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
the â—aptising of 12000. Christians be wonderfull Wonderfull yf â—he entier and total conuersion of a stiff-necked people not only â—â—r the present tyme but also by his prayer for the future not â—nly against Infidels Danes Normans Aimoinus l. 4. c. 100. Eginardus de gestis Caroli Magni Vide Bosium de signis Ecclesiae lib. 8. c. 1. Ostmans yf they were â—â—uers but also against hereticks Arians Pelagians Puritans be 〈◊〉 woÌ„der of Irland incomparable aboue all other nations whom â—oth infidelitie and heresie ether altogether or for the most â—art some tyme or other infected after their first Christianitie Wonderfull yf all signes and wonders or markes of a lawfull voâ—â—tion as the gift of prophecie of tongues of remedying al maner â—f diseases of displacing mountayns of power ouer all elemeÌ„ts of â—â—pernatural fastings of angelical conuersation of holynes at â—ome of peerles reputation abroad be wonderfull O what à â—epth am I vnwittingly traÌ„sported into when I relate or rather 〈◊〉 collect part of his wonders to beleeuers neglecting the contraâ—etie of winds expecting me among misbeleeuers from aduanâ—ng into the hauens of their conceits But as much as I haue â—â—uentured hetherto was out of Strangfoord hauen where the â—â—rrent is so strong that maugre any racke and gale to the contrary yet could not be hindred to fall out so farr with so noble a tyde into an Ocean yf I would sayle therin of endles scope Yet I will returne into the baye of my matter and ryde at ancre vpon the point of Irlands primatiue Christianitie and pietie to demonstrat of what sorte and conformitie to their or our profession they weare Volateran in Anthropologia 7. And first such as are already specifyed S. Patrick for being a Regular canon or religious man abstayning from fleash during his whole lyfe deuout toward the Crosse a perswader of perpetual chastitie to virgins an erecter of Abbayes and Sedulius for commending adoration of Crucifixes as by Gods assistance I intend to shew in the 152. Celius Sedulius Scotus Ibernensis venerabilis a Gelasio papa dictus vt habet Gratianus dist 15. number and so of the residue it is most euident they could nether fauour nor further Puritanisme as being diametricaly opposit and repugnant to such their godly proceedings and conuersations Nether did their successors degenerat from their example as confesseth euen Camden him selfe a sectarist of these tymes the learnedest of that kinde among the whole crue saying Camdenus fol. 683. 684. 685. de chronographica descriptione Britania Edit Franceford anno 1590. The disciples of Patrick so surpassed in Christian pietie that in the age following there was nothing more holy nothing more learned then those Monks In confessing them to haue bene Monks vnaduised Camden and yet so holy so learned how lowdly dost thou condemne thy brethren and M. Rider in particular first in maligning the holynes of Monks and next in clayming a conformitie betwixt the first Christianitie planted among vs and their Puritan profession so distant from it of Monks But not to halt at euery occasion such indeede was their abundant holines and singular renowme of godly doctrin that Marianus of the next age to S. Patrick Marianus lib. 2. pag. 375. Auienus libello Orae maritimae Beda lib. 3. hist c. 7. wryteth Irland to haue bene full of Saincts Auienus affirmeth that it was tearmed the sacred Ilande Beda informeth that out of France they repayred therto legendarum gratia scripturarum For more profound knowledge of scriptures Wherunto also S. Brandons lyfe accordeth 8. But because I am now entring to an information that many can not choose but repyne therat as by change of tyme not only incredible but also disdaynefull that men in the downefall and depth of ignorance inciuilitie and abiection should now appeare to haue bene formerly most learned most vertuouse and most respected I craue of you Contrymen to afford such vntrue surmisers this true defense that all monuments being silent in our Contryes cause and the present countenance of our Contry â—ost remote from former florishing estate they had no reason to â—ppose better therof then according their wonted maner Neâ—er had other knowledge bene as yet attayned yf Gods great â—rouidence had not permitted the liues of Saincts by late hereâ—â—cks to be derided and distrusted and inspyred Catholick wryâ—rs to iustifie and publish them in which among other innumeâ—able benifits true knowledge of antiquities are most assuredly â—â—wght and discouered Out of these fountaynes Camden Bale and â—ther lyke tooke their drawghts and together dronke vpp the â—orsayd notice of Irlands owld dignitie Surius Molanus Serrarius Bosius VVion Others fynding purer â—prings and sucking thereat throwgh purer pypes the same â—nowledge haue also more purely powred owt running streams â—o our Contryes commendation Out of which I am now to the â—orie of God and your coÌ„solation to fill all emptie caskes duely â—isposed to be replenished yet nothing without direct deriuation â—rom the purest well springs of vnsuspitious Authors 9. And first who may be more vnsuspitious towards vs then â—e forsayd Camden whether we regarde his Contry or conscienâ—e He then affirmeth Irlands fame to haue bene so great as they â—nly weare accompted among the English nation of laudable â—ducation who had bene trayned O diuersitie of tyme therin Camden pag. 117. â—or proofe wherof he alleadgeth this prouerbial awnswer when â—uestion was made wher any of qualitie was instructed Amandaâ—us est ad disciplinam in Iberniam He is sent into Irland to his studyes For â—onfirmation wherof he addeth a verse frequented in common â—peeche Exemplo patrum commotus amore legendi Iuit ad Ibernos sophia mirabile claros Ibidem pag. 678. Of custome ould desyring knowledge sownd To Irish teachers graue the way he found Many other arguments he alleadgeth to verifie the same Ibid. 684. 117. 122. 630 which for breuitie and auoyding suspected ambition I ouerslipp 10. But although his authoritie may seeme forcible in this â—ause as being from one of his disposition yet I iudge it my part â—ot to suffre it to depend vpon his only credit but to auerr it by â—enerable Beda and hee an English man who florished nyne â—undred yeares agoe in incomparable reputation of religious â—ynceritie Thus then he recordeth Beda in hist. Eccl. l. 3. c. 27. This affliction wrought also great â—estruction in Irland VVherin at that tyme weare many of the Nobles and â—ommons of the English nation who in the tyme of Finan and Colman forsaking their owne Iland repayred thether partly for diuine Doctrine partly for 〈◊〉 continent lyfe And truely some did streight conforme them selues to the conuersation of Moncks Others circuiting the cells of teachers ioyfully applyed their studie whom the inhabitants most willingly intertayning cherfully bestowed vpon them their dayly diet bookes to studie and their teaching freelye Agayne he recompting how in Magio which I thinke to be Mayo in Conacht a Seminarie was
attended till full dynner tyme to haue their allowance to dispute and not willing to depart befor he had motioned to the state what he intended toward our disputation he came vp at lengthe to dyne among vs prisoners Some gentle bickerings chanced betwixt vs about the angelical salutation to our our Lady in greeke He ad his fellow Balse in the presence of the Constable who I imagin wil not lightly lye on ether syde were fownd so exorbitantly confounded and disgraced that the Constable ashamed to impose silence cowld remayne no longer and M. Ryder according to his wonte sell from reason to rayling not sparing or respecting me more then his fathers sonns compagnion I was no lesse with him then a traytour foole lyer knaue c. 13. By this tyme the Lords of the Conceil were vacant and hauing dyned prepared them selues to giue audience to sutours M. Ryder before others propounded his demande Not to linger in or by any long relation of the circumstances it was generaly reproued and particularly by Sr. Iames Foulerton refuted in his allegations So that in a great rage he burst into the crye of Felix an owld heretick S. August l. 1. de gestis cum Felice cap. 12. related by S. Augustin Saying That he would be burned him selfe and his bookes yf any thing were written by him â—roneously These vvere his very vvoords But there vvas no â—ace there to boulster out his vanities In the ende sharply reâ—ked for his arrogancie tovvards them and ouer-matching him â—lfe and discrediting the cause hauing hardly escaped from prison conciling him selfe to me for his late insolent demeanure and questing me to shutt vp all variances he omitted till now to â—olest me further â—4 Because I had often promised to make our reciprocations â—nowen yf I might come to any conuenient place and because 〈◊〉 desier to iustifie such sentence of the state against our Puritan wherby they had disauowed him to be a lawfull proctour or â—duocat of their professioÌ„ and because also by my once being of that â—rofession I haue means to reueale much to others vnknowen â—herby truth may be manifested I haue thought good to puâ—ishe this Treatise following to the honour and glorie of God â—nd discharge of my dutie toward his immaculat and inuincible â—owse the Church to whose sacred doome or censure I resigne â—â—l my writinges past present and to come â—5 I affect a method breefe as the contents may allow breuitie â—eing an attendant on truth Playne without forrein tearms or â—ntricat conceits Curteous yf by means of the craggy knotts of â—ny woorke I be not inforced against my will from my planer â—o my axe Pithie with mater and woorke knowing malice and â—oords to attend on falshood conformably to which sayth the â—cripture Non est sensus vbi est amaritudo Eccli 21. There is noe sense where â—here is bitternes True also it shal be the cause belonging to Gods â—onour according as he sayth by his Prophet Ierem. 23. Iob. 13. He that hath my â—eeche let him speake it truely VVhat meaneth this strawe among wheat â—yth our Lord Numquid Deus indiget vestro mendacio vt pro illo loquamini â—olos Doth God neede your lye that for him you should speake â—eceits And therfore from my hart I make this protestation vsed by the Poet to another sense neuer to transgresse the bonds of â—ruth and fidelitie in all my discourse Virgilius Sed mihi vel tellus optem prius ima dehiscat Vel Pater omnipotens adigat me fulmine ad vmbras Pallentes vmbras Erebi noctemque profundam Ante Pudor quam te violem aut tua iura resoluam Virgilius Let lowest gulfe downe rather swallow me Or mightie God by thunder me detrude Among the darke and damned compagnie Before my shame I breake or truth delude 16. That I doe insert his whole booke proceedeth to confound him the more and to confute his thoughts that I durst not doe it and that none haue any excuse to forbidd my awnswer since that it is conioyned with his obiections without any woords substraction Also I haue the example therto of D. Harding against Iuel Stapleton against Horne c. Thirdly because truth neuer appeareth so brightly as when falshood is confronted therto That I add numbers to his obiections and my resolutions proceeded from playne meaning that when I attaynt him with any fault it may be found speedely by specifying at what number it is found Diuers such mates nether quote leafe nor chapter nor point to walke therby more confusedly and couertly For my parte ether by playne dealing I wil preuaile or not at all Let no man mistrust to fynde in ordinarie controuersies but ordinarie resolutions such maters and method being carefully by me followed as directly belong to the kernell of the cause more by shewing it rotten by inward reuolution of the Reformers them selues then by outward examinations of other reprehenders CATHOLICKE CONFVTATION OF M. IOHN RIDERS CLAYME OF ANTIQVITIE And first of the errours contayned in his Inscription or Title of his booke and of his Preface TO ALL ROMANE PRIESTS AND ALL OTHER OF ANIE OTHER ROmish order vntruly surnamed Catholicke Priests and to everie of them within the kingdome of Ireland IF the Irish Testament a godly laborious and profitable worke to Gods Church had not imbusied the Printers Presse long before this time M. Riders Preface my Friendlie Caueat had presented it selfe to your friendly censures I haue onelie handled the first position and could goe no further in the rest till the Printers returne from London with new letters and whereas there be some faults escaped impute them not to the skilfull Printer but to the stumpeworne letter for as weapons vnsteeled cut not so letters ouerworne print not I haue laid downe your prooffes and speeches touching the first â—osition not adding diminishing or altring one sillable or letter but as I receiued â—hem by a courteous Gentleman I thinke a Priest and as maister Henry Fitzsimon subscribed the same approouing them to be Apostolicall and Catholicke Your Preface concerneth nothing the matter in question so I haue â—eliuered them onely the Preface I scilence till I know your further pleasure â—ecause it is too byting and bitter relishing rather of malice then matter But if â—ou mislike with this scilence vpon the least notice my next Treatise shal maâ—ifest it to the world by way of a Postscript to which I will annex a Rescript And whereas your letter directed vnto me at first was subscribed in stead of your names Catholicke Priests I haue therefore not knowing your names Read Vincent Lyrinens aduersus haereses and you shal see what Catholick is giuen you â—ill the same titles But I must tell you plainlie you haue onelie the names without â—he trueth of the thing it selfe which vaine vsurped titles you must cast off vntil you can prooue your doctrine Catholick for a Catholicke opinion without aâ— Apostolical warrant
