haue bene a notable and famous Concil Cartwr l. 1. pag. 93. And in the same place taxeth it for errours in discipline This aduertisement sheweth in general this Concil to haue displeased them Now to the particular application to our coutrouersie We say this testimonie sheweth on our syde First that priests offer a sacrifice which deacons could not and consequently that it could not be only a thanksgiuing bothe because such Sacrifice of thanksgiuing belonged to all alyke as soone to a Deacon as a priest as also because it could not be exhibited into the mouthe of another Secondly that this Sacrifice is the very body of Christ But all this saith M. Rider is nothing because the Concil maketh mention of a Sacrament and Eucharistial Euery twiggs shaddow is a gratefull shelter to a Ionas in extremitie But this small consolation wythereth by these woords of S. Gregorie recorded in the decretals Ob id Sacramenta dicuntur quia sub tegmento corporalium rerum diuina virtus secretius salutem eorundem sacramentorum operatur Vnde à secretis virtutibus Decret 1. pars causa 1. quest 1. c. Multi Secularium vel sacris Sacramenta dicuntur Quae ideo fructuosè penes Ecclesiam fiunt quia sanctus in ea manens Spiritus eorundem Sacramentorum latemer operatur effectum Cuius panis calicis Sacramentum graecè Eucharistia dicitur Latinè bona gratia interpretatur Et quid melius Corpore Sanguine Christi For that are they tearmed Sacraments because vnder the couerture of corporal things diuine veritie more secreatly doth operat the health of the sayd Sacraments VVhich therfor are fruictfully made in the Church because the holy Ghost their remayneing doth woorke the effect secretly of the sayd Sacraments of which the Sacrament of bread and the chalice is in greeke called the Eucharist which in latin is interpreted good grace And what is better then the Body and Blood of Christ By which sweete and sownde testimonie M. Rider as a conye is ferreted out of all his euasions For the being Eucharistial and the being a Sacrament and the names of bread and wyne are fownde to consist with the body and blood of Christ and rather to atestifie it then to exclude it because Sacraments haue their names from sacred and secret good included vnder the couerture of corporal things Which is verefyed in our Sacrament included vnder the forme or couerture of bread and wyne S. Chrysostom 1. Cor. ho. 24. both elder then S. Gregorie and also a naturall Grecian signifyeth the sence of Eucharistical to be all one and hallowed or blessed saying Cum benedictionem dico Eucharistiam dico VVhen I say benediction I say the Eucharist Your Supper indureth no benediction therfor it can not be signifyed by the word Eucharist nor the word Eucharist belong therto so that by degrees all words belonging to this Sacrament as Sacrament it selfe signe spiritual Eucharistical mystical are as ernestly abandowing your profession as by it the substance of Sacraments is abandoned In the meane tyme the forsayd testimonie confirmeth also that thanksgiuing in this Sacrament is rather to be taken for benediction then benediction for thanksgiuing Concilium Ephesinum in Epist. ad Nestorium Catholick Priests And this had 20◠Fathers VVe approach to the misticall benedictions and we are sanctified being partakers of the holie bodie and precious bloud of Christ 104. THis your proofe is trulie quoted pag. 535. the Epistle beginneth thus Rider Religioso Deo amabili consacerdoti Nestorio Cyrillus c. The Councell calleth it a mistical benediction no miraculous transubstantiation And this neither prooues your opinon nor disprooues ours for you say yee are made partakers of the holie bodie and precious bloud of Christ and so say we but you say with the late church of Rome that you are made partakers of that holie bodie and precious bloud by your mouth teeth throat and stomacke And we sey with Scriptures Fathers and the old Church of Rome that we are made partakers of Christs bodie and bloud by the hand mouth and stomack of our soules which is a liuelie faith in Christ crucified as you haue heard before And thus you referre that to the visible parts of the bodie as your mouth teeth and stomacke which the scriptures and fathers meant of the inuisible powers of the soule as our liuelie faith being the spirituall hand mouth and stomacke thereof And heere is your errour of the second kinde And so your two testimonies out of these two Councels are proofes neither proper nor pertinent brought onelie to dazell the eies of the simple and to amase the minds of the weake But I referre the badnesse of your cause and the weaknesse of your proofes nay your disproofes to the censure of the indifferent Reader Onelie giuing the Reader this note by the way that these Councels were called by the Emperour not by the Pope nay the Pope was not president in these Councels but other Bishops chosen by the Emperour And in the Councell of Nice the Popes Legat had but the fourth roome no better account was made of him For in deed he then was no Pope but an Archbishop Thus the Reader may see that these Councels be against you And now to your testimonies out of the fathers The second parte of the second proofe of the Concil Ephesin 104. THe force of this testimonie appertayning to proue Fitzsimon that by the mystical benedictions we are made partakers of the very holy body blood of Christ and consequently that there should be benedictions vsed in this mysterie and that we should not thinke what is here sanctifyed Isa 3. c. v. 3. contayneth only a bare figure and only a bare appellation of such body and blood All this he auoydeth without any difficultie because forsooth the woord mystical is founde together with the residue Certainly it is a rare exception as yf one would say in the third chapter of Esaias third verse there is mention Eloquij mystici of mystical speeche therfor in such chapter and verse there is noe literal veritie For what hindrance to our controuersie is the woord mystical I finde in the last euidence of S. Gregorie that the Eucharist by whom soeuer good or badd it be dispensed yet is a Sacrament quia Spiritus sanctus mysticè illud viuificat because the holy Ghost doth quicken it mysticaly By which is demonstrated that the woord mystical doth rather helpe then hinder our pourpose and rather hinder then helpe their imaginatiō who denye any thinge to be mysticaly quickned by the holy Ghost in this mysterie What other string hath M. Rider to his bowe to trott forsoothe to the Popes supremacie and to fayle as filthelye in that as in the rest Of which supremacie there followeth a peculiar article wherin it is to be amply discussed First who tould you M. Rider that the Popes legat had but the fowerth seat in the Concil of Nice Where
and others to accompt their wrytings but meere philopatrial forgeries and to haue taken our defense generaly against them The rule then a forspoken is vniuersal that whersoeuer any Scot is mentioned befor the forsayd tyme S. Bernardus in v. S. Malachie Decretal de dolo contumacia cap. cum olim Caesarius lib. 12. c. 38. Fr. Malachias Mino rita de veneno peccatum cap. xi he could be noe other then an Irishman When many also long after be so called without other diuersitie the doubt of them to be vncertayne till after the tyme that Irland reiected that name For S. Bernard the ould edition of the Canon law Cesarius Malachias Minorita doe referr the name of Scotand to our Contry 400. yeares after the fatal ruine of the Picts 38. Therfor Albanian Scots doe lose their paynes and credit in repyning that all forsayd Scots weare belonging to Irland S. Bryde or Brigida wil be an Irish Virgin as long as the volumes and wrytings of all Martyrologes of Beda Marianus Sigebertus Isingrenas Capsgrauius S. Bernard Genebrard Baronius and of the histories of S. Patrick S. Ethkin S. Laurence and of hir selfe be vnburned or vnburied S. Columbanus wil be ane Irishman while the monumente of Ionas VValafridus all martyrologes the liues of S. Kilian of S. Rumuld Beda Sigebert Trithemius Vincent Antonin Vsuard Volateran Mermanius Molanus Bosius Baronius VVion Bernard yea Bale or Camden beare any reputation So will S. Fiacre yf Surius Clictouaeus Hareus Gazetus Molanus and ecclesiastical hymnes be of greater reputation then some out-cryed or Horned Hector Thomson or the like without all proofe or probabilitie auerring Bardical fictions Among which a forsayd hymnes it of S. Fiacre contayneth Lucernae nouae specula illustratur Ibernia illa misit Fiacrium Irlands high tower is bright with a new shyning light Clictouenâ— de hymnis Ecclesiasticis it sent Feach man of might And so in lyke maner of all others whether ould or late sacred â—r prophane freÌ„ds or foes domestical or forreiners general or parâ—icular wryters or rules be allowed the former rule is out of all controuersie that howsoeuer any Scots be graunted to haue in â—nnual incursions troubled Britanie in few numbers and vnder â—ubiection of Picts till the Picts weare razed out of being memorie inhabited Britanie yet that they transferred not the Kingdome of Scotland and name of Scots from Irland till and after the forsayd destruction of Picts Thus much without offending any 〈◊〉 for allthough ther be much against preiudicated suppositions yet the reuelation of trueth deserueth thankfull acception of euery one it being a singular benifit to depriue any of errours be declared to the honor of God glorie of his Saincts and confort of my Contrymen Catholicks 39. These premisses considered giue you your selues as now a lawfull impaneled well instructed Iurie your verdict of these wordes of M. Rider in his pretended frendly Caueat to your selues That fayth which can be proued to be taught in Christs tyme M. Rider in the 34. numbre of his Caueat and so reâ—eaued and continued in the primatiue Church for the first fiue hundred yeares after Christs ascension must needs be the true ancient Apostolical and Cathoâ—ick fayth And that other fayth that can not be so proued but base bastard and counterfet Censure I say and award my deere Contrymen whether the fayth of your ancieÌ„t MoÌ„cks Heremits Pilgrims vowed Virgins Prelats Preists or the puritan fayth be most ancient most receaued and continued in the primatiue Church Since that now you vnderstand S. Patrick your Apostle to haue bene a monck and his disciples no lesse and in their profession of confessed singular holines and learning Censure I say agayne whether his owne fayth be not by him selfe confessed to be base bastard and counterfeit not which erecteth Abbayes but subuerteth them not which inricheth ornaments of Gods seruice Churches but which turneth them into breches cushions curteins Not which imployeth plate and iuwels to the vse of Pixes and Chalices but which conuerteth these into swilling bowles Not which renteth cloisters and hospitals but which in riote and licentiousnes consumeth their reuenues l. 7. hist c. 12. 40. To this ende I haue carefully and curiously layd open your owne aÌ„tiquities that by your owne predecessors you might know your professions antiquitie and iudge your owne cause accordingly Sozomenus relateth a prudeÌ„t fact of Theodose Emperor who perceauing heresies plentifully to aryse he summoned their cheefe patrons They being assembled he demanded what thinke you my masters our first teachers of Christianitie did they hould the trueth or noe were they godly and honest or noe It was avnswered that they held the trueth and were godly Why then quoth he let vs examin your doctrin and theirs your liues and theirs and yf we fynd them conformable you shal be and your doctrin imbraced otherwyse you must be suppressed Therby they weare in dede suppressed You Contrymen Catholicks may demand the same of them and vs. Whom you fynde coÌ„formable to your first teachers them imbrace the others eschue and detest Galat. 1.9 1. Ioan. 2.24 41. Wheras therfor S. Paul aduiseth vs Yf any preach otherwyse then as we haue receaued to hould him accursed S. Ihon what we haue heard from the begyning to walke in the same because many seducers are gone into the world our first preachers and preaching being manifested vnto vs shal we for pelfe and trash of the world for honors for lyfe for death Luc. 9. 11. Mat. 11. Mar 8. Christ saying to vs that yf we be ashamed to confess him befor men that he also wil be ashamed to confess vs befor his heuenly father and angels be either trayned or terrifyed from our ancient professioÌ„ to profess this new as yet not fashioned and vnder the stampe all shapes that hitherto it hath shewed dislyking the forgers them selues and degusting the followers Twelue duble reasons to be constant Catholicks 42. First our ould profession that auerreth all scriptures from Christs tyme accompted Canonical for the profession that dismembreth whole volumes depraueth more reiecteth all that it dislyketh vpon priuat Scripturs and partial iudgment 2. It that imbraceth without exception all articles of the Apostles Crede for it which denyeth Christs discension The Crede of the Apostles the Catholick Church the communion of saincts the forgiuenes of synns 3. It which iustifyeth and obserueth all Apostolical traditions Traditions for it which abhorreth the very name of them 4. It which consenteth to expositions of scripture allowed by all ancient fathers Fathers and Doctors and primatiue Doctors for it which standeth only to selfe vnderstanding 5. It which remayneth in the doctrine of two hondred twelue coÌ„senting Councils Councils for it which neuer had Council or CoÌ„uenticle concordant 6. It which hath sanctifying Sacraments and operaâ—ing saluation for it which hath but simple signes Sacraments sanctifying friuolouse
figurs and senseles shaddowes 7. It which hath a substantial and â—piritual sacrifice and sensible worshiping of God Sacrifice of the lamb of God by a heuenly â—â—blatioÌ„ of the very Sauior of mankynde for it which disclaymeth veritie substance and sustenance of such diuine and immaculat â—amb and his holy institution 8. It which hath Prelats and preists Prelats and preists Hebr. 5.2 Num. 16.3 separated froÌ„ the rest according to Gods sacred worde to offre gifts and sacrifices for offences for it which with Core Dathan and Abiron affirmeth that all the multitude is equaly sanctifyed toward those functions 9. Obedience to Princes It which commendeth and commandeth obedience to Princes and Magistrats not only for policie but also for conscience sake for it which wher it can preuayle trampleth authoritie trubleth dominions denyeth all other tribut then stroakes and canon shott 10. It which practiseth Gods commandements and works of charitie and professeth Gods commandements as easie and delytsome for it which fayth they are impossible and not belonging to Christians 11. It which hath a visible Church vniuersal for tyme and place A Visible Churche conformable first and last inuincible against infidels hereticks yea or deuils for it wich as a Platonical Idea or poetical chimera is forged in the ayre particular dissentiouse perishing 12. It that hath florished in Apostles Euangelists Martyrs Confessor Virgins Communion of saints and is holpen by them for it that derydeth and blasphemeth them and deface their remembrances O tymes ô maners what monstruouse absurdities haue you bred that a Christian mynde should once stand in consultation whether syde to Gods Church or heresies synagogue he should cleaue and adhere 43. But I satisfie my selfe that you are sufficiently informed and acquainted of and in the controuersie betwixt vs and that yf you be not wittingly miscaryed you fynde his freÌ„dly caueat a venimouse kisse from sugred lipps a wolueishe hypocrisie vnder a lambs contenance Gen. 3.5 2. reg 20. 10. Iosue 9. Isa 28. a cruel wound vnder pretext of a charitable medicine a serpentin narration to Adame and Eua a Ioabs salutation to Amasa a Gabaonit to Iosue and the Israelits counterfeting as the Gabaonits did a remot antiquitie and brefly as the prophet sayth one protecting him selfe and putting his hope in an vntrueth God of his infinit goodnes and according the multitude of his miserations inspire you to vnderstand the trueth inflame you to follow it and fortifie you to remaine perseuer in it Amen Your affectionat seruant to command in Crist THE EPISTLE OF THE AVTHOR TO MASTER IOHN RIDER WOrshipful M. Rider You haue this Aunswer yf later then expected yet I assure my selfe sooner then affected So that as an vngratefull guest it preuenteth all wellcome You might haue had it long befor but that your inuitation therof was conformable to the new requesting frends to meales with many capps and verbal â—urtesie but without intertaynment charitie or hospitalitie For you prouoked â—â—e to labour it but debarred me to publish it And noe merueile for you knew â—t to be that it is to wit a hand wryting to Balthazar Mane Thechel Phares Daniel to a licentiouse Iudge conuerting his iniquitie vpon his owne head And that I may not be a tedious reherser of what you feele better then I can expresse a Dauid to Goliath by his owne swoord beheading him and destroying tenn thowsand of his compagnions Not that I impute any woorth â—or weight to my cooperation therin but that the cause it defendeth is so inexpugnable as lyke a firme rock it crusheth them that fall on it and oppresseth them on whom it falleth You might haue bene thought wyse yf you had houlden your peace For men of your sorte hauing a negatiue religion are commonly satisfyed to carpe at our sayings without care to iustifie their owne and but by extremitie to specifie any positiue doctrin that they may haue libertie to change at will But you would be a more venturouse Caualiero then the residue let all the world iudge whether it was for any extraordinarie wysdome or sufficieÌ„cie if you who among thowsands were most vnfit haue professed playne decretal positions repugnant not only to all christianitie but which ordinarily by you is more esteemed to all your owne confraternie or rather because you continualy iarr to your confederated diuersitie So that many of your most iudicious surmisers mistrust that by some promised promotion of papists you had praeiudiced and in a maner betrayed your profession to infamie and derision of sett purpose by so discouering many defectiue articles and enorme absurdities therof which to our owne contryes can not choose but cause à dislyke yf not a loathsomnes and surfet and being notifyed to other contryes which had bene done yf I had not altered my purpose only for better concealing for what friuolous futilities the Catholick fayth in Christ Iesus is exchanged by wryting in our vulgar toung what I first intended to haue written in latin would produce in them ether a disdayne toward vs or deploration against our estate that so many good dispositions and otherwyse deepe capacities are so miserably miscaryed by so base and deceitfull delusions palpablie perceauable euen to winking eyes I assure you no mans death I know had bene vnto me more vnwished before this my awnswer published least it had bene suspected or excepted that I had imposed your owne printed assertions vpon your profession But my synceritie will appeare perspicuously by inserting your booke intirely and concordantly to your Dublinian edition which can not be imagined to haue bene a deede of any other then your selfe You haue great and sundrie causes to be thankfull for this my awnswer First because it displayeth seueral dangerouse errours by which you would haue eternally perished and now by reclayming them yf you please you may escape Secondly that by it the sharper reprehension and refutation of others who would and might more disdaynfully reproue you is perhapp anticipated and hindred Thirdly that for sparing fauor toward you many slips are indulgently dissembled and such as are detected in the most milde style that might possiblie belong to maters of lyke qualitie are prosecuted I cowld calculate others yf I attended deserued gratitude in one of your disposition or education Howsoeuer you will interpret kinde and beneficious offices I will incessantly implore Gods infinit mercie toward you and your complices that he would open your obstinat eyes and mollifie your hardned harts and mitigat his incensed wrath against you wherby you may vnderstand your errours abandon your heresies cease to diuide the Churche and scattre Christs Catholick flock being by so pretious redemption formerly vnited And finaly that being myndfull whence you are fallen you repent and returne to your first workes least your candlestyke be remoued and for want of true light fall into that infidelitie of all Christian religion which in Africk Grece and other places immediatly succeded opinions
by Sutcliff a fruictles name The hate of Reformers against it made the Inglish bibles in our late Queenes dayes a long tyme to omitt it ouer the epistles of S. Iames S. Peter and S. Iude although Eusebius affirmeth they had bene so intituled euer since the Apostles tymes and when the later bibles being ashamed therof would amend such omission they fayled as ill as yf they had sayd nothing by translating Catholick into general S. Hieron Apol. 1. con Ruffin For yf the late woords out of S. Hierome yf we agree in fayth with the Bishop of Rome Ergo Catholici sumus Therfor are we Catholicks should be translated therfor are we generals and Catholickâ— should hence forward be called generals would not such translations translaters worthely be accompted both repugnaÌ„t to the name and sense of the woord Catholick and also ridiculous and foolish fancies of fanatical Reformers Muscul in prefat loc com priores Catechismâ— ReformatoruÌ„ Lyndan in Dubitant The same hate against the name Catholick made the Creed of the Apostles to be corrupted by Reformers saying I beleeue in the â—â—istian Church for I beleeue in the Catholick Church It made an alâ—â—tion out of Luther in the disputation of Altemburg Colloq Altemburg an 1568. fol. 154. to be vtterly â—â—cted because sayd they It is not Phrasis Lutheri quod aliquid â—olicè intelligi debeat A phrase vsed by Luther that any thing ought to â—nderstood Catholickly It made ancient hereticks to applye it Vincent Lyr. loc cit cap. 26. by â—sion against our ancestours saying Come o yee fooles and miseâ—â—e who are commonly called Catholicks and learne the true fayth which 〈◊〉 bene hid in many ages heretofore but is now reuealed and shewed of 〈◊〉 To which woords M. Rider approacheth saying You and 〈◊〉 late Romish Catholicks do quyte dissent from Christs truth and 〈◊〉 Romish religion and therfor remembre whence you are fallen and â—â—urne to the ancient truth And els vvhere n. 113. 115. forgetting 〈◊〉 clayme to be a Catholick he telleth vs that we indeuoure to keepe 〈◊〉 Catholiks in great blindnes meaning therby Vide num 113. 115. 120. 130. them of our proâ—â—ion So soone after propounding an obseruation to vvhich 〈◊〉 vvould haue them of our profession to be attentiue he sayth â—rke this yee Catholicks Agayne And least the Catholicks should thinke â—naunswerable Wherfor we being restored by M. Rider him selfe 〈◊〉 the name of Catholicks he must consequently be a registrer of â—â—e first vntrueth against him selfe The 1. vntruth S. August tract 22. in Ioan. And therfore by the woords of 〈◊〉 Augustin VVe haue receaued the holy Ghost yf we loue the Church yf we be â—â—tt and conioyned together by charitie yf we do exult and reioyce to be Cathoâ—â—ks as well in faythe as also in name Of which exultation among vs â—â—ere could be no better proofe then that we willingly are named â—â—tholicks Be not therfor angrye good brother sayth S. Pacianus S. Pacian epist 1. ad Symphron aboue 〈◊〉 hundred yeares past and do not afflict thy selfe Christian is my name â—â—d Catholick in my surname by the former I am called by the second I am â—anifested This may suffice to testifie all good Christians as to be â—omanists so to be Catholicks VVhether the cause of omission of my Preface be truely alleaged First he telleth that his two yeares delaye to replye to my first â—wnswer of his six articles or rather but to my awnswer of one â—â—ticle hapned because the Irish testament imbusied the Printers Presse â—â—ich testament is sayth he a Godly laborious and proffitable woork to â—â—ods Church I will not except against ether of these to be an â—ntruth yet considering that M. Rider is altogether ignorant of â—he Irish toung I meruayle by his owne woords such as will censure before they see are lyke such wyse men as will shoote their bowlt as soone aâ— bushe as at a bird he refrayned not from coÌ„mending an vnknowe traÌ„slation The next point that he could goe no further in the other articles till the printers returne is suspitious to be vntrue boâ—â— because the departure of the printer could not debare his proceeding in his studie as also because the printer returning wiâ—â— new letters yet ther was nothing printed Nether are all faulâ— escaped belonging to the worne letters as often will appeare 9. Our Preface contayned the protestations of the cheefest protestants in the world that the Fathers by M. Rider claymed werâ— aduersaries to protestancie and it to them That it could be bitteâ— or byting The 1. vntruth by our fault must needs be vntrue because no woord of any Catholicks are intermedled therin 10. My intention is to wynke at the greater part of vntrutheâ— and only to calculat them The 2. vntruth which by no euasion can be excused Let this then be the second in number that vpon our dislyke with his silencing I can not approue his orthographie here vsed thâ— sayd preface which was manifowldly made knowen to haue benâ— dislyked he would manifest it to the world in his next treatise An. 1604. For such Treatise as he published the last of Marche against me vvanted still my Preface and to this hovver he durst neuer manifest it And in deed as soone after it shal appeare such it is as being a most pregnant and palpable manifestation that M. Rideâ— clayme to the Fathers vvas vniust by verdict of the vvhole cruâ— of his brethen he may vvell say it was bitter and byting as euery breath is to a scabbed head and as euery touche is to a botch oâ— byle paynfull and pearcing 11. That he imagineth à Catholick opinion may be without aâ— Apostolical warrant is against the creed of the Apostles by which being commaÌ„ded to beleeue in the Catholick Church by the same we are commanded to beleeue all Catholick opinions of that Church to be Apostolical the Apostles vvholy consenting as after God willing shal be demonstrated in all and euery article of such beleefe The marginal aduise to read Vincentius Lyrinensis we haue accepted and embraced and fownd behouefull as appeareth in our first 6. numbers I some tyme remayne astonished at the wonders of God Iustus Caluinus in suae Apologia and now in particular that I fynde Iustus Caluinus as renowmed a Protestant as any in the troope acknowledge his recantation to be a Catholick procured by reading this litle booke here commended yet that M. Rider fullfilling the horrible â—â—nsideration mentioned in Gods woord Considera opera Dei Eccl. 7. quod â—no possit corrigere quem ille despexit Consider the woorcks of God that none â—y correct him whom he hath despised not only was not conuerted by â—t booke but also commendeth it to others as fauouring his imaâ—â—nations against which it might seeme of sett purpose composed But this is most sure that you haue forsaken the veritie of Christs Gospell and â—e faith of the
