Puritans it is suppressed is made a mater of the starre chamber These fynes are vnmeasurable to our qualities Yet yf we consent not suddenly to satisfie them first they clapp vs vpp into prisons and then they them selues in all tulmutuous maner resort to our howses take notice of all our substance valueing euery thing at a ridiculous rate to all but to them that are intituled in the goods and of all together gould marchandise corne howsowld stuff euidences appareil they make vp their fyne yf it exceede not all the means of the partie conueying away as much as serueth their owne turnes and intending to returne by some pretext or other yf their remaine any thing to their aduantage The Author A Lamentable declaration Wherin the commissioners Martials searches synes violēce oppressiō and impouerishmēt of innocent subiects do altogether make vp a noble persecution comparable to some of them of primatiue Christians I reade a relation of Dyonisius Bishop of Alexandrie recorded bv Eusebius in his historie and altogether lyke but that it cōtaineth farr greater calamitie sustained by primatiue Christians information deseruing for your consolation to behould the fayth then persecuted yet to florish and in vayne to be impugned to be imparted to you Euseb lib. 6. hist c. 34. Befor any Edict or proclamation of the Emperor for the space of a whole yeare began our persecutiō Wherin it seemed the greatest sacrifice that they could offre to their idols to imbrue thē selues with the bloud and slaughter of Christiās They crushed the bodie and picked out the eyes of ould Metra and in the end stoned him because he would not recant They drue the vertuous Quincta to their temples and whē she detested their sacrilege they trayled hir by the heeles through the streets brusing hir against the stones after they tore hir with scourges and in the ende they also stoned hir to death Then with one consent without all commission or warrant they rushed into the howses of Godly Christiās euery one betraying his neighbour and extruding him out of doores ransaking and spoiling all his wealth and howsehowld stuff purloining what soeuer was to his purpose or all that was pretious and throuing into the street or fiar the residue so that euery corner seemed a place giuen vp to the pillage of rauenous enemies c. This was in dede a merciles martial law not subiect to the lawes of all nations nor to it of the twelue tables among the Romans Deut. cap. 13.6 c. 19.15 nor to it in Gods law that nemo indēnatus c. none withowt lawfull witnes should be condemned To thinke that you were so vsed in a Christian commō wealth wherin euery one was foorthcoming vpon all citations and warnings and wherin iustice without all impediment might hould hir natural course pardon me it cānot for the enormitie sinke into my mynde nether will it enter into the conceit of any Christiā imagination that the rigor of iustice should not be thought sufficiently seuer against innocent Catholicks without extending against them the martial iniquitie or lawlesnes which is no wher followed but where effusion of blood or probable destruction of a whole armie is preuented by a hastned priuat execution without ordinarie processe And yf it be true Suruey of the booke an common prayer pag. 123. which I reade in the puritan suruey that parlement Acts may not be explaned but by authoritie of parlamēt and consequently lawes made by parlament as all true lawes yf I he not deceaued should be can not be infringed but by contrary acts of parlament then haue I greater cause to distrust this informatiō by how much Puritās the bloudie trompetors to all crueltie against Catholicks do repute by this testimonie such violence to be vnlawfull because it is not warranted by any acts of parlament I take hould in this place obiter of part of a speach had at Norwich 4. of August befor the Assises to testifie what their owne opinion is of promotors printed at London this very yeare 1607. vnder the title of the L. Coke his speech and charge Tovvard the ende Wherin is sayd The promoter is both a begger and a knaue A litle after their office I confesse is necessarie and yet it seldome hapeneth that an honest man is imployed in it A good verdict or rather A good sentence being from that sage iudge But cōcerning your heauie disasters Yf such course as you speake of was followed it was most pertinent to dismaie dastard mynds I say dastard mynds For the iust Christian is cōfident as a lion Prou. 28.1 sayth the woord of God adding after Prou. 30.30 which as the strongest of beast is neuer terrified at any incowntre Therefor in the busines of God or professiō of our beleefe sayth Christ Feare yee not them that kill the bodie Mat. 10.28 and are not able to kill the sowle Againe see that you be not trubled for these things must be done Mat. 24.6 Brother shall deliuer brother vnto death and the father his sonne and the children shall rise against their parents and shall woorke their death And you shal be odious to all men for my name But be that shall indure to the ende shal be saued A most happie conclusion of the former sorrow and fare greater good then in comparison wherof the greatest greefe might not be thowght the cheefest gaine Rom. 8.18 So esteemed S. Paul saying For I thinke that the passions of this tyme are not condigne to the glorie to come that shal be reuealed in vs. So that all that euer you haue or might loose by such aduersitie accompt it more gaynefull then had you putt it to greatest vsurie Christ Iesus is our assurance therof Mat. 19.29 affirming Euerie one that hath left howse or brethren or sisters or father or mother or wyfe or children or lands for my names sake shall receaue a hondred fowld and shall possesse lyfe euerlasting Which S. Paul as euery true Christian is bound did beleeue when he sayd Philip. 3.7.8 The things that were gaynefull to me those haue I esteemed detriments Yea but I esteeme all things disproffitable for the passing knowledge of Iesus my lord for whom I haue made all things as detriment and do esteeme them as dung that I may gayne Christ So did the Hebrues beleeue them to whom the same Apostle gratulateth The spoile of your owne goods Hebr. 10.34.35 you tooke with ioye knowing that you haue a better and permanent substance Do not therfor leese your confidence which hath a great remuneration Which being soe true as being affirmed by the trueth it selfe what merchants aduenturing all their stock what husband man spending all his seede what vsurer exposing all his welth what gamester hazurding all his thrift vpon vncertainties but may exclame at vs yf we thinke that stock lost which is layd out for so excessiue gayne that seede perished which is spent in so
that only will you affirme that any can more dwell in Christ then his Father yet dare you not mantayne that his Father communicateth the body and blood of Christ Recant therfor and that with shame and say that they that dwell in Christ and Christ in them do not only eate his fleash and drinke his blood The minor also is false that the true beleeuers only dwell in Christ Wh takerus in controuer de Sacra Scriptura pag. 666. 1. Cor. 13.12 and Christ in them For in heauen euen by the confession of VVhitaker beleefe entreth not but all are blissed by seeing face to face Christ dwelleth in all and all in him and also God the Father and holy Ghost do dwell in him who may not be sayd to haue beleefe in him The conclusion is lykewyse false by haueing a fowerth tearme Only which should not haue bene in the premisses I leaue to thy equitable censure indifferent protestant whether I might not lawfully lawnche into all rhethorical tropes against such vnanswerable arguments of such a disputer Truely my deuotion would serue me not to spare at least such impietie toward Gods woord but I refrayne that by moderat style the trueth may shyne to thy mynde the brighter as the sonne doth more playnly appeare in calme then troubled water Besyd all that is produced consider how in the opinion of M. Rider the sixt chapter of S. Ihon not treating of the B. Sacrament his maior proposition should by him selfe be acknowledged impertinēt But what careth or knoweth he what is pertinent or not The fruit and profit that redoundes to the true eaters of this bread of life which is Christ 39. MAnie rich benefits we haue by eating Christ in the manner aforesaid Rider that is by apprehending applying 4. Point Ioh. 6.44.54.50.51 and appropriating vnto vs whole Christ with his benefits I will onelie name one or two and referre you for the rest to sixth of Ihon. He that eateth this bread I will raise him vp at the last day to life concerning his bodie and hee shall neuer die but liue for euer concerning his soule VVhat the benefits are of the protestant communion And how they frustrat all Sacraments 39. ALl benefits to be receaued by protestant communion Fitzimon are here drawen to two The first resurrection of the body the second euerlasting lyfe of the soule He nether telleth you whether this shall happen by vertue of your receauing or not by vertue therof or only by gratefull gift and reward of God Concerning the resurrection of the body I craue delay to reueale what Protestants professe and beleeue therof till I treate in the examination of the Creede the article of the resurrection of the dead in the 20. number of the forsayd examination But here let al Christians Catholicks and Protestāts note that when by pretence of reformations fiue sacraments were abolished two only of Communion and Baptisme retayned the next degree to haue bene to deny any fruict belonging to ether of these two So that they allow them only to be bare external signes in them selues without any power to sanctifie Of many proofs I will produce but these apparent It was sayth Zuinglius the author of Englands perswasion Zuingl tom 2. de bapt fol. 70. a great errour of the owld Doctors that they supposed the external water of Baptisme to he of any valew toward the purgeing of synne And Luther affirmeth it to be Luth. de Capti Babil Calu. l. 4. Instit c. 4. n. 17. 23. Beza 1. Cor. c. 10. n. 3. Calu. Beza in 1 Cor. 10. v. 2.3 Musscul in locis c. 373. Calu. Instit l. 4. c. 18. n. 12. Zuing. to 2. fol. 563. 564. Sloidan lib. 10. fol. 152. Buchan hist Scot. l. 15. pag. 523. Benedict Aretius 2. part problem fol. 319. Bernard Lutzenburg in Catal. her l. 1. c. 29. Fox Act. pag. 70. Zuing. tom 2. resp ad Luth. conf fol. 477. Idem fol. 43. Calu. l. 4. Instit c. 14 n. 14. In Ioa. 6. v. 54. Beza epist Theol. 