you change the singular number for the plurall sacrament for sacraments 6 Sixtlie you quite leaue out two wordes of great consequence communis and 〈◊〉 7 Seuenthlie you adde this word Blessed which is not in the Author 8 Eighthlie you point it not right considering the Authour spake it onelie by way of interrogation Which premisses are faultes great and grosse which sheweth plainlie that you neâ—â—â— reade the Author himself but borrowed them forth of some other mans papers therfore you sin grieuously in perswading mens consciences to take there things at your hands for truth faith when indeed you tender them nothing but things â—â—â—sled from all faith and trueth Now Gentlemen doe you deale plainlie with the world in bringing this plaâ—â— against vs did euer anie of vs denie that Christ was borne of the virgin Marie and conceiued by the holie Ghost you cannot charge vs with it Did euer anie of 〈◊〉 teach that Christs bodie was phantasticall neither did you euer heare it Then in this as in the rest you wrong vs deceiue the Catholickes and abuse Leo sometime Pope But I will shew you plainlie that this Bishoppe of Rome and this your proofe confutes and confounds your owne opinion and confirmes ours Reade page 7. 8. in the same Epist where he bringes in the Sacraments of Redemption of Regeneration First Leo saith the truth of Christs bodie and bloud is in both the two sacrament as well in Baptisme as in the Lords Supper and as he is reallie in the other and what presence of Christ is in the one sacrament there is the like presence in the other as hath been prooued before But least this would maâ—â— the fashion of your transubstantiasion and carnall presence therefore you transâ—â—â— it sacramentum in the singuler number not sacramenta in the plurall Secondlie you haue left out two words communis fidei of common faith becâ—â—â—â— no man should see it was then as Catholick opinion to beleeue that the truth of Chriâ—â— bodie and bloud was as reallie in Baptisme as in the Lord Supper yet in both spirituallie in neither corporallie But you will say I abuse the Reader because Leo neuer spake of this word spiritual or spirituallie and therfore I wrong both the Author and Reader I answere as 〈◊〉 the prophet answered Achab the king when he told Eliah that he troubled Israel 〈◊〉 saith the Prophet it is thou and thy Fathers house that haue troubled Israell in that you haue forsaken the commandement of the Lord 1. Kâ—nge 18.17.18 and followed Balaam So Gentlemen it is not I that wrong the Author that is dead or the people that yet liue but it is you and your confederates that followe Balaam of Rome God keep you free from folowing Balack of Spaine and that the Reader shall see I will prooue that Leo ioyneth with vs and we with him and both of vs with Christs truth against your trash I will make him speake in his owne defence and vtter that which you concealed It followeth immediatlie after your profe in the next immediat words after this maner In the same page quia in illa mystica distributione spiritualis alimoniae hoc impartitur vt accipientes caelestis tibi in carnem ipsius qui caro nostra factus est transcamus Because that in the mysticall distribution of that spirituall food this is giuen and receiued that we which receiue the vertue of the heauenlie meat wee passe into his flesh which was made our flesh Gentlemen this you should haue added to your former for the Authour ioyned them togither the one to accompanie the other in Gods seruice and in deed the latter to expresse the former But now let vs out of this but compare the old doctrine of the old Bishoppes of Rome and the doctrine of the moderne Popes and his Chaplens 1 The old Bishops of Rome said the food in the sacrament was spirituall and heauenlie the late Popes Iesuits and Priests say that it is carnall and materiall 2. The old Popes said the distribution of that spirituall food was misticall you say presbiteriall 4 They said in ould times that the worthie receiuers of this spirituall meat were transformed into Christ his flesh The late Popes and you his Ecchoes say no But the sacramentall bread and wine are transsubstantiated and transnatured into Christs flesh and bloud The Bishop of Rome brought in this to prooue Christs humanitie conceiued by the holie Ghost and borne of the virgin Marie against heretickes who taught the Christs bodie wa phantasticall And you alleadge the same place to prooue Christs humanitie to be made by a sinfull ignorant Priest that of bread and so contrarie to Scripture and Creed will recreate Christ of a new matter which is as blasphemous and hereticall The olde Bishoppes and Church of Rome held So Tertull. contrâ— Marcion lib. 4. that the Sacraments could not be true signes of Christs bodie vnlesse he had a true bodie and because thy were true signes therfore Christ had a true bodie And the late Popes and Popelings teach that Christs bodie is made a new of the signes and so confoundeth the signes with Christs bodie and in deed maintaineth heresie as grosse as the Manicheans For they held that either he had no bodie or a phantasticall bodie And you hold that there be no signes in the Sacraments but that they are transubstantiated into Christs bodie and bloud And so Christs bodie is dailie made of a peece of bread Iohn 6. which must needs be a bodie phantasticall not a true bodie as our Creed witnesseth And as in the manner of eating Christs bodie you disagree not much from the Capernaits so in the case you differ not much from the Manicheis Now will I say as the painfull owner of the vineyard said Isaie 5. 3â— Now therefore oh you inhabitants of Ierusalem and men of Iudah iudge I pray you between me and my vineyard So oh you Inhabitants of this worshipfull Cittie of Dublin and you loyall subiects of Ireland and all the learned and well minded of both England and Ireland iudge I pray you charitablie yet trulie betwixt me and these my aduersaries And if you refuse to censure vs and this our conference according to the truth then I say as Dauid said to Saul The Lord bee iudge between thee and me 1. Sam. 24.13 so the Lord be iudge betwixt vs whether of vs haue more trulie and with greater sinceritie of truth and conscience behaued our selues in this matter for his glorie discharge of our owne consciences instruction and saluation of the Catholickes The last parte of the Second proofe Concerning S. Leo. Fiâ—zsimon 117. MAister Rider as the hare is wonte befor he seate him selfe in his forme had a great desyre to strayne him selfe to greater leaps and girds toward the ende Yet all will not serue As farr as my remembrance serueth me Sidneis Arcadia I reade in Sr. Phillip Sidneis
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
the lawfull preest hath vsualy pronounced the sacred woords ouer the bread that vnder the forme of bread is the true body of Christ. Thirdly Ihon Hufs professeth that Christus verbi sui ineffabili virtute panem vinum transubstantiat in propriam carnem sanguinem Christ by the vnspeakable vertue of his woord dothe transubstantiat bread and wyne into his fleash and bloode What a learned Reader and Dictionarie maker we haue of M. Rider that in this piller of Reformation omitted to fynd the woord of transubstantiation is to be obserued Fowerthly Hierome Prage sayth Ante consecrationem panem in consecratione postea Prag apud Pognium epist ad Leon. Aretinum verum Christi Corpus Befor Consecration bread in consecration and after the true body of Christ. Of these three the first Wickleph is by Fox acknowledged a chosen man raysed by God to lighten the world The other two Fox Acts and Mon. pag. 390. seq Oecolampadius in conscione de presentia Corporis Christs in eucharistia are Capital Calendarie Saincts with Fox Fiftly Oecolampad saythe Simpliciter absque hesitatione credamus adesse contineri sub hoc pane verum corpus sub vino autem sanguinem Non dicofiguram tantum absit id blasphemiae c. Simply and without stamering let vs beleeue to be present and to be contayned vnder this bread the true bodye and vnder the wyne the bloode I do not say a figure only fye vpon that blasphemie Agayne Vtinam princeps illustrissime abscissa mihi fuisset haec dextera cum primum inciperem de negotio Cenae Dominicae Idem epist. ad Lantgrau Hess an 1529. quicquam scribere I would most renowmed Prince this right hande of myne had bene chopped of when I began to wryte of the affayre of the supper Sixtly Bucer saythe Ex actis Concil Luther VVittemberg in adibus Lutheri Cum pane vino verè substantialiter adest exhibetur sumitur Corpus Châ—â—â— Sanguis VVith bread and wyne is the body and blood of Christ prefer and is receaued truely and substantialy He also wryting vpon Sainct Ihon Bucer in cap 6. Ioan cap. 26. Math. Calu. in haerm evaÌ„g l. 4. Instit c. 17. n. 11. de cena Domini inter opuscula craueth pardon of God that euer he bewitched any with the contrary opinion of the Sacramentarians Seuently Caluin saythe In vayne would God command his to eate bread and affirming it to be his body vnlesse the effect did accoÌ„pagnie the figure Therfor not only in signe is he shewed but in substance c. This was Caluins opinion during Luthers lyfe to be by him fauoured And when after his death he had changed it as now it is by Caluinians professed yet was he soe doubtfull and distrustfull of his propre opinion as to haue it depending vpon on mans good or badd lyking Calu. Defens 2. con VVesâ—phal Si Philippus verbulo declaret me a sua mente deslectere protinus desistam Yf Philipp Melancthon declare in the least woord that I swarue from his iudgement I will suddenly surcease Is not this a pitifull counterpoint to M. Riders opinion yet will he shake all off as lightly as a breath of wynde Nothing of all this wil be against him nothing of all this wil be for our purpose all wil be sayd to be impertinent fictions and wreasted mangled dismembred and corrupted allegations Other answer nether will he nether can he giue for there is no lyfe nor doubt remayning in the mater I confort my selfe with the saying of Cicero Cicero Latere nullus nugator potest diu No iugler especialy in this industrius age cany remayne long vnknowen And against his slanders and reproaches which are the sacred ancre and greatest confidence of his cause I haue this defense out of Sainct Bernard S. Bernard super Cantica Sufficit aduersum os loquentium iniqua opinio bonorum cum testimonio Conscientiae The opinion or knowledge the good haue of me together with the testimonie of my conscience is sufficient against the mouth of them that speake wickednes The second parte of the third proofe How English Protestant Martyrs confessed the real presence Fitzsimon Tacitus li. 19. 123. COnsidering how M. Rider is imployed in this answer I must with Tacitus accompt him Acerrimum militem in extrema obstinatum A most eager sowldiour and obstinat against all extremities First he trotteth to his ould wandring declaration of the occasion of such allegations as yf any occasion could make any affirme false doctrin or yf true doctrin deliuered by indirect occasions should therfore be accounted vntrue But that the good man mistaketh the occasion and altogether mis-informeth his reader in this mater may be gathered by these short demonstrations following The first is that yf as he sayth they had intended not to medle with the mater of the presence why would they condemne the opinion of them who did not beleeue such real presence An sint facienda mala vt inde eueniant bona could ill be done that good as that lyfe or liuings might be preserued therby might come therof The Apostle flatly teacheth the contrary Nether is the authoritie of Beza or Cartwright who granted as is declared such allowance to cownterfet for helping the woord Christian or religious Now the principal Protestants renounced the figuratiue imaginarie presence as heretical and professed to beleeue the real and substantial presence For as much sayd Sr. Ihon Ould Castle as I am falsely accused of a misbeleefe in the Sacrament of the altar I signifie here to all men that this is my fayth concerning that I beleeue in that Sacrament to be contayned very Christs body and blood vnder the similituds of wyne and bread yea the same body that was conceaued of the holy Ghost borne of the Virgin Marie Ouer this confession is by Fox written the Christian beleefe of the Lord Cobham If it was Christian Fox Acts and Mon. pag. 512. how is not the contrary therto vnchristian Yf it was vnlawfull how was it professed at tyme of deathe Can all the witt of man excogitat any quircke or chincke to declyne this contradiction but that in a tearmed Christian confession of a Protestant principal Martyre the puritan profession against the B. Sacrament was condemned Such and in lyke tearmes euen by Foxes owne relation was the Protestation of the L. Cromwell That he dyed in the Catholick fayth of the whole Church not doubting of any Sacrament therof Wherunto also Fox giueth the lyke tytle of a true confession of the L. Cromwell And for Rob. Barnes he was a most resolute Lutheran and therfore must haue bene as opposit as his master to the sacramental supposition Yet I come neerer and omitting Ridley Hooper Rogers Latimer the Duke of Northumberland and others great Saincts with Fox I craue in curtesie of M. Rider to giue satisfaction yf Crammer was
points of deuotion therfor no deuotion to be followed For so you might proue that law phisick eating drinking weapons appareil preaching c. were not to be vsed because they be some tyme abused In the next citation which by wante of the booke I could not now examen of the Sacrament according to your translation of the altar and apparences therin by mans procurement and deuilish operation you take a licence to add to the text the woords of the altar Vide num â—07 Yet you blamed me for adding the woord blessed befor Sacrament because it is not in the authoure You inferr next lyke your selfe vpon this proposition some tyme by abuse there are apparitions ergo yf ther be any fleash in the Sacrament of the altar whether visible or inuisible it is wrought through the priests legerdemain or the deuils cunning and craft First without doubt the sequel is Riderial that is farr beyond being ridiculous and preposterous For yf it were allowable would follow as reasonably some tyme M. Rider hath bene knowen in London to vse legerdemain and all to haue abused diuers by the deceitfull suggestions of the deuil therfor in all other places whether he be visible or inuisible he is to be accompted not seene but by legerdemain and deceit of the deuil Yf your cursing were no better then your discoursing you would as badly deserue the name of the one as you are farr and for all I could vnderstand euer was from obtayning the other Secondly do not you start from your word in the 35. number in your Rescript that as we beleeue to receaue Christ realy so you do also yet now you profess that you do not beleeue him to be receaued visibly or inuisibly in the Sacrament that yf he be therin visibly or inuisibly it is by legerdemayne Can he be realy and yet nether visibly nor inuisiblie Not to be vnsutable in your proceeding you make the next stuff of one liuerie with the precedent by diuers dishonest dealings First you say that Tharasius was President in that Concil which maketh the 195. vntrueth The 195. vntruth For he was nether first second nor third therin as appeareth in the begyning of the first act Secondly by the 196. vntrueth The 196. vntruth you affirme that it was an idolatrous Concil It is a puritaninical proprietie to be sawcie and malapert toward Concils and Parlaments The 197. vntruth as is befor testifyed Thirdly it is the 197. vntrueth that Tharasius demanded any such mater he only propounding it as an obiection by these woords Sed quispiam dixerit c. Some one would say c. and answered it him selfe to him selfe saying that miracles were graunted to the not beleeuers The 198. vntruth By the 198. vntrueth you add the woord only Wherby might follow yf what was graunted to the not beleeuers the same was graunted only to them then M. Rider vnlesse he be an vnbeleeuer hath no eyes head armes no witt or moral honestie because all these are graunted to the vnbeleeuers which by his addition is all one and to be graunted only vnto them And consequently he hauing all the same must by his owne woords be an vnbeleeuer he partaking such things as by his deduction only vnbeleeuers haue But M. Rider yf it may please you let Christ him selfe expound the saying of miracles or signes to be graunted for the vnbeleeuers not to exclude them from the beleeuers for sayth he Signa antem eos qui crediderint haec sequentur c. Mar 16.17 But such as beleeue these signes shall follow and consequently only to import that they are graunted to vnbeleeuers to conuict them of falshood Yet remayning with beleeuers not to such intent but to confirme and confort them in their religion To which ende the woords of S. Augustin are appliable which shortly after you alleadge and misalleadge He that yet requyreth prodigious wonders to beleeue therby M. Rider maketh false latin in S. Augustins allegation Ipse not ipsum is him selfe a great prodigious wonder who beleeueth not the whole world beleeuing We requyre not wonders to beleeue therby but inioye them by Christs promise to assure the weake and confort the feeble in faythe Good Lord What benifit can your beleefe receaue by this sentence of S. Augustin not only no world but no contry nor no citie nor no house being now or euer befor intierly of your beleefe Easely might I answer S. Chrysostom yf any such mater were in that place But it maketh the 199. vntrueth The 199. vntruth that he so saythe Lykewyse it is a Riderian sequel signes are found among those that are false Christians Ergo she is a false Church and hath all false Christians which will haue miracles First it is against Christs former woords that beleeuers should not want signes Secondly yf the sequel be allowable that what Church soeuer will haue miracles both it and all therin are false the Lutheran Staphil in respon Con. Scihmidelin pag. 414. Lindan dial 3. c. 1. Dubitantij Bolsec in vita Caluini cap. 13. Caluinian Churches are false and all therin because Luther coueted to woorke a miracle vpon one possessed and Caluin by raysing his man Brule from dissembled death Luther to his owne extremitie and Caluin to the true death of his man Then also Foxes Church and all therof are false by forgerie of some of his martyrs speaking without tongs burning without payne and being martyred and yet aliue long after As for example Ihon Marbeck by Fox in his first editions was made martyr together with Antonie Parson Robert Testwood Henry Filmer and many rare points of his martyrdom related especialy his pleasantnes in going to the fyer yet he being fownd aliue long after Vide Alan Cop. Dial 6. Pag. 697. Fox had no other excuse but to confesse him selfe deceaued and to rayle against them that warned him therof calling them Carpers Fox Acts and Mon. pag. 1114. wranglers exclaimers deprauers whisperers raylers quarrell-pyckers Corner-creepers fault-finders Spider-catchers c. Now as I sayd by M. Riders being of Foxes Church according to vnitie and veritie of doctrin as he sayth him selfe and Fox seeking false miracles and martyrdoms as hereby appeareth to his Church it must follow by M. Riders owne sequel that suche Churche and all therof are false Why should such vnfortunat disputers euery moment made to confownd them selues intermedle at all with maters of learning He proceedeth in the same vayne and vanitie of reasoning saying All God and Christs miracles as yf they were not all one in the point of miracles do change as well the accidental formes as the substances as it hapned in Moises rodd and the water turned into wyne Yf any would bidd him proue that Moises rodd did not retayne the leinthe it had befor after it was made a Serpent or the water in Cana Galileae the quantitie and moistnes of water when it was turned to