Primitiue Church Serm. 140. de tempo fol. 297. col 3. to prooue it but in this one point of our queâ—â—on Augustine saith Ideo Dominus absentauit se corpore omni ecclesia c. Therâ—â—e the Lord Christ absented himselfe touching his bodilie presence from everie â—â—urch and ascended into heaven that our faith might be edified Brag now no â—ore of Christs corporall presence to be in your Church yf you doe wee with â—ugustine will say you haue no true Church VVhether by Christs being in heauen his real absence from the Church is proued 1. HE sayth it is most fure that we haue forsaken the veritie c. which he proueth because S. Augustin certifyeth that Christ touching his bodely presence is absent from the Church that our fayth may be edified I showld thinke that for â—â—ch a peremptorie conclusion some very choise proofe should be â—leaged which might effectualy perswade But God be glorifyed â—ther this must purchasse our recaÌ„tation or there can be no other â—roofe fownde to deserue it besyde this We therfore aunswer â—oth that the ascension of Christ into heauen and also that S. Auâ—ustin in this place confirmeth vs in our beleefe The ascension â—ecause it being wrought beyond the nature of a corporal body which rather descendeth then ascendeth it sheweth that Christ was not tyed to nature but as aboue nature he was borne of a â—irgin walked on the sea made him selfe inuisible issued out of his â—epulchre entred among his closed disciples asceÌ„ded vp to heauen â—enetrated the heauens so also he may aboue nature be in heauen â—nd earth together And that he had so bene in very deed shal God â—illing be notifyed in the 71. number Yea Christ him selfe vsed â—â—e argument that he would ascend to perswade that his woords 〈◊〉 his fleash to be meat truely and his blood drinke truely c. Weare to be â—eleeued Yet now they are here called into distrust by M. Rider â—ecause of such ascension which is to argue altogether oppositly to Christ and consequently to trueth Secondly S. Augustin only reasoneth of Christs visible being in the Church not vsual since his ascension into heauen intending neuertheles that his inuisible being therin is nothing therby hindred As appeareth by his saying in the same place Non eum visuri eramus in carne S. Augustin serm 140. de temp tamen manducaturi eius carnem VVe were not to behould him in fleashe and yet we weare to eate his fleashe Absentia Domini non est absentia The absence of our Lord is not absence Tecum est quem noâ— vides The 3. vntruth Glossa dist 2. de Consecr c. Prima quidem 44. § donec He is with the whom thow seest not c. Therfore it is a third great vntrueth perspicuous in the eyes of all men that by such allegation we are proued to haue departed from Christs veritie c. Or that S. Augustin is against vs. Further awnswer is in the glosse vpon à lyke testimonie of S. Augustin in the Canon law And because I en end by Gods helpe to conuict M. Rider in euery principal point by his owne principal brethren I wil heere insert Melanctons and VVestphalus Woords coÌ„curring in this mater VVestphalâ— citat Melanct. in apol con Calu. pag. 216. Augustin neuer meant to tye Christ so to one place that he cowld not be in another especialy because the scripture neuer so teacheth and nothing can be browght to bynde Christ to one place besyde the iudgment of humain reason c. This is Melancton whom Martyr con Gardiner de Eucha parte 4. pag. 768. calleth a singular and incomparable man great or small fatt or leane as he is he contradicteth M. Riders wysdome in inferringe out of S. Augustin that Christ is ascended therfor he is not in the B. Sacrament 12. And againe as you will haue a corporall presence so you teach the communicants to receiue Christ with their mouths corporallie Super Ioh. Tract 26. pag. 174. col 4. Fide non denie Read Aug. super Ioh. tract 25.26 50. not with their faith spirituallie contrarie to the opinion of Augustine shewing the manner how Christ is to be eaten in the sacrament foure times together saith spiritualiter spirituallie spirituallie And you cannot shew one auncient writer that speaking of the manner of our eating Christ in the Sacrament that saith once corporallie And therefore seeing this ancient Father condemneth your faith and contradicts your doctrine forsake new Romes heresie and returne to old Romes religion VVhether corporal communion doth exclude spiritual communion Thr 4. vntruth 12. IN the 4. palpable vntruth is contayned that we teach the coÌ„municants to receaue with their mowth corporaly not with their faith spiritualy I am witnes that M. Rider perused and noted our decretals and all the second distinction of Consecration which I vnderstood by viewing his marginal obseruations and vnderlynings when I had borrowed his booke There he found vs teache out of S. Augustin which â—â—o confirmeth that is contayned in the next precedent number 〈◊〉 that we receaue Christs body and blood De consecra dist 2. c. non hoc corpus Cap. Quid est Ibid. Cap. vt quid Ibid. Cap. hoc est Ibid. which the Apostles 〈◊〉 behould and the Iewes did shed Ipsum inuisibiliter non ipsum â—iliter The same inuisibly but not visibly Secondly in the three next chapters he teacheth that we should â—eaue Christ worthely by his and our dwelling one in another â—d by faithe and not only receaue the Sacrament but also the â—ce of the Sacrament Besyd Cap. Qui manduâ— at c. credere c. Corpus c. Hoc Sacram. c. panem c. what others in the sayd distinction â—che to the same effect manifould whole chapters are therin out 〈◊〉 S. Augustin So that no ignorance could excuse this to be the â—wrth vntrueth he hauing perused the decretals and knowing â—nsequently our doctrin to teache both corporal and spiritual reâ—â—uing Yea I vndertake in the 34. number to disproue him by 〈◊〉 owne woords that in our decretals we professe a spiritual â—eauing Such our doctrine as not long after in the 39. S. Chrysost hom 60. ad Pop. Antio number will â—peare of receauing the B. Sacrament both corporaly and spiriâ—â—ly and not only corporaly nor only spiritualy was anciently â—ofessed by S. Chrysostom saying Non fide tantùm sed ipsa re Not 〈◊〉 fayth alone but also in very substance And by S. Cyril saying S. Cyrill l. 10. in Ioan. c. 13. Not 〈◊〉 charitie only but by natural partaking is Christ in vs. Wherby apâ—areth that to say we exclude the internal by including the â—â—ternal or contrary wyse is not ether to know what we professe 〈◊〉 knowing it to misinforme wittingly VVhether our receauing by fayth be only of a figure â— Yet is it warily to be considered that in teaching ether maner 〈◊〉 receauing corporaly and spiritualy in nether
leaue all these Angels yf one Lucifer all these Apostles yf one Iudas might incroache among them Let vs then yf such reasoning must be currant turne the leafe VVhether any late Reforming Patriarches weare of commendable lyfe 19. I may be thought vnreasonable at the first surmise to examine this demande first that I would without limitation so generaly inquyre of all the broode among whom perhaps some first Apostles of Reformations might be inculpable Secondly considering how great how exorbitant how incomparable commendations they may fynde giuen to the cheefe of their sorte especialy to Luther and Caluin I will deale vprightly and omitting the residue not so excessiuely commended will examin the sayd two pillers of protestancie not concealing their commendations Vide Fox Acts. p. 404. the Harborough in the last oratien 20. First I fynde Martin Luther a sainct in Foxes calendar Secondly I fynde in the Harborowgh sayd I am the country which brought foorth the blessed man Ihon Huss who begott Luther who begott truth â—hirdly I fynd in Iuel that he was a most excellent man Iuel defen Apol. par 4. c. 4. §. 2. Mathes conc 8. de Luth. pag. 88. Amsdorf-praef to 1. Luth. sent from God â—lighten the world Fowerthly in Mathesius He was supremus Pater â—â—clesiae The supreme Father of the Church Fiftly in Amsdorf He was â—h cui par spiritu fide sapientia intelligentia veritatis nunquam toto â—e Christiano quisquam fuit neque erit To whom in all the Christian world â—ne lyke in spirit and faythe wisedome and profunditie in scripturs was or â—er wil be Sixtly in Alberus he is sayd Verus Paulus verus Elias Alberus con Carolostadianos lib. 7. B. D. 8. vir â—moranda irae Dei sufficiens cuius non puderet Augustinum esse discipulum 〈◊〉 true Paul a true Elias a man sufficient to appeace the wrathe of God Vide num 120. Illyric in Apoc. c. 14. Conrad Schluss in Theol. Cal. l. 2. fol. 124. Confess Eccl. Tygur fol. 116. 127. Luth. ep ad Argentin 1525. Cal. de vera ratione reform Eccl. 463. to â—hom Augustin might not blushe to be his scholer Seuenthly with Illyricus â—e is fortould in the Apocalips as the Angel flying through the midst of â—auen hauing the eternal gospell Eightly with Schlusselburg Elias and Ihon â—â—pâ—ist weer but figurs of him Nynthly by Zuinglius reporte he called â—im self the Prophet and Apostle of the Germains which is confirmed by â—s owne saying Christum à nobis primum vulgatum audemus gloriari VVe â—re boast that Christ was first by vs preached All which coÌ„mendations â—e by Caluin coÌ„firmed assuredly so that noe protestaÌ„ts may lawfully â—oubt of them Tenthly and lastly yf you knew not what place â—e purchased in heauen now giue eare to Spangeburg Christus habet primas habeas tibi Paule secuÌ„das â—â—st loca post illos proxima Luther habet First place to Christ Cyriacus Spangeb con Steph. Agricol fol. 6. a. the next to Paul Then Luther first of others all Not much inferiour to the former are the prayses of Caluin with Beza he being optimus scripturaeinterpres quo nemo vnquaÌ„ molius Beza lib. Iconum R. 3. a. pruâ—eÌ„tius clarius illustrius de rebus diuinis religione scripsit The cheefest interâ—reter of scripture then whom no man euer wrote better wyser cleerer and with greater fame of Scripturs To Cartwright Cartwr li. 1. pag. 32. he is the most noble instrument of Gods Church in restoring the playne and sincere interpretatioÌ„s of the scripturs which hath bene since the Apostles tyme. To one in Geneua he was so great Zanchius epist. ad Mase â—s si veniret S. Paulus qui eadeÌ„ hora coÌ„cionaretur qua Caluinus relicto Paulo â—udiret CaluinuÌ„ Yf S. Paul would come and preache in the same hower wherin â—aluin preached he would leaue S. Paul to attend on Caluin Iacob Bernardus in Epist ad Caluin inter Epistolas Cal. Caluin in antid CoÌ„c Trid. sess 4. pag. 374. To one Iames â—ernard he was lapis queÌ„ reprobaruÌ„t aedificaÌ„tes factus in caput anguli The stone â—eiected by the builders made vp in the corner head Breefly he saith of him â—elfe Shamfastnes hindreth me to say what otherwyse I might most truely proâ—esse that for the vnderstanding of scripturs we haue furthered more then all the â—ctours the papists euer had from the begyning By al which much more â—hich might haue bene brought appeareth that these two are inâ—oÌ„parably preferred in heaueÌ„ earth in so much as the mother of God all Apostles are made inferiour vnto them For quicquid agit â—â—uÌ„dus Luther vult esse secuÌ„dus VVhat euer shift be found Luther wil be secound 21. Yf therfore these two by as euident testimonies of lyke witnesses be found most abhominable and wicked wretches can any body do less then think that men of such lauishnes ad prodigalitie in vntruthes are to be suspected most where they importune most to be beleeued I wil begyn with the great prophet Apostle Elias Paul light of the world father of trueth Angel and third or second person in heauen against him selfe and all his commenders Induratus insensatus sedeo in otio Luth. epist 234. ad Philip. proh dolor parum orans nihil gemens pro Ecclesia Dei. Carnis meae indomitae vror magnis ignibus I sitt in idlenes sayth Luther hardned and senselesse alas praying litle and nothing lamenting for Gods Church Idem lib. de vita Coniugali I burne with the great fyers of my vntamed fleashe Minimè situm est in me vt sine muliere sim It lyeth no wayes in my power to be without a woman Luther in Colloq mensal fol. 271. 275. Secondly he sayth of him selfe and his neerest bedfellow Diabolus frequentius propius mihi condormit quà m mea Catherina The Deuil sleepeth neerer oftener by me then my Catharine Thirdly Sathan mihi multis modis prae caeteris fauet Sathan fauoureth me much more then be doth others Idem ibid. fol. 5.129 Fowerthly Sancte Sathan or a pro nobis minimè tamen contra te peccauimus clementissime Diabole Holy Sathan pray for vs we neuer haue offended the o most Clement Deuil there followeth some woords in this last allegation which I referre to M. Rider as a reserued case Is not this sufficient to make him knowen as farr beyond all abhominable miscreants in wickednes according truth as he was preferred beyond all saincts according falshood Schlusselburg lib. 2. art 12. de theol Caluinist Yf it be not let the children help the father He was say they prowd furious intolerable full of errour impudent forger deprauer of Gods woord deceitfull seducter fals-prophet lunatick presumptuous crucyfyer and murtherer of Christ c. 22. Now of Caluin sayth Schlusselburg God that would not be mocked by men hath shewed his iudgement in this world against Caluin
one costeth nothing but a dash of a â—nn and trauaile of toung the other requyreth great charges â—reat toyle great aduenture and great tyme. But in particular 〈◊〉 the vvandring matter vvithout vvandring It is the seuenth grosse vntruth that the Pope hath dravven 37. The 7. and 8. vntruth Catholicks to idolatrie It is the 8. vvhich in euery part of the â—ormer diuagation is contayned Some merry compagnions inâ—ended to make you M. Rider ridiculous to the vvorld Euery â—eane howse in Millan and Naples might be a howse competent â—or the mayor of your VVigen Euery Citisen is armed at his â—hoise Euery weapon long at will and pointed sharply Euery such poesie no point might passe for good English but not for â—ny frenche Nether do they speake frenche in those contryes Haue not these men much mynde to discusse a controuersie of â—he real presence that make prefaces so far wyde from it and â—ange rouing to Antiphonaries to prelats liues to whoores to Popes supremacie to the plotts of the K. of Spaine the habiâ—ations and weapons in Naples and Millan His preface being â—t large considered let my preface which he concealed haue liâ—ence to appeare aunswering this challenging letter wherby our â—isputation began â—8 I couet only at this tyme to premonishe the Reader conâ—erning the inscription of this letter S. August to 4. con mendac c. 6. that as S. Augustine sayd of â—uld hereticks Although they beleeue not the Catholick fayth yet they â—o speake as they may be taken to be of our profession euen so our new Euphrateans Iudicum 12.6 they would fayne passe for good Israelits but they can not pronounce Schiboleth that is they can not counterfett the style of Catholick but that they are discouered A FRIENDLY CAVEAT TO IRELANDS CATOLICQVES CONCERNING THE DAVNGEROVS Dreame of Christs corporall presence in the Sacrament of the Lords Supper grounded vpon a letter sent from the Catholicques c. To the reuerend Fathers the holy Iesuits Seminaries and all other Priests that fauour the holy Romane religion within the kingdome of Ireland HVmbly praieth your Fatherly charities Rider F. W. and P. D. with many other professed Catholicques of the holie Romane religion that whereas of late they haue heard some Protestant Preachers confidently affirme and as it seemes vnto our shallow capacities plainly do prooue that these positions here vnder written cannot be proued by anie of you to be ether Apostolicall or Catholicque by canonical Scripture or the auncient Fathers of the Church which liued and writ within the compasse of the first fiue hundred yeares after Christs ascension which assertion of theirs hath bred in â—our suppliaÌ„ts great doubts touching the trueth of the same vnlesse your fatherly â—ccustomed charities be extended presently to satisfie our consciences in the same â—y the holy written word of God such Fathers of the Church as aforesaid which being so directly and plainely proued by you as aforesaid may be a speedie meanes to conuert many Protestants to our profession Otherwise if these points â—annot be so proued by you vpon whose learned resolution we greatly relie then â—ot onely we but many thousands more in this kingdome of Ireland can hold â—hese points to be neither Apostolicall or Catholicque And thus hauing shewed â—â—me of our doubts we desire your fatherly resolutions as you tender the credit â—f our religion the conuincing of the Protestants and the satisfying of our poore â—onsciences And thus crauing your spedie learned and fatherly answeres in writing at or before the first of Februarie next with a perfect quotation of both â—cripture and Fathers themselues not recited or repeated by others for our better â—â—struction and the aduersaries spedier stronger confutation we coÌ„mend your â—ersons and studies to Gods blessed direction and protection Positions That Transubstantiation or the corporall presence of Christs bodie and bloud in the Sacrament was neuer taught by the auncient fathers that euer writ in the first fiue hundred years after Christs ascention but a spirituall presence onely to the faithfull beleuers 2 That the Church of God had not their seruice in an vnknowne tongue but in suâ—â— language as euery perticuler Church vnderstood 3 Thirdly that Purgatorie and prayers for the dead were not then knowne in God Church 4 Fourthly that images praying to Saints were then neither taught by theâ— Fathers nor receiued of the Catholicque Church 5 Fiftly that the Masse which now the Church of Rome vseth was not then known to the Church 6 Sixtly that there ought not to bee one supreame Bishop ouer all the world and the Bishop to be the Pope of Rome and that the said Pope hath not vniuersall iurisdiction ouer all Princes and their subiects in all causes Temporall and Ecclesiasticall The Protestant Preachers affirme vnles you prooue the premisses by canonical Scripture they cannot be Apostolicall there fore bind not the conscience of anie And if they cannot bee proued by the said Fathers then they be neither auncienâ— nor Catholike And therefore to be reiected as mens inuentions Gatho Priests PRouoked to prooue either by Scriptures or Fathers which liued within the comâ—â—â—â— of fiue hundred yeares after Christs ascention that the Primitiue Church and Catholicques of this time are of consent touching these Articles 1 That Christ is really in the blessed Sacrament 2 That scriptures should not be perused by the vulgar 3 That praier for the dead and Purgatorie was beleeued 4 That images were worshipped and praiers made to Saints 5 That Masse was allowed 6 That the supremacie of the Pope was acknowledged Rider Maister W. N. GEntlemen the cause of this your prouokement was a quiet and milde conference vpon these positions with an honorable Gentleman and a speciall good friend of yours concerning religion wherein he confidently affirmed that the Iesuits ond Romane Priests of this kingdome were able to prooue by Scriptures and Fathers these Positions to be Apostolicall Catholicque And that the Church of Rome add the Romane Catholicques in Ireland now hold nothing touching the same but what the holy Scriptures and primitiue Fathers held within the first fiue hundred yeares after Christs ascention Now yf you in this conference for your part haue made such proofe by the holy canonicall Scriptures and such Doctors of the Church as aforesaid I haue promised to become a Romane Catholicque if you haue failed in your proofe which I am assured you haue done he likewise before worshipfull witnesses hath giuen his hand to renounce this your new doctrine of the church of Rome and become a professor of the gospel of Christ This was the occasion and maner of your prouokement which I hope the best minded will not mistake nor you misconter being onelie prouoked by your friend 1. Pet. 3.15 yea and faith if you refuse not Saint Peters counsell to be readie alwais to giue an answere to anie man that asketh you a reason of the hope that is in you The