65. fol. 285. Mart. in defens cōtra Gardin par 2. reg 5. pag. 618. par 3. pag. 683. but an external signe to make vs remembre Gods promises Caluin and Beza consent to the same And the Anabaptists ipso facto do omitt Baptisme toward children as vnproffitable Lykewyse for Communion they agree commonly that it is no more esteemable then the Manna of the Iewes and should be receaued without any reuerēce sitting at a table in good fellowship which is practised not only by Zuinglians and Anabaptists but imitated in Scotland as Buchananus relateth And in other places they stand without all regarde or reuerence to receaue their communion As to testifie they should not adore that which they acknowledg to be but an image figure or representation least they should breake the commaundement forbidding to adore as they translate images And Barlowe in the summe of the conference befor the K. Maiestie pag. 95. confesseth the vicar of Ratisdal to haue dealt the bread owt of a basket euery man putting in his hand and taking owt a peece c. vide num 68. This disabling of this sacrament began first from Almaricus whom Fox calleth a worthy learned man who saith that the body of Christ is no otherwyse in the sacrament then in any other bread Zuinglius saith it to be only as the Emperour is in his banner He againe Caluin Beza P. Martyr Iewell and now most protestants of their followers affirme it to be no otherwyse in the sacrament then in a sermon saying Nihilo magis habetur ex sacramentis quà m verbis It is no more had by sacraments then by woords Neque vereor dicere multo etiam c. I feare not sayth P. Martyr to affirme that we come to the receauing of Christs body much more by woords then by sacraments Calu. in 1. Cor. c. 11. v. 24. So that sayth Caluin yf otherwyse we were myndfull of Christs death this healp were superfluous And this is common to all sacraments for they are healpes of our infirmitie What Protestants hearing their preachers magnifie in woords the benifits of these two Sacraments especialy of communion and saying that therby with the teethe and mowthe of the sowle and armes of fayth and imbracement of hart we eate deuoure inioy Christ with all his sowle-sauing merits with all benifits of his passion sealing all his promises vnto vs and giuing vs interest title and right by an effectual and infallible calling to eternal blisse and such other seducing benedictions frequented in sermons that would euer imagin by such dilusions he were a leading to esteeme as basely of this Sacrament as of the voyd ceremonies of Iewes as of any other bread as of a needles memorial of a bare representation as of a sermon c. or that it should be as fruictles as the sacraments of the owld testament Galat. 4.9 which S. Paul tearmeth Infirma
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
what they teache and pretend That Ministers may excommunicate the greatest Prince pag. 113. That he that is excoÌ„municated is not woorthie to enioy life vpon earth ibid. That it were good that rewardes were appointed by the people for such as kill Tyrants as commonly there are for such as haue killed VVolues or Beares ibid. Doctor VVhitegift saith of them that they seeke to transfer the authoritie of Pope Prince and Bishop to thâ—m selues and to bringe Prince and Nobilitie into a verie seruitude pag. 159. That Puritans seeke by degrees to be ridd of all lawes of all authoritie and to haue all thinges subiect to their Consistorian Discipline pag. 200. The definition of a Puritan by one Butler of Cambridge pag. 221. A notable Description of the deepe Dissimulations and Hipocriticall proceedinges first practized by Puritans to gett them selues into the fauour and good liking of the people pag. 221. 222. How Puritans dispense with them selues to dissemble cheate and counterfett to take all Ecclesiasticall degrees and to practize all Ceremonies of Cappe Tippet c. to remayne in their offices and places of promotion pag. 231. Of the Puritans hiperbolicall commendations and setting foorth of their Discipline pag. 223. Reneâ—her saieth that the polliticall Empyre is but a lower and inferior benche to the Consistorian Discipline ibid. The Puritans appeache Kinge Iames of periurie because he dissaloweth their Discipline pag. 224. Puritans Caueat thâ—t no names be vsed which sounde ether of Paganisme or Papistrie pag. 228. The holie Consistorian Discipline of Puritans borrowed from a Iew named Cornelius Bertram pag. 272. Caluin teacheth that as soone as a man is illuminated with the knowledge of the truth instantly he is freed from all obligations of obeyinge ether Church or Prince Replye pag. 112. PVRITANS What the Kinges Maiestie doth censure of Puritans and what sundrie of the Reformers them selues doe say of them Barrowes saith thâ—y are pernicious Impostors presumptuous Pastors Iewish Rabbins Balaam t s dissembling Hipocrits Smel-feastes Apostats and souldiers of Antechrist pag. 161. Others thâ—y are pernicious Dreamers glosing Hipocrits with God fasting Pharisaicall preachers counterfett Prophets pestilent Seducers sworne waged and marked Disciples of Antechrist c. pag. 222. And againe they are perfidious and Apostat Reformers precise Dissemblers giddie and presumptuous Intermedlers in all matters publique and priuat watchmen ouer all actions pag. 222. The Kinges Maiestie speaking of them saith that the Puritanicall spirit is periured treacherous inhuman c. Replye pag. 16. 17. They are very pestes in the Church and commonwelth Reply pag. 70. No deserts can oblige them no oathes or promises binde them c. ibid. Againe saith he Yee shall neuer finde in no border theeues greater ingratitude and more lyes and vild periuries then with these frantick spirits Replye pag. 170. And Knox him selfe saith that nether can oath nor promise binde any such people subiect to the Euangile to obey and maintaine Tyrants ibid. pag. 70. 71. REALL Proofes for the Reall Presence both by Catholiques by Heretiques them selues Corporall and Spirituall presence not opposite pag. 37. 38. The remorce of Bucer Peter Martyr and Oecolampadius for hauing euer writen or bewitched any with the Protestants opinion against the Reall presence pag. 53. 54. Christ receiued with the fleshly mouth according to Luther pag. 10. VVith hart and mouth according to S. Aug. ibid. Our flesh is fed with the bodie and blood of Christ according to Tertul. ibid. He permitteth our teeth to be printed in his fleshe accrrding to S. Chrisost ibid. He dwelleth in vs corporallie according to Cyrillus pag. 11. By naturall partaking according to Ciril Alexandrinus pag. 9. The bodie and blood which the Apostles did behould and the Iewes did shed according to S. Aug. pag. 9. Reallie not Figuratiuelie according to Lyra. pag. 53. VVe receiue not only a Figure but the bodie of Christ according to Theophilact pag. 53. Not significatiuelie but substantially according to S. Anselme ibid. The true bodie taken from the Virgin and which hunge on the Crosse according to Innocentius pag. 66. The flesh assumpted for the life of the world according to the holie Caenons pag. 67. That which was crucified and which was buried ibid. That which tooke flesh of Marie according to S. Aug. ibid. That although it seeme horible to eate the flesh of man c. Yet that notwithstanding such seeming we both eate drinke the flesh and blood of Christ. S. Aug. pag. 84. That it is a fearfull thing for a man to deuoure his Lorde which neuertheles we doe in receiuing S. Aug. pag. 85. In forme is the fleshe of the woord of God true meate saieth Origen pag. 89. Him selfe is receiued into the breast saith Clemens Alex. ibid. The same is proued by Caietan pag. 100. By Lanfrancus pag. 106. By S. Ambrose pag. 131. By Bucer pag. 132. By S. Chrisost pag. 174. By S. Cyril pag. 136. By S. Leo. pag. 286. By S. Martial pag. 289. By Anacletus pag. 289. The Reall presence fortified and confirmed by the Confessions of all chiefe Protestants and those the most approued of all the worlde pag. 303. By Berengarius ibid. By VVickliffe ibid. By Iohn Husse ibid. By Hierom of Prage ibid. By Oecolampadius ibid. By Bucer pag. 304. By Caluin ibid. By Sir Iohn olde Castle pag. 305. REBELLION Of the Insurrections Rebellions of Puritans against their Princes of the infinit deale of blood which hath beene shed thorough this occasion Muntzer taken and executed and aboue a hundred thousand of his followers slaine in Rebellion against their Princes pag. 218. In ciuil warres in France in the space of three yeares not so few as a hundred thousand men weere ouerthrowne pag. 218. Of Puritans incensing the people against the ciuil Magistrate and of the answere of two Puritan Preachers in Stamford to the L. Superintendent of Lincolne opposing him selfe against their publique Puritanicall fast pag. 223. The Rebellious intentions of Puritans openly certified by suÌ„drie of their owne bookes intituled Martin Mar-plelat Mar-Martin VVoork for the Cooper The Counter-cuffe An epistle to Huffe Ruffe and Snuffe Hay any woorke Myles Monop c. pag. 224. A Description of the bloodie spirit of Lutheran and Caluinian Ministers Sturmius sayeth they condemne banishe and nayle to the Crosse whom they please Replye pag. 81. That if the Magistrate would but for three dayes lend them the swoord would ensue c. ibid. Lanoy incensed the men of Rochell to iterate their Rebellion against the Kinge Replye pag. 112. RESVRRECTION Luther saith of Caluinists that it is certaine they tend to manifest Apostacie concerning this Article pag. 16. Villagaignon of the Caluinists the hope of life not to belonge to the bodies but to the soules ibid. Almaricus one of Foxes Martyrs held that there was no Resurrection of bodies pag. 161. Others that no soule doth remaine after death pag. 162. At Geneua to destroie Purgatorie they would haue decreed the soule
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
