the 25. and 26 verses which all that you left out and cut off doth first deliuer Christs institutiō secondly expounds his owne meaning in euerie particuler point that is in controuersie betwixt vs and thirdlie ouerthrowes your opinions Now what mooued you thus to mangle cut off disioynt and dismember this place of Paul as you did with the text before let the Reader after my examination of your errors iudge But first I must deliuer you this generall rule obserued of allsound Diuines that al the Euangelists and Aposteles doctrine being pend by one spirit doe agree in the matter of the Sacrament one expounding another as partlie you heard a little before So that the three Euangelists must not be expounded to contradict Paul not Paul expounded to contradict them but all dulie and trulie in the spirit of humilitie being examined according to the Canon and rule of the word of God you shall finde neither darknesse in speech nor difficultie in sence but that the simplest may know Christs meaning Fitzsimon 80. What I haue aunswered in the 43. number against his accusations of any curtayling cutting by the wast and subtracting may abundantly serue for the lyke of my māgling cutting off disioynting dismembring this place All are but practises of the lapwing to crye a farr of most noysomly that you may thinke the nest of hir yongons to be ther wher it is least Which as it is there manifested so here it wil be approued Remember only his saying in this place that what I omitted expowndeth Christs meaning in euery particular point that is in controwersie betwixt vs and ouerthroweth our opinions And that for playn dealing I should haue begon at the 23. verse and so to the ende of the 29. verse Yf you aske him wherfor is he not contented with what I haue produced considering that he had the lesse to confute and was not bownd to aunswer to what was omitted he can aunswer nothing els but talk of omissions cuttings and curtaylings that others might not discerne but that he had aunswered pertinently Rider 81. You should haue begunne at the 23. verse and so to the end of the 20 verse and that had been plaine dealing Christs institution penned by Paul deliuers vs foure obseruations First Christ his action Secōndlie Christes precept Thirdlie Christs promise Fourthlie Christes caution 1. Christes action He gaue thankes brake bread tooke the cup c. 1. Take yee eate yee 2. Christes precept 2. This do as often as yee drinke it and both in rememberance of me 3. The minister must shewe and preach the Lords death till he come 3. Christes promise 1. This is my body which is broken for you 2. This is the new Testament in my bloud 4. Christes caution or caueat VVhosoeuor shall eate this bread or drinke this cup vnworthelie shall bee guiltie of the bodie and bloud of the Lord. Thus you see plainlie without anie dismembring or curtalling Christs action precept promise and caution deliuered out of the text Out of which place I obserue for the Catholickes better instruction and your confutation two things against you in this your skipping and curtalling of the text First the comforts you conceale from them by this mangling of the text A Discouerie of more puritantcie in M. Rider And of Puritan protestations how they are performed 81. FIrst he is conuicted by his owne woords Fitzsimon that he dealeth not playnly considering he nether begynneth at the 23. verse nor endeth at the 29. But will yow vnderstand the reason therof because S. Paul sayeth that him selfe had learned this institution from our Lord to witt by tradition and not in Scripture and that he had deliuered it formerly to the Corinthians by tradition and not by Scripture For I haue receaued of our Lord saith he which also I haue deliuered vnto you that our Lord in the night he was betrayed tooke bread and giuing thanks brake and sayd This is the 23. 1. Cor. 11. v. 23. verse Next M. Rider addeth to the woord brake the woord bread which is not in the text Thirdly by his diuision into an action a precept a promise a caution nothing toward any edification or proffit or learning is affoorded but a pranke discouered vnder the coulour of method to distract the mynd while he doth seperat the circumstances asondre which confirme Christs institution of the Sacrament to certifye his true body being present Fowerthly 1. Cor. 11. v. 24. this being the 24. verse take yee and eate yee this is my body which shal be deliuered for yow do this in my remembrance M. Rider vseth these sleights toward it First when he repeateth Christs precept he omitteth cleane do this in remembrance of me toward the bread and as was sayd in the 77. number of their care of the liquoure conioyned it to the drinke Fifthly he maketh Christs woords this is my body to be but a promise let euery vnderstanding determine whether not vnreasonably and vnlearnedly The 25. verse is lykewyse and the chalice after he had supped saying 1. Cor. 11. v. 25. this chalice is the new testament in my blood do this as often as yow shall drinke in my remembrance Of this verse he hathe wholy omitted the first halfe as also of the next halfe the name of chalice After drinke he addeth the sillable it Which being once doone by me in the 51. number thus he controwled my addition this sillable it altereth the sence and peruerteth Christs meaning c. Then he placeth according his former skill such woords among promises The 26. verse is For as often as yee shall eate this bread and drinke this chalice you shall annownce the death of our Lord till he come 2. Cor. 11. v. 26. All this verse is intierly ouer-slipped as nether action precept promise nor caueat So that his deuision is ether defectiue as not comprehending all parts or his dissimulation notorious in omitting what might be comprehended as well vnder the precept as any thing els and better vnder the caution or caueat then what is by him contayned Marie I fynde the speeche of a Minister his preaching substituted in place of the forsayd verse which vpon my credit is nether in greeke or latin text nor euer dreamed of by Apostle Euangelist Concil Doctor Father But it is only the pure Puritancie of Thomas Cartwright l. 1. pag. 158. to affirme it a necessarie and essential part of the Communion yet therof thus sayth the aunswer of Oxford to the Puritans Petition pag. 11. But that it should be ministred with a sermon is absurd and hath bred in many a vayne and false opinion as yf not the woord of Christs institution but rather the woord of a Ministers exposition were a necessarie and essential part of Communion O how impossible it is for M. Rider but to be knowen a puritan Now let him take what he can get therby The 27. verse Therfor whosoeuer shll eate this
Luke 1.6 against iustification c. So that Greeke againste Latin is a bare pretense and corruption only is by them intended For the blessinge consecratinge fie vpon this prophane tearme of charminge of Chalices S. August l 3. con Cresen c. 29. in Psal 113. S. August who by Caluins testimonie is fidelissimus atque optimus testis antiquitatis the most faithful principal witnesse of antiquitie corypheus theologoruÌ„ the ring-leader of Diuines as they can not denie thus writeth Sed et nos pleraque instrumenta vasa ex auro et argento habemus in vsum celebrandoruÌ„ Sacramentorum quae ipso ministerio consecrata sancta dicuntur But we haue the most part of our instrumeÌ„tes and vessels belonging to the administringe of the Sacraments of gould and siluer which by theire verye application are caled holye They were so rich in time of grace and charitie Theodoret l. 3. cap. 11. Vidâ— Prudent de S. Lauren. as that pagan Emperours and theire Secritaries in admiration cryed out Ecce quam sumptuosis vasis filio Mariae ministratur Behould in what sumptuous vessels they honour the sonne of Marie But one woorde more of this matter out of Theophilact Theophil in cap 14. Marci saying Qui igitur abstulerit discum pretiosum et cogit vt corpus Christi in vili ponatur pretexens scilicet pauperes intelligat cuius partis sit He that wil take away the pretious plate and force that the body of Christ be placed on a more abiect pretending forsooth the poore let him knowe of whose faction he is namelye of Iudas as he sayeth who found fault with coste bestowed for lyke pretense on Christ But are the sanctified iustified and elected reformers culpable in this