and is farrefrom our first meaning For we hold with â—hrists trueth that vnlesse the written word of God first warrant it we are not â—ound in conscience to beleeue it though all the Doctors and Prelates in the â—orld should sweare it VVhether it be not all one to say Scripturs or Fathers to be for any opinion as to say the Scriptures and Fathers to be for the same â—2 I Confesse that M. Rider came to me the 2. Octob. 1602. Fitzimon to reclaime his resignation of these controuersies to Scripturs or Fathers seueraly resoluing not to accept the Fathers for arbitrers vnlesse they had the scripturs â—onioyntly concurring with them A poore retraict First because â—â—y promise and all his printed books he had appealed to them â—ot conioyntly but seueraly Secondly because it is a seelye â—magination to thinke they may be seperated S. Aug. con Pelag. l. 2. c. 10. For S. Augustin â—weetly according to his maner instructeth all Christians to â—now concerning the Fathers Quod inuenerunt in Ecclesia tenuerunt â—uod didicerunt docuerunt quod à Patribus acceperunt hoc filijs tradiderunt That which they fownd in the Church they retayned that which they learned â—hey tawght that which they receaued of their fathers that they deliuered to â—heir children And consequently what the Apostles recaued of Christ they deliuered to their successours their successours to their scholers their scholers to their disciples c. Which as it is conformable to the Apostle S. Paul Ephes. 4.12 so is it perfectly confirmed by him saying God to haue giuen Apostles Euangelists Pastours and Doctors to the coÌ„summation of the holy vntill we all meete in vnitie of faith and knowledge of the Sonne of God that is that he had giuen such instructers as by true and lawfull discent and succession should informe the ages succeeding one another in one faith and knowledge of one God vntill the first midle and last be gathered into the flock of Christ And as the later should receaue from the former Baptisme and other Sacraments so also should they receaue all other truth which would be infallible vnto theÌ„ yf they would not leaue their forefathers to follow their owne braynsick nouelties D. VVhitg lib. 2. pag. 353. 507. 508. Therfor VVhitgift worthely exclaimed at the Puritans excepting against the Fathers as being wresters and sorcers of the text the Scripturs not hauing any other searchers defenders conseruers but them Therfor also Caluin worthely taxeth their presumption Cal. in trac Theol. p. 471. who vnreuerently insinuated the Fathers did disagree from scripturs they hauing from hand to hand of their predecessours receaued the vnderstanding of them they hauing by infinit labours expownded them they hauing by vertue of them planted Christianitie excluded idolatrie Beza epist 81. pag. 384. surmouÌ„ted heresie Therfor Beza worthely imputeth it to ignorance impudence and impietie to diuorce or sequester Scripturs and Fathers or to affirme where the Scripturs are or Fathers there they can be seueraly or otherwyse then only conioyntly So that from first to last who haue Fathers they must haue Scripturs and contrarywyse And consequently M. Rider first and last remayneth alyke ingaged But to make it euident to the most repining and sparing conceit toward my allegations that I neuer changed or for and and that all this is a friuolous fals cauill pretext who doth not know that the ground and fundation of M. Riders clayme was but a repetition and borowing of the owld impudent protestation of Iuel In which not and but or is contayned in all the articles it being sayd ether by Scripture or by the example of the primatiue Churche or by the owld Doctors or by the ancient Generall Concils And yf any be able to proue any of these articles by any one cleare or playne clause of ether Scripturs or of the ould Doctors or of any ould general Concils or by any example of the primitiue Church within 600. yeares after Christ I promise to giue ouer and subscribe So that I disproue hereby M. Rider not only by his owne printed booke but by his original copie whence as he tooke the same clayme so he ought to haue taken the same conditions And therfor whether he wil or nill he must stand that not but him selfe and his Iuel haue vndone him by or â—â—d not and. â—â— And this was demanded of you not as the demanders doubted that the â—â—nonicall Scriptures were insufficient to prooue any article of faith but onelie â—at all men might see and so be resolued whether the Protestants or the now Roâ—ane Catholiques ioyne neerest to Christs trueth and the faith of the first primitiue â—thers VVhether all beleefe be contayned in the written woord of God â—3 ALl the proofe brought by M. Rider Ioan. 10.31 so to perswade vs is only in these woords But these things are written that you may beleeue that Iesus is the Sonn of God and that beleeuing you may haue lyfe in his name Good Lord â—hat inference is this Hebr. 11. the things written serue to beleeue in Christ therfor all beleefe is written By S. Pauls declaration â—bel Enoch Noê Abraham Isaac Iacob c. had vndoubtedly Faith â—et they had nothing of Scripture written Secondly all the primitiue Church had noe parcel of the new Testament at least ten â—earesafter Christ wil you say they had no faith or were not â—ound to beleeue Thirdly the Creed of the Apostles Vide P. CottoÌ„ de sacrif contre Caille predicaÌ„t Gallice pag. 122. 126. 127. the consubstantialitie of the Trinitie the procession of the holy Ghost â—he perpetual virginitie of our Ladie the baptising of children â—he not rebaptizing of them by hereticks baptised the breaking of â—he sabaoth and keeping of sunday the obseruation of Easter in â—he Christian and not in the Iewish maner the receauing of the Sacrament fasting the eating of blood and strangled meat prohibited in the Acts the not marrying of the sister in law after the â—rothers death without heyres and especialy I would know of â—ur protestants allouing women to sing psalms in the Church vnless they build it vpon some tradition true or false how tremble â—hey not to contradict the prohibition therof by the Apostle 1. Corinth 14. 1. Timoth. 2. Wher fynde you these points of beleefe which are beleeued in the whole Church and some of them contrary to Scripturs nor in any â—cripture contayned Therfor that the Scripturs alone are sufficient to proue euery â—â—rticle of beleefe to concurr with you once in a grammarian sentence is qui nil dubitat nil capit inde boni he that thinketh so vpon better consideration may now thinke and say otherwyse Are not these people easily perswaded to haue good proofs foâ— their professioÌ„ when they caÌ„ coÌ„fute vs about the name of Catholick by Vincentius Lyrinensis about the Popes supremacie by S. Bernard and now about traditions by this text here alleaged Doth M. Rideâ—
thinke that he is Perseus on his wynged horse Pegasus traÌ„sforming alâ— his aduersaries into stones that they can not discerne these prooft to be no proofs Cal. in 7. mat et in 9. 12 16 18. Ia c. 6. mac v. 16.17.18 in c. 26. mat In c. 2. Luc. 16. In Ioan. 1. Castal in pref Bibl. ad Edw 6. D. Whitg a pag. 31. ad 51. Stow chron pag. 1022. 1189. 1283. 1551. Melan. in loc con An. 1539. Fol. 8. 10. An. 1545. fol. 53. An. 1558. loco de filio Sebast. Fran. apud Bezam ep 6. Cartwr in 2. replie pag. 191. Ioan. 10.31 but of stupiditie in them alleaging them To haâ—e the forsayd woords wel applyed in dede let them first procure that Caluinians leaue to doubt of the diuinitie of Christ. Let them be opposed to Castalio mistrusting the Messias to be yet come Let them be opposed to Atheists abounding euery where since reformation began Let them debarr that there be no successours to Francis Kett master of Art to George Paris and Ihon Lewes lately executed in England for denial of Christs diuinitie Let them confound Melancthon allowing but a parcel of diuinie nature to our Saluiour Let them coÌ„found Sebastiaâ— Franck accompting Christ no more God then Socrates or Trismegistus Let them confound Cartwright saying the Iewes had bene fooles to accompt him their liuing God whom they did behould a seely aend miserable man These things are written that such should beleeue Iesus is the Sonne of God and that beleeuing they might haue life in his name To proue any thing against vs there can not possibly be any wyse application of them Rider 34. For that faith which can bee prooued to bee taught in Christs tyme and so receiued and continued in the primitiue Church for the first fiue hundred yeares after Christs ascention must needs be the true auncient Apostolicall and Catholicque faith And that other faith that cannot be so proued is but base bastardly and counterfeit and I trust in Christ that the Reader easily shall perceiue before the ende of this small Treatise that this your opinion touching Christs carnall presence in the Sacrament and so in the rest of the other Positions was neuer taught by Christ nor once dreamed on by the auncient Fathers but inuented and deuised a thousand yeares after Christ by the late Church of Rome grounding their proofes onelie of an emptie sound of syllables without Apostolical or Catholicque sence enforcing both Scriptures and Fathers to speake what they and you pleased not what the holie Ghost and the Fathers purposed VVhether M. Rider hath condemned his Church to be base bastard and cownterfet Fitzimon All this appâ—areth in our 20. number or 30. number 34. YF any thing by him was vnaduisedly affirmed by this his verdict against his owne Church he hath especialy disconfited his profession For first therby he hath condemned Luther and Caluin and their adherents affirming them to haue bene first preachers of Christ and greatest doctours of trueth not only aboue the primatiue â—thers but aboue all that euer were or euer wil be whether they 〈◊〉 Apostles or noe Yf then the religion of the first fiue hundred â—â—res be only true and all other but base bastard and counterfet â—w can this new religion Haddon in the end of his epistle Bale cent 1. pag. 66. 72 cent 8. pag. 678. Epistle to the Confer betwixt Latimer and Ridley-Harborough in the last oration which Haddon professed to haue bene â—t thirtie yeares knowen of which all English late writters â—compt Latimer to be the Apostle and saying Luther to haue bene not â—ly the reformer of abuses but the very Father of trueth but therby 〈◊〉 condemned Nay how are not the two most glorifyed Foxian â—artyrs Ridley and Cranmer therby coÌ„demned saying they would â—oue all the doctrin sett foorth by K. Edward to be more pure then â—y other vsed in England a 1000. yeares befor Is it not therby â—oth professed vnknowen till that time as also not to be the doâ—rin of Christ For had it bene knowen and his promise true of â—e inuincibilitie therof 16. Matth. it could neuer haue had a 1000. â—ares interruption And what may be sayd of the Prince of Condees â—â—scription in his coyne of Golde Lud. XIII Dei gratia Francorum Rex â—imus Christianus Secondly all the disputations and monuments of all principall â—otestaÌ„ts professing the primatiue Fathers of the first secoÌ„d third â—nd fowerth hundred yeares repugnant to protestantcie as appeaâ—eth in the 30. nuÌ„ber by induction are therby coÌ„demned Awnswer to Sawnders Rock pag. 248. 278. Beza conf Geneu c. 7. 12. Et in c. 2. ad Thes. Thirdly â—ll the learnedest protestants condemning the Church of the Apoâ—les tyme and saying Antichrist to haue then begunne and condemning â—l and euery of the Apostles them selues Euangelists and their â—nmediat disciples all these I say are therby condemned For yf â—ese were fauorable to protestantcye Cent. 1. l. 2. c. 10. col 558. 559. 560. Cal. in 1. Cor. c. 4. v. 4. c. 7. v. 9. Rom. c. 9. v. â— Quintin apud ResciaÌ„ in pref nimistromachie Cent. 1. l. 2. c. 10. Vide Calu. loc cit Bullinger com in 19. 22. Apoc. Quintin loc cit Calu. apud Feuard pref in Ruth Beza de hist adultere Luth. tom 5. fol. 439 440. vitus Theod. pag. vlt. in nou test there had bene no occasion 〈◊〉 despise or disprayse them in such maner as to affirme such deâ—cts in S. Peter as by the Centuriasts who curiously and not only â—refully haue calculated 15. synnes of his by Beza by Illyricus are 〈◊〉 disparage him carefully and plentifully registred To affirme of 〈◊〉 Paul with Caluin that he was full of colde and heat of presumption teâ—eritie confusion and precipitation And with Quintinus that he was not a â—oseÌ„ vessel but a brokeÌ„ vessel with the CeÌ„turiasts that he was impatieÌ„t 〈◊〉 in desperation during his afflictioÌ„s in Asia dissentioÌ„s toward Barnabas hypoâ—tical toward Iames others To affirme of S. Ihon with Bullinger that â—his proÌ„ptnes to adore the angel he had synned in apostasie With Quintinus to â—arme him IuueneÌ„ stoliduluÌ„ a foolish youth With Caluin to distrust his 6. Cap. â—nd with Beza his 8. Cap. for vntrue To affirme of S. Iames that he was a â—ruerter of S. Pauls doctrin his epistle bastard couÌ„terfet wicked vnapostolical To affirme with Luther Luth. pref ad nou test in ep Petri tom 3. Wittemb Calu. in c. 2. Mat. v. 15. c. 4. v. 13. c. 8. v. 17. c. 21. v. 9. c. 27. v. 9. Idem Act. 15. v. 40. Tower disp 4. dayes Conference Calu. in c. 21. Act. v. 23. the three first Euangelists to be apochriphal To affirme in particular with Caluin that S. Mathew abused distorted and alleadged vnaptly diuers citations That S. Marke was an Apostat and disloial not to be excused To affirme with Luther that S. Luke was excessiue
contrariewyse they who defended by woorks and writings the same doctrin and profession of late Catholicks and therfor are by them honoured and inuoked as saincts should be fauourers and furtheres of Protestantcy and disprouers and enemies of Papistrie Can any sodring or hammering conioyne or cupple these vnsutable doctrins together Mat. 9.16 Mar. 2.22 Therfor M. Rider it can not be denyed but your new patch hath torne your owld cloake and your new wyne hath burst your owld vessels And to all iudgements not willfully peruers is reuealed that neuer cowld any professioÌ„ by the defenders be more betrayed then protestantcy by M. Rider challengeing to be a Catholick and appealing for trial to Vincent Lyrinensis most opposit therto impugning supremacie of the Pope appealing to S. Bernard so cheefe a maintayner therof and clayming to be of the first ancieÌ„t Church and haue it so repugnant to him leauing in the meane tyme his faith and profession discouered by this means to be base bastard and counterfet Yea leauing by occasion of his vnaduised assertioÌ„ open to all mens eyes that owld and new testament Apostles and doctors are disagreeing from protestantcie and that all papistical doctrin euen in particular was sustayned by them and altogether condemned by them Wherfor truly sayd S. Augustin Improbatie haereticorum facit eminere quid ecclesia tua sentiat quid habet sana doctrina Aug. l. 7. Confess c. 19. The impugning of hereticks doth make manifest what thy Church with continual conformitie and correspondence to it selfe houldeth and true doctrin teacheth 35. But first heere you wrong your selfe much your cause more Rider but the simple â—â—ple most of all in altering the state of the question for our controuersie is of 〈◊〉 manner of Christs presence in the Sacrament The Catholicque Priests subtilly alter the state of the question whether he be there corporallie 〈◊〉 â—pirituallie And you no doubt in your conscience knowing it impossible to â—â—oue your carnall presence alter the question verie deceitfully from the manâ—â— to the matter That Christ is really in the blessed SacrameÌ„t A thing neuer denied â—s nor euer in question betwixt Protestant and Papist for both you and we â—d Christs reall presence in the Sacrament but you carnallie and locallie we miâ—â—allie and spiritually you by Transubstantiation we in the commanded and â—full administration But here you forget your grounds of diuinitie rules of Logicke in making 〈◊〉 opposition betwixt spirituall receiuing and reall receiuing opposing them as â—â—â—traries whereas the opposition is not betwixt spirituall and reall but betwixt â—â—â—porall and spiritualll for spirituall receiuing by faith is reall receiuing and â—â—â—porall receiuing by the mouth is also reall receiuing So that the Scriptures and â—â—â—ers that here you alleadge bee altogither impertinent to prooue your carnall â—â—â—ence of Christ and his new conception of bread not of the blessed Virgin by â—â—â—fulll Priest not by the holy Ghost For Christ willing I will make it plaine â—o you that you haue shewed little diuinitie and concealed much learning in 〈◊〉 onely hudled vp a number of texts of Scriptures and Testimonies of Fathers 〈◊〉 of Eckius Common-places and otherlike Enchiridions and neuer read the â—â—â—ers themselues which at first was requested And thus trusting other mens â—â—orts and not your owne eyes you haue wrongd your self weakned your cause 〈◊〉 abused the simple For if you had diligently read and throughly weighed these â—â—iptures and Fathers you might haue seene and knowne that these confute your â—â—onious opinons and confirme them not But this you should haue here prooued for the Catholicques satisfaction in â—â—ich you haue altogither failed That after the Priest hath spoken ouer and to the â—â—ead and Wine Hoc est corpus meum and vsed powrefull words ouer it and them Rhem test 1. Cor. 11. Sect. 9. â—â—ich you call your consecratioÌ„ that presentlie the substances of Bread and Wine â—e gone not one crumme or drop remaining but wholly transubstantiated tranâ—â—â—tured and chaunged into the verie reall naturall Rhe. Test. math 26. Sect. 4. and substantiall bodie and â—â—oud of Christ which was borne of the Virgin Marie and nailed on the crosse â—â—d is now in heauen and yet in the Sacrament whole aliue and immortall and â—â—at this bodie of Christ must bee receiued with our corporall mouth and locally â—â—scend into our corporall stomackes Which bodie so made by the Priest is ofâ—â—ed by the Priest to God the father as a propitiatorie merciful and redeeming â—â—â—rifice by which the Priest applieth as hee saith the generall vertues of Christs â—â—ssion to euery perticuler mans necessitie either quicke or dead for matters temâ—â—rall or graces spirituall for whom and when he listeth and for what hee pleaseth â—ur carnall presence shall bee first handled The second point which is your proâ—atorie sacrifice shall bee handled in the title of the Masse This is your Romane 〈◊〉 learning which you should haue prooued but how your owne proofes being â—â—â—ly examined disprooue you let the learned iudge But now to your first proofe 〈◊〉 of the sixt of Iohn to prooue your opinion touching the first position 〈◊〉 6. â—ers 51. The bread which I will giue is my flesh c. Catholicque Priests 〈◊〉 6. â—ers 51. Vnlesse you eate the flesh of the Sonne of man and drinke his bloud you shal haue no life in you 〈◊〉 6. â—ers 55. My flesh is meat truly and my bloud is c. VVhether we haue changed the state of the Question or not And whether the real presence was euer denyed by Protestants whether Protestants doe not falsely clayme the tearme Spiritual And whether all the tearmes of their supper be not redeemed from them Fitzimon 35. COncerning the first demand I hauing conceaued according to Philosophie and reason that corporal and real were not different otherwyse then by only conceit I also supposed it was all one to affirme Christ to be realy present and corporaly according as is supposed by all other wryters of what profession soeuer they be This by M. Rider is called à wrong and deceit Next he saith The real presence was neuer denyed by protestants nor in controuersie betwixt Protestant and Papist What thinke you Gentlemen whether was the name of Catholicks by verdict of Vincentius disproofe of supremacie by verdict of the primatiue Fathers the forged consent of the ancient church fiue hundred yeares after Christ to Protestantcie or this resolut affirmation that the real presence was neuer denyed or in controuersie more full of shamelesnes and inconsideration I need not to lingre in making this 9. The 9. 10. vntrueth and 10. vntrueth euen to ProtestaÌ„ts them selues notoriouse yea and odiouse Fox Acts and Monuments pag. 1687 First Ihon Fox saith of one of his martyrs Ihon Lomas not to haue beleeued realitie because he fownd it not written And D. Perne Fox page 1257. sayd I deny not his presence but his real and corporal presence Shewing
the Sacrament before consecration Therefore some late Popes the new Church of Rome with the colledge of Cardinals new created Iesuits Semynaries and all the Romane Priests now in Ireland be lyers deprauers of the trueth and deceiuers of the people The maior or first proposition is your owne doctrine for you teach that before Hoc est corpus meum be pronounced there is no consecration The assumption or later proposition is as cleere for you perswade the simple people to beleeue that these texts out of the sixth of Iohn prooue a carnall presence of Christ in the Sacrament a yeare before Hoc est corpus meum was by Christ pronounced or the Sacrament by Christ instituted Therefore the conclusion that you be lyers and deceiuers of the people is ineuitable Thus the Catholiques of this kingdome by the rules of your owne religion you haue deceiued in teaching Christes carnall presence in the Sacrament a yeare before either Sacrament or consecration in the Sacrament were instituted And this your leaden diuinitie without care or conscience you thrust vpon the simple people as sound doctrine But if there were no other errour or heresie held and taught by you but this one point it were sufficient to make all the Catholicks in this kingdome nay in Christendome to forsake your opinion considering your ignorance or malice presuming to iustifie that which holie Scriptures auncient Fathers Gods Church yea the perticuler Church of Rome with their Bishops Archbishops and Popes for a thousand yeares after Christs ascention neuer spake or heard of and therefore it is no olde faith taught by them but a new heresie invented by you But now to the rest of your proofe Of M. Riders Arguments and their sufficiencie And how the 6. chapter of S. Ihon doth belong to the B. Sacrament notwithstanding it was before the Consecration Fitzimon 47. AS paynters that by skill could not make difference betwixt a cat a horse and a dogg were wonte to tell by woords vnder their pictures this is a catt this is a horse and this is a dogg euen so M. Rider when he maketh an argument in his owne opinion substantialy yet least you should not so conceaue therof he addeth befor or behynde or in the margent this is an vnaunswerable argument Wherof you haue an instance befor the 38. numbre and in this place Yet I vndertake to aunswear this argument breefly and sufficiently and only by saying as befor in the 41. nuÌ„bre by consent of Catholicks and protestants that we teache Christs real presence in the Sacrament but after and not befor consecration yet that such gift was promised and specified for the future tyme according to the woords of Christ the bread which I will not that I doe giue c. in the 6. chapter of S. Ihon not that by such promise it was giuen at that tyme but after as the woords importe What parcell againe of this argument is now vnaunswared ether according to Catholicks or protestants Yea or according to M. Riders deduction saying that eating of Christ after the institution of the Sacrament is proued out of the 56. verse of the sixt of Ihon in such maner as it were damnable to doubt therof How is it thence proued vnlesse such verse and chapter belong to the eating of Christ Therfor by him selfe The 22. vntruth is made aunswerable this vnaunswerable argument and therby the 22. vntrueth acknowledged Luther tom sept defens verb. â—ene fol. 397. Against whom and his brethren in this opinion Luther whom they intitule Father of trueth thus discribeth the argumeÌ„ts which they call vnaunswerable Their greedines to defend their credit maketh them madd that whatsoeuer they take hould of though it be but a straw yet they imagin it to be a swoord or speare and that at euery stroake they kill thowsands Agayne They thinke to haue sayd passing well Luther ibidem fol. 394. 405. 381. 382. and much to the purpose although they touche not one argument And againe In their books there is noe pithe or substance but only friuolous cracking By whom could euer this be more verified then by my good frend M. Rider whose dealing in euery point being so seely and defectiue towards Gods woord Fathers Decretals and his owne brethren yet how he supposeth that riding lyke a second Perseus vpon Pegasus he hath transformed all his aduersaries into pillers by taking all power of aunswering from them O coÌ„fident Champion But let vs accompagnie him forwards obserue how litle his discourse amendeth Math. 26.26 Christ tooke bread did blesse it and brake it Catholique Priests and gaue it to his Disciples and said take and eate this is my bodie This is my bloud of the new Testament which shal bee shed for manie for remission of sinnes 48 GEntlemen this is your proofe out of Christs owne words Rider and this was deliuered by Christs owne mouth at the time of the institution of the Supper and the night before his blessed passion and either this must helpe you or else you are helplesse but Christ willing I will plainlie shew this your proofe to be your reproofe and I pray God for Christ his sake that the eies of your vnderstanding may be opened to see the truth and your hearts toucht to receiue and confesse the truth and renounce your errors and so cease to deceiue Gods people and the Queenes subiects least a worse thing come vnto you All the doubt and controuersie of this question betwixt vs dependes on this Text which you say must bee taken properlie and litterallie wee say Sacramentallie improperlie figuratiuelie and misticallie And our opinion God willing shall be proued by Scriptures auncient Fathers and Popes and the olde Church of Rome The third part of the Catholicks first proofe by Scriptures 48. THe Psillians a people in Afric neere the Garamants Fitzimon Sabel l. 4. c. 9. Herod l. 4. Goll l. 6. c. 11. being molested with Southern wynds to which their contry lay open in most simple maner armed them selues to a conflict with them Such would be my follye yf I would arme my writings to incountre a bagg-pype or sack of wynde only especialy it being not of the sweettest But let him conioyne any mater true or false and I will attend theron to auowche or auoyde it Rider 49. But this is straunge that men of your great learning as the Catholiques 〈◊〉 you to be wil deale so childishlie and weaklie in so weightie a matter Bee not offended that I say you handle this childishlie for in Schooles he that alleadgeth for the probation of a proposition the proposition it selfe for the probation of a text the text it selfe is counted childish and it is a childish point of Sophistrie and a falacie to be vsed among young schollers not to be practised among simple Catholiques The Catholiques demand of you how you prooue Christs carnal presence in the Sacrament and you bring in Hoc est