vnuulgar and vnknowen of that people wherin they were practised Haue you euer heard the like I shewed sayth he that they were vnuulgar and yet I am willed to proue that they were vnknowen of the common people Who are the vulgar sorte but the common people Must not then it that is vnuulgar be vnknowen to the common people He that teacheth a foole is as one that glueth a poâ—-shard he may wel propownd learning to his braynes but neuer glue them and it to hould together Eccli 22.7 Beda l. 1. c. 1. The woords of Beda are This Iland at this present to the numbre of the 5. bookes of Moses with fiue sondrie languages doth studie and sett foorth the knowledge of one perfect trueth that is with the language of the English the Britons the Scots the Picts and the Latin which by studie of the scriptures 〈◊〉 made common to all the rest Yf of these woords sayth M. Rider with all my Iesuitical and transmarin logick I can make one sownd sillogisme to proue scriptures to haue bene in an vnuulgar tongue I shal be to him Magnus Apollo a great Prophet You behould what a high preferment is offered to me for so small paynes in the thing it selfe although to the partie it may be a hard taske by reason that homo assuetus in verbis improperij Eccli 23.20 in omnibus diebus suis non erudientur the man accustomed in woords of reproach in all his dayes will not be instructed Neuer the lesse yf I can by a vulgar similitude I will accommodat this easie mater to his capacitie Ther is noe doubt but yf fower diuers families by right did draw water out of one common welle you might well say the water of those fower families not to be in the priuat possession of any one of them So Beda saying that the latin tong became common to fower diuers nations by their meditation of scriptures doth not he intend that the meditation of scriptures was not in the priuat language of any one of them An enthimene is lesse then a sillogisme and yet this hard ridle is dispatched in lesse then ane enthimene and consequently I must be more then a great Apollo to M. Rider I had rather by much to inioye my ould priuiledge during his preiudicated conceit that he esteeme me an Apostat rather then an Apollo a proselit then a prophet a dowlt then a Doctor For quod ille maledictum vehemens existimat laudem ego duco maximam His greatest disprayse is my desyred disblame Only I would know how que lingua in the singular numbre became in his translation whose tongs in the plural numbre and whether it befitteth the sence of Beda his sentence or noe Rider 9. Our third question was that Purgatorie and Praier for the dead were not knowne to Christes Church To this hee saith That Purgatorie and Praiers for the dead were beleeued but saith not within the first fiue hundred yeares generally of the Church and therefore saith nothing to the matter in question to prooue this matter amoÌ„g other writers he brings in that learned man of God Maister Caluin thus falsely alleadgeth him in these woords Institu lib. 3. Cap. 5. n. 10. Yea and Caluine confesseth that aboue 1300. yeares past it vvas a receiued practise to pray for the dead but let vs heare how truly nay vntruly and vnchristianly he deales with the dead Fathers and late VVriters Page 245. for Caluines words bee these recorded to Maister Fitzsymons great disgrace for falsifying them and abusing the simple Quum ergo mihi obijciunt aduersarij ante mille trecentos annos vsu receptum fuisse vt precationes fierent pro defunctis eos vicissim interrogo quo dei verbo quo reuelatione quo exemplo factum sit neque enim hic testimonia desunt tantum sed quâ—cunque illic leguntur sanctorum exempla nihil tale ostendunt Therefore when our aduersaries obiect vnto mee that 1300 yeares agoe it was a receiued opinion that praiers should be made for the dead I doe aske them againe by what scripture what reuelation or example they doe it for here wants not onely testimonies of Scriptures but what examples of holy men soeuer they alleadge they shew me no such thing Must not all men condemne Maister Fitzsimon Vâ—icked is that opinion that by falsifications must be maintained Acts. 136. thus falsely to alleadge any Authour to maintaine his owne heresie God helpe the poore ignorant subiects of this miserable land that are compelled to beleeue this Iesuite nay Iebesite yea a second Bar Iesus that seekes by these wicked meanes to turne the Lords flocke from the Lords fould But he that is brought vp in any of the brasen faced Colledges of Iesuites and so sworne to the supremacie of the Pope may boldlye falsifie and misconster Gods word or mens writtings because easily for his seruice done for the Pope he may haue pardon from the Pope Tam a pana quam à culpa but I beseech you wish him if there bee any sparke of grace in him cease to delude Gods people and the Kings good Subiectes with these falsifications and at last forsake this bad course of spirituall consinage or else Gods spirit good men will forsake him And let him take Christs counsaile Sinne no more least a vvorse thing come vnto him Ioh. 5.14 9. Title VVhether Caluins confession that the Ancients a thovvsand three hondred yeares past commended prayer for the dead be a falsification 9. SO M. Rider Inde grauis iudex inde seuerus Eques Fitzsimon both as a dreadful iudge and a as worthie squyre in al vehemence assureth such confession of the man of God to be vntruely vnchristianly falsely alleadged a recorde of my disgrace wicked meanes to turne Christs flock from Christs fowld yf any sparke of grace be in me I should cease to delude Gods people and the Kings good subiects with these falsifications with this bad course of spiritual cosonage c. But yf Caluin be a man of God or noe he as well requyteth M. Rider for this vndeserued defense as M. Rider requyted the Collegists for their perfidiouse protection of him selfe each of them controwling the wrongfull excusations sought by their owne brethren to cloake their deformitie First then Caluin hauing the woord Ante testifying the tyme of prayer for the dead to be aboue thirten hondred yeares past M. Rider ouer-gamboled it Secondly Caluin professing it to be the doctrin of the Fathers and therof alleadging the example of S. Augustin and S. Monica and only denying it to be in the scriptures which he specifyeth by the woord Illic nimbly also M. Rider ouers-kipped to translate this woorde Thirdly M. Rider reporting Caluins opinion to be that what examples of holy men soeuer we alleadge they shew noe such thing Caluin the man forsooth of God confesseth the exaÌ„ples of holy men to be for the prayer of the deade but
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—
as it were vpon a stage the three Euangelists Mathew Mark and Luke deliuering the doctrine of the Sacrament Aug. Tomo quart de consensu Euangelistarum lib. 3. Cap. 1. Math. 26. Mark 14. Luk. 22. Ioh. 6. These three Euang. handled as it were the bodie of Christ Iohn the soule and diuinitie of Christ Lyra in psal 110. but when he came to Iohn he saith Iohannes autem de corpore sanguine Domini hoc in loco nihil dixit Iohn in the 6. of his gospel spake nothing of the Lords body bloud I wonder with what face you can brag to follow the fathers and no men nor sect more opposit to their faith and facts then you There Aug. hath cract your credit salue it how you can And your own Doctour Lyra condemnes your erronious opinion which will applie these as spoken of the Sacrament his words be these Nihil directe pertinet ad Sacramentalem vel corporalem manducationem hoc verbum Nisi manducaueritis c. Nam hoc verbum fuit dictum diu antequam Sacramentum Eucharistiae fuerit institutum This saying of Christ vnlesse you eat the flesh of the sonne of man drinke his bloud doth nothing directly appertaine to the Sacramentall or corporall eating of Christ in the Sacrament For Christ spake this long before he ordained this Sacrament Therefore no sound argument saith he can be grounded vpon that litteral exposition of the Sacramentall communion and he giues a reason vnaunswereable Nam primo debet existere in rerum natura For first the Sacrament must be ordained before it can be a Sacrament But you here would haue Christs carnall presence in the Sacrament before it bee a Sacrament And then Lyra concludes De Eucharistia Sacramentali quâ— nondum fuit tam alta sententia proferri non potuit quae dicitur Nisi manducaueritis c. Therefore of this place there can bee made no good sufficient argument touching the sacramentall communion vnlesse saith he some curious Hereticquâ—â— wil take these words spoken by Christ to be spoken propheticallie Quod nondum est noÌ„ datur priuilegium Now saith your owne Doctour if you take this chapter of the sixt of Iohn litterallie as you do then it is impossible and absurd because you wil haue a carnall presence in the Sacrament before there be a Sacrament if prophetically then your owne champion calls you curious Heretiques Lyra. eodem loco Luc. 23.41 And to prooue your litterall exposition grosse false and absurd he produceth against you two famous examples the first of the Theefe on the crosse who by his liuely faith performed the tenor of this text yet neuer communicated Sacramentallie And Iudas who communicated vnder both kinds and yet failed in the meaning of this precept Lib. 4. dist 9. And then shuts vp the mouths of all Litteralists and Heretiques that hold this spoken of the Sacrament alleadging Thomas Aquinas his draught out of Augustine Non manducans manducat manducans non manducat Hee that eateth not Sacramentally may yet eate Christ spiritually by faith and so did the Theefe on the Crosse and was saued Some eate the Sacramentall bread but not Christ which is the inward grace of the Sacrament as Iudas did and was damned Manie moe Fathers shall you haue to secod these against you if these satisfie you not Thus you are condemned by two learned Fathers that you ignorantlie or maliciously or both mistake and misapplie the sixth of Iohn to speake of the Sacrament before the Sacrament was instituted VVhether Christ treated of the Eucharist in the 6. chap. of S. Ihon. Fitzimon In his Rescript 41. I Am threatned by M. Rider that vnlesse I answeare this mater well I am ouerthrowen horse and foote I wil therfor begynn thus saying that S. Augustin and Lyra are vntruely alleaged Indeede S. Augustin speaking of the time immediatly before Christs passion August tom 4. de Consen Euan. l. 3. c. 1. sayth Ioannes autem de corpore sanguine Domini hoc loco nihil dixit But Ihon in this place sayth nothing of the body and blood of our Lord. These woords added by M. Rider sixt of his gospell are the text of a cunning misreporter not of S. Augustin He giueth a reason why S. Ihon treated not of the body and blood of our Lord in this place because saith he amply he treated therof before Is this Augustin to deny or affirme that S. Ihon treated of the body and blood of Christ in the sixt chapter For vnless he treated in the sixt chapter only S. Augustins woords that he had treated therof amply befor in no other place they being specified can not be verifyed Now to Lyra. Tell posteritie I request you in your next wryting that you had mistaken Lyra for one Mathias Dornick who carpeth by replyes at the additioÌ„s of Paul Burgensis annected to Lyra. Your owne cited booke will informe you therof befor the prologue to the psalmes and els wheare The swoord of Goliath agayne shal cutt his owne head I meane that the authors by you alleaged shall testifie against you Lyra then saith euen vpon the 6. of S. Ihon Postquam egit de pane spirituali qui est verbum Lyra in Cap. 6. Ioan. hic consequenter agit de pane spirituali qui est sacramentum After that he had discoursed of the spiritual bread which is the woord here he handleth the spiritual bread which is the Sacrament Againe Ne crederent quod caro eius contineretur in sacramento Eucharistiae sicut in signo ideo hoc remouet dicens caro mea vere est cibus c. Least they should beleeue that his fleash were conteined in the Eucharist as in a signe therfor he preuenteth that saying my fleash is meat indeede Againe quia hic sumitur realiter non figuratiue here it is taken realy sayth he and not figuratiuely After he telleth you that they are hereticks who affirme it to be tantummodo sicut in signo only as in a signe Let this suffise to know to whom might by another be sayd De mendacio ineruditionis tuae confundere Eccli 7. be ashamed at the falshood of your ignorance For forgerie is opprobrium nequam in homine a badd reproache to any man but is incident principaly to the vnlearned Eccli 34. in ore indisciplinatorum assidue erit As here it is manifest three great vntruths are heaped together First by vnlearned mistaking S. Augustins woords being of what was deliuered belonging only to the immediat action of Christ befor his passion Secondly by addition of woords to S. Augustins speeche Thirdly by vnlearned mistaking Lyra for another Notwithstanding I will score vp but the 17. vntrueth which was by badd intention and only to misinforme inserted For the point all catholicks and most principal protestants acknowledg that Christ in S. Ihon chapter 6. treated of the Sacrament But by way of premonition anticipation or instruction as was
corpus through it our Lords very body to enter into vs to dwell in our harts by faithe Suerly yf M. Rider may receaue his guest into his howse and hart to his meat and mynde as he often professeth so should he imagin that we may and should in like maner receaue Christ in the Sacrament What he saith of doggs and catts Christian shame would haue spared Can the sonne shyne vpon a donghill and neuer be defyled or the three children abyde in the fyer and neuer be burned or Gods diuinitie be in euery thing and euery wher D. Tho. 1. par q. 8. art 3. quo ad potentiam essentiam praesentiam not only by power but by substance and essence equaly in heauen and in earth yea and in hell and vnder waters not be blemished tormeÌ„ted or disgraced why then is it thought an absurditie that Christ true God and man being now immortal and impassible should be any where or in any person how vyle soeuer without al bleamish hurt or disgrace This Ethnical reproaching the heuenly mysteries posteritie will detest by the very testimonie Calu. in prefat Catecheseos Luth. ser Conuiual fol. 158. in pref tom 1. if not Baalamitical prophecie of Caluin saying Posteritatem tandem fraudas nouatorum sensuram antiquis vijs instituram Posteritie will discouer the frauds of Reformers and returne to the ould wayes when as Luther also fortould horum temporum curiositas saturata fuerit the curiositie of these tymes wil be satiated Which are two strange predictions of two Protoplasts of the fift apostolical gospell wherby al their enterprises are insinuated to be fraudulent innouations and desperat doctrines founded only on the curiositie of these tymes Rider Grosse absurdities follow the Priests positions 43. And if your litterall exposition were true then none could bee saued but such as eate your consecrated Christ made of bread then infants that die and communicate not should be damned Captiues that from their cradle liue vnder Tyrants and those that before Christ in Christes time and in the first thousand years after Christ before your new consecration was stamped are damned And contrariwise all that eate of your consecrated Hoste be saued bee they neuer so blasphemous to God traiterous to their Prince and iniurious to their brethren But that both these extreames that spring from your litterall exposition contrarie to Scriptures and fathers be false and horrible to Christian eares no godlie man may doubt vnlesse he will denie Christ and his word the auncient Fathers and the Primitiue church and you shall neuer giue the Catholiques that haue hanged their precious soules vpon your bare sayings due satisfaction in this without publike and penitent recantation of this You follow nether Scriptures nor Fathers If with the Fathers you would but obserue duelie the circumstances of the 5. and 6. of Iohn you might see it cannot be meant of the Sacrament and therefore you are deceiued in the Scriptures because the Sacrament was not then ordained Againe by the iudgement of Augustine the speech is figuratiue and therefore the sence spirituall And so Augustine stands with vs against you Olde Lyra saith that the sixth of Iohn Nihil directe pertinet c. speaketh not one word directly and pertinentlie of the Sacrament The Father saith nihil nothing directe directly yet you against Scriptures and Fathers will wrest these texts indirectlie and impertinentlie to speake of the Sacrament before it was a Sacrament If we should commit such palpable errours against Scriptures Fathers and common sence you would call vs common sots without learning or sence plaine murtherers and soule slayers from which sinne the Lord deliuer vs both Now I will aske your conscience this question how durst you cut off Christs words by the waste meant you plainly in that surely no for if you had recited the whole verse it had marred your