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A00919	A Catholike confutation of M. Iohn Riders clayme of antiquitie and a caulming comfort against his caueat. In which is demonstrated, by assurances, euen of protestants, that al antiquitie, for al pointes of religion in controuersie, is repugnant to protestancie. Secondly, that protestancie is repugnant particularlie to al articles of beleefe. Thirdly, that puritan plots are pernitious to religion, and state. And lastly, a replye to M. Riders Rescript; with a discouerie of puritan partialitie in his behalfe. By Henry Fitzimon of Dublin in Irland, of the Societie of Iesus, priest.; Catholike confutation of M. John Riders clayme of antiquitie.	Fitzsimon, Henry, b. 1566.; Rider, John, 1562-1632. Rescript.; Rider, John, 1562-1632. Friendly caveat to Irelands Catholicks.	1608 (1608)	STC 11025; ESTC S102272	591,774	580

Although their Doctrin to euery one is knowen to be vncertaine euen among them selues and they in cōtinual discords yet they striue to inforce vs to renoūce 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 hūble petitiō of 22. preachers in Londō and the suburbs therof conioyned as ane abridgmēt 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 cōsent 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 cōdemne the impietie of their whole cause But it is cōcealed 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 commēdeth false scriptures inioyneth vnlawfull ceremonies vseth incoherēt 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 puritās how they are not ashamed that in their Millenarie petition to his Maiestie they professing them selues Puritan petitiō §. 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 dredf●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 cōpagnies 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

and is farrefrom our first meaning For we hold with ●hrists trueth that vnlesse the written word of God first warrant it we are not ●ound in conscience to beleeue it though all the Doctors and Prelates in the ●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 ●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 ●onioyntly concurring with them A poore retraict First because ●●y promise and all his printed books he had appealed to them ●ot conioyntly but seueraly Secondly because it is a seelye ●magination to thinke they may be seperated S. Aug. con Pelag. l. 2. c. 10. For S. Augustin ●weetly according to his maner instructeth all Christians to ●now concerning the Fathers Quod inuenerunt in Ecclesia tenuerunt ●uod didicerunt docuerunt quod à Patribus acceperunt hoc filijs tradiderunt That which they fownd in the Church they retayned that which they learned ●hey tawght that which they receaued of their fathers that they deliuered to ●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 cōsummation 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 thē 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. surmoūted 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 ●●d not and. ●● And this was demanded of you not as the demanders doubted that the ●●nonicall Scriptures were insufficient to prooue any article of faith but onelie ●at all men might see and so be resolued whether the Protestants or the now Ro●ane Catholiques ioyne neerest to Christs trueth and the faith of the first primitiue ●thers VVhether all beleefe be contayned in the written woord of God ●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 ●hat inference is this Hebr. 11. the things written serue to beleeue in Christ therfor all beleefe is written By S. Pauls declaration ●bel Enoch Noê Abraham Isaac Iacob c. had vndoubtedly Faith ●et they had nothing of Scripture written Secondly all the primitiue Church had noe parcel of the new Testament at least ten ●earesafter Christ wil you say they had no faith or were not ●ound to beleeue Thirdly the Creed of the Apostles Vide P. Cottō de sacrif contre Caille predicāt Gallice pag. 122. 126. 127. the consubstantialitie of the Trinitie the procession of the holy Ghost ●he perpetual virginitie of our Ladie the baptising of children ●he not rebaptizing of them by hereticks baptised the breaking of ●he sabaoth and keeping of sunday the obseruation of Easter in ●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 ●rothers death without heyres and especialy I would know of ●ur protestants allouing women to sing psalms in the Church vnless they build it vpon some tradition true or false how tremble ●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 ●cripture contayned Therfor that the Scripturs alone are sufficient to proue euery ●●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 fo● their professiō when they cā cōfute 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. Ride●

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 secōdly how this deepe learned Christian doctor affirmeth that Christ himselfe the Apostles whole Church wāted 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 consecratiō 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 precis●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 Qu● pridie being the Priests words be not vsed as well as Christs Tūc 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

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 ●●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. Witt● 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 Geneuēses in praefat lib. 1. de Eucharisti● 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 tō 2. Elench cō 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. tō 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