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
A veritate verbo Dei aberrant tanquam alieni à vera Dei Ecclesia iustissimè condemnantur vitantur velut Lupi a Christi ouilibus arcentur Do stray from trueth and the woord of God and as seperated from the Church of God are most iustly condemned eschued and as wolues from Christs sheepsowlds repulsed Behould I say how miserably it hath bene lyke a cock of hey in summer tyme tossed toyled and tormented changed fashioned reformed and deformed as yf it contended with courtiars of late tymes to be in as many new fashions as they I wil not vnfould any thing of the English communion books diuersitie A suruey of the pretended holy discipl LoÌ„d per IoaÌ„ woolfe Anno 1593. pag. 3. 13. 77. because puritans shall not be offended with me for intermedling in their charge Their milenarie suffrages against it their exceptions against 150. articles therof their saying that the gouernment of the Churche of England is Antichristian and Diabolical and that none but betrayers of God doe defended it is more then sufficient to be sayd to my purpose 2. Where as ther are three formes of Creed one from the tyme of the Apostles Another of the first general Concil of Nice which after for further explication added in the Concil of Constantinople beareth commonly the name of the Constantinopolitan Crede wherof godw lling I will treate in the explication of the Masse The third of S. Athanasius which to this day is readd in the Sonday office euâ—n among protestants although these three according to their ordre more or lesse haue bene in all ChristeÌ„dome hitherto irrefragable yet now the second displeaseth for the woord (a) Luther con Iac. Latom. homoousion and all founders therof are tearmed but a congregations of (b) Beza in epist theol 81. Sophisters Also the third for standing to much vpon and for the blessed Trinitie is mis-named for the creed of S. Athanasius the creed of (c) Georgio Nigro Stanislao Sarnicio Blandrata LismaÌ„niâ— c. apud Stanchar l 6. 7. in pref de mediatore Sathanasius Against the first of the Apostles diuers exceptions are made First by Caluin (d) Calu. apud Lindan pa op pag. 112. that he doubteth whether it should be of authoritie not being contayned in scripture Secondly by Brentius (e) BreÌ„t in sua catechesi inclining not so much to doubt therof as to be assured it should be distrusted Thirdly by Anabaptists denying it in general and particular To these may be reduced profane and impiouse Erasmus or rather all they to him affirming praef paraphrasis suae in Matth. Nescire se num symbolum illud ab Apostolis manauerit whether this forme of beleefe euer came from the Apostles O vnworthie and vnchristian distrust Worthely is it sayd vulgarly Erasmus innuit Luthers irruit Erasmus parit oua Lutherus excludit pullos Erasmus dubitat Lutherus abnegat But by that which followeth may best appeare that protestants are in great dislike toward it Lauath in hist sacramentali Amisfort in pura doctr euang Gallus in Thesib Sur. ad an 1557. Lauatherus a Zuinglian Amissortius and Gallus Lutherans and Surius a Catholick doe conformably recount how the Dieta of Ratisbon anno 1557. Septemb. 4. inioyned 12. choise protestants to establish a forme of beleefe not after at any tyme by any to be contradicted They mett and eftsoons deliberated without any conclusion Then three dayes farther consultation for better aduise were had and those also being expired seuen other dayes requested and graunted yet nothing was determined They were so farr from consenting to ether the Apostles beleefe or any other that seuen of them excommunicated the other fiue as being the only impediment of agreement yet nether could these seuen ether then or euer since deliuer any forme of beleefe to which they or others would stande or abide irreuocably 3. As S. Augustin sayth they that beleeue of scripture what they list S. August con Faust. l. 16. c. 3. and what they list not do not beleeue they beleeue not the scripturs but them selues So is it in the beleeuers of the creed Therfor he that offendeth in one is made guiltie of all Or as S. Chrysostom sayth S. Chrysost in epistolaÌ„ ad Galat. S. Ambros. ad Demetriadem virginem Symbol S. Athanaesij vers quam nisi quisque integrè c. Ephes. 4.5 Hebr. 11.6 he corrupteth the whole doctrin who ouerthroweth the least particle therof Or as S. Ambrose sayth He is reiected from the numbre of the faythfull and lott of the holy which in any one point dissenteth from the Catholick veritie So that yf protestantcy be found opposit to any one article although it professe the residue yet may it not be sayd auaylable or a true beleefe Nether can ther be other then one faythe as ther can be but one only God And without this true and only faythe it is impossible to please God how honestly soeuer misbeleeuers liue in the world Wherfor all sectaries must be repugnant to this true and only faythe and farr from saluation who haue no other euidence of their faythe th' one aboue th' other but bare challenges of scripture common to all late and ancient hereticks In particular let them assure them selues that the true faythe hathe publickly preuayled bothe for continuance and puritie against the gates of hell Math. 16.18 to witt against the power of Pagans and malice of hereticks such being Christs infallible assurance to the only fayth of his Church Next let them as carefully prouide that the fayth by them esteemed true be not lately reuealed for therby both is it knowen to haue bene preuayled against yf it were at any tyme extinguished and also we are admonished by Gods woord 1. Ioan. 2. Rom. 16. Galat. 1. that it remayne in vs and we in it which we had heard from the begynning and yf any preache otherwyse then we had alredy receaued to hould him accursed Wherof some what is disputed befor Thirdly let them noe lesse eschue Hebr. 13. that it be not mutable as being forwarned by S. Paul not to be misledd by variable and strange doctrins So that yf these obseruations tendred by the holy Ghost in sacred Scripture be opposit to their beliefe it is a manifest demonstration they should suspect and reiect it Rom. 10.17 2. Cor. 11.14 4. True faythe is by hearing the woord of God reuealed to vs by his holy Spirit whether in wryting or by tradition Wheras thetfor Sathan may transforme him selfe into an angel of light we are forwarned not to beleeue euery spirit but to depend vpon the faythe of Gods Church the piller of trueth 1. Ioâ— 4. 1. Tim. 3. gouerned by the holy Ghost which yf we do not obserue 14. Ioan. Mat. 18. Ex ipso Galu l. 4. Instit c. 1. n. 17. 22 4. we are no neerer saluation then Ethnicks and Publicans This is the faithe contained in the creed
pag 530 531. Greg. à Valentia de virginitate S. M. Secondly all they who beleeue Christ to haue bene only conceaued but not borne of a virgin such are Beza Maytyr Bruâ—aut Molineus Bucer Fortunatus and all Anabaptists and Familists To whom also anneereth Caluin saing most impiously that the B. Virgin had in maner of other women bene weakned in trauayle vpon Christ. M. Rid. in his cauâ—a And although M. Rider honorably termeth our lady a blessed Virgin yet by his owne woords that he beleeueth nothing but that which the written woord of God warranteth although all doctors and prelats should sweare it he doth bynde him to the same misbeleefe with the rest in this article toward the residue Archibald Hamilton Caâ—u confus demonst l. 2. c. 3. fol. 151. because both the creed in general and this article in particular is not extant in Scripture but only a tradition Thirdly they are contrary to this Article Calu. consus demoÌ„str ob 2. cap. 3. fol. 151. who commonly equal or preferr them selues to our Lady as diuers in Scotland by Hamilton and in England by experience are knowen to doe For in this creed and Gods Churches faith she had the prerogatiue to be blessed aboue all women and to conceaue and beare a child and he the God of heauen and earthe which no other woman euer had or did Fowerthly They who make Christs body as much in Abrahams tyme Beza l. con HeshusiuÌ„ fol. 284. Colloq Mompel fol. 77. as when it was conceaued and borne by the B. Virgin Mary not only in efficacie but also in essence and nature as Beza did As also they who in more expresse tearms with the Conference of Mompelgart say That Christs owne body etiam tempâ—re Abrahae extitit VVas extant euen in the tyme of Abraham Wherby is implyed that Christ was true man in essence and existence before this Conception birth here mentioned that consequently the Angel sayd not true to the sheepherds natus est vobis hodie Saluator this day is borne to you a sauioure Auctor diallactici vide bellum 5. Euangel pag. 98. Colon. 1595. Symlerus in pref l. de aeterno Dei Filio That the B. Virgin Mary was not his mother c. Fiftly they also who make Christ to haue two bodyes one deliuered in the supper another borne of the B. Virgin Marie because thereby they forge another Christ then was hir sonne Sixtly they who affirme that Christ was not eternaly but began only at the tyme of his birthe do denye our Sauioure IESVS sonne of the most sacred Virgin MARIE who was according the same person eternal 5. Article of S. Philipp suffred vnder Pontius Pilat was crucified dead and burged Thes are alleadged in our 68. numbre toward the ende 14. Many principal Caluinists as Cureus Arastus Aulachius the Geneuians c. are first repugnant to this Article by euacuating the passion of Christ First by saying his blood is putryfied in earthe Wherby must follow that by it we were not redeemed as also confesseth Faustus 1. Pet. 1. Socinus c. For according to the Apostle we were not reedeemed by any corruptible price See befor in the 39. numbre Secondly Molin in harm euaÌ„g they euacuat the passion of Christ according all other parts who with Molineus of all other his merits say Nihil proderant nobis nihil poterant sed sola mors Christi they proffited vs nothing they were of noe force Iac. 5.20 Ione 3. Numer 22.7 Math. 19.26 Mar. 10. Euc. 18. c. but only the death of Christ His preaching is made agayne leesse auaylable then of other men who by preaching do cancel multitudinem peccatorum the multitude of synns his fasting and prayers lesse then of the Niniuits who therby eschued the wrathe of God and lesse then of Moises who purchased to the Israelits Gods fauoure his voluntary pouertie his innocent lyfe his circumcision his woorks of mercie are made of noe benifit wheras in any other all and euery of these had bene a sufficient price for heauen and can not be denyed to be of infinit price in Christ and consequently of sufficiencie all euery of them to redeeme thowsands of woorlds vnlesse Christ be denyed to be of infinit dignitie Wherfor all Christian Diuins to this tyme of Reformers Omnes theologi in 3. parte vbi de Christe meritis in 1. 2. q. 114. tota were of setled beleefe that Christs death was a demonstration of excesse of loue because he so loued his as of the ende and consummation of all loue he left them abundant proofs and not that his other merits had not eache of them sufficiencie to reconcil infinit worlds to his heauenly Father yf Christ would haue bene contented with what was sufficient omitting what was abundant Vide n. 83. To the former opinion consenteth M. Rider saying after Christs birthe and lyfe thowgh both innocent were not sufficient to clense my synn Yea contrary to this former opinion of Christs death is his cruel saying that a bloody speare went into his blessed syde befor mans synne could be satisfied Gods wrathe appeased c. For this being done after Christs death his very death is therby declared not to haue bene a sufficient satisfaction for synn or an appeasment of Gods wrathe c. and consequently nether his lyfe nor death are allowed to be meritorious or fitt to redeeme vs. But tolerat this ther insueth more Thirdly they euacuat Christs death who make Christ vnuoluntarily to haue suffred for vs. For as omne peccatum est voluntarium euery synn is voluntary so is euery merit Caluin saith Calu. in c. 26. Math. v. 39. Calu. Instit l. 2. c. 16. n. 10.11.12 that Mediatoris officio defungi renuit he refused to discharge the office of a mediator Fowerthly they euacuat Christs death who with Caluin repute Christ at the tyme of his passion to haue had noe sufficiencie aboue other men and that in his praying did not appeare placida moderatio a temperat moderation That torquebatur conscientiae anxietate he was tormented with dowbtfulnes of his conscience That diuinae maledictionis horrore perculso metuque abyssi horribilis exitij duriter cruciato elapsa est desperationis vox astonished with the horrour of Gods malediction and tormented with the feare of the bottomles pitt of horrible destruction he burst out into a voice or crye of desperation That desperatione obrutus ab inuocando Deo destiterit c. being ouerwhelmed in desperattion he ceased to pray longe to God Which doctrin also Beza Marlorat Beza in c. 27. Math. Marlorat en Ps 22. Heshus apud Clebitiâ— in Victoria par 2. garum 6. and all principal Caluinists do conformably confirme Fiftly they euacuat the passion of Christ who affirme him with Heshusius a Caluinist to haue bene our deliuerer only and not our redeemer as also they who reiect the name of merit and with
Luther the ancient testameÌ„t as resolutly excluded all together as was the neweby Ochinus Ne ingeratur nobis Moises nos in nouo testamento Moisem nec videre nec audire volumus let not Moises be thrust vpon vs we in the new testament will not ether regard or hear him tom 3. Ienen in 1. parte The same was done be others against Moises as testifyeth Iac. Curio loc cit That he had rather neuer preache then propound any thing out of Moises That he that dothe alleage any thing of his doth depriue Christ of the harts of men That Moises belongeth nothing to vs. That he receaueth him not for otherwyse he should also receaue all Iewish ceremonies That his gouernement is fayled and him selfe dead That Moises belongeth only to Iewes and not to Christians Sander de Schism Anglic. lib. 2. pag. 272. Persons exameÌ„ parâ— 3. pag. 332. To the same concerning the new testament Bucer yf all be true whiche the euangelists do sett downe Christ must be truly realy in the Sacrament But whether we be bound to beleeue absolutly euery thing sett downe by them to be true or noe he would not be iudge By which appeareth that what thes men list to beleeue being but of their owne imaginations they make it to be inspired by the holy ghost to be the most sacred scripture them selues to be euangelists their testimonyes to be bastant to iudge angels and men what also displeaseth their stomacks be it in new or ould testament they raze cancel reiect and abiure it as apochriphal not haueing any more reason or authoritie for any parcels exclusion or condemnation then ther fellowes for many whole volums and both ould and new testament together Neither in this are they yet satisfyed but certifie that the holy ghost him selfe suggereret tantum quaecunque Christus ante ore docuerat hanc restrictionem attente esse notandam could suggest or teache nothing but what Christ befor deliuered by mouthe and suche restraint and limitation to be sayth Calu. l. 4. Instit. c. 8. n. 8. Caluin heedfully noted Yet Christ him selfe telling in his gospell that he had many things wherof as then they were not capable which the holy ghost should in tyme reueale as also teache them all trueth neuer the less they would not hold or stopp in suche their so desperat abhominations How Contrary to them is S. Chrysostom saying ideo spiritui seruata est maior doctrinae portio ne putarent illum minorem Hom. 1. in Acta Therfor c. Ioan. 16.13 What is sayd of impugning the holy Ghost for scriptures belongeth also to traditions such as few of them but consent to parte of them although they be not extant in Scripture as to the blessed Trinitie and consubstantialitie of persons the perpetual virginitie of our Ladie the obseruation of Sonday not of the Sabbaoth the baptising of infants the communion receauing fasting the feasts of easter c. which traditions as all other acknowledged by the Churche Ioan. 16.13 haue issued from the holy Ghost according Christs promise that he should not only teache vz by word but also suggest by inspiration all trueth Yf I affected not breuitie what Fathers monuments for traditions what fowle dealing of Sectarists against them mentioned in Martins discouerie cap. 2. could I alleage Fowerthly S. August in quaest ex vtroque test q. 102. according to S. Augustin they impugne the holy Ghost who impute euident miracles frequent in Gods Churche gouerned by the holy Ghost to the deuil VpoÌ„ which occasioÌ„ of the Pharisees saying that in Beelzebub Christ cast out deuils Christ our Saluiour entred to discourse of the synn against the holy Ghost shewing therby to pertayne to the holy Ghost all miraculouse operations But of miracles which are lawfull and how to be knowen we are after to dispute For to conclude what ther beleefe is against the holy Ghost is testified when the first reforming Apostle of Morauia Irrisit Spiritum sanctum seque diceret volle potius redire in coenobium quà m credere in Spiritum sanctum Did flowt at the holy Ghost saying he would returne sooner to the cloistre then beleeue in him Prateolus l. 10. c. 10. Fiftly they impugne the other parte of the Catholick Churche which in deede should be a distinct article who can not abyde the name of Catholick as appeareth before nor the name of Churche in their principal Bible of the yeare 1562. but excluded it wholy without redemption placing for the name Churche the name of congregation And wheras they weare confounded at such profane odious interpretation considering it shewed a hatred against the chaste spouse of Christ a distrust to be tryed by the churche whom who heareth not is as far from saluation as any publican or Ethnick and argued a publick reuolt or rebellion from Christ him selfe head of the Churche they amended it in their later translations Math 16.18 with worlds shame yet so nicely as in one cheef place of Scripture wher Christ sayd to S. Peter vpon this rock I will build my Churche the bible of the yeare 1577. retayned still in liew of Church the name of congregation which properly belongeth only to beasts and by application is transferred to men Sixtly they impugne this second parte who affirme the Mother Churche may err in any point of beleefe considering Christs promises Math. 16. Luc. 22. Ioan. 14. Act. 2. Luc. 22. that the gates of hell nether by errour nor by violence should neuer preuayle against it the faythe therof should neuer fayle the holy Ghost teacher of all trueth should perpetually remayne with it that it is a spotles spouse without all wrinckle that it being conuerted should confirme all others c. Fox Acts. pag. 1359. Iewel repl con Hard. art 4. diu 14. 21. pag. 249. 268. Calu. l. 4. Instit. c. 2. n. 2. 3. c. Vide Campâ—ani rationâ—m vlt. De Luther Vide num 17. Calu. Instruc con Libertin c. 13. Such mother Church to be it only of Rome all Fathers and most sectarists them selues profess Nether can it be denyed considering it only hathe vniuersalitie consent and antiquitie as appeareth n. 4. Considering also that no other peofession hath holynes in lyfe or doctrin which accompanie on another as the good and bad fruict the good and bad tree Witnes first for doctrin all hithertho in this examination alleadged and secondly Luther saying the commandements of God not to belong to Christians Witnes next Caluin saying in other mens name but in his owne doctrin Concupiuit quis vxorem proximi sui ea potiatur si potest certò enim scit se nihil alienum à voluntate Dei facere Audacter eripiat vel vi vel fraude fortunas proximorum nihil enim suscipiet nisi Deo volente vel probante hathe any coueted his neighbours wyfe let him inioye hir yf he can for he knoweth assuredly he doth nothing
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
some other qualities lest the receiuers should abhorre rawe and bloodie thinges and that beleeuing they should receiue greater rewards of their faith This faithe Church which dispersed through out the world is called Catholike helde from oulde time now holdeth Yow behowld him of sett purpose to deliuer the ancient fayth to affirme the change into the essence of Christs bodie the accidents to remayne the causes of not seeming what is contayned playnly expressed the same to haue euer befor and then bene the beleefe of the Catholik Church as is now by vs beleeued What thinke yow two such holy archbishops of Canterburie are they not more worthy of credit then M. Rider Alas it is a shamefull demaund to be had in controuersie since therfor he is not worthy to be their chaplins equal wil he not blush yf his forhead be not of brasse to tell hencfoorth our doctrin not to haue bene euer the same in the Catholick Church 73. That in the Popes Court and in his Consistorie Rider there bee diuers opinions touching transubstansiation yet the deniall of it or the contradicting of the Popes opinion was (a) Deniall of Transubstantiation in Rome was no death no death though in those mercilesse daies of Spanish Philip and Romish Marie it was made the thirteenth Article of our faith and it had been lesse daunger to haue denied those twelue old articles of our old faith then this one of your new faith for the one was dispensed with for monie but the deniall of the other was punished with death without mercie But you will replie and say not withstanding the dissentions aforesaid yet Christs words be true he cannot lie he hath said hoc est corpus meum this is my bodie therefor it is his bodie 73. I report me to all considerations Fitzsimon whether they euer obserued a style lesse steeled as I sayd befor or more friuolouse What might I imagin to awnswer to suche pregnant vntruethes In the Popes court and consistorie in this point ther is dissention of opinions Vnder spanish Philipp and Romish Marie transubstantiatoin was made a thirteenth article of beleefe he immediatly telling it was made vnder Innocent the third who liued 300. yeares befor Philipp Marie Then dispensation to haue bene grawnted for mony concerning all other articles of beleefe c. The least that I can do is to score vp of so many the 76. vntrueth The 76. vntruth 74. We confesse these words to be Christs words and therefore true Rider but the litterall sence is yours and therfore false But that I will not bee tedious vnto you I could shew you as manie seuerall opinions dissenting about the meaning of hoc est and corpus as I haue done in the premisses but that the Catholickes shall know there is no such vnitie not veritie in your doctrine as you confidentlie but vntrulie haue taught them therefore I will giue them but a taste till some other time onelie pointing you and them to their Authors and places and then read aduisedlie and iudge without partiall affection This Frier you heard latelie recited your seuerall jarres touching consecration Iosephus Angles do Essentialibus Euch. pag. 114. 115. 116. now heare him with your patience to deliuer his other seuerall opinions touching the exposition of these three words seuerallie hoc est corpus The first opinion is that this demonstratiue pronoune hoc must bee referred not to the bread 1. Iosephus but to the bodie of Christ that this should be the sence hoc est c. id est corpus est corpus meum That is this my bodie is my bodie but how absurd this is let the young Sophisters in the schooles giue their censures 2. Bonauentura 3. Occham in lib. 4. 1. S. Thom. 2. Ricar 3. Scotus Nec panem nec corpus sub ratione corporis sed corpus Christi sub ratione entis vel Indiuidui c. lib. 4. pag. 182 de sacro Altaris mysterio cap. 17. But the second opinion is of Bonauentura who saith this pronoune hoc must be referred to the bread that must be conuerted into Christs bodie but not to Christs bodie The third opinion is Occhams and he is of opinion with the first There followeth three other learned mens opinions contrarie to all the former and say flatlie that this demonstratiue hoc must not be referred to note either the bread or the bodie of Christ but that this might be the sence hoc ens vel hac substantia quae continetur sub speciebus c. This thing or this substance which is contained vnder the accidents of bread is my bodie but how well these opinions with their straunge Logicall manner of reasoning will content the learned Priests Iesuits I would faine knowe for this I am sure they sound not either of diuinitie or learning But this Frier for a farewell concludes pag. 118. pronomen hoc nihil This pronoune hoc signifieth nothing till the last sillable vm be pronounced Hoc nihil demōstrat In the same pag. Pope Innocentius the third saith that hoc signifieth neither bread nor Christs bodie because the whole words of consecration were not spoken vnlesse saith he you will say the Priest consecrates at this word Benedixit he blessed But the Pope saith hoc signifieth nothing and his reason is that the Priest sheweth or noteth nothing because he vseth hoc est c. not by way of demonstration but by way of cursorie repetion Marke this you Iesuits and priests so then this Pope will haue this sence hoc est corpus meum that is nothing is my bodie But in the three of the last lines of that chapter his wisedome changed his minde and said this is my bodie that is what soeuer is vnder the formes of bread is my bodie Is not this thinke you deepe diuinitie for a Pope You may see hereein how the Pope vseth shamefull shifts to couer his sensible errors and to deceiue Christs littell flocke In his Marc. Anton. Con. Stephen Gardner liuing but latelie seeing euery mans opinion expounding what hoc should be hee disliketh them all and faith it signifieth indiuiduum vagum as if Christ had said This but what it is I cannot tell but it must of necessitie be some what is my bodie De consec dist 2. can Timorem Glossa ibidem But I will conclude with your owne Popes Canon and Glosse which you hold for Canonicall though in deed hereticall solet quaeri quid demonstratur per pronomen hoc It is a common question what is meant by this pronoune this whether bread or the bodie of Christ not bread for that is not the bodie of Christ nor yet the bodie of Christ for it appereath not that there is anie transubstansiation till the words bee all pronounced yea the last fillable vm To this question this must be aunswered That by the word this nothing is meant but it is there put
