducaueritis c. The Lord Christ when hee spake of the spirituall eating said Except yee eat the flesh of the sonne of man c. Loe heere is another Pope against you For you late Iesuites Semynaries Rhemists and Priests take this as spoken of Christs flesh in the sacrament and they take it for that spirituall and diuine flesh of Christ whereon all the faithfull fed by faith as well before Christs incarnation as since his ascention The Pope your Father Rome your mother witnesse against you Priestes and the rest of their degenerat children I would bring more witnesses against your vntrue expositions and allegations but that I thinke it sufficient that the Parentes Testimonie is the strongest euidence against their degenerat children And after the Pope alleadgeth Augustine and the Canon Quid paras dentem ventrem crede manducasti and then concludes against your carnall eating of Christes flesh most strongly Qui credit in Deum comedit ipsum Caro Christi nisi spiritualiter comedatur non ad salutem sed ad iudicium manducatur Why saieth your Pope preparest thou thy teeth to eate and thy bellie to be filled beleeue and thou hast eaten hee that beleeues eates For the flesh of Christ is not eaten to saluation but to destruction vnlesse it be eaten spirituallie And there in the next chapter Pap. 180. the Pope giues this marginall note Christus est spiritualis Eucharistia Christ is our spiritual Eucharist not our carnall food in the Sacrament And in the same page he saith Cibus est non corporis sed animae this is not meat for the bodie but for the soule And if it bee meate for the soule then it must bee receiued by faith not the mouth spirituallie not carnallie You see now the Scriptures Fathers Popes olde and new the Text and glosse of your deare mother the Church of Rome against you And least you should cauil I haue alleadged the Bookes Chapters Distinctions and Pages And if you will still tell the Catholiques that these places by mee alleadged be not true then I tell you all your owne Authors and print be false for I alleadge Father Pope and Canons of your owne print and if you doubt looke vnto your owne bookes and prints Printed Anno. 1599. Impensis Lazari Zetzneri and you shall find them so verbatim vnlesse your late Indâ—â— expurgatorius hath blotted out the trueth as in manie things it hath VVhether the Popes and Church of Rome doe in their Decretals denye Christ in the Sacrament to be the same that was borne of the Virgin Marie Fitzimon 46. THe Decretal and glosse telling only that Christ may be considered ether Spiritually as he is in the Sacrament or as he was on the Crosse with his sensible quantitie and Innocentius instructing that we may receaue verum corpus quod traxit de Virgine in cruce pependit his true body receaued from the virgin and which hanged on the Crosse sacramentaly that is saythe he vnder the forme or Spiritualy by faythe only such testimonies confirming apparently our doctrin and being opposit to our aduersaries without reason or ryme our Spiritual M. Rider for the only mention made of Spiritualitie certifyeth to make for his purpose thinking he hath as good right to all testimonies contayning Spiritualitie although otherwyse they be most repugnant to him as to all tyethes and fruicts of his Deanry bequeathed for vses altogether opposit to his wonted offices of spiritualitie as yf he fullfilled them In the meane tyme by seueral titles is here made vp the 20. vntrueth that our Canons teache contrary to vs ether generaly The 20. vntruth or particularly in this point For do we say that Christ is present realy corporaly and substantialy so do they Dist. 2. de consecr cap. Christus panis est secundum carnem assumptam pro mundi vita according to his fleashe assumpted for the lyfe of the world Do we say that it is the same body which was borne of the virgin and crucified So do they Dist. 2. de consecr cap. Reuera mirabile hoc quod conficimus corpus ex virgine est verè vtique caro Christi que crucifixa est que sepulta est This which is by vs doone is the body taken from the virgin For it is truely the fleash of Christ which was crucifyed which was buryed Do we say that good and badd do receaue Christ corporaly the good to their saluation the badd to their damnation so do they Ibidem cap. sieut
would be spoken of and for a short tyme might escape vncontrowled Vpon my conscience and honestie yf I could I would not follow him but by only mildest method and modestest maner but his inueterated and reiterated falsifications and blasphemies by no Christian mynde might be lesse rigorouslie pursued then is done by me Who could in any pietie or peacable disposition say or do lesse to his blasphemie against the B. Sacrament among so innumerable others tearming it a carnal kingdome of a breaden God then to applye the woords of S. Cyrill S. Cyrill l. 10. con Iulia. Nihil facilius est scurrae quà m mentiri temerè vituperare ther is nothing more easie to a scoffer then to forge and disprayse Such scurrilitie against the B. Sacrament Pagans as after in the 147. number appeareth frequented and commended to their successours in impietie I can not debarr them from following Pagans in this behalfe S. Bern. ser 66. super cantica VVho as S. Bernard saith nec rationibus conuincuntur quia non intelligunt nec authoritatibus corriguntur quia non recipiunt nec flectuntur suasionibus quia subuersi sunt Probatum est mori magis eligunt quà m conuerti Horum finis interitus horum nouissima incendium est By reasons are not conuicted because they vnderstand not by authorities are not corrected because they allow them not by perswasions are not inclined because they are peruerse It is approued they had rather die then be reclaimed The ende of such is destruction their conclusion is fyer The only thing that I entreat of the honester sorte of Reformers is this request of S. Augustin S. Aug. l. 1. de morih Cathol Eccl. cap. 18. Audite Doctos Ecclesae Catholicae viros tanta pace animi eo voto quo vos ego audiui nihil opus erit 20. annis quibus me ludificastis longè omnino longè breuiore tempore quid intersit inter veritatem vanitatemque cognoscetis Heare the learned of the Catholick Church with lyke peace of mynde and desyer as I heard you There wil be no neede of 20. yeares in which you beguiled me in farr lesse farr lesse tyme you will perceaue what manifest difference there is betwixt veritie and vanitie And in the same booke in the 34. chapter he saith Tum videbitis quid inter ostentationem sinceritatem inter viam rectam errorem inter fidem fallaciam c. intersit Then will you behould what is betwixt vaunting and veritie right and straying sayth and fraud c. Which otherwyse vnles you help your selues that God may help you you will not discouer but still remayne deceaued Rider 62. But yet you perchaunce will demaund the reason why Christ called it his bodie if it be not his body Let me first aske you another question and then I wil resolue you this Gen. 17.10.11 Rom. 4.11 Exod. 12.11 Why did God cal circumcision the couenant when in deed it was not the couenant but as God himself saith a signe of the couenant Why did God cal the Paschall lambe the Passouer when it was but a signe of the Angels passing ouer the houses where the bloud of the lambe was sprinkled one aunswere wil resolue both our questions It is the vsuall maner of the holy Ghost in all Sacraments both of the old Testament and new VVheresoeuer the holie Ghost speakes of Sacramets the phrase is tropicall mitonymimicall and figuratiue attributing the name of the thing signified to the signe signifying as in these examples the phrase addeth a dignitie to the sacrament but changeth not the nature of the sacrament to terme the visible signe by the name of the thing signified as circumcision is called the couenaunt the Lambe is called the Passouer so Baptisme is called the fountaine of regeneration and bread Christs bodie and yet in deed they are but outward signes and to the faithfull onely seales graced by the holie Ghost with the names of the things they represent and confirme the more to mooue and stirre vp our affections and to edge our zeale with a religious preparation to receiue the same and to lift vp our hearts soules by faith to behold consider and feed vpon Christ crucified the thing signified Yet for your further satisfaction I will intreat Augustine to aunswere your doubt who saith (a) Aug. epistol 23. ad Bonifacium Si enim sacramenta quandam similitudinem earum rerum quarum sacramenta sunt non haberent omnino sacramenta non essent ex hac autem similitudine plerunque etiam ipsarum rerum nomina accipiunt Sicut ergo secundùm quendam modum sacramentum corporis Christi corpus Christi est sacramentum sanguinis Christi sanguis Christi est ita sacramentum fidei fides est In English thus If the Sacrament had not some certaine similitude and likenesse of the things whereof they be Sacraments they should be no Sacraments at all And of this similitude manie times they haue the names of those things themselues as the Sacrament of the bodie of Christ is after a certaine manner the bodie of Christ and the sacrament of his bloud is after a certaine maner his bloud So the Sacrament of faith or Baptisme is faith Out of which wee may note first they are but Sacraments or similitudes of the thing signified not the things themselues secondlie that bread wine are the bodie bloud of Christ but secundum quendam modum after a certaine maner and shewes how by an example as the Sacrament of faith is faith so the Sacrament of Christs body is Christs bodie but the Sacrament of faith is not faith naturallie substantiallie by a chaunge of substance but by chaunge of qualitie or vse therefore the Sacrament of Christs bodie is not chaunged into the substance of Christs bodie Theodoret dialog 2. cap. 24. pag. 113. dialog 1. cap. 8. pag. 54. read them I pray you but onely in qualitie and vse as Theodoret saith in his first dialogue not changing nature but adding grace vnto nature And the same Father in his second dialogue explaines this more plainly saying the misticall signes after sanctification Non recedunt a sua natura manent enim in priore substantia figura c. they depart not from their nature but remaine in their former substance and figure may be seene touched as before Out of which auncient learned Father I obserue three necessarie points for the Catholickes instruction Consecratiō vnknown to Theodor therefore it is a new terme The change is in the name honour and vse not in the nature and your confutation First he saith Post sanctificationem after sanctification then your new coined terme of consecration was not known in the Church of God but sanctification and benediction Secondly I note out of this Father that though the Sacraments haue gotten a new diuine qualitie yet they haue not lost their nature they had before as you