his wonte towards the greatest mysteries of his passion ascension comming of the holy Ghost c. and not by institution It being cleere among Catholicks I will auerr it by protestaÌ„ts Martyr in defens Eucha Con. Gardin par 3. pag. 644. 547. Bucer in c. 6. Ioan. in cap 26. Math. Ecpenceus in Apolog. That saith Peter Martyr which Christ promised in the sixt of Ihon that he performed in the last supper Martin Bucer vpon the very sixt of Ihon and else where craueth pardon of God that euer he had bewitched any with your opinion that Christ handled not his true real and corporal being by way of premonition in this Chapter Lyke repentance had also Peter Martyr for some tyme being of your imagination As also had Oecolampadius by his ovvne testimonie Oecolamp ad Land Hess 1529. Feuard in pref com in Ruth Vide in examine symboli n. 7. Calu. con Heshusium Beza in Creophagia Tygurenses con test Brency Micomius in S. Marc. pag. 150. Cureus in Spongia Daneus con Selneccerum Cautier pag. 186. c. Caueat a litle befor saying Vtinam priâ—ceps illustrissime abscissa fuisset mihi haec dextera cùm primum inciperem de negotio Coenae Dominicae quicquam scribere I would most excellent prince that this right hand of myne had bene chopped off when I began first to wryte owght of the Lords supper Feuardent reporteth that Caluin misbeleeued S. Ihon to haue bene authour of this sixt chapter because it was to cleere against his imagination Yet Caluin him selfe in his booke against Heshusius approueth it to treat of the Sacrament So dothe Beza The ministers of Zurick Miconius Cureus Daneus Cautier c. So lastly doth most cleerly M. Rider not long befor against him selfe saying who soeuer dwel in Christ and Christ in them only eate Christs fleash and drinck Christs blood Which saith he being Christs woords in the sixt of Ihon verse 56. it were damnable to doubt of them Then suerly it can not be but damnable to doubt of Christs mentioning the Sacrament in the sixt of Ihon wherby he is eaten of vs dwelleth in vs and we in him I trust you will not deny now to haue bene aunswered to your full expectation and smal consolation For both S. August and Lyra contradicteth your information your brethren confute it and your selfe disproue it then which what fowler disgrace could happen to a wryter But I will make it yet fowler by ingadgeing your pretious Iuels credit Iwels replie against Harding art 5. Diuisione 3. pag. 323. whether Christ did not meÌ„tion the eating of his flesh in the 6. of S. Ihon or not he coÌ„fidently saying That Christ in the sixt of S. Ihon speaketh of the spiritual eating by fayth by which his very fleash and very blood indeed and verily is eaten and drunken Notwithstanding we say that Christ afterward in his last supper vnto the same spiritual eating added also an owtward sacrament or figure Behould his assuraÌ„ce that Christ did here treat of eating Christ and that his speache here belongeth to that he after ordayned Rider You are not onely taxed by Aug. to bee ignorant in the circuÌ„stance of the text but also in the sence of the text which is a grose thing in diuines 42. Now you shall heare Augustine tell you that this sixt of Iohn is to be taken figuratiuelie and allegoricallie and therefore spirituallie meaning that the speeches and phrases which Christ vsed be borrowed and translated from the bodie to the mind from eating and drinking to beleeving from chamming with the teeth to the beleeuing with the heart So that what eating and drinking is to the bodie that beleeuing is to the soule And as bread and flesh be meat corporall for the bodie so Christ our bread is made spirituall for the soule And as corporall meats are taken with the corporall mouth so are spirituall meates Christ crucified with all his benefits receiued with faith the mouth of the soule And therefore to teach all posterities how to expound these words of Christ hee giues a generall rule perpetually to be obserued in GODS church Saying (a) De doct Christ. lib. 3. cap. 16. Si praeceptiua locutio est c. If the Scriptures seeme to commaund an horrible or vile fact the speech is figuratiue The secoÌ„d proofe out of the sixt of Iohn and then alleadgeth your second proofe that you bring out of the sixt of Iohn for example Except you eate the flesh of the Sonne of man and drinke his bloud yee shall haue no life in you Facinus flagitium videtur iubere Christ in this place seemes to commaund a wicked and horrible act Figura est ergo It is therefore a figuratiue speech commaunding vs to keepe in mind that his flesh was crucified tormented for vs. Now examine Augustines exposition To eate corporallie reallie and substantiallie Christs flesh with our material mouths and to drinke his precious substantiall reall bloud with our bodilie lips is a horrible thing Therefore Christs words bee figuratiue So that by Augustines owne words your litterall sence carnall presence is wicked and horrible howsoeuer you cloake it with fained titles to blinde the eies and deceiue the hearts of simple Catholiques And if you would but read the fifth chapter of the foresaid booke you should see his Christian caueat he giues to Gods Church touching this point In principio cauenduÌ„ est ne figurataÌ„ locutioneÌ„ ad litteraÌ„ accipias c. First of all you must beware that you take not a figuratiue speech according to the letter his reason followes for the letter that is the litterall sence killeth But the spirit that is the spirituall sence giueth life For when we take the figuratiue speech for a proper speech we make the sence carnall neither is there anie thing more fitlie calld the death of the soule Thus you see Aug. teacheth if you would learne that if the speech be proper the sence must bee litterall and carnall but if it be figuratiue it must bee misticall and spirituall and alleadgeth this your own text for the same So I would wish you either follow Augustines doctrine or else cease to vse Augustines and the rest of the Fathers names for in vsurping their names and peruerting their doctrine you abuse the Fathers and deceiue the Catholiques Your Bernard also in later times condemnes your absurd vnchristianlike exposition of this your owne text Ber. Serm. 33. inps Qui habitat Fol. 68. Col. 2. Vnlesse you eate the flesh of Christ c. He asketh the question Quid auteÌ„ est manducare eius carnem bibere sanguinem nisi communicare passionibus eius eam conuersationem imitari quam gessit in carne What is to eate Christs flesh and drinke his bloud but to communicate with his passions and to imitate his holie conuersation in the flesh And then followeth Vnde hoc designat illibatum illud Altaris Sacramentum vbi
therefore figuratiue against your opinion You shall heare the Church of Rome deliuer her owne minde with her owne mouth which you cannot denie her wordes be these Ipsa immolatio carnis quae sacerdotis manibus fit Christi passio mors crucifixio dicitur non rei veritate sed significante misterio That offering of the flesh which is done by the hand of the Priest is called the passion death Dist. 2. de consecratione canon Hoc est pag 434 You cannot denâ—â— but this Popâ— was a Protestant and if this canon be Catholicke then is your carnall presence antichristian and crucifying of Christ but not in exactnesse of trueth but in misterie of that which was signified and the glosse there maketh most plaine against you Dicitur corpus Christi sed improprie vt sit sensus vocatur corpus Christi id est significat corpus Christi It is called the bodie of Christ but improperly that is figuratiuely that this be the sence it is called the bodie of Christ that is it signifieth the bodie of Christ Fitzimon 57. How M. Rider abused the decretals and how by them he receaued vtter destruction to his cause is demonstrated in the 46. number Yet now agayne he kicketh against the prick wel then doth the text and glosse say that the immolation of the preist is called improprely the passion and death of Christ Truly and so will all Catholicks say the same For who euer heard the masse of the preist to be proprely the cruental acte of the Iewes against Christ or called the cruental sacrifice on the Crosse This is as much against vs as when we graunt it to be true we loose no more therby then a candle doth in giuing light to another candle reseruing as much light in it selfe as if it had lighted none So although we affirme all that is now produced M. Riders sute is graunted and our light nothing deminished Rider 58. I will alleadge in this case other Popes and the faith of the Church of Rome in another age whereby the Reader may plainelie see that the auncient Popes and auncient Rome had the true succession in doctrine which we stand now on not that false succession of the place and a rotten worme-eaten chaire that you brag of De consecratione dist 2 Panis est in altare Glossa ibid. page 435. the glosse speaketh thus against your litteral sence of Hoc est corpus meum Hoc tamen est impossibile quod panis sit corpus Christi yet this is impossible that bread should be the body of Christ Not possible by their owne confession that bread should bee the bodie of Christ. Now gentle Reader see the wrong the late Popes and Priests offer to the Catholicks of this kingdome they would haue them imbrace that for faith which the old Church of Rome held for heresie that for possibilitie which she saith is impossible Why would you haue vs to beleeue that which you your selues say is impossible This all the Iesuits and Priests in Christendome cannot aunswere If you say these two Popes and the Church of Rome then taught the truth why doe you now dissent from the olde Romane faith If you saye the Popes and Church of Rome then erred you will be counted an hereticke and therefore in Gods feare confesse the trueth with vs and the olde Church of Rome and deceiue the Catholickes of this kingdome no more with this litteral sence of Hoc est corpus meum which you borrow from the late Popes and late Church of Rome and is a new error dissenting from the old Catholicke faith Fitzimon 58. Here is great want of integritie In the glosse alleaged is affirmed that the saying it is impossible that bread should be the body of Christ should be takeÌ„ according to a sound maner to witt during the being therof bread For the saying that of bread is made the body of Christ Ita vt post consecrationem non sit iam ibi panis sed verum corpus Christi So that after consecration bread is ther no longer but the true body of Christ is towld to be the sound maner and meaning intended in the very same text and glosse Whether then can he seeme to any men Catholicks or others which had the face and conscience to misreport this glosse and to informe the decretals thus distroying protestantcie to stand for protestantcie woorthy to be houlden a lawfull Preacher or a faithfull witnes or conscionable informer or as being a godly spiritual honest preacher when so many others his betters are in great extremitie to haue yearly aboue 1500. raziers or cowmbs of corne besyds other commodities in such a choise deanry I know not how many vntruethes besyd all other faultines any other would skore vp in these woords which I calculat but for the 43 vntrueth only The 43. vntruth Let others imagin what discontentment and tediousnes any religious mynde might conceaue to incountre so contrarious a spirit or such a spirit of contradiction against knowen trueth 59. And I will adde one other Popes Canon Rider Corpus Christi quod sumitur de Altari figura est dum panis vinum videntur extra Dist 2. can Corpus Christi pag. 438. col 4. You cannot denie this Pope to be a protestant in this point veritas autem dum corpus sanguis Christi in veritate interius creditur The bodie of Christ which is taken from the Altar is a figure so long as the bread and wine are seene vnreceiued but the truth of the figure is seene when the bodie and bloud are receiued trulie inwardly and by faith into the heart Now the glosse in that place expoundeth the text and saith Corpus Christi est sacrificium corporis Christi alias falsum est quod dicit The bodie of Christ in the text signifieth the sacrifice of the bodie of Christ otherwise it is false Out of which I note the Church of Rome cals the outward Elements Christs bodie that is a figure of his bodie being not receiued though consecrated Secondly that the bodie of Christ wherof the Sacrament must be a figure The Popes glosse against the Popes text must be receiued by faith into the soule not by the mouth into the stomacke Now the glosse saieth the text is false vnlesse c. But I leaue the iarre to be reconciled by you who be the Popes friends yet this I say And Gelasius another Pope more auncient then those against Eut. is of this opinion Maledicta glossa quae corrumpit textum These three Popes and the Church of Rome in those dayes it was before the birth of your Transubstantiation and your carnall presence jumpt with all the old Fathers and the Primitiue Church that liued the first sixe hundred yeares after Christ and say it is called the bodie of Christ the flesh of Christ the passion and death of Christ but not rei veritate not indeed and