materially without anie signification at all See now whither you are brought or rather whither haue you brought Gods people from trueth to false hood if hoc signifieth nothing where then is your transubstantiation For if in that word which should first worke in the change there bee no mention of bread how can that which is no way comprised in them be changed by them and so you speake against your selues Againe as you are rent in sundrie opinions touching hoc so also are you touching est for when you saw that est would not serue in his proper Euangelicall and Apostolicall signification then you gaue him a new exposition For Bonauenture seeing that est as Christ and Paul meant it would not fit their purpose VVhat est signifieth there is great variāce amōgst the Romish Prelats Est i. Fit Est est verbum anuntiatiuum non constitutium Est i. erit Iosephus Angles in loco praedicto pag. 115. then hee of purpose expounded it by Fit vt sit sensus panis fit corpus meum that it might be thus in sence The bread is made my bodie Yet Occham hee likes not Bonauentures Fit because hee thinkes it is too grosse and too false and therefore he will expound est by erit that it may carrie with it this sence this shall be my bodie but saith he it is a verie rash and brainsicke opinion and alleadgeth as brainsicke a reason as there you may see Yet Caietanus the Cardinall de Eucharistia cap. 7. pag. 104. col 2. C. D. denieth est to haue anie such signification vnlesse it be in metaphors and parables But least that I shuld be too offensiue vnto you I could deliuer so many seueral opinions of yours touching the praedicat corpus one saith it must bee meant of Christes bodie glorified no saith another that is false but it must be vnderstood of his bodie as it was before his passion And a third opinion obiects certaine doubts against both the former Magister Sententiarum lib. 4. dinstinct 12. page 60. deliuers foure seuerall opinions de fractione partibus Now Gentlemen I appeale to your consciences if they be not cauteriated whether you haue dealt well with the ignorant Catholickes of this land in perswading them that in all your doctrine there is consent without jarres antiquitie without innouation and vniuersalitie without limittation whereas there is nothing but jarres discords and dissentions in your consecration in your transubstantiation and in euery word almost nay perticle as hoc and est be so wrested by your construction that you haue brought both their proper significations to plaine destruction Is this exposition Catholicke what auncient father euer expounded it so let the Catholickes know or else they with vs will iudge neither you nor your doctrine Catholicke Will you follow a foolish Frier an ignorant Abbot a late vpstart Pope or Priest that writ and wrested within these foure hundred yeares and forsake Scriptures and the auncient Doctours of the Church Now let the indifferent minded Catholikes be iudges whether you or wee haue antiquitie consent and veritie on our sides And who differs from Scriptures and fathers from and amongst themselues not onelie in one point of religion but almost in euerie point particle of doctrine Thus much concerning your discords amongst your selues all against the auncien◠Apostolicall and Catholick truth 74. Spectatum admissi risum teneatis amici Fitzsimon being admitted to behowld this courser I would say discourser can yow good frends refrayne from smyling He telleth yow the third opinion is all one with the first and yet that it is the third and not all one but a seueral opinion This must needs make vp the 77. vntrueth The 77. vntruth Next that the fowerth fift and sixt opinions are all contrary to the former and yet that being different The 78. vntruth they are not different among thēselues but that they all agree This is the 78. Then he maketh a ragged argument yf nothing be conuerted by the first worde all our dealing is vndone Alas yf he would be capable he might thinke that this conuersion is done by Gods infinit vertue in an instant not by parts seueraly according to the woords Hoc est corpus meum as yf to euery woord a sondry part were correspondent but that to all the forme conioyntly all the conuersion is to be referred so that ther be conceaued a diuers substance present whiche was not befor not euery woord but the whole forme being pronownced Is not this a frantick kynde of cofuting to say only this is sayd I am suer it is false how absurd this is let young sophisters iudge I am suer they sound not of Diuinitie or learning is not this deepe diuinitie for a pope and no suche matter sayd but forged by him selfe his assurance childishe the absurditie only in his conceits the diuinitie and learning impugned so inexpugnable as nether in his brayne is ther any reason and by his mowth but Riderian blasts to contradict it Therfor to bring disputations of Doctors therby to testifie a disagreement betwixt them in their beleefe of the substance of transubstantiation they being only of the tyme therof is as wysely done especialy by one more frequent and seasoned with experience in law cowrts then learned colledges as yf he wowld assure that laweyers disagree in allowing the law because they plead seueraly for their Clyents of the construction or tyme of constitution or number of sillables of the law Or yf he wowld say that philosophers doubt whether ther be wynde rayne riuers because they diuersly imagin how when and whence they haue their original Remembre what was informed in the 65. numbre that it is impossible we can haue any dissentiōs among vs according to the saying of the Apostle Si quis autem videtur contentiosus esse 1. Cor. 11.16 nos talem consuetudinem non habemus neque Ecclesia Dei Yf any seeme contentiouse we haue noe suche custome nor the Churche of God Because a Christian wryter among vs must follow as Waldensis saythe Tho. Wald. l. 2. doctrinalis fidei cap. 21.23 the iudgement of the Churche vnder the payne of misbeleefe yf it be a point of faythe or vnder the payne of contumacie yf it be not And all Catholick students among vs doe read the disputations of Doctors vndecided by the Churche cum iudicandi libertate with libertie to censure according to S. Augustins woords S. Augustin cō Faustum lib. 11. c. 5. Et epist 48. ad Vincent and his instructiō toward himselfe and all others imbraceing whatsoeuer they fynde true and imputing it to the Catholick Churche and reiecting what they fynde false imputing it to deceaueable man This is a priuilege of Catholicks to be free from dissentions and neuer but to concurr in one Faythe Luther Zuinglius Cal. n. 19. examinis Not so the wicked not soe as appeareth in the 19. number of the precedent examination
true Saluioure of our sowls so also was not Christ And as Saul is called by Dauid Christus Domini the anoynted of our Lord 1. Reg. 24.7 Luc. 2.26 euen as our Saluiour is tearmed by S. Luke they must haue one ende one sence one literalitie and by M. Riders consequence th' one be no better the th' other But you may craue what meaneth this late coequaling the owld testament and new That I may rightly awnswer to this demand I must first breefly shew that it is the drift of late reformations to bring in this equalitie as appeareth by thes woords of Ochinus Ochin lib. 2 dial 21. Pag. 154 155. 156. 157. 288. 289. Cum sit vna Ecclesia vna fides proinde non debemus plura credere quam crediderunt sancti federis antiqui Perfectam quoque eandem suisse Ecclesiam vt Christi ita Moisis c. wheras ther is but one Church one faythe therfor we owght not to beleeue more then the Saincts of the owld testament beleeued as perfect and the same is the Church of Christ and of Moises This being the fundation Zuinglius frameth this pyle thervpon Yf in the owld testament Zuingl to 2. vbi de baptismo fol. 59. sayth he the carnal and external Sacraments cowld not bring any puritie or cleanes to sinfull and defyled consciences how much less can such Sacraments do vs any profit in Christ in the new testament wher only the Spirit giueth lyfe What frame dothe Ochinus him selfe build vpon his owne fundation Ochin loc cit pag. 157. Illos autem non credidisse Trinitatem non personas coequales consubstantiales aeternas c but they of the owld testament did not beleeue the trinitie coequalitie of persons consubstantialitie eternitie c. Ergo by the first inference adieu all Sacraments of Christ for any profit and bringing any puritie to sinfull persons By the second inference we are not bownd to beleeue any substance of the new testament of Christs birthe his miracles his and the holie Ghosts diuinitie Trinitie c. because forsooth Ochin loc cit pag. 154. 155. 156. 157. alioqui essemus deteriori quam ipsi conditione qui ad plura quam illi credenda obstringeremur we should be of inferior condition to them of the owld testament being bownd to beleeue more then they Here is the scope here is the centre declared of thes instructions to equal bothe testaments and after to condemne the new by the inutilitie of the owld and that by many testimonies of Scripture as when S. Paul sayth Hebr. 7. the former commandement to be reprobated propter infirmitatem eius inutilitatem for the infirmitie therof and inutilitie Now say they the new commandement is no better the Sacraments therof noe more proffitable the sence ende and literalitie of bothe is from one authoure and of equal estimation therfor let vs renownce Christianitie and all owld and new testament and become Atheists and Mahumetists Galat. 4. the owld law being but infirma egena elementa weake and as they translat beggerly ordonances consequently the new which is equal therto no better I lament some tymes to behowld great and iudiciouse witts imployed now confuting one point of sectarie impietie now another wheras yf they had principaly saue other mens iudgment reuealed the drift of thes reformations to be a stidiouse imployment to deforme by degrees all vertue and religion ther would many more reclamations although they be dayly reuoked in commendable numbers insue Now as S. Ireneus Iren. l. 1. c. 35. Hieron ep ad Cresiphontem and S. Hierome learnedly obserued Aduersus eos victoria est sententiae eorum manifestatio sententias eorum prodidisse superasse est Patet prima fronte blasphemia c. Victorie against them is the manifestation of their professions to produce their sentences is to confute them Blasphemie is discouered at first view Their sentences euen against the roote and piller of religion and Christianitie being detected ther will many noble witts and mynds of our contry I dowbt not disdaine longer all consociation with such blasphemers Lastly was it not a ricidulouse comparison of Christs woords in this institution with the woords of circumcision circumcision not being so much as a figure of this Sacrament Gen. 17. v. 11. but only of baptisme the next woords euidently and expressly declaring Vide num 78. Ioan. 6. 1. Cor. 11. vt sit in signum faederis inter me vos that it be a signe of the couenant betwixt me and you wheras contrary wyse the woords of this institution befor after do auerr it not to be any signe but the fleashe to be meat indeed the body to be that which was to be deliuered for mankyng Was it not as ridiculouse to meruaile ther was no transubstantiation of the forskynn into Gods couenant God declaring it as I sayd to be only a signe and a couenant not being a substance into which any thing cowld be transubstantiated was it not as ridiculous to leape from circumcision to the paschal lambe succeding many hondred yeares after and from thence to halfe the blood of twelue calues wherwith Moyses sprinckled the Israelits and hauing cluttred them together as one mater for their bare consonance or resemblance in sownd with the woords of Christs institution to make them equiualent in sence ende and proprietie with this B. Sacrament But as I haue shewed in the 68. 77. 78. numbers this debasing and disgraceing therof prooceedeth from their hate of Christs express woords this is my bodie which as their owne brethren obserue Ioan. Schut l. 50. causarum cap. 13. they do so hate that they can not abyde ether to see or heare them at least according their true signification Wherto belongeth thes speeches of Luther willing to haue impugâ—â—â—d the sayd puissant woords Luther tom 7. VVittem fol. 502. which sayth he in examining and deâ—â—â—ing I tooke merueylous payns and strayned euery vayne of body and sowle to haue auoyded For probe perspiciebam hac repapatui cum primis me valde incommodare posse I did well obserue therby I cowld notably haue interested Papacie But I fynde my selfe taken fast and that ther is no way to escape For textus euangelij nimium apertus est potens the text of the gospel is too to cleere and violent By this is demonstrated that good will wanted not in Luther to haue conceaued with the Sacramentaries but sayth he thes woords this is my body cannot easely be shaken much lesse ouerthrowen by woords and glosses deuysed by giddy brayns Luther ibid. I suppose this gall and confusion to be such to M. Rider that I will not here also collect any vntruethes further to netle him althowgh euery one may iudge by the premisses whether ther be not plenty affoorded It sufficeth in general and particular to haue discouered that the sence ende and literalitie or dignitie of
his beinge discouered lett me I praye you with your licence trye whether by good diuinitie and Protestant suppositions I be not able to inferre against him that the wicked may eate the Sacrament The first of my Protestant suppositions is Zuinglius in epist. ad Eissingenses That to eate Christ is to beleeue in Christ Zuinglius saith Nos ex Dei verbo asserimus Christum edere idem esse quod in Christum credere vve by the worde of God doe professe to eate Christ to be alone and to beleeue in Christ Calu. c. 6. v. 47. l. 4. Instit c. 17. n. 5. Calu. Catechism dominica 51. Caluin saith We confesse that wee eate Christ no other waye then by beleeuinge Againe In beleeuinge that Christ is deade for our redemption and is risen for our iustification our soule eateth the bodie of Christ spiritually Robert Bruce saith in his sermons By faith and a constant perswasion is the only waye to eate the body and drinke the blood of Christ inwardly Peter Martyr saith the same Bruce sermōs pag. 74. P. Mart. parte 3. pag. 644. 647. and M. Rider and al the holy reformed Caluinian and Zuinglian church The second Protestant supposition is that faith once had can neuer be lost Bruce saith in person of the rest Faith once giuen by God Pag. 279. Calu. l. 3. Instit c. 2. n. 9. 10. 12. 12. 13. can not be reuoked againe wherof see manifould authors alleadged in our examination of Protestantry toward the Creed the 5. number The third Protestant supposition is this That Christ is as muche receaued by hearing the word preached as by communion nay more saith Peter Martyr Neque vereor dicere multo etiam magis c. I feare not to say Martyr con Gardinerum parte 2. reg 5. pag 61. parte 3. pag. 547. 644. 683. rather much more by wordes then by Sacraments Of whiche I haue amplye treated number 39. Vpon these three fundations or suppositions I thus inferr VVho soeuer beleeueth the death and resurrection of Christ do eate Christ wicked people do beleeue the death and resurrection of Christ therfor wicked people do eate Christ The first proposition or point is owt of the first supposition The second is out of S. Paul 1. Cor. 13. that wicked men may haue not only faith historical but all faith saith he and therby transferr mountayns which is a degree beyond all protestant faith and deliuer their bodyes to be burned 1. Cor. 13.4 c. Yet that they are so farr from being iustifyed that they are nothing In prima hgura modo 3. that their fayth is in vayne nihil prodest it proffiteth him that hath it nothing The former conclusion infallibly followeth the premisses as being in true forme of argument Secondly VVho soeuer may heare a sermon vpon the passion may eate Christ the wicked as adulterers theefs murderers dronkards c. may heare a sermon vpon the passion therfor they may eate Christ The first proposition is the very woords deliuered in the third supposition In cad figura modo The second is knowen to all experience and vnderstanding the third infaillibly followeth the premisses Thirdly whosoeuer hauing fayth which can not be lost as they saye after it is receaued beleeueth doth eate Christ the wicked man during the act of his wickednes as fornication c. beleeueth for he can not loose his faythe as is supposed therfor the wicked during the act of his wickednes doth eate Christ. Vnlesse these be pregnant and forcible deductions neuer were there any in all learning hither to affoorded as hauing the mater from them selues and the forme from Logicke Let all humain protestants now beware to follow such fayth whereby the eatinge of Christs body in this B. Sacrament is so disgraced as to be compared with euery Ministers preaching and to be worthelye receaued by euery heynous offender so that he doe but beleeue in Christ and that not only after his wickednes but duringe the very acte it selfe Rider 95. This you blush not to print but I protest my hand shakes and my heart quakes to write it because it is so monstrous and beastlie a blasphemie to that blessed bodie and that precious bloud that suffered and was shed for my saluation Fitzsimon 95. This tender harted Gentleman such he is now lately by gods permission and good S. Patrick is shakinge and quakinge to deliuer doctrine by vs as he saith printed but indeede only by him selfe forged If he hath hitherto bene found to misreport Scriptures Fathers Doctors and al monuments by him produced when he had quoted theire euidences who wil credit him when he quoteth nothing which he fulfilleth perpetually as oft as any absurditie is imputed to vs he hauing saide repeated and surrepeated that he would not omit in al matters to alleadg our authours bookes chapters leaues pages if not lines The ommission of al which together in this place The 91. vntruth amounteth at least to the 91. vntruth I wil not forsake this my woord of greater curtesie to follow the letter in saing that for leaues and lynes we haue nothinge but leasings or lyes To tearme this an vntruth is more curteous and expresseth sufficiently the matter 96. Now for this second part of your Remish note vppon this place which is Rider How can a man bee guiltie of Christs bodie if he touch not Christs bodie Chrisost Tom 3. Hom. 60. 61. de fumentibus indignae diuina sancta mysteria pracipus de caena Domini de baptismate I had rather Chrisostome vpon this text in one of his workes should aunswere you then I his words be these Nam si regiam contaminantes purpuram similiter puniuntur sicut c. For if he that hath disteined violated or polluted the kings robes whether it bee of purple or some other matter shall be as seuerelie in iustice punished as if he had rent them Euen so it shall be with such as receiue the Lords bodie im pura mente with an vnprepared and vnclean mind they shall be punished with equall torments wich such as nailed him to the crosse Out of which I obserue first that Chrysostome condemneth your carnall presence and corporall eating in telling you they must be eaten with the mind not with the mouth but of this we haue sufficientlie spoken of before Secondlie by comparrison he sheweth you how you may bee guiltie of treason against the kings person though he neither touch nor hurt his person in offering disgrace but to his garments his person being absent And as he that contumeliously receiueth the princes seale though of ware is guiltie of the Maiestie of the Prince not which he receiueth but which hee despiseth so he that eateth this bread and drinketh this cup of the Lord without due preparation as aforesaid considering they are seales of Christs promised benefits purchased in his bitter and blessed passion