follow you no further then you follow Christ according to his word For if anie man nay all men nay if an Angell nay all Angels should come from heauen and preach otherwise then Christ and his Apostles haue taught let him be accursed If Angels nay all Angels from heauen must not be beleeued bringing contrarie doctrine to Christ and his Apostles Gal. 1.9 will you then binde the Catholickes of this kingdome to beleeue you onely comming from Rome and Rhemes whence you bring new doctrine not onelie contrarie to Gods truth but to the Fathers of the Primitiue Church And to beginne with Guido in his Manipulo curatorum VVhether Consecration be a new tearme Fitzimon 64. ALas is consecration a new tearme First your principal Doctor Beza telleth you are greuously deceaued Beza in 1. Cor. 10. v. 16. S. Ambros. l. 4. c. 14. de Sacram. informing you that by the woord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is signified the same in S. Paul as consecrare sanctificare to consecrat and sanctifie So then by this testimonie it is as ould as S. Pauls so teaching You tould vs a litle befor that Ambrose did not vse the woord of Consecration Yf you may and please I craue how would you interpret this his saying Vbi accesserit consecratio de pane fit caro Christi Should it not be thus or can it be otherwyse VVhen consecration cometh of bread is made the fleash of Christ. I thinke also S. August de consecr d. 2. c. nos autem all Scholers would thus translate these woords of S. Augustin Fideliter fateamur ante consecrationem panem esse vinum c. post consecrationem verò Carnem Christi sanguinem Before consecration let vs confesse faythfully to be bread and wyne c. but after consecration to be the fleash and blood of Christ Remembre also what woords of his are to the same effect in the next precedent number Now as our maner is we must make M. Rider him self accompt vpon him selfe the 55. The 55. vntruth vntrueth in aunswering beneath our allegation out of S. Ambrose The bread is bread befor the consecration but when it is consecrated of bread is made the fleashe of Christ All this saith M. Rider we graunt to be true Assuredly you must then graunt to be vntrue these woords of yours The woord consecration was not heard of in any ancient Father such he accōpteth S. Ambrose nu ibid for many hondred yeares after Christ it being confessed by you to be truely vttred by S. Ambrose And that so often beside as you haue made an obseruatiō against it as but lately frequented so often you haue informed idely and vntruely It is an ould prouerb Bis interimitur qui suis armis perit He is twyse defeated who perisheth by his owne weapon which is here and not seldome before breefly and apparantly verifyed against my Copes-mate 65. And to beginne with Guido in his Manipulo curatorum Rider Guido cap 4. pag. 23. 24. 45. But more you may see in the cautels or sleights of your masse cōcerning the necessitie of the crosses words of the canō of the masse the priests intētion Who saith there be foure seueral opinions amongst the learned Rabbins of Rome touching the words of Consecration The first sort saieth hee will haue besides the words of the. 3. Euangelists and Paule the intention of the Preiste (a) In the cautels printed at Venice 1464. and so saith your Masse booke and the precepts of the Church to bee dulie obserued jumping with your said Masse booke that vnlesse the Priests intention bee to consecrate there is no consecration though he vse all Christs words and Pauls And if the priest omit precepta ecclesiae that is the commaundements of the Church of Rome in his consecration mortalissime peccaret he sinnes most deadlie and is to be punished most grieuously But Abbot Panormitane de celebratione missarum page 220 is of another minde saying Etiamsi sacerdos celebret vt Deus perdat aliquem tamen bene consecrat Not witstandinge the priest saie Maste with intention that God would destroy some man yet doth hee consecrate wel What Christian heart doth not loath this diuelish intention and hellish religion Heere let all Catholicks marke As the people are not sure of the priests intētion so they are not sure of Christs carnal presence so commit idolatrie in worshipping bread being not consecrated that this first opinion holds that Christes institution is not sufficient without the priests intention For if his head be otherwise occupied he consecrates not and the due obseruation of the precepts of the Church which partlie consist in wordes partlie in gestures c. so that by this opinion those that simplie and plainlie for the first eight hundred or a thousand yeares next after Christ vsed the forme of Christs institution onelie neuer consecrated rightlie no not Christ himselfe nor Paul and so till of late daies there was no Consecration Transubstantiation or carnall presence So that this opinion prooueth your owne transubstantiation carnal presence not to be either Apostolicall or Catholicke but new inuented and phantasticall The second opinion is of maister Doctor Subtilis for so he calls him and he flatlie contradicteth the former opinion and saith If you say Christs institution were sufficiēt then your canon of your masse is superfluous if you say it is not sufficient without your masse canon then Christs institution were imperfect VVhich to thinke is blasphemy that all the words from qui pridie to simili modo in the Canon of your masse booke are necessarilie required to consecration and therefore the former Doctors shot short But Gentlemen you know that the Canon of the masse was not made by one Pope nor by tenne Popes but in manie hundred years it was in patching togither I hope you will not saie that those Saints and Marrirs of God from Christs time to the making of that Idolatrous Canon of the masse beeing manie hundred yeares had not the right consecration when they practized Christs institution Alij dixerunt there is a third opinion of diuers Doctors which held contrarie to both the former but because it is but fabulous and not woorth reading therefore I will scilence it as not worth the writing VVhether there can possiblye be any discord among Catholicks in points of beleefe SVddenly as I remarked M. Rider intermedling among scholasticks my thoughts exclaimed Fitzimon Num Saul inter prophetas what is Saul among the prophets Considering in quam alienum chorum pedem posuisset in to what vnsutable assemblye he had inchroached But his meaning was to make sporte to his aduersaries Forward then in the name of God First he saithe that we among our selues haue great dissension in our opinion of Consecration I will not calculat vp an vntrueth 1. Cor. 11.16 but will say Nos talem consuetudinem non habemus neque ecclesia Dei
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
Christianitie but was of our religion Prou. 18. Impius cum in profundum venerit contemnet the impiouse man when he cometh to the depth of impietie he contemneth what trueth he contradicteth what falshod he mantayneth saying as befor I sayd in his mynde Populus me sibilat at mihi plaudo ipse domi all men shout at me Horace l. 1. Sat. 1. yet I applaud to my felfe in my home in my priuat conceit in my self pleasing fancies Eightly they impugne this article who in th' other extremitie to haue a visible Churche remass collect all sorts of Sectarists into one consenting congregation Such is Crispin Hamsted and Fox In whos monuments especialy of Ihon Fox how all sorts of malefactors are raked and assembled together and as discordant sectarists as euer weare Catts and doggs intermedled appeareth abundantly in the late learned books of the three conuersions of England of the hunting of the Fox c. by N. D. authoure of the Ward-word What communion they had shall also appeare in the next Article For conclusion sweet and true is that sentence S. August tra 33. in Ioan. of S. Augustin Credamus fratres quantum quisque amat ecclesiam tantum habet Spiritum sanctum as muche as euery one loueth the Churche so muche he hathe of the holy Ghost By which appeareth that these articles are not impertinently vnited by some in one The 10. Article of S. Symon The communion of Saincts the forgiuenes of synnes 19. Wheras by this article ther should be a comunication and vnitie betwixt the ould and new and the liuing and dead Christians in faythe hope and charitie in Sacraments in ceremonies in succours in all concourse they impugne this article first who denye all correspondence betwixt the saincts in heauen and men in earthe as also they impugne scripturs to be produced in our controuersie of the inuocation of Saincts conformable to this sayd Article Secondly they are disproued by this Article who are in deepest and most irreconcilable discords among them selues in the specifyed points Such to be all late pretended reformers one against another is now to be demonstrated in general and in particular Lutherani inquit Sturmius libris publicè editis Sturnius de ratione contradict incundae pag. 24. Ecclesias Anglicanas Gallicas Belgicas Scoticas Helueticas tanquam haereticas condemnant eorum matyres martyres Diaboli vocant c. The Lutherans quoth Sturmius in their published boooks do condemne the Churches of England Epitome colloq Maulbrune an 1564. pag. 82. Fraunce Flandres Scotland Zuittzerland they call their martyrs martyrs of the Deuil c. Agayne quòd scribunt Zuingliani se à nobis pro fratribus agnitos id tam impudenter tantaque vanitate ab illis confictum est vt illorum impudentiam mirari satis nequeamus Nos verò vt in ecclesia locum illis nullum concedimus ita etiam pro fratribus minimè agnoscimus quos spiritu mendacij agitari deprehendimus in filium hominis contumeliosos esse what the Zuinglians wryte that they by vs are accompted brethren that is so impudently and vaynly forged by them that we can not sufficiently admire ther impudencie For we as we accompt them not in the Churche so also do we as litle repute them our brethren whom we fynde transported by the spirit of falshod and to be contumelious against the sonn of God The Caluinists weare not slack in requyting Lutherans Schlusselburg Theol. Cal. l. 3. aâ—t 6. Ioan. Iezlet Zuinglio Caluinista l de diu tur bel 1 Eucharistici pag 25. 80. as is euident by Schlusselburg saying Quod Caluinistae nos Lutheranos volunt habere pro fratribus quos tamen vt haereticos damnant The Caluinists would accompt vs Lutherans as their brethren whom notwithstanding they condemne as haereticks And so betwixt them saith Iohn Iezler Litigandi scribendi declamandi disputandi condemnandi excommunicandi inter Lutheranos Caluinistas nullus est finis Ther is no ende of chyding wryting accusing disputing condemning excommunicating betwixt Lutherans and Caluinists Idem ibid. pag. 79. In the yeare 1555. quoth Iezler the K. of Denmarke the stats of Hamburg and Maritimal cities vnder great penaltie forbad any lodging to be permitted to the Sacramentarians For breefe resolution in this matter coÌ„sider according the narration of Vtenhouius being him selfe one among 175. Flemishe Frenche English Scotish and Polonian fugitiues in Queen Maryes dayes vnder the conduct of Lascus superintendent ouer the congregation of strangers in England how first after long tossing on sea and other incommodities of nauigation they came at lengthe to Coldinga in Denmarche Wher haeing exhibited a most lamentable supplication to the King being Lutheran First they could not obtayne any allowance to vse their religion secondly haueing receaued a gift of a 100. crowns and their charges defrayed they could obtayne no aboad for ould or yoÌ„g sick or hole but must haue suddenly in the depth of winter departed yea although some women expected howerly ther tyme of trauayle Ariued at Hassne Ioan. Vtenhouius in sua simplici narratione de instituta ac demum dissipata Belgarum altorumque peregrinorum in Anglia Ecclesia ther also Palladius superintendent informed of their profession notwithstanding their pittifull inplorations of compassion and declarations of the tempestuous weather the sharpnes of could the seas and lands couered with yee the cryes of women in trauayle Childrens whynings and ould mens weaknes yet noe respit nether of a moneth or weeke but only of three dayes would be afoorded to dwell euen without the gates Exclamations and thundring threats of Gods angre against suche hardnes of hart would not auayle but that the master of the shipp was commanded vnder payne of death by noe means or contrarietie of wynds to stay any longer then eight a clock on the third day and neuer after to returne Altogether lyke intertaynment had they at Rostoc by George Riken at VVismar by Henning Lubec by Peter Briccius at Hamburg by VVestphalus being hunted out of their Inns spitted at in streats repulsed with all disdaynfulnes not without as detestable crueltie in the Lutherans as publick and manifest detestation of their profession who were soe hatefully eschued The most apparent demonstration of their eternal discords is that partly to auoyd this heynouse imputation of being thus deuided partly by authoritie of princes the kings of Denmarke Sweuland Norwey the Duks of Saxonie Lunebourg Pruss Brunswick Vide Bellum 5. Euangelij cum Ministromachia Intremangerie librum nullus nemo Vlenbergij causas c. VVitemberge Deuxponts the Marquis of Brandenbourg Lansgraue Hessen the Earls of Palatinat Mansfeld Aâ—halt c. Being desirouse to see some setled forme of beleefe mutualy agreed vpon they coÌ„manded sondry and diuers tyms these reformers to assemble into a Synod or CoÌ„gregation and by all means possible to ioyne in a fraternal attonement So then they mett at Souabach Smalcald