illic speciâ—s cernuntur quarum res vel substantia ibi non esse creduntur â—ic res veraciter substantialiter creditur cuius species non cernitur The host â—hat thou dost behould is not now bread but my fleash lykewyse the liquoure â—hich thou viewest is not wyne but my blood Euen as the lyknes are seene â—hose things or substances are beleeued not to be there so the thing is truly and â—ubstantialy beleeued whose shape is not perceaued Will all theses testimonies wherof euery one alone had bene â—ufficient to the most partial or least indifferent protestant being â—o pregnant so precise to the mater so godly and from so godly as euery one of them hath bene accompted at least these 400. Bullinger decad 5. de caena fol. 370. yeares a Sainct reclayme our aduersaries Bullinger a great protestant aunswereth negatiuely saying Zuinglianos non posse credere Christum esse in coena praesentem vero suo corpore licet omnia mundi concilia omnes angeli diui id iubeant credere The Zuinglians not to be able to beleeue Christ to be present in the supper in his true bodie although all the Councils of the worlde all Angels and Saincts did command it to be beleeued Yet I trust in the mercie of God that diuers reading this manifestation of errour and iustification of trueth will instantly open their harts to let shaddowes and figurs departe and to imbrace Christ and veritie Let me dye a badd death yf I would otherwyse then to purchase that good to deceaued soules spend only to incountre M. Rider such pretious time in displaying or disprouing that infidelitie which is incident to him for his profession which of it selfe is notorious and euery day vanishing and consuming without our laboure And for your learning M. Rider you may peruse Zuares in tertiam partem tomo tertio quaestione 75. disputatione 47. sectione 2 and be instructed by him particularly in what Predicament is Transubstantiation and so haue resolution in conceit so impossible I am truly wearie in summing vp vntruethes they are so manifould Only I will certifie some especial The 68. that we know not what Transubstantiation is The 69. that we might to as good purpose proue transaccidentation The 70. that Transubstantiation is a Friers fable The 71. that the Fathers neuer intended a substantial Change The 68 69. 70. 71. 72. 72 73. 74. vntruth The 72. and 73. that the master of the sentences or Tonstal doubt of the conuersion of bread into the fleash of Christ they only disputing how it is wrought which is noe more to deny the mather in question then yf one should confesse you to haue the riche deanrie of S. Patricks and muse by what means whether by assured Simonie or vnknowen desert or blind choise you came therto The 74. that we see Transubstantiation to be a iarring noueltie and a fable without trueth These are but glossing imputations of M. Rider to dazel the mynds of his Readers that they doe not conceaue when trueth is represented to their eyes by vs or when falshood is inculcated by him denials without shame affirmations with remorce and torture of conscience exprobrations without regard of fidelitie protestations repugnant to all trueth and sinceritie Rider 71. This fable of transubstansiation ouerthroweth sundrie articles of our faith and therefore it is abhominable It teacheth a new conception of Christ to bee made of bread by a sinfull priest and euery day in euery place where it pleaseth the priest contrarie to the Article of our faith which is that Christ was conceaued by the holie Ghost and borne of the blessed virgin and but once for such Christ as you tender to the poore ignorant Catholickes is not a true Christ neither can be for manie respects whiche are before in the beginning alleadged Secondlie if Christ be in the Sacrament he is not then ascended and so there is another article of our faith destroyed by this damnable fable And thirdlie if hee be couchant or dormant in the pixe then the Scriptures deceiue vs in telling vs hee shall come from heauen to iudge boâ—h quicke and dead and so another article of our faith is ouerthrowne And if your doctrine were true Christ should haue eaten himselfe corporally but you confesse he did eat himselfe (a) Iosephus Angles pag. c. 110. 4 conclusione secunda spiritually If your doctrine of transubstantiation were true then the Lords supper were no Sacrament and the reason is this for euery Sacrament consisteth of the outward signe and the inward thing signified and they must both still remaine during the outward action of the Sacrament Now if bread which is the visible outward part of the Sacrament be changed into Christs bodie then there is no Sacrament because there remaines but one part of the Sacrament which is the thing signified and then you vtterlie deceiue the people which tell them it is the Sacrament of the Altar when it is no Sacrament at all Againe another absurditie followes vppon it for if the substance of bread be changed then there is no proportion or analogie betwixt the signe and the thing signified because accidents cannot nourish For the likenesse or resemblance betwixt bread and Christ consisteth chieflie in this that as bread nourisheth the bodie so Christs body crucified nourisheth the soule but if the substance of bread be changed into another substance then the proportion and propertie is so changed that it must cease to be the thing for which it was first ordained and so the best you would make of the Sacrament is but a shaddow without a substance Another vnreasonable absurditie will follow that Christ hath two bodies one of bread made by the Priest another of the blessed virgin conceiued by the holie Ghost Againe if his owne bodie shall be in manie places at once that is contrarie to a naturall bodie and is as voyd of learning as the other of religion and by this your new thirtheenth Article of your new faith you would maintaine the being of qualities without a subiect and the being of quantities without a substance which both are impossible But Because the opinion is false and forged without Scripture or testimonie of auncient Father I will alleadge no more absurdities at this time till I be vrged VVhether the article of Christs Ascension be not rather a proofe then disproofe of the Real presence 71. SAint Augustin euer according to his wonte Fitzimon August 22. de ciu c. 11. pertinently aunswereth sectarists now in these woords aunswereth to M. Rider Ecce qualibus argumentis omnipotentia Dei humana contradicit infirmitas quam possidet vanitas Behould with what arguments humain infirmitie possessed by vanitie contradicteth Gods omnipotencie Now to the first It teacheth no new conception of Christ according to S. Ambros being Non alia planè caro S. Ambros. loc infra cit quam quae nata est de Maria passa in cruce
in all late bibles as Carlile him selfe confesseth Carlile in his booke against Christ discension fol. 144. 116. Humfrye l. 2. de rat interpret pag. 219. 220 they haue corrupted and depraued the sense obscured the trueth deceaued the ignorant and supplanted the simple following darknes more then light and falshod more then trueth To which accordeth D. Humfrey of Oxford behould the verdict of bothe your vniuersities saying the forsayd hebrue woord should not be translated graue but hell yf the authoritie of the holy ghost be obserued and consequently late Englishe translations in this point fall and fayle from the holy ghost by doing the contrary But most ernestly I craue the curteouse reader Beza in Act. c. 10.46 edit an 1556. Iuuenal satyra 2. to peruse what Beza him selfe wryteth against such late translators as follow new fangled and doubtfull interpretations in Scripturs refusing familiar and accustomed woords yf he will obserue a Verres condemning others of theft a Clodius dispraysing others for leacherie a Catelin disprouing others for prodigalitie a Gracchus reprehending others for sedition Fowerthly this article is impugned by Bullinger saying Bullinger in 1. Pet. c. 4. that Christ discended noe otherwyse to hell then as he dayly discended to vs Spiritu virtute only by spirit and vertu interim vt nemo putet corpus vel animam eius discendisse in suche sorte as none surmise his body or soule to haue discended To whiche anneareth Brentius Beza ad alteram partem libri Brientij Aug. lib. 3. de Doctr. c. 10. affirming ther is no other but a figuratiue imaginatiue and spirituall hell without other torments then metaphorical How deseruedly did S. Augustin fortell when the mynds of any are preoccupated by erroure all that scripture hathe to the contrary they affirme to be but figuratiue Iosias Simlerus in vita Bullingeri fol. 35. Vide Alan Cop. dial 5. c. 18. They began first to make sacraments but figurs they followed next to affirme all promises by Christ made for good woorks to be but hyperbolical diuers mysteryes of his lyfe to be ineffectual all in his passion fullfilled to be but figuratiue and histrionical and lastly heauen and hell to be only tropical or fantastical Pause Christian considerations at this yf patience will permitt Fiftly this article is impugned for th' other parte of Christs resurrection Calu. in sua harm in c. 24. Luca v. 38. Beza in 1. Cor. c. 15.23 Hollinshead an 1579. pag. 1195. by Caluin saying that Christ wanted some perfection of a glorious resurrection and by diuers reformers affirming as Beza confesseth Christum nunquam resurrexisse sed adhuc iacere mortuum Christ neuer to haue risen but yet to remayne dead By others also yf laufull inferences be admitted who affirmed befor besyd his bodily death a death of his soule and diuinitie By others who ernestly except against the feast of easter in remembrance of such resurrection especialy as it is a Christian solemnitie desyring it be abolished or restored according to the Iewes ceremonies Luth. l. de concilijs Bale l. 3. c. 25. de Scrip. Zuingl to 2. respon ad Lutheri librum de sacram fol. 465. Such are Luther Bale the Puritans as appeareth in D. VVhitgift Sixtly this article is impugned by Zuinglius saying Crassus Lutheri Praetor rubris indutus caligis eo modo quo Christus monumento exiuit egredi potuerit the gross Pretor of Luther appareiled in his read hose in lyke maner as Christ went owt of his sepulchre might also haue issued Which is most impiously blaphemed wheras Christ after his death issued by his owne force as all Doctors and Fathers affirme without remouing the stone placed vpon the monument To which accordeth against the forsayd blasphemie the late Protestant conference at Malbrun alleaging many scripturs and Fathers in approbation of such miraculous resurrection The same is also fulfilled by Marlorat Thalman and at lengthe vpon better aduise by Caluin and Beza The seuenth Article of S. Bartholome He ascended into heauen sitteth at the right hand of God the Father almightie 16. This article is first contradicted by Lutherans affirming Vide admonitionem Caluinist ad librum CoÌ„cordiae Daneum con Osiandrum Calu. l. 2. Instit. c. 14. n. 8. Beza in cap. 3. Act. v. 21. Cal. Instit. l. 2. c. 14. n. 3. Vide Intermangerie pag. 157. Vide Neuerium in bello 5. euang pag. 72. Apud Iosiam SymleruÌ„ in vita Bullingeri fol. 35. 