faithfully to iustifie my speeche in the most sparing interpretation which any aduersarie might affoorde Panis iste queâ— Dominus discipulis porrigebat non effigie sed natura mutatus omnipotentia Verbi factus est caro The bread saith S. Cyprian which our Lord gaue to his disciples not in apparence but in nature or substance changed by the omnipotencie of the woord was made fleash You M. Rider saye there is noe proofe in Cyprian that the natural substantial and real body of Christ is vnder the forme of breade The 105. vntruth That now by S. Cyprian is assured the 105. vntruth he in expresse tearms saying the bread remayning only in apparence bread and by Christs omnipotent woord in nature changed was made his fleashe The 106. The 106. vntruth vntruth is also by S. Cyprian almost in euery sillable of the forsayd allegation certifyed when you affirme that he with you and you with him agree in this point For there could not be greater opposition against you The 107. vntruth contayned in fewer woords The 107. is by S. Cyprian certifyed when you informe that according his opinion the wicked eate not the body of Christ he manifestly saying that S. Cypr. ser 5. de lapsis exhalantibus etiam scelus suum â—aucibus Domini Corpus inuaduÌ„t with gaping iawes breathing their wickednes they inuade the body of Christ. And this to haue hapned because ante exomologesin factam criminis ante purgatam conscientiam sacrificio manu saâ—erdotis c. befor fullfilling pennance for their fault befor purgeing their consciences by the sacrifice and hands of the Preests c. they aduentured to approache This tymes papistrie and it of those times are found will yee nil yee coÌ„formable This made Causeus to tearme Cyprian blockish Causeus dial 8. 11. and reprobate He is in dede a block in their way and a reprouer of their impietie therby so grauelling their cause that their greauing and groning myndes must haue vamped out such reproaches There is no doubt left of the veritie of the flesh and bloud of Christ Catholicke Priestes for now by the assurance of our Lord and certaintie of our faith Hyllarius de Trinitate lib. 4. 8. floruit 370. it is his true flesh and his true bloud 107. GEntlemen now we must needs commend you Rider for you giue testimonie with the truth and vs against the late church of Rome your selues now you come neere the quicke in deed and therefore speake both the trueth and trulie This is the manner how Christ must be eaten by faith but you should haue added the next line following Et haec accepta atque exhausta id efficiunt c. and these that is sanctified bread and wine being thus by faith taken and thus drunke bring this to passe that Christ is in vs and we in Christ so now you say with Hyllarie that Christ dwelleth in all them that receiue him by faith Your owne proofe is one our side And so by this your owne warrant you witnesse to the world that there is no place for the corporall receiuing of Christ by the wicked as Rome teacheth it because Christ dwelleth not in them nor they in him And so because this your proofe prooues one part of the matter in question against your selues that Christ is to bee eaten or receiued by our faith not by our mouth or teeth I will addresse my selfe to the examination of your next proofe The fift parte of the second proofe of S. Hilarie Fitzsimon 107. WHen I perceaued some saying of myne to haue contented M. Rider Laert. l. 6. I mistrusted as Antisthenes that I had vttered some foolishnes considering that obsequium amicos veritas odium parit flattrie and falshood doth content and gratifie the multitude and truth breedeth rather their dislyke But all is well For it is but à fayned pretext of contentment Let vs in the name of God ioyne issue vpon S. Hilaries suffrage All that M. Rider hath therin to applaude vnto him selfe is that there is mention of faithe therin That such faithe assureth the veritie of Christs true fleash and his true blood to be in the sacrament was no impediment for M. Rider to haue sayd all to be for his purpose and so to gallopp gallantly away from examining the matter any longer But as the prouerb is the baker you may know him to haue imitated Melancton by leauing his preaching and applying his baking and publickly selling bread to the exceeding detriment of the free bakers a whole yeare together in Dublin must not so parte from the pillorie For S. Hilarie nayleth his eares fast in saying Verè Verbum carnem cibo Dominico sumimus Verily we receaue the VVoord made fleash in our Lords foode quomodo non naturaliter in nobis manere existimanâ—â— est how is he not to be thought naturaly to remayne in vs si vere homo ille qui ex Maria natus est Christus S. Hilarius lib. 8. de Trinitate nos vere sub mysterio carnem corporis sui suminâ—â— yf he who was borne of Marie be truely Christ then we vnder this mysterie 〈◊〉 truely receaue the fleash of his bodye Yf M. Rider can pull out these nayles without tearing his eares that we truely and therfor not only figuratiuely receaue the fleash of his bodie yf he be Christ and that â—e naturaly remayneth in vs and therfor not only by conceit especialy S. Hilarie saying Ibidem Non per concordiam voluntatis non vnitatem voluntatis intelligi voluit Christ would not it should be vnderstood by concord of our affectione or vnitie of our wills but naturaliter naturaly which he repeateth fouer 〈◊〉 fiue tymes and per naturalem proprietatem by natural proprietie Yf I say M. Rider can declyne or remoue from these tormenting nayles then to incountre him in one of his owne Lilian sentences for others he knew none magnus mihi erit Apollo he shal be our wysest Deane whose euery woord shal be a Delphian oracle I had rather S. Hilarie confute him thus alone then by other amplificatioÌ„s to confound him The 108. vntrueth appeareth saying The 108. vntruth that we witnes to the world that there is noe place for the corporal receauing of Christ by the wicked As yf forsooth none can be wicked that haue faith nor any able to receaue Christ but by faith Wherby first all protestants are made free from wickednes and it is next giuen for a Riderian sound sequel S. Hilarie saith that by our Lords testimonie and assurance of our faith Christs true fleash and blood are receaued therfor who soeuer is not faithfull doth not receaue Christs true fleash and blood Which sequel yf it be currant why also not this by faith and hospitalitie Marie Magdalen and Martha receaued Christ into their house therfor Anna Cayphas Pilat could not receaue him otherwyse then by faith and hospitalitie The
with Agar brake the Law therefore either the Law was not good or else the vniuersal promise made to God by Abraham was of none effect confuting him by scriptures and reasons telleth him that the promise was made in Isaack not in Ismaell and disprooueth him for disliking such figures similitudes and comparisons as it hath pleased the holie Ghost to vse for the plaine expressing of the neere vnion and coniunction that is betwixt Christ and his Church And saith what will this pestilent aduersarie say when hee heareth Paul speake they shall be two in one flesh he will scorne and deride it Ephes 5. But it is a great misterie spoken of Christ and his Church For saith Augustine we vnderstand by the two sonnes of Abraham and the two mothers two Testaments though in respect of times and ceremonies diuers but in respect of the substance all one and the same And also by the neere vnion and coniunction betwixt man and wife we vnderstand our naturall vnion with Christ and that without anie obscenitie or absurditie maugre the beards of the aduersarie Then followes you proofe euen in the middest of a sentence verie vntowardlie I will not say negligentlie And yet you omit one word Sicut which though it be small in shew yet it is in this place of great consequence For as you alleadge Augustine it is nothing material to confute the aduersarie of Gods grace Thus Augustine speaketh and so you should haue said Sicut mediatorem Dei hominum as the mediator betwixt God and man c. And thus after your wonted manner you leaue out the point materiall begin in the middle of a sentence leauing out beginning and ending neither respecting what went before whereof wherefore he spake the thing nor what followeth after to prooue disprooue the thing so spoken of And this your neglecting the coherence makes you faile in the sence and inference For this word Sicut which you leaue out sheweth plainlie that it is a similitude and I hope you knowe that similitudes be no Sillogismes And as there was no obscenitie or absurditie in the similitude of marriage they trulie shall be one flesh so in like case here is no absurditie or inhumaine Caniballisme in this similitude of the Sacrament vsed to expresse our vnion with Christ for though it seem more horrible to eate rhe flesh of man then to kill man and to drinke his bloud then to shed it yet we without horror or absurditie eat the flesh and drinke the bloud of the Mediator betwixt God man Iesus Christ And if the aduersarie in Augustines time or you Romanists now would know how this may bee so done without slaughter of Christ sinne to our soules or offence to the world Augustine tells you in that place fideli corde ore with a faithfull heart and mouth So that now you see Augustines scope and your drift cleane contrarie the one to the other for Augustine brings it as a similitude to expresse our spirituall vnion with Christ by faith you wrest it as spoken of the corporall and gutturall eating and drinking of Christs bodie and bloud in the Sacrament vnder the formes of bread and wine with our mouths and stomackes Manie places you haue vnfitlie in deed vntrulie alleadged yet shewed in none of them lesse learning and true meaning then in this For this is your great fault that wheresoeuer you see or heare in Scripture Father Councell or historie Corpus sanguinem Domini or such like words or phrases presentlie you inferre and so persuade the Catholicks that there is Christs carnal presence in the Sacrament neuer examining the circumstance of the place or the end wherefore they be alleadged And thus you erre not knowing or wilfullie contemning the state of the question the sence of the holie writ and iudgement of the auncient Fathers I am sure you neuer read this place of Augustine your selfe but snatcht it out of some late ignorant and foolish ydle Munkish or Franciscan Enchiridion And my reason why I thinke so of you is drawen out of Augustine himselfe For a few lines before this your proofe he calleth the Sacraments Sacra signa holie signes not the things themselues as you doe and so distinguisheth that which you confounde And within three lines after your proofe if you would haue read him you should haue heard him record to your great discredit in this case that this your proofe is as other former examples are figurate dictum secundum sacra fidei regulam that it is spoken figuratiuelie according to the rule of sound faith and religion Now let the Reader iudge betwixt you and mee whether of vs is in the right August in this place as in the places formerly alledged is against you still Augustine saith the Sacraments be sacra signa holie signes and so say wee But you Iesuiets and Priests say no they be the things themselues Augustine saith it is spoken figuratiuelie and so say we you say no but properlie Augustine saith that this opinion is squared out for patterne to Christs Church by the straight rule of sound faith and so say we and as you alleadge your proofe you say no make a flat opposition betwixt Augustines faith and your faith And yet you will brag of Fathers and that they all speake on your side and you all follow their sayings when they neither speake for you nor you imitate them And so though we follow scripture fathers primitiue Church yet you cal vs heretiks And you that wrest scriptures falsifie fathers that haue neither with you consent antiquitie nor veritie yet will be Catholickes And thus if a man should haue hired you to haue brought a place out of Augustine against your selues you could no better haue fitted your selfe or your setter on then in this who verie plainlie deliuereth the manner how Christs bodie and bloud is to bee eaten and drunke that is with a faithfull heart and mouth not with our materiall mouth teeth and stomacke as you vntrulie teach And thus hoping the Catholicks will lesse trust you in the rest that haue so groslie deceiued them in this I will proceed by Christes asistance to the examination of your next proofe The 12. parte of the second proofe concerning S. Augustin 116. FIrst it is allowed by Caluin that S. Augustin is Fitzsimon Calu. lib. 3. Instit. c. 3. n. 10. l. 4. Instat c. 14. n. 25. 26. in psal 58 v. 2. Beza in c. 3. Rom. v. 12. Fidelissimus testis antiquitatis the most faithfull witnes of antiquitie Omnium veterum theologorum tum Graecorum tum Latinorum Princeps the Prince saith Beza of all ancient Diuines no lesse of Greeks then Latins So that it is an importan point to knowe whose part S. Augustin taketh â—artw lib. 1 pag 98. lib. 2. pag. 513. Psal 78. v. 13. Secondly the Arch piller of Puritan Cartwright saith that Augustins sentence is approued vnaduisedly for theâ—â— a window
haue better informed since he would needs digresse to that purpose yf he had sayd Sainct Ambrose to haue written his Commentaries not consequently to the 71. Psalme but vpon the first and then vpon the 35. 36. 37. 39. 40. 43. 45. 47. 48. 61. and 118. Let others iudge what his skill was in S. Ambrose by hauing so as he sheweth to the world conceaued of his writings Rider Hieron de scripto Eccles 〈◊〉 in Eusebio Emeseno Tom. 1. page 296. 127. But now let vs see how fitlie you alleadge Eusebius to prooue your externall worship of Christ in the sacrament Saint Hierome maketh mention of Eusebius Emesenus Bishop of Emesa in Syria who writ in Greeke verie learnedlie and liued about the time of Constantius about the yeare of our Lord 342. and was buried in Antioche yet some verie craftilie haue stitched certaine Latten Homilies vpon this Greeke fathers sleeue and worke vpon him a straunge wonder in making him speake Latten at least fiue hundred yeares after his death that was ignorant of the language during his life But here I will not take vpon me to discusse whether this was Eusebius Emesenus the Syrian or Eusebius Emissenus that Canisius saith was a Frenchman hoc forte tempore claruit Canisij cron in Anno 500. Dist. 2. de consecr canon quia corpus page 432. in fine Your first decrees printed at a râ—s your last at Louaine something differ in words periods and peraduenture and peraduenture not florished at that time or whether it were Gratians Eusebius But this is most sure that Gratian doth grace his Canon with his name but which of them anie or noone of them it shall neither helpe nor hurt because wee wâ—l examine the matter not the man The canon is this cum reuerendum Altare cibis spiritualibus ascendis satiandus sacrum Dei tui corpus sanguinem fide rispice honora maxime totum haustu interioris hominis assume That is and when thou commest to the reuerend Altar to be fed with spirituall meates looke vpon and consider with thy faith the bodie and bloud of thy God honour it with great reuerence and receiue the whole bodie with the swallow of the inward man 127. Lyke dealing is vsed toward Eusebius Emissenus Fitzsimon both in omitting parcell of his woords recorded in the decretal alleaged and putting maximè for mirare but especialy for inferring by a Riderian sequel that because Eusebius persuadeth to vse fayth admiration and internal receauing of Christ he should therfor ouerthrow our doctrin that there can be any real corporal or substantial receauing of him and that the real presence is by him disproued Yet Eusebius him selfe in the same place amply teacheth that Christ inuisibly conuerteth the visible signes into the substance not only into the figure of his body blood by the secreat power of his woord Which words to any hart not veyled to any vnderstanding not depraued to any behoulder not reprobated might suffice but not to reforming illuminated Doctors Another pranck was to omitt these woords contayning the adoration toward such mysterie vt coleretur iugiter per mysterium quod semel offerebatur in praetium that the body should be euer honoured in the mysterie which was once offred for redemption and to propound the very ende of the Chapter to a cleene contray intention that no such body should be honored in the mysterie which had bene offred for redemption Was this sinceritie was this promised fidelitie to bring a clause in the ende of a chapter to ouerthrow the conclusion and whole scope of the chapter 128. Now examine Chemnitius his doctrine and your opinion Rider he brings in this Canon to approue the spirituall eating or worship of Christ in the Sacrament And you alleadge it to make good your external Tridentine adoration of your breaden God Behold euerie word of this your owne Canon is a witnesse against you for the meat is spirituall the man is spirituall the manner is spirituall the sight is spirituall and the worship or honour is spirituall Here is nothing corporall or outward as you say but all inward and spirituall as we teach VVhether Kemnitius allowed external adoration VVhen Pixes began Of the triumphe of Corpus Christi feast Fitzsimon 128. TO amend former dealings he aduiseth to examine Kemnitius his dealing and our opinion and that we shall fynde him to commend only spiritual adoration This facing out of the 179. The 179. vntruth vntruth shal be discouered to the detestation of all such writers The very woords of Kemnitius are Kemnitius in exam Conc. Trid. par 2. c. Ad veram confessionem pertinet vt fidem deuotionem celebrationem publicè quoque testemur voce alijs externis significationibus quibus ostendamus quid de huius Caenae substantia fructu sentiamus qua animi reuerentia deuotione accedamus qualem ibi cibum nos credamus accipere Tali externa confessione seiungimus nos a Sacramentarijs Epicureis horum mysteriorum contemptoribus excitamus alios ad Reuerentiam ne qua detur occasio vel simplicibus ad profanas cogitationes vel porcis ad conculcenda haec mysteria Externa enim irreuerentia signum est prophanae mentis non diiudicantis Corpus domini It pertayneth to true confession that we should publickly professe our fayth deuotion and hallowing both by voice and other external significations wherby we declare what we conceaue of the fruict and substance of the Supper with what reuerence of mynde and deuotion we approache what food we beleeue there to receaue By such external confession we sequestre our selues from the Sacramentarians and Epicures the contemners of these mysteries VVe do excite some to reuerence that no occasion be giuen ether to the simple of prophane cogitations or to Hoggs of treading these mysteries The external irreuerence is a signe of a prophane mynde and not discerning the body of our Lord. Vide num 59. Now appeareth the conscience and fidelitie of my Anaxagoras affirming euery thing contrariously Kemnitius professeth they are Epicures hoggs and prophane contemners and not discerners of the body of Christ who are aduersaries to the external adoration of the B. Sacrament M. Rider in saying he consenteth with him and that it is vntrue there is any iarring betwixt them must in lyke maner by such titles call all the impugners of such external adoration Let the whole state of England Irland and Scotland take notice of this his secreat reproaching them Yf also he will say that Kemnitius disproued the external adoration Vide num 59. because he approueth the internal I report my self whether that be not to Ryde or Anaxagorize to the last profession of Kemnitius In the meane tyme smyle not and I will shew you a pleasant inference of M. Rider that the adoration can not be but spiritual because the man coming to receaue the communioÌ„ is spiritual One would
thinke that the man to receaue is not only spiritual but also corporall and therfor that the adoration might be not only spiritual but also corporal Also yf such sequel were forcible no protestants hereafter should bow their corporal knees to the supper or to God him selfe nor putt off their corporall hatts nor hould vp their corporall hands because the adoration can by his saying not be corporal to any spiritual things adored O Riderian reasons how pleasant you are 129. And so to the next witnesse which is Gregorie Naziazen his woords bee these Rider In Epitaphio Gorgoniae sororis suae Inuocabat Christum c. she called vpon Christ that is worshipped on the Altar where the misteries are celebrated I pray you what can you gather out of this to prooue your externall worship of Christ in the Sacrament with cap thumpe and knee Gregorie saieth shee worshipped Christ therfore you will conclude it was your breaden Christ too hastie a conclusion to be true Or doe you thinke she worshipped Christ as inclosed in those misteries Surelie no For Gregorie saith it was in the darke night since approached to the Altar (a) The Pixe was inuented by InnoceÌ„tius 3. 1214 Gregorie Naz. writt Anno 567. Ioh. 4.20 Exod. 3.12 At which time there was neither prieste standinge by the Altar misteries vpon the Altar nor the pixe hanging ouer the Altar and therefore she worshipped Christ that was called vpon at the Altar in the celebration of the misteries not that hee was inclosed vnder the formes of those misteries no more then the mountaine wherein the father 's worshipped was either God substantiallie or that God was inclosed in that mountaine vnder the formes and shapes of the mountaine But the mountaine was the place where God was worshipped And so the Altar was the place where Christ was called vppon and worshipped not that Christ was there locallie by a corporall descention but that he was worshipped there being called vpon and serued with a spirituall ascention And if you had read Gregorie Nazianzen a litle after you should haue read that Gorgonia his sister caried about her still some peeces of the figure of the sacred bodie and bloud of Christ as it was the custome of that age and with her repentant teares shee bedewed the same not that she externallie honoured the same Here Gregorie calleth the Sacrament but a figure of the sacred bodie and bloud of Christ therefore it had been ydolatrie to haue worshipped it Esaie 42.8 Yet notwithstanding your missaleadging and misunderstanding of the premisses as also your dissenting from Scripture Fathers and auncient Popes irreligious dangerous iarres amonge your selues you easily disburden your braines from further answere thinking you haue confuted the protestants satisfied the Catholicks and so strike vp your victorious plaudite in this maner So that the brood beeing of such agreement wee haue the lesse occasion to embusie our braines to confute them Here Gentlemen you call vs a brood we will take it in the best sence for we confesse wee are Christ his brood hatcht vnder the warmth of his mercifull wings comming vnto him like hungrie chickens at the heauenlie clocke and all of his preaching ministerie to receiue that promised meat which indureth vnto euerlasting life Math. 23.37 Ioh. 6.27 And as for your pleasant Rhetoricall conceit expressed vnder this woord agreement it sheweth that in a merrie mood you haue not forgot all your verball tropes and figures Antiphrasis But when you can shew plainlie wherein the Protestants iarre amongst themselues or dissent from the Scriptures and primitiue Church in matter of faith then bestow vpon them these biting figures In the mean time your iarres amongst your selues nay your reuolt from scriptures and all primitiue practise being made now so manifest to the Catholicks it stands you vpon for the discharge of a good conscience to confesse and recant them for cure them you cannot And thus much concerning your vnfortunate successe in alleadging some of our chiefe Protestants as you terme them And now to that which followeth Fitzsimon 129. He proueth that Gorgonia adored Christ vpon the altar because it was darke night As very a Riderian reason is this to euery ones vnderstanding as the former For why might not any adore as well by night as by day otherwyse yf in darknes God could not be adored how did Tobias or any blynd men euer adore God And might not the lamps ther present haue supplyed all wante of day tyme S. August ser 215. de tempore 155. Sainct Augustin exhorted that oyle and waxe should be offred by the people to the vse of the Church and signifyed the vse of burning therof to importe that Christ might voutchsafe to lighten and nourish the fyer of charitie in vs. S. Isidorus lib. 7. etimologiarum c. de clericus Sainct Isidor telleth that the lights lamps burning in the day tyme in the Churches are to testifie our gladnes that Christ vouchsafed to be our lux vera quae illuminat omnem hominem true light which illuminateth euery man Ioan. 1. Eusebius and Nicephorus recompt when in the Church not the Temple Euseb l. 6. c. 7. Niceph. lib. 5 c. 9. which long before was destroyed of Hierusalem ther wanted oyle to the lamps Narcissus Bishopp therof demawnding water blessed it consider this ould Papistrie and suddenly natura aquae in olei pinguedinem versa splendorem luminum etiam solito reddit clariorem the nature of water sayth Eusebius about the 340. yeare after Christ was turned into the fatnes of oyle yealding a greater cleernes of the lights then accustomed What other proofs to this effect I could bring yf I knewe noe more then are in Durantus of the ceremonies of the Church may be coniectured Durant de ritibus Eccl lib. 1. c. 8. Yet for all this M. Rider shortly after will tell you that Eusebius denyed all miracles after Christs accension So then although it had bene night adoration might haue hapened Yf not otherwyse at least when light was present The 180. vntruth But let vs goe forward to the 180. vntrueth that the Pix was inuented by Innocent the third ano 1214. Witnes against this vntrueth the woords of S. Cyprian who was neere a thousand yeares elder then those tymes S. Cyprian lib. de lapâ—â— c. 5. Cum quedam arcam suam in qua Domini SanctuÌ„ fuit manibus indignis tentasset aperire igne inde surgente deterrita est ne auderet attingere VVhen a certayne woman attempted to open hir coffin or pix in which the holy of our Lord was by fyer bursting out therat she was terrifyed not to touch it Calu. l. 4. Instit c. 17. n. 35. Durant lâ—c cit c. 16. Caluin confesseth and Durantus demonstrateth the vse of such pixes froÌ„ the tyme of the Apostles The 181. vntruth is that Gorgonia found noe mysteries vpon the altar The 181.