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
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
more belonging therto saying nemo militans Deo implicet se negotijs secularibus no man seruing God imployeth him selfe in secular affayres but of S. Pauls mynde afterwards Although S. Ihon Baptist was the sonne of a preest yet is it not true that if so hapned in the new testament or that he was sonne of a preest of the new testament for the new testament was made only at the last supper befor Christs passion before which both Zacharie and S. Ihon Baptist both dyed Now let vs attend to his obiections out of Scripture against the continencie of the Clergie and not exact at his hands any exact knowlege in maters of new or ould testament Fitzsimon 132. To auoyde fornication I graunt euery man may hate his wyfe yf he entred no other bonds contrary to hauing a wyfe or yf being free from such bonds he can not otherwyse auoyd fornication For otherwyse the very next lyne befor doth assure it is good for a man not to touch a woman 1. Cor. 7.1 Secondly not long after he aduiseth euen the marryed them selues when they would be vacant to prayer to obserue continencie Thirdly followed for such as are not marryed and widdowes it is good they would soe remayne as S. Paul did him selfe Fowerthly that we being deerly bought should not make our selues subiects of men but he without worldly cares wheras yf any be marryed he is carefull of the world and how he may please his wyfe and is diuided as also the woman toward hir husband This and much more hath S. Paul in the very chapter whence the forsayd obiection was borrowed Wherby the continencie of the Clergie is ratifyed and testifyed to be necessarie yf we couet to haue the Clergie be vacant to prayer to follow that which is good to be without worldly cares to thinke of things which are of our Lord how they may please God To the other obiection I graunt lykewyse that mariage is honorable among all men for none ought to dishonour it but to accompt it a great Sacrament in Christ and his Church Hebr. 13.4 Also it is honorably contracted by all who haue not otherwyse deuoted them selues to a higher state of perfection or by lawes of God and his Church are prohibited to marrye within certain degrees As for example although the Scripture speaketh without exception or limitation yet you are not so farr gone M. Rider as to allow marriage to be honorable betwixt mother and sonn sister and brother the grand-father and grand-dowghter And yf you be forward in such Puritantrie as to allow such marriages to be honorable Calu. l. 4. Instit c. 19. n. 37. you forsake Caluin the founder of your holy consistorial discipline accompting them very dishonorable Hitherto nothing appeareth against the not marrying of Preests yf they haue deuoted them selues to a higher state then it of marriage and especialy yf they haue plighted their promise or vowe to liue chast therby to be more vacant to prayer carefull of the things of our Lord how they may please God and be more free from the cares of the world For of such as had so obliged them selues to greater perfection Mat. 19. S. August l. de Sācta Virginitate c. 23. qui se castrauerunt propter regnum caelorum and had gelded them selues that is sayth S. Augustin qui pro proposito ab vxore ducenda se continuerunt such as by a godly purpose abstayned from taking a Spowse for the kingdome of heauen and had entred obligation of vow yf after they would marrye S. Paul sayth 1. Tim. 5. damnationem habent quia primam fidem irritam fecerunt they haue damnation because they haue infringed their first fayth Yf therfor it could not be honorable to forsake attentiue prayers to God and being carefull of pleasing him and fulfilling the first fayth plighted it could not be honorable also for such to marrye who had betaken them selues to such state of lyfe and vndertaken such obligations For what honor can there be in purchasing damnation Hereby appeareth that the Scripture ether hath not or to M. Riders skill affoorded not any aduise or commendation of such mens marriage 133. And the same Apostle pointeth out to all posterities Rider that the Authors and vpholders of this Article bee liers and hippocrits Heb. 13.4 1. Tim. 4.1.2.3 and the forbidding of meates and marriage to bee the doctrine of Diuels And this is onelie proper to the Church and Chaplens of Rome as now they stand in the view of God Angles and men VVhether we forbidd Marriage or Meats 133. BY a testimonie of S. Paul he indeuoureth to proue Fitzsimon 1. Tim. 4.1.2.3 that the vphoulders of this Article against Preests marriage are lyers and hypocrits Let such as he confesseth to haue bene all the nobles and learned in the land giue him thancks for this curtesie We graunt the forbidding of marriage and meats to be a doctrin of deuils yf they be forbidden absolutly or as things abhominable i but not yf they be forbidden for greater proffit of spirit and glorie to God That we doe not forbidd them absolutly is knowen when we accompt none fitt for Gods seruice as Churchmen but such as are begotten in lawfull marriage and when we eate such meates out of fasting dayes as we eschued in fasting dayes This argumēt a secundū quid ad simpliciter that who forbidd marriage and meat in certayne persons and tymes they absolutly forbidd them you shall behould how ridiculous it is by these few weake inferences Leuit. 18.7 c. Gods woord and his Churches lawes and also Princes decrees do forbidd as is to euery one knowen marriage betwixt father and dowghter mother sonne c. By your rules taken without limitation that marriage is honorable among all and forbidding marriage is a doctrin of deuils do not you blaspheme against God and his Church and iniurie your Prince for their forbidding such marriages Next the Apostles forbidd the eating of blood Acts 15.20.29 c. 21.25 and strangled meat for which in presence of the Constable a Puritan Sadler whose name I can not remembre and others your deuout Doctor Ihon Laney Cutler maintayned in May last 164. that it was vnlawfull to eate puddings or henns whose necks were crackt the lawes of Princes forbidd to eate fleash in lent and certayne dayes of the weeke and Phisitians forbidd diuers meats By your general rule that the forbidding of meats ' is a doctrin of deuils do not you make the Apostles Princes and Phisitions diuilish doctors Because I intend God willing in my replye vpon these points to dwell some what longer let Gods woord the Churches lawes Decrees of Princes the Apostles The 184. vntruth and Phisitions testifie that it is the 184. vntrueth to be only propre to the Church of Rome to forbidd marriage and meats as aforesayd Rider 134. Did not Tertullian write two bookes to his wife in
the first hee gaue direction vnto her touching his goods and possessions if hee should die In the second booke directeth her in her Widdowhood either to liue solelie seruing the Lord or else to marrie in the Lord. But in no case to marrie as some did for honour or ambition with the Gentils Who I praie you euer checkt or controlled him for so doing VVhether Tertullian did wryte to his wyfe And whether he was for or against Preists marriages Fitzsimon 134. YEs truely Tertullian wrote to his wyfe and by writing testifyed that to iustifie marriage of the Clergie M. Rider vnfortunatly as often before hath fished for a Serpent to his cause in steed of an eale First because Tertullian Tertulliā ad vxorem lib. 1. hauing seperated him selfe from his wyfe by mutual consent to become a Preest perswadeth hir that by no persecution after his death she should marry agayne he erroneously thinking second mariages betwixt Christians to be vnlawfull Secondly by informing hir that to be Gods seruants it is necessarie to be free from marriage alleadging examples of Christians and Ethnicks admitting only Chast and Virgins to their principal seruices of Deuotion Thirdly by being to vehement in dehorting from second marriage as appeareth in seueral books Could then in wysdome this man Tertull. lib. de exhort ad Castitatem De pudicitia de Monogamia who not only by doctrin but by example eschued and abandoned his wyfe to be a Preist and affirming it to be necessarie for seruing God more perfectly be witnesed to ratifie that he that is a Preist may marry Whether I admonish or noe this wysdome wil be considered Also good M. Rider reuiew the first book againe and fynd other contents therin then you here specifie for what you produce is ether not at all there found or no part of the occasion or purport of wryting that booke Tertull. de prescript I do not peruayle that Tertullian of these men sayth Hoc illis esse negotium non Ethnicos conuertendi sed nostros euertendi Hanc magis gloriam captant sistantibus ruinam non si iacentibus eleuationem operentur This is to be their imployment not to conuert Ethnicks but to peruert ours They seeke greater glorie yf they procure them that stand to fall then them that are fallen to ryse For who do not behould how by most contrarious deprauations or ruine and fall is by them followed 135. Ignatius the Martyr commendeth the Apostles and other ministers Rider Ad philodelphenses Epist. 5. page 34. Qui operam dederunt nuptijs who euer blamed him for it Nay your owne Popes and Canons condemneth you and your parliament proofe For thus they record to your disgrace Cum ergo sacerdotibus nati in summos pontifices supra legantur esse premoti (a) Dist 56. Canon Canomanensem fol. 67. Col. 4. 68. col 1. non sunt intelligendi de fornicatione sed de legitimis coniugijs nati c. When therefore wee read that priests sonnes bee promoted to the Popedome you must not thinke that they be bastards borne in fornication but sonnes borne in lawfull marriage which marriage was lawfull for priests before the late prohibition and this day is lawefull still in the East Church Heere your owne Popes record that priests were married and that their marriage was lawfull and that Popes haue beene priestes sonnes borne in lawfull marriage And that there was a prohibition to the contrarie made by man But no scripture or warrant from God VVhether S. Ignatius did fauour Preists marriages And whether the Apostles were marryed Fitzsimon 135. FIRST you mistake the number for it is the sixt epistle Secondly you mistake the woord non Vituperans not dispraising by interpreting clean contrarilye to commend For S. S. Ignatius epist 6. Ignatius aduiseth Virgins so to follow the best as therfor not to condemne marriage as being execrable and affecteth so to him selfe the Sanctitie of Helias Iesu Naue Melchisedech Heliseus Hieremie Ihon Baptist and of his beloued disciples of Timothie Tite Euod Clement who dyed in chastitie as not dispraysing them who nuptijs dederunt operam had bene marryed Thirdly you mistake the tyme of the Apostles marriage imployments Mat. 19. For when Christ had called them they forsooke all sayth S. Peter in the name of the rest and Christ auerring they had among the things forsaken quitt their mariage conuersation replyed therto pertinently saying eueryone that forsaketh house or parents or brethren or wyfe S. Clemens Alex. l. 3. Strom. S. Hierom l. 1. in Iouin c. c. shall receaue a hondred sould and possesse lyfe euerlasting Besyd which insinuation of our Saluiour him selfe that the