true bread of life which as farre excelled Manna as the soule the bodie life death eternitie time and heauen earth NOw let vs see according to which of Christs natures 3. Point he is called our liuing Bread whether according to his manhood or godhead or both Christ calls this bread his flesh and Christ and his flesh are al one and therefore Christ and his flesh are all one and the same bread and as our bodies are fed with materiel bread so are our soules fed with the flesh of Christ and this flesh hee will giue for the life of the world which flesh is not Christs bodie separated from his soule as some of you imagine and vntruelie teach nor Christs bodie and soule separated from his diuinitie but euen his quickninge flesh which being personally vnited to his eternall spirit was by the same giuen for the life of the world not corporallie and really in the Sacrament as you vntruly teach But in the sacrifice of his bodie and bloud once on the crosse as the Scriptures record for the flesh of Christ profiteth not but as it is made quickning by the spirit Neither do we participate the life of his spirit but as it is communicated vnto vs by his flesh by which we are made flesh of his flesh and bone of his bone as hath bin shewed before Which holie misterie is represented vnto vs in the Sacrament of the Lords Supper and the trueth thereof assured and sealed in the due administration and receiuing of the same So this true bread spoken of in the sixt of Iohn which hath this spirituall quickning and nourâ—shing power is compleate Christ God and man with all his soule sauing merits And neither Manna in the wildernesse nor your round Wafer cakes vppon your supposed hallowed Altars Manna it could not be for it ceased manie hundred years before Your imagined and transnatured bread it could not bee because the Sacrament was not then instituted And so to the third point The manner how this true bread Christ must be eaten 3. Point THe meat is spirituall and therefore the manner of eating must not bee corporall for such as is the meat such must be the mouth but the meat is spirituall therefore the mouth must be spirituall as before you haue heard Fide non dente In the epistle to the Reader c. which thing being there handled befor out of holy Scripture Fathers and your Popes Canons I wille onelie referre you thither where you may vnlesse you bee malecontents be fully satisfied toucheing the true manner of eating Christ where you may find proued out of Gods booke that comming to Christ beleeuing in Christ abiding in Christ dwelling in Christ and to be clad with Christ and to eate Christ are all one so that out of everie one you might frame this or the like vnaunswerable argument How sacred Scriptures are exorbitantly depraued Fitzimon 37. ALas what miserie and impietie is euery lyne fraught with all in this his exposition Considre but how many falsifications of the text are here vsed First that some belly-gods had moued question whether Moises or Christ were more liberal in feeding men Ther is no such mater Nether also their commending of Moises greatnes For only Christ lightly mentioned him the residue not thinking of him by owght appearing in Scripture Nether do they coÌ„mend the bread from the vertue of it but only tell that their Forfathers had eaten thereof without any further relation Nether doth Christ deny Manna to be true bread for ther is no such woord The fowrtenth vntrueth The 14. vntruth besyd others wincked at shal be registred by M. Rider against him selfe Here he saith that our doctrine is that the body must first feed on Christ corporaly so it should be to approach to trueth then the sowle shal be therby fedd spiritualy How is this saying sutable to these words in his preface You teache the communicants to receaue Christ with their mowthes corporaly not with their faith spiritualy You make your selfe ridiculous by such palpable contradiction that we teache and that we do not teache Christ to be receaued spiritualy that we teache only corporaly and yet that we teache first corporaly after spiritualy Would not any other display all the figurs of rhetorick against this figure of a learned man He telleth after that Christ and his fleash are all one and all one bread yet will he tell you presently that nether of bothe are any bread at al. Next that some of vs teache Christs fleash to be Christs body separated from his sowle A fowle vntrueth and the fowler that vntestifyed after so many promises to haue all our dealings published by our owne prints books leaues lynes c. Then that the fleash of Christ proffiteth nowght but as it is quickned by the Spirit This he him selfe shall testifye to be the fifteenth vntrueth in these woords The 15. vntruth Christ would receaue a bloody speare into his syde before mans synne could be satisfyed This speare to haue pearced Christ after his death and not when his fleash was quickned by his Spirit is testifyed by S. Ihon saying that he had then deliuered vp his Spirit Ioan. 19. a v. 31. ad 35. the Iewes had informed Pilat of his death the Sowldiours Vt viderunt eum iam mortuum non fregerunt eius crura Sed vnus militum lancea latus eius aperuit when they beheld him dead they did not breake his thighes But one of the Sowldiours with a lance opened his syde Now make vp these two together that Christs fleash withowt his Spirit proffiteth nothing and yet that mans synne cowld not be satisfyed but after Christs fleashe was separated from his Spirit and then pearced I neuer in my lyfe nor I thinke any other noted such implications before in any booke hitherto printed But yet ther followeth more That we do not coÌ„municat the life of Christs Spirit but by his flesh Is not this to coÌ„tradict all benifit fullfilled to the Patriarches by Christs discension of Spirit without his fleashe Then saith he what is spiritual can not be receaued by a corporal maner Was ther euer any thing more contrarie to Diuinitie philosophie or reason First faith is spiritual yet it is by hearing Rom. 10.17 which is a corporal maner Regeneration is spiritual yet it is by maner of a corporal washing Yea God is a most spiritual Spirit yet the Apostle coÌ„mandeth vs to beare him in our bodyes 1. Cor. 6. Contrarywyse Christs birth his body made inuisible his issueing out of his sepulchre his entring among his shut disciples walking on the sea his ascension were verlye corporal yet the maner was not corporal but spiritual So that nether spiritual gifts are continualy conioyned with spiritual maners but often with corporal and corporal gifts often conioiyned with spiritual maners The sowle of man is a spiritual forme and not material and yet it is receaued
Christ wil be also in the same maner profitable Wherof see afterwards in treating of the Masse As also it is palpably demonstrated that the sacred body of Christ supplying the place of bread by his saying that bread was his bodie the substance of bread was no lōger extāt for being bread it could not be his body personaly vnited to his deitie vnles he had bene impanated as he was incarnated Rider 51 And heere I am sorie I must tell you so plainelie that you wrong greatly and grieuously Gods truth and the Queenes subiects in thus misalleadging this text 1 First by Addition of a word 2 Secondly by misunderstanding and misapplication of another word 3 Thirdly by omission nay plaine subtraction of a whole verse Addition For the first which is Addition you adde this particle it which is neither in the Greeke nor in your Romane Lattine Bible no nor in your Rhemish Testament nor euer seen in anie Doctor of antiquitie and this fillable altereth the sence and peruerteth Christs meaning and is added by you to maintaine that which the Text otherwise could not haue anie shew to beare Fitzimon 51. This sorrow of yours is as true as the rest For your toyle-some wreasting your brayns to aggrauat euery least shaddow of a fault and to runne after your simple imagination as a catt ronneth after hir owne tayle as if you had espyed a fault dothe shew you would be inwardly gladd to obserue any true fault But from my wil I assure you right and synceritie shall only proceed I trust also my skill in this mater will not be behynde Concerning the addition of it that it should alter the sence and peruert Christs meaning it maketh vp apparently the 23. vntrueth The 23. vntruth For what Christ tooke it he did blesse it he did breake it he did giue No more nor no lesse is signified with it then without it And for my part that it be omitted so it be conceaued I leaue to your choyse That it should be conceaued appeareth to all capacities Nether in so small a slipp will I want the defense and example of M. Rider him selfe in his actiue and passiue discourse following vpon the woord fregit which he construeth he brake it wheras but for the sense it should be said only he brake yf you may add it for better vnderstanding lawfully why would you reprehend me and that so heynously to haue inserted it 52. Secondlie you misunderstand and misapplie this word Blesse Rider Misapplication Rhe. Test. 1. Cor. 11. Sect. 9. for we say it signifieth to giue thanks with the mouth and you say to make crosses with the fingers wee say it was spoken by Christ to his Father you say it was spoken to ouer or vpon the bread and challice and that hee vsed power and actiue words vpon them we contrarie will shew out of the word it selfe that it hath no such signification VVhen M. Rider citeth or omitteth our Authors 52. YOu in your Dedicatory epistle Fitzimon and els where did vaunt that you would confound vs by our owne Fathers quoting our owne books our owne print c. This indeed is performed only when what is affirmed being truely vnderstood maketh nothing for you or against vs. But we complayne on you to your selfe that in true accusations which would make heynously against vs you cite no authour no bookes no points but as I sayd befor vpon your owne bare woord hauing misinformed you pursue your owne relation therby as it was behoofull for your cause eschueing your controuersie For examples sake who of vs tould you that Christs fleash giuen for the lyfe of the world is Christs only body seperated as you affirme from his soule Which of our books record that Christ with all his merits is receaued by infidels dogs catts and other beasts as you informe in the 43. numbre When did any of vs teache a carnal real presence of Christ in the sacrament before consecration as you affirme in the 47. numbre And when or were did any of vs certifie you as you here and a litle after reporte that to blesse is not to giue thanks or to pray but only as we vaynly and foolishly teache say you to Crosse with two fingers and a thumbe with mumbling woords and charming Crosses wherby we forgiue synns past and preserue that day from future dangers Why in these and the lyke are not our authours books pages and prints alleaged The true aunswear is qui enim mal◠agit odit lucem Ioan. 3. n. 19. for he that doth wickedly hateth light that his woorks may not be reprehended But good Lord yf you had intended as you lately pretended that you would proue your opinion true that Christ is not properly and litteraly but only sacramentaly improperly figuratiuely and misticaly in the sacrament why would you seeke digressios and by-maters of blessings charmings and mumblings and gallopp after them in so long discourse But since we must haue patience perforce without reason or remedie let vs wayte vpon our wandring knight who may aboue all writers of him selfe affirme out of Ouid Ouid. Nunc huc nunc illuc vtròque sine ordine curro Now here now there and both vnorderly I runne Rider 53. One part of the originall woord in Greeke signifieth in English Speech vttered with the mouth not a magicall crossing of or with fingers And the other Greeke word which must be iudge betwixt vs doth signifie to laude to praise and to blesse and blessing praising and thanksgiuing are all one as anone you shall heare Christ himselfe so to expound it and all the Euangelists and Paul agree in one congruence touching this matter against you How blesse blessing are vsed in Scriptures But first I will shew the simple how diuersly this word Blesse is vsed in the Scriptures To blesse God is to praise him and giue him thankes for all his mercies as you haue in Luke Luke 24.53 and the disciples continued in the Temple lauding and blessing God I hope you will not say they crost God with their fingers or consecrated him to make him more holie but praised him with their mouths For if you take blessing of God in that fingered sence then see the absurdities you fall into Ioh. 1.18 Ioh 4.24 Anthropomorphitae First against Scriptures you must hold that God the Father it not a Spirit but hath a bodielie shape that may bee touched and crost with our corporall fingers if this you hold ioyne with those auncient Heretickes of Egypt who held that God had a bodie and members as man had What it is for one mā to blesse another Gen. 27. Gen 48 Nū 6.23 Let your High priests of Rome and you low Priestes of Ireland learne of Aaron Gods High Priest how to blesse Gods people so cease to deceiue them anie more And the second absurditie nay blasphemie is this that you should make GOD who is