Altar there appeareth flesh sometimes workt by the nimble conueiance of man sometimes by the working of the diuell so that if there bee anie flesh in the Sacrament of the Altar whether visible or inuisible it is either wrought through the priests legerdemaine or the diuels cunning and craft Now Gentlemen you haue brought your miracles to a faire market I trust after a while the discrèeet Catholicks will nor giue you a halfepennie for a hundred of them Tharasius the President of that ydolatrous Councell demaunded of all the learned in that Synode why their images then did not worke miracles Nycen syn 1. Act. 4. Aunswere was made out of Gods booke that miracula non credentibus data sunt Miracles are onelie giuen to the vnbeleeuers If you bee too busie with your fained miracles we will make a whole superstitious Synode yet to brand your Church and her children in the forehead for vnbeleefe And that reuerend Chrisostome saith per signa cognoscebatur qui essent veri Christiani Chrisost Hom. 45. in Mat. qui falsi Nunc autem signorum operatio omnino leuata est magis autem inuenitur apud eos qui falsi sunt christiani In old time it was knowne by miracles who were the true Christians and who were the false But now the working of miracles is taken away altogither and is rather found amongst those that bee false disguised Christians Note but two things out of Chrysostome First miracles are now quite taken away Next onely they remaine with false Christians in the false Church so if your Church will haue miracles by Chrisostomes censure she is a false Church and all in that Church be false Christians But if your miracles were true as all Gods and Christs miracles are then the change must be as well of the formes as of the substances When Moses rod was turned into a serpent it was a serpent in deed and no likenesse of a rod remaining Exod. 4.3 Iho. 2.9.10 These prooue your miracles to be false And so when Christ turned water into wine there was neither colour nor taste of water remaining and so in all true miracles But you would haue in your Sacrament a change of the substance of bread yet the accidents as whitenesse roundnesse thinnesse taste August de ciuitate Dei lib. 22. cap. 8. line 3. 4. August de Trinitate lib. 3. cap. 10. and relish notwithstanding remaining which is impossible and not onelie contrarie to the word of God but also to the faith of those primitiue fathers· And Augustine vrgeth this matter verie Euangelicallie saying Quisquis adhuc prodigia vt credat inquirit magnum est ipsum prodigium qui mundo credente non credit Whosoeuer hee bee that yet requireth wonders and miracles to bring him to beleeue the truth is himselfe a wonderfull miracle that the world beleeuing yet hee remaineth still in vnbeelefe And Augustine else where telleth you flatlie that in the Sacrament of the Lords Supper there is no miracle read him and follow him And this is not to passe vntoucht that as your miracles are false in themselues so they are inuented and done to a most wicked end which is to confirme your false doctrine of reall presence Purgatorie praying to Images and the like trash which are cleane contrarie to Christs miracles for their end was twofold the first to confirme our faith in Christs diuinitie and the other Ioh. 10.30.31 to assure our soules of saluation through his name These things are written that yee might beleeue that Iesus is that Christ the Sonne of God and that in beleeuing yee might haue life through his name VVhat miracles are reproued by Catholick writers Fitzsimon 146. YF you haue duely considered the style of M. Rider as perhapp you might hardly fynd any more worthy for sowndnes and method to be considered you may fynde among other points that when our decretals seeme to fauoure him then they are ould and euery parcell of them is a Popes Canon and when any late Doctours are by him alleaged against vs of our owne profession then they are ancient and contrariwyse when any who liued long before such are produced by vs they are tearmed late One only breefe example is to be at this present specifyed When Lyra who liued anno 1320. is thought to deny the 6. Chapter of S. Ihon then is it sayd Ould Lira sayth that the 6. of Ihon c. treateth not of the Sacrament Contrariwyse when we had brought three whole Concils condemning Berengarius they are excepted against as being late although according his owne computation they had bene three hondred yeares elder then Lira He hath the best gift in that to make ould yong affirmations negations disproofs approbations truethes falsifications decrees denials and to affirme all to be for his purpose how assuredly soeuer he is oppressed therby lyke Tarleton who affirmed that his mistres casting a chopping knyfe at his head for some proffred sawcines had done it for a fauour that lightly may be found among any wryters of this tyme. Now then for his first allegation and all his inferences thervpon although it is not to be graunted that Magitians or Sectarists can woorke true miracles yf in a liberal disposition I accord vnto them what is he the better Let the fayth of ould Rome the phrase is so pleasant as it is reiterated condemne miracles done out of the vnitie of the Churche doth not the fayth of late Rome as ernestly condemne them also Doth not S. Paul condemne the miracles of transferring mountayns c. yf one be not in the vnitie of Charitie 1. Cor. 13 What needed then so friuolous a laboure to so small a benefit in seeking out impertinent sentences in defect of direct resolutions of which no sillable belongeth to mend the bringers cause or to marr it of their impugners Thus much at least we gratefully receaue from our owne S. Augustin who was noe Pope but of M. Riders making not against our miracles but against them that are not in the vnitie of the Churche Such as Puritans are not only in respect of the vniuersal Church but also in respect of their owne first protestant synagogue So farr is it that S. Augustins words are against vs that they alwayes styng and destroy them principaly that distort them against vs. And when you affirme these woords thus much from your owne Pope from the ould Churche of Rome how aduised are you to denye that the Pope of the ould Churche of Rome is not our owne Pope I pray you to soder these two together your owne Pope not your owne Pope Concerning the allegation out of Lira I am perswaded as much as Lira that both abuses may happen and are to be punished where and when they happen What difficultie then is contayned in his allegation against vs Nether is it other then a Riderian sequel ther is an ill abuse by miracles therfor no good vse Ther is deceit committed in
sincere Preaching of Gods woord and lawfull vse of the two Sacraments And therby be sufficiently assured to be the true Churche 157. YF you will to this place repeat what is presented in the nūber 124 You will fynde M. Rider Fitzsimon by them to whom he hath tyed him selfe to consent with all to denye Baptisme of Children and any other Sacrament to be allowed besyd Christ hanging on the Crosse Also repeat what is deliuered in the first 39. number you shall fynde him his brethren make the Sacraments of the new testament no better then weake and beggerly ordonances Lastly reuiew yf it please you the 62. and 122. numbers and you shall fynde him denying all benifit of sanctification by Baptisme saying it to be only a signe and that only to the faythfull So that children hauing no fayth of their owne and the merits of others not profiting according to Protestantrie any besyd them selues and all iustification being in their opinion only by fayth he can not but mantayne children ether not to receaue Baptisme or not to haue any proffit therby it being sayth he a bare signe only to the faythfull or them to be iustifyed without their owne fayth Let such assurances suffice that he hath not in his Church the lawfull vse of the Sacraments which according to their names should make things sacred Now are we to examin whether his two markes here affoorded are cōpetent alone to testifye the true Church In which point of assigning the true markes of the true Church I fynde the whole brotherhod at great variance Luth. tom 7. trac de notis eccle Melancthon in resp ad artic Bauaricae inquisitionis Calu. Instit. l. 4. r. 1. n. 9. First Luther numbreth 7. markes as he sayth requisit The Magdeburgians requyre but fower Melancthon exacteth but three Caluin but two as M. Rider in this place numbreth them yet with a diuersitie that Caluin specifyeth not the Sacraments to be two or three or fower but indeterminatly as also that he doth not assigne these two markes as vnfallible of the true Church Loco citato but only of some Churche saying vbicumque hae duae notae reperiuntur ibi aliquam esse Dei ecclesiam wheresoeuer these two notes are found thereto be some Church Will you now behould the soundnes of these two notes Calu. Inst. l. 4. c. 1. n. 7. First by Caluins owne confession they which are adopted although they be not yet borne or baptised yet they are sayth he members of the true Church But such haue nether the woord preached nor vse of the Sacraments For not being borne they could not be baptised nor be capable of a Sermon vnles as Puritans clayme more power to their owne Sermons then to Christs n. 39. 63. So now they would also haue in their Sermons the vertu which S. Ihon Baptist experienced in the woords of our Ladie to witt that they showld be vnderstood or conceaued by children before such children were borne Therfore the true Church in hir members may be without these two markes Secondly how can I be assured that I haue the woords and Sacraments truely vnlesse I know them by the true Church and not the true Church by them Thirdly I fynde the same notes by testimonie of S. Augustin propounded by the Donatists to testifie their Church to be true S. Aug. epist. 48 in breuiculo collationum collatione 3. diei Yet all Christendome professeth that they were execrable hereticks I suppose in so perspicuous disproofs superfluitie to be needles and therfore will leaue these notes discouered to be notoriously insufficient The greatest notes of a true beleefe are Vide Vincent Lir. citatum in nostro 3. numero that it be Vniuersal Ancient Consenting Vniuersal as well for being cōmanded by Christ to be published through all the world as for being so specifyed in the creed in the woord Catholick Ancient as being therby warrāted to be Christs owne Church yf the gates of hell may not preuayle against it For yf it continue still it is knowen therby as Gamaliel sayd to be the woorke of God Consenting because as S. Paul sayth the Church of God hath not the custome to be contentious as also because as there is but one God so is there but one law and one only faythe Lastly we are knowen manifowldly to be the true Church as is before manifested Ad Romanam Ecclesiam perfidia habere non potest accessum To the Romain Sea sayd the ancient and glorious Martyr and Doctor S. Cyprian misbeleefe Cypr. l. 1. ep 3. can haue no accesse Is cum episcopis Catholicis conuenit qui cum Ecclesia Romana conuenit He consenteth with Catholick Bishops sayth S. Ambrose orat de obitu Satyri who consenteth with the Romain Church Yf then most assuredly that be the priuilege of a true Church not to be able ether to fayle in continuance or to fall to misbeleefe and to be consenting with the Romain Church who doth not behowld blasphemous to be their audacitie that tearme such Church the seat of pestilence the whoore of Babilon or our Church not to be the true Churche Could such Romaine Sea not be subiect to misbeleefe and yet apostated into idolatrous infidelitie Could it be once the tuchstone of trueth and Catholick beleefe to consent with the Romain Church and yet be now a tuchstone of a suspitious and idolatrous beleefe to consent with the Romain beleefe Hath Christ bene vntrue or deceaued who promised the gates of hell should not preuayle against his Church builded vpon S. Peter which all the world acknowledge to be no other then the Romain Church wherin he S. Paul and S. Ihon had preached and S. Paul in one and the selfe same day rendred their sowles to God Yf there were nothing els to auerr it yet the vanitie and friuolousnes of their clayme 's that would defeat vs ought to seeme sufficient For euery one retayneth by good law his inheritance yf the proofs of pretenders therto be fownd voyd and vnlawfull We haue now testifyed the two notes or markes here and by Caluin pretended to be insufficient And gentle M. Rider you that affirme we lack the forsayd notes what wisdome was it in you not to iustifie it by some proofe Nay what simplicitie is it in me to expect any ether Riderian or other in impossibilitie of hauing any For vnlesse we take as a sufficient proofe your fayth truth and honestie which many marchants would refuse to take for their seeliest wares vnlesse we beleeue your bare protestations that your clouds are very apparent that your night is brightest light that your dreames are documents of Scripture that goats are sheepe that falshood is trueth our expectation of any other proofe will neuer be accomplished At least you may in patience be contented that I collect the tyeth of your vntruethes and Calculat the 207. belonging to your deprauations The 207. vntruth denials affirmations accusations
his consorts were banished out of Geneua pag. 219. How sharplie this angrie Prince Iohn Caluin punished one of the best of the Citie that yeare in office a Minister and one Perin the Captaine of the towne for daunsing in one widdowe Baltasars house pag. 220. Valentin Gentill and Michaell Seruet for displeasing Caluin and Beza were put to death ibid. Bullingers censure of Caluin and his proceedinges ibid. Caluin and Caluinists accounted by Pretestants no better then Iewes pag. 272. Caluins raising his man Brule from dissembled death killed him outright pag. 365. Ochinus in contempt tearmeth Caluin an earthlie God and Pope Replye pag. 30. CALVINISTS The censure of other Reformers touching Caluinists in generall That Caluinists are proude puffed vp with glorie and reuenge pag. 17. Lesse danger to offend Princes then to exasperate Caluinians ibid. Their life infamous and villanous ibid. Caluinists Masters of arte in reproaches lies cruelties treason and insupportable arrogance ibid. Their holie Citie of Geneua called Babilon Egipt infamous Sodom and they the children of Gomorrah pag. 18. Another saith the greatest and principallest of the Caluinists became Turkes or Arrians pag. 18. That Caluinists by dreames suggested by the Diuel endeuour to destroy the Testament of the Sonne of God pag. 137. Another I behould nothing to be more ambitious nothing more insolent nothing more vntoward then thâ—se men pag. 221. Barrowes and Greenwood their owne brethren that they are pernicious Dreamers glosing Hipocrits with God fasting Pharisaicall preachers counterfet Prophetes pestilent Seducers sworne waged and marked disciples of Antechrist pag. 222. Againe they are perfidious and Apostat Reformers precise Dissemblers giddie and presumptuous Intermedlers in all matters publique and priuat VVatchmen ouer all actions ibid. See more in the woord Heretique 12. Double reasons to be constant Catholiques Ep. Ded. parag 42. VVhat Catholique is according to S. Hierom. pag. 2. The same according to Vincentius Lirinensis ibid. The hate of Reformers against the woord and name Catholique pag. 4. How and by what meanes Iustus Caluinus a renovvned Protestant acknovvledgeth him selfe to haue become Catholique pag. 6. CHVRCH Of the markes of the ProtestaÌ„ts Church and of their dissention of about this point A pleasant Epigram of the Inuisibilitie of the Church pag. 86. The absurditie of the Inuisibilitâ—e of the Church refuted by Protestants them selues pag. 156. Melancthon tearmeth it a monstrous speeche ibid. Luther Caluin and others a desperat opinion proceeding from Infidelitie ibid. Luther numbreth 7. markes of the Church The Magdeburgeans 4. Melancthon but 3. Caluin but 2. pag. 386. The Puritans teache that without the Consistoriall discipline the Church to be no Church the faith no faith the Gospell no Gospell Replie pag. 66. Lastly the Church to haue no head on earth pag. 67. COOKE An answer to the L. Cooke concerning his prodigious amplification of the woordes of Father Garnet to wit It is expedient that one man must die far the people pag. 61. COMMVNION If Riders doctrine were true God the Father should be made to eate and drinke to receiue and Communicate the bodie and blood of Christ pag. 46. Protestants receiue the Communion standing for feare they should breake the Commandment forbidding to adore as they translate Images pag. 48. How the Vicar of Ratsdall dealt the Communion bread out of a Basket pag. 48. How Heshussius would by force haue taken the Cup out of Clebitius handes at the time of Communion and of the good sport that passed betwixt them for their liquour pag. 175. The answer of Oxford to the Puritan petition that the Communion ought not be administred without a sermon pag. 184. Communion vnder both kindes not thought absolutely necessarie in K. Edwards dayes pag. 324. The same approued by Luther and others ibid. Beza that the Communion is to be ministred in any other foode when there is no breade or wine at hand pag. 123. Communion to belonge to all Christians Replie pag. 67. A Ministers exposition to be an essentiall part of Communion pag. ibid. CONFIRMATION Of Confirmation see Replye pag. 66. CONSECRATION Proofes of Consecration both out of Catholiques and also out of Heretiques themselues Proofes for Consecration out of S. Ambrose pag. 86. The same further proued pag. 92. Proofes out of S. Augustin pag. 110. That to Consecrate in a bad intention euen to kill doth not hinder Consecration pag. 113. An obiection out of Gabriel Biel touching Consecration answered pag. 116. Proofes for Consecration out of Hierom of Parage a Protestant pag. 303. See more in the woord Transubstantiation CONVERSION Of the late Conuersion of sundrie Princes to the Catholique Church Three Princes of Iaponia in the name of many more rendred their homage to Sixtus Quintus Pope in Rome hauing employed three yeares trauaile to come thereto pag. 348. Likewise two partes of the Grecian Church prostrated them selues before the last Pope Clement in all deuout submission ibid. CREEDE How Heretiques are proued to denie euerie Article of the Creede of the Apostles Caluin douteth whether the Creede of the Apostles should be of any authoritie pag. 135. The Anabaptists deny it in generall and particular ibid. Erasmus vnchristianlie calleth it in doubt ibid. CROSSE Proofes for the vse and signe of the holie Crosse S. Iohn Euangelist signed him selfe with the holie Crosse when he was a dying pag. 80. The signe of the Crosse an Apostolicall Tradition ibid. VVithout it no Sacrament to be duely administred ibid. Thronges of people flocked to haue S. Epiphanius and S. Hilarions blessing for them selues and their children pag. 80. Christians in England would trudge before in highe wayes to haue Preists blessings ibid. Rider puld downe the Crosse in S. Patricks only to haue stones to build an â—uen to bake bread pag. 210. The deuotion and Ancient custome of Christians striuing to gett a parcell of the holie Crosse to inclose it in gould and to hange it about their neckes pag. 378. The reason vvherof the first institution of vvearing of Crosses and Agnus Deis proceeded ibid. Protestants affirme the signe of the Crosse to be a part of the beastes marke Replie pag. 65. It to be superstitious c. ibid. Heraclius the Emperor in his brauerie could not once stirre or moue the Crosse which he could doe most easilie putt ng him selfe in poore apparell pag. 79. See more in the woord Image DISPVTATION The craftie and vsuall practise of Protestants prouoking Catholiques to a Disputation Aduertisment to the Reader par 7. The vrgent and forcible instigations of this Author to prouoke Rider to a Disputation ibid. par 8. Diuers that were present conuerted by Riders flinching from a Disputation ibid. par 11. DIVEL Of the familiaritie which Heretiques them selues confesse to haue had with the Diuell of their buying selling of Diuells one to another and of sundrie of them which were murthered by the Diuell Of Oecolampadius Carolostadius and Bucer the Brethren them selues confesse that they were murthered by the Diuell pag. 16. Luther saith