Apostles who had wiues had forsaken them for his seruice sake it is also generaly testifyed by the Fathers that after their vocation they neuer conuersed matrimonialy with their wiues Yf then their hauing of wiues by their vocation to Apostleshipp was turned into a diuorcement any might thinke that none after such vocation could hereby be allowed to marry but rather otherwyse and consequently that by his owne allegations his cause continualy is ouerthrowen Next in interpreting our canon much disordre is followed For when it is only a dispensation that a preists sonn indued with other vertues and gifts as fift suffrages to haue him aduanced should be once patiently tolerated not therby to make it a rule and is affirmed that others begottē of Preists had bene highest bishops whom truth informed M. Rider to interpret to be Popes but not that it should be conceaued of their sonns gotten in fornication but only in lawfull marriage he telleth and translateth you must not thinke Preists sonns be bastards borne in fornication God be praysed that he maketh Preists to haue no bastards but in lawfull marriage Yet this glosse is not only contrary to this text but also contrary to the glosse extant in the booke Dist. 56. gloss in §. Osius saying all these examples to be vnderstood of such as their parents in laye state or in the mineur ordres had begotten when it was lawfull for them to accompagnie their wiues The further part of the text that lawfull marriages were allowable in euery place before the prohibitiō to which woord M. Rider by good sinceritie conioyned Late and in the oriental Church to this day are proued to them to be lawfull shal be shortly after God willing discussed 136. Againe there bee two other Canons of the Popes Rider Dist 28. siquis fol. 32. that will batter downe your papered rampiers of humane constitution the first beginneth thus Si quis docuerit sacerdotem sub obtentis religionis propriam vxorem contemnere Anathema sit If anie man teach that a Priest may contemne his wife vnder colour of religion let him be accursed And the second canon immediatlie followeth which doth second this Si quis discernit presbyterum coniugatum tanquam occasione nuptiarum quod
chosen who directeth thy aduersaries to fynde thee condemned and maketh thy condemnation for impugning their doctrin to be to them a hurtfull satisfaction Rider Berengarius 144. Lastlie you bring in poore Berengarius vppon the stage to beare his faggot and recant his error of the spirituall presence of Christ in the Sacrament which we haue sufficiently proued before to be by scriptures fathers and Popes the true presence And now you bring in siliee Berengarius his recantation too bee our confutation I pray you let me aske you but one question can a reason drawne from a perticular conclude generallie If it should I would reason thus with you Bonner Standish wih others preached stoutlie against the Popes supremacie in king Edward his daies therefore the Popes Supremacie is nor lawfull Would you admit this kinde of reasoning These Iurers be too young to gâ—ue euidence and too partial to be trusted with the triall of this Issue I thinke no no more doe we the other For shall one mans weaknesse inconstancie and fall from the trueth conclude generallie against the trueth God forbid But you will obiect and say it is not one man but three seuerall Synods But I pray you remember that subornation of witnesses and paching of Iuries done in Westminister Hall is most seuerelie punished in that most honorable Starrechamber and shall not the Fope and his followers be called to an account one day before the great Iudge Iesus for the suborning of witnesses and packing of corrupt Iuries to deface Christes trueth and to maintaine their owne forgeries The Catholickes demand a proofe out of Scriptures and fathers for the proouing of your Romane opinion touching Christs reall and corporall presence in the Sacrament and you bring in the Popes Stipendarie Chaplens gathered by the Popes suÌ„mons to vphold the Popes rotten declining kingdome and euerie one of them at least 1100. years after Christâ— ascention and one of them within this sixtie yeares to prooue a thing done a thousand years before Now I giue Irelands Catholicks this friendlie caueat not to cleaue to the Popes Romish religion but to Paules Romane religion and not to rest concontented wiâ—h the name of Catholicks vntill they haue the doctrine that is Apostolicall and Catholicke And now to your fift proofe being your last refuge and least helpe Berengarius his recantations and condemnations 144. FOr his first answer Fitzsimon to this recantation of the first late head of his opinion who could neuer fashion any monstruous body therto of adherents he sayth a particular doth not conclud a general Which being true what miserable conclusions hath he made in his whole booke When yf a figure was to be graunted in one woord therby was concluded that all the seÌ„tence was but figuratiue Yf there were lyke forme of speech and sownd of leters in the ould and new testament therby was concluded there was noe more liberalitie or substance in the new then in the ould yf spiritual sense was affirmed in any one sentence of Scriptures or Fathers therby was concluded nothing was literal Yf any one Prelat and any one booke yea the very Antiphonarie was worthy to be reformed the liues of all Catholicks was therby concluded to be lewed and all their doctrin deuilishe Yf any sentence yea impertinently were alleaged out of any Father the towne the prouince the Kingdome that region of the world Europe Africk Asia were inferred to hould the same although nether person nor place nor prouince of such Region as appeareth in our 60. number when Asie is made to hould an opinion without any of all Asie specifyed for being author therof is numbred What say you M. Rider can reasons drawen from a particular conclud generaly you insinuating that according to learning they can not Spitt out man let trueth haue once a cleane seat in your mouth confesse in plaine deed that they can not and consequently confesse that your inferences hitherto haue bene at least friuolous and vnlearned Secondly I reply that this recantation and condemnation of Berengarius was not particular the condemnation being by three whole Concils and the recantation being Calu. in vltima admonit ad Ioachim VVestphalum as Caluin confesseth by the parent of the Sacramentarian opinion in his owne behalfe and of his children in so much as thervpon to the tymes of the Albigenses and Ihon Wickliff few or none could be found taynted with that errour Secondly he accuseth Bonner and Standish to haue dissembled in their beleefe I thinke in my conscience the accusation is vntrue and the rather because ther is nether witnes nor authour besyd his owne crackt credit to auerr it But let vs suppose it to be true all that followeth therby is that they borrowed Puritanical dispeÌ„sations to them selues mentioned in the 99. number to do contrary to their consciences Deale playnly in Gods cause tell the world whether the late thousand subscribing Puritans haue not all of them drawen in their horns and swayed with the tyme. How many tymes did Latymer and Crammer recant vp and downe So then such did Puritanize Thirdly he answereth that subornation of witneses and packing of Iuries done in Westminister Hall is punished in the starr chamber therby implying that the Pops subornation of his stipendarie this is conceaued a good woord that it is so often repeated Chaplins shal be punished for condemnation of Berengarius To which I reply first out of S. Augustin to be an ould wont of Sectarists Quicquid ex eorum codicibus aduersus eos sonuerit S. Aug. 22. contra Faustum immissum esse a falsatoribus ore impudenti sacrilego non dubitant dicere VVhat soeuer against them selues out of their owne books or of their doctours deeds and recantations is alleaged that they doubt not to affirme out of an impudent and sacrilegious mouth that it is foisted in by deprauers I do not therby intimat that M. Rider is such vnlesse he be guiltie Secondly I would be instructed willingly in the cause of his knowledge how all the Bishops of the three concils wherby Berengarius was condemned are found to haue bene the Popes stipendarie chaplins Peter of Nicomedie is made the Popes pensioner as also S. Bernard and all that can be alleaged against Protestants But why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipse dixit M. Rider sayth so Therfor it can not be otherwyse Yf you distrust him or his sayings you are inferred to be trayterous superstitious c. Thirdly how fyndeth he among his Spiritual reuelations that the Popes rotten kingdome declineth For as I shewed not long befor it hath to our seeming neuer in three ages formerly bene so farr extended as in this last and more and more foloweth on the same tenor Fourthly in what Chronologie findeth he that euery one of the sayd stipendarie chaplins liued at least 1100. yeares after Christs ascension The concil sub Victore 2. was in the yeare 1055. The Concil sub Nicolao 2.
Apostles And wherfor should they not they being knowen the Sonns of Scena mentioned in the Acts not able as Luther confesseth to heale a lame horse or to woork other miracle then to draw after them to their licentious doctrin great multitudes Aptly to such miracle woorker sayth S. Hierom Ne glorieris quod multos habeas discipulos Quod mali acquiescunt sententiae tuae S. Hieron con Iouin l. 2. indicium voluptatis est Non enim tam te loquentem probant quam suis vicijs fauent Do not bragg that you haue many disciples That badd people delyte in your perswasion it is a shew of licentiousnes For they do not so much approue your speeche as they yeeld to theire owne vices Aelian l. 13. variar hist And conformably therto Socrates answered the harlot Castilla obiecting against him that with all his eloquence he could not diuert any of hir louers from hir saying It was no meruayle that they being peruerse were more aptly drawen downward to vice then vpward to vertue At our miracles reported vnto them 1. Cent. 6. c. 13. p. 815. 2. pag. 16. 3. pag. 814. 4. pag. 816. 5. pag. 810. what exclamations haue they nay rather what blasphemies haue they not O credulos stupidos homines O praestigias contra verbum Dei O tenebras ingentes O say the centuriasts credulous blockish people O iuggling contrary to the woord of God! O owgly darknes Vide Bezam volum 3. p. 146. l. 61. Danaeum to 1. resp 785. to 2. 