bloud of our Christ and Sauiour it is no charitie Nay saith Augustine it is plaine impietie and a wicked and a most damnable fact And so to prooue the action lawfull Augustine would haue you Catholicks but you wil hee Caphernaiâ—â— Canibals the kingdome of charitie hath euer taken these and the like propositions to bee figuratiue and the sence to be spirituall Therefore if you will bee loyall subiects of charities kingdome shewe your subiection to her charitable and Catholicke exposition otherwise you will stand indited of spirituall and vncharitable rebellion That protestants by their owne principles can not affirme Christ our Saluiour not to be spiritualy it selfe in the Sacrament Also that S. Augustin disproueth them 54. HIs late saying that he hath my hand Fitzimon to the great errours which most safely he keepeth with him I graunt to be true yet not to but against the errours which to his perdition most safely as he saythe he keepeth with him which as a candle by fingers snuffed leaueth blacknes and burning to the snuffers hands remayning by their detraction more cleere and in it selfe mor delytsome As in all our processe by Gods grace it hath and shall more and more appeare It is first the 32. vntrueth The 32. vntruth that yf these woords of Christ be figuratiue and Sacramental This is my bodye this is my blood of the new testament they will plainly disproue our transubstantiation For it hath bene oft professed that we allow but not only as you doe spiritual and figuratiue sence of these woords not excluding real substantial and literal It appeareth in the numbers 14. 15. 31. 34. 40. 42. 46. 49. c. You haue bownd your selfe in your first position for which you replye as it is ingrossed by your selfe to stand vpon a spiritual presence only to the faythfull beleeuers Therfor no testimonie or allegation will auayle you wher in only spiritual or only figuratiue is not coÌ„prised Nay yf it coÌ„tayne the woord spiritual it must be also impertineÌ„t to your purpose vnlesse you recant your agreemeÌ„t with the protestaÌ„t martyrs who sealed with their blood as Fox deliuereth Fox Acts Monum pag. 1529. that the difference of doctrin betweene the faithfull and papists coÌ„cerning the Sacrament is that the Papists say that Christ is corporaly vnder or in the forme of bread and wyne but the faythfull say that Christ is not there nether corporaly nor spiritualy Behould how you are ingaged that nether can you hould corporal or the so much spoken of spiritual Caueat in aunswer to our allegation of Tindal c. 1 vnlesse you degenerat from your protomartyrs primatiue protestantcie to whom and which you haue bound your selfe in expresse woords to agree in vnitie and veritie of doctrine Now to our mater and S. Augustins woords First he doth not say that they be figuratiue only coÌ„sequently are not against vs as appeareth in the numbers lately specified nor for yow Secondly he disputeth not against our beleefe but against the Capharnaits August tom 9. trac 27. in Ioan. of whom he saith Sicut illi intellexerunt carnem non sic egâ— do ad manducandum carnem meam as they vnderstood fleash not so do I giue my fleash to eate But how saith he did they vnderstand fleash Quomodo incadauere laniatur aut in macello venditur As it is torne from a carcas or sould in a shambles In such sense only and to such conceits would S. Augustin haue Christs woords to be esteemed figuratiue to witt in regard of them who as S. Cyrill l. 4. in Ioan. c. 22. saith Ad immanes ferarum mores vocari se à Christo arbitrabantur incitarique vt vellent crudas hominum carnes manducare sanguinem bibere They surmised that they were prouoked after the sauage maners of beasts to eate mans raw fleash and drinke his gore bloud Wheras Christ did farr otherwyse intend it as that he would be eaten in the lykenes of bread and wyne which were figures of his operations in our soules But to say that for the seeming of Christs woords to be horrible or to be taken figuratiuely his substantial and real presence should be excluded August tom 6. con aduer leg prophet l. 2. c. 9. is most remote from S. Augustins inteÌ„tion and all his writings Behould here but one yet infallible and palpable proofe therof Mediatorem Dei hominum hominem Christum Iesum carnem suam nobis manducandum bibendumque sanguinem dantem fideli corde ore suscipimus quamuis horribilius videatur humanam carnem manducare quam perimere humanum sanguinem potare quam fundere VVe receaue with faythfull hart and mowthe Iesus Christ man Mediatour betwixt God and man giuing his fleash to eate and his blood to drincke although it seemeth more horrible to eate the fleash of man then to kill and to drincke the blood of man then to shedd it Doth is seeme horrible to eate Christs fleash according to S. Augustin and to drincke his blood yea more horrible then to kill yet he assureth vs that not withstanding such seeming we should eate and drinke not his figure but his fleash and blood not in faithfull hart only but also by mowthe Alas let S. Augustin alone in lyfe a Catholick Frier or Monke in his books a Catholick doctor in bothe an enemye and triumpher against hereticks Hitherto you haue neuer brought S. Augustins testimonies â— Reg. 11. but as Vrias tooke infortunat leters to his owne distruction Aug. l. 3. de Ciu. c. 16. Further S. Augustin would haue these figuratiue speeches so long to be accompted figuratiue till charitie consist with their meaning Out of which you inferr that Christ can not be eaten corporalye it being say you farr against charitie But this consequence is farr against Charitie Ex Serm. de verbis Euan. Citatur a Beda 1. Cor. 10. and veritie Witnes the same S. Augustin saying Quis inuitauit quos inuitauit Et quid preparauit Inuitauit Dominuâ— seruos preparauit eis cibum seipsum Quis audeat manducare Dominum suum tamen ait qui manducat me viuit propter me Quando Christus manducatur vita manducatur Nec occiditur vt manducetur sed mortuos viuificat Quando manducatur reficit sed non deficit VVho hathe inuited whom hathe he inuited and what hath he prepared our Lord hath inuited his seruants and prepared him selfe meat to them VVho dareth deuoure his Lord yet neuer the lesse he sayth who eateth me liueth because of me VVher Christ is eaten lyfe is eaten Nether is he killed that he should be eaten but he quickneth the dead VVhen he is eaten he feedeth but is not impaired Loe whether S. Augustin thinketh it inconuenient or against charitie for any to eate his Lorde himselfe being the inuiter himselfe the preparer himselfe the foode Loe whether the eating of Christ be a tearing digesting or consuming of Christ Tom.
contrary to the will of God Let him bouldly snathe by force or fraud his neighbours substance for he will take nothing vnles god will Zuingl tom 1. in actis disp Tigurinae fol. 628. and approue Witnes thirdly Zuinglius Deus obligauit astrinxit se caelum tribuere non est opus vt pro eo assequendo laboremus God hath bound him selfe to giue vs heauen we need not trauayle to attayne it Luther tom 1. in c. 8. Math. For the fruits insuing such doctrin witnes again Luther De euangelio sic loquuntur quasi sint angeli sed si opera spectes sunt mere diaboli Iterū Credunt sicut sues sicut sues moriuntur they speake so of the gospell Idem narrat in 1. Cor. 15. fol. 161. 162. Calu. de Scandalis pag. 118 127. 128. Ibidem as yf they weare angels but yf you regard their woorkes they are mere deuils Agayne they beleeue like hoggs and as hoggs they dye Witnes agayne Caluin Pastores ipsi inquam pastores qui suggestum conscendunt c. turpissima sunt vel nequitiae vel malorum aliorum exempla Et tales scilicet in contemptu se esse apud plebem aut etiam ludibrij causa digito monstrari conqueruntur Ego autem potius vulgi miror patientiam quòd non eos luto stercoribus mulicres pueri opperiunt Our preachers our very preachers I say who entre into the pulpit c. are ether of wickednes or other euils moer filthye examples And such for soothe repyne to be contemned by the people and to be poynted at in derision But I more admyre the patience of the people that women and children do not load them with myre and dyrt Witnes thirdly Zuinglius Zuingl tom 1. fol. 115. Aestum carnis in nobis feruere negare non possumus cùm huius opera nos coram ecclesijs infames reddiderint VVe can not denye the heat of the fleash to be ardent in vs wheras the workes therof haue made vs infamous to the Churches To discend from the three principal pillers of protestantcie witnes Lewes Hetzer by Luthers relation defyler of fower and twenty marryed women Luth. in Colloq mensal fol. 415. Calu. con Libertin pag. 654. Erasm epist ad Frēs infer Germ. 1. pag. 82. besyde mayds Witnes Quintinus by the same reporter neying after women as stood horses after mares Witnes an apostata frier who as Erasmus recordeth marryed three wyues together But of this pudle sufficient is found in our first 17. number and litle obscuritie is ther in the mater Considering againe that besyd this Romain Churche no other profession hath any stabilitie or cōstancie in their whole doctrin in their sacraments of their scripturs Witnes besyde what is sayd toward the beginning of this examination 7. number of most principal protestants repentance and doubtfulnes of their courses Luther by Zuinglius his declaration appealing Zuingl de Luthero tom 2. resp ad Luth. in prefat Ad eos duntaxat libros quos intra quatuor aut quinque annos conscripserat to thes only of his owne books which he had written fower or fiue yeares before and no others Witnes of Zuinglius against him selfe saying Zuingl to 2. com de vera salsa relig c. de Eucharistia fol. 202. Retractanius igitur hic quae illic diximus tali lege vt quae damus anno aetatis nostrae 42. propendeant eis quae 40. anno dederamus VVe do therfor recant here what we sayd there by this condition that what we deliuer the 42. yeare of our age take place of what was giuen in the 40. yeare Witnes Beza Beza in Colloq Mōpel pag. 150. 268. 388. Fateor me multa scripsisse quae velem à me scripta non esse Vtinam memoria omnium earum aboleretur communi consensu I confess to haue written many things which I wishe had not bene written I would to god the memorie of them all weare abolished Witnes lastly all their translations their confessions their communion books their whole writings althoughe they weare assured as befor that they had all by true reuelation neuer twyse appearing in one lyknes And truely it is ane important point to be considered that thes men of all others the very cheefe leaders to this dance of reformations could not dwell constantly in their entreprise wheras the simple sort who lightly imbraced their doctrin aduentured to abyd fyer and swoord rather then to forsake it being according the prouerb who so bould as blind bayard not only more resolut therin then their preachers of whom few or none but fledd but also as euery one was most simple weauer glouer cobler and principaly women so were they therto most forward Sr. Ihon ould Castle Cromwell the Duke of Northumberland and others of the wyser sorte made by Fox martyrs For Acts Mon. of thes his Martyrs yet according to their wysdome whē they could liue no lōger in the libertie of the gospell they cryed peccaui and recanted their licentiouse beleefe but as I sayd obstineat idiots and willfull women dyed in their infidelitie Seuenthly they impugne this article of beleefe who after reuolting from such Churche as aforsayd had no other refuge to maintayne them selues from blame of noueltie particularitie and lightnes but to appeale to an inuisible Churche remoued from all senses lyke a Platonical Idea separated from all knowledge not extant in any country not mentioned in any historie in which noe voyce of epistle or gospell hath bene heard no sacraments ministred no men or women knowen and all this because their consciences informed them the true visible knowen ancient and vniuersal Churche wherin Christian name the scripturs and sacraments were preserued stood with vs against them Against which ther Fanatical Melanc in loc com c. de Ecclesia an 1561. Cal. 4. Instit c. 2. n. 2. Oecol n. c. 2. Isa Illyric in 1 Matth. Bren. in c. 17. Luc. Luth. in c. 9. c. 52.53 Isa tom 4. Buillng in Apoc. conc 62. 87. and poëtical imagination of a Churche inuisible all learned protestāts ernestly wrote Melancthon tearming it a monstruouse speeche Caluin Oecolampad Illyricus Luther Brentius Lutherus Bullinger and all others refuting and rebuking it as a desperat opinion proceeding from profound infidelitie Consider for gods loue this heauie and vrgent extreamitie by the way They who distrusted Christ words of his true and substantial being in the sacrament and many other mysteries of religion because a natural body say they could not be but in a visible and particular place and god him selfe not to be of power to dispose otherwyse of suche natural body they I say as more powerfull then god Martyr defens con Gard. par 1. obiect 147. obiect 7. dispose of all former Christians notwithstanding their natural bodyes in a congregation inuisible and out of all naturalitie and natural circumscribed places because they could name no visible citie prouince or Kingdome professing
word which was made flesh which is Christ Deuorandus est auditu ruminandus intellectu fide dagerandus This word Christ must be swallowed whole by hearing must be meditated vpon or remembred by vnderstinding digested by faith Now you see Tertullian of your owne Paris print aunweres you expounds himselfe And seeing no man can better expound Tertullian his meaning then Tertullian himselfe therefore haue I brought him from your owne Catholicke Presse of Paris to condemne all Iesuits and Priests that shall set a litterall sence vppon an allegoricall phrase onelie to deceiue the simple plaine Catholicks and to abuse the godlie learned Fathers by an ignorant and sottish construction And now to the rest of your profes that follow The third parte of the second proofe Of Tertullian Fitzsimon 105. THe 104. vntruth that we frame any argument vpon Tertullians woord The 104. vntruth and especialy such one But since we are inuited by example thus we argue The Maior shal be your owne woords The faythe of the first fiue hondred yeares is the ancient true and Catholick faythe but that the fleashe and not only the soule was fedd with the body and blood of Christ was the fayth of the first fiue hondred yea two hondred within which Tertullian attayned the tyme of Christ yeares Ergo that not only the sowle but the fleash was fedd with the body and blood of Christ is the true and Catholick faythe The minor are the woords of Tertullian which herein are so playne that wofull and vayne is M. Riders witt and payne to strugle against them He telleth of an ould distinction that the Sacrament is one thing and the mater of the Sacrament is another Be it true or false are not the woords cleere that the very fleashe is fedd by the body of Christ and such distinction nothing pertinent to affirme or denye them Secondly yf the body outwardly eate the Sacrament and that as after in him followeth the body and soule are fedde by the same meat in the Sacrament and that he graunt the soule is fedd by the pretious body and blood of Christ How can it possibly be denyed but that the bodye also eateth the body and blood of Christ To affirme that we hould the soule to feede carnaly on Christ is in maner declared to ryde that is to forge and shamlesly to slaundre For we only teach that the soule feedeth on Christs corporal body not carnaly but realy and truely and yet spiritualy but not only spiritualy So that without any wrong it is to be accompted the 105. vntruth to say that we teach otherwyse The 105. vntruth Should not such an imputatiō haue two or three or at least one quotation of some one ould or yong noble or obscure sacred or prophane of our writers it being so oft promised so oft threatned But M. Rider will performe these promises in his printed books when he performeth other promises the frustration wherof in London was otherwyse incountred then in Dublin in Merchands written books When these be made Catholick that is not puritanicaly canceled without a benediction but Christianly marked with a fayre crosse then all other promises will also be more christian lyke accomplished and many a merchand reioyced and many a long expectation satisfyed But sayth he Christ recording to Tertullian is to be heard to be meditated remembred and beleeued and so Tertullian fayth he hath aunswered him selfe and his former saying that the fleash is fedde by