market you onely set downe the middle of the sentence concealing the beginning of it and curtalling the end of it and so thinking that to serue your turne and blinde the eies of the simple But God willing I wille discouer the trueth which you seeke to couer and let the simple people see how farre and how long you haue deceiued and misledde them to the great perill of their soules with wresting the Scriptures and wronging the Fathers Christs whole sentence was this Verse 51. I am the liuing bread which came downe from â—eauen if any man eate of this bread he shall liue for euer and this you cut off Then followes your proofe The bread that I will giue is my flesh Iohn 6.50 then you curtall â—he rest which I will giue for the life of the world If you had dealt plainly and â—eliuered Christs words to Gods people without substraction as Christ deliuered â—hem vnto you then the people euen the simplest of them would not haue so â—ong beene deceaued by you For the former part of the verse and the later conâ—ealed by you expound Christs minde and bewray your errours Let me but reason with you out of the first part of the verse from the propertie of this bread heere spoken of by Christ First it is liuing bread and giues eternall â—ife to the receiuers yours doth not This came from heauen yours did not Who so eates of this cannot be damned but manie eate of yours and die eterâ—ally and therefore the very properties of this bread shew plainely that it cannot â—e meant of your singing-cakes as hath beene prooued before vnto you Because they haue no life in themselues and therefore can neither giue life nor preserue â—ife vnto others The later part of the verse concerneth Christs flesh which is this true bread And thus out of Christs words I prooue that the flesh of CHRIST spoken of in this place cannot bee the flesh of CHRIST which you would haue giuen in the Sacrament How and when M. Rider reiterateth strange Deductions Arguments and Reprehensions 43. DOe not meruayle at these deductions of M. Rider to be often applyed and replyed For in 20. Fitzimon monethes space they being collected he might eftsoons forgett what he had formerly ingrossed and so forgetting him selfe and what he had sayd befor he might insert the self same things often Or not fynding in so long studie any thing to his purpose but rather whersoeuer he turned his eyes and conuerted his mynde to be wholy against his cause and condemning him and it he thought good to make many messes of smal cheare and to furnish the table with one only prouision by art of cookerie diuersely prepared otherwyse it were hard that in one sheete of paper they should be so often inculcated Yet then I aunswer 〈◊〉 before in the 40. numbre that the saluioure of mankind IESVS Christ our Lord is our foode in the Sacrament Whosoeuer of discretion eateth him not or by contempt after denuntiation of his pleasure and merciful gift of him selfe shal neuer be saued Wheâ—
Iudas Corpus enim sanguis Domini mini nihilo minus in illis erat c. The body and blood of Christ was no lesse in them of whom the Apostle said he that eateth vnworthely dothe eate iudgement to him selfe Do we say that it is not only a figure but also the trueth so do they Corpus Christi veritas figura est Ibid. cap. vtrum sub figura veritas dum Corpus Christi sanguis virtute Spiritus sancti in virtute ipsius ex panis vini substantia efficitur Figura vero est id quod exterius sentitur The body of Christ is both the veritie and the figure the veritie when the body and blood of Christ is made by the vertue of the holy Ghost of the substance of bread and wyne in the vertue of him That is the figure which is externaly perceaued Now yf you aske me why in so cleere concourse with our opinion M. Rider so resolutely assureth these Decretals and Popes to be against vs I answear only because he loued Ioan. 12. gloriam hominum magis quam gloriam Dei the glorie of men more then the glorie of God And to conuice him palpablye of a seared or cauterised conscience not so much by another as by himselfe cōsidre his words in this place Yow take the fleashe of Christ which is the true meate to be the fleashe which was borne of the virgin and suffred on the Crosse but the popes of Rome say contrarie Else wher before and after he saith that the primatiue church and ancient Fathers supposed the contrarie to our opinion so specified a whole thowsand yeares after Christ But this by him selfe shal be wholy ouerthrowen against him selfe in his debating Kemnitius his opinion S. Augustins woords saith he be these Qui de carne Mariae carnem accepit August in Psal 9◠quia in ipsa carne hic ambulauit c. ipsam carnem nobis manducandam ad salutem dedit c. VVhich tooke fleashe of Marie and because in that fleashe he walked here vpon earthe he gaue to vs that fleashe to eate to our saluation c. So that M. Rider confesseth in expresse tearmes that by the woords of S. Augustin the same Christ which tooke fleashe of the virgin MARIE and who walked here on earthe gaue vs that fleashe to eate to our saluation therfor what befor he sayd in our opinion to be contrarie to Popes of Rome and the Fathers here he vnsayeth in declaring such to haue bene the opinion of S. Augustin as he confesseth we do hould The 21. vntruth Hath not he then made a large rowme to seate here his owne 21. fowle vntruth hath not he assured that as often as he hath or shal denye the Fathers to be of our opinions which hath hapned in most of his discourses sermons and all his books that so often he hath bene and wil be to him selfe such a disprouer Dan. c. 13. as Dauid was to the discordant Iudges Leauing him therfor as the Apostle Iude saith Iude versic 13. Despumantem suam confusionem Vomiting his owne confusion I aduertise him for a shutinge vp of this point not to speake so prophanly of Christ woords and presence in his sacrament as perpetualy to tearme them carnal and carnaly vnderstood For although we sometimes vnderstand Carnal and Corporal or Substantial to be al one yet in the mysteries of religion we reiect such phrase as bearing often in common speach a badd and odious construction of sensualitie and voluptuousnes It is in deed vsed by protestāts to make our doctrin more odious to the eares of simple people yet is it more to their owne reproache professing them selues Christians to taxe reprehend Christs doctrin the mysteries of religion for carnal then to ours we disalowing no lesse the tearme then such interpretation therof and meaning for as we say Christ was borne of the B. Virgin entred among his disciples rose ascended truely substantialy corporaly and yet not carnaly so vse we the same forme of speeche of his being in the sacrament and eschue the other yf not for heretical yet for Capharnaical They otherwyse which would first exclude corporal and also spiritual as appeareth in the 26. numbre contented with only figuratiue their final scope is to exclude also Christs corporal and true conception Castal in praefat Bibl. ad Eduard 6. natiuitie and whole lyfe and death and with Castali◠to say the more they pondre and peruse the woord of the Lord the lesse they fynde the Messias to be yet come For yf Beza one of the principal of them be beleeued as commonly vpon his woords Protestāts in our contryes or at least Puritans do depende then Christ had bestowed no other bodye vpon Christians in the Sacrament ether on them that beleeue only figuratiue receauing or on them that beleeue both corporal and spiritual then he did vpon the Iewes from the begyning saying Beza lib. con Heshus fol. 284. Colloq Mompel fol. 77. Epist theol 65. pag. 283 In Diallact that they had his true body not only by efficacie but also by essence and nature euen in the tyme of Abraham To which woords M. Rider among the rest subscribeth in this place saying of Christs presence in the sacrament wheron all the faythfull feed by fayth as well befor Christs incarnation as since his ascension Such men by degrees as I sayd practise to abolishe all beleefe in the true body of Christ truely borne truely worshipped by the kings truly conuersant with vs and truly dead and buried for vs wheras they say that after his birthe whom we esteeme to haue bene Christ our Lord we had no other body of Christ ether in essence or nature then the Iewes had in Abrahams tyme so long befor the very mother of Christ or Christ him selfe had taken any body Yf then they follow the phrase Carnal and Carnaly to tell only that we beleeue contrary to them that since Christs birthe by his institution of the Sacrament we haue a more true corporal and substantial body then had the Iewes in Abrahams time we will accept such phrases gratefully otherwyse in maner aforsayd we disclayme them See in the 34. numbre 47. Rider But I will of these your former improper and impertinent testimonies out of the sixth of Iohn conclude and vrge no further but this one argument against you and them and then let the indifferent Reader iudge whether you haue not deceiued Gods people by mis-understanding the holie Scriptures or no Whosoeuer teacheth that there is a carnall reall presence of Christ in the Sacrament before consecration is a lyer a deprauer of the truth and a deceiuer of the people But some late Popes the new church of Rome This is vnaunswerable with the colledge of Cardinals new created Iesuits Semynaries and all the Romish Priests now in Ireland teach that there is a carnall reall presence of Christ in
2. epist 50. ad Bonifac. in fine Tom. 5. de Ciu. l. 2. c. 25. But would you know what is to be against charities kingdome S. Augustin aunswereth Non est autem particeps diuinae charitatis qui hostis est vnitatis he is not partaker of diuine charitie who is an enemie of vnitie No catholick saythe he no fruitfull communion Therfor good M. Rider Aug. To. 10. de verb. Apo. ser 22. circa fineÌ„ let this goulden exhortation of S. Augustin take place after so many mis-informations of his perswasion VVould God saith he they would not feare them to whom long time they haue sould erroure for they respect them they are ashamed toward humane infirmitie and not toward inuincible veritie And they feare to be expostulated with all in this maner VVhy therfor haue you deceaued vs why haue you seduced vs why haue you affirmed so much ill and falshood They should aunswer yf they feared God it was humane to erre but diabolical through animositie to remayne in erroure And a litle after Let them say to their beleeuers we haue fayled together let vs retire from errour together VVe haue bene guydes to you and you followed to your fall will you not follow vs when we conduct you to the Church I pray God this exhortation may take effect according to the intention and worthe therof In the meane tyme it is the 33. vntrueth that we ouer-rule Scripturs and Fathers The 33. 34. 35. 35. 37. vntruth The 34. that we confesse to be figuratiue that is as you vnderstand only figuratiue these woords of Christ this is my blood of the new testament The 35. that Augustin reasoneth against Capharnaits who would not beleeue the woords of Christ no more them protestants in these tymes The 36. that by our literal exposition we forsake Augustins rule charities kingdome Apostolical and Catholick exposition The 37. that we be Caphernaits and Canibals I wil not requite his Theons style and bad demeanure knowing that it is for want of mater because Eccli 21. non est sensus vbi est amaritudo ther is no sense wher there is bitternes Yf vaunting were victorie reproaches reproofe dispising disconfiting M. Rider had bene as victorious as Cesar or Alexander as subtile and solid a disprouer as a second prophet Daniel as great a vanquisher as the faire king Arthure Rider Amb. lib. 4. de Sacrament to cap. 5. 55. Ambrose is of the same opinion with vs against you saying Fac nobis inquit oblationem ascriptam rationabilem acceptabilem quod est figura corporis sanguinis Domini nostri Iesu Christi make vnto vs saith the Priest this oblation that it may bee allowable reasonable and acceptable which is a figure of the bodie and bloud of our Lord Iesus Christ And Ambrose presentlie after saith the new Testament is confirmed by bloud in a figure of which bloud wee receiue the misticall bloud By these words the Reader may see that Ambrose and the Church in his dayes tooke it not for the naturall bodie of Christ but for a figure of his bodie and therefore cease to bragge heere to the simple of Ambrose and Augustine for they are not of your opinion Innocent Papae lib. tertius ca. 12. Fol. 148. and there shal you see the foolish and phantastical reasons the Pope giues for those said crosses And in the Canon of the Masse you haue these words of Ambrose in that part which begins Quam oblationem but you deale deceitfully with Gods people for you leaue out these words quod est forma corporis and there dash in fiue red crosses and still teach the people it is Catholicke doctrine and the old religion but these iuglings with the Fathers must be left or else good men that follow those Fathers will doubt that Gods spirit hath left you How dishonestly S. Ambrose is treated by M. Rider Fitzimon Ambros. l. 4. de Sacram c. 5. 55. S. Ambrose is as fowly or rather worse vsed then S. Augustin Compare M. Riders woords and these together in the very same chapter In sanctis manibus suis accepit panem Antequam consecretur panis est vbi autem verba Christi accesserint corpus est Christi Deinde audi dicentem accipite edite ex eo omnes hoc est enim corpus meum Et ante verba Christi Calix est vini aquae plenus Vbi verba Christi operata fuerint ibi sanguis efficitur qui plebem redemit Paulo post Ipse Dominus Iesus testificatur nobis quod corpus suum accipiamus sanguinem Numquid debemus de eius fide testificatione dubitare In his sacred hands sayth S. Ambrose he tooke bread Befor it be consecrated it is bread but when the words of Christ come it is the body of Christ then heare him saying take and eate of this all for this is my bodie And befor the woords of Christ the chalice is full of water und wyne VVhen the woords of Christ haue operated the blood is made which redeemed the people A litle after Our Lord Iesus him selfe testifieth vnto vs that we receaue his body and blood should we doubt of his trueth and testimonie Could you M. Rider Ambros. l. 4. de Sacram c. 5. in ether godly or honest disposition conceaue S. Ambrose thus speaking to thinke that in the sacrament was not the natural body of Christ but only a figure therof because he mentioned as we professe a figure to be therin Could you mistake without deepe hypochrisie these woords of his but when the woords of Christ come it which befor consecration was but bread is the body of Christ the blood is made which hathe redeemed the people Is not this a shamelesse resolution in making denials affirmations an act of such a carelesse man as is mentioned in Horace who had forfetted his credit abroad among all men freends and foes yet fayned to them of his priuat howshould that all went well and nothing against him saying Horacius lib. 1. Satyra 1. Populus me sibilat at mihi plaudo ipse domi The world doth hiss at me but yet I applaud to my selfe at home For opposition of S. Ambrose to protestantcy Causeus sayd he was bewitched by the deuil And truly in this point as after in treating of him in particular shal God willing be notifyed none was euer more opposit to them then he How lowde therfor The 38. vntruth hath M. Rider made his 38. vntrueth that Ambrose and the churche in his dayes thowght with him against vs But a mercenary minde to please man selleth it selfe rather then it would seeme disproueable S. Aug. late exhortation I feare will not benifit one of this humor 56. And Augustine else where saith Rider Aug. in â—narratione Psal 3. pag. 7. col 1. Printed at Paris anno 1566. August tom 6. contra Adimant cap. 12. Christ commended and deliuered to his disciples the figure of his body and bloud