1421. Cal. in pref Instit Math. 12. S. Aug. l. 10. de ciu c. 18. S. Ambros. in Ser. de SS Geruas Prothas S. Hier. con vivigila S. Victor l. 2 de persec VVandal Ioan. 14. Mat. 10. Mar. 6. Mar. 16. Psal vlt. Psal 14. v. 5. v. 1. c. So againe they and Caluin say that our miracles are ether fayned or fantastical or by witch-craft As much sayd the pharisees of Christs miracles the pagans of them of the Christians the Arians Eunomians Vigilantians against the Catholicks as S. Ambrose S. Hierom S. Victor c. recompt These two assurances we haue in defence of miracles to cownterpoise all that Sathan and his sucklings can obiect First Christs promises that his disciples should do the thinges he had done and greater then he had and that they should cure the sicke rayse the dead cleanse the leopers and cast out deuils Secondly that all cheefe Fathers are recompters of miracles and wryters of admirable liues of Saincts in euery age from Christs tymes mitating S. Lukes admirable and miraculous relation of the acts of the Apostles Which Dauid aduiseth saying Laudate Dominum in Sanctis eius praise God in his Saincts As also animating them to follow such deuotion because Qui timentes Dominum glorificat habitabit in tabernaculo requiescet in monte sancto Domini He that glorifyeth them that feare our Lord he shall dwell in his tabernacle and rest vpon his holy hill It is harder to name any of the Fathers who omitteth to treat of miracles then to specifie them who are reporters of them Not only the eares but the eyes of all Catholicks being full of certaintie in that point I desyre to answer M. Riders obiections in particular without dwelling in confirming light to be in the sunne or water in the sea Only let the inconstancie of heresie not be vnknowen also in this point For Caluin some tyme sayth that the Apostles Miracula doctrinae sigilla rectè vocant Do tearme rightly miracles the seales of Doctrin in Hebr. 2.4 2. Cor. 11.12 and others Fidem scripturam stabiliri fatentur do confesse that they establish Fayth and Scriptures Martyr in locis 38.41.489 Kimedon de verbo Dei 225. Yf it be so verily protestants haue great cause to distrust their doctrin as being vnsealed and vnestablished For miracles they vterly are knowen to want besyd the former wherof they should litle glorifie Rider Part. 2. decreti aurei auns 1. Q 1 page 119. Teneamus fratres 146. It is straunge to see the difference of the old Church of Rome and this last giddiepated Church of Rome The last Church of Rome thinketh that Church to be no true Church vnlesse she worke miracles but I pray you heare olde Romes censure of new Romes opinion Praeter vnitatem qui facit miracula (*) Glossa ibid nihil ad vitam aeternam nihil est in vnitate fuit populus Israel non faciebat miracula praeter vnitatem erant magi Pharaonis faciebant similia Moysi He that worketh miracles without the vnitie of the Church doth nothing the Israelits were in the vnitie of the Church and did no miracles the Magicians of Pharao were out of the Church and yet did like things to Moyses Therefore true miracles such as Moises wrought may be done by such as are not members of the true Church and so consequentlie miracles by olde Romes confession prooue neither anie such wherein they are workt to be the true Church nor the workers true members of the same And then it followeth Petrus Apostolus c. Peter the apostle wrought miracles and so did Simon Magus manie things yet there were manie Christians that coulde not worke miracles as Peter did or as Simon did and not withstanding reioyced that their names were written in heauen Now for the Catholickes good let vs examine the faith of old Rome The old Church of Roome taught vs to be assured of our saluation in this life The new Church of Roome to doubt of our saluation in this life The children of Israell wrought no miracles yet the true Church Pharao his Inchaunters workt miracles yet were the false church And that manie of Christs flocke that neither workt miracles as Peter did yet they reioice for that they were assured that their names are written in the booke of life And thus much for your owne Pope against your owne miracles And doth not your owne Doctor Lyra tell you plainlie that similiter fit aliquando in ecclesia maxima deceptio populi in miraculis (b) fictis factis a sacerdotibus vel eis ad haerentibus propter lucrum temporale c. and so in like manner it commeth to passe (a) Vpon Dan. cap. 14. page 222. but Lira printed at Venice hath that sometimes in the Church the people are often most shamefullie cosoned with fained and false miracles deuised by the priests or their followers euen for a temporall gaine which shamefull shifts of cosoning and couetous priests Lira wisheth to be seuerelie punished by the chiefe Prelats and to expell it and them out of the Church And your owne (c) Alex de Hales part 4. quaest 53. member 4. Irrefragabilis Doctour for that is one of his titles recordeth more speciall iugling then this saying In sacramento apparet caro interdum humana procuratione interdum operatione diabolica In your very Sacrament of the
c. in this place Catho Priests Read Gregorie Nazianzen in his funerall sermon of father mother and sister and you shall finde miraculous demonstrations of the reall being of Christ. Rider 158. YOu still abuse the eares of the simple Gregorie hath no such matter as you speake of wrought by your charmed Hoste If you meane the spirituall reall being of Christ in your sacrament This Gregorie was dead 500. yeares before your corporall presence was knowne that is none of yours and if you meane of your corporall presence of Christ alasse Gregorie neuer knew it But Gentlemen you are to blame to vrge these fables to prooue a matter of faith you haue alleadged nothing that will weaken your cause more then this VVhether S. Gregorie Nazianzen beleeued the Spiritual Real and Corporal Presence Fitzsimon 158. MR. Rider in his text and Margent warranteth that this S. Gregorie who liued within the first 400. yeares after Christ was more ancient then our corporal Presence and dead before the knowledge therof 500. yeares So that by this accompt 900. after Christ our Corporal Presence was vnknowen Yea els where by saying that Innocent the third was first autheur therof three hondred yeares mare are added before it had any acquaintance in Gods Church All the tenore and purport of this booke consisting of proofs by Scriptures Concils Fathers Histories Sectarists them selues do confirme and conuict this to be the 208. grosse vntrueth The 208 vntruth And now S. Gregorie Nazianzen him selfe shall ratifie the same to the world to signifie that M. Rider hath in a desperation to be accompted euer faythfull cast his bridle raynes vpon his horses neck to licence him to runne into the wildernes of vntruethes D. Greg. Nazian orat de S. Pasch orat 1. in Iulian. and deprauations Absque confusione dubio comede Corpus sanguinem bibe fi saltem vitae desiderio teneris Neque sermonibus qui de carne habentur fidem deneges VVithout confusion and doubt sayth he eate his bodie and drinke his blood yf thou hast any desyer of lyfe and distrust not for the speeches which are of fleashe Behould carefully how we are aduised by S. Gregorie to eate his flesh and drinke his blood and not to be distrustfull that there is mention of fleashe wherby we might grudge Wherto after he addeth that we should not be letted for his passion as yf he would haue vs thinke that Christ is not receaued by vs in any passible or hurtfull maner to him selfe And that we should be constant firme and vnmoueable notwithstanding the speeches of Christs aduersaries To the same effect sayd Theophilact in cap. 26. Math quoniam infirmi sumus horremus crudas carnes comedere maximè hominis carnem ideo panis quidem apparet sed caro est Because we are weake and do grudge to eate raw fleash especialy mans fleash therfore bread in deede appeareth but it is fleash All this will M. Rider say to be nothing all to be impertinent and will rayle and stamp at it as most absurd But he will not I trow so steal away the senses of Readers but that they will perceaue his shifts now to be naked and nought els but ernest pangs of a desperat decaying doctrin The Pope in the meane tyme that is now could say no more for Christs Real and Corporal Presence then Nazianzen and Theophilact 159. But if you wil haue the world to beleeue your miracles Rider you must giue ouer these iugling trickes and shewe vs what sicke man by your Hoste you haue made sounde out of whom you haue cast diuels Acts. 28.5 what Serpents you haue touched as Paul did and yet were not stung which of you haue drunke drinke deadlie poisoned and were not killed which of you speake with new tonges that were neuer by time nor Tutors taught vnlesse you can doe these miracles Marke the Catholicks must esteeme you no better then iuglers And yet by your leaue if you could doe all these and more to vnlesse your doctrine be answerable to Christ his trueth Galath 1.9 the Apostle will account you accursed and we must not beleeue you VVhether in wysdome we should by M. Rider be prouoked to Miracles 159. S. Paul distinguishing the diuers gifts of the holy Ghost Fitzsimon teacheth that diuersly and not conioyntly they are among Christs disciples saying 1. Cor. 12. But to one is giuen the speeche of wysedome to another the spirit of knowledge according to the same Spirit to another fayth in the same Spirit to another the gift of healing in one Spirit to another the woorking of miracles or vertues to another Prophetie to another discretion of Spirits to another the Kinds of tongues c. This distribution among all faythfull sheweth that of euerie one the speeche of wysdome or knowledge or fayth or the gift of healing or miracles or prophecies or discretion of Spirits or diuersitie of tongs is not rigorously to be exacted Now to our M. Rider for prophecying I find in dede you Puritās would seeme to be expert by your supplication to his Maiestie to haue prophecying allowed in rural deanries as appeareth in the summe of the Conference set foorth by William Barlow anno 1605. pag. 78. But I would giue three halfe pence for euery ownce of good proffit any receaued by your Puritan prophecying vnles they esteeme prophan and vayne speeches proffiting to impietie to be good proffit contrary to S. Paul 2. Tim. 2 or that which he sayth in the next chapter following proffiting to the worse erring and dryuing into errour to be gaynfull proffitable And I pray you my good frend why should you demand these testimonies of our vocation vnlesse you be able to fynde them in your owne Do not thinke but I can shew a diuersitie in our woorking of miracles beyond your fraternitie Let me be instructed for my learning can you or any for your flock or heard in this case say what S. Augustin sayth in our behalfe S. Augustin Ser. de tempore in these woords Yf you say to any of vs sayth S. Augustin thou hast receaued the holy Ghost why speakest thou not all tongs He ought to answer I speake with all tongs because I am in the body of Christ in the Church which speaketh with all tongs The same answer serueth for all other sorts of miracles For in our Church M. Rider euerie one doth dayly behould the blind to receaue their sight the lame their limmes the sicke their healthe yea the dead their lyfe Yet not by euery one of our church but by seueral to whom God according to his good pleasure hath deuided such gifts Your miracles both for all and some are such as your Churche inuisible your Church such as your miracles false and ending in confusion Looke what end the miracles of the sonns of Scena are sayd to haue had in the Acts of the Apostles Acts.