on horsback haue nodded This to be breefe is the relation of Crantzius Crantzius lib. 1. cap. 9. VVhat therfore sayd the King he treateth of Charlemains speeche to Wedekind Duke of Saxonie hast thou seene which deliteth thee to haue viewed He as he was yet ignorant of Christian things replyed I haue sene wherat I meruailed thee before two dayes of a heauie countenance being vncertaine what had hapened that might molest so great a King It was the remembrance of our Lords Passion that made the King of a sadd countenance Againe sayth he I haue seene thee this Easter Day first sadd and most pensiue about thy imployment in preparing him selfe to the B. Sacrament But when thou didst approache to the midle table of the Church thou didst appeare to me of so ioyefull countenance that I was amazed at the miracle of such suddain alteration For it was wounderfull to behowld that in the hand of a preest in riche ornaments euerie one receaued into their mowthe a bewtifull litle childe VVhom I perceaued to approache to some ioyfully and in hast to others repyning with countenance displeased and yet entring into their mouthes and not returning VVhat this should be I do not yet conceaue Then sayd the King Thou hast well proffited There is some what more shewed to thee then to all the Preests and vs all Then hauing his appareil changed taking him by the hand he taught him the great mysterie of pietie of the Sacrament of the Altar wherby he was conuerted God grawnt all others formerly ignorant of this mysterie to receaue lyke benefit by the same as Wedekind did Let it not seeme strange that Christ should appeare lyke a yong child after his ascention it being no more impossible or inconuenient then that God almightie should appeare lyke an owld man their proprieties of innocencie and aeternitie being cause of such their apparitions Without inuectiues or inforced accusations M. Rider you haue Crantzius testifying amply all that I deliuered succinctly and in a woord For of my disposition I was neuer prolixe in my writings but some tyme in a lyne do include as much mater as my autheur deliuered in a leafe And the rather in my first answer to you I followed breuitie that without toyle yf it could not be without tediousnes you might ouer ronne disproofs of your protestations Now also I will make noe inferrences vpon the premisses against you for my owne behalfe for a playne text needeth no glosse but will abruptly examin the next leauing all Readers behowlding Ciceroes woords in Lucullo to be true in my defense Non quaerere me rationes eas quae ex coniectura pendent queque disputationibus huc illuc trahuntur quae nullam adhibent persuadendi dignitatem That I follow not such reasons as depend vpon coniectures and by skill of disputers are wreasted off and on and contayne noe force of perswasion No I haue another cause then they who haue but exordium commune a common exordium as fitt for the defendant as the plaintife Iren. l. 5. c. 27. Vinc. lir c. 42. Luth. in conuiualibus colloquijs f. 144. Vide n. 19. examinis 75. and no other proofes then peremptorie protestations Sacram Scripturam se solos primum intelligere omnes alios ignorasse that they only first vnderstand the Scriptures and that all others haue bene deceaued And you shall fynde all the principal Protestants abundant in this vayne But I will hould me to my text Catho Priests Optatus lib. 2. contra Donatist Optatus reporteth a grieueous punishment of abusers of a facred Host 156. OPtatus in deed speaketh of two professed Donatists Vrbanus Formensis and Faelix Iducencis Rider who comming into the countrie of Mauritonia and entring the Churches at the time of the celebration of the holie Communion commanded Eucharistiam the Eucharist to be giuen to their doggs but the dogges growing mad presentlie set vpon their owne maisters and rent their flesh with their teeth A iust iudgement of God for their vile attempt of holy misteries But how dare you say that this was your consecrated Host Optatus saith it was Eucharistia the Eucharist that is to say the whole misteries of thanksgiuing and not a part which was cast vnto dogges but Optatus saith not that Christ was locallie inclosed in that bread And you still continue your wonted course that wheresoeuer you finde this word Ecclesiam it is your Church and where you finde this word Eucharistiam that is your consecrated Hoste VVhether Optatus commended or condemned Protestantrie Fitzsimon 156. YOu haue confessed sufficiently to ouerthrow you to witt that God had shewed such seueritie for abuse against the Eucharist so holy a mysterie By the name of Eucharist hath bene euer vnderstood our B. Sacrament of the Altar as appeareth in the 103. number out of S. Gregorie Out of him and all others and the inuiolable trueth dare we affirme it was our consecrated host It is testifyed by Optatus that Christ was localie in those mysteries wheras he inferred for proofe therof the punishment which insued We clayme the woord Church to belong to vs both by other assurances and by your hate against it befor demonstrated The breaking downe of Altars the violating of vowed Virgins the prophaning of the holy mysteries the casting out of sanctifyed Oyle all these together recorded by Optatus so ancient a Father do tell that the Donatists were your Predecessours and such as they persecuted to haue bene ours For what had Protestantrie to do with chast professed virgins altars holy oyle c When no wreasting nor wreathing will auayle it is strange you will trouble your selfe in vayne When I heare you in manifould places of your booke vsing the woords of the Donatists related by S. Augustin ad Donatist post collationem cap. 34. cap. 1. Iudicem a nobis fuisse corruptum and els where de gestis cum Emerito nos cognitoris emisse sententiam eos potius potestate quam veritate fuisse oppressos when as I sayd I heare you and Donatists concurr in these words that we had corrupted the Iudge that we had feed our stipendarie chaplins to giue sentence against you that you were suppressed more by authoritie then veritie then can I allow that Donatists and you are of consociation which I could neuer fynde in Optatus by any signe figure or shaddow extant in his wrytings 157. But a lasse you deceaue the Catholickes Rider for you haue neither the true Church because yee lacke the sincere preaching of Gods word and the lawfull vse of his two sacraments which be the two vnfallible markes of Christs Church nor yet haue you Christs sacraments as hee left to his Church but as they are disguised and prophaned by the late Church of Rome which doth as far differ from the primitiue practise of the auncient Church of Rome as Christs institution differs from mans inuention VVhether the Puritan Church hath the

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 por●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 Septēbre● 1602. my Fryendly Caveat to Irelands Catholicks against the insufficiēt 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 thē 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