the body of Christ All this he quoteth yet I doubt not very faythfully For I finde Tertullian printed at Paris to haue the booke of resurrection out of which my testimonie is brought so farr beyond the 47. yea and 407. page euen in follio that I can not make vnto my selfe any conceit how these last woords are sayd to be in the same booke following and yet but in the 47. page At this I stand not Only I craue all curteous witts and wysedoms to obserue how and whether at all Tertullian is made to aunswer him selfe and vs by this late allegation vnlesse he would suppose that euery thing aunswereth euery thing For yf what may be heard meditated remembred beleued could not be receaued corporaly then the Messias Christ our Saluiour could neuer be receaued in the blessed virgins womb nor into the howse or habitation of any other Yet our beleefe assureth the contrary and consequently the saying of Tertullian that our fleash is fedd by the body of Christ remayneth in his full vigor although those other words be true Nay rather they are more therby verifyed For yf Christ be heard or beleued his saying the bread to be his body should not be distrusted Could you be content to heare the former testimonyes auoyded by euery by and impertinent woord that they were mystical Sacraments Eucharistical and therefore not true and can you not accept lyke maner of aunswering in this place I referre you to Luthers opinion of lyke their wonted answering mentioned in the 47. number Although the former woords of Tertullian are insupportable to M. Riders clayme and that he strugleth in vayne against them yet I will second them with this conclusion out of the sayd Tertullian Acceptum panem distributum discipulis Corpus suum illum secit Hoc est Corpus meum dicendo Tertull orat de Antichristo The bread taken and distributed to his disciples he made it his body saying This is my body I would fayne behould M. Riders skill in wreasting these woords from our purpose with any shew of probabilitie His wonted maner of wreasting without probabilitie which posteritie will I suppose by his remembrance name ryding is as I thinke loathsome to his most louing frends to fynde in him and lewed to be followed by him Catholicke Priestes God hath left vs his flesh to eate and his bloud to drinke that we might be nourished by that Cyprian de Duplici Mart floruit 249. by which we haue been redeemed Rider 106. A Blinde man may see that you neuer read this in Cyprian your selfe or else that you vnderstand them not For Cyprian saith not God hath left vs his flesh but Reliquit nobis edendam carnem suam reliquit bibendum sanguinem c. he hath left vs his flesh to eate and his bloud to drinke I pray you pardon me to aske you which is the nominatiue case to the verbe is Deus no but if you had begunne seuen lines sooner as you ought in deed to haue done at Nemo maiorem charitatem habet c. you shold haue found the right nominatiue case that there might haue been not onelie a gramaticall concord but also a Theologicall harmonie and then the sence had bene plaine For it was hee that died for his enemies that left vs his flesh c. And that was Christ not God the father But you begunne after your accustomed manner in the middest of a sentence mistaking the nominatiue case to
109. The 109. vntruth that this proofe of S. Hilarie proueth we should not receaue Christ by our mouth Nothing remaineth in the world of the bodie and bloud of Christ Catholick Priests but that which daylie is made by the Priest on the Altar 108. GEntlemen I perceiue you are soone wearie of well doing Athan. lib. de Passione Imaginis Christi cap. 7. floruit 375. in your last proofe you confessed a truth with vs 109. euen against your selues But now you leaue Fathers and bring fables 110. Rider and so produce one fable to prooue another fable that is you produce one fable of the crucifying of the image of Christ Like opinion like proofe and the miraculous aboundant gushing of water and bloud out of the image his side that cured all diseases in all parts and places of the world to prooue your carnall presence of the Sacrament by your fained transubstantiation For aunswere to which first I say VVhen fathers helpe not you bringe fables that you should fitter haue placed this proofe in the ranke of your fained miracles following or in your question of images hereafter But to couer the foolerie and forgerie thereof you couch it amongest the auncient Doctors and Fathers of the Church thereby hoping to haue him passe with more credit But I will shew first that you haue not dealt well nor trulie with the Author of this fable nor with the Catholickes of this kingdome because you haue left out such wordes as would wound both your credit in this case and spoile your cause besides your Translation is nothing found You leaue out in two lines these foure words Quasi per manus and spiritualiter you left out quasi because belike it was but an Aduerb of likenesse and so because omne simile is not idem you thought it were better to leaue it behinde then to bring it to your hurt Secondlie you leaue out per manus for your Authour saith per manus sacerdotum by the handes of the Priestes and you leaue them both out and say per sacerdotem least the people should thinke and say if onelie the Priest made it then it can neither haue flesh nor bloud and so the miracle were marred And therfore it were better to leaue out per manus and to say per sacerdotem by the Priest for then might be vnderstood not onelie all the members of his bodie and intentions of his minde but also the gestures and motions of both required to the conception of such a wodden Sauiour And lastlie you leaue out spiritualiter spirituallie hee saith not carnallie and therefore this proofe is verie vnschollerlike alleadged when our question is of a presence carnall you produce a presence spirituall this word makes for vs but that wee scorne and knowe it sinfull to bring in such forgerie for proofe in a question of diuinitie For this you shoulde haue brought in thus which is dailie made by the Priest spirituallie Now how this proofe fitteth you let others censure shame makes mee scilent This fable containeth seuen chapters of the crucifying of the images of CHRIST done by the Iewes for enuie to CHRIST who no sooner pierced the Image his side but Continuò exiuit sanguis aqua The word is Hydria which you may see Iohn 2. verse 6. containes two or three measures or firk nes a piece which shewes it to be a notable loudlie lewd legend forthwith gushed out both water and bloud in such aboundance that they filled manie vesseles with the same and this bloud was carried into all the parts of the world through Asia Affricke Europe and cured all manner of diseases Vpon sight of which miracle the cruell Iewes repented were baptised and presentlie there was a holie (a) Quinto Idus Nouemb. day made in rememberance thereof which was kept with no lesse solemnitie then the feast of Easter and the Natiuitie of our Lord as the Author saith Then in the seuenth and last chapter comes in your proofe which coÌ„cludeth a peace amongst the Cleargie touching the trueth of Christs bloud for now saith the Author there can no other flesh nor bloud of Christ be found in the world then that which is daylie made by the hands of the Priests spirituallie vpon the Altar But this your profe is not trulie translated according to the Latten but because it is a loudelie I will neither reprooue you for your defectiue translation nor correct it for anie mans direction (b) Like Translation like truth for I see no reason to bestow a true traÌ„slation vpon a false miracle or forged fable Other circumstances as where this image was saide to bee kept and brought soorth c. I referre the curious Reader to the foolish 〈◊〉 forged Author But that all the Catholicks of this kingdome may see the reasons that mooue me to think it to be a fable be these all of them gathered out of the bodie of this fable falselie fathered vpon Athanasius Reason 1 The first reason is the occasion for no small error sprung vp in those daies touching the bloud that issued sorth of Christs side on the crosse So seuerall places persons falsly chaleng to them selus that euery one hath a proper piece of Christs crosse Athanasius printed at Paris 1581. pag. 534 c. So our Iesuits and Priests now would perswade the Catho one sort of Priests said that they had the right bloud and another sort of Priests in other citties said that they had Christs verie bloud that issued forth of his side and so the contention among the Priests grew to bee verie hote as it is this day betwixt you Iesuits and Priestes about other matters wherevpon the whole Cleargie met togither at Caesaria in Cappeâ—â—cia for the appeasing of this dangerous broile The reuerend Fathers were no sooner set but vpstart Don Petrus Bishop of Nicomedia said Reuerend Fathers I haue a little booke heere of Athanasius which I greatlie desire to present to your fatherhoode view and consideration Sancta Synodus respondit placet bene vt legatur optaâ—â—â— The holy Synode aunswered wee are verie well pleased and desire it may be read Thus concerning the occasion which was a solemne Synode to appease a foolish superstitious contention amongst the lying couetous Priests of that age when euerie hedge-priest would perswade the simple people that he had in his viall the very bloud of Christ which was of force to pardon their sinnes Reason 2 The stile of this agreeth not with the booke which is knowne to bee Athanasius worke contra Idola a meane Grammarian may see it and discerne it and therefore it cannot be his worke Reason 3 Athanasius writ a most sharp tractate against Idolatrie when he was liuing and now they would father this fable vpon him after his death and therefore it cannot bee his worke for so wee should wickedlie charge that godlie father either with recantation of trueth
in our 99. number How lyke you M. Rider this dislyke towards your womens scripturing But plead well for them make much of them for in my owne knowledge yow haue neede to seeke credit among them considering that few or none of them how base soeuer but disdayne the mariage with the ministers of the woord and accept of them only for want of others They might you say freely conferre touching maters of saluation Yf you meane in the Church S. Paul crosseth your saying forbidding women to speake in the Church it not being saith he allowed vnto them The 135. vntruth is that our Romain religion would haue no men nor women read Diuinitie God blesse vs The 135. vntruth How wysely this man discourseth yf this be affirmed in good ernestnes But because godly diuinitie of woomen or sound doctrin tending to Saluation may be knowen allowed by vs let these following assurances to this present purpose in controuersie for all lawful circuiting should haue a referencie alwayes to the centre testifie Saint Agnes euen by testimonie of S. Ambrose tould hir audience this document of diuinitie that corpus Christi corpori ipsius consociatum esset S. Ambros Ser. â—0 Paulus Neapoludiaconus de S. Maria Aegiptiaca the body of Christ was consociated to hir bodye Maria Egiptiaca requested befor hir departure diuini corporis viuifici sanguinis portionem in vase sacro parte of the diuine body and lyfe giuing blood in a sacred vessell Other you may fynde of the femal sex in Garetio Garetius in 3. classe attayning such diuinitie toward this mysterie that great protestant Doctours neuer could reache vnto The keeping away of certaine bookes you say to be our strongest tenure First I aunswer the phrase of tenure in that sense wherin at seemeth intended is new and impropre How soeuer it bringeth me in the memorie how you reprehending minister Hicoxe for keeping a Trull and he you for you know what you called him base and he called you counter Wherunto if you conioyne your woord tenure it may be forgotten how close the counter in London and you marryed together and diuers will or may thinke by such coniunction therof with tenure that his meaning was only that you song a counter in London and in Dublin reached to a tenure and your meaning only that he song a base and neuer could reache higher withowt any other mysterie contayned in your woords For my parte I leaue you in your sweet consort and will aunswer further to such strongest tenure The 136. vntruth that it maketh the 136. vntruth Nether shal you escape in this place from receauing a foyle at venerable Beda his hands saying in cap. 7. Prouerb refert Iuo p. 4. cap. 84. Soli ei conceditur haereticorum libros legere qui adeò solidatus est in fide Catholica vt verborum dulcedine vel astutia nequeat ab ea segregari He is only permitted to read hereticks books who is so founded in the catholick faith that he can not by craft or delyte of their woords be peruerted Also as I obserue among your selues you debarr diuers books of ours from reading as is knowen to euerie meane conceit ryfeling mens houses for them and forfetting all them you finde as Lords ouer all mens goods And the Lutherans do as carefully debarr your bookes in all their dominions Schlusselburg l. 3. art 4. de Th. Caluin sheweth that Caluinians debarr Lutheran books and Lutherans their bookes and bodies And the same to be done by other reformers against reformers appeareth in Gretser Praefat. de iure modo prohib lib. haeret Wherby is testified that we might as well as you or Lutherans debarr such bookes as are by vs knowen to be hurtfull if not against the wyse yet against the simple You know that I abstayne from discouering inconueniencies succeding in our contryes by vulgars intermedling in Scripture Whether cheefe protestants finde it very commendable Calu. in praesat nou test Gallici an 1567. or conuenient I appeale to these woords first of Caluin that he confessed Sathan hath gayned more by these new interpretours then he did before by keeping the woord from the people Secondly by Luther whose later experience is more to be accompted then first vnseasoned persuasions saying Luther l. 1. coÌ„ Zuing. Oecolamp â— Yf the world continue any longer it wil be agayne necessarie for the diuers interpretations of Scriptures now vsed that for the conseruation of the vnitie of fayth we receaue the decrees of Concils and flye vnto them By this â—ppeareth all tenure and cawtion vsed by vs concerning the vse â—r refusing of bookes among vulgar to haue bene deserued For the â—ther point that we would haue no men to read Diuinitie you mistake vs for Richard Hunn Puritan of whom in the 124. numâ—er who damned saith Fox vniuersities with all degrees and faculties You â—aue bound your selfe to the same verdict by making such the foremenn of your quest We create doctors of Diuinitie We found â—choles and lessons to attayne it All the vniuersities of the world â—re fruicts of our faith How then are we sayd to dislyke that men â—hould read Diuinitie wher is Diuinitie but among Catholicks Erasmus ep ad Fratres inf Germ testifieth Luther and Melancton to â—aue condemned all sciences as sinfull and erroneus Smidelin in â—rat qua candidatis licentiam concessit affirmeth the same hatred against degrees of Diuinitie among the Zuinglians Wicleph had a distinct â—rticle that vniuersities studies colleges degrees are Ethnical superstitions and diabolical Luther serm Sympos tit de studijs saith that â—â—udere hath stultum in the supin Whether these reformers or we â—e hindrers of men to read Diuinitie by these euidences may be assuredly gathered ignorance M. Rider was affected not by vs but â—y such repyners against scholes and learning That you would fayne bestowe a litle charitable chiding vpon vs to make vs more diligent should by vs be accompted a fauour For hetherto it hath had litle shew of charitie which you haue vsed against vs saying our religion is sandy superstition wicked and damnable heâ—esie and irreligion our consecration full of vncertaintie absurditie blasphemie our whole doctrin hellishe and damnable and fitter for to be taught in hell by fends then in earthe by Preists our selues but lyers deceauers hereticks idolatrers charmers and magitians c. Therfor we might be gladd to haue charitable mitigations of these greuous reproaches Yet I repeale my woord rather choosing for this cause your hate then your honours your coÌ„tumelies then your compassion Your often and vayne frequentation of another cupple of woords Praemoniti praemuniti only for their consonancie without all occasion doth argue there is litle stoare where such estimation is had of such friuolous repetition How often in speeche in letters in printed books haue I heard praemoniti praemuniti forwarned forfortified I will allowe your reflecting the mention of Iewish fables against our profession if