55. Apudque Luther to 7. Witteb fol. 408. 409. heauen to be below in the bowels of the earthe and hell in the highest parts of the world Next by Caluin saying that Christs sitting at the right hand of God will continue no longer then till the day of iudgement Thirdly by those who affirme his being at the right hand of his Father to hinder his true being in the Sacrament as is befor declared number 68. Fowerthly by them who deny that by his power he could surpass the qualities of a natural body and consequently not ascend as also is ther manifested Fiftly by those who affirme his being at the the right hand to argue an inferioritie or inequalitie with God the Father or that God the Father had a spiritual kinde of bodye haueing hands c. Sixtly by Caluin saying that it is not to be imagined ther is any place in heauen whervnto is ascended or accepted the humanitie of Christ. Seuenthly by many principal protestaÌ„ts as Brentius Illyricus Musculus c. Christs ascension is made nothing but a disapeering without any motion vpward wher he was before The eight article of S. Mathew From thence shall he come to iudge the quick and the dead 17. This article is impugned Generaly all protestants first by suche as by graunting one iudgement in general at the daye of dome affirme Christ neuer iudgeth euery one in particular Luther vt suprá Secondly by them who affirme only infidelitie to be subiect to iudgement wheras Christ doth promise to call into accompt euery idle woord and omission of charitie Thirdly by such as say God will iudge vniustly as Luther saying that as illic gratiam misericordiam spargit in indignos Luther to 2. fol. 461. de serue arbitrio hic iram seuetitatem spargit in immeritos ther in this lyffe he pouâ—red grace and mercie vpon the vnwoorthy so here in iudgement he powreth angre and seueritie vpon the vndeserued Whiche Gods iniustice in iudgement and condemnation of the wicked is implyed by the common doctrin that God is the authour of euil not only by prouocation but by impulsion and inforcement For being sayd to be the inforcer to euil how can he punish iustly them that obey him And such doctrin is vniuersal as is demoÌ„strated among the greatest protestants Luther Caluin Zuinglius and Beza as appeareth in the first article Lastly they misbeleeue this Article who affirme that Christ who should come to iudge is dead according
the sowls to be but dead shaddowes in ps 130. them of the wicked to be adnihilated so that they are not in hell Instit l. 3. c. 25. n 12. and the residue to be shaddowes imaginations fantasies idols dead Also from others who would not subscrib their names was published anno 1568. certain theses or positions wherof this was the tenthe Negamus aliquam animam post mortem manere we denye any sowle to remayne after death To be breefe at Geneua in a solemne disputation when they had long consulted how to auoyd purgatorie they determined dicamus animam cum corpore extingui statim sublatum erit purgatorium let vs affirme the sowle to be extinguished together with the body and so purgatorie wil be spedely abolished This doctrin of purgatory seemeth to thes reformers so vrgent that they are perswaded it can not be well denyed vntill the resurrection of the dead and immortalitie of the sowle also be denyed And certainly Vrbanus Regius whom most learned Protestants intitule Ducatus Luneburgensis Euangelestam Episcopum primarium the Euangelist and principal Bishop of the Dutchie of Luneburg Saythe that Vrban Regius prima parte operum in formula cauta loquendi fol. 86. nemo pias preces pro defunctis reijcit nisi Epicurei Saducei none reiecteth deuowt prayers for the sowles departed and restrayned in purgatorie but Epicures and Saduceit not beleeuing the immortalitie of the sowle But why is purgatorie so annected to this article that thes reformers are driuen to this extremitie because they obserued that God oft forgiueth offences yet reserueth a chastisement for satisfaction as in Adam in Moises in Dauid c. whose offences being forgiuen yet Adams remayned subiect to death and all other miseries indured Moyses neuer entred the land of promise Dauids Child begotten in synn must haue dyed So lykewyse because God is euer one and like him selfe suche as repent late or slackly might be forgiuen at their death yet for satisfaction remayne in purgatory therfor the most expedient way seemed to make short woorke and to denye this article to be able to deny the other The 12. Article of S. Mathias The lyfe euerlasting 21. Contrary to this article are all those who denye God who deny heauen who deny resurrection of the dead immortalitie of the sowle our redemption by Christ c. of whom sufficiently is spoken in the former articles to discouer them to be our late reformers qui in caecitate quam tolerant quasi in claritate hominus exultant who in the blindnes and night of darknes wherin they are wrapped do as S. Gregorie sayth vawnt S. Greg. l. 1. mor. cap. 26. and glorifie as in the clearnes of light Wherof ther neuer was a more perspicuouse demonstration then in these woords of Beza whose blasphemies are among the most exorbitant saying of him selfe This my exposition yf a man compare with suche things as not only Origines but also sondrie other of the anciēt fathers albeit for godlines and learning most famouse haue written vpon this place Beza ad Rom. c. 4. v. 11. he shall dowbtles fynd what great abundant light of trueth the Lord in this tyme hath powred owt vpon vs. Light in dede of the transforming angel light of owles light of pirats to trayne to shipp wrack light extinguishing all Christianitie and beleefe in the Sonn of God as amply appeareth The conclusion 22. Haue not I had a flinty and brasen harte thinke yow to goe throwgh this examination without faynting or sownding at euery so detestable blasphemie in euery article so often reiterated Certainly I neuer hitherto experienced a greater torment or corrasiue then to haue so muche indured in this discourse whiche for the importance cowld not be shorter and for the heynousnes seemed most prolix Twenty times my mynd loathed my hand trembled my intentions relented to proceed in vnfowlding them and often for many dayes I refrayned the sight and thoughts of them yet at last for thy benefit Christian I haue powred and shutt them away to thy consideration rather then by due amplifications and aggrauations or the heft and hate they imported deliuered them Euseb l. 7. c. 6. citat Dion 3. c◠de baptismate ad Philem. Presb Romanum Let it be licenced to applye to me in this case what Eusebius related of S. Dionysius of Alexandria that diuers did admonish him how by reading heretical bookes his mynde would be greatly tormented and also probablie defyled and that he did acknowledge him self they wrought no lesse in him yet for a voice incouradging him forward and saying haec causa erat cur abinitio ad fidem Christi vocatus fueris this was the cause why from the begining thow wast called to the fayth of Christ he willingly yelded to the paines incident to such studie Such in veritie was my often adminition and cheefe impulsion It is to Iesus Christ the Sonn of God that I offre and present the tyme imployed in this replication whos image I acknowledg and honor in the sowls bowght by his sacred blood by heresies beguiled For to tell the trueth it is not the scope of my trauailes to awnswer my aduersarie who hath no other wysedome then of the spirit of contradiction and no other regard then to delud by most disdainfull imposturs the simple Christians vnderstanding according as is after sayd in the numbers 116. 119. c. and to wynn tyme of falling into discredit and infamie S. August l. 6. de tiu To whom seemeth spoken what S. Augustin sayth Ea putatur gloria vanitatis nullis cedere viribus veritatis it is the glorie of vanitie not to yeeld to any power of veritie So that I accompt Quintinians graue sentence pertinently belonging to me against him persequi quos quisque vnquam contemptissimorum hominum dixerit aut nimiae miseriae aut inanis iactantiae est detinet atque obruit ingenia melius alijs vacatura to examin all that euery most contemptible fellow sayth Quintil. l. 1. c. 13. were quoth Quintilian a great miserie and needles search of glorie which wowld hinder and cloye vnderstandings that might be better imployed Truely few cowld be better imployed then I few lesse desyrous to be fruictlesly imployed then I. What parte or parcell of beleefe to repeat in grosse sleightly abruptly of diuyne or humain of owld or new testament of faythe Sanderus l. 1 de schis Anglicano Caluino Turcis l. 3. p. 480. hope or charitie but is distrusted abiured blasphemed by these Reformers that by their principal pillers Many autheurs recompt of a consultation in Irland when S. Thomas of Canterburie was by sentence of K. Henry the eight degraded The owld Iustice Plunkett of Donsoghlye was present at this consultation and forbidd to be honoured as a Sainct how the inhabitants neere a chappell which had bene formerly dedicated to the sayd S. Thomas being at the kings appointment to elect