cap. 19. v. 13.14.15.16 the very selfe same had your two pillers Luther and Caluin in their intended miracles I therfore conclude with you in your owne woords at which for their importance you say in the margent lyke a fawkener Marke Vnlesse you can do these miracles the Catholicks must accompt you no better then iuglers c. Catho Priests I trust this will suffice for auerring the consent of the Catholickes with the Fathers of the primitiue Church which is the first Article we were prouoked to prooue Rider 190. I Know you are vtterlie deceiued and I trust this wil suffice the godlie learned and in different Reader that you and your late Romish Catholicks quite dissent from Christs truth and old Romes religion and therfore remember from whence yee are fallen and returne to the auncient truth while God giues you time which God graunt c. FINIS How suteable the last woords of M. Rider are to them of ancient Hereticks 160. FIrst you affirme that we are vtterly deceaued Fitzsimon As hetherto we haue through the whole writings of vs both discouered that we were neuer stronger then when you assured we were weake neuer truer then when you protested we were false neuer more approued then when you sayd we were most disproued neuer more secure then when you informed we were in greatest danger so now we may be certainly perswaded that we are in the right the rather for your proof-lesse saying that we are vtterly deceaued Yf you had not bene such as M. Sabinus Chambers testifyeth before and after you would neuer haue brought your Oxford conclusion ergo falleris therfore you are deceaued without some premisses or proofs Euery woman or child might say as much when they had no thing els to aunswer But I leaue your iudicial style to euery ones consideration and compassion To your conclusion I will confront lyke woords of owld damned hereticks Come o yee fooles sayd they and miserable men Vincent Lir. in libello con prophan heres who are commonly called Catholicks learne the true fayth which hath bene hidd many ages heretofore but is now reuealed and shewed of late c. What had we bene yf we had consented to them what proofe or vertue is more in your woords then in theirs Therfor because we yeelding to them should haue bene hereticks and haue but allurements from you no better then theirs also because many seducers are gone abroad we will refrayne you both alyke and remayne vpon the Rock to witt sayth S. Augustin the Romain Church S. Aug. de vtilitate credendi cap. 17. against which the prowd gates of hell shall neuer preuayle Conclusion WHen Luther did behould his wrytings to haue conueyed him into a laberinth of perplexities some tyme by their being censured by all Christendome for heretical and therby burned and he made odious sometyme by binding him selfe to manifould denials and affirmations which in processe of tyme he perceaued to be erroneous then in shamefull greefe he burst into these woords Libenter vidissem omnia mea scripta interijsse Luth. in presat Germ. sup r Tomos suos c. inter alias causas vna est quod exemplum me terret Quoniam non video quid vtilitatis Ecclesia coeperit cum extra super Biblia sacra plurimi libri colligebantur I willingly would see all my writings perishe and among other causes one is because the example of all my brethren whose writings benifit nothing doth terrifie me For I do not behould what proffit the Church hath receaued when out and beyond the holy Bible very many bookes were collected Which his saying together with what followeth doth manifest that Sathan and pryde transferred him captiue to his destruction For sayth he tom 2. Ien. fol. 273. Nunquam maiores grauioresque tentationes habui quam ex meis concionibus Cogitabam enim ista tu solus incepisti Ista tentatione sâ—pe ad insernum vsque demersus sum I neuer had greater and more greuous tentations then by means of my sermons For I thought thou only hast begon all this By this tentation I haue bene often swallowed into hell O heauie and dismal remorse and torment of conscience the greatest butcher and mangler of a guiltie mynde how wast thou not able to reclaime that hart which thou wast able so to deuoure Other greuous lamentations before his death for his vnhappie wrytings are testifyed in the examination of the Creed num 7. The lyke remorse had Beza when he sayd Vellem omnia scripta euulgata abolita esse quae paci concordiae obstare Beza in colloq Monpelgart pag. 260. aut veritatem obscurare videntur I would all wrytings published which seeme to be against peace concord or trueth were abolished Alas Beza so would I from the bottom of my hart that thou hadst thy demand both in such intention and in such execution not as was but as I should haue bene Such to haue bene the mynd of Melancthon is testifyed by Wolfangus Agricola conc de matrimonio when he sayd Nullius se digiti iacturam refugere si istum reuocare laborem posset Sed nunc se nimis profundè causae immersum nullum regressum inuenire He would not refuse the losse of any fingar yf he could reuoke his writings But now being so deeply intangled he found no retraict These lamentable and vnfortunat successes and terrour of damnation in the ende vpon and after their giddie courses when so great pillers of the deformed I would say reformed crue do acknowledge how often thinke you in his mynde doth M. Rider couet that he had neuer putt penne to Paper Oecolampad ad Lantgra Hess anno 1529. Vide Seleccerum parte 1. comment in Psal fol. 215. Oecolampad cryed Vtinam Princeps illustrissime abscissa fuisset mihi haec dextera cum primo inciperem de negotio coenae Dominicae quicquam scribere I would most excellent Prince this right hand of myne were chopped off when first I began to wryte any thing of the treatise of the Lords supper Renew renew the same crye M. Rider who first as is euidently shewed by inconsideration In Aduertisment n. 9. n. 130. insinuated you you your selfe I meane in playne tearmes all the state and Lords of the Concil to be fooles hereticks c. Secondly you directed vs to autheurs most repugnant to your profession testifying it to be against the Catholick Church and assuring Numero 3.4.6.114.143 vs to be therof and by so testifying leauing you forlorne and abandoned of all excuse or shadow of your apostasie and impietie in being against our beleefe 3. You haue by necessarie inferrence implyed your owne profession to be wicked and damnable late base and counterfet Num. 16.25.34 4. You haue betrayed your profession Num. 30.31 by the testimonie of all the cheefe of the same to a iurie condemning you and them 5. You haue violated corrupted depraued
our obiections that they accept of the Sacraments no better then of bare figures pag. 107. VVhether Consecration be a new tearme pag. 110. VVhether there can possiblie be any discord amongst Catholiques in pointes of beleefe pag. 111. VVhat the true Consecration is which the Gospellers teache And whether it be according to Christs institution pag. 121. VVhether Transubstantiation had bene anciently knowne And whether new names may consist with ould doctrine pag. 125. VVhat the sense of Transubstantiation is and how ould it is pag. 128. VVhether the Article of Christes Ascention be not rather a proofe then disproofe of the Reall presence pag. 131. An examination of Protestantrie concerning the twelue Articles of Beleefe in generall pag. 133. An examination of Protestantrie concerning the twelue Articles of Beleefe in particular pag. 139. VVhether Transubstantiation be but fortie yeare ould pag. 166. The fourth part of the Catholikes proofe by Scriptures for the Reall preseÌ„ce p. 181. A discouerie of more Puritancie in M. Rider And of Puritan Protestations how they are performed pag. 183. VVhether the vulgar latin translation of the Bible be to be preferred to all other translations pag. 186. VVhether Masses be said to Saints And whether it be dangerous now a dayes to honor Saints pag. 194. Of his cruell threat against the Masse pag. 196. VVhether Chalices were anciently consecrated and of what matter they were made pag. 197. VVhether the wicked receiue Christ or no. pag. 204. VVhether it be treason to breake Images pag. 210. The last part of the Catholiques proofe by Scriptures for the Reall presence pag. 214. A necessarie digression contayning a declaration what Puritans are and what they teache and preâ—end pag. 217. VVhether M. Rider be a Puritan c. pag. 228. The second proofe of Catholiques for the Reall presence by Concils and Fathers By the Concil of Nice pag. 237. The second part of the second proofe By the Concil of Ephesus pag. 239. The third part of the second proofe by Tertullian pag. 242. The fourth part of the second proofe by S. Cyprian pag. 245. The fifth part of the second proofe by S. Hilarie pag. 248. The sixt part of the second proofe by S. Athanasius pag. 251. The second parcell of the sixt part pag. 252. The third parcell of the sixt part of the second proofe ibid. The seuenth part of the second proofe by S. Damascen pag. 254. The eight part of the second proofe by S. Ambrose pag. 258. The ninth part of the second proofe by S. Chrisostom pag. 261. The tenth part of the second proofe by S. Cyrill of Alexandria pag. 264. The 13. chapter of the 4. booke of S. Cyrill faithfullie translated to testifie the fidelitie of Protestants citations pag. 205. The eleuenth part of the second proofe by S. Hierom wherin is discussed whom and how we allowe and dissalow to reade Scriptures and Hereticall bookes And whether Protestants or we doe most simbolize with Iewishnes pag. 268. The twelfth part of the second proofe by S. Augustin pag. 275. The last part of the second proofe by S. Leo. pag. 282. A confirmation of all our former doctrine by the Disciples of the Apostles Martiall Anaclete Dionise c. pag. 288. A conclusion of these two seuerall proofes out of Scriptures and Fathers p. 251. The third proofe that the chiefe Protestants did beleeue the Reall presence and alleadged all the Fathers for the maintenance thereof pag. 296. How our opinion the Sacramentarian opinion and Luthers opinion are reported pag. 298. VVho are indeed Protestants and wherfore so called pag. 300. The second part of the third proofe how English Protestant Martyrs confessed the Reall presence pag. 304. Of M. Riders binding him selfe to consent with the first Protestant Martyrs And of how many and monstrous beleefes he maketh him selfe thereby pag. 307. Of Kemnitius citation out of S. Ambrose and Eusebius Emissenus pag. 314. VVhether Kemnitius allowed externall Adoration VVhen Pixes began And of the triumphe of Corpus Christi feast pag. 316. How M. Rider behaueth him selfe towards Acts of Parlament And of his impugning Communion vnder one kinde pag. 321. VVhether Continencie of the Clergie was anciently commanded pag. 325. VVhether we forbid Mariages or Meates pag. 327. VVhether Tertullian did write to his wife And whether he were for or against Priestes Mariages pag. 328. VVhether S. Ignatius did fauour Priestes Mariages And whether the Apostles were married pag. 329. VVhether all that may not contemne their wiues may conuerse with them carnallie And whether sometime married men may not be Priestes pag. 331. VVhether Paphnutius perswaded the Concill of Nice to allowe Priestes to marrie pag. 332. Of M. Riders grant of the Concill of Nice to be ours And his clayme of predecessors in Vlster pag. 334. VVhether S. Chrisostom and S. Gregorie allowed Priestes Mariages pag. 337. Catholique doctrine of the not marrying of Priests pag. 340. VVhether Sectarists or Catholiques be greater discommenders of Matrimonie pag. 343. Of Priests marriages in the Orientall Church And of late Sectarists seeking their fauour pag. 347. VVhether ancient denyers of the Reall presence were condemned as Heretiques pag. 350. Berengarius his recantations and condemnations pag. 355. Of many miraculous testimonies of the Reall Presence pag. 358. VVhat Miracles are reproued by Catholique writers pag. 362. VVhether M. Rider vnderstandeth any hard Latin pag. 368. VVhether Eusebius affirmed true Miracles to haue ceased pag. 370. VVhether Christ being a man may notwithstanding appeare in the likenes of a childe pag. 371. How ancient the Masse is pag. 372. VVhether S. Ambrose esteemed it a miracle by the B. Sacrament that his brother was not drowned pag. 375. VVhether Crosses Holie bread or Agnus Deis be allowable pag. 377. VVhether M. Rider or I doe misreport the relation of Sozomen pag. 380. Of his euident deprauing Gods woord pag. 381. VVhether Crantzius be belied by M. Rider or me pag. 382. VVhether Optatus commended or condemned Protestantrie pag. 384. VVhether the Puritan Church hath the sincere preaching of Gods woord lawfull vse of the two Sacraments c. pag. 385. VVhether S. Gregorie Nazianzen beleeued the Spirituall Corporall and Reall presence pag. 338. VVhether in wisdome we should by M. Rider be prouoked to Miracles pag. 389. How suteable the last woordes of M. Rider are to them of ancient Heretiques pag. 391. The Conclusion ibid. A TABLE OF THE CHAPTERS CONTAYNED IN THE SECOND VOLVME Intituled A Replye c. A Replye to M. Riders Rescript pag. 1. 1. Title concerning the inscription of M. Riders Rescript pag. 1. 2. Title whether it be true that I vsed sleights and delayes to confute M. Rider pag. 5. 3. Title whether M. Riders pretence concerning the legible Copie be true p. 8. 4. Title whether it be true that I refused to stand to the arbitrement of the College pag. 11. 5. Title of the villanie and iniquitie of these Puritans in this Iudgment pag. 16. 6. Title of other vntruthes and false vawnts of M.