in Christ and his Churchâ— to interpret it is but a great mysterie Or by the 139. vntruth to referr the woords sacra signa holy signes to this our Sacrament which S. Augustine referreth to the former Sacrament of Mariage Or by thâ— 140. The 149. vntruth vntruth to auouch that notwithstanding all these palpable euidences for our syde and against our aduersaries yet that S. Augustine is opposit to vs and we could neuer yf we had bene hyred haue brought a more repugnant testimonie I can not conceaue but euery one Catholick and protestant doth perceaue such aâ— aforsayd to haue bene his intention videlicet to indomage to remayne hidd as long as might be and to that ende to haue debarreâ— me three whole yeares all vse of printing although he had warraâ—â— to the contrarie and in this mercenarie maner of popularitie 〈◊〉 seeke to content for the present tyme. It being more brightly cleere then the sonn at myddaye I proceed full of hast and loathsomnes to wryte against men of such intentions Quorum lingua tam prodiâ—â— infrenisue est Gellius lib. 1. vt fluat semper verborum colluuione taeterrima whos 〈…〉 lauishe and vnbridled that it floweth only with a most odious pudle or streame 〈◊〉 woords Wherin none should contend with them the conquest being against the conquerour and the victorie his that is ouercome I fynd it by experience most assured that Nazianzen related of ould Reformers to be as reall among new Reformers Inter se certant periâ—â—â— atque non id metuant Nazianz. erat 2. de pace ne impijs erroribus sese constringant sed ne in hac re 〈◊〉 tolerabiliusue caeteri peccent Among them the stryfe is not as yf they 〈…〉 erre impiously but that they contend to surpasse on another in this 〈◊〉 This approued saying yf I should as often replye as occasion doth requyre at euery leafe of this booke it might be repeated â—n what darknesse of ignorance in what sluggish carelesnesse haue they been Catho Priests Leo epist 22. ad Clerum plebem Constantino politanae vrbis floruit Anno. 366. Rider This Leo was the 13 Archb. of Rome tweÌ„tie more succeeded him b fore any vsurped the name of Pope Nomb. 23.8 as not to haue heard by hearesay nor by reading to haue found which in the Church of God is so plaine as that the mouthes of children do tell the bodie and bloud of Christ to be trulie in the blessed Sacrament 117. GEntlemen you mistake the Epistle it is in the 23. Epistle pag. 74. beginning in the 12 line printed at Louaine 1575. and seeing it is both your â—wne proofe and your owne print if vpon due examination it make against you you must thinke God dealeth with you as he did with Balaam who when he made accoâ—nt for gaine to haue cursed Gods people then God put into his heart and vttered by â—is mouth a blessing to his people You made account to haue here ouerthrowne the trueth establâ—shed errour and strengthned your credit and God hath put into your heart and you haue subscribed with your hand to confirme the trueth confute your owne error and discredit your selues and more to the worlds wonder and the foile of your Romane faith euen by a bishop of Rome against whom you can take no â—xceptions So that now the Catholicks shall see that your carnall presence was not known to the first bishops of Rome for the first fiue hundred yeares and therefore it â—s not Catholicke And you shall see how vntrulie you not onelie quote him but alleâ—dge him nay wrest inforce him to speake that after his death which he neuer meant â—uring his life So that from the first to the last you deale neither trulie with the booke of God nor the works of men And as Christ saide to the Scribes and Phareses Mathew 15.6 You â—aue made the commaundement of God of no Authoritie by your Tradition So you â—esuits and Priests haue made neither Scripture Auncient father Councell nor Pope of â—nie Authoritie by your new and false constructions addicions and subtractions c. But now to the examination of your proofe But I will first showe to the Catholicks the occasion why Leo writt this and there â—hey shall see how greatly you are deceaued in mistaking Leo and much abuse their simplicitie and the credite they repose in you The occasion whie Leo writte this Epistle was this That whereas the errour of the Manichees had greatlie infected the Church of God throughout all Christendome They denied Christs manhood taught that his bodie was not a true bodie but a phantasticall bodie he â—n a charitable manner sent Epiphanius and Dionisius two publicke Notaries of the Church of Rome to the Cleargie and people of Constantinople requesting them that â—uch as professed these damnable heresies might not onelie bee excommunicated from â—ermons sacraments but also be banished from their Citties for feare of further inâ—ection For saith hee such as beleeue not that Christ hath taken our nature and flesh â—pon him beleeue neither the veritie nor vertue of Christs passion and resurrection And then commeth in your proofe which properlie must be applied to such hereticks 〈◊〉 denie Christ his manhood to bee borne of the blessed virgin and hold that his bodie is not a true bodie but a phantasticall bodie and not to vs that beleeue both Againe you haue not trulie translated this place for thus it stands in the Authour In quibus isti ignorantiae tenebris in quo hactenus desidiae torpore tacuere vt nec auditu discerent and after wards Vt nec ab infantium linguis veritas corporis sanguinis Christi inter communis sacramenta fidei teneatur In what darknes of ignorance in what sluggâ—sh carelessnes haue they remained as not to haue learned by hearesay not heard by hearesay as you translate that the trueth of the bodie and bloud of Christ amoÌ„g the sacrameÌ„ts of our commoÌ„ faith is not kept backe euen of the toÌ„gues of infants It seemeth you had this out of some mans notebooke by hearesay not by your proper and diligent reading of the Authour hmiselfe and my reasons why I thinke so be these because you mistake so much and translate so vntrue Yet will not I take exceptions to euerie particular fault 1 First you say it is in the twentieth Epistle it is not so but in the thâ—â—â— and twentieth and therefore I thinke you neuer read the Author 2 Secondlie you say heard by hearesay the Author saith Learned by hearesay 3 Thirdly you translate linguis for mouths it should be tongues Yet if the reâ—â— had been true I would not haue excepted against this 4 Fourthlie you chaunge a Nowne into an Aduerb vere for veritas trulie for trueth and transpose it also out of that proper place to alter the sence of Leo the Bishop of Rome which is great wrong to the dead Author and liuing Reader 5 Fifâ—he
Now M. Rider are you a Protestant Yf you consent with the Augustan confession and so be a protestant for otherwyse you can not then you must recant all your opinion against the real presence and consent with Luther But you perhapps will distinguish English Protestants with Thomas Digges your brother Puritan Thomas Digges in his humble motiues anno 1601. from all others by calling them state Protestants and so intrude incroache among them But you can not For you haue impugned the blessing of the Crosse as a magical charminge which they allowe Numb 53. NuÌ„b. 62. You haue impugned Baptisme to be a true lauer of regeneration making it only an externall signe or seale that only to the faithfull which they disproue as they may the scripture instructing theÌ„ therto saying Mat. 3.11 Mar. 1.8.16.16 Luc. 3.16 Ioan. 1.32 Acts 2.37.38 c. 22.17 Tit. 3.5 1. Pet. 3.21 to be coÌ„tayned therin the holy Ghost remission of sinns eternal lyfe it being the holy Ghosts lauer or font of regeneration and renouation wherby and by the woord of lyfe we are clensed from synne and saued c. To which the doctrin of the communion booke accordeth in these woords This infant The communion booke printed at London by Tho. Vawtroller anno 1574. in the tra of priuat baptisme Com. booke in â—he forme of publick baptisme who being borne in originall synne and in the wrathe of God now by the lauer of regeneration in baptisme is ascribed into the number of Gods children and made heyre of eternall lyfe Againe that by that sacrament Children be regenerated and graffed into the body of Christs congregation and made partakers of the death of our Saluiour So then baptisme is more then an external signe and not only of the elect among true state Protestants from whom M. Rider hauing sequestred him selfe in no maner or way the name of Protestant is belonging to him Also he hath impugned out of ministring the Communion Number 68. the woords of Christs institution which by state Protestants are allowed and vsed in all their communion books Fowerthly he impugneth inequalitie among the clergie Fiftly the name of prieste Sixtly that in the new testament by imposition of hands or otherwyse there is any function more belonging to some then others whether they be men Numb 98.99 or women which is altogether ranck puritancie and the very quintessence of the holy reforming consistorial discipline And yet this man so playne a puritan will take to him selfe the name of a protestant imitating the nature of Polypus a fishe which borroweth the coloure of whatsoeuer it sticketh vnto wherby not being mistrusted it deceaueth and receaueth all preye passing by So my Puritan being omnium horarum homo a man for all tymes and professions will loose nothing within his reache although he should change his shape and name from Puritan into a state Protestant Vide Paulo ante num 100. and back agayne Wherunto he hath his warrant dispensation as I sayd from Beza and Cartwright Now as I beleeue M. Rider is fallen into deepe confusion of him who haueing mounted at the mariadge afterward cum rubore Luc. 14. nouissimum locum tenuit with shame was contented with the lowest place for separating him selfe from Catholicks and intruding among Protestants from whom he is as the new phrase of souldiours beareth reformed among puritans by whom I thinke in my conscience but that they care more for number then participation in their compagnie he showld be cast off 123. Is not thinke you this a great alchimie to change and conuert euery thing Fitzsimon to his purpose Let vs bring Scriptures Fathers and all testimonies to warrant our doctrin they are sayd not to be for our purpose but against it Let vs bring Scriptures Fathers and his owne brethren disprouing his imaginations they are sayd not to be against them but for him But that it may be knowen The 171. vntruth this to be the 171. vntrueth First here is declared that by factions of opinions the real presence is denyed a thing saith M. Rider in the 28. number neuer denyed by vs nor euer in question betwixt Protestant and Papist Now at least these protestants here alleaged writing to the late Queene of England in this allegation shew two vntruethes contayned in M. Riders denial One that it was neuer denyed th' other that it was neuer in question Yea in the same place they request hir maiestie to beware of the Pharisaical leauen of them so denying it as by them the woords of Christ most playne most euident most puissant be ouerthrowen If I were at leasure I would worthely persecute such denials according to their desert But in trueth I am not at leasure being often imployed from morning to twelue of the clock in hearing confessions in exhorting and catechising in performing offices of charitie in not omitting the domestical employments incident to one in his third yeare of probation In so much as when I affoord any paynes to resolue M. Riders articles it is only at vacant and vnperceaued tyme by others This proofe that protestants approue the real presence shall be duely fortifyed by all cheefe Protestants and most approued of all contryes in the world First Berengarius the master author of the contrary opinion sayth Ego Berengarius corde credo ore confiteor Floruit an 1579. De consecrat dist 2. cap. Ego Beren Fox Acts. pag. 146. panem vinum que ponuntur in altari per mysterium sacrae orationis verba nostri Redemptoris substantialiter conuerti in veram propriam viuisicatricem carnem sanguinem Domini nostri Iesu Christi non tantum per signum virtutem Sacramenti sed etiam in proprietate naturae I Berengarius in hart do beleeue and confesse by mouthe the bread and wyne which are placed vpon the altar Theuet vies des hommes illustres lib. 3. fol. 128. Gal Malmsbur lib. 3. de gestis Anglorum Papyrius Masson in Anal. Francorum lib. 3. in Philip. â—ege Gerson con Romant Vixit an 1369. VVicklephus epist. ad Ioan. episcopum Lincoln Huss apud Ioan Pezibranium lib. de non remaneÌ„tia panis con VVicklephistas by the mysterie of sacred prayer and woords of our Redemptor to be substantialy conuerted into the true propre and liuely fleash and blood of our Lord Iesus Christ Not only by signe and vertu of a Sacrament but also in the proprietie of nature And in this beleefe he dyed as diuers relate So that here is the head of M. Riders opinion fallen from him Secondly Wickleph thus sayth agaâ—nst them who slandred him to be of a contrary opinion At ego credo vsque ad mortem meam volo desendere quod postquam legitimus Sacerdos rite protulit sacra verba super panem quod sub forma panis sit verum corpus Christi but I beleeue and will desend to my deathe that after