poynt Let one of them selues and he of the cheefest informe the trueth Clebitius in sua victoria veritatu ruma papatus saxonici argum 14. Clebitius therfor cheefe Zuinglian minister of Heidelberg writeth this of Heshusius VVhen the siluer pixes were moulten and made away he caused others to be made of woodd and reserued his eucharistical bread in a wodden one and the same so sluttish as was not good inowgh for a cowheard to putt his butter in it For the antiquitie of pixes Calu. l. 4. Instit. c. 17. n. 39. Caluin assureth first Church and first Christianitie to haue allowed and beloued them Behould how contrarious to all christianitie yet how couragious is M. Rider how coÌ„formable in him selfe and his brethren to Iudas his pretenses yet how aduenturous to seeme a reformer of abuses 91. Out of which I obserue that you would couer Rider Bread remaines after Consecration and therefore no carnall presence likewise the Cup therefore noe Transubstantiation in either and conceale that which ouerthrowes your carnall presence for if bread remaine after consecration then there is no carnal presence but breade remaineth after consecration therfore ther is no carnal presence And because this verse shweth to the worlde that there is bread after consecration therfore you cutt off that part of the verse which is verie deceitfully donne And leaue this woorde breade out after consecration to blinde the eyes of the simple And also you cut off the next wordes to couer other two errors the wordes be these Or drinke the Chalice of the Lorde vnvvorthely 91. When I make a Puritan treatise Fitzsimon representing as I sayd in the 76. number the frogg-galyard rebownding vp and downe from one point to another without euer following ether one tune or tenoure I will not cowche or comprise that which is precisely pertinent but followe and alleage testimonies of all coulours But being of other determination and hauing a particular controuersie to examin as now only of the real and substantial presence of Christs body and not of communion vnder both forms or the lyke I thought good as men when they make a nosegay doe not collect all hearbes therin but such as are sufficient for sent and varietie to that present vse to dwell in my text and only to cumble or gather what belonged properly to that one point in question without rangeing prolixitie or tergiuersation Is this a fault Yf it be there was neuer allowable writer but both omitted it and commended it Well what stuffe is now obiected against vs. Mary S. Paul speaking of the Sacrament nameth it still bread therfor it is not Christs natural body I am fully perswaded this obiection to be so aunswered in the 56. number and in the 62. that the repetition of Riders obiection in this place Vide num 118. is rather to blott paper to fill emptie place to cauil and delude then for any difficultie remayning therin For there I shewed by seueral Scripturs things to beare the name of what they are representations Tob. 2. Exod. 7. Gen. 19. Ioan. 2. Gen. 2. or from what they were changed as Raphael is called a yong man a Serpent is called a rodde a piller of salt is called Lotts wyfe wyne is called water Eua is called a bone of Adam and fleash of his fleash So here Christs body is called bread both for the representation and for being made of bread or succeeding the substance of bread yet cleerly in this place is it expressed not with standing such name to be the body of Christ by saying 1. Cor. 11. that by eating this bread and drinking this cupp vnworthely they are guiltie of the body and blood of Christ himselfe because they did not discerne the body of our Lord his body which was to be deliuered to death c. All which significations vttered by S. Paul in the same place to certifie the name of bread not to specifie bread but Christs body this obiection may be thought out of date and as a crackt grot not lawfull or currant any longer Because not to any desert of M. Riders trauails but to Iesus Christ I deuote my tyme imployed in this aunswer I will now beyond sufficiencie in this cause tender these woords of S. Cyrill of Hierusalem in Catechesi mystagogica 4. Non sic attendas haec velim tanquam sint nudi simplex panis nudum simplex vinum corpus enim sunt sanguis Christi Nam etsi sensus aliud tibi renuntiat fides tamen te confirmet I would not haue you conceaue that it is bare and simple bread bare and simple wyne for although thy sense conceaue otherwyse yet let thy fayth confirme thee So that how soeuer bread be named or appeare bread to the sences yet the thing so called is assured to be Christs sacred bodie But it is expedient to haue M. Rider him selfe brought to disable his owne obiection He then in the 62. number thus speaketh It is the vsual maner of the holy Ghost in all Sacraments both of the ould testament Caâ—eat numb 62. and new to tearme the visible signe by the name of the thing signifyed as Circumscision
and is farrefrom our first meaning For we hold with â—hrists trueth that vnlesse the written word of God first warrant it we are not â—ound in conscience to beleeue it though all the Doctors and Prelates in the â—orld should sweare it VVhether it be not all one to say Scripturs or Fathers to be for any opinion as to say the Scriptures and Fathers to be for the same â—2 I Confesse that M. Rider came to me the 2. Octob. 1602. Fitzimon to reclaime his resignation of these controuersies to Scripturs or Fathers seueraly resoluing not to accept the Fathers for arbitrers vnlesse they had the scripturs â—onioyntly concurring with them A poore retraict First because â—â—y promise and all his printed books he had appealed to them â—ot conioyntly but seueraly Secondly because it is a seelye â—magination to thinke they may be seperated S. Aug. con Pelag. l. 2. c. 10. For S. Augustin â—weetly according to his maner instructeth all Christians to â—now concerning the Fathers Quod inuenerunt in Ecclesia tenuerunt â—uod didicerunt docuerunt quod à Patribus acceperunt hoc filijs tradiderunt That which they fownd in the Church they retayned that which they learned â—hey tawght that which they receaued of their fathers that they deliuered to â—heir children And consequently what the Apostles recaued of Christ they deliuered to their successours their successours to their scholers their scholers to their disciples c. Which as it is conformable to the Apostle S. Paul Ephes. 4.12 so is it perfectly confirmed by him saying God to haue giuen Apostles Euangelists Pastours and Doctors to the coÌ„summation of the holy vntill we all meete in vnitie of faith and knowledge of the Sonne of God that is that he had giuen such instructers as by true and lawfull discent and succession should informe the ages succeeding one another in one faith and knowledge of one God vntill the first midle and last be gathered into the flock of Christ And as the later should receaue from the former Baptisme and other Sacraments so also should they receaue all other truth which would be infallible vnto theÌ„ yf they would not leaue their forefathers to follow their owne braynsick nouelties D. VVhitg lib. 2. pag. 353. 507. 