And Origin saith Not the matter of bread but the words recited ouer it doth profit the worthy receiuer this I speake saith he of the typicall and figuratiue bodie which is in deede the Sacramentall bread Vpon the 15. of Mathew Augustine confuting Adimantus the Hereticke that held that the bloud in man was the onely soule of man aunswered it was so figuratiuely not otherwise and to prooue it he vseth this proposition of Christ Hoc est corpus meum this is my bodie saying Possum etiam interpretari illud praeceptum in signo positum esse non enim dubitauit Dominus dicere hoc est corpus meum cùm signum daret corporis sui I maye saith Augustine expound the precept of Christ figuratiuelie for the Lord doubted not to say this is my bodie when he gaue the figure of his bodie Augustine saith Hoc est corpus meum is a phrase figuratiue you say no but it is litterall Now let the Catholicks take this Friendlie Caueat to heart for they haue no reason to follow you that forsake the Fathers and heere may you see that our exposition is auncient Catholicke and Apostolicall yours new priuate and hereticall Tertullian an ancient Father saith Acceptum panem distributum discipulis Tertull. lib. 4. contra Marcion pag. 133. line 26. c. The bread which was taken and giuen to his disciples Christ made his bodie by saying this is my bodie that is the figure of my bodie what could be more spoken of them for vs against you Hierome super 26. Math. Ambrose in 1. Cor. 11. And Hierome calls it a representation of the truth of Christs bodie and bloud and not the body and bloud And Ambrose seconds his former sayings in these words In edendo c. In eating and drinking the bread and wine we doe signifie the flesh and bloud which was offered for vs so that they doe but signifie the flesh and bloud they are not the flesh and bloud And Chrisostome saith Chris in hom 17 in Hebr. super 1. Cor. 11. Offerimus quidem sed ad recordationem and afterward Hoc autem sacrificium exemplar est illius c. We offer indeed but in rememberance of his death this sacrifice is a token or figure of that sacrifice the thing that we do is done in remēberance of the thing that was done by Christ before c. Here is a manifest place against you Chrisost in hom 11. Math. which you shall neuer aunswere And elsewhere he saith in the same sanctified vessels there is not the bodie of Christ indeed but a misterie of the bodie is contained Clemens Alex. in padago lib. 1. cap. 6. pag. 18. line vlt. pag. 19. line 1. And Clemens Alexandrinus who liued 1300. yeares agoe saith Comedite carnes meas bibite sanguinem meum c. Eate yee my flesh and drincke my bloud meaning heereby vnder an allegorie or figure the meat drincke that is of faith of promise And the same reuerend Father in his second booke and second chapter of his Padagogi and 5. pag. and line 21 22 23. hath these words Ipse quoque vino vsus est nam ipse quoque homo vinum benedixit cùm dixit accipite bibite hoc est sanguis meus sanguis vitis c. For our Lord Christ vsed wine and blessed wine when he said take drincke this my bloud the bloud of the vine the word which is shed for manie for the remissiō of sinnes doth signifie allegorically the holy riuer of gladnesse Out of which I note First it is sanguis vitis the bloud of the grape properlie and that is wine It is called Christs bloud Sacramentallie and by way of signification Secōdlie it appeares to be figuratiue in this word shed for the bloud of the grape which is wine was not shed for manie but the bloud of Christ But you wil saye it is true before consecration but after consecration it is Christs verie naturall bloud No saith Clement immediatlie following Quod autem vinum esset quod benedictum est c. And that it was wine which was blessed hee sheweth againe when he saith to his disciples I will not drincke of the fruit of the vine c. Out of which premisses I note three things Read Clement follow Clem. First that that which you call cōsecration this learned Father calls it benediction Secondlie that after consecration the nature of wine remaineth still and it is not changed as you imagine Thirdly that the phrase is figuratiue and not proper Beda in Luc. 22. page 476. And venerable Beda our countrieman tells you that in England in his time the text was taken figuratiuely The solemnities of the old Passouer saith he being ended Christ commeth to the newe which the Church is desirous to continue in remembrance of her redemption that in stead of the flesh and bloud of a LAMBE hee substituting the Sacrament of his flesh and bloud in the figure of bread and wine might shew himselfe to be the same to whom the Lord sware and will not repent c. Beda called it not the naturall bodie of Christ that worketh out redemption but a remembrance of our redemption and a figure of it Thus the indifferent Reader may see that Augustine Ambrose Origin Tertullian Hierome Clemens Alexandrinus Beda and manie others which I omit for breuities sake all of them being auncient approoued writers and all of them of your owne Prints doe hold with vs against you that your propositions be not proper but Sacramentall improper significatiue representatiue allegoricall figuratiue which greatlie wounds the bodie of your cause and will weaken your credits with the Catholickes How the Fathers graunting a figure yet deny à figure as it is taken by protestants 56. I Graunt with S. Augustin the B. Sacrament to be a figure of Christ but requyre that you shew him to approue it Fitzimon a figure only I graunt with Origen it is Christs typical body grant you the rest of his opiniō in his owne woords deliuered The law of God sayth he now not in figurs or images as befor but in the very forme of trueth is acknowledged Origen hom 7. in lib. Num. And what befor were in an obscuritie shaddowed are now acclomplished in their forme and trueth It followeth Befor was baptisme in a figure in the clowd and in the sea but now regeneration is in forme in water and the holy Ghost Then was Manna in a figure meat now in forme is the fleash of the woord of God true meat according as he sayd my fleash is meat truely and my blood is drinke truely I craue no more then Tertullian affoordeth Tertull. l. 4. con Marcion as appeareth in the numbers cited in the 54. That Christ made the bread which was giuen to his disciples his body by saying this is my body that is the figure of his body in owtward apparence as in the forsayd numbers is
misbeleeue the Father who exclude the Sonn holy Ghost from infinit diuinitie and coequalitie with the Father as doth Melancthon Caluin Beza c. For suche as is the Father suche is the Sonn suche is the holy Ghost Yf he infinit they also must be infinit è contrà Wherof after at the holy Ghost Almightie 10. Of this parcell I haue in the 68. Vide num 68. numbre manifested manyfould principal Protestants resolutly denying the omnipotencie of God Besyd citations out of Caluin in the sayd number seel 2. Instit c. 7. n. 5. 24. lib. 4. c. 17. n. 24. in ps 37. v. 4. Therfor for auoyding superfluitie I referr the reader therto And for more abundant proofe yf Caluin be also perused in the citations of this margent you shal finde him flouting at our doctrin that God is almightie and tearming it blasphemous Here is a pittifull spectacle exhibited toward the first and principal article of our beleefe and euery woord therof Farr hath it bene from my intention or wonte in which protestation I refuse not my greatest enemyes verdict to falsifie or peruert any testimonies alleaged Let it therfor be euery carefull Christians resolution not to slumber in the mayne chaunces of religions purloyning by fayre benedictions out of his hart considering these authours so much offended with this beleefe are the principal founders of protestantcy And consequently that they fayling in the very foundation must lykewyse haue litle soundnes in the rest and deserue wholy to be suspected 2. Article of S. Ihon. Maker of heauen and earthe 11. First it is necessarie for the right beleefe of this Article to confesse that the Sonne and holy Ghost created as much as God the Father they not being distinguished one from another as they are God and consequently their doings are and must be all one in external operations such as is the creation of the world Calu. con Valentin Gentil l. 2. Instit. c. 14. n. 3. Contrary to this Article is Caluin first in saying the name of God peculiarly to belong only to God the Father Secondly in saying that Christ considered according to his person may not be called creator of heauen and earthe Which impiouse paradox being allowed to be true besyd all other absurdities Christ according to his person should not be God or at least-their should not equalitie or God head be beleeued Thirdly in saying in c. r 4. Genes v. 18. Et in c. 6. Ioan. v. 57. Christ our Lord to be but a second king next to God and a second cause of lyfe Yf he had any regard to S. Paul affirming Philip. 2. Christ not to haue thought it any robberie to be equal to God would he haue aduentured to disinherit him in this maner of his coequal Godhead But why should he haue regarded S. Paul when the very deitie of our Sauiour Iesus Christ could not retaine him from this abhominable blasphemie Fourthly in saying that God in heauen is not dutyfully and sincerly serued without synne euen by the angels them selues Calu. in cap. 1. Colos v. 20. Wherby is insinuated contrary to Scripture Apoc. 21. that in the heauenly citie ther is some thing defyled When therfor all belonging to power and gouernement to the Father of wysdom knowledge and doctrin to the Sonne of benignity liberality plentie and sanctification to the holy Ghost is imputed and appropriated the meaning is only to ascribe all good among the three persons not to exclude any good from any one of them as being all three equaly God and consequently not vnequaly fountains of all good as well in particular as in general But more touching this article will follow in treating of Christs ascension to heauen 3. Article of S. Iames. And in Iesus Christ his only Sonne our Lord. Vide num 24. 12. Most Protestants to be against this article appeareth besyd what is sayd in the precedeÌ„t article in our 24. n. For some affirme that Christ is not the Messias some that the name of Christ is a filthy name some that he was a deceauer of the world some that he was not God some that he had but a meane measure of Godhead Edward Rogers against the sect of the familie of loue London 1579. some that he was ignorant his discourses absurd him selfe no more God then Socrates Trismegistus c. The same blasphemies are extant in the first and second article of the Famile of loue The same also are implyed by the Proto-Puritan Cartwright saying that he could not be perswaded the Israelits to be so madde Cartwr 2. replic pag. 191. as to beleeue him to be the liuing God whom with their eyes they did behould to be a miserable and simple man These I say demonstrat that Christ for taking our infirmites is distrusted by these compagnions to be the liueing God and our Lord. Secondly those are against this Article who equal them selues in Gods fauoure and right to heauen vnto Iesus Christ Gods only first begotten consubstantial sonne our Lord. Wherof in this examin in the 5. numbre and after somewhat is to be found Thirdly they beleeue not in Iesus Christ our Lord who distrust any part of his doctrin whether it be of the B. Sacrament or otherwyse because they can not conceaue it in their vnderstanding Caluin in cap. 6. cap. 7. Ioannis Caluinists generaly to be such is confessed by Caluin saying VVhen the reason of any thing doth not appeare vnto vs such is our great pryde that we esteeme it nothing Fowerthly contrary to this Article is Caluin saying Vide num 9. prâ—â—ceâ— It is foolishnes to thinke that God the Father doth continualy begett his sonne For therby God the Father is made sometyme not to vnderstand which is his begetting and the Sonne is abolished who is not otherwyse actualy Sonne of the Father but by determinating actualy the relation of the Father to him selfe Besyd all other demonstrations of their blasphemies that euery one may know that I charge them not vndeseruedly and hatred against Iesus Christ the Sonne of God mentioned in the forsayd 24. number harden your harts to heare Luther saying Nihil mirum si Arius Iudaeus Mahumetes Luther disp de â—eâ— thes 18. Tom. 2. Wittemb latinâ— totus Mundus negent Christum esse Deum It is no merueil yf Arius yf a Iew yf Mahumet and all the world denye Christ to be the Sonn of God It is no meruell in deed that besyd Arius Iewes and Turkes the Lutherans be so perswaded considering Luther thus teaching among them is so principal an Euangelist 4. Article of S. Andrew VVho was conceaued of the holy Ghost borne of the Virgin Mary 13. First they are contrary to this Article Vide Maldonat in cap. 1. Math. who blasphemously affirmed the holy Ghost to haue bene Father to Christ in maner of other Fathers toward their children as appeareth in Maldonat Vide Caluino Turc
the 25. and 26 verses which all that you left out and cut off doth first deliuer Christs institutiō secondly expounds his owne meaning in euerie particuler point that is in controuersie betwixt vs and thirdlie ouerthrowes your opinions Now what mooued you thus to mangle cut off disioynt and dismember this place of Paul as you did with the text before let the Reader after my examination of your errors iudge But first I must deliuer you this generall rule obserued of allsound Diuines that al the Euangelists and Aposteles doctrine being pend by one spirit doe agree in the matter of the Sacrament one expounding another as partlie you heard a little before So that the three Euangelists must not be expounded to contradict Paul not Paul expounded to contradict them but all dulie and trulie in the spirit of humilitie being examined according to the Canon and rule of the word of God you shall finde neither darknesse in speech nor difficultie in sence but that the simplest may know Christs meaning Fitzsimon 80. What I haue aunswered in the 43. number against his accusations of any curtayling cutting by the wast and subtracting may abundantly serue for the lyke of my māgling cutting off disioynting dismembring this place All are but practises of the lapwing to crye a farr of most noysomly that you may thinke the nest of hir yongons to be ther wher it is least Which as it is there manifested so here it wil be approued Remember only his saying in this place that what I omitted expowndeth Christs meaning in euery particular point that is in controwersie betwixt vs and ouerthroweth our opinions And that for playn dealing I should haue begon at the 23. verse and so to the ende of the 29. verse Yf you aske him wherfor is he not contented with what I haue produced considering that he had the lesse to confute and was not bownd to aunswer to what was omitted he can aunswer nothing els but talk of omissions cuttings and curtaylings that others might not discerne but that he had aunswered pertinently Rider 81. You should haue begunne at the 23. verse and so to the end of the 20 verse and that had been plaine dealing Christs institution penned by Paul deliuers vs foure obseruations First Christ his action Secōndlie Christes precept Thirdlie Christs promise Fourthlie Christes caution 1. Christes action He gaue thankes brake bread tooke the cup c. 1. Take yee eate yee 2. Christes precept 2. This do as often as yee drinke it and both in rememberance of me 3. The minister must shewe and preach the Lords death till he come 3. Christes promise 1. This is my body which is broken for you 2. This is the new Testament in my bloud 4. Christes caution or caueat VVhosoeuor shall eate this bread or drinke this cup vnworthelie shall bee guiltie of the bodie and bloud of the Lord. Thus you see plainlie without anie dismembring or curtalling Christs action precept promise and caution deliuered out of the text Out of which place I obserue for the Catholickes better instruction and your confutation two things against you in this your skipping and curtalling of the text First the comforts you conceale from them by this mangling of the text A Discouerie of more puritantcie in M. Rider And of Puritan protestations how they are performed 81. FIrst he is conuicted by his owne woords Fitzsimon that he dealeth not playnly considering he nether begynneth at the 23. verse nor endeth at the 29. But will yow vnderstand the reason therof because S. Paul sayeth that him selfe had learned this institution from our Lord to witt by tradition and not in Scripture and that he had deliuered it formerly to the Corinthians by tradition and not by Scripture For I haue receaued of our Lord saith he which also I haue deliuered vnto you that our Lord in the night he was betrayed tooke bread and giuing thanks brake and sayd This is the 23. 1. Cor. 11. v. 23. verse Next M. Rider addeth to the woord brake the woord bread which is not in the text Thirdly by his diuision into an action a precept a promise a caution nothing toward any edification or proffit or learning is affoorded but a pranke discouered vnder the coulour of method to distract the mynd while he doth seperat the circumstances asondre which confirme Christs institution of the Sacrament to certifye his true body being present Fowerthly 1. Cor. 11. v. 24. this being the 24. verse take yee and eate yee this is my body which shal be deliuered for yow do this in my remembrance M. Rider vseth these sleights toward it First when he repeateth Christs precept he omitteth cleane do this in remembrance of me toward the bread and as was sayd in the 77. number of their care of the liquoure conioyned it to the drinke Fifthly he maketh Christs woords this is my body to be but a promise let euery vnderstanding determine whether not vnreasonably and vnlearnedly The 25. verse is lykewyse and the chalice after he had supped saying 1. Cor. 11. v. 25. this chalice is the new testament in my blood do this as often as yow shall drinke in my remembrance Of this verse he hathe wholy omitted the first halfe as also of the next halfe the name of chalice After drinke he addeth the sillable it Which being once doone by me in the 51. number thus he controwled my addition this sillable it altereth the sence and peruerteth Christs meaning c. Then he placeth according his former skill such woords among promises The 26. verse is For as often as yee shall eate this bread and drinke this chalice you shall annownce the death of our Lord till he come 2. Cor. 11. v. 26. All this verse is intierly ouer-slipped as nether action precept promise nor caueat So that his deuision is ether defectiue as not comprehending all parts or his dissimulation notorious in omitting what might be comprehended as well vnder the precept as any thing els and better vnder the caution or caueat then what is by him contayned Marie I fynde the speeche of a Minister his preaching substituted in place of the forsayd verse which vpon my credit is nether in greeke or latin text nor euer dreamed of by Apostle Euangelist Concil Doctor Father But it is only the pure Puritancie of Thomas Cartwright l. 1. pag. 158. to affirme it a necessarie and essential part of the Communion yet therof thus sayth the aunswer of Oxford to the Puritans Petition pag. 11. But that it should be ministred with a sermon is absurd and hath bred in many a vayne and false opinion as yf not the woord of Christs institution but rather the woord of a Ministers exposition were a necessarie and essential part of Communion O how impossible it is for M. Rider but to be knowen a puritan Now let him take what he can get therby The 27. verse Therfor whosoeuer shll eate this