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
related Vide S. Hieron in Chrâ—â—â—â— S. Aug. hâ—â— 52. Epiph. her 73. Soâ—rat l. 2. c. 35. Theâ— l. 4 hâ—r fab A certane man of the Macedonian heresie such as denyed the holy Ghost to be consubstantial to the Father and Sonn had a wyfe of the same sect The man after he had heard Iohn Chrysostom teaching what should be beleeued of God praysed his doctrin and requested his wyfe to beleeue as him selfe did But wheras she rather conformed hir selfe to the woords of noble women then to his vsual intreatie and that he laboured as commonly women are more peruerse and obstinate to be conuerted then men in vayne vnles sayth he thou accommodat thy selfe to me thou shalt neuer hereafter inioy Marke this yow marryed folke of medled and different beleefe among whom such threats are knowen to haue had more force then any fayth or religion my conuersation The woman hearing this so contrarywyse from true beleefe to a false our women are drawen more by their husband lyke threats then letted by the displeasure of God and his Church promised hir consent and communicated the mater to hir esteemed trustie mayd and vsed hir helpe to deceaue hir husband VVherfor about the tyme of the mysteries Sozomen lib. 8. cap. 5. the faythfull know what I meane she reserued what she had receaued and as being to pray inclined hir selfe Hir mayd behynd hir secretly gaue hir the bread which she had brought as by eating wherof she should seeme to eate the holy mysteries in hir hand This bread when it was putt to hir teethe hardned into a stone The woman terrifyed fearing least she should haue more hurt by that which by Gods iudgment had hapned ranne to the Bishop and accusing hir selfe shewed the stone hauing the impression of being bytten and appearing to be of an vnknowen kinde and hauing an admirable coloure and together with teares crauing pardon she promised to consent to hir husband And yf this seeme incredible to any the stone it selfe is witnes which yet remayneth among the reliques of the Church of Constantinople Thus farr Sozomen recompteth Is it not then the 206. lowde and palpable vntrueth The 206. vntruth that we misse Sozomens woords sentences and purpose Is it not the 207. vntrueth The 207. vntruth that she gaue hir mayd the Sacramental bread which is a false translation of the woord mysteries behind hir and that it was the mayd vnder whose teeth the bread did become a stone Yf there can be any escape but that ether infidelitie in dealing or ignorance in vnderstanding is here pregnantly exhibited I desyer nether credit nor reputation during my lyfe Was it the wyfe or mayd which with teares promised to be agreable to hir husband or was the husband a husband to both his wyfe and his mayd Now followeth a Riderian sequel worthie of consideration The bread which the mayd secretly gaue hir mistres sayth the autheur was turned into a stone therfor sayth M. Rider Christs body is turned into a stone and to be seene in forme of a stone in Constantinople 154 O hellish diuinitie but I say vnto you Priests and Iesuits Rider as Paul said to the false Arch-Iesuit Bariesus O full of all subtilitie and michiefe children of the diuell Acts. 13.10 and enemies of all righteousnesse will yee not cease yet to peruert the straight waies of the Lord but still like Elimas seeke to turne Christs flocke from Christs faith Of his euident depraueing Gods wooord 154. NO readers doe not blushe at this last dishonestie Fitzsimon but faynt at the next He will not likely often be found true toward mans relations who is often found a deprauer of Gods owne sacred woords You haue considered his exclamatioÌ„ against the hellish diuinitie of Sozomen which in deed was not Sozomens but M. Riders his owne Yet yf it had bene hellishe or noe he that bound him selfe to be tryed by such witneses and sutable to their resolutions could not after repeale or start from them That now which I blame is that he hauing quoted the residue of his chapter as a text of Scripture and imprinted it for such in a distinct leter he hath added and altered peruerted and diuerted the woords and meaning aboue all reprehension Take your Bibles and peruse your selues his quotation and his application and looke how handsomely these fellowes can make Scriptures of their owne braynes Vide Frischlinum in comedia de varijs heresibus impressa in lazibus Metanastis an 1592. and as many Protestants of a calmer condition confesse deliuer you their fanatical dreames for the written oracles of God as appeareth in the examination of the Creed the 4. number as also in the Replie to M. Riders Rescript pag. 65. 66. 67. 68. Deerly beloued and that vnfainedly thinke in this case with Seneca non est leuitas a cognito damnato errore discedere Seneca l. 4. de bon c. 38. that it is no lightnes to depart from a knowen and damned errour I may be deceaued but I thinke your capacities sufficiently informed how erroneous and damnable this mans dealings are to be accompted by whose proceedings you may discouer the residue of his sortes and therfor you may iustly be iustifyed from all leuitie in departing from them Catho Priests Crantzius lib. 5. c. 9. And a certaine Duke of Saxonie vpon alike occasion did become a Christian Rider 155. ALbertus Krantzius Hamburg you misspell his name writes chronica Regnorum Daniae Suetiae and Noruagiae I haue read diligentlie the ninth chapter of euerie fifth booke of these the histories and there is no such thing in anie of them therfore you are to blame still to abuse learned men to bee the Authours of these fables and the Catholickes most of all to beleue these fables VVhether Crantzius be belyed by M. Rider or me Fitzsimon 155. HEere also is an ordinarie Riderian argument he hath redd what Crantzius hath in his chronicles and found not what I alleaged therfor that I still abuse learned men and the Catholicks most of all As yf one would say to an allegation owt of the gospell I haue redd S. Marke and haue not found what was alleadged therfore it is not in the gospell The whole writings of the autheur alleadged should haue bene perused and examined before such sequel and especialy with that woord still showld seeme forcible Breefly they haue more books in the colledge of Dublin then M. Rider hath redd And particularly they haue the Metropol of Crantzius according as I cited and spelled so that you do and shall fynde him nappie in thinking Crantzius only to haue written his Chronicles Secondly in his correction of my Spelling Thirdly in his accusation that I haue abused the learned and Catholicks by my fathering the forsayd mater on Crantzius And consequently you may say with the Prophet Psal 75. Dormitauerunt qui ascenderunt aequos Riders or they which are mounted
to be extuinguished together with the bodie ibid. RIDER Rider compared to a Painter pag. 70. Of the PisilliaÌ„s who armed themselues to a Conflict with the windes pag. 71. Rider compared to a preacher called seeke here seeke there pag. 261. Rider compared to some who being wounded in their bowells yet died laughing pag. 290. Riders woordes fâ—tlie agreeing with the woordes of the Heretique Dioscorus pag. 291. Rider compared for his lying to Stratocles pag. 292. Rider no State Protestant pag. 301. Rider fitly compared to Tarleton pag. 362. How Rider reprehended Minister Hicox for keeping a Trull and of the pretie quippes passed betwixt them vpon these woordes Base Counter Tenor. Master Sabinus Chambers testimonie of Rider Replye pag. 10. Rider vsed the verie expresse woordes of the ould Heretique Felix saying that he would be burnd and his Bookes if any thinge were written by him errenously Replye pag. 14. SACRAMENT How Heretiques disanull the vertu of Sacraments Zuinglius sayeth that it is the office of euerie Sacrament to signifie only pag. 10. Item he far preferreth the carnall and externall Sacraments of the Iewes in the ould Testament before the Sacraments of Christ in the new Testament pag. 177. Reformers affirme Sacraments nether fruitfull nor needefull if otherwise we could be mindfull of Christ. pag. 211. Others that about the woord it selfe many tragedies are risen which will not cease vntill the worlde doe last pag. 211. That it is a name proceeding from the meere follie of man ibid. Carolastadius vtterlie reiecteth it ibid. Alice Potkins Foxes Martyr denied all Sacraments saying there was no other Sacrament then Christ hanginge on the Crosse pag. 308. How wonderfully Caluin and other Sectarists extolle the mysterie of the B. Sacrament pag. 367. Diuers notable and woorthie places out of Tertullian Origen S. Cyrill S. Aug. and other verie ancient Fathers touching the wonderfull care to be vsed lest any of the B. Sacrament should fall to the ground Replye pag. 60. Obiections against the B. Sacrament answered VVhether the body of Christ may be eaten by dogges Cattes or other beastes pag. 58. Of the Sacraments in generall Sacraments not necessarie to saluation Replye pag. 68. Sacraments no meanes of grace ibid. SAINTE Of the degâ—ading of Saint Thomas of Canterburie by Henerie the 8. to be honored in Ireland for a Sainte pag. 164. Caluin plainly teacheth inuocation of Saintes pag. 195. SAYINGES The woordes of Menno giuing the Bastanado to one of his soldiers for his rayling pag. 203. Stratocles defence for his egregious lying pag. 292. The answere of Socrates to the harlot Castilla pag. 359. A notable saying of Varus Geminus to Augustus presuming vpon the vprightnes of his censure Replye pag. 6. The saying of Iulius Cesar when he had passed the riuer Rubicon ibid. pag. 13. The saying of a Gentleman to a Piper who alwayes songe one note ibid. pag. 23. The answere of Titus Tacitus to Motellut in defence of his silence Replye pag. 29. The saying of Diomedes concerning hautie minded persons pag. 30. A notable answere of S. Aug. to Faustus the Heretique affirming he had the truth pag. 49. The most memorable couragious speeche of S. Secunda to Iunius Donatus who caused hir sister Ruffina to be scourged in hir presence pag. 63. A notable saying of S. Basill of the falslie accused and false accuser pag. 96. The answere of the glorious Hormisda to the Kinge of Persia desierous to haue him renounce Christian religion pag. 100. The answere of the Emperor Frederick being demanded which of all his fauourits he most affected pag. 101. Isocrates saying that the woord of a Kinge is more to be trusted then the oathe of another pag. 103. The answere of S. Basill to the Emperor Valens being solicited to some vnlawfulnes pag. 114. SCOTS Ireland in times past the only knowen Scotland assured by two kindes of proofes Ep. Ded. par 26. 27. 28. 29. Neuer Kinge of Scots had any dominion peculiarly named Slotland in Britanie whilst the Pictes had Kinges ibid. par 35. The Scotts vtterly extirpated and abolished the name and ofspringe of the Pictes Ep. Ded. par 36. An vniuersall rule to discerne in ancient histories a Scot from an Irishe man ibid. par 37. SCRIPTVRE How the veritie of many Bookes Chapters Places of holie Scripture are called in doubt by late Reformers Luther that the three Euangelists be Apochriphall pag. 32. The Tower Disputation that S. Lukes gospell is doubtfull ibid. Rider corrupteth the 6. of S. Iohn by adding the woord Only pag. 46. Zuinglius saith that Paule ought not to arrogate so much to his Epistles as to thinke that all in them were true pag. 152. Buâ—er doubteth whether we be bound to beleeue absolutely euery thinge set downe by the Euangelists ibid. VVhitaker saith VVe passe not for the Raphaell of Tobie Replye pag. 51. It sauoureth I wott not of what superstition ibid. I litle care for the place of Ecclesiasticus nether will I beleeue free will though he affirme it an hundred times ibid. As for the Booke of Machabees I doe care lesse for it then for the others ibid. Iudas dreame of Onias I let passe as a dreame All this he Of particular places corrupted in the English Bible Replye pag. 54. SCRIPTVRE Of the prohibition of lay people to read the holie Scriptures in the vulgar tongue in S. Hierom and Tertullians times pag. 269. Item the reading of hereticall bookes prohibited by Beda pag. 270. Caluin saith that Sathan hath gained more by these new Interpretors then he did before by keeping the woord from the people pag. 270. Luther saith that if the world continue any longer it will be necessarie in this matter to receiue againe the decrees of Concils ibid. SINNE How Reformers make God the author of Sinne. Let a man take his neighbours wife or his goods ether by force or fraude because we can doe nothing vnlesse God will or approue pag. 154. If God were the author of Sinne what damnable conclusions would follow thereon Reply pag. 54. No Sinnes forgiuen but by beeing not imputed Replye pag. 67. No Sinnes in any one iustified to neede repentance or to depriue from grace ibid. SPIRITVAL RECEIVING Absurde doctrine contradiction of Protestants about their Spirituall receiuing pag. 10. The Protestants receiuing by faith proued to be ridiculous pag. 40. That spirituall thinges may be receiued corporallie and reallie manifestly proued by sundrie instances pag. 43. SVNDAY Puritans cause their seruants to goe to plough and carte on Christmas day Replye pag. 98. Only Sunday to be kept holie day according to the doctrin of Puritans Replye pag. 97. 98. SVPPER Of the vertu and substance of the Protestants Supper Proofes that Protestants nether haue Christ Corporallie nor Spirituallie nor Faithfullie nor Figuratiuelie nor Sacramentallie in their Supper pag. 37. 38. How Protestants agree together about this point Almaricus saith the bodie of Christ is not otherwise there then in any other bread pag. 48.