508. Therfor VVhitgift worthely exclaimed at the Puritans excepting against the Fathers as being wresters and sorcers of the text the Scripturs not hauing any other searchers defenders conseruers but them Therfor also Caluin worthely taxeth their presumption Cal. in trac Theol. p. 471. who vnreuerently insinuated the Fathers did disagree from scripturs they hauing from hand to hand of their predecessours receaued the vnderstanding of them they hauing by infinit labours expownded them they hauing by vertue of them planted Christianitie excluded idolatrie Beza epist 81. pag. 384. surmouÌ„ted heresie Therfor Beza worthely imputeth it to ignorance impudence and impietie to diuorce or sequester Scripturs and Fathers or to affirme where the Scripturs are or Fathers there they can be seueraly or otherwyse then only conioyntly So that from first to last who haue Fathers they must haue Scripturs and contrarywyse And consequently M. Rider first and last remayneth alyke ingaged But to make it euident to the most repining and sparing conceit toward my allegations that I neuer changed or for and and that all this is a friuolous fals cauill pretext who doth not know that the ground and fundation of M. Riders clayme was but a repetition and borowing of the owld impudent protestation of Iuel In which not and but or is contayned in all the articles it being sayd ether by Scripture or by the example of the primatiue Churche or by the owld Doctors or by the ancient Generall Concils And yf any be able to proue any of these articles by any one cleare or playne clause of ether Scripturs or of the ould Doctors or of any ould general Concils or by any example of the primitiue Church within 600. yeares after Christ I promise to giue ouer and subscribe So that I disproue hereby M. Rider not only by his owne printed booke but by his original copie whence as he tooke the same clayme so he ought to haue taken the same conditions And therfor whether he wil or nill he must stand that not but him selfe and his Iuel haue vndone him by or â—â—d not and. â—â— And this was demanded of you not as the demanders doubted that the â—â—nonicall Scriptures were insufficient to prooue any article of faith but onelie â—at all men might see and so be resolued whether the Protestants or the now Roâ—ane Catholiques ioyne neerest to Christs trueth and the faith of the first primitiue â—thers VVhether all beleefe be contayned in the written woord of God â—3 ALl the proofe brought by M. Rider Ioan. 10.31 so to perswade vs is only in these woords But these things are written that you may beleeue that Iesus is the Sonn of God and that beleeuing you may haue lyfe in his name Good Lord â—hat inference is this Hebr. 11. the things written serue to beleeue in Christ therfor all beleefe is written By S. Pauls declaration â—bel Enoch Noê Abraham Isaac Iacob c. had vndoubtedly Faith â—et they had nothing of Scripture written Secondly all the primitiue Church had noe parcel of the new Testament at least ten â—earesafter Christ wil you say they had no faith or were not â—ound to beleeue Thirdly the Creed of the Apostles Vide P. CottoÌ„ de sacrif contre Caille predicaÌ„t Gallice pag. 122. 126. 127. the consubstantialitie of the Trinitie the procession of the holy Ghost â—he perpetual virginitie of our Ladie the baptising of children â—he not rebaptizing of them by hereticks baptised the breaking of â—he sabaoth and keeping of sunday the obseruation of Easter in â—he Christian and not in the Iewish maner the receauing of the Sacrament fasting the eating of blood and strangled meat prohibited in the Acts the not marrying of the sister in law after the â—rothers death without heyres and especialy I would know of â—ur protestants allouing women to sing psalms in the Church vnless they build it vpon some tradition true or false how tremble â—hey not to contradict the prohibition therof by the Apostle 1. Corinth 14. 1. Timoth. 2. Wher fynde you these points of beleefe which are beleeued in the whole Church and some of them contrary to Scripturs nor in any â—cripture contayned Therfor that the Scripturs alone are sufficient to proue euery â—â—rticle of beleefe to concurr with you once in a grammarian sentence is qui nil dubitat nil capit inde boni he that thinketh so vpon better consideration may now thinke and say otherwyse Are not these people easily perswaded to haue good proofs foâ— their professioÌ„ when they caÌ„ coÌ„fute vs about the name of Catholick by Vincentius Lyrinensis about the Popes supremacie by S. Bernard and now about traditions by this text here alleaged Doth M. Rideâ—
Caluin affirme yf any Christum opponere velit iudicio Dei Calu. l. 2. Instit. c. 17. n. 1. non sore merito locum quia non reperietur in homine dignitas quae possit Deum promereri would oppose Christ to the iudgement of God there would noe place remayne to any Merit because there is not in man that dignitie to deserue any thing of God Holinshead in the yeare 1579. pap 1195 Behould and be amazed that Christs merit euen of death is impugned and he affirmed to be only man and not God Sixtly they euacuat the passion of Christ who in playne and expresse tearms say For Acts. pag. 468. 487. 1335. Stows in Elizabeth pag. 1195. Calu. con Heshu◠pag. 39. Beza in colloq Mompel 1. p. 522. Bucer super Ioan. pag. 34. Muscul in loc theol fol. 363. 367. Zanchius in Miscellan p. 3. 200. 206. Aret. apud Schlusselb l. 1. a. 6. 25. 26. l. 2. fol. 42. theol Cal. Eius sanguinem mortem passionem nihil contulisse ad redemptionem generis humani His blood death and passion to haue nothing auayled to the redemption of mankinde Christus omnibus suis operibus caelum non est promeritus Christ by all his works deserued not heauen Suche were some of Foxes most famous martyrs such are Familists and many English ministers by confession of your Chroniclers Lastly they euacuat Christs passion who affirme his death and passion proffitable only for the predestinat so that other might haue noe benifit therby Such is Caluin Beza Bucer Musculus Zanchius Aretius Wherby followeth that he is not redeemer of all or mediator for all offenders not intending their saluation Sixt Article of S. Thomas He descended into hell the third day he rose againe from the dead 25. First this article is impugned in saying with Carlile it to be a pernitiouse heresie that Christ descended by Beza saying per oscitantiam irrepsisse Carlile in his booke that Christ discended not into hell printed at Lond. 1582. Beza Apol. 2. ad Zantes pag. 385. Vide Caluino Turc p. 567. Zuingl tom 2. fol. 458. Luthapse De Couc PP p. 276. it to haue entred into the creed by inaduertismēt Secondly by making his descension only to haue bene his pangs vpon the cross wher not only his humanitie but ô execrable blasphemie his diuinitie indured payns yea death So saith Luther Christum suum saluatorem se nolle agnoscere si sola humanitas ipsius passa suisset Did cleerly and manifestly professe that he would not acknowledge Christ to be his Sauioure yf only his humanitie had suffred And Caluin secondeth faythfully all such impietie of Luther saying Hie est eius ad inferos descensus quod eam mortem pertulit quae sceleratis ab irato Deo instigitur This is his descēsion to hell that he suffred that death which God in his angre inflicteth vpon the wicked Omnes inquit in anima luisse paenas Caelu in catheches c. de fide Calu. l 2. Instit c. 16. n. 10. in cap. 26.27 Mat. Item ibid. Beza quae Deo vindice a damnatis in inferno expetuntur He suffred all the payns in his soule which by God in reuengement are exacted of the damned Agayne Nihil actum erat si corporea tantum morte fuisset defunctus It had bene of no accompt yf he had dyed only a corporal deathe In which doctrin is contayned besyd Christs death of body a death of his soule yea of his diuinitie and after enduring such death him to haue suffred all punishments of the damned Thirdly this article is impugned by making this descension nothing els but Christs burial in his sepulchre Vide Feuardent in sua Entremanger c. 27. So Zuinglius Oecolampadius Bucer Caluin Musculus Tremel Marot Beza Carlile c. affirme because the common name for hell in hebrue doth signifie some tyme a graue or fosse But elswher Caluin confesseth Vide Caluino Turc pag. 567. that the sayd name more vsualy and proprely doth signifye hell Act. In cap. 32. Deut. c. 16. num Calu. in Annot. in cap. 2. In 1. Reg. c. 2. In num c. 16. In Deut. c. 32. In Psal 6. In Iob. 2.26 In Amos. c. 9. the place and estate of the damned And diuers or the residue as Bucer Oecolampadius and other principal protestants as Peter Vermil otherwyse misnamed Martyr Paul Fage Sebastian Munster Castalio and Flaccus Illyricus do oppose them selues against Beza being most ernest in the former opiniō shewingby manifould texts of scripture the hebrue woord Scheol the greeke woord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the latin woord infernus to signifie an infernal propre place of damned or at least of included by their right vsual and natural signification as much as panis Beza in c. 2. act in c. 11. Math. in c 10. 