insolencie sundrie Hereriques doe praise and extoll them selues and their owne Doctrin Zuinglius saith I knowe for certaine my Doctrin to be no other then the most sacred and true gospell by the testimonie of this doctrin I will iudge both men and Angells pag. 151. Luther saith I am assured Christ him selfe to name me an Euangelist and to approue me his Preacher pag. 151. Caluin saith the matter it selfe crieth out not Martin Luther in the beginning but God him selfe to haue thundred out of his mouth ibid. Luther that they only and first vnderstand the Scriptures and that all others haue bene deceiued pag. 384. A woorthie saying of S. Athanasius touching the obstinacie of Heretiques pag. 241. Luther Latimer Frithe Barnes Cranmer Iuell Bale Ridley and Horne all censured by Rider for Heretiques Replye pag. 39. HERETIQVES How Heretiques condemne the studie of all learning science and Diuinitie Luther burned the Canon lawes pag. 4. Zuinglians condemne all degrees of Diuinitie ibid. VVicliffe that Vniuersities Studies Colleges and Degrees are Ethnicall superstitions and Diabolicall ibid. Luther in his sermon De Studijs saith that Studere hath Stultū in the supin ibid. pag. 271. Luther and Melancthon condemne all Sciences as sinfull and erroneus pag. 16. 271. Richard Hunne damned as Fox testifieth vniuersities with all degrees and faculties pag. 271. A Prudent demand of the Emperor Theodosius to certaine Heretiques newly sprung vp Ep. Ded. par 40. IESVS All honor denied by Reformers to be due to the name of Iesus pag. 308. Item that the people should not be taught to bowe at the name of Iesus Replye pag. 66. IESVITS Of the malice and rage of Heretiques against the Iesuits pag. 62. 63. Of the continuall indeuours and labours of the Iesuits for the sauing of soules ibid. A Princelie and most honorable testimonie of Henrie the 4. the French Kinge of the integritie of the Iesuits pag. 72. IMAGES Caluin abolishing the Images of Christ his Saints yet allowed his owne pag. 194. Caluins answere to some repining thereat If any quoth he be offended with this sight let him ether put out his eies or presently goe hange him selfe ibid. VValer a Murtherer and Minister hanged on a gibbet the picture of Christ Crucified pag. 210. Riders conclusion that treason is committed by iniurie to the pictures and persons alike ibid. Riders owne Sonne attempting to pull downe an Image was by Gods Iudgment precipitated from a height and all to crushed ibid. VVorship of Images proued out of Nicephorus pag. 253. INSTITVTION How Protestants flye and abhorre the woordes of Christs Institution Bullinger saith that there is no vertue at all in rehearching them pag. 122. Zuinglius that they ought not to be read in ministring the Supper pag. 123. Iohn Scut that Caluinists doe so hate them that they can not abide to see or heare them pag. 169. Iohn Lassels that they should not be spoken in the Institution ibid. A Scotish Minister ministred the Communion without them pag. 179. Item they are auoyded out of the Scottish Communion booke ibid. Swenkfilde flouteth at them ibid. Peter Martyr tearmeth the woordes of Christs Institution Hoc est corpus meum but a fiue woorded proofe ibid. Luther saith Carolostadius wresteth miserably the pronowne This. That Zuinglius maketh leane the Verbe Is. O colampad tormenteth the woord Bodie Others butcher the whole Text. Some crucifie the half thereof so manifestly doth the Diuel hould them by the noses pag. 171. Thus he Luther againe saith they feare lest they should stumble and breake their neckes at euery sillable which Christ pronounced pag. 175. Riders ridiculous comparing the woordes of Christs Institution with the woordes of Circumcision pag. 178. Luthers confession that he strayned euerie vaine of his bodie and soule to auoide these woordes ibid. Persons Testwood both Foxes Martyrs and others say the woordes This is my body which is broken for you to meane the breaking of Gods woord amonge the people pag. 308. IRELAND Diuers opinions of Authors concerning the first Conuersion of Ireland Ep. Ded. par 4. The vniuersall Conuersion of Ireland attributed to S. Patricke ibid. par 4. Of the fame of Ireland for learning Discipline and Deuotion Ep. Ded. par 7. 9. 11. 14. The testimonie of S. Bede ibid. par 14. 16. 17. The testimonie of S. Bernard ibid. By what meanes learning and deuotion came first to decaye in Ireland ibid. par 12. 13. The testimonie of Marianus Surius Molanus and Theodoricus ibid. pag. 19. 21. Irish of Royall and Princelie race Religious persons and Saints Ep. Ded. par 20. The Vniuersitie of Paris and Pauia errected by Irishe men ibid. par 21. Ireland a 1000. yeares after Christ retained the name of Scotland ibid. par 26. 36. Ireland in times past the only knowen Scotland assured by two kinde of Proofes ibid. par 26. 27. 28. 29. IVSTICE Origen submitted his proceedinges to an Infidels arbitrement and preuailed against fiue aduersaries Reply pag. 7. The same did Archilaus Bishop in Mesopotamia and others ibid. The memorable Iustice of Kinge Cambises against a corrupt Iudge Replye pag. 20. A Counseller vnder Fredrick the 2. for abusing his authoritie had his eies pluckt out of his head Reply pag. 103. Another vnder S. Lewes was hanged ibid. Lewes of Luxenburge Earle of S. Paul lost his head Replye pag. 104. Item 12. or 13. noble men of England and else where brought to vtter ruine and miserable death for the like ibid. LADIE The Beggars answere to Mistris Kirie who said she was as good as our Ladie pag. 154. LINCOLNESHIRE A true prediction of the Lincolnshire men about the alteration of Religion pag. 343. GOOD LIFE How Heretiques generallie accuse one another for lack of good Life since they fell from the Catholique faith and of sundrie other enormities Caluin that they haue plunged them selues into all riot and laciuiousnes pag. 17. Smidlin That the worlde may knowe they are no Papists nor to haue trust in their good woorkes not one good will they practize pag. 17. Insteed of Fasting they vse Feasting ibid. For almes to the poore they vnfleece and fley them ibid. Prayers they turne to oathes c. ibid. Spangberg that they are become so wylde that they acknowledg not God ibid. Luther saith They speake of the gospell as if they were Angells but if you regard their woorkes they are meere Diuells pag. 115. They beleeue as hoggs and as hoggs they die ibid. Againe he After the Reformed gospell reuealed vertu to be slaine iustice oppressed temperance tyed truth torne by doggs faith lame wickednes continuall deuotion fled heresie remayning pag. 206. LVTHER How intollerably Luther is extolled by some Reformers Luther set for a Saint in Foxes Calendar pag. 14. Luther begot truth ibid. Iewel calleth him the most excellent man sent of God to lighten the world pag. 15. Mathesius the supreme father of the Church ibid. Amsdorfe Luthers like in spirit and faith in wisdome and profounditie of holie
the printing IN the Epistle Dedicatorie parag 5. for notable reade not able Par. 17. for Adde not only reade I Adde not only par 19. In the Aduertisement to the Reader par 7. for them learned reade the learned Par. 9. for obide reade abide Par. 12. for our our Ladie reade our Ladie In the Confutation pag. 3. for the 48. number reade the 34. number Pag. 6. dele the 1. vntruth pag. 7. add in the margent number 11. Rider Fitzsimons and so consequenter to the 34. number pag. 8. for en end reade entend Pag. 16. for ad reade and. pag. 19. for then reade them pag. 20. for binghter reade brighter For dowke reade darke ibid. pag. 24. For add read and. Pag. 29. for that not but reade that not I but. Pap. 31. for dissentions read dissentious Pag. 29. for nor in any reade yet not in any Pag. 34. for condeÌ„ned reade coÌ„mended Pag. 38. for so reade to For thy reade they ibid. For any wise to coÌ„sist reade any wise consist ibid. Pag. 47. for he reade be Pag. 51 for can be reade can not be pag. 56. for this my bodie reade this bodie Pag. 48. for doth is seeme reade doth it seeme Pag. 87. for fignum reade signum Pag. 132. for Damaso reade Damasco Pap. 155. for stood horses reade stond horses Pag. 166. for thus faith Church reade thus saith the Church Pag. 184. for shll eate reade shall eate Pap. 191. for vrgerd read vrged Pag. 199 for hearbe reade hearbes Pap. 211. for befott reade besott Pap. 213. for teare to reade to teare Pag. 261. for wo for pointing reade who for pointing Pag. 262. for port of those woordes reade part of those woordes Pap. 312. for Rider replye reade Rider replyes Pap. 339. for guggling stuffe reade iugling stuffe Pap. 340. for facultatem prabeat reade facultatem prebeat Pag. 342. for illus reade illius Pag. 344. for any great forwardnes reade any greate frowardes Pag. 364. for all to haue abused reade also to haue abused For if by your cursing read if by your coursing ibid. Pag. 388. for mare added reade more added Replye pag. 33. for from other perfections reade for other perfections Pag. 62. for if forged then is it calumnie read if forged secretly then c. Pag. 94. for seuerall courls read seuerall courts Pag. 105. for more then so yeares reade more then 50. yeares Pag. 113. for y t lawncing reade yet glawncing The Corrector to the Reader GEntle Reader there are some other faults which presuming vpon thy curtesie I omitt to amend as some times in some worde one leter for another somtimes one letter to litlâ— in a worde and somt mes one letâ—er to much If likewise thou finde any greater error I pray theâ— tâ— pardon it because I neuer had in two years space that this worke was in printing the helpe of the Author to reade or peruse any one sheete of all the labour Vale. A TABLE OF THE CHAPTERS CONTAINED IN THE FIRST VOLVME Intituled A Catholique Confutation c. THe Epistle Dedicatorie to the Catholiques of Ireland of all estates and degrees An Epistle of the Author to Master Iohn Rider An Aduertisement to the Reader A Catholique Confutation of M. Iohn Riders clayme of Antiquitie pag. 1. VVhether Romans and Catholiques be not all one pag. 2. VVhether Roman Priests be Catholique Priestes pag. 2. VVhether the cawse of omission of my Preface be trulie alleadged pag. 5. VVhether by Christs being in heauen his reall absence from the Church is proued pag. 7. VVhether corporall Communion doth exclude spirituall Communion pag. 8. VVhether our receiuing by faith be only a figure pag. 9. VVhether any ancient writer alloweth or mentioneth corporall receiuing pag. 10. VVhether our Religion be wicked and damnable if the Antiphonarie was corrected pag. 12. VVhether wickednes of Prelates be a lawfull coÌ„demnation of any Religion pag. 13. VVhether any late Reforming Patriarches were of commendable life pag. 14. VVhether S. Bernard reprehended Catholiques or Protestants of strange digressions pag. 19. Of many extrauagant digressions for want of matter pag. 20. The Preface in effect which was concealed by M. Rider pag. 25. VVhether it be not all one to say Scriptures or Fathers to be for any opinion as to say the Scriptures and Fathers to be for the same pag. 27. VVhether all Beleefe be contayned in the written woord of God pag. 29. VVhether M. Rider hath condemned his Church to be base bastard and counterfett pag. 30. VVhether we haue changed the state of the question or not and whether the Reall presence was euer denied by Protestants VVhether Protestants doe not falslie clayme the terme Spirituall And whether all the tearmes of their Supper be not redeemed from them pag. 36. The first proofe of Catholiques for the Reall presence out of the 6. of S. Iohn p. 39. How sacred Scriptures are exorbitantly depraued pag. 42. VVhether M. Riders vnanswerable argument be not vnanswerable euen by a childe to M. Rider infamie pag. 46. VVhat the benefitts are of the Protestant Communion and how they frustrate all Sacraments pag. 47. VVhether there be any opposition betwixt our Sacrament and Christ And whether by entring into our stomaches Christ be pained or hurt pag. 50. VVhether Christ treated of the Eucharist in the 6. chapter of S. Iohn pag. 52. VVhether euery Spirituall sentence or mention be a deniall of Corporall and Reall pag. 56. How and when M. Rider itterateth strang deductions arguments and reprehensions pag. 59. VVhether Christes woordes teache Christes fleshe to haue beene giuen only on the Crosse pag. 62. The second part of the Catholiques first proofe by Scriptures pag. 65. VVhether the Popes and Church of Rome doe in their Decretalls denie Christ in the Sacrament to be the same that was borne of the Virgin Marie pag. 66. Of M. Riders Arguments and their sufficiencie And how the 6. Chapter of S. Iohn doth belonge to the B. Sacrament notwithstanding it was before the Consecration pag. 70. The third part of the Catholiques first proofe by Scriptures pag. 71. VVhether the woordes Behould thy Mother had one like sense with the woordes This is my body pag. 72. VVhether Christes woordes doe testifie a change of nature And whether it was prophecied pag. 73. VVhen M. Rider citeth or omitteth our Authors pag. 75. VVhat blessing in the Sacrament is commendable pag. 79. That Protestants by their owne principles can not affirme Christ our Sauiour not to be spirituallie it selfe in the Sacrament Also that S. Aug. disproueth them pag. 83. How dishonestlie S. Ambrose is treated by M. Rider pag. 86. How the Fathers granting a Figure yet denie a Figure as it is taken by Protestants pag. 89. How Caietan and the Master of Sentences are by him falsified pag. 99. Of the Circumcisions being called the Couenant and the Paschal Lambes being called the Passouer as if the B. Sacrament no otherwise is to be called the bodie of Christ. pag. 103. How M. Rider doth auoide
that Church of which sayd S. Hierome aboue a thowsand yeares a goe S. Hieron in ep ad Damasum qui extra hanc domum agnum comederit prophanus est Qui tecum non colligit spargit He that eateth the lamb owt of this howse is prophan He that doth not gather with thee doth scatter But because as to other phrases so to this of sandie superstition M. Rider is tyed choosing rather to be variable in his beleefe then in his phrase we must once at least examin the reasonablenes therof First then I fynde in our Sauiour a saying wherupon it may seeme that M. Mat. 7.16.27 Rider hath grownded these tearmes Euery one that heareth these my woords and doeth them not shal be like a foolish man that built his howse vpon the sande and the rayne fell and the fludds came and the wynds blew and they beate against that howse and it fell and the fall therof was greate This may in deede belong to that profession Mat. 16. which is not built vpon the rock against which the prowd gates of hell can neuer preuayle Such are they that build not vpon the Church of Rome which S. Cyprian S. Hierome Arnobius Hippolitus S. Cypr. l. 1. ep 3. l. 4. ep 2. S. Hieron ep ad Damas Arnob. in ps 106. Hippol. apud Prudentium Dorotheus in Synopsi Prosper lib. de ingratis S. Cypr. lib. 1. ep 3. S. Aug. in psal con partem Donati Prosper Dorotheus c. do tearme Cathedram Petri locum Petri sedem Petri the cheyre of Peter the place of Peter the seate of Peter To which Church for the promise made to Peter that the gates of hell showld neuer preuayle against his faythe sayth S. Cyprian ad Romanam fidem perfidiam non posse habere accessum To the Roman fayth error not to haue accesses And of which Church sayth S. Augustin vpon the same assurance of our Saluiour Ipsa est Petra quem superbae non vincunt inferorum porâ—ae this is the rock which the prowd gates of hell can not surmownt Which also tyme it selfe demonstrateth true only of the Roman Church obtayning saith agayne S. S. Aug. de vtilitate Credendi c. 17. Augustin the topp of authoritie frustra circumlatrantibus hereticis hereticks in vayne barking rownd abowt it together with Infidels Turks Iewes ambitiouse Emperours and malignant Emulatours So that the euent confirmeth the woords of Christ to be true and the woords haue performed the trueth of the euent that to build vpon the Church of Rome S. Math. 7.25 is to build lyke the wyse man vpon the rock and the rayne fell and the fludds came and the wyndes blew and they beate against that howse and it fell not for it was fownded vpon a rock Who then must be the builders vpon the sands all they that are not in the forsaid Church that is fownded vpon the protected rock of Rome For the rayne falling from aboue that is the decrees of the Catholick Church doth wash and wast awaye all their fanatical fantasies as appeareth by induction in the heresies of the Arians Pellagians Donatists c. The fludds that is the succession of tyme ouer viewing the fruicts of their liues and doctrin do beare away their pyles and propps of estimation wherupon their hypocritical building consisteth The wynes that is their owne mutual contradictions and contentions doe ruine and prostrat the hautie habitation and bring it as a second prowd towre of Babilon by disagreeing tongs to vtter distruction yea and obliuion This we haue perceaued from the begining in all buildings and frames erected besyd the rocK of the Roman Church that now we can not dowbt of the lyke destruction to them of these tymes which alreadie we behowld to crack and sundre in their fundations by dislyking their scriptures sacraments seruice communion bookes ceremonies translations and in vaine forming reforming deforming them as alwayes learning and neuer attayning to the knowledge of trueth 2. Tim. 3.7 So that we may well say and they in shame can not denie it that all the figures of their figuratiue opinion lyke leters and lynes drawen in sand by such vayne fludds and wyndes are dayly defaced and alreadie vtterly forgotten in many prouinces wher they vaynly thowght to haue had stidfast fundation Thus much for the title Rider 2. GEntlemen It is not vnknowne vnto all or most of you that in SepteÌ„breâ— 1602. my Fryendly Caveat to Irelands Catholicks against the insufficieÌ„t answere proofes of Maister Henry Fitzsimon Iesuit touching the Corporall presence of Christs inuisible flesh in the Sacrament of the Lords Supper presented it selfe to the view and censure of the world which being also deliuered to Master Fitzsimon his hands hee promised a present confutation if I would procure his Nephew Cary to be his Clarke to ingrosse the same which presently I obtained of the right Honourable the Lord Lieutenant and within fifteene daies after comming to Maister Fitzsimon he shewed me twelue sheets or therabouts written in confutation of my worke promising me that within a month I should haue a perfect Copie of the same But what shifts and delaies since hee vseth to keepe it from my particular view which he offereth to most mens fight I had rather his letters if neede bee vnfould them theÌ„ I write them proclaiming still with his stentorian voice to euerie corner of the kingdome That Rider is ouerthrowne horse and foote which when some of his best fauorites had told me I vrged him then more earnestly assuring him vnlesse hee gaue mee a Copie I would recall his Clarke 2 Title VVhether it be true that I vsed slights and delayes to confute M. Rider 2 HE that appealed to S. Vincent Lirin Fitzimon as to one that did adward the title of Catholick to Reformers to S. Bernard as one that did disproue the supremacie of the Pope and now in his title alluded to our fundation as forsooth vpon sandie superstition and the same new all men may know him to be inconsiderat or ironical in speaking of all things contrariously and peruersly Wil yow behowld him to follow on in the same tenor He telleth first that vpon the view of his booke I promised a present confutation but that after I vsed many shifts and delayes to keepe it from his particular view and yet blondred abroad in a stentorian voice that Rider was ouerthrowen horse and foote Of all which nothing is true but that I promised a present confutation of his Caueat Of the residue part is improbable and part impossible For it is improbable that I being close prisoner in the castle of Dublin showld proclaime in a Stentorian voice to euery corner of the kingdome that Rider was ouercome And how cowld M. Rider perswade him selfe that I together was in the Castle from which he knew I did neuer in fiue yeares depart and also abroad in euerie corner he not being able to beleeue that Christ him selfe
teaching may inioye the commodities of all the rents bestowed vntil they also be become vnweldie to that toylsome office or are to preach write or gouerne in some house thereby to be exempted from al distractions and hindrances incident to them that together were to teache as allso to liue by almes To these professed Fathers they being the principal pillers of Iesuits as soone as theire churche and house is once furnished for the present time they nether expect nor accept any reuenues but alwayes depende upon voluntarie almes The residue by euery fitt increasement of their reuenues are bounde to multiply their number that the place be more duely serued in all religious offices And when the towne wherein they dwell may spare anye to be absent they are sent to al villages round about to fructifie for our Saluiour Now because that by these holy imployments Sathan sustaineth continual losse the world looseth manie followers sinne is diminished vertue dayly augmented Who can blame the impes of Sathan the admirers of the worlds vanities the thralls of synne the emulators and enuiers of vertue to detest defame and persecute such impugners the Iesuits So that yf any particular Iesuit not withstanding his institution to the contrarie 1. Tim. 2.4 had euer or should hereafter being once a soldiour to God intangle him selfe with secular busines and therby blemish his ordre and soe many Princes ether founders or followers therof or yf ether Garnet or other be in any state-maters assuredly attainted Aristophanos from my harte I say with Aristophanes Modis omnibus de illo questionem habe Scale impone suspende loris cede Deglube torque acetum naribus infunde In all maners condemne him trusse him on the lader hang him scourge him flea him rack him pour vinegre into his nostrells For noe torments are sufficient for him that leauing the discipline of peace degenerateth or rather apostateth into Reforming rebellions Caluinian coniurations Puritanical proditions such being their turbulent and natural spirit quifreta quiterras Ouid in Hermione suaregna quattit which seas and lands and propre kyngdomes trubleth For they are the gospellers whose reformation sayth Martin Mar Prelat in the booke of dangerous positions pag. 140. and Erasmus in his epistle aed fratres inferioris Germaniae thirsteth and can not be quenched without bloode Yet to be tolerated in the begining nothing but peace is in their mowthes nothing but inuectiues against the most peacible as against peace breakers is in their declamations But of this subiect we haue els wher discoursed and now the world knoweth sensiblie by many wofull destructions of Common wealthes by many dayly conspirations that not Iesuits but Puritans preach seditious combustion of all places and desolation wher in they may haue footing But yf I would now abrupt this discouerie without specifying the particular paradoxes of the sayd spirit as well concerning religion as concerning state Fest Pomp. I might be blamed in maner as Sulpitius Galba blamed his horse stumbling in the entrie of a long iournie in saying thou beginest to faynt befor thou hast well entred into thy trauayle Therfor I will inlarge this declaration with their owne blasphemous articles concerning the forsayd two points that by them selues they receaue an Apocalips or Reuelation who are wont as our Saluiour sayth of them that doe euil to hate light Ioan. 3.20 and extrauagantly to gloze vpon the Apocalips of S. Iohn S. Aug. de Ago Christ c. 16. only as S. Austen obserued in owld heretickes to rayse vp darksome mists and thicke clowds betwixt themselues and the trueth which is hardly perceaued euen of a stayed and quiet mynde And first concerning Religion they affirme Of Glorie to be to the Father Suruey of the booke of common prayer Anno 1606. pag. 47. The saying Glorie be to the Father to the Sonne and to the holy Ghost to be a vayne repetition Of the pater noster The Pater Noster not to be sayd Richard Alison in his booke of Puritans dedicated to Sr. Tho. Henege anno 1590. The aunsvver of Oxford to the petition pag. 12. nay not for sauing lyfe it selfe wherupon say the Accademists of Puritans some omitt some refuse to repeate some condemne this the Lords prayer Of the name of Iesus Supplication to the King in the 3. point The aunsvver to the petition pag. 14. No Ministers showld be charged to teach their people to bowe at the name of Iesus Of Christ a The suruey of the booke of common prayer pag. 59. Christ to be all one with S. Michael No other then Christ to teach the Church all things c Cartvvright in the 2. replie pag. 191. That the Iewes b Ibid. pag. 99. Apostles and Disciples had bene most senseles to thinke him to be the euer liuing God whom they beheld to be a simple and miserable man d Suruey pag. 118. These woords to be vntrue In God the Sōne who hath redemeed me and all man kynde e Ibid. pag. 119. The death of Christ not to be effectual to redeeme all vniuersaly Of the holy Ghost f Suruey pag. 106. The holy Ghost only baptiseth effectualy so farr as the Minister can discerne and that befor any baptisme is to be ministred g Ibid pag. 99. The holy Ghost not to teach the church all trueth but only Christ h Hampton Conference an 1603. pag. 14. Ibid. pag. 16. 28. The holye Ghost to sanctifie only the elect I Suruey pag. 116. Whom he sanctifyeth neuer after to fall totaly frō grace or synning to neede to repent Of the Gospel Ecclesiastical Discipline pag. 13. Tho. Cartvvr in his epistle to the Church of England The aunsvver to the petition pag. 20. The gospell of Christ Iesus to be of no more importance then the consistorial discipline of Puritans without which the Church to be noe Church the fayth noe fayth the gospell noe gospell Of the signe of the Crosse Suruey pag. 102. 103. Nisi adhibeatur frontibus credentium siue ipsi aquae qua regenerantur siue oleo quo Chrismate vnguntur siue sacrificio quo aluntur nihil eorum rite perficitur S. Aug. tr 118. in Ioan. Ezech. 9.4 The signe of the Crosse to be a parte of the beasts marke it to be superstitious vnproffitable blinding and not vsed in the forhead befor the 2. of Edward the 6. To my thinking by the beast they should vnderstande God consideringe the Crosse or letter T is by the prophet declared to be the marke of his elect Of Baptisme a Suruey of the booke of common prayer pag. 87. 88. 104. 125. Baptisme not to regenerat not to belong to infants b pag. 56. 107. 112. 125. not to be auaylable but by only Ministers c pag. 100. not acceptable to a tendre conscience with the signe of the Crosse d not to be necessarie absolutly e pag. 105. without it saluation not to