can together be in many places Or was my voice ther without my person or was my agents for me none hauing accesse to know my mynde But this hyperbole or amplification of his came from feare and guiltie conscience because quod metuit auget that wich one feareth he augmenteth Seneca in Agam. Cic. pro Milone penam semper ante oculos versari putant qui peccauerunt and they alwayes thinke their punishment befor their eyes that haue offended He knew good occasion of fearing that all men did discourse of his confutation and so affirmed that I had done what I cowld not doe althowgh I would And as I sayd it is impossible that I showld vse sleights and delayes to make my woord good considering thes two requests the one to the L. deputie the other to the puritan Collegists that they hauing me in their hands would be arbitrers in our cause and being so impartial toward my profession yet that so soone I offered to stand to their arbitrement and any arbitrarie penaltie they showld denownce yf I did not make my woord good The leters to both contayned as followeth First it to the L. Deputie Earle of Deuonshyre verbatim in this maner Right honorable our most singular good Lorde occasion of my presuming to wryte to your honor is tendered by M. Riders booke in which it pleaseth him to specifie my name He hath chosen your honor and the rest of hir Maiesties priuie concil to patronize his labours and I also for my parte refuse not to abyde your honors censure and arbitrement VVhat Varus Geminus sayd to Augustus they that durst plead in his presence were ignorant of his greatnes and they that durst not of his benignitie I may conueniently inuert and applye to your Lordships they that aduenture to stand to your arbitrement are audacious toward your profession and they that do not are timorouse of your disposition and vprightnes VVe are at issue in a mater of fact as was lately in France befor the king betwixt both professions that they of vs are to be taxed for imposters who in our labours haue wreasted peruerted and falsifyed the primatiue fathers of the Church which may easely be discerned both by only perusing the volumes of the fathers and by verdict of all cheefe Protestants in the world whom wee vndertake to testifie the forsayd fathers to stand with vs against M. Rider Vouchsafe of your especial affabilitie but one halfe dayes trial and it shal appeare that ether he is of whom Homer latinized speaketh Ille sapit soluâ— volitant alij volut vmbrae or for his presumptuouse dedication of his booke to your honors that he deserueth to be treated as Aristo whom the Athenians punished for vnworthie â—reating their commendations or as the seelie Poâ—t whom Lucius Silla both warned and waged neuer further to wryte or lastly as Châ—rilus whose verses Alexandre considering and finding but seuen good adwarded for each of them a peece of gowld and for the residue soe many buffets I truely ame of S. Gregories mynde saying VVho althowgh weake wowld not contemne the teeth of this Leuiathan vnles the terror of secular power did mantayne them It is a duble drift for what these perswade by flatering woords those doe inforce with smarting swords Dayne noble Lord but to suspend so long the sword and fayntnes and falshod in this mater will soone be reuealed God almightie preserue your Ho to his and your glorie From the prison 28. Septem 1602. Your Honours humble client to command assuredly in Christ Henry Fitzimon This leter being deliuered within 10. dayes after that M. Riders booke came into light the most honourable Deputie being of feruent desyer to further the disputation sent for M. Rider shewed him the leter and finding him relenting from the point he sent me woord by M. Henry Kneuet his gentleman Vssher that yf I would in dede come to trial the only means to be to intreat them of the College vpon the credit of their cause and champion to sue for such disputation and they them selues to be Vmpyers A hard condition but necessarie in that place and tyme. So then in great distrust of others but without all suspition in my selfe for what enemie would betray another appealing to his fidelitie I wrote this lettre following to them of the College but indorsed to D. Challenor VVor. Cosin The Leter Great men in confidence of their cause haue resigned their conference and controuersie to vnequal iudges in sondrie respects Origen submitted his proceedings to ane Infidels arbitrement and preuayled against fiue aduersaries So Archelaus bishop in Mesopotamia by like arbitrer did vainquish Manes So lastly did the Israelits surmownt the Samorits By whose example I haue aduentured to appeale vnto and indure your and the Colledge adwardisement in this controuersie betwixt M. Rider and me that whither of vs hath peruerted dissembled or denyed the effect and substance of authors by vs alleaged concerning the consent of Antiquitie in M. Riders cause or myne must stand to any arbitrarie reprehension and condemnation it shall please you to denownce VVherfor I craue that it will please you to certifie whether you will daygne to be Vmpyrs to adward according to equitie and indifferencie VVherunto that you condiscend the rather I aduouch and so Godwilling will manifest that also all cheefe Protestants in the world do stand with vs in this controuersie confessing the ancient Fathers to be ours and opposit to M. Rider Let not my extraordinarie confidence procure any inconuenience or pulpit commotions and exclamations that posteritie may vnderstand our courses to haue becomed Christians I expect your awnswer committing yow to God with affectionat desyers of your happines 7. Nouemb. 1602. Yours to command in Christ Henry Fitzsimon To this leter I receaued a meere puritanical awnswer full of sugred affected woords vainly applyed and all the mater wreathed in obscuritie with this only parcel to the purpose Concerning the Iudgment that you would haue our College for to yeld The Ansvvere as tuoching the cause betweene M. Deane Rider and you prouided alwayes that you make vs noe partie when we shall see your books and haue some small tyme allowed to compare the same by the mercie of God we promise faythfully to performe it without all respect of person and partialitie to the cause And I would to God that what effect Eutropius fownde and those that vouchsafed them selues to be hearers of his iudgment the same such amonge any of vs might feele and fynde that do err from the trueth of God of Ignorance or of knowledge for the Lords arme is not so shronken in but that he may make vs yet of a Saul a Paul To whose grace I affectionatly leaue you Nouem 9. 1602. Your Cosin desyring in Christ you may be his brother L. Challenor Behowld the Puritans leter in stile and pointing of them selues to testifie to all the world that I being in prison not being able to
I would not receaue the ring to throw it away which notwith standing I would not accept alleadging the bargain for a lawfull disputation to haue bene fully and authenticaly contracted and now to be irreuocable But he would not retayne it and so the Maior tooke it into custodie till hope and speech of a disputation vanished Was not then this prouocation of our Iubelio a perfect imitation of the challenge betwixt Francis King of France and Charles the Emperor His defiaÌ„ce befor he sent it he caused to be openly read Pontus Heuter 〈◊〉 origine familia Austriacae therin giuing to the Emperor the lie and daring him to the combat by a Herald publickly dismissed from the place He thought the Emperor Charles would not hazarde his fortunes vpon so dangerous trial as being of a more setled disposition But Charles the miror of Valor receauing this affronte returned the Kings Herald with promise to send speedie awnswer to the King And accordingly allowing of the combat in an indifferent place and specifying the weapons and tyme he sent therwith his Imperial Herald instructing him fully of all circumstances The K. Francis supposing by the Emperors deliberation as being contrarie to the French feruâ—r that he would not accord vnderstanding that the Emperors Herald was come would not giue him audience but in publick assemblie The Herald consented so that he should publickly report his aunswer Therat tâ—e King vnderstanding the contents in silence smuthered the mater Now the next day the Concil sitting M. Rider was called as his owne phrase is to repetitions and attainted with grosse errors by sir Iames Fullerton and with great ignominie by Sir Richard Cooke for betraying in a maner their cause into such disproofe as that it cowld neuer after be brought of or disingaged All the Concil coniointly rebuking his presumption condemning his demeanure reproaching his ignorance and his ouer-matching him selfe he thought first to stand in the defense of his wrytings in the very expresse woords of the owld heretick Felix That he would be burned him selfe S. Aug. l. 1. de gestis â—um Felice c. 12. and his bookes yf any thing were written by him erroneously Next when he was for such palpable impudencie to be imprisoned he became so abiect as euery one might stand with M. Rider a foote and equal his hautines At that tyme I thought conuenient to sue for reparation for all defectiuenes by him pleaded against me but he in so miserable countenance came to meete me imploring that I would not exasperat further the state against him that I refrayned For what reparation needed further when by the highest in the land to whom he had consecrated his Caueat and by whom he sayd in his Rescript my aunswer was perused and censured an authentical sentence in open Concil chamber was publickly giuen against him I nether being present nor producing any disproofe that in the controuersie betwixt him and me he was faultie surmownted and condemned Thus God in his prouidence wrought without my cooperation that all the honor might to him folie be imputed that he should be condemned by them whom all men might condemne of folie not to haue supported him vnles they had in their wysdoms iudged him beyond all defence and vnable to be licenced toward trial euen them selues being vmpyres After this publick sentence giuen by the state on my syde he repayred to the College for some protection against the infamie incideÌ„t to his condemnation Then was frendshipp to be tryed then was brotherhood to assist Sâ—p 2.12 then was the saying of wysdome rethoricaly amplifyed Circumueniamus iustum quoniam inutilis est nobis contrarius est operibus nostris improperat nobis peccata legis diffamat in nos peccata disciplinae nostrae Let vs circumuent the innocent because he is vnproffitable to vs and contrarie to our woorks and doth reproach against vs the synnes of the law and diffameth against vs the wickednes of our discipline Vpon his solicitation this sentence following was among them concluded Being hereto for the 7. of Nouemb. 1602 earnestly intreated The sentence Of the College and of late solemnely appealed vnto befor the right wor. M. Maior of this Citie of Dublin and other wor. persons by one Henry Fitzsimon Iesuit prisoner in the Castell and Iohn Rider Deane of S. Patricks to become Iudges and Vmpiers between them they hauing promised to stand to any arbitrarie reprehension and condemnation we should denownce whether of them in their handling the controuersie of Transubstantation as the same is publickly printed in Dublin 1602 hath peruerted dissembled denyed the effect and substance of the Authors mynds concerning the consent of antiquitie in the same VVe who were appealed vnto after due search and deliberation had do hereby publickly declare and testifie that the sayd Fitzsimon hath alleadged noe Concil Father or Antiquitie for 500. yeares after our Sauiours ascention that proueth transubstantiation wheras allegations are browght by the sayd deane in the same tyme that euidently conuince the contrarie From the Colledge this 15. of May. 1604. Concordat cum Originali Per me Ambrosium Vsâ—her Collegij Natarium This sentence among them selues agreed vpon all the difficultie was how after the forsayd act of the Concil it might ether be thought auaylable or adueÌ„tured to be published Therin this course was houlden The mayor was requested by M. Rider to send for it to the college He by noe intreatie daring to disable the opinion of the state and of himselfe instructing M. Rider how notoriouse the cause was made alreadie and how friuolous such sentence would among all be esteemed I nether being in place nor any bonde of M. Rider knowen to abyd the Collegial arbitrement they not knowing what els to doe with their sentence they sent it freely and vnwished to the Mayor and he to me with a letter of the specifyed circumstances 5. And to this end writ with his owne hand a letter to his Cosine M. Rider Doctor Challenor to that effect which letter is extant to be seene but yet neither Colledge nor I can come by sight of his opus operatum but he his fauorites blase it abroad That I am confuted and yet I cannot see wherwith VVhen I saw Maister Fitzsimons did but verba dare as the chiefest point of his profession is then I vrged him with my last letter wherein I made to him these demaunds First to haue a legible Copie according to his promise made to me both by woord and writing otherwise how should I know what is opposed by him and must be defended by me Secondly That if he would not deliuer it to me ye that he should keepe his touch with the Colledge and let them haue it and it should dispence with breaking promise to me or wordes to the like effect Thirdly That both of vs may charitably in Gods feare for the satisfaction of Christs flocke without gall or malice print correct