16. Luc. In Apoc. c. 20. in latin signifyeth bread Yea Beza him selfe confesseth that the greeke and latin woord contayne no lesse but the hebreu woord some tyme signifyeth graue And therfor to auoyd Christs discending to hell therby to maintayne former blasphemies of his suffring the payns of damned on the crosse and to euacuat the deliuerance of the Fathers out of their Limbo wherby also is implyed the doctrin of purgatorie yf it once be graunted ther euer had bene a third place of inclusion for sowls to auoyd I say these blocks in his way he translateth by his owne confession as aforsayd contrary to greeke Beza in c. 2. Act. and latin interpreters and Fathers And in his confession of the faythe printed anno 1564. to frustrat all disputation about the mater he thought cōuenient to omitt wholy this part of this Article And although he be driuen consequently to translat Christi anima not Christs sowle but his carcas not his victorie ouer hell but his victorie ouer the graue which the Englishe bibles of an 1562. 1577. eschued but it an 1579. approued and many other such deprauations cōtrary to sacred scripture yet would he not desist Beza in c. 16. Luc. vntill he had occasion to refute Brencius supposing there is no hell or infernal tormēts but only metaphoricaly And then forgetting him selfe proueth by scripturs and fathers vpon the 16. of Luc. that Christ descended into the earth into the receptacle of those who were long restrayned For euidence of whiche third place of souls besyd heauen and eternal hell In their 2. reply against D. Whitg pag. 7. and in ther. 2. admonition to the parlament pag. 43. out of whiche ther is no redemption the Puritans ernestly reprehended the creed of the Apostles made in english meeter among the psalms wherin is sayd his spirit did after this descend into the lower parts to them that long in darknes were the true loue of ther harts and also egerly inueyed against one of their cheefe martyrs for professing the same beleefe And so forwardly pressed into their angre against this article that
as deliuer bread to the hongry or to litle ones and the literal signification of deliuering is verifyed in Christs passion but not of breaking For he was deliuered for our synnes but I being able to say that he was also broken for vs in the B. Sacrifice of his body vnder the forme of bread and M. Rider denying such his sacrifice and not being able possibly to shew any other his breaking do you thinke that leauing to talke of deliuerie for breaking he knoweth what is with him or against him The amplifying of Christs promise in the present tence there being no promise in these woords this is my body which is broken for you sheweth such mates when they can gett a woord to wander against the trueth for Christ vsed then a present tence to testifye the efficacie of his institution of the B. Sacrament in which his body was presently deliuered inuisibly which was the next day to be deliuered visiblye therevpon they amplifie and descant at full wheras vpon the true and literal institution of Christ arcording the propre signification therof they walke so nicely Luth. tom 7. defen verb. caenae fol 383. as yf they were treading vpon egges Fearing sayth Luther to stumble and breake their necks at euery woord which Christ pronownced 83. In the first that Christs Rider birth and life though both innocent was not sufficient to cleanse my sinne In the second Christ would vndergoe shamefull buffets on the face pricking of thornes vpon his head piercing nailes into his hands and feete a bloudie speare into his blessed side before mans sinne could bee satisfied Gods wrath appeased Sathan death and hell conquered this our liuing Christ would haue his bodie broken for vs he would not leaue one sighein his soule for our sakes nor one drop of bloud in his bodie vnshed for our sinnes These comforts are expressed by this word broken which are not nor can be gathered by this word deliuered 83. In my Examination of the Creed in the 14. numbre Pitzsimon I haue shewed that euery meritt of Christ being of infinit valew had bene sufficient to redeeme a thowsand worlds and that his death and passion were suffred vpon his excessiue abundance of loue which was not content with what had bene sufficient but also powred owt it selfe beyond all respect and measure to the last drop of blood in his bodye for greater manifestation of his bountifull charitie toward mankinde How cometh my Warr-man and sayth that Christs death it selfe was not only not of superabundant affection but that beyond his death the very pearcing of his syde with a speare was necessary to clense his synne Which is blasphemie against all Scripture and Christianitie referring always our redemption to Christs holye passion I knowe not whence it coulde come to him but only to fulfill the saying of S. Nazianzen Inter se certant perinde atque non id metuant ne impijs erroribus sese constringant sed ne in hac re leuius tolerabiliusque peccent quà m alij They stryue among them selues as yf they had no feare to intangle them selues in impious errours but that euery of them be not behinde his compagnions in lesse offendinge Other aunswer is in the forsayd 14. number Rider 84. Another comfort is concealed from the Catholickes in omitting the 25. verse in these words Math. 25.40 Heb. 2.12.13.17 Ioh. 10.27 The newe Testament in my bloud Out of which euerie man may gather these comforts to himselfe by particular application First that I am not a straunger to Christ but one of his younger brethren and not onelie well knowne vnto him but also as well beloued of him which appeareth in this that hee did not onelie remember me in his last will but also most freelie and liberallie bequeathed vnto my soule and bodie most precious Legacies where wee may finde them registred most safelie kept in Gods booke and daylie pronounced in our Creed as remission of sinnes of both guilt punishment peace of conscience in this life at the latter day rising of my bodie from death and dust af erwards life eternall both to soule and bodie These Legacies be bequeathed and contained in this Testament which be hath not onely sealed outwardlie with Sacraments but also inwardlie with his bloud by faith to assure vs of the performance of his promise and therefore he addeth in my bloud so that all other Testaments Wils Buls or Pardons which are not sealed with Christs bloud but with lead or war are but counterfeit labels stitcht to Christs testament by some false forgeries of periured Notaries wherin they doe falselie promise remission of sinnes and the kingdome of heauen Fitzsimon 84. M. Rider shall pull off with his owne hands his maske of consolation by these woords the new testament in my blood and acknowledge to all Readers his contentment to be but forged and his cause and coÌ„science to be full of desolation by means of them First then he sayd in his 78 number that thes woords of Christ ordayned by one authoure haue one sense one sounde one ende with these woords of the ould testament this is the blood of the Couenant Exod. 24.8 But the sense of thes woords of Moises is that the ould testament was ratified by true and real blood substantialy sprinkled vpon the Israelits therfor the sense of Christs woords must lykewyse be yf as he saith they haue one sense that his new testament was made at his last supper and his true and real blood was substantialy powred into the mowthes of his Apostles which blood deliuered them after as S. Luke saith Lâ—c. 22.20 was to be shedd for them Now Sir what consolation haue you about yourt hart Are not you made your selfe to disguise your fayned countenance That Christ made his testament at his last supper it is first the confession of Musculus saying In the same supper being then nighe his death he made his testament How did Musculus ground his opinion because saith he Musculus in locis coÌ„ Cap. de cana n. 2. pag. 332. that a testament be made auaylably is requyred first that the maker therof be at his owne libertie for a slaue a seruant a sonn in his Fathers gouernement can make no testament This libertie had Christ at his supper and not at his death Also he must make executours so did Christ make his Apostles by this institution appointing them to dispense the grace of this testameÌ„t c. wheras ther was no such mater at his death I add that lawfull testaments are made by men befor their death when they are in good memorie and not at the instant of their death Which according to good protestantcie had great occasion in Christ our Saluiour whom at the tyme of his death they affirme to haue bene in desperation in torments of conscience c. as is assured in the 14. and 15. numbers of the Examination Is not this a good