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
lesse friuolous them impertinent That wicked his that Opinion that by falsifications must be mantayned I thinke to be most true I would it had not only bene marginal but also textual as being more important and pertinent then any other parte of all this discourse Ephes. 4.25 For the which cause sayth the Apostle laying away lying speake yee trueth euery one with his neighbour But in this case I can not intreate you to omitt it S. Basil ep 10. vide ep 73. First because as S. Basil in a lyke case sayd mihi illud Diomedis subit dicere ne precâ—ris quoniam vir est improbus Nam procul duâ—to cum lenius tractantur animi elati solito insolentiores plerumque fieri solent To me the saying of Diomedes seemeth now to be sayd intreat him not because he is froward For hawtie mynds without dowbt by how much they are treated gently by so much for the most parte do they become more insolent For this M. Rider I can not intreate you to deale vprightly your disposition of it selfe being inexorable But the second cause is that lying is intrinsecal and inseparable to your profession Quasi apud lapsos prophanos extra ecclesiam positos de quorum pectoribus excesserit Spiritus sanctus esse aliud possit nisi mens praua S. Cypr. ep 69. fallax lingua odia venenata sacrilegia mendacia As yf sayd S. Cyprian with them fallen and prophane and placed owt of the Church from whose breasts the holy Ghost is departed anything els man befownd but a depraued mynde and deceitfull tong and venemouse hatreds and sacrilegiouse lyes But you may laye in our waye the late woords of S. Optatus That heynously attainting you at least lawfull proofes be not omitted I therfor saye that M. Edmond Buny confesseth our Church to be that from which you discend or are fallen which hath continued from the Apostles age to this present Luther also confesseth it in one of his last bookes Bunie in his treat to pacification tovvard the ende Omne bonum Christianum a papatu ad nos deuenisse All good of Christianitie to haue discended to them from papistrie To euery ones senses it is so euident Luth in lilâ—o in Anâ—baptiâ— that you are fallen from vs that I loath to declare it Then which reproach to be separated from vs (a) S. Aug. ep 42. l. 1. c. 5. de Symbolo ad Catech. tanquam sarmenta as chipps (b) â— Cyp. l. de vnitate ecclesiae tanquam ramos as branches (c) S. Opt. lib. 1. tanquam for as exuntes as departers foorth (d) Tertull. l. 4. con Marcion S. Vinc. c. 37. S. Iren. l. 3. c. 4. Isa 28.15 tanquam posteriores as later the holy Fathers S. Augustin S. Cyprian S. Optatus Tertullian S. Vincent Lirinensis S. Ireneus thowght none more vehement and ignominious against owld hereticks So theÌ„ it being proued that you are fallen from vs we are now to know that such wynd-shakes defend theÌ„selues as the prophet speaketh In making a lye their hope and protecting them selues by a lye Neque enim possunt laudare nos qui receduÌ„t aut expectare debemus vt placeamus illis qui nobis displicentes contra ecclesiam rebelles sollicitandis de ecclesia fratribus violenter insistunt For they that departe can not commend vs sayth S. Cyprian S. Cypr. ep 25. or should we expect that we should please them that displeasing vs as rebells against the Church doe violently imploy them selues in solliciting the brethren from the Church By which premisses is implyed that yf the cause be wicked that must be defended by lyes the cause of the lapsed of the departed or of the runnagats from Catholick religion must be wicked the cause of M. Rider being such apparently must be wicked the cause of one so often fownd in prodigious vntruthes must be wicked which may suffice for this point 10. Fourthly Rider That Images and praying to Saints were then neither taught by those Fathers nor receiued of the Catholicke Church Here Maister Fitzsymon according to his wonted manner saith That Images and Saints were worshipped but how fondly he endeuoreth to prooue his wrested opinion by misalledging Fathers and bringing in of fables I deferre to mention it hoping by your good perswasion he will mend it 10. Title VVhether it be true that I mis-aleadged Fathers and alleadged fables to confirme the vvorshipp of Images Fitzsimon 10. YOu haue M. Riders authoritie that I did both the one and the other but not without Riderian veritie that is to tell euer the contrary What I haue sayd of this mater in my first booke of the Masse will shew to euery one that Scriptures Fathers and Antiquities do iustifie and certifie the worship of Images Cap. 4. tit 5. beyond all occasion of my misalleadging Fathers and alleadging fables in confirmation of them But yf both new and owld Testament were produced to that effect yf all monuments of Doctors Fathers and Histories were it not easie to affirme without al proofe or probalitie contrarie to all certaintie and notwithstanding greatest remorse of fidelitie that all were but forged what idiot but might doe do as much to witt vpon his bare woorde to depestre him selfe thus of disproofs to denie more in one hower then all the learned in the world may proue in one age To that ende principaly that his omission be knowen to haue proceeded from a guiltie conscience and impossibilitie to aunswer my proofs to that effect I haue inserted the substance of them in the treatise of the Masse or els would here haue exhibited them For he that sought so seeliely to take howld on the testimonies of Beda Caluin c. where not withstanding as well occasion as apparence of all contradiction as is shewed most palpably wanted and yet followed them so eagerly what thinke you yf he would seeme wyse would he but glawnce at allegations yf they were in dede false and at relations that were without dout fabulouse But of his abusing the vnderstanding of readers by so palpable delusions so contentiously euery where maintayned besyd what is befor sayd some what may follow Yf it will please him or his consorts to be thankefull for a proffitable example therby to leaue these exorbitant forgeries by them vsed in liew of other aunswer I present this historie recorded by Cesarius and others toward their ameÌ„dment Caesar l. 3. c. 37. Ioan. Heroli ser 24. post Trinit Two marchants of Colen confessed to their ghostly father two fowle although ordinarie offenses lying and periurie in saying and swearing that among all others they alone had sound and cheape wares from places of greatest request from woorkmen of greatest fame from other perfections most esteemed in the meane tyme knowing that their wares in dede were inferior to them of their neighbours and had neuer bene from places woorkmen and other
commendations by them vawnted Their confessor according to his dutie instructed them of the heynousnes of those crymes so effectualy that they being sorrowfull for their former lyfe they promised to abstayne heedfully for the future tyme from all disordre and particularly that they would nether lye nor forsweare in bying and selling In the beginning they fownd them selues somewhat interested therby vntill God had fully proued the firmenes of their resolution But after in small processe of tyme their trade customers and welth increased so exceedingly that they came to incomparable wealth So yf our Reformers could refrayne from the same offenses in vtterance of their marchandise in wryting and deale playnly without inhawncing glozing or returning their wares without detracting and belying the prouision sufficience and substance of their neighbours store or beguiling thus their customers I assure you thowsands more would peruse their stuffe and their traffique would be much amended 11. The fift position was this Rider That the Masse which now the Church of Rome doeth vse was not then known in the Church Maister Fitzsymon knowing or else he is ignorant in Durandus Durantus Guido and the rest of the Masse founders that it is impossible to prooue the Masse to be either Apostolicall or Catholicke that in the first fiue hundred yeares it was not hatched vnder the warmth of the Popes wings for then he was scarce Bishop of Rome but that is was to his owne knowledge patched vp in many hundred yeares after those 500 by sundrie Popes and therefore Maister Fitzsymon very wisely passeth the matter ouer without one text of Scripture to prooue it for knowing in his conscience that the Masse neuer came within the letter of Christs will he will not affoord it the least warrant forth of Gods word And for the Fathers that he alleadgeth I am sorrie that a man that hath so fluent a tongue should haue so bad a minde to wrest the Fathers so speake that after their death which they neuer knew in all their life 11. Title VVhether the Masse novv vsed in the Church of Rome vvas knovven to the ancient Church M. Rider denyeth it to haue bene knowen Fitzimon befor Innoncent the thirds tyme. But in the two bookes precedent euen the innocents may iudge whether such be not for the follie therof an InnoceÌ„ts opinion and for the impudencie therof a sycophants protestation When that M. Rider had threatned befor as often appeareth so wonderfully the Masse that he would shew from first to all to be magick when he had promised to trauers it at the first occasion In 〈◊〉 caueat n. â—8 when he had taken vpon him as a litle after followeth that he had followed me closely in euery lyne woord sillable and leter then not only not to accomplish his threat not to imbrace this opportunite now offered not to produce one woord of all my proofes and to deny that I had alleadged any out of Scripture I know not what it is yf it be not to Ryde as fast as his titt can gallopp And that he may not ryde alone Luther hath sent this sentence as a foote boy to compagnie him Qui semel mentitur hic certissime ex Deo non est suspectus in omnibus habetur Luth. in Asser Teu ho. art 25. He that once lyeth he is not most certainly of God and in all things is to be to suspected As I sayd my treatise of the Masse will further totaly and seueraly for what parte soeuer therof you peruse it alone will discouer the forsayd ryding demonstrat not only M. Rider to be vntrue but that magna est vis veritatis quae contra omnium ingenia calliditatem solâ—rtiam contra fictas hominum insidias facile se per scipsam defendet Seneca in epist great is the power of trueth which by it selfe defendeth it selfe agaynst all witts craft industrie and treacherous ambushes of men Yf denials were disproofs yf the dissembling our arguments were the dissoluing of them yf hypocritical protestations be allowed for lawfull pleadings then our cause and case will loose their processe But yf trueth may haue due regarde and proofs their deserued credit and right but a lawfull iudgemeÌ„t then falshod as a disguised queene vpon a stage the Pagent being ended wil be discouered to haue bene but a cowntrefett then dissimulation wil be vnmasked then woords wil be valued according the lightnes of their weight As I sayd my â—wo bookes of the Masse compiled vpon the occasion of such denials dissembling and delusions are committed to the regard of their trueth the credit of their proofe and the iudgement of their equitie Let them be accepted but according to desert and they and I will câ—aue noe more nor others perhapp requyre greater satisfaction Rider 12. The last question was Of the Popes supremacie and whether the Pope of Rome hath vniuersall iurisdiction ouer all Princes and their Subiects in causes temporall and Ecclesiasticall VVith this Maister Fitzsimon dealeth as with all the rest and for the first part he saith that the Popes supremacie was acknowledged but tels you not within the first fiue hundred yeares and therefore is able to say nothing to that first part in question But impertinently misalleadgeth some Texts of Scripture spoken either touching Peters faith which he should hold not one word of his supremacie which hee neuer had And there hee would cunningly subborne the Fathers to prooue Peters pretended supremacie and the Popes vsurped supremacie but all in vaine for he takes them by the sound not by the sense as shall appeare Christ willing in sifting them if he dare shew them And for the second part of the position hee falls quite from the proofe of the Popes Iurisdiction to the largenesse of his possessioÌ„s which was neuer in questâ—on as Sicilia Sardinia c. here you see his weaknesse that cannot draw out of the Lords quiuer one shaft in defence of the Popes Supremacie 12. Title VVhether my proofs of the Popes supremacie speake of the first fiue hondred yeares 12. YOu haue sondrie euidences that M. Fitzimon Rider is nether lawfull Iudge nor witnes In this article it appeareth particulary in his denying it that Scriptures Fathers Protestants especialy the Centuriasts in great prolixitie do professe Yf there had bene no other proofs theÌ„ is in my first title to this Rescript what thinke you are not they alone a stumbling block to humble our Rider into the synke of confusion I will but quote the Centuriasts shewing from age to age the Popes of Rome to haue had and practised supremacie of the whole world Cent. 2. c. 7. col 139. col 770. 778. 779. 781. 782. c. 10. col 1262. and add to the forsayd proofs in my title a few more that euen those who are loath to conceaue M. Rider to be what he is conuicted may be as loath to dowbt of the mater that he contradicteth For euen by
