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
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
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
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
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
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
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
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
hondred thowsand Christians As for Scotland who of any knowledge is ignorant how the Queene dowager then regent was rebelliously contemned and violently hastned to death Sur. an 1560. who knoweth not by whom the King and Queens secretarie was killed in their sight the King him selfe his Maiesties Father murthered the Queene great with child of his Maiestie designed to death with a pistol Holinshead hist of Scot anno 1566. Dangerous Positions lib. 1. c. 6. yf it would haue taken fyer forced to surrendre hir crowne and scepter to a bastard at leingth exiled to hir final destruction Who a Declarat b. 1.2.3.4 Parliament sect 1584. cap 7. 1582. beseeged surprised and imprisoned his Maiestie depriued him of his garde violently subiected him by oth in his minoritie to their discipline censured him by excommunications intended his destructiō by the Earle Gowrie and made him as him selfe declareth a b Hampton Conferēce pag. 4. p. 20. King without state without honor without ordre wher beardles boyes would braue him to his face c The aunsvver to the Petition pag. 13. § 8. pag. 20. Who fasted and mourned vpon the fift of August when all good subiects feasted and reioyced in memorie of his Maiestie his wonderfull escape from being murthered you willingly would say they were Papists and Iesuits but the chronicles the parlaments the monuments of reformed brethren and as is sayd a litle befor d The aunsvver to the Conference pag. 29. many yet aliue in their owne experience do proclaime to the world and to all posteritie perfidious Puritans the vipers e S. Chrysost hom 46. in Math. as S. Chrysostome most conueniently tearmed their predecessors of all common wealthes wherin they are harboured because they neuer deeme them selues lawfullye borne vntil they rent the boweles and breede the death of both their temporal mother the common wealth and spiritual the Church I say that al doe agree perfideous Puritans to haue bene the conspirers the conducters the principal delinquents and executioners of all such abhominablet reasons and machinations 2. Ioan. 1.3 Whereas therfore his Maiestie may say with the Apostle what wee haue heard what we haue seene with our eyes what we haue perceued and our handes haue felt c. we anounce to you Maruell not to heare him in these greeuous tearmes following to deliuer the true pourtraiture of Puritans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or his Maiestios booke to his sonne pag. 41. 42. edit Felicis Kingston Take heede therfore my Sonne to such Puritans very pests in the Church and common welth whom no deserts can oblige nether oathes or promises binde breathinge nothing but sedition and calumnies aspiring without measure rayling without reason and makinge theire owne imaginations without warrant of the worde the square of theire conscience I protest before the greate God and since I am here as vpon my testament it is no place for me to lye in that yee shal neuer finde with any highe-lande or border theeues greater ingratitude and more lyes and vyle periuries then with these frantick spirits c. Knox in his 2. blast and 3. proposition printed in Geneua an 1558. Al which Ihon Knox the Proto-puritan in Scotland confirmeth by these wordes Nether can oath nor promise binde any such people subiect to the blessed euangil to obey and maintaine Tyrantes That they vnderstand by Tyrants their lawful Kings of different religion appeareth euery where by their style and in particular Responsum trium ordinum Burguodia 1563. Mich. Fabrit cp de Beza fol. 62. by the 40. canon of their Sinod of 20. Ministers at Cabillon and Berna in these wordes Vntil it shal please God in whose hāds are the harts of Kings to chāge the hart of the french Tyrant c. That also it is an article of their religion fas esse suum Euangelium fucis technis promouere Erasm cp ad Fratres Infer Germ. Fox in the ende of his Calendar Erasm lib. 16. ep 11. to aduance their gospel by guile and treacherie Erasmus one of Foxes confessors although Erasmus reclaime Lutherum non agnosco Ecclesiam Romanam agnosco I renounce Luther I cleaue to the Roman Church dowbteth not to affirme By whose woords I am made myndfull of my Puritan M. Rider in whose discours nothing is more often repeated then that he is a man sine suco fraude without fetch or fraud wheras not withstanding for one replenished fuco fraude the London Counter prison often imbraced him Dublin senat house or Toulsel denownced him a sir and now lastly for lyke fuco and fraude as Beza vsed in selling his benefice to diuers and such enormities he is deposed from his ample deanrie of S. Patricks and is also lyke in tyme to passe from houlding a Prouostrie to be howlden in a Prouostrie The premises considered concerning Puritans as well toward religion as state we will conclude in the words of the Accademists of Oxford Aunsvver to the petition pag. 28. confirmed by the expresse consent of the vniuersitie of Cambridge as is sayd in the Title saying Looke vpon the face of all the reformed Churches in the world and whersoeuer the desyre of these petitioners doth take place be it duely considered first how well their proceedings do suite with the state of a monarchie and then how pouertie on the one syde and lack of learning on th' other doth creepe vpon the whole clergie in those dominions To which being so pregnant so vnsuspitious so inexcusable at testations of them selues of parlaments of Kings of Vniuersities of chronicles I need add nothing to any not voluntarie blinded vnles perhaps this only inference owt of Platus as a pericope or summa to all that is sayd leauing to them selues to make english therof Nam id hominum genus hominibus vniuersis est aduersum Plautus Tri. atque omni populo malefacit male fidem seruando A most roial and real manifestation of the contrary spirit of the Iesuits containing in it selfe besyde the publick assurance therof important reasons of the truthe and a cleere resolution of any doubt that might be conceaued is in this defense following of the present French King wherby notwistanding the greatest extremitie vsed against all the societie in France yet their innocencie as well of him that was executed as of all the rest is to all the world at leingth reuealed I will relate it as he gaue it and after translate it that M. Rider and all Ministers may behould the accusations of Iesuits vulgarly spred to deserue small estimation For quis innocens esse poterit si accusasse sufficiat who of what integritie soeuer can be innocent yf it be sufficient to accuse S. Cyrill l. 10. con Iulian. it being as S. Cyrill sayd prone to euery varlet mentiri temere vituperare to forge and rashly to accuse as in the case of of our Saluiour the Apostles Mardocheus Susanna c.