bread or drinke this chalice of our Lord vnworthely 1. Cor. 11. v. 27. shal be guiltie of the body and blood of our Lord. All this verse he maketh to be a caution or caueat I should thinke it rather to be a threatning prediction Secondly he would not call it the cupp of our Lord but only the bare cupp What is the reason thinke you because it cowld not be called the cupp of our Lord vnles it be allowed to contayne the blood of our Lord or for haueing bene sanctifyed to our Lord. The 28. verse But let a man proue him selfe and so let him eate of that bread and drinke of that chalice 1. Cor. 11. v. 28. This verse in his conceit belonged not to the institution of Christ which S. Paul had penned because it is not inserted nether as action nor precept nor promise nor caution which according to his skill are all the membres comprehended in Christs institutioÌ„ The 29. verse For he that eateth or drinketh vnworthely doth eate to him selfe iudgement 1. Cor. 11. v. 29. not decerning the body of our Lord. These verses so omitted so transposed so corrupted by him yet giue audience to his woords as if he had so cunningly deceaued all readers that they did not behould his industrie thus you see plainly without any dismembring or curtayling c. First I inquyer in all these verses what is contrary or repugnant to my profession Secondly what part or sillable of them do the fauoure his perswasion or the only figuratiue presence of Christ Thirdly how he blushed not to attaynt me with fraudulent omission cutting wasting c. I professing only to deliuer my choise proofs of Scripture for the real presence without binding my selfe to take more or lesse then I deemed sufficient whether they were consequent together or in seueral places and he vndertaking to vse playne dealing and to haue deliuered Christs whole institution as it is penned by S. Paul yet to misdemeane him selfe in this maner I vse not accusations of deprauations of falsifications and other lyke that it maâ— better by all be vnderstood trueth to be against him and noe tryfling 82. Secondlie the errours you still hold them in Rider in concealing the most part of the text first by following your Latten translation and neglecting the holie tongue the Greke wherein the holie Ghost pend this institution You translate Which shall be deliuered for you for which is broken for you Out of which I note first you change the tense that is in the Greeke that is the present tense for so wee haue it and you follow the Lâ—tten translation which is the future tense and therefore not so comfortable Christ vseth a sweete figure of the time present for the time to come Enallage to assure our soules and consciences that whatsoeuer Christ promiseth is as surelie to bee performed in his appointed time â—s if it were alreadie done And this tense Christ vsed to take all doubts from his disciples who in respect of their vnworthinesse might iustlie haue doubted that Christ would not haue died shed his pretious bloud for them they being such vnprofitable seruants and miserable sinners But to take away that doubt from them and the Church now hee assures both that whatsoeuer is promised by him is as sure to be done as if it were alreadie done And this staied Christs Church and euerie perticular member of the same from distrusts doubts grudgings c. in and vnder their seuerall crosses because they know there is a ioyfull Iâ—bile and freedome for them purchased and prepared and shall as surelie be accomplished as if now it were performed Now your altring of this particle is depriveth vs of all this comfort Againe you following still your corrupt Latten translation say delâ—uered for you wheras you should say as the Greeke is and as Christ saith Broken for you for this word broken is more Emphatical and piercing then deliuered for it is one thing for a man to be deliuered for to be betraied for me another thing to be broken in peeces for me Out of this I obserue first the greatnesse of my sinne secondlie the kindnes and exceeding loue of my Sauiour VVhether the vulgar Latin translation of the Bible be to be preferred to all other translations Fitzsimon 82. I Haue three causes not to iustifie our latin translation compared with the greeke against M. Rider One because I am priuie that he hath no more good greeke as I sayd befor then a blynd man hath sight Secondly because I fynde that woorke so learnedly and sufficiently performed by M. Gregorie Martyn in his discouerie and by the preface and annotations of the Rhemish testament that nether can I nor will I add or deminishe any thing therin Beza in pref noui test 1556. Molin pa. 30. Erasm c. 6. Math. Humfr. de rat interpretandi p. 74. Lastly because by their most learned pillers Beza Molin Erasme Laur Humfred c. the latin is confessed farr more pure then the greeke VVe haue obserued sayth Beza that the reading of the Latin text of the owld interpreter thowgh it agree not some tyme with our greeke copies yet is it much more conuenient for that it seemeth some truer and better copie This one testimonie of such an one so great as D. VVhytaker saith VVhytak pag. 12. con Martin he is able to close vp all our learned men in a sack and to ding out their brayns shall suffise to controwle and correct M. Riders ignorant medling in these maters ther being not a more naked linguist in a contry or more vnfitt proctor for the greeke tong as shall be shortly testified It was his chance during my being in prison in the presence of Alderman Iians the Constable and others to haue presented a trial of his skill in greeke abowt the words of the angel to our B. Ladie I confesse that my studie was much more in other maters then in the greeke tong yet as they aboue named are witneses I fownd M. Rider not only tripping in greeke but mute from euer after mentioning greeke in my presence Of the woord broken and the being therof in the present tence I haue so infallibly assured it to confirme vs and to infirme him in the 76. number that to repeat it agayne here would nether be expedient nor conformable to my breuitie carefully followed by me as much as the mater will allow And this man standing vpon the forsayd woord rather then vpon deliuered forgetteth him selfe a litle befor saying that the Euangelists and S. Paul must not be expownded to contradict one another consequently the Euangelist saying deliuered and S. Paul saying broken ther is no diuersitie whether be vsed especialy the Scripture vsing them as hauing but one signification breake thy bread to the hongrie Isa 58.7 Thren 4.4 Exod. 12. Num. 9. litle ones haue craued bread ther was none to breake to them which breaking is all one
with what Christian courage and spirituall manhood ought we that professe to bee Christians reuenge our Christs death vpon his cruell bloudie and malicious enemies which so mercilessy put him to death Rom. 4. the last verse these enemies be our sinnes for he died for our sinnes which let vs mortifie nay murther them let vs kill surfetting by abstinence adulterie by continencie cruelitie by mercie hatred by loue couetousnesse by almes superstition by religion c. These and the like consorts of sinne put our Caesar Christ to death Therefore when we heare not Marcus Anthonius but anie man of God out of the booke of God preach vnto vs Christs bloudie passion that died in our quarrell 1. Cor. 11.22 and shed his bloud for our sinnes let the remembrance of his precious death and mercifull deliuerance put vs in minde to reuenge his death by killing our sinnes which slew our Sauiour and endeuour to serue him with all thankfulnesse in a life spirituall who hath deliuered vs freelie from death eternall Now see what comfort the Catholickes loose for the lacke of this Apostolicall rememberance of me ad this commeth by your omitting of that you should not passe without expressing the true tenour of it as you receiued it of the Lord for the profit of his Church Thus much touching the spirituall comforts concealed from the people by your skipping of Scriptures now let vs see what errours purposelie you seeke to couer by this course 85. By this sermon Fitzsimon you see what M. Rider could doe yf he were vrged for yf he be vrgerd he often promiseth wonders to delate vpon Christs passion Two things I say vnto him One that he mistaketh Christs woords do this in remembrance of me supposing it to be fullfilled by preaching For Christ at that tyme by M. Riders confession was not preaching but in action Secondly that to such glosing verbal and idle talkers thes are Caluins woords Our gospel of which we vawnt so much Cal. in cap. 1. ad Rom. wher is it otherwyse for the most parte then on the toung wher is the newnes of lyfe wher is the spiritual efficacie Note in thes last woords what others euer yet sacred and prophane called good woorks here in a puritanical phrase to be called spiritual efficacie Note next that M. Rider to the Scripture here misaplyed owt of the Acts of Apostles foisteth in a clause of his owne to witt not only vnto men wherof ther is no sillable in the new testament So great an itching vexeth him to corrupt and depraue that be it Canon or testimonie of Father or Scripture it selfe it must not passe without his falsification Thus much being sayd to this sermon I behowld nothing els worthy consideration therin For they are but friuolous woords hauing some speciem pietatis shew of pietie but denying the effect therof I am also in great dowbt whether this relation of the Romans reuenge against them that slew Cesar be not for the most part forged For as I remembre they fled and were not together slayne So that I admyre this mans mistaking all points of learning of Diuinitie of Philosophie of Geographie of Arithmatick of Histories as well sacred as prophan of Greeke of Latin of English of French of Orthographie of all and singular sciences and yet to take so much vpon him as some tyme to say I will lay downe what you are to beleeue in spyte of Pope and poperie some tyme to taxe others ignorance and at all tymes to talke Doctoraly Rider 86. First if you had put downe these words In rememberance of me and till I come these two had ouerthrowne your carnall presence Errors for if the bread wine must bee receiued in rememberance of Christ then bread and wine are not Christ substantiallie corporallie Mat. 28.6 and by way of transubstantiation And if Christ be risen as the Angell said and as wee in our Creed confesse and that we must receiue this Sacrament in his rememberance till he come then Christ being not come but to come is not nor cannot be carnallie and bodilie vnder the formes of bread and wine as you fondlie imagine Fitzsimon 86 At the margent of this number a notorious marke of errours is placed so that it is lyke ther should be some stuff contayned That these woords Do this in remembrance of me distroyeth all our persuasion it is so iust as cuius contrarium verum est for ther is not any clause wherby it is much more established First that he biddeth vs doe and not speake doth palpably subuert your late surmise of performance therof by a ministers sermon Secondly to bidd vs facere to doe in Scripture is not seldome but very often all one and to bidd vs to sacrifice as faciet vnum pro peccato he shall sacrifice or doe one for synne Leuit. 15. Luc. 2. and in the new testament vt sisterent eum Domino facerent secundum consuetudinem legis pro eo that they might present him to our Lord and sacrifice or doe for him according to the custome of the law Leuit. 12. Which commanded a lambe and pigeon or two pigeons or two turtles to be offred at such presentation as appeareth amply in Gods holy woord Conformably therto saith S. Cyprian Oportet nos obaudire S. Cyprian epist 63. facere quod Christus fecit we must be attentiue and to doe what Christ did who as is shewed the number next befor did sacrifice Martin pope subscribeth saying Martin Papa epist ad Burdegal c. 3. hoc eum ipse Dominus iussit nos agere in sui commemorationem For this our Saluiour commanded vs to doe or sacrifice in his remembrance in ara sanctificata vpon a sanctifyed altar Now to the argument of M. Rider Christ teacheth this to be done in remembrance of him therfor he is not substantialy present I aunswer that it is done in remembrance of his visible passion on the crosse which visible passion is noe longer present 1. Cor. 11.26 such to be the sence appeareth by S. Paul saying as oft as you shall eate this bread and drinke this cupp you shall anownce his visible death till he come Wherby appeareth this remembrance not to be ane impediment against the reiteration of his inuisible presence in the masse but only against it on the crosse Secondly I aunswer that the remembrance ther mentioned is to be referred not so much to Christs person absolutly as to his operation and institution at that tyme. For such to be the sence appeareth not only by Catholicks thervpon fownding their preisthood but also by Protestants thervpon grounding their authoritie to dispense the supper as they call it of the Lord. For no other warrant haue they in Scripture so to do but this only Lastly I aunswer to gather that one must be absent because he must be remembred is some what absurde Gods woord aduyseth vs not to forgett the
law Prou. 3.1 Galat. 2.10 therfor the law can not be among vs. S. Paul was admonished not to forgett the poore therfor the poore must haue bene absent from him Are thes consequences Are thes our ouerthrowes Yes truly the greatest that can be giuen vs. 87. And these words doe this in rememberance of mee condemneth all your Masses Rider that be said in rememberance of He-Saints and Shee-Saints and no Saints Mâ—ssale Printed at Venice 1404. as your Popes Bishoppes and in rememberance of Pilgrims Marriners women in trauaill and murren of beasts So that all the foresaid Masses said or sung in rememberance of Saints persons or diseases be abhominable vnlesse you will say which were damnable to thinke that those Saintes Popes Bishopes Pilgrims c. died for you But I will cease to speake of those abhominable abuses vntill I come to the controuersie of the Masse and yet then nothing but what shall be found in your owne bookes whose chapters leaues pages if not lines shall be quoted trulie without fraud or affection Another errour you would couer in leaping ouer the 26. verse in these wordes you doe shew the Lords death till he come Chrisostome Tom. 4. Hom. 27. vpon these words Facietis commemorationem salutis vestra beneficij mei This shewing of the Lords death consiste h in preaching and expounding some scripture wherein the communicants must be instructed of the horrour of their sinne the greatnesse of Gods loue the price of the precious merits of Christs blessed passion which is the remission of sinnes and our reconciliation to Gods fauoure through his bitter and bloudie passion VVhether Masses be sayd to Saincts And whether it be dangerous now a dayes to honor Saincts Fitzsimon 87. DId not you often tell vs that you had your Doctrin from the primatiue Fathers Yf it be so that you euer knew what S. Augustin sayd in this mater S. August 20. con Faust c. 21. how might you thinke thes your arguments vnchildish these are his woords Sacrificamus non martyribus sed Deo martyrum illo dumtaxat ritu quo sibi sacrificari noui testamenti manifestatione praecepit VVe sacrifice not to martyrs but to the God of martyrs in that only ceremonie which he commanded to sacrifice to himselfe in the manifestation of the new tstament I can not blame you to haue wincked at these woords as being litle fauorable to your imaginations and contayning all that I sayd befor of Christs instituting a sacrifice authorising preists to do the same ordaining the new testament at his Supper c. By our especial prayers to Saincts conioyned with this sacrifice we may not be sayd to offre the sacrifice it selfe to them When Caluin had abolished to his power other images of Christ and his Saincts he allowed his owne and to some repyning therat he aunswered Si quis hoc spectaculo offendatur Vita Caluini cap. 12. vt ne deinceps aspiciat oculos sibi eruat vel abeat cito suspendat se Yf any be offended with this sight that he may noe more behould it let him put owt his eyes or goe spediely and hang him selfe This man also when he had obserued diuers Protestants Hamsted Fox c. to canonize the fownders of protestantcie putting them in Calendars in redd leters c. he thought it tyme to mollifye his hatred against inuocation of Saincts intending that his and his fellowes glorie might not be finished by their death saying Etsi solus Deus inuocandus sit licet tamen homines ad opem nobis ferendam implorare Although God be only to be inuoked Calu. in Cateches cap. de oratione Luther lib. 2. colloq fol. 129. yet is it lawful to implore that men would also send vs helpe Luther thinking that where â—â—ch Saincts were honoured Sathan also might be comprised in the same Calendar and Lytanies he deuoutly inuoketh him saying Sancte Sathan ora pro nobis minime tamen contra te peccauimus Clememissime Diabole holy Sathan pray for vs For in noe wyse haue we offended thee most clement deuil c. Verily for my owne parte I intend not to exchange my deuotion from the ould Saincts toward thes new nor thinke it fitt to be done by others But by the premisses appeareth it is not so heynouse a mater to pray to Saincts as in the begyning of reformation was conceaued When you begyn M. Rider to speake of our abhominable abuses as you say and will alleage our books chapters leaues pages yf not lynes which hetherto was neuer performed as oft as any inconueniencie was imputed to vs as is often shewed let it be done with greater fidelitie then S. Chrysostome is produced in this place For vpon my credit nether hathe he any such Homilie vpon such woords nor any such doctrin in all his woorks as you adioyne to this citation Will the other threatned citations be in this sorte Tyme will discouer I proceed It had bene conuenient M. Rider that yow did shew some authoritie for your saying the shewing of the Lords death to consist in preaching and expownding some Scripture For Christ and his Apostles and the primatiue church practised the administration of this Sacrament befor any of the new testament was written And yf as you say Abraham communicated the ould testament also then wanted So that ether your Scripture here mentioned must not be any parte of the bible or els you ouerthrow your saying in the 46. number that Abraham in whos tyme ther was no Scripture communicated by fayth as also all other faythfull and that Christ his Apostles and primatiue Church were not of your persuasion in whose tyme nothing of the new testament was vulgarly exstant 88. Riders And this condemneth your shewing of Christ his death by such ydle gestures and dumbe shewes without anie glorification of GODS name or edification of Christ his people that I dare boldlie say and so God willing will plainlie prooue that from your first Introibo ad Altare Dei which is the beginning of your Masse vntill you come to the last line Ite missa est there is nothing but magicall superstition heresie idolatrie without veritie or antiquitie Now let the Catholickes iudge what wrong is done them when in stead of a confortable declaration of the Lords death they haue a histrionicall dumbe shew without true signification or sence warranted from Christs trueth And wheras you exclaime against vs for allowing tropes and Sacramentall phrases in the handling of this controuersie if you had not concealed this phrase This cup is the new Testament in my bloud the Catholiks might haue seene your error and that we in so doing onelie immitate Christ whom you should rather follow then the precepts doctrine of men whose precepts are no warrants for you nor me to build our faith vpon nor for the Catholikes to imitate And you with vs must either say that Christ vsed a double figure or else most