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
your selfe to be one of those of whom our Saluiour sayth they tythe the mint Math. 23.23.24 and cummin and anise they strayne a gnat and swallow a camel leauing the weightier things of the law iudgment and mercie and fayth because you inforce and threape blasphemies wher none is swallowing thowsands in your way as none at all And consequently as I sayd putting your confidence in such sicophantical or sophistical exprobations noe lesse vaynly then vntruely you may not expect that I showld contradict you It may also be that for affinitie betwixt your amplification now to be discussed and the altogether lyke in one Sr. Edward Cookes booke of reports which is lately come into my hands I may extend my examination to both that your shame be deminished in being so well accompagnied First you for your parte vpon a meere dreame or deceit of your owne do thus wryte You thinke it not inconuenient Cats and doggs Caueat num 95. rats and mice hoggs and swyne to eate the pretiouse bodie and drinke the pretiouse bloude of Iesus Christ Thus you blush not to print but I protest my hande shakes and my hart quakes to wryt it Here together in a burning feure and a cowld ague in the one your hart quaking and in the other your haÌ„ds shaking you torment your selfe noe lesse but rather much more vndeseruedly then vnmeasurablie For who told you that we thinke it not inconuenient what you lay to our charges in what one author of ours is it imprinted Now yf I conuict that we hold it most inconuenient any parte of the heauenly Sacrament to come to such danger haue not you improperated all this lyke your selfe Tertull. l. de corona militis c. 3. Fifteene hundred yeares agoe Tertullian sayd Calicit aut panis aliquid decuti in terram anxiè patimur we vnwillingly indure any parcel of the cupp or bread to fall on the grownd I appeale to the commentaries vpon this place that yf Tertullian now speake not of the B. Sacrament yet that his regarde toward such parcels of bread and wyne is only for relation therto Orig. ho. 13. in Exod. But Origen of the same tyme is more expresse saying cum omni cautela veneratione seruamus c. VVe preuent the prophaning of all parts of the B. S. Cyrill Catech. 5. Sacrament with all caution and reuerence S. Cyrill of Hierusalem about thirten hundred yeares past therof sayd Caue nè quid inde excidat tibi quod enim amittes hoc tanquam ex proprio membro amiseris Be ware least any parcel fall from the for what thou loosest esteeme as lost from a member of thy selfe S. Aug. l. 50. hom ho. 26. Vide ser 252. de temp Et Conc. Trull can 102. Also sayth S. Austin quanta solicitudine obseruamus quando nobis corpus Christi ministratur vt nihil ex ipso de nostris manibus in terram cadat with how great anxietie do we obserue when the bodie of Christ is ministred to vs that no part therof fall to the ground out of our hands So that what you say we thinke not to be inconuenient I shew to be in our opinion impious and sacrilegious And as impious do we esteeme their error or rather blasphemie that affirme Christs glorious bodie in the Sacrament ether by man beast element or deuil to be corruptible anoyable or passible whether the formes vnder which it is contayned be abused or noe by man or by beast But shall I shew how ould Predecessors to late Reformers namely the Donatists thought it not inconuenient to present to be eaten of Doggs the pretious bodie of our Sauiour S. Optatus affirmeth it S. Câ—ptat l. 2. con Dona tista fol. 23. and that they hauing so done their doggs became madd and sett vpon and slue their impious and sacrilegious masters namely two Ministerial Superintendents Vrban Forin and Felix Idicre in the yeare 366. Shall I shew how at home in England in the presence of Thomas Arundel bishop of London of the bishop of Norwich of Duke Thomas of Oxford being then L. Chancelor of England and in open court a taylor of worcester thought it not inconuenient to affirme about the yeare 1384. that a Spider was more to be reuerenced Thomas VValdensis l. con VVickleff Ioa. Garret cent 14. then the B. Sacrament I haue vnsuspitious authors therof But what was the conclusion At the same instante a great and most ougly spyder discended from the rofe of the plac and by all vehemencie would haue entred his mouth which although with mâ—e difficultie he auoyded yet could not hee scape to be burned for an heretick Thes are they and not we that thinke it not inconuenient that catts and doggs c should eate the pretious bodie of our Sauiour or that it should be more regarded then the most loathsome creatures And this M. Rider is your often fault to make your brethrens assertions to be our opinions Next for Sr. Edward Cooke He certifying that F. H. Garnet lately executed had written out of the tower with the iuice of a lemmon in this maner I haue bene often examined but nothing hath bene produced against me But yet expedit vt vnus mortatur pro populo it is expedient that one man must dy for the people I pray you by the waye to remember that by these words he assureth his expectation of death to know therby what fidelitie is in relation of his execution assuring the contrarie Vpon these words wryteth Sr. Edward Cooke Sr. Edvv. Cooke in his booke of reports that he neuer heard a more horrible blasphemie proceede from an Atheist making his hayr to stand on ende to thinke of it what man in all the troupe of Atheists D. VVhitgift a pag. 31. ad pag. 51. Mantuanus with whom D. VVhitgift confesseth the English congregation to be replenished not so great a blaspemie as this I know that diuitijs inhians audacem venderelinguam doctus a rauenous lawiour easily doth imboulden his tong I know that causidicus amaris litibus aptus Martialis l. 12. Vide S. Hieron in â—a 23. Hieremie the lawyer fitted to bitter wrongs is hyperbolical but fayne would I know how any boldnes or bitternes can fashion or forge a blasphemie in this place Of S. Michael the Archangel we reade euen that he durst not to inferr the cryme of blasphemie against the deuil him selfe But legisperiti scribae Iude. 9. Luc. 5.21 Luc. 11.46 Mat. 23.2 the lawyers and scribes haue inferred it against Christ him selfe And now also a lawyer is founde that maketh it in a man for knowing the measure of his foes in whose clowches he was a blasphemie only to applye a sentence spoken by Caiphas signifying that he expected to die But it may be that Sr. Edward surmised the meaning of F. Garnet to haue bene that by his death the people should be redeemed For so in dede he in that perswasion might
euangelium apud nos pessum iturum loco euangelij meros eosdemque egregios errores nos habituros All things demonstrat nothing more then that the gospell is perishing among vs and that in place of the gospell will remaine mere and enorme errors To the same effect it is to be vnderstoode that when the Puritans began to multiplie and dangerously to impugne parlament protestants so called because they frame their profession according to parlamētal statuts the sayd Parlament Protestants to make them odious reuealed principaly by two bookes all Puritan dissignes as well displaying what their consistorial discipline was as to what distructiō of all religiō it aymed One of these bookes was intituled the Suruey of the pretēded holy discipline the other dangerous positions By vertue of which booke and of others of lyke subiect as A treatise of Ecclesiastical discipline The Remōstrāce Quaerimonia Ecclesiae The 5. bookes of the lawes of Eccl. polit The aunswer to the abstract c. the cause of Puritans seemed so detestable to the state that euer since more and more they in their wysdomes thought good to suppresse them Now in the last yeare 1606. the vnquiet Puritans collecting all abuses that might be obiected in the profession of Parlament Protestants they haue dedicated their sayd booke to his Maiestie appealing to his oath by the great name of the Lord In praefatione pag. 23. that he would defend according his power all the dayes of his lyfe vnder the paine contained in the law and danger both of bodie and sowle in the day of Gods fearfull iudgment the altogether Puritanical liturgie of Scotland This booke in requital of the former Seruey against them they haue also named A Suruey of the booke of common prayer Now to our former purpose that Protestancie and Puritancie are together decaying is auerred in this new Suruey First Pag. 160. they relate that the late Archbishop of Canturburie vpon remorse vttered these woords Good Lord when shall we know what to trust to And that suddenly he was surprised with a palsie was caried from the cowrt and died shortly after A plaine demonstration that all their profession hetherto inuented wanteth all assurance and fadeth awaye lyke a smoake Breefely in the sayd Suruey the Puritans acknowledg their owne delusions also to be at a non plus saying The tymes decline fast to Poperie these tymes be declining to Poperie Pag. 52. Pag. 105. Wheras therfor their threats of our decaie are but lyke the dying candle which befor quenching casteth out greatest flamms in the name of God I. Ioan. 2.24 Galat. 1.9 that which you haue heard from the begining as S. Iohn aduiseth let it remaine in you To which S. Paul accordeth Yf any preach otherwyse then you haue alredie receaued be be accursed For yf you be wyse you will not for any threats exchange the suer fundation and rock against which the gates of hell shall neuer preuayle for the sandie foolish mans choise which for rayne falling theron for wynde blowing Mat. 16.16 Mat. 7.27 and fludds coming is ruined and surmounted Such as is this new inuisible profession by the rayne of mans will lyke a figure formed in sand defaced and by wynds of opposition and fludds of obliuion vppon the point to be vtterly ouerwhelmed So that their Church which they sayd first was inuisible because they could produce noe predecessors among Christians that euer had beleeued as they did being now againe by their owne confession vanishing out of sight this epigramme should be allowed to be after a short tyme true You hould your church inuisible til Luthers tyme with Luther also hath it lost all bewties prime And now inuisible it growes with Luther dead so inuisible the membres and the head Inuisible in dede they are as deepe in hell for vtter darknes darkneth all that there do dwell So first it was obscure as fetcht from lightles pitt t is so againe as drownd where Lucifer doth sitt 5. Reg. 1. 5. 9. 19. Yf your Ministers and Promotors lyke Adonias befor their tyme haue furnished them selues insolently they are not therfor greatly to be maligned For that sinners by impietie come often to welth Psal 72.12 the Prophet Dauid fortould saying Ecce ipsi peccatores abundantes in seculo obtinuerunt diuitias Behowld the very sinners and abownding in the world haue obtained riches Vpon which place sayth S. Augustin S. Aug. in Psal 72. Quot sunt quila sciuijs vt boues vaccae ad iugulum tendunt canentes saltantes parant iter ad infernum How many are they that by riot as oxen and cowes do march to their destruction and singing Prou. 1.33 and dawnsing do dispose their voiage to hell Prosperitie of fooles will destroie them sayth the prouerb For as followeth in the wyseman Sap. 14. 28. ether while they reioyce they are madd or truely they fortell lies In their madnes they blaspheme God and his saincts and calumniat his people In their predictions of lies among others may be numbred yf they tell that you will apostat from religion honor them as true pastors defie papistrie and that so doing you will doe according to the gospell They occasion me to remembre one Selius in Martial who inferred there was no God because forsooth that he often blaspheming him yet therby liued in greater prosperitie Nullos esse Deos inane coelum Martial li. 4. epig◠affirmat Selius probatque quod se Factum dum negat haec videt beatum No God heauen vayne affirmed Selius and proud it for that he was prosperous denying them and alwayes glorious Cicero was able to say of such men Cic. l. 1. offic Adducuntur plerique vt eos iustitia capiat obliuio cum in imperiorum honorum gloriaeve cupiditatem inciderint The most of such are forgetfull of equitie when they fall into the aspiring desyre of rule honors and glorie So that they doe but according to the wont of arrogant people when they insult vpon vayne expectations I wish for their creditours sake that it be neuer heard what Caluin well experienced in the lyke of him selfe and his brethren writeth of his felowe Ministers I will faythfully translat part of his plaine declaration omitting the latin this tyme for breuities sake Alij ad captandum miri artifices nudatos relinquunt c. Caluin lib. de scandalis pag. 65. 66. Some of thē sayth he writing as I sayd of Ministers wonderfullie cunning to snatch leaue them forlorne in nakednes to whom they promised montains of gould Some what almes they receaued ether they spend it in whooring or play or other riot Some what they borrowed they consume lauishlye in idlenes And in these crimes they haue often assistance of their wiues Some vncleanlines insueth wherwith this awnswer shall not be defyled Only as I sayd I craue that our Ministers and Catchpowls defraud not their creditors Afflicted Catholicks 4.