brotherly helpe to M. Riders consolation by thes woords of Christ the new testament in my blood Math. 25.40 For a testament is not a testament till the partie dye And Christ at his supper dyed not otherwyse but mysticaly as in sacrifice therfor yf ther was a testament made such sacrifice is to be confessed Will you haue Christ him selfe manifest his making the new testament at his supper Why then at it he sayd mandatum nouum do vobis Ioan. 13.34 a new law I giue you Marke this sequel vpon this planted foundation Christ by confession of greatest protestants made his testament at his last supper and M. Rider accordeth therto confessing him in this present place and numbre to haue made his last will bequeathed legacies c. Well then I inferr both that he shedd or deliuered his blood at this table and also that he sacrificed him selfe which in effect is all one For by M. Riders confession among his legacies Ad Hebr. 9.22 at his supper one principal is the remission of our synnes But S. Paul saith Sine fanguinis effusione non fit remissio withowt shedding of blood ther is no remission Ergo or therfor Christ in his supper shed his blood by which he bequeathed such legacie of remission of synns Now yf Christ as M. Rider sayd in the precedent number could not clense his synn without death and yet that at his supper he bequeathed vnto him by his last wil remission of synns of both guilt and punishment as is saith he pronounced in the Creed wherof others may be iudges whether he vnderstand his Creede or noe considering that to this day all mortal men do feele the punishment at least of Adams guilt to be vnforgiuen as to one not only well knowen by him but also well beloued of him as his yonger brother they are his owne woords It must followe that Christ was sacrificed I mean incruentally to his heuenly Father at his last supper Ad Hebr. 9.16 both for his making then his testament vbi enim testamentum est mors necesse est intercedat authoris for wher a testament is it is necessarie the deathe of the testator happen as also for shedding his blood and fullfilling all figuratiue sacrifices of the owld law in which the blood was not only shedd but also the things sacrificed were first putt to deathe yet this shedding of blood is not to be vnderstood in any other then in a mysticall and impossible maner No body hathe ingaged M. Rider to confesse this trueth but him selfe Wherfor yf his pew-fellowes exclaime at him and say that he hath confessed the true shedding of Christs blood substantialy although not in propre forme but only vnder the forme of wyne vnderstanding by shedding only the powring therof into the mouthe of the Apostles at his Supper and also the Sacrifice of Christ therby which is the Masse without which his blood could not then be shedd nor his testament had bene auaylable for nondum valet dum viuit qui testatus est Ad Hebr. 9.17 it is not of force while the testator without all death mystical or corporal liueth and therby ratifyed all papistry and confownded all protestantcy and which might seeme most absurd allowed a duble death of Christ one at his Supper another vpon the cross S. August tom 8. in Psal 61. Let him aunswer first for the residue out of S Augustin Occultari potest ad tempus veritas vinci non potest Florere potest ad tempus iniquitas permanere non potest Veritie for a tyme may be hydd but it can not be vanquished Iniquitie may florishe for a space but can not continue And to that heynouse doctrin of Christs duble death let him denye it hardely and say that at his Supper was only anticipated in an incruental and incomprehensible maner and mysticaly not in his propre forme but of bread and wine and without violence the same death which succeeded in a cruental violent maner as it was one the same lambe of God sacrificed in bothe maners first incruentaly after cruentaly In teaching this doctrin first he hathe it assured to him by the connection of Scripturs here produced Secondly by Musculus an arche Protestant Calu. in libell de caena de vera Eccles refor Zuing. to 1. de canone misse fol 183 â—iblia de Trinit l. 2. pag. 89. Thirdly by the ancient Fathers vniuersaly whom Caluin and Zuinglius testifye to establishe this incruental sacrifice And Bibliander certifyeth it was the vndowbted beleefe of the ancient Israelits that Christ would institute such a sacrifice in bread and wyne Therfor Gentle M. Rider reioyce at those sugred woords of Christ this is my blood in the new testament not faynedly or by dissembling those remote causes alleaged but for the riche treasure left perpetualy to Gods Church of so pretious a sacrifice wherby force is giuen to all bulls and pardons necessarie for remission of our synns In truth I had forgotten to calculate incident vntruthes in a long tyme yet now am constrayned to score vp at least the 81. grosse vntruth The 81. vntruth that we teache other remission of synns then by Christs testament My good Sir affoord vs some citation of such our doctrin according to your promise to alleadge booke leafe c. or elss we will thinke that we may lawfully say yow ryde c. 85. These deceiuers must be told as Peter told Ananias Rider why hath Sathan fild thy heart that thou shouldest lie not onelie vnto men but also vnto the holie Gost Acts. 5.3 In Ananias heart there was a wicked conceit in his practises a wicked deceit and for his reward a suddaine death You Chaplens of the Pope doe tell the poore people many waies to haue remission of their sinnes besides Christes Testament Christes blood which I will deliuer particularlie if I be vrged but you are deceiued and so you deceiue them and because you would keepe them still blinde that they should neither see your deceit nor theyr owne daunger therefore you kept this comfortable clause from them The new Testament in my bloud whithout which there is neither remission of sinns nor sauing of soules Another comfort you conceale from the deuout meditation of euerie good Christian which is In rememberance of me We read in histories after Iulius Caesar was slaine Suetonius Plutarch Marcus Anthonius made an Oration to the people of Rome in which he shewed Caesars loue and painted out verie Rhetoricallie Caesars bountie to them while he liued but in the heat of his speech he made a pause shewed them Caesars robes sprinkled with his princelie bloud shed by the bloudie hand of his cruell and malicious enemies which when the Cittizens sawe remembring his loue presentlie they ranne vpon the murtherers and slew them Did the Cittizens of Rome being Pagans reuenge Caesars death vppon his enemies onelie remembring his loue and liberalitie Then
with what Christian courage and spirituall manhood ought we that professe to bee Christians reuenge our Christs death vpon his cruell bloudie and malicious enemies which so mercilessy put him to death Rom. 4. the last verse these enemies be our sinnes for he died for our sinnes which let vs mortifie nay murther them let vs kill surfetting by abstinence adulterie by continencie cruelitie by mercie hatred by loue couetousnesse by almes superstition by religion c. These and the like consorts of sinne put our Caesar Christ to death Therefore when we heare not Marcus Anthonius but anie man of God out of the booke of God preach vnto vs Christs bloudie passion that died in our quarrell 1. Cor. 11.22 and shed his bloud for our sinnes let the remembrance of his precious death and mercifull deliuerance put vs in minde to reuenge his death by killing our sinnes which slew our Sauiour and endeuour to serue him with all thankfulnesse in a life spirituall who hath deliuered vs freelie from death eternall Now see what comfort the Catholickes loose for the lacke of this Apostolicall rememberance of me ad this commeth by your omitting of that you should not passe without expressing the true tenour of it as you receiued it of the Lord for the profit of his Church Thus much touching the spirituall comforts concealed from the people by your skipping of Scriptures now let vs see what errours purposelie you seeke to couer by this course 85. By this sermon Fitzsimon you see what M. Rider could doe yf he were vrged for yf he be vrgerd he often promiseth wonders to delate vpon Christs passion Two things I say vnto him One that he mistaketh Christs woords do this in remembrance of me supposing it to be fullfilled by preaching For Christ at that tyme by M. Riders confession was not preaching but in action Secondly that to such glosing verbal and idle talkers thes are Caluins woords Our gospel of which we vawnt so much Cal. in cap. 1. ad Rom. wher is it otherwyse for the most parte then on the toung wher is the newnes of lyfe wher is the spiritual efficacie Note in thes last woords what others euer yet sacred and prophane called good woorks here in a puritanical phrase to be called spiritual efficacie Note next that M. Rider to the Scripture here misaplyed owt of the Acts of Apostles foisteth in a clause of his owne to witt not only vnto men wherof ther is no sillable in the new testament So great an itching vexeth him to corrupt and depraue that be it Canon or testimonie of Father or Scripture it selfe it must not passe without his falsification Thus much being sayd to this sermon I behowld nothing els worthy consideration therin For they are but friuolous woords hauing some speciem pietatis shew of pietie but denying the effect therof I am also in great dowbt whether this relation of the Romans reuenge against them that slew Cesar be not for the most part forged For as I remembre they fled and were not together slayne So that I admyre this mans mistaking all points of learning of Diuinitie of Philosophie of Geographie of Arithmatick of Histories as well sacred as prophan of Greeke of Latin of English of French of Orthographie of all and singular sciences and yet to take so much vpon him as some tyme to say I will lay downe what you are to beleeue in spyte of Pope and poperie some tyme to taxe others ignorance and at all tymes to talke Doctoraly Rider 86. First if you had put downe these words In rememberance of me and till I come these two had ouerthrowne your carnall presence Errors for if the bread wine must bee receiued in rememberance of Christ then bread and wine are not Christ substantiallie corporallie Mat. 28.6 and by way of transubstantiation And if Christ be risen as the Angell said and as wee in our Creed confesse and that we must receiue this Sacrament in his rememberance till he come then Christ being not come but to come is not nor cannot be carnallie and bodilie vnder the formes of bread and wine as you fondlie imagine Fitzsimon 86 At the margent of this number a notorious marke of errours is placed so that it is lyke ther should be some stuff contayned That these woords Do this in remembrance of me distroyeth all our persuasion it is so iust as cuius contrarium verum est for ther is not any clause wherby it is much more established First that he biddeth vs doe and not speake doth palpably subuert your late surmise of performance therof by a ministers sermon Secondly to bidd vs facere to doe in Scripture is not seldome but very often all one and to bidd vs to sacrifice as faciet vnum pro peccato he shall sacrifice or doe one for synne Leuit. 15. Luc. 2. and in the new testament vt sisterent eum Domino facerent secundum consuetudinem legis pro eo that they might present him to our Lord and sacrifice or doe for him according to the custome of the law Leuit. 12. Which commanded a lambe and pigeon or two pigeons or two turtles to be offred at such presentation as appeareth amply in Gods holy woord Conformably therto saith S. Cyprian Oportet nos obaudire S. Cyprian epist 63. facere quod Christus fecit we must be attentiue and to doe what Christ did who as is shewed the number next befor did sacrifice Martin pope subscribeth saying Martin Papa epist ad Burdegal c. 3. hoc eum ipse Dominus iussit nos agere in sui commemorationem For this our Saluiour commanded vs to doe or sacrifice in his remembrance in ara sanctificata vpon a sanctifyed altar Now to the argument of M. Rider Christ teacheth this to be done in remembrance of him therfor he is not substantialy present I aunswer that it is done in remembrance of his visible passion on the crosse which visible passion is noe longer present 1. Cor. 11.26 such to be the sence appeareth by S. Paul saying as oft as you shall eate this bread and drinke this cupp you shall anownce his visible death till he come Wherby appeareth this remembrance not to be ane impediment against the reiteration of his inuisible presence in the masse but only against it on the crosse Secondly I aunswer that the remembrance ther mentioned is to be referred not so much to Christs person absolutly as to his operation and institution at that tyme. For such to be the sence appeareth not only by Catholicks thervpon fownding their preisthood but also by Protestants thervpon grounding their authoritie to dispense the supper as they call it of the Lord. For no other warrant haue they in Scripture so to do but this only Lastly I aunswer to gather that one must be absent because he must be remembred is some what absurde Gods woord aduyseth vs not to forgett the
law Prou. 3.1 Galat. 2.10 therfor the law can not be among vs. S. Paul was admonished not to forgett the poore therfor the poore must haue bene absent from him Are thes consequences Are thes our ouerthrowes Yes truly the greatest that can be giuen vs. 87. And these words doe this in rememberance of mee condemneth all your Masses Rider that be said in rememberance of He-Saints and Shee-Saints and no Saints Mâ—ssale Printed at Venice 1404. as your Popes Bishoppes and in rememberance of Pilgrims Marriners women in trauaill and murren of beasts So that all the foresaid Masses said or sung in rememberance of Saints persons or diseases be abhominable vnlesse you will say which were damnable to thinke that those Saintes Popes Bishopes Pilgrims c. died for you But I will cease to speake of those abhominable abuses vntill I come to the controuersie of the Masse and yet then nothing but what shall be found in your owne bookes whose chapters leaues pages if not lines shall be quoted trulie without fraud or affection Another errour you would couer in leaping ouer the 26. verse in these wordes you doe shew the Lords death till he come Chrisostome Tom. 4. Hom. 27. vpon these words Facietis commemorationem salutis vestra beneficij mei This shewing of the Lords death consiste h in preaching and expounding some scripture wherein the communicants must be instructed of the horrour of their sinne the greatnesse of Gods loue the price of the precious merits of Christs blessed passion which is the remission of sinnes and our reconciliation to Gods fauoure through his bitter and bloudie passion VVhether Masses be sayd to Saincts And whether it be dangerous now a dayes to honor Saincts Fitzsimon 87. DId not you often tell vs that you had your Doctrin from the primatiue Fathers Yf it be so that you euer knew what S. Augustin sayd in this mater S. August 20. con Faust c. 21. how might you thinke thes your arguments vnchildish these are his woords Sacrificamus non martyribus sed Deo martyrum illo dumtaxat ritu quo sibi sacrificari noui testamenti manifestatione praecepit VVe sacrifice not to martyrs but to the God of martyrs in that only ceremonie which he commanded to sacrifice to himselfe in the manifestation of the new tstament I can not blame you to haue wincked at these woords as being litle fauorable to your imaginations and contayning all that I sayd befor of Christs instituting a sacrifice authorising preists to do the same ordaining the new testament at his Supper c. By our especial prayers to Saincts conioyned with this sacrifice we may not be sayd to offre the sacrifice it selfe to them When Caluin had abolished to his power other images of Christ and his Saincts he allowed his owne and to some repyning therat he aunswered Si quis hoc spectaculo offendatur Vita Caluini cap. 12. vt ne deinceps aspiciat oculos sibi eruat vel abeat cito suspendat se Yf any be offended with this sight that he may noe more behould it let him put owt his eyes or goe spediely and hang him selfe This man also when he had obserued diuers Protestants Hamsted Fox c. to canonize the fownders of protestantcie putting them in Calendars in redd leters c. he thought it tyme to mollifye his hatred against inuocation of Saincts intending that his and his fellowes glorie might not be finished by their death saying Etsi solus Deus inuocandus sit licet tamen homines ad opem nobis ferendam implorare Although God be only to be inuoked Calu. in Cateches cap. de oratione Luther lib. 2. colloq fol. 129. yet is it lawful to implore that men would also send vs helpe Luther thinking that where â—â—ch Saincts were honoured Sathan also might be comprised in the same Calendar and Lytanies he deuoutly inuoketh him saying Sancte Sathan ora pro nobis minime tamen contra te peccauimus Clememissime Diabole holy Sathan pray for vs For in noe wyse haue we offended thee most clement deuil c. Verily for my owne parte I intend not to exchange my deuotion from the ould Saincts toward thes new nor thinke it fitt to be done by others But by the premisses appeareth it is not so heynouse a mater to pray to Saincts as in the begyning of reformation was conceaued When you begyn M. Rider to speake of our abhominable abuses as you say and will alleage our books chapters leaues pages yf not lynes which hetherto was neuer performed as oft as any inconueniencie was imputed to vs as is often shewed let it be done with greater fidelitie then S. Chrysostome is produced in this place For vpon my credit nether hathe he any such Homilie vpon such woords nor any such doctrin in all his woorks as you adioyne to this citation Will the other threatned citations be in this sorte Tyme will discouer I proceed It had bene conuenient M. Rider that yow did shew some authoritie for your saying the shewing of the Lords death to consist in preaching and expownding some Scripture For Christ and his Apostles and the primatiue church practised the administration of this Sacrament befor any of the new testament was written And yf as you say Abraham communicated the ould testament also then wanted So that ether your Scripture here mentioned must not be any parte of the bible or els you ouerthrow your saying in the 46. number that Abraham in whos tyme ther was no Scripture communicated by fayth as also all other faythfull and that Christ his Apostles and primatiue Church were not of your persuasion in whose tyme nothing of the new testament was vulgarly exstant 88. Riders And this condemneth your shewing of Christ his death by such ydle gestures and dumbe shewes without anie glorification of GODS name or edification of Christ his people that I dare boldlie say and so God willing will plainlie prooue that from your first Introibo ad Altare Dei which is the beginning of your Masse vntill you come to the last line Ite missa est there is nothing but magicall superstition heresie idolatrie without veritie or antiquitie Now let the Catholickes iudge what wrong is done them when in stead of a confortable declaration of the Lords death they haue a histrionicall dumbe shew without true signification or sence warranted from Christs trueth And wheras you exclaime against vs for allowing tropes and Sacramentall phrases in the handling of this controuersie if you had not concealed this phrase This cup is the new Testament in my bloud the Catholiks might haue seene your error and that we in so doing onelie immitate Christ whom you should rather follow then the precepts doctrine of men whose precepts are no warrants for you nor me to build our faith vpon nor for the Catholikes to imitate And you with vs must either say that Christ vsed a double figure or else most
it is his orthographie so to wryte is called the couenant c. graced by the holy Ghost sayth he with the names of things they represent confirme Yf it be the vsual maner of the holy Ghost to grace the visible signe with the names of things they represent how is it not M. Rider your 83. The 83. vntruth vntruth by your owne disproofe of your selfe that the B. Sacrament contayneth nothing but bread because for representing bread it is called bread As stale and friuolous is this other reiterated shift to say you should haue recited this and that you would couer and conceal this and that you cutt off deceitfully this and that c. For what belldam or bedlam conceit but might doe as much to witt to followe headlong a naked refuge which nether couereth not defendeth them but maketh their want and miserie more notoriouse More of this you may fynd in the 43. number 92. Out of which I note first that you keepe this back Rider hopinge thereby to establish your halfe communion vnder one kinde Concomitancie some what yonger theÌ„ your Transubstantiation both forged by your selues neuer knowne in Christs Church for a 1000. yeares at leaste that the Catholickes might thinke that the receuinge of bread were sufficient because you say Christs bodie muste needes euen by the ncessitie of concommitancie haue blood in it and therfore it is no neede to receiue the cup which if it be true but I am sure it is most false then Christ was deceiued in his wisedome and the Apostles and primitiue Church in their practise which I hope you dare not say for sinne and shame And therefor giue ouer these irreligious practises of Additions Subtractions Interpositions and vaine expositions with new Inkhorne-termes of concomitancie and confesse Christ his ancient and Apostolicall trueth trulie 92. It appearing in the precedent number that my leauings out Fitzsimon cuttings by the wast dismembrings c. proceedeth by my auerring the one only point in question of Christs real presence and auoyding all diuagations impertinent to that point for breuitie playne dealing it must follow that all these reprehensions are but parerga or digressions to dazell the Readers eyes that vnder such mist he may clinche and sneake away from the mater without being perceaued Of the Communion vnder bothe kynds he tendreth after occasion to aunswere it among the parlament 6. articles Therfor because frustra fit per plura quod potest eque bene fieri per pauciora in vayne should we aunswer twyse when one aunswer may suffice it shal be remitted thether That Christs body should by concomitancie haue his blood conioyned with it he saying it is most false must infallibly make vp the 84. vntruth The 84. vntruth For concomitancie being by natural signification only a conioyned fellowshipp our Saluiour Christ hauing a true natural body to which blood naturaly is conioyned in fellowshipp it must consequently follow that it hath blood by concomitancie especialy at all other tymes then during his passion and death But this sheweth that M. Rider is perswaded with the residue in the 14. number of the examination that Christs blood is putrifyed on earthe and was neuer resumpted by Christ at his resurrection I know M. Rider for the most parte as sone as your words are vttered from whom they are and vpon whom they are builded In this among the rest I am not ignorant that Caluin is your teacher In him you fownd in cap. 26. Math. v. 27. affirmed they are furiously madd who affirme any blood to be longer conioyned with Christs fleash You ther upon being fearfull to be furiously madd denyed the concomitancie or coniunction of Christs bloud with his fleash But as the Scripture fortowld Prouer. 1. God doth laugh yow to scorne since that which you feared is fallen vpon you For by denying this concomitancie or coniunction of Christs blood with his fleash you are indeed knowen furiously madde to al them who doe not beeleeue the price of our redemption to haue beene corruptible or to haue perrished and neuer bene resumpted againe Such are al worthie to be called Christians Therfore beware of being bounde and left by concomitancie among the Bedlamits Of his argument if ther be concomitancie then Christ was deceaued c. As he leaueth it vnproued so I wil leaue it vnfollowed Rider And therfore they are to new to be Catholick and to strang to be true 93. Thus much to giue the Catholickes a taste of the wrongs you offer them it lulling them asleepe in the cradle of ignorance and superstition whereas they would be most willing and readie to obey the auncient (a) Reuel 14.6 Rom. 1.16.2 Thess 1.8 The Text is the Lord not Christ the writer mistooke it the Author I blame not powerfull and euerlasting Gospell of Iesus Christ if you did not mislead them by your wilfull errors and keepe backe from them the reading of the Scriptures which holds them and hardeneth them in Recusancie But take heed least you by this ignorance in which you keepe them and the disobedience to the Gospell in which you fetter them you with them and for them hazard not that dolefull taste and torment prepared for wilfull ignorant Recusants of Christ his Gospell where it is said Rendring vengeance in flaming fire to them that know not God nor obey not the gospell of Iesus Christ Now Gentlemen if you be authors of their sinnes you must be partakers of their punishments which both the Lord is mercie preuent Now followeth another part of your proofe drawen out of a part of the 37. verse in these words Shal be guiltie of the bodie and bloud of Christ Out of these words some late writers since your transubstansiation was inuented would prooue two vaine questions that are in controuersie betwixt you and vs. 1. The first is your carnall presence of Christ in the Sacrament The second that the wicked doe eate the bodie and drinke the bloud of Christ In handling and aunswering these I shall hardlie seuer the one from the other bâ—â— as you inferre that the graunting of the one confirmes the other So must I in confuting the one destroy the other and so one aunswere will serue to confute both Fitzsimon 1. 2. Elench 5. 39. There is in sophistrie a caption called Captio eius quod simpliciter dicitur et secundum quid whereby deceitfully one woulde reason as in this maner Yf yow be a theefe you are to be executed but you may be a theefe therfor you are to be executed He proueth one who may be and may be not a theefe should absolutly be executed as yf it were out of controuersie that he were a theefe This falacie is most incident with M. Rider against vs as in the 91. in this and the next numbers abundantly appeareth For example Yf bread remayne after consecration then there is no carnal presence but bread remayneth after consecration therfor
ibid. That he was a deceiuer of the worlde ibid. That he was not Gods Sonne ibid. That he was ignorant in his discourses absurde and him selfe no more God then Socrates or Trismegistus ibid. Cartwright that he could not be perswaded the Israelites to be so madd as to beleeue him to be the liuing God whom they saw with their eies to be a miserable and simple man pag. 142. Luther that it is no maruell if a Iew if a Turke if all the world denie Christ to be the Sonne of God pag. 143. Cureus that Christes blood is putrified in earth pag. 144. Rider his Birth Life and Death not a sufficient satisfaction for sinne pag. 145. Caluin that he refused to dischardge the office of a Mediator pag. 145. That at his passion he had no sufficieÌ„cie aboue other men ibid. That in his prayer appeared not a temper at moderation ibid. That he was tormented with doubtfullnes of his conscience ibid. That he was astonished with the feare of the Bottomlesse pitt of horrible destruction ibid. That ouer-whelmed in desperation he ceased to pray to God ibid. this he Luther and Caluin that Christs diuinitie endured death pag. 146. Heshusius Christ our deliuerer not our Redemer pag. 145. Caluin that the humanitie of Christ is not ascended into heauen pag. 149. Celius that his sitting at the right hande of his Father will continue no longer then till the day of iudgment ibid. Caluin they are furiouslie madd who affirme any blood to be loÌ„ger conioyned with Christes flesh pag. 201. Socinus that Christ was not an instald Priest till after his death yea after his ascention pag. 232. VVilliam Cowbridge that all that did beleeue in the name of Christ were damned pag. 308. Iohn Teuxsburie that the Iewes of good zeale put Christ to death pag. 309. Slibus that Christ is dead according both to Humanitie and Diuinitie pag. 150. Musculus That the diuine and humaine nature of Christ died both together vpon the Crosse ibid. Molineus that Christes meritts profit vs nothing pag. 144. Caluin that his meritts are not to be opposed to the Iudgments of God pag. 146. That by all his woorkes he deserued not heauen ibid. He that he wanted some perfection of a glorious Resurrection pag. 148. Others Christ neuer to haue risen but yet to remayne dead ibid. Zuinglius that the great Pretor of Luther apparelled in his red hose might as easilie haue issued out of his Sepulcher as Christ did out of his pag. 149. Caluin that Christ had not power to giue vs his bodie and together to be in heauen pag. 123. Christ to be all one with S. Michaell Replye pag. 65. These woordes to be vntrue In God the Sonne who hath redeemed me and all mankinde ibid. BLASPHEMIES Blasphemies against the holie Ghost Melancthon Caluin and Beza exclude the Sonne and the holie Ghost from infinit diuinitie and coequallitie with God the Father pag. 141. Others that the holie Ghost was Father to Christ in maner of other Fathers towards their children pag. 143. Caluin flouteth at the holie Ghost and sayth that nether in the ould Testament nor the new is there any thinge to be founde of his Diuinitie pag. 151. Another that he would returne sooner to his Cloister then beleeue in him pag. 153. Iohn VVessell Foxes Martyr denied the holie Ghost to proceede from the Father and the Sonne pag. 308. Another Iniquitie is not fulfilled by men but by the holie Ghost Replye pag. 41. Puritans that the holie Ghost Baptiseth before Baptisme ibid. pag. 66. The holie Ghost not to teache the Church all truth ibid. VVhom he sanctifieth thoughe he afterwardes sinne yet neuer needeth to repent ibid. BLASPHEMIES Blasphemies against the holie Trinitie Caluin wisheth that the name of Trinitie were buried pag. 140. The prayer O holie Trinitie one God haue mercie vpon vs to be Barbarous ibid. Reiecting out of his prayer bookes Glorie be to the Father and to the Sonne c. ibid. Ochinus one of the Apostles of England in K. Edwardes dayes saith the name of Trinitie to be a Sathanicall name ibid. The familie of Loue reiect the Trinitie and Diuinitie of Christ as papisticall fictions ibid. Luther disclaimeth the forsaid prayer O holie Trinitie c. pag. 140. The Seruetians tearmed the B. Trinitie a three headed Cerberus or hell hounde ibid. A solemne legation of Caluinists into Polonia to haue the mysterie of the Trinitie abolished ibid. A Caluinian Sinod helde forbidding by publick decree Ministers in sermons to mention the name of Trinitie pag. 140. Och nus they of the ould Testament did not beleeue the Trinitie Coequalitie CoÌ„substantiallitie Eternitie c. ergo no more ought we pag. 178. Englishe Puritans Glorie be to the Father and to the Sonne c. to be a vaine repetition Replye pag. 65. BOOKES Of the hurt which proceedeth by reading of hereticall Bookes pag. 163. Of the censure of the Puritans touching the Communion Booke of the Protestants pag. 12. Et Reply pag. 88. 89. Bookes sett out by Protestants with these Titles Caluin tending to Iewishnes pag. 272. Another Booke An admonition out of the woorde of God that Caluinists are not Christians but only Iewes pag. ibid. The prohibition of readinge hereticall Bookes by Beda pag. 270. The seuerall changes of the Booke of Common prayer confessed by Doctor Doue Replye pag. 109. CALVIN How impudently Caluin is commended by some Reformers One saith Caluin the chiefest interpreter of Scripture then whom neuer any better or wiser pag. 15. Another the most noble instrument of Gods Church which hath bene since the Apostles times ibid. Another that if in the same houre wherein Caluin should preach S. Paul come from heauen and preach that leauing Paul he would goe heare Caluin ibid. Another Caluin the stone reiected by the buâ—lders made vp in the corner head pag. 15. Another Caluin is to be preferred before all the Doctors of the Catholique Church that haue beene from the beginning ibid. Another then which the sunne neuer behâ—ld any thinge more holie or more excellent since the Apostles departure pag. 334. Caluins forme of ecclesiasticall Discipline pag. 219. CALVIN In what contrarie colours other Reformers haue pictured Caluin One calleth Caluin a Sacramentall heretique pag. 16. Another Caluin died desperat ibid. Caluin at his death rendred vp his soule into the handes of the Diuels ibid. Caluin died gnawed with wormes issuing out of a filthie sore in his prieuie members ibid. Caluin marked on the showlder for Sodomie pag. 16. Caluin cruell bloodie tirranous treacherous c. ibid. Another Beware Christian Reader beware of the bookes of Caluin and especially in the article of the Trinitie pag. 151. Another that he openeth a gate to Mahumetisme Arianisme ibid. Another Arianisme Mehumetisme and Caluinisme three brethren and sisters and three paire of breeches of one clothe pag. 151. Another who feareth to fall into Arianisme let him beware of Caluinisme ibid. Caluin for his insolencie together with Farrell and Viret