absurdly confesse that not onelie the wine is transubstantiated changed into Christs last Testament but that the challice or cup is transubstantiated into his last testament is his testament substantiallie properlie and realie the accidents of the challice onlie remaining that is to say the height depth weight colours c. Of his cruel threat against the Masse Fitzsimon 88. I Trust M. Rider you will not be so ill as your woord Will you shew in all the masse from the first woord to the last ther is nothing but magical superstition heresie and idolatrie Is the Psalme of Dauid Iudica me Deus the song of the Angels glory be to God on high all the Epistles and Gospells being parcels of scripture the creed of the first Concil of Nice the institution of Christ our Lords prayer which are all included betwixt the first and last woords of the masse but ether superstition or heresie or idolatrie What sparke of Christianitie could be in his brest what hands could wryt that Dauid the Angels the Euangelists and our deere Lord and Saluiour Iesus Christ had committed superstition or heresie or idolatrie For it is impossible to proue all from Introibâ— to Ite missa est to be such vnlesse also this other sauage blasphemie against Prophets Angels And the Lord of all Saincts be infallibly proued But soft M. Rider your tyme is not yet come to abolishe iuge sacrificium Dan. 8. v. 12. c. 12. v. 11. S. Iren. con her l. 4. c 32. S. Chrysost ho. 49. in Math S. Hippolyt orat de consum saeculi Isa 16.6 the dayly sacrifice which is reserued as the Scripturs and Fathers affirme to Antichrist and yet not to abolish it but that the frequent vse therof shal cease in his tyme. Of M. Rider and euery other petty aduersarie of the Masse may be applyed the saying of the Prophet Isaie Superbia eius arrogantia eius indignatio eius plus quam fortitudo eius his pryde his arrogancie and his indignation is more against this inuincible sacrifice then his strengthe For hell gates can not preuayle against the faith whose principal act and obligation is this sacrifice of the Masse I trust in Gods mercie befor I dye to iustifie the least sillable and parcel therof against the sayd gates and all therto belonging which is a contradiction of what M. Rider threatneth Rider 89. Now if you cannot denie a figure in the challice how dare you for the like or worse inconuenience denie it in the bread This you thought to omit hoping thereby to couer this your error But it was ill done to deceiue the Catholicks who so liberallie relieue you and so dearely haue loued you And wheras you translate challice for cup telling the people that the challice consecrated by you is holier then other vsual cups and that Christ vsed in the institution a challice and no vsuall drinking cup. 89. Here is an argument that ther is a figure concerning the cupp Fitzsimon ergo also concerning the bread I aunswer owt of S. Augustin S. August c. 31. Super Genes ad lit l. 11. For the translation of one woord the whole sentence owght not to be taken figuratiuely As for example of the new disciples going to Emaus is sayd their eyes were opened which is to be vnderstood figuratiuely for they were nether blynd wynking nor a sleepe befor but the residue Luc. 24. that they knew Christ c. is to be vnderstood properly and literaly In this point of M. Rider Besa in c. 26. Mat. v. 26. because the cupp standeth for what is in the cupp as Beza confesseth vulgata trita omnibus linguis consuetudine loquendi in the common meaning of all tongs litle or nothing differing from a propre speeche Math. 26. Mar. 14. as also because by two Euangelists Mathew and Marke it is specified expresly in a literal and propre sence by thes woords This is my blood of the new testament no such mater being obserued of bread but all circumstances precedent concomitant subsequent manifesting the literal and propre signification therof ther is no sequel or censequence in the world in the forsayd argument For the liberalitie of Catholicks toward vs it being sayd of exorbitant enuie I leaue to the prophet Ezechiel in his 24. chap. 18. and 19. verse to replye vnto it 90. I say in saying thus you shew your self ignorant in the Greek tongue Rider wherin Christ spake it the Euangelists writ it Poterâ—on for they all so hath Paul but one vsuall word which signifieth a vsual drinking cup and no charmed Challice as you ydlie vainly informe the Catholickes And now to your 27. verse which you would couple to your 24. verse which thus you recite very corruptlie who so doth eate vnworthelie c. shall be guiltie of the bodie and bloud of the Lord but if you had meant plainlie and trulie you should haue recited all the Apostles words in this manner whosoeuer shall eate this bread and drinke this cup of the Lord vnworthelie shall be guiltie of the bodie and bloud of the Lord. VVhether Chalices were aunciently consecrated and of what matter they were made 90. I Tould you often Fitzsimon you would carry your emptie cruse so oft to the greeke streame that it would come home broken What did Christ euer speake greeke In what greeking will all scholers thinke your head to haue bene that will reade this Certainly Christ Sonne of the B. Virgin borne in Bethelem liuing in Palestim or Iewrie suffring by Hierusalem was neuer yet sayd by any of reading or reason or wanting reading and reason to haue spoken greeke Without further hissing at it so many other no lesse The 82. vntuth yea farr greater occasions presented to do the lyke let it stand for the 82. vntrueth and so remayne Yet this appeale to the greke is not so to be dismissed First our aduantages in the greke are specified and assuredly proued in the preff of the Remish testament So that they are superfluous to be repeated by him who followeth greatest breuitie and escheweth borrowed ornaments Secondly who are not the Adders mentioned in the psalmist may vnderstand that nether greke nor latin but willfull corruption is the cause of sectarists excepting against the sacred Scripture now in this laÌ„guage now in that As for exaÌ„ple in their Bibles of the yeares 1579. 1580. nether greke nor latin obtayned of them to putt S. Pauls name befor the Epistle to the Hebrues Some time againste Greeke and Latin they demaund to what purpose should the holy Ghost or Luke add this Some time against Greeke and Latin Beza Act. 8. v. 26. they confesse wilfull deprauation as Beza Mat. 10. v. 2. anno 1556. against the primacie of S. Peter And Luke 22 v. 20. Calu. l. 4. Instit c. 14. n. 26. l. c 3. n. 10. in Ps 58. against the real presence as also Acts 3.21 and
it is his orthographie so to wryte is called the couenant c. graced by the holy Ghost sayth he with the names of things they represent confirme Yf it be the vsual maner of the holy Ghost to grace the visible signe with the names of things they represent how is it not M. Rider your 83. The 83. vntruth vntruth by your owne disproofe of your selfe that the B. Sacrament contayneth nothing but bread because for representing bread it is called bread As stale and friuolous is this other reiterated shift to say you should haue recited this and that you would couer and conceal this and that you cutt off deceitfully this and that c. For what belldam or bedlam conceit but might doe as much to witt to followe headlong a naked refuge which nether couereth not defendeth them but maketh their want and miserie more notoriouse More of this you may fynd in the 43. number 92. Out of which I note first that you keepe this back Rider hopinge thereby to establish your halfe communion vnder one kinde Concomitancie some what yonger theÌ„ your Transubstantiation both forged by your selues neuer knowne in Christs Church for a 1000. yeares at leaste that the Catholickes might thinke that the receuinge of bread were sufficient because you say Christs bodie muste needes euen by the ncessitie of concommitancie haue blood in it and therfore it is no neede to receiue the cup which if it be true but I am sure it is most false then Christ was deceiued in his wisedome and the Apostles and primitiue Church in their practise which I hope you dare not say for sinne and shame And therefor giue ouer these irreligious practises of Additions Subtractions Interpositions and vaine expositions with new Inkhorne-termes of concomitancie and confesse Christ his ancient and Apostolicall trueth trulie 92. It appearing in the precedent number that my leauings out Fitzsimon cuttings by the wast dismembrings c. proceedeth by my auerring the one only point in question of Christs real presence and auoyding all diuagations impertinent to that point for breuitie playne dealing it must follow that all these reprehensions are but parerga or digressions to dazell the Readers eyes that vnder such mist he may clinche and sneake away from the mater without being perceaued Of the Communion vnder bothe kynds he tendreth after occasion to aunswere it among the parlament 6. articles Therfor because frustra fit per plura quod potest eque bene fieri per pauciora in vayne should we aunswer twyse when one aunswer may suffice it shal be remitted thether That Christs body should by concomitancie haue his blood conioyned with it he saying it is most false must infallibly make vp the 84. vntruth The 84. vntruth For concomitancie being by natural signification only a conioyned fellowshipp our Saluiour Christ hauing a true natural body to which blood naturaly is conioyned in fellowshipp it must consequently follow that it hath blood by concomitancie especialy at all other tymes then during his passion and death But this sheweth that M. Rider is perswaded with the residue in the 14. number of the examination that Christs blood is putrifyed on earthe and was neuer resumpted by Christ at his resurrection I know M. Rider for the most parte as sone as your words are vttered from whom they are and vpon whom they are builded In this among the rest I am not ignorant that Caluin is your teacher In him you fownd in cap. 26. Math. v. 27. affirmed they are furiously madd who affirme any blood to be longer conioyned with Christs fleash You ther upon being fearfull to be furiously madd denyed the concomitancie or coniunction of Christs bloud with his fleash But as the Scripture fortowld Prouer. 1. God doth laugh yow to scorne since that which you feared is fallen vpon you For by denying this concomitancie or coniunction of Christs blood with his fleash you are indeed knowen furiously madde to al them who doe not beeleeue the price of our redemption to haue beene corruptible or to haue perrished and neuer bene resumpted againe Such are al worthie to be called Christians Therfore beware of being bounde and left by concomitancie among the Bedlamits Of his argument if ther be concomitancie then Christ was deceaued c. As he leaueth it vnproued so I wil leaue it vnfollowed Rider And therfore they are to new to be Catholick and to strang to be true 93. Thus much to giue the Catholickes a taste of the wrongs you offer them it lulling them asleepe in the cradle of ignorance and superstition whereas they would be most willing and readie to obey the auncient (a) Reuel 14.6 Rom. 1.16.2 Thess 1.8 The Text is the Lord not Christ the writer mistooke it the Author I blame not powerfull and euerlasting Gospell of Iesus Christ if you did not mislead them by your wilfull errors and keepe backe from them the reading of the Scriptures which holds them and hardeneth them in Recusancie But take heed least you by this ignorance in which you keepe them and the disobedience to the Gospell in which you fetter them you with them and for them hazard not that dolefull taste and torment prepared for wilfull ignorant Recusants of Christ his Gospell where it is said Rendring vengeance in flaming fire to them that know not God nor obey not the gospell of Iesus Christ Now Gentlemen if you be authors of their sinnes you must be partakers of their punishments which both the Lord is mercie preuent Now followeth another part of your proofe drawen out of a part of the 37. verse in these words Shal be guiltie of the bodie and bloud of Christ Out of these words some late writers since your transubstansiation was inuented would prooue two vaine questions that are in controuersie betwixt you and vs. 1. The first is your carnall presence of Christ in the Sacrament The second that the wicked doe eate the bodie and drinke the bloud of Christ In handling and aunswering these I shall hardlie seuer the one from the other bâ—â— as you inferre that the graunting of the one confirmes the other So must I in confuting the one destroy the other and so one aunswere will serue to confute both Fitzsimon 1. 2. Elench 5. 39. There is in sophistrie a caption called Captio eius quod simpliciter dicitur et secundum quid whereby deceitfully one woulde reason as in this maner Yf yow be a theefe you are to be executed but you may be a theefe therfor you are to be executed He proueth one who may be and may be not a theefe should absolutly be executed as yf it were out of controuersie that he were a theefe This falacie is most incident with M. Rider against vs as in the 91. in this and the next numbers abundantly appeareth For example Yf bread remayne after consecration then there is no carnal presence but bread remayneth after consecration therfor
committeth high treason against Christ though in deed in substance they receiue but bred and wine And as a man may be guiltie of treason in renting defacing or clipping the kings picture seale or coine though the king be not locallie in place so the wicked in the Sacraments which are Christ seales which being abused by them they are guiltie of Gods iudgements though Christ be not inclosed locallie in the bread and wine And what Chrysostome speaketh here of the Lords Supper the same hee doth of Baptisme and saith a man may be as well guiltie of the Lords bodie and bloud in cōtemning Baptisme which is but a seale of his washing in the bloud of Christ though hee neuer washed but in water and alleadgeth Paul Heb. 10 29 saing Of how much sorer punishment suppose yee shal be be worthy which treadeth vnder foot the sonne of God counteth the bloud of the testament as an vnholie thing c. These Fathers haue aunswered you and I hope will satisfie fullie the indifferent Reader Now three sorts of men are guilty of the body and bloud of the Lord. The first are plaine Atheists that are without God or godlinesse in this present world and such eate this bread vnworthelie and therefore are guiltie of Christes bodie and bloud 2. The second sort haue a historicall faith and a generall knowledge Thre sorts of mē guilty of the Lords bodie and beleeue that whatsoeuer is taught in Gods booke is true but they lacke apprehension and application to make a particular and holy vse of the same and therefore if such come and eate of this bread they are guiltie of the bodie and bloud of the Lord. 3. The third sort haue a liuelie apprehending and applying faith yet in their life they slippe and fall yea sometimes verie grieuouslie yet they awake and weep with Peter and repent for the same All these are said to eate vnworthelie but the first two sorts vnto their condemnation The third sort for their faults frailties negligences and vndue preparation are in this life of the Lord corrected least with the world they should be damned The two first sorts eateth onelie the outward elemēts the last sort eateth the bodie of Christ and drinketh the bloud of Christ And now to your second proofe out of Saint Paul VVhether it be treason to breake Images Fitzsimon 96. YF as he in this place affirmeth a man may be guiltie of treason in renting defaceing or clipping the kings picture seale or coyne though the king be not localy in place then consequently and necessarilie they must be guiltie of treason toward God who rent deface or clipp his pictures seales or coyne The necessitie of such sequel or inference is apparent considering that any abuse or contempt in the resemblance of a prince is not more iniurious to a prince then the lyke in a representation of God is to God Nether was there other cause why God did punish Oza 2. Reg. 6. 13. but prophaning resemblances of him contayned in the arke and all others that sacrilegiously misbehaued them selues not only toward his figures yea shadowes but also toward vesselles and ornaments belonging to them Now then tell plainly M. Rider will you stand to your words or recant them what say you Neuer thinke sayth S. Cyprian ep 73. because you haue once fayled that you should therfor blush to reuoke What say you shall his discourse be starling or noe Me thinke I behould you frowning fretting at me for seeming to thinke that you would euer reclayme Your conclusion therfor is that treason is cōmitted by iniurie to the pictures persons alyke Then woe and well away to all your brethren image-breakers Then woe and well away to VValer the murtherer vnder-minister of Swoords who hanged on a gibbet the picture of Christ crucifyed anno 1603. Then woe and well away to M. Rider who only to haue stones to build an ouen to bake bread to impouerish bakers of the citie not hauing idely or without price seuenten hondred barrells of corne yearly as he hath pull'd downe the fayre crosse in S. Patricks which all others his predecessors of that profession had permitted vnuiolated and to the same vse to haue fyer pull'd downe all the trees therin This sentence of his giuen against him selfe brethren made his owne sonn mense Maio 1604. when he attempted to pull downe ane image to be by Gods iudgment precipitated from a height and altogether crushed and at the same tyme his seruant to be stricken with the plague c. This sheweth that it is noe greater treason against a king to abuse and despise his picture then against Christ to prophane and distroye his images What needed this moth to intermedle with the candle of learning wherby his wyngs are so often scortched What needed him to implie that abusers of the communion according to his surmise being but a bare representation of Christ shal be punished with equal torments with such as nayled him on the Crosse Where then will the final Rende vous of Protestants be who haue abused other his representations images appellations as well expressing his death as the Protestant Sacrament I can not choose but say with the Poet. Ingratum genus vestrum quicunque forenses Admiramini plausus Euripides Hecuba ex versione Gasparis Stiblini vtinam non essetis mihi cogniti Qui nihil pensi habetis amicos laedere Modo dicatis grata multitudini O hatefull race of Mercenarie mates Searching applauds ô that I knew you not Not waying how you harme your frends throwgh hates So you the peoples itching eares befott But by the waye what meaneth this often tearming of Sacraments to be but seals and especialy by them who by their profession are bound to beleeue that they nether seale the body nor soule that they nether bring fayth nor confirme it that they are nether fruictfull nor needfull Yf otherwyse we be myndfull of Christ Ochinus apud Andream Iurgiewicium in bello quinti Euangelij pag. 102. Ochinus resolueth Spiritu Dei non Sacramentis fidem confirmari By the spirit of God and not by Sacraments fayth to be confirmed Yf seales be accepted in stidd of Sacrament because this woord is not in Scripture as your brethren before determine tell vs so playnly and we will not inforce you to grawnt that your Supper of the Lord which your great Doctor P. Martyr sayth in respect of the tyme it is receaued P. Martyr in 1. Cor. c. 11. pag 293. 294. and of your emptie stomacks should with greater reason be called a breakfast or dyner is a Sacrament Now as I tould you befor such hate is conceaued alredy among the Reformers against this woord Sacrament as it is conuenient you abstayne from it For they say Bruces sermons pag. 4. 126. VVestphal in apol pag. 5. Pag. 126. about the ambiguitie of this word are rysen many tragedies which will not cease whyle the world lasts that