conclude in the discourse of B. S. Austin S. Augustin l. 2. 〈◊〉 de ciu c. 1. altogether and as yf it were of sett purpose belonging to this effect Yf the weake sense of human custome dared not to resist the reason of manifest trueth but to holsome doctrin as to a medecin would submitt the weakenes therof vntill by Gods assistance the fayth of pietie intreating it were healed ther should not be requisit any long discourse to conuict the error of vayne opinion by them who are in the right and susficiently can expresse their meaning But now because so much the more the disease of erroneouse mynds is greater and dangerouse by how much they defend their vnreasonable conceits yea after full satisfaction as much as from man to man was due whether foreuer excessiue blindnes wherby they discerne not things apparent or for peruers obstinacie wherby they will not indure things euident to he reason and trueth of necessitie we treat more amply cleere maters as yf we deliuered them not to be viewed of behoulders but in sorte to be felt of handlers and yet winking at them Neuertheles what ende of alteration or meane of speaking would therbe yf we would thinke it requisit alwayes to aunswer them that contradict For they that can not vnderstand what is sayd or are of so hard an opposition of hart that although they vnderstand they will not yeelde such do contradict according as is written and they speake iniquitie continualy they are vayne VVhose cōdradictions yf I would as oft refell as they with a stowt forhead resolue not to care what they say so that howsoeuer they gaynsay our disputations how infinit how miserable and vnproffitable it is you behould Thus I conclude in opinion and speech of S. Austin Laus Deo Opt. M. Virginique Matri ac B. Patrició To the temperat Protestant Reader I Confesse my selfe to haue bene long tyme browght vp in Protestantcie and also to haue waded therim with resolut confidence professing it in Catholick contryes not without as well danger as firme intention to haue dyed for it And when I did abandon it it was not for any greater temporal preferment as is knowen publickly by what I then was and what possibilities I had in respect of what I now ame and do pretend to be The cause of my first conuersion from it was principaly because I obserued the forme of beleefe called the crede and the reformed gospel to be in all articles altogether opposit one to another I report me euen to your arbitrement therin after reading my examination of the Protestant beleefe toward all the articles of the crede whether I had mistaken or noe Next as after I addicted my selfe to the diuers controuersies of both sydes examining them curiously with their allegations I was much more confirmed to be a Catholick by viewing besyd the crede all the whole doctrin of Christianitie from Christs tyme hetherto to be wholy repugnant to reformations Eber in pref com Philippi super ep ad Cor. and when Reformers pretended the contrary that they and the ancients did not disagree in religion such imposture I fownd to be so enormly sycophantical and hypocriticaly pretexed that I blushed to haue euer bene of that profession which cowld neuer purchas or retayne any vertuouse mynde but by such forging and dissembling to be that most which according trueth and playne dealing with all vehemencie it contradicted and was least So is it playnly confessed by Eberus who succeaded Luther and Melancthon in wittemberg Tot tantis confusionibus scandalis deformatur totus caetus vt nihil videatur minus esse quam quod profitetur The whole crue of Reformers is so deformed with so manifowld and great confusions and scandals as that it is nothing lesse then what it professeth Lastly when I came to Gods holy booke the diuine Scriptures and compared them in their originals to the translations of Reformers and these to them I then in dede viewed all to be treason and trapps all to be a transfiguration of the angel of darkenes into ane angel of light or his doctrin of libertie to beare most vndeseruedly the title and countenance of the doctrin of pietie and in the meane tyme true godlines to be as Christ in his passion blasphemed derided spoiled crucified and buried So with me it also rose the third day and appeareth after with hands syde and feete pearced in such palpable maner that of a dowbtfull disciple Ioan. 20.19 by so manifest reuelation I then and now say My lord and my God as he then and now aunswered my sowle Because thow hast seene me thow hast beleeued I haue now informed why my selfe renownced protestantrie Yf you please I will tendre some further important occasions wherby you may also know what to determin toward the same Pondre them in the ballance of a pure eye and not according any preiudicated perswasion and sway with them only according their desert as you tendre your sowls saluation When reformations pretended to exclude papistrie as they tearmed rhe Catholick Profession they alleadged against it that it was forsooth idolatrie superstition magick that it was a following of Antichrist the cupp of the whoore of Babilon a stamp of the beast of the Apocalips that the ancient Fathers weare pernitious dreamers doting fooles idle triflers fanatical wryters falsifyers deprauers blasphemers as is shewed in my first preface Now for their owne authoritie and warrant to abolish papistrie and to establish their reformations they assuredly affirmed the woord of the Lord Gods booke and the holy Scriptures to be their direction the loue of Christ and his truth to be their impulsion the doctrin of the Apostles and their beleefe to be their intended Reformation So that the nick of all their coning consisted in fyne fyled and forged dispraises of Papistrie and as curious sugred deceitfull commendations of Protestantrie approuing them selues as S. Austin sayth dulcissime vanos non peritos sed perituros S. Aug. l. 1. confes c. 14. l. 7. c. 20. nectā disertos in errore quā desertos a veri tate most delyt somely vayne not so much read as reprobat nor eloquent in heresie as emptie of veritie This whole imposture yf it be fownd false must not the frame or building erected theron be also esteemed to incline to destruction Omitting to prosecute Luthers confession Luth. in disp Lipsiaca cum Eccio that this reformation was nether begon for God nor for him should be followed First then I say in general that their bibles by their owne verdict haue not bene the woord of God Nether will I alleadge for proofe therof Zuingl de sacram fol. 412. Sur. in Chron. adan 1523. Lindan dial 1. pag. 84.85.98 c. any Catholicks but them selues In Luthers translations I might affirme that Iohn Dietenbergius had colleted 874 and Emserus 1400 falsifications and that bishop Tonstal had gathered in the only new Testament of Tindal
est solam diem dominicam seruandam esse It is concluded the only sonday should be kept Apud Cornel. Schulting l. 9. hierarchie Anacriseos A second Synod of theirs alloweth only aboue sondayes the feast of the natiuitie Another at Midleburg Synod Midleb an 1581. decret 51. in the 51. decree permitteth the Natiuitie and the Ascension Another in the Electoral Palatinat addeth the two mondayes next Easter and whitsontyde And in the forsayd supplication of puritans to his Maiestie Supplication to his Maiestie an 1603. they againe disalow all others excepting fondayes For they craue that the lords daye be not prophaned and the rest not so strictly vrged Wher vpon the answer of Oxford inquireth The avvnsvver of Oxford pag. 13. would they haue men vpon holy dayes goe to plough or â—art as some of their humor haue caused their seruants to doe on the very feast of Christs Natiuitie Suruey of the booke of common prayer Pag. 65. And this is the determinat Doctrin of their late suruey Wherin first they declare that Ministers proclaming any other holy dayes then the dayes of the lord do communicat the especial honor of the lord to another secondly that therto they haue no warrant of the woord Pag. 66. Thirdly in the 52. Quere or demand they inquyre whether any holy day on fixed tyme though only and immediatly vnto the lord may be sanctified so as at noe tyme therof any worke may be done Fowerthly Pag. 67. they conclud that it is all one to make any holy day without Gods expresse appointment as to violat any day holy by his appointement yea that it is as great idolatrie as it was in the Israelits Pag. 68. to haue sett vp a Calfe Fiftly that yf the translation of the sabbaoth into sonday be not iustified by scriptures it is not lawfull for Christians to sanctifie it For the iustifying wherof these only to their seeming are the principal fundations Ioan. 20.19.26 First that Christ appeared to his disciples the doores being shutt and sayd peace be vnto them Secondly they cite the first chapter of the Acts and 13. verse wherin I fynd noe mention of sonday or reason of sanctifying it For therin is only related how the Apostles went vp to a chamber 1. Cor. 16.2 and did abyde therin Thirdly because S. Paul wished collections of almes for the necessitie of the poore to be collected on the first day which is our sonday of or after the sabbaoth Behowld these feoble reasons are by them exhibited that way be made to take euen the sondayes away noe impedimeÌ„t therto being specified in any of these reasons And so as appeareth in the examination of the crede they behaued them selues toward the diuine mysterie of the Trinitie and Vnitie founding it on the weakest proofes it had of scripture as yf there were no others and in the end Stancar lib. de Trinit Mediatore Schlusselb de Theologia Cal. shewing those proofes to be noe proofes of any force and inferring thervpon that Christ and the Holy Ghost were not coequal to the father Which sacrilegious impietie is with all heynousces charged on Caluin by his owne brethren Stancharus and Schlusselburg And for their proofe they cite Genes 3.15.22 Genes 18.2.3 Gen. 19.24 Num. 24.17 Isa 4.2 Isa 43.24 Isa 50.4.6 Isa 53.8 Isa 63.1 Ierem. 11.19 Ierem. 31.22 Dan. 2.34 Osc 13.14 Ioan. 10.30 Ioan. 14.1.28 In all which places and many more what soeuer proofe is by the ancient fathers brought for Christs eternitie or diuinitie he deflecteth into a contrarie sense or disgraceth them for manifould insufficiencie Contrariwyse he seeming to fynd Vide Synephim P. Hadriani â—angâ— l. 3. c. 6. pag. 306. but one only argument for Christs eternitie which is that God by his people wowld be tearmed father and consequently must haue a sonne wherby not withstanding no eternitie of Christ is gathered at least befor Gods people were created this a gument being left to the decision of the first that would ponder it Caluin therby insinuated that the eternitie of Christ had noe better proofe And so as I sayd is it the intention of Puritans to found the sanctification of any holy daye whatsoeuer vpon arguments of noe worth that in the ende they may be thought to be without all lawfull allowance By the premisses you may behould that your puritan Ministers such as almost only are among you thinking in all their Synods and other resolutions noe such holy dayes to be yet for 12. pens of each parishioner their mercenarian consciences to be able to fynde all their Synods and resolutions false which sheweth them in the meane tyme to haue perfect libertie of such conscience as may striue with the rayne bow for varietie Therfor they are sufficiently knowen to blow could and heate from one mouth Which is so notorious in all the reformed broode that them selues wryte aliquos religionem flectere fingere ac refingere ad nutum cupiditates Dominorum vel caetuum quorum gratiam pluris faciunt quam gloriam Dei Eberus prafat in Comment Philippi super Epist. ad Cor. Some of their preachers to inflect turn and returne their religion to the will and wantones of their lords and congregations whose contentment they search more then the glorie of God This Eberus next successor to Philipp Melancthon expounding his commentaries vpon S. Paul writeth of the brotherhod Whom Peucer sonne in law to the sayd Melancthon testifieth Poucer contra PaulaÌ„ CrelliuÌ„ in Articulis Torgensibas an 1574 to haue bene himselfe and Maior so mutable as vno momento mutati repudiato eo quod proâ—certo vero habuerunt amplexarentur contrarium that in an instant quyte changed reiecting that which euen now they helde for certaine they would auerr the contrarie So that from first to last their variable doctrine according to euerie tyme and commoditie being detected you may haue consolation that these are your infesters to whose profession it can not but be a credit to be repugnant Afflicted Catholicks 8. Of the few that haue shronken in this trial ether by Gods iudgment or by some other secret cause they are litle respected and lesse aduanced by the aduerse partie And in them selues so great a remorse is obserued that nether in contenance nor in hart can they be confortable VVherby very many haue taken occasion to remaine more setledly in their profession The Author IT argueth a greate wysdome in his Maiestie and the state not to esteeme our Cameleon compagnions when they become false to their religion Theod. l. 5. c. 38. For as the glorious Hormisda sayd to the K of Persia Tripart l. 10. c. 30. Sir your Maiestie deceaueth him selfe in affecting our renouncing Christian religion For yf we become treacherous toward God we shall neuer be loial toward man Niceph. l. 14. c. 20. So euer will it be experienced in all other Apostats and Gnatonical sycophants of Kings
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