another Patron when one coueted to choose S. Peter another S. Paul c. At leingth by aduise of one of best iudgement they elected the B. Trinitie for theire Patron saying Yf the king for other respects wowld also degrade or depose S. Peter and Paul yet yf any would maintayne their state against him none cowld more forcibly then the B. Trinitie In the 9. number of this examination But alas how in this examination in diuers articles is the very sayd diuine Trinitie deryded blasphemed and detested In Christ Iesus is not his birthe and sacred Mother his merits his wysdome his dutie to his Father his whole passion his promises his miracles In the first 24. nuÌ„bre in the 8 9. 10 11. 12. 13. 14. 15. 16 17 18 of this â—â—amination Of the holy ghost exam n. 18. his resurrection ascension his diuinitie his sowle his body his lyfe his deathe no lesse then apparently contemned and altogether drawen into distrust Of the holy Ghost for his deuinitie eternitie coequalitie of his operation in inspyring the holy Apostles in conseruing and preseruing the Churche in sanctification by Sacraments of his being good and not the autheur of euil In the 16. and 20. numb of this examination of his authoritie beyond the written woord and the lyke how cowld he more abhominably be misbeleeued then by thes Mates Of heauen and hell of the sowls immortalitie of any trueth hitherto in Christian beleefe what more disdaynfull dowbts exceptions or falsifications then are produced by their palpable speeches cowld euen by sathan him selfe be vomited And whiche is worthye of principal deploration they who haue thus transformed God into a deuil making him authoure of all euil they who haue defyed and denied Christs dignitie lyfe death and all his merits they who haue thus impugned the holy Ghost they who from one God and three persons haue to their power wreasted all omnipotencie wysdome and veritie Exam. numb 10. Vide in principio an 21. seq Exa 18. 19 numb Exam. numb 1. 4. 7. 18. and befor n. 38. they who haue misdoubted Churche ane Saincts heauen and earthe lyfe of bodyes and sowls these men I say confessing their perswasions receaued by dreams and deuils professing the infidelitie and impyetie insueing therby acknowledging their shame and repentance of their owne doctrin lyuing and dying detestably by their owne open declarations yet that they haue had and as yet haue so many so otherwyse plausible in their natural dispositions so desperatly and lamentably remayning in the pernitiouse courses by such begun For my part Calu. in 1. Cor. cap. 4. v. 19. I committ their amendment to Gods great mercie perclosing this examination to Caluin and all late reformers in Caluins owne woords Your gospell of whiche yow vawnt so excessiuely wher consisteth it for the most parte but in the tong Calu. in c. 14. Ioan. VVher is the renouation of lyfe wher is effectual spiritualitie Experience doth teache that yow are altogether departed from God infected and repleanished with his hate and that yow obscure the light by your peruers inuentions Calu. in cap. 21. Ioan. whiche yow haue forged in your owne propre fantasies 23. Our first 71. numb What articles of the Creed my Aduersarye affirmed were ouer-throwen by our opinion are n. 71. testifyed rather to be muche confirmed therby And yf we were not assured therof we wowld perhapps haue excepted against or suppressed the symbole of the Apostles as Sectaries haue done ether generaly by disalowing all vnwritten traditions suche as is the creed or paricularly by disproueing many articles therof according their example of Christs discension into hell of the Catholick Churche of the communion of Saincts forgiuing of Synns c but our auerring the whole creed and their excepting against it doth shew vs and not them to be of consenting faythe with the autheurs of this beleefe 72. See now the fruits of your fained transubstansiation not full foure hundred yeares olde and yet forsooth you teach it is Apostoliall and Catholike whereas it lackes one thousand and two hundred yeares of that age But he that list to see the shifts and wranglings of your Schoolmen to vphold Lib. 4. sent fol. 257. this rotten Romish heresie InnoceÌ„tius 3. de sacro Altaris mysterio lib. cap. 20. per totum Distinct de coÌ„secr distinct 2. canon 1. pag. 429. let him read Guillermus Innocentius the third a Pope parent and patrone of this fable the first Canon of the second distinction where you shall finde in the Glosse there variae sunt opiniones VVhether Transubstantiation be but 400. yeares owld Fitzsimon The 75. vntruth S. Anselm in ep de Corpore Domini 73. THe numbring vp of the 75. grosse vntrueth at our first recowntre S. Anselme he a Sainct an Archbishop and an English man against his contry man challengeth to him selfe saying Panis substantiam post Dominici corporis consecrationem in altari superesse semper abhorruit pietas Christiana nuperue damnauit in Berengario Turonensi eiusue sequacibus The substance of bread to remayne on the altar after the consecration of our Lords body Christian pietie hathe euer abhorred and lately condemned in Berengarius of Tours and his followers Here is transubstantion and no bread remayning aboue fiue hondred yeares acknowledged Here is assured that Christian pietie not only then but before and euer did abhorr to beleeue the contrary Here is certifyed that Berengarius and his Complices for otherwyse surmising were condemned the yeare 1070. after Christ Therfor it must by thes woords be vnchristian impietie ether to howld your opinion or to affirme Innocent the third liuing aboue a 150. yeares after to haue bene first autheure of our opoinion Lanfranc con Berengar de Sacramento Corporis Sanguinis Domini O how much might I alleadge owt of holy Lanfrancus another Archbishop of Canterburie and one of the first and cheefest writers against Berengarius yf I affected prolixitie and declined not tediousnes One only sentence of his I will ingrosse in liew of all others Reliquum est fidem sanctae Ecclesiae compendiose exponamus Credimus terrenas substantias quae in mensa Dominica per sacerdotale ministerium diuinitus sanctificantur ineffabiliter incomprehensibiliter mirabiliter operante superna potentia coÌ„uertiin essentiam corporis Dominici reseruatis impariuÌ„ rerum speciebus quibusdam alijs qualitatibus ne percipientes cruda cruenta horrerent Et vt credentes fidei preimia ampliora perciperent Hanc fidem tenuit à priscis temporibus nunc tenet ecclesia quae totum disusaper orbem Catholica nominatur It resteth that we expound in briefe the faith of holy Church VVe beleeue the earthly substances which in our Lordes table by the Priests ministerie are diuinly sanctified vnspeakablie incomprehensibily heauenly power wonderfully working to be changed into the substance of our Lordes body the species of vnlike thinges preserued and
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
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
The 142. 143. 144. 145. 146 vntruth The 142. vntruth is that he will shew this allegation of Leo to be against vs. The 143. vntruth that we deale falsely with Gods woord and woorks of men The 144. that we haue deminished the authoritie of Popes and Fathers The 145. that the errour of Manichees had infected all Christendome For neuer was any heresie so vniuersal much lesse it of the Manichees The 146. vntruth that S. Leo saith the truth of Christs body and bloud to be as well in Baptisme as in the Eucharist For first this man that often blameth me yf I alleadge not woords next before or after my purpose although they had not bene pertinent he himself ouerskipped aboue a hondred lynes to fynde out some seely shroude remayning neuer the lesse as naked as the wood cock whose only beak is couered The woordes are Ecclesia quae de sponsi carne prodijt S. Leo loc citat quando ex latere crucifixi manante sanguine aqua Sacramentum redemptionis regenerationis accepit The Church which issued out of the fleash of hir spouse when out of the syde of him crucifyed flowing out blood and water she receaued the Sacrament of redemption and regeneration In which woords there is nether Baptisme nor Eucharist signifyed but only declared that the passion of Christ by similitude of effect called a Sacrament hath bene a redemption and regeneration to the Church What affinitie hath such woords with them by M. Rider lately related What a decretal and obstinat proceeding is this against perspicuous truth and in desperate deprauations to falsifie Fathers so wittingly to depraue euidences so contrariously It is Faedum mansisse diu vacuumue redijsse Filthye to haue sought so farre and departed so destitute The vsual artifice of such Doctors is when they are pressed and suppressed with any authoritie to search most carefully some woord in the place alleaged wherby they may in some shew euacuat the brunt of such authoritie being So infatuated with loathsomnes and hatred against Christs institution that therby being as Luther himselfe saith become madd and gyddye Luth. tom 7. fol. 397. what soeuer they take hould of although it be but a strawe yet they imagin it to be a speare and that at euery stroke they kill thowsandes Neuer could a Father expresse better the qualites of his children The 147. vntruth is The 147. vntruth that S. Leo by mentioning the woord Spiritual doth exclude all our doctrine This vntruth is at least a dozen tymes detected and therfor needeth no further refutation It is cleere that S. Leo here saith the Veritie of the body and blood of Christ and consequently not a figure only to be one of the Sacraments of our faith not vnknowen to children Which also S Augustin confirmeth And S. Leo to putt it out of doubt that he had rather indure any martyrdome then thinke otherwise he aduiseth Christians generaly sic sacrae mensae communicare debere vt nihil prorsus de veritate corporis sanguinis ambigant So to communicat at the sacred table S. Leo Serm. 6. de iâ—iunio 71. mensis as by no means to doubt of the Veritie of the body and blood Yf you requyre the cause of his knowledge he answereth Hoc enim ore sumitur quod fide creditur For that is receaued by mouth which is beleeued by harte These woords M. Rider are peremptorie No glossing no racking no quircks can auoyd them but that they leaue you a spectacle to God Angels and men full of shame and confusion for your vnaduised clayme and canterized conscience The 148. vntruth The 148. blasphemous vntruth is that the body of Christ made of bread is a phantastical bodye for in the 46. number M. Rider is made to conuict himselfe of such vntruth by fynding according S. Augustin to be no other body then was borne of the Virgin Marie Tertul. l. de resur carnis Such beastly accusations do well informe what you are because Spurciloquium decet haereticos ac Ethnicos as Tertullian saith For your Apostrophe to the Citie of Dublin and imprecation to God to iudge betwixt you and me For the first Dublin knoweth you too well and few of your sorte better not only for your former hindrance of the bakers therin but also for your transferring their trade of Merchandise into your house and liberties among your sonns in law they being forreners and very fleash worms in Dublin Such as nether beare sesse nor presse watch nor auarde towle nor custome and in the meane tyme suck the iuice of the Citie into their priuat purses vnder the warmth of your wyngs to vse your phrase and in the protection of your liberties So then Dublin should be very seaseles not to know you familiarly and particularly For the next be not headlong in such importunat prouocations against your soule God often permitteth sentence of hipocritical imprecations to take effect Let your brother in the Lord Schlusselburg lib. 2. fol. 68. Schlusselburg against your owne brother in the Lord Iohn Amand euen in our purpose and mater informe you saying The sayd Iohn Amand to haue cryed in publick sermon pray brethren and hearers that God instantly cause me to dye an ill death that I further seduce none yf I be faultie teaching this errour And thervpon he was stricken with a cruell cholick and breathed out his miserable sowle Polid. Virg. l. 8. hist Anglic. I referr you for breuities sake to the ruthfull example of Earle Godwyne related by Polidore virgil wherby you may be reclaymed from such execrations against your selfe To our purpose one of Dublin regarding your strange dealing and disputing pertinently declared it in a borrowed verse out of F. Cottons treatise of the Sacrifice Prisca tonas ridet noua das spernit ardua nescit Imperplexa fugit testificata furit Do you bring ould he scorns or new he fretts Or hard you fynd him dull Or playne he shrinks or past all doubt He storms and stands willfull Thus much for the fathers as a skantling or taste Catho Priests leauing the surplus to the curious Reader I might haue recited Martiall Epist ad Burdegalenses cap. 3. Anaclet Epist generall Dionisius Areop cap. 3. page 3. who liued within the compasse of the first hundred yeares but I obserue (a) I praie you obserue veritie I thinke your meaning was 500. years otherwise it cannot be true breuitie as by the next proofe shall appeare 118. 119. GEntlemen Martiiall neither in this place nor in the tenne chapters following saith anie thing against vs but for vs Rider and as I thinke altogither against you For Martiall reproueth those that honoured such Priests as â—acrificed mutuis surdis statuis to dumbe and deaffe images which neerlie toucheth your freeholde and diswaded them from it saying Martiall Nunc autem multo magis sacerdotes Dei omnipotentis qui vitaÌ„ vobis tribuunt in calice
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 lawfull preest hath vsualy pronounced the sacred woords ouer the bread that vnder the forme of bread is the true body of Christ. Thirdly Ihon Hufs professeth that Christus verbi sui ineffabili virtute panem vinum transubstantiat in propriam carnem sanguinem Christ by the vnspeakable vertue of his woord dothe transubstantiat bread and wyne into his fleash and bloode What a learned Reader and Dictionarie maker we haue of M. Rider that in this piller of Reformation omitted to fynd the woord of transubstantiation is to be obserued Fowerthly Hierome Prage sayth Ante consecrationem panem in consecratione postea Prag apud Pognium epist ad Leon. Aretinum verum Christi Corpus Befor Consecration bread in consecration and after the true body of Christ. Of these three the first Wickleph is by Fox acknowledged a chosen man raysed by God to lighten the world The other two Fox Acts and Mon. pag. 390. seq Oecolampadius in conscione de presentia Corporis Christs in eucharistia are Capital Calendarie Saincts with Fox Fiftly Oecolampad saythe Simpliciter absque hesitatione credamus adesse contineri sub hoc pane verum corpus sub vino autem sanguinem Non dicofiguram tantum absit id blasphemiae c. Simply and without stamering let vs beleeue to be present and to be contayned vnder this bread the true bodye and vnder the wyne the bloode I do not say a figure only fye vpon that blasphemie Agayne Vtinam princeps illustrissime abscissa mihi fuisset haec dextera cum primum inciperem de negotio Cenae Dominicae Idem epist. ad Lantgrau Hess an 1529. quicquam scribere I would most renowmed Prince this right hande of myne had bene chopped of when I began to wryte of the affayre of the supper Sixtly Bucer saythe Ex actis Concil Luther VVittemberg in adibus Lutheri Cum pane vino verè substantialiter adest exhibetur sumitur Corpus Châ—â—â— Sanguis VVith bread and wyne is the body and blood of Christ prefer and is receaued truely and substantialy He also wryting vpon Sainct Ihon Bucer in cap 6. Ioan cap. 26. Math. Calu. in haerm evaÌ„g l. 4. Instit c. 17. n. 11. de cena Domini inter opuscula craueth pardon of God that euer he bewitched any with the contrary opinion of the Sacramentarians Seuently Caluin saythe In vayne would God command his to eate bread and affirming it to be his body vnlesse the effect did accoÌ„pagnie the figure Therfor not only in signe is he shewed but in substance c. This was Caluins opinion during Luthers lyfe to be by him fauoured And when after his death he had changed it as now it is by Caluinians professed yet was he soe doubtfull and distrustfull of his propre opinion as to haue it depending vpon on mans good or badd lyking Calu. Defens 2. con VVesâ—phal Si Philippus verbulo declaret me a sua mente deslectere protinus desistam Yf Philipp Melancthon declare in the least woord that I swarue from his iudgement I will suddenly surcease Is not this a pitifull counterpoint to M. Riders opinion yet will he shake all off as lightly as a breath of wynde Nothing of all this wil be against him nothing of all this wil be for our purpose all wil be sayd to be impertinent fictions and wreasted mangled dismembred and corrupted allegations Other answer nether will he nether can he giue for there is no lyfe nor doubt remayning in the mater I confort my selfe with the saying of Cicero Cicero Latere nullus nugator potest diu No iugler especialy in this industrius age cany remayne long vnknowen And against his slanders and reproaches which are the sacred ancre and greatest confidence of his cause I haue this defense out of Sainct Bernard S. Bernard super Cantica Sufficit aduersum os loquentium iniqua opinio bonorum cum testimonio Conscientiae The opinion or knowledge the good haue of me together with the testimonie of my conscience is sufficient against the mouth of them that speake wickednes The second parte of the third proofe How English Protestant Martyrs confessed the real presence Fitzsimon Tacitus li. 19. 123. COnsidering how M. Rider is imployed in this answer I must with Tacitus accompt him Acerrimum militem in extrema obstinatum A most eager sowldiour and obstinat against all extremities First he trotteth to his ould wandring declaration of the occasion of such allegations as yf any occasion could make any affirme false doctrin or yf true doctrin deliuered by indirect occasions should therfore be accounted vntrue But that the good man mistaketh the occasion and altogether mis-informeth his reader in this mater may be gathered by these short demonstrations following The first is that yf as he sayth they had intended not to medle with the mater of the presence why would they condemne the opinion of them who did not beleeue such real presence An sint facienda mala vt inde eueniant bona could ill be done that good as that lyfe or liuings might be preserued therby might come therof The Apostle flatly teacheth the contrary Nether is the authoritie of Beza or Cartwright who granted as is declared such allowance to cownterfet for helping the woord Christian or religious Now the principal Protestants renounced the figuratiue imaginarie presence as heretical and professed to beleeue the real and substantial presence For as much sayd Sr. Ihon Ould Castle as I am falsely accused of a misbeleefe in the Sacrament of the altar I signifie here to all men that this is my fayth concerning that I beleeue in that Sacrament to be contayned very Christs body and blood vnder the similituds of wyne and bread yea the same body that was conceaued of the holy Ghost borne of the Virgin Marie Ouer this confession is by Fox written the Christian beleefe of the Lord Cobham If it was Christian Fox Acts and Mon. pag. 512. how is not the contrary therto vnchristian Yf it was vnlawfull how was it professed at tyme of deathe Can all the witt of man excogitat any quircke or chincke to declyne this contradiction but that in a tearmed Christian confession of a Protestant principal Martyre the puritan profession against the B. Sacrament was condemned Such and in lyke tearmes euen by Foxes owne relation was the Protestation of the L. Cromwell That he dyed in the Catholick fayth of the whole Church not doubting of any Sacrament therof Wherunto also Fox giueth the lyke tytle of a true confession of the L. Cromwell And for Rob. Barnes he was a most resolute Lutheran and therfore must haue bene as opposit as his master to the sacramental supposition Yet I come neerer and omitting Ridley Hooper Rogers Latimer the Duke of Northumberland and others great Saincts with Fox I craue in curtesie of M. Rider to giue satisfaction yf Crammer was
Rider sayth Euseb to denye miracles in Gods Churche Euseb him selfe sayth the contrary in these woords Euseb l. 5. c. 3. Aliae multe miraculosae diuinae Chrismatis operationes quae per varias adhuc Ecclesias perficiebantur c. Many other miraculous operations of diuine grace which in diuers Churches as yet were done c. Lib. 6. c. 29. Secondly he telleth how a pigeon discended from heauen vpon Flauian to haue him chosen Pope Thirdly he relateth how Constantin the great and all his armie did behould a bright crosse aboue the sunne with this inscription Lib. 1. de vita Constantini By this signe thou shalt ouercome And how Christ him selfe commanded him to haue such a signe borne against his enemyes for a salfegard I report me to all mynds and vnderstandings whether this was not a miracle and such a one as to the breakers of Crosses should be dreadfull Wherin what portion M. Rider deserueth is befor signifyed For breuities sake I omitt to shew how Euseb putteth many other nayles in his eares being assured that he can not be lightly deliuered from these few and others before rehearsed A Iew present at masse which Saint Basill did celebrate Catho Priests Amphil. GuitmuÌ„dus in vita Basilij was conuerted by seeing a childe deuided in the blessed Sacrament 149. I Finde in Basill pag. 171. that he writ thirtie chapters ad sanctum Amphilochium Iconij Episcopum but your Munkish Amphilocius I neuer saw Rider neither doe I care because he is a forger of false miracles and thus I prooue it The fabler saith the Iew saw a childe deuided in the sacrament that could not be Christ for hee was a perfect man before his passion And if it were anie besides Christ or if it had been anie in Christ his likenesse it must be done as your owne Authour said a little before either by mans sleight or the diuels illusion But to be briefe and yet plaine A lier hath need of a good memorie this must needes be a verie shamefull lie VVhether Christ being a Man may notwithstanding appeare in the lykenes of a Childe 149. IN this discourse Fitzsimon Metaphrast de Arsenio Paulus Diac. de S. Gregorio Paschas Abb. de Prasbytero Plegijs Villanaeus de S. Ludouico Vincent lib. 30. spec c. 24. Guitmundus lib. 3. because there is great sport tendred by M. Rider I will first breefly satisfie the reader which is desyrous to learne the trueth that not only these former but many others recompt how Christ visibly appeared in the B. Sacrament and commonly in lykenes of a Child As Metaphrast in the lyfe of Arsenius Paulus Diaconus in the lyfe of S. Gregorie Paschasius abbott treating of the Preest Plegijs Villaneus in the lyfe of S. Lewes c. I ouerronne S. Vincent Granado to auoyd tediousnes Now let vs attend first how M. Rider proueth Amphilocius a forger Because sayth he Christ was a man and therfor could not appeare deuyded lyke a child As good an argument might be made against the Acts of the Apostles that Christ could not appeare to S. Stephen standing we beleeuing him to be sitting at the right hand of his Father vntill he make his enemyes his footstoole Lykewyse also against S. Paul that he did not see Christ in the way to Damasco for the same reason Alas M. Rider yf Angels who haue no bodyes can appeare yong why should Christs body deminish his power that he can not do the same His second proofe that this apparition is a shamefull lie is because the Masse was a patching and hatching sayth he fower or fiue hondred yeares after S. Basils death and therfor that S. Basil could not say Masse which had it bene true wheras S. Basil dyed befor the yeare 400. after Christ it must follow that the Masse was perfectly hatched and patched befor the yeare 900. after Christ which was 300. yeares befor Innocent the third so often by M. Rider protested to be the hatcher therof So that him selfe almost in euery point is a witnes that him selfe is vntrue But that he had great reason to graunt this to be the 205. vntrueth The 205. vntruth I will demonstrat from the Apostles tymes true and perfect Masse in substance ceremonies and name to haue bene frequented in Gods Church as farr as befor my coming to the particular treating therof which insueth any might lawfully expect at my hands Rider 150. For how could Basill that liued about the yeare of our Lord 367. say your masse that was in hatching vp patching togither at least foure hundred or fiue hundred yeares after his death Tom. 6. Biblioth patruÌ„ in lib. Guitmunmundi Archip. de veritate Euch. li. 2. pag. 405. as shall God willing bee prooued vnto you out of your owne bookes in my next Treatise of the masse and so you feed the Catholickes with these lying legends in stead of holie scriptures a As for Guitmundus he hath neither one word of Saint Basils life nor of your miracle yet hee hath some other thing as folish and as vntrue or else he had not been made Archbishop for his paines wherein he greatlie seruiced the Pope How ancient the Masse is Fitzsimon 150. IT is knowen often and sufficiently that M. Rider hath bound him selfe to recant yf I make good by Scripturs or Fathers of the first fiue hondred yeares the doctrin we professe in the Controuersies by him obiected Hesich in Leuit. l. 4. c. 9. lib. 10. c. 13. among which the Masse is one of the principal Hesichius first of the Apostles in general teacheth Idem habet Epiphan heres 79. that on VVhitsonday they accomplished what was written in Leuitic and Deutronomie of the new and voluntarie oblation when they celebrated the sacred mysteries which the Acts of the Apostles do auerre in these woords 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts. 13. they were offring Sacrifice to our Lord. Which also Erasmus coÌ„fesseth to haue bene Masse And it is proued by the whole Grecian Church and Fathers vpon this text not otherwyse tearming the Masse then a Liturgie This Hesichius liued within the first fower hondred yeares But particulars shall conuict and certifie the same S. Isidor in effic Eccles l. 1. c. 15. Aâ—dias in vita S. Petri. S. Isidor and he also a Father within the limitation sayth Ordo Romanus Missae primum a S. Petro institutus est The Romain ordre of the Masse was first ordained by S. Peter And Abdias confirmeth that he sayd Masse in Naples and Antioche These two witneses are also within the limitation Vide authoreÌ„ de Duplici Martyrio Vide Garetium S. Andrew in a certain epistle to the Church of Achia which epistle before 100. yeares was mentioned by S. Wolphelmus abbot S. Bernard and Algerus thus testifyeth him selfe to haue sayd Masse S. Andreas in ep Ecclesiae Achaiae Omnipotenti Deo qui vinus verus
protecti The wodd on which the holy body of Christ was placed and Crucified why do all the world so striue to haue it as they that can purchase any parcell therof they inclose it in gould men and women and hang it on their necks being therby thought honoured and riche defended and protected What say yow was that gowlden mouthed Father and Reuerend Chrysostom a Papist or a Protestant was our deuotion in his opinion but simple foolishnes trash c I could long swymme in this plentifull mater of the reuerence and deuotion toward Crosses from the Apostles tyme vpward hauing all godly Fathers and doctors to beare vp my chynn yf this one testimonie of S. Chrysostom by M. Rider commended did not seeme bastant and powerfull to disproue his bare wyse accusation and had I not to treat agayne therof in the article of Images but because he is in Irlād and that it may be knowen of what religion owld Irish men were I will giue one testimonie beyond my woord out of Coelius Sedulius by his owne inscription knowen to be Scotus Ibernensis a Scot of Irland saying in Carm. Paschal Neue quis ignoret speciem Crucis esse colendam That none mistrust the forme of the Crosse to be adored As for Agnus Deis it is to be considered that the Gentils or Infidels vsing to hang at their necks certayne stamps or cownters with filthie dishonest shapes to defend them against charms and incantations as appeareth in Varro him selfe Varro de lingua latina lib. 6. it seemed good to Gods Church since that such as were conuerted would not easilie quyte this forsayd follie to change superstition into religion as by lyke occasion was done for candles on candlemass day Vide Baron tom 1. pag. 606. and certain feasts conuerted to Gods honour that they might not be retayned against his honour Therfor in remembrance that we were redeemed by the lamb of God that taketh away the synns of the world who liued a virginal and innocent lyfe for our example and by his death sanctifyed our sowles by the spiritual vnction of the holy Ghost Vide Petrum Maffeū in 7. decretalium was by Christs sacred Spowse framed in resemblance of all these an image of a lambe in whyt virgin wax tempered with holy oyle Such image is called an Agnus Dei. Of which sort when to Charles the great was presented one by Leo the third he receaued it as was his dutie no otherwyse then a pretious treasure With no lesse pietie and deuotion also did the Emperor of Constantinople receaue one from Vrbanus the fift proceeding against it in a Solemne Procession of the Clergie and Laitie and carying it in a triumphant godly honour into the Citie These Emperours although very ancient were simple foolish Papists accompting such trashe in Protestant estimation and such sacred ressemblances in Catholick opinion worthie of all regard and reputation Should God almightie be so changeable as in the owld testament notwithstanding his forbidding to honour idols yet so to allow deuotion toward remembrances of his benefits as to honour Dauid for his pietie toward them and to punish 5070. Bethsamits only for curious viewing of them Oza for presumption to touche the case of them and now may not abyde remembrances of farr greater benifits performed by his deerly beloued Sonne but that they should be in his sight simple foolish trashe He that aduiseth nothing more then to haue vs remembre him and to place him as a memorial vpon our armes and harts therby to be euer in our eyes and vnderstandings he that for all greatest benifits fulfilled toward the Israelites admonished to erect monuments and holy dayes to retayne them in the minds of posteritie is he now lesse louing toward him selfe hath he now repented his courses and is become opposit to them that by external signes retayne his gifts in gratefull representations how farr against reason hath synn and heresie blinded and transported reasonable men to suspect God to be changeable in his proceedings because them selues are inconstantly variable So they that are borne against the streame do esteeme them selues stidfast and both the shore and townes and towers to moue by the mutabilitie of them selues Of holy Bread S. Paulinus and S. Hierome S. Paulinus in epist. 8. Hieron in v. S. Hilar Osbernus in v. S. Elphegi Conrad in in v S. VVolphelmi Theodoric in v. S. Hildegard lib. 3. c. 9. Metaphrast in Decembri in v. S. Marcelli Vide tom 3. Conc. l. pag. 569. and of later tymes S. Elphegus Archbishop of Canterburie S. Marcellus Abbot S. Hildegardis and many others haue affoorded so ample testimonie of the vertue and estimation of it that a thowsand Riders can not impayre the dignitie therof Nether can there be any thing more authentical then the forme of benediction therof vsed in Concilio Nannetensi Can. 9. in these woords O Lord our holy Father omnipotent eternal God vouchsafe to blesse this bread with thy sacred benediction that it may be to all health of body and sowle and a defense or protection against all diseases of sowle and bodye I would willingly haue all Catholick to hould it for a principal rule that were there no other authoritie to iustifie these holy hallowed things yet that they should esteeme them very gratefull to God by being impugned by such as M. Rider is For yf they did not displease and often displace Sathan he would not be so importunat in his followers to deride and disgrace them This rule haue I followed my selfe to my exceeding benifit to be more deuout toward such deuotions at which they are most discontented withall Catho Priests Lib. 8. cap. 5. Sozomen recounteth how a woman not beleeuing that Christ had transformed bread into his bodie was in danger by transformation of bread into a stone Rider 153. SOme such thing there is but you misse Sozomons words sentences and purpose and applie it still to your Host The priest told Sozomen that in giuing the Sacramentall bread to a woman shee tooke it in her hand and priuilie gaue it her maide behinde her which the maid no sooner toucht with her tooth but it turned into a stone Beleeue it that list and the print of the tooth is this day to be seene in Constantinople I pray you Gentlemen is this your Oste Christs bodie if it be as you teach but fie it is a false lie then were Christs bodie turned into a stone and to be seene at Constantinople vnder the formes of a stone as wel as at Rome vnder the formes of bread VVhether M. Rider or I Doe misreport the relation of Sozomen Fitzsimon 153. YOu haue gotten M. Rider the habit or facilitie and perfection of falsifying that now it is ingrafted in you as a second natural inclination It shal appeare now both toward Sozomen and the very sacred Scripture it selfe being both most shamefully corrupted The historie of Sozomen is thus
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