it is a name proceeding from meere folly of man that Carolostad vtterly reiected it and that you must be satisfyed with the woord of seale which sayth Bruce God and Christ haue giuen to his Apostle c. Only yf this had bene sayd befor not couertly but playnly and sensiblye we had neuer inueyed against your figuratiue SacrameÌ„t Muscul in loc con c. de canan 2. pag. 327. but against your figuratiue seale And then according to Musculus had we bene neuer the nerer For seale is not fownd so conuenient to specifye your doctrin as appeareth by him in these woords the bread is the body of Christ nether naturaly nor personaly nor realy marke good M. Rider nor corporaly nor yet spiritualy agayne marke I pray you for in the 62. number you are shewed to be a falconer and therfor may obserue your game in your owne phrase nor figuratiuely good Sir attend nor significatiuely you will loose all your opinion yf you take not heede restat post haec omnia Westphal loc cit Clebitius in victoria veritatis ruina Papaâ—us Saxonici argum 12. vt dicamus panemesse corpus Domini sacramentaliter it remayneth after all these that we say the bread is the body of Christ sacramentaly So that this woord Sacrament is nethet allowed nor the woord seale retayned but Sacrament sayth Westphalus then only obserued when Caluinists may shift and lurk vnder it as in this case tearming it a brasen wall being at all other tymes disclaymed as noteth Clebitius Notwithstanding this foisting in of the new fangled woord Seal and enimitie against the woord Sacrament as else where against the woords Christ Churche Catholick traditions preests merit good woorks Romain real Trinitie consubstantial Crosse blesse c. Yet you shall behould our Reformer so Catonicaly to censure this lightnes as yf it had not bene his and his brethrens but our fault Sic curios simulant bacchanalia viuunt Yet mistake me not that I seeme to dissalowe the worde Seale in his naturall signification knowinge that it is founde applyed to Circumcision Gen. 17.10 Rom. 4.11 but what I indeuour is only to taxe this translation of wordes out of the owlde testament into the newe without al authoritie and occasion to prepare a way to exclude al Sacraments of the new testament by proouing them of no greater force then the ceremonies of the ould lawe with whom they agree in appellation P. Martyr 1. Cor. 11. His diuision of three sortes of faithe is borrowed out of Peter Martyr nothing belonginge to any matter in question S. Chrysost hom 45. in Ioan. nothing true and containing nothing needful to be refuted Lastly al his former discourse out of S. Chrisostom of treason by the violence toward the picture as much as toward the Prince in person although it ouerthroweth euery way image-breakers c. yet how it ouerthroweth the point in question is breefly to be declared Yf sayth S. Chrysostom the defylers of the kings robe be noe lesse then the tearers therof punishable what meruayle yf vncleane consciences receauing the body of Christ be as damnable as the crucifiers of him Wherby obserue how this maketh against Protestancie that the vncleane receaue the very body of Christ that it is more treason against Christ to abuse this Sacrament then against a kinge teare to a kings robe it is no lesse then to crucifie him 1. Cor. 10.16 The challice of benediction which wee blesse is it not the communication of the bodie of Christ And the bread which wee blesse is it not the participation of his flesh 97. GEntlemen yee wrong the Apostles text first in your abuse of words Rider Verse 21. secondlie in mistaking the sence Your words be these The challice of benediction Pauls words in Greeke that must be iudge betwixt vs and which wee doe follow if we will follow Christ are these The cup of thanksgiuing And the holie Ghost so expounds his owne meaning after calling it poculum Domini the cup of the Lord. But you are much to be blamed of all good men because you had rather follow some late corrupt translation vse some superstitious inkhorne termes latelie deuised and so forsake the olde Apostolical phrase which the holie Ghost vseth in that holie tongue and in which it is still recorded for our instruction either confesse your ignorance in the Greeke or your malice against the trueth that the Catholickes bee no longer seduced by you that long trusted in you and to your doctrine Againe you say The bread which we blesse we say as Paul said and the holie Ghost pend The bread which we breake Alasse alasse what sinne doe you commit in thus seducing Christs flocke and the Queens subiects who hitherto haue builded their faith vppon your bare words Is this plaine dealing with Gods heritage are you Catholicke Priestes I pray you certifie the Catholikes what tongue or traÌ„slation hath it thus as you pen it The bread which wee blesse I tell you plainelie yet in charitie that you doe belie the Texte falsifie the tongue and seeke to keepe the people in blinde ignorance and superstitious palpable darknes to their euerlasting condemnation vnlesse the Lord recal them and they repent them Paules wordes ar these in Greeke and so your owne Hieroms translation hath them The bread which we break But you are so besotted with the crossing of your fingers which you tel the people is the true Catholick blessing that you forget and forgoe the true blessinge of the cup which is the Apostolical thanksgeuing to God for our redemption purchased in Christs blood whereof the cup is the true signe Againe we say as the holy Ghoste indited it and Paule writte it The communion of the body of Christ you say as no learned man of the Greeke text euer saide Error in the sence of the Texte Rhem. Testament 1. Cor. 10. sect 4. the participation of his fleash Thus much I haue shewed how vntruly you deale First in abusing the wordes of the Apostle Secondly in seducing and deceauing the Catholickes Let here the charitable Catholickes iudge how you wil abuse theire eares with fables that dare thus falsifie the plaine text Now come to shew how you mistake the sence of the words in the text seeking by indirect wresting to make the text prooue your errour which it denieth in flat termes and truth For I assure the Catholickes that nor one word fillable letter or title of this text once sounds of your carnall presence You follow the Rhemish who in this place thus expounds the words of the Apostle The cup which we blesse that is to say the challice of consecration which we Apostles and priests by Christs commission do consecrate c. and afterwards it followeth the Apostle expresly referreth the benediction to the Challice and not to God making the holie bodie and the communicating thereof the effect of the benediction Now let me intreate you to aunswere me
and the Catholickes but these necessarie question drawne out of this your owne opinion 1. First by what scripture do you prooue that you are Apostles 2. Secondlie by what scripture doe you prooue that you are Priests 3. Thirdlie by what scripture doe you prooue your commission to consecrate Challices 4. Fourthly by what scripture doe you prooue that the holie bloud of Christ is an effect of your benediction of the cup. 5. Lastlie by what scripture prooue you that this blessing or thanksgiuing is referred to the Challice and not to God Apostles ye are not Gall 1. 1. Cor. 9.1 2. Acts. 9.15 Rom. 1.2 Vnlesse you prooue these points by canonicall scriptures to be true which you shall neuer doe they bind no mans conscience to beleeue them or you Against the first I thus obiect that you are no Apostles thus I prooue it A true Apostle must be called by Christ immediatlie and that you are not He must see the Lord Iesus in the flesh which you haue not He must haue his immediat commission from Christ to preach euerie where which neither Priest Semynarie Iesuit Cardinall not Pope can haue Gall. 2. Ephes. 8. as your owne consciences full well doth know and therefore you are not Christs Apostles The true Apostles were equall in authoritie you disdaine it nay more you haue made against this a new article of the Popes supremacie and whole volumes of Cardinals Primacies Iesuits Excellencies and Priests Soueraignties Tertulian contra Marcion But I will say to you as Tertullian saide to Marcion the hereticke If you bee Prophets foretel vs some things to come if that you be Apostles preach euery where and agree with the Apostles in doctrine For whosoeuer preach not the same doctrin the Apostles did haue not the same commission the Apostles had But you late Priests and Iesuits preach not the same doctrine the Apostles did Iesuits and Priests be no Apostles Priests ye are not First Because yee will not offer the flesh of beasts therefore you haue not the same commission the Apostles had The maior hath not difficultie the minor is so plaine it needs no proofe the conclusion is ineuitable We read of foure kinds of Priests in Gods Booke three of them in the old Testament and one in the new The first after the order of Aaron and one other after the order of Melchisedech and the third after the order of Baall After Aarons order you wil not be And after Melchisedechs you can not be And concerning the third order I would you were as free from the ydolatrie of that false order as you would be free of the imputation of their heresies The last parte of the Catholicks proofe by scripturs for the real Presence Fitzsimon 97. A Serpent that is crushed in the head wresteth and wryeth him selfe vp and downe infoulding his whole body into many vaine circles and turnings withall his strugling purchasing nothing els but that others may coÌ„ceaue the extremitie of his payns M. Rider being wholy suppressed with this powerfull testimonie of Scripture S. Chrysost hom 24. in 1. Cor. that the chalice of benediction as S. Chrysostom also calleth it is the coÌ„munion of the blood of Christ and the bread a participation of his fleashe with manyfowld wreathings tumbleth vp and downe to talke of all by-maters wishing vs to proue that we are Apostles that we are preists that chalices may be consecrated that the holy blood of Christ is an effect of our benediction c. But especialy he is trubled that a woord by vs was miswritten blesse for breake exclayming at it as at the most wicked infidelitie in the world This is he who sayd in the 51. number that he was sorie that he must tell vs our fault and yet here so carpeth at a fault of no importance This is he who in telling it committeth tenne tymes a greater errour then it For first euen in this point and all his printed bookes where he should haue sayd the communication of the blood of Christ he deliuereth the communication not of the blood but of the body of Christ and next the very woord blesse which he was now to reprehend he deliuereth as yf he were thinking vpon some sister in the Lord of that name Besse I say nothing els therto but that your Fidd for so I thinke you are wont to name Fideworth your wyfe might inioye your mynde alone from all Besses and busines that your bonds and bragnes can not brooke and consequently contayne your homelines in homely maters without ingageing them in schole points wherin euen by your phisnomie you are denyed to haue any interest Such as is this confusion he sustayned abowt the sillable it as appeareth in the 51. and 76. number by aggrauating small and harmlesse tripps of the penne and in that selfe same reprehension through Gods prouidence toward dissemblers he not only tripping but stumbling and tumbling into greuous inconueniencies him selfe Concerning the perfection of the latin translation and the excellencie therof aboue any greeke now extant to much is sayd for any satisfaction due to M. Rider as also for the woord Blesse and blessing of creaturs and consecration of chalices n. 90. in which mater S. Cyprian speaketh cleerly saying Calix solemni benedictione sacratus S. Cyprian de cana Domini Vide n. 101. the chalice consecrated by solemne benediction and other extrauagant controuersies both sufficiently and abundantly is already propounded both for resolution concerning them and for manifesting that as weake and bedred people neuer consist quyet but turne from syde to syde seeking repose so M. Rider diuerteth from matter to matter to depestre and quyet his diseased or crased cause and conscience neuer remayning on the point incontrouersie I would confute his saying in the margent that only Christ was a preist according Melchisedeches Ordre yf any one proofe were brought to make it seeme probable Against his bare saying let it now suffice that as long as ether Sacrifice or Sacrament of bread and wyne remayne by vertu of Christs woords do this in remembrance of me so long must others besyd Christ be preists accordinge the ordre of Melchisedech Rider Secondly none after Mâ—lchisedechs order but Christ onely 98. Now (a) 1. Pet 29. Exod. 19.6 Saint Peter in the new Testament setteth downe a fourth order of Priests which is a kinglie or royall Priesthood but that is spirituall not carnall inward not outward common to all beleeuers not proper as you imagine to anie naturall order or ecclesiasticall function For this is sound diuinitie which you shall neuer disprooue that the office of sacrificets and sacrificing is either singular to Christ in respect of his sacrifice propitiatorie onelie vppon the crosse or else common to all true Christians in respect of their spirituall sacrifices of praise and thanksgiuing neither shall you euer finde this word Sacerdos euer applied in the new Testament to any Ecclesiasticall order and function
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
Arcadia a pleasant fiction of one Dameta who had ernestly prouoked one Clinias to combat thinking that he would not accept the challenge But Clinias being with much wooking animated to answer him Dameta excepted against the promised performance of Clinias that it was not in such tyme place and maner as it deserued by him now to be allowed Let my Dameta proue me a Clinias yf and when he can For I am suer I can now discouer him a Dametas in relenting in the mayne prouocation and excepting at trifles most timorously and impertinently Plutarchus in moralibus As Plutarck declareth that Malus orator nihil ad argumenta respondens vocem aut codicillas indiligenter scriptos calumniatur A badd orator answering nothing to the argument carpeth at the voice or papers negligently written So in most perfect resemblance M. Rider omitting the answering to my arguments carpeth and wrangleth at some impertinent points about the writing of them as before now and after appeareth Cic. lib. 2. ad Heren such dealing is propre to Calumniers saith Cicero Calumniatorum proprium est verba consectari to leaue the mater and stryue about wandring woords Concerning Leo how fauorable the learneder Protestants doe accompt him to their profession let this testimonie of Beza intimate Beza in Confess Geneu cap. 7. cap. 12. It is manifest saith he that Leo in 〈◊〉 Epistles doth clearely breath foorth arrogancie of the Antichristian Romain Sea c. Farr of another opinion was Amos Patriarch of Hierusalem when he sayd Nam inueni scriptum quia beatissimus equalis angelis Papa Leo qui Romanae Ecclesiae praefuit c. Ioan Moscus in prato c. 149. For I haue found it written that the most blessed and equal to angels Pope Leo that gouerned the Church of Rome c The Protestants accompt him comparable to deuils and we to Angels which is difference sufficient to know who accompted him a frend and who a foe Therfor approach we to learne how frendly M. Rider hath found him whom so learned and principal of his sorte accompted 〈◊〉 aduersarie First he saith we had put the 22. For the 23. I accompt not my wrytings so absolute beyond all other mens but the such a small slippe might escape my examination when I ouer-redd the booke after the ingrossing therof by one from whom a farr greater fault in discretion had bene supportable But suer in my owne extract the quotation was vnfaultie You shall perceaue besyd all former grosse corruptions in my reprehender sufficiently in this very parcell to counterpoise farr greater defectiuenes then a misfiguring of 22. for 23. After which reprehension he runneth headlong during fiftye lynes of his discourse into his wonted wondring digressions of our shame yf our owne allegation be found against vs of the occasions of such woords of S. Leo of our falshood toward God and man c. Next he telleth how and against whom our allegation should haue bene applyed and how by great lykely-hood we had neuer read it but purchased it by hearsay Wherof he yealdeth eight reasons to any indifferent iudgement not vnworthy to haue him capped with a hoode of eight colours For who besyd him would except against a translation wherin the pithe and substance is faithfully obserued whether the rynde or circumstance be more or lesse wher are ether sacred or profane translations but take vnto them selues that libertie And is it not most detestable to chaunt on such fanatical exceptions and at the same tyme in the same correction to fayle most filthelye It is often and at euery such reprehension before declared here also it is conspicious For out of the Latin he omitteth this whole lyne which in the Church of God is so consonant in the mouthes of all when that he tooke vpon him to translate the sentence most exactly according as S. Leo deliuered it Their hatred against the name of Church wherby in the Bible of the yeare 1562. it was intierly excluded and their want of vniuersal consent blinded him not to behould this lyne or inforced him to dissemble it Truely I resigne from the bottom of my hart my first answer wholy to Gods sacred prouidence being his gratiouse gift that it had that perfection as not to be subiect to any other cauills and that in their seeking to carp and calumniat when they could not did euer redound to their infamie and vtter confusion as amply appeareth in the 51. 76. 97. numbers Now yf we had misfigured 22. for 23. what inference is it that therfor we neuer read the authour After he demandeth did euer any of them denye that Christ was borne of the Virgin Marie I answer that to appeare in the examination of that article of beleefe Then a second Question is propounded whether euer any of them did teache Christ to haue a phantastical body To which lyâ—â—wyse I answer that diuers of them haue so taught by making his body deuoyde of all bloode by affirming his body as much in Abrahams tyme as after to haue bene receaued in communion by granting his body to be conioyned with vs realy yet not corporaly c which are infallible assertions that he had a phantastical body And consequently by granting such allegation auaylable to disproue the teachers of a phantastical body M. Rider as often befor so now by teaching the same giueth sentence against him selfe By attainting his ineuitable vntruths the residue concerning S. Leo shal be vnderstood The 141. vntruth The 141. vntruth is that after Leo twenty Archbishopps of Rome succeeded before ether he or they vsurped the name of Pope Witnes this to be a cleere vntruth First M. Rider against him selfe saying about the midst of this chapter that we abuse Leo some tyme a Pope Here Leo is a Pope and here the same Leo and twenty his successours were no Popes Secondly witnes the whole Concil of Chalcedon Concil Chalcedon Act. 3.4.6 in these woords Paschasius episcopus vice Domini mei Beatissima atque Apostolici vniuersalis Ecclesiae Papae vrbis Romae Leonis synodo praesidens statui consensi subscripsi Paschasius Bishopp in place of my Lorde most blessed and Apostolical Leo of the Vniuersal Church Pope of the citie of Rome I being President in this synod haue appointed consented and subscribed Is not euery woord of this testimonie thinke you a terrour and a torment to M. Riders opinion First to view and vnderstand his former vntruth of pope by the subscription of 630. Fathers who were in that Concil by whom that Leo was pope is mantayned against him Secondly by perceauing the Pope of the Citie of Rome intituled Apostolical Lord of the vniuersal Church Thirdly by obseruing such Romain Popes Legat although but a Bishopp to haue bene President of the whole general Concil c. This testimonie was long before the tyme by M. Rider determined of Phocas Emperour First bestower of supremacie vpon Romain Popes yf Reformers do not lye
promise Thirdly the 156. vntrueth that Christ by any promise assureth all his benifits to the worthy receauer for there is noe such mater In the 4. question The 157. 158. vntruth and first aunswer is the 157. vntrueth that we say Christ to be receaued alone with the mowth as manifowldly is testifyed In the 4. aunswer is the 158. vntrueth that whatsoeuer Christ giueth by promise must be receaued by faythe For he giueth damnation to the wicked infidels which he had often promised yet they haue no faythe He giueth resurrection to our bodyes in his promises yet bodyes haue no faythe He giueth health foode attyre by many promises to his seruants which can not be receaued or vsed but only by their bodyes He giueth baptisme and grace to children yet they haue no actual fayth he giueth by promise foode to the fowles of the ayre to the fish of the sea and to the beasts of the earth can these be sayd to haue fayth yet I confesse they may haue as much as puritans haue none at all O rich Deanry of S. Patricks how wouldest thou groane if thou couldst feele the heft of the diuinitie of thy deane wherin such falshood standeth for infallible principles and such impietie is tearmed the woord of the Lord How many vntruethes therfor are implyed in these woords none of meanest capacitie but must perceaue In the fift question and first aunswer is the 159. vntrueth The 159. vntruth that it is absurd by our bodyes to receaue Christ as also that we exclude the receauing by our sowles In the third aunswer to the 5. question is the 160. vntrueth The 160. vntruth that ether such institution as I sayd was a promise or a thing spiritual alone and not also corporal The residue is disproued in the premisses And consequently The 161. vntruth that it is the 161. vntrueth that any may venture their sowles vpon such doctrin Toward the next question let it be vnderstood what we say to be sayd according the saluation of the godly and damnation of the vngodly or els it wil be a further vntrueth That it hath bene proued by you that the only godly beleeuers receaue Christ is the 162. vntrueth The 162. 163. vntruth To the 7. question and third answer it is the 163. vntrueth that Christ crucifyed is the inward grace of the Sacrament both because Christ truely gaue his disciples his body vncrucifyed as also because Christ being a substance can not be grace which is an accident Although he is and well may be called the giuer of grace And fayne would I know two things mentioned in this aunswer of yours to the 7. question First why you say Christ crucifyed with all his merits to be the mater or inward grace of the Sacrament considering Christ ordained it befor his being crucifyed Secondly why you allowe any other his merits besyd his passion considering that in the 83. number 14. examen you affirme only his passion or rather the wownd of his syde to haue bene fruictfull for your redemption To the 8. question and first aunswer it is the 164. vntrueth The 164. vntruth For we say no such mater of carnal eating but of corporal true real and substantial eating and that not only by mowth but also by charitie and faythe The 165. vntrueth is The 165. vntruth that you say with scriptures in so saying bothe because there is no such scripture in owld or new testament as also because it is false that all Christs merits are yours or that all were purchased only by his Passion For many yea infinit The 166. 167. 168. 169. and 170. vntruth were purchased befor his passion In the 9. question is the 166. vntrueth that we say carnally and the 167. vntrueth that you say with scriptures In the 11. question is the 168. vntrueth that we say Christs body is euery where and the 169. that Scriptures or Creed say he is only in heauen In the 12. question is the 170. vntrueth that we say Christ according to bothe natures to be euery where The summe of this aunswer to Luthers authoritie is that Luther hath fayled lyke a monck that the Father of protestant trueth as them selues tearme him is but a Father of error A good verdict For the name of Protestants here taken from the Lutherans we will examine how rightly it is done VVho are in deede Protestants and wherfor so called Fitzsimon Luc. 8. 122. ARe you gott in from puritans among protestants you haue not obserued the conseile of our Saluioure when you are inuited to a mariadge to keepe the lower place I must therfor dismount you into your rancke First the name of Protestant sprong vpon this following occasion When the Reforming profession had purchased many followers as it is no more meruaile to behould numbers to follow a doctrin of libertie then waters to fall from a height when a gappe is opened and the Emperoure Charles the fift would fayne vnderstād the grownds of their perswasions Sleidan lib. 6. fol. 101. 102. 109. Lauather in sua historia pag. 19. they ioyned their heads together and made a collection of opinions to which they protested to stand to Which booke being deliuered to the Emperoure at Augusta otherwyse called Auspurg anno 1530. some thirteene yeeres after Luther had apostated and the greater parte by manifowld protestants wherby the name begon promising to auow the said booke the booke to this day is called the Confession of Augusta and the only defenders therof are called protestants Nether do the Zuinglians in Heluetia clayme this name but are knowen by the title of Sacramentarians nether the Geneuians or French reformers but are knowen by the title of Hugenots nor the Flemish rebells but are knowen by the title of Ghewes Secondly concerning this name of protestants they to whom it doth belong haue duble cause to applawd greatly to them selues Such only as I forshewed are the Lutherans and they only that are consenting to the forsayd confession of Augusta The first cause is that the Zuinglians the Englishe the Frenche c. haue sought Brentius in appendice and that as by their owne report is testifyed with teares to be admitted into theire concord yet that they neuer would admitt or tolerat them as appeareth vpon the Article of the creed in the communion of Saints And when they blazed abroad that they had the good lyking of them the protestants tooke it most iniuriously and as a great slaundre sharply refuted it Exam. nu 19. The second cause is that their very name of Protestants is so much affected euen by them who are opposit vnto their profession as appeareth in England as that they couet it and striue for it In deed the cause why that name had first accesse into England was because the first reformers who resorted therto Tindal Frith Barns Cranmer c. were of the Lutheran stampe with a peculiar small diuersitie
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
what they teache and pretend That Ministers may excommunicate the greatest Prince pag. 113. That he that is excoÌ„municated is not woorthie to enioy life vpon earth ibid. That it were good that rewardes were appointed by the people for such as kill Tyrants as commonly there are for such as haue killed VVolues or Beares ibid. Doctor VVhitegift saith of them that they seeke to transfer the authoritie of Pope Prince and Bishop to thâ—m selues and to bringe Prince and Nobilitie into a verie seruitude pag. 159. That Puritans seeke by degrees to be ridd of all lawes of all authoritie and to haue all thinges subiect to their Consistorian Discipline pag. 200. The definition of a Puritan by one Butler of Cambridge pag. 221. A notable Description of the deepe Dissimulations and Hipocriticall proceedinges first practized by Puritans to gett them selues into the fauour and good liking of the people pag. 221. 222. How Puritans dispense with them selues to dissemble cheate and counterfett to take all Ecclesiasticall degrees and to practize all Ceremonies of Cappe Tippet c. to remayne in their offices and places of promotion pag. 231. Of the Puritans hiperbolicall commendations and setting foorth of their Discipline pag. 223. Reneâ—her saieth that the polliticall Empyre is but a lower and inferior benche to the Consistorian Discipline ibid. The Puritans appeache Kinge Iames of periurie because he dissaloweth their Discipline pag. 224. Puritans Caueat thâ—t no names be vsed which sounde ether of Paganisme or Papistrie pag. 228. The holie Consistorian Discipline of Puritans borrowed from a Iew named Cornelius Bertram pag. 272. Caluin teacheth that as soone as a man is illuminated with the knowledge of the truth instantly he is freed from all obligations of obeyinge ether Church or Prince Replye pag. 112. PVRITANS What the Kinges Maiestie doth censure of Puritans and what sundrie of the Reformers them selues doe say of them Barrowes saith thâ—y are pernicious Impostors presumptuous Pastors Iewish Rabbins Balaam t s dissembling Hipocrits Smel-feastes Apostats and souldiers of Antechrist pag. 161. Others thâ—y are pernicious Dreamers glosing Hipocrits with God fasting Pharisaicall preachers counterfett Prophets pestilent Seducers sworne waged and marked Disciples of Antechrist c. pag. 222. And againe they are perfidious and Apostat Reformers precise Dissemblers giddie and presumptuous Intermedlers in all matters publique and priuat watchmen ouer all actions pag. 222. The Kinges Maiestie speaking of them saith that the Puritanicall spirit is periured treacherous inhuman c. Replye pag. 16. 17. They are very pestes in the Church and commonwelth Reply pag. 70. No deserts can oblige them no oathes or promises binde them c. ibid. Againe saith he Yee shall neuer finde in no border theeues greater ingratitude and more lyes and vild periuries then with these frantick spirits Replye pag. 170. And Knox him selfe saith that nether can oath nor promise binde any such people subiect to the Euangile to obey and maintaine Tyrants ibid. pag. 70. 71. REALL Proofes for the Reall Presence both by Catholiques by Heretiques them selues Corporall and Spirituall presence not opposite pag. 37. 38. The remorce of Bucer Peter Martyr and Oecolampadius for hauing euer writen or bewitched any with the Protestants opinion against the Reall presence pag. 53. 54. Christ receiued with the fleshly mouth according to Luther pag. 10. VVith hart and mouth according to S. Aug. ibid. Our flesh is fed with the bodie and blood of Christ according to Tertul. ibid. He permitteth our teeth to be printed in his fleshe accrrding to S. Chrisost ibid. He dwelleth in vs corporallie according to Cyrillus pag. 11. By naturall partaking according to Ciril Alexandrinus pag. 9. The bodie and blood which the Apostles did behould and the Iewes did shed according to S. Aug. pag. 9. Reallie not Figuratiuelie according to Lyra. pag. 53. VVe receiue not only a Figure but the bodie of Christ according to Theophilact pag. 53. Not significatiuelie but substantially according to S. Anselme ibid. The true bodie taken from the Virgin and which hunge on the Crosse according to Innocentius pag. 66. The flesh assumpted for the life of the world according to the holie Caenons pag. 67. That which was crucified and which was buried ibid. That which tooke flesh of Marie according to S. Aug. ibid. That although it seeme horible to eate the flesh of man c. Yet that notwithstanding such seeming we both eate drinke the flesh and blood of Christ. S. Aug. pag. 84. That it is a fearfull thing for a man to deuoure his Lorde which neuertheles we doe in receiuing S. Aug. pag. 85. In forme is the fleshe of the woord of God true meate saieth Origen pag. 89. Him selfe is receiued into the breast saith Clemens Alex. ibid. The same is proued by Caietan pag. 100. By Lanfrancus pag. 106. By S. Ambrose pag. 131. By Bucer pag. 132. By S. Chrisost pag. 174. By S. Cyril pag. 136. By S. Leo. pag. 286. By S. Martial pag. 289. By Anacletus pag. 289. The Reall presence fortified and confirmed by the Confessions of all chiefe Protestants and those the most approued of all the worlde pag. 303. By Berengarius ibid. By VVickliffe ibid. By Iohn Husse ibid. By Hierom of Prage ibid. By Oecolampadius ibid. By Bucer pag. 304. By Caluin ibid. By Sir Iohn olde Castle pag. 305. REBELLION Of the Insurrections Rebellions of Puritans against their Princes of the infinit deale of blood which hath beene shed thorough this occasion Muntzer taken and executed and aboue a hundred thousand of his followers slaine in Rebellion against their Princes pag. 218. In ciuil warres in France in the space of three yeares not so few as a hundred thousand men weere ouerthrowne pag. 218. Of Puritans incensing the people against the ciuil Magistrate and of the answere of two Puritan Preachers in Stamford to the L. Superintendent of Lincolne opposing him selfe against their publique Puritanicall fast pag. 223. The Rebellious intentions of Puritans openly certified by suÌ„drie of their owne bookes intituled Martin Mar-plelat Mar-Martin VVoork for the Cooper The Counter-cuffe An epistle to Huffe Ruffe and Snuffe Hay any woorke Myles Monop c. pag. 224. A Description of the bloodie spirit of Lutheran and Caluinian Ministers Sturmius sayeth they condemne banishe and nayle to the Crosse whom they please Replye pag. 81. That if the Magistrate would but for three dayes lend them the swoord would ensue c. ibid. Lanoy incensed the men of Rochell to iterate their Rebellion against the Kinge Replye pag. 112. RESVRRECTION Luther saith of Caluinists that it is certaine they tend to manifest Apostacie concerning this Article pag. 16. Villagaignon of the Caluinists the hope of life not to belonge to the bodies but to the soules ibid. Almaricus one of Foxes Martyrs held that there was no Resurrection of bodies pag. 161. Others that no soule doth remaine after death pag. 162. At Geneua to destroie Purgatorie they would haue decreed the soule
veteres in eo aliquid humani passos esse in errorem abreptos c. The Ancients in his opinion to haue therin indured human infirmitie to haue bene borne away into error Monica to haue had an owld womans foolish desyre Augustin vnaduisedly to commend it to be imitated c. Now then Readers noe lesse foes then frends Caluin professing that I had not falsifyed him and M. Rider protesting the contrary is not Caluins defence a lawfull purgation that I had not wronged Caluin Is not M. Rider knowen therby to haue galloped astraye Breuiarium Rom. 7. May. Boleslaus king of Polonia being enormely leacherouse the holy Bishops Stanislaus publickly at leingth rebuked him The king in reueÌ„ge indyted S. Stanislaus for wrongfully vsurping a farme He in his owne defense shewed the euidence of his lawfull title therto But the witnesses fearing the Kings displeasure durst not iustifie their testimonie Well quoth Stanislaus since that doubt seemeth to be made in this mater I will produce within three dayes Peter the partie deceased three yeares past whom it concerned to auert the trueth of all circumstances The assemblie derided his promise But he full of faythfull hope in Gods prouidence after prayer and fasting resuscitated Peter and both together befor the king declared the lawful bargain Peter reâ—urned to his sepulchre departing in peace Yet after all this the king Boleslaus sent soldiours to murther the godly bishope and they thrise from aboue resisted the king him selfe killed him as he was sâ—ying Masse dismembring and dispersing his parts which eagles defended vntill by their lightsomnes the Cracouian clergie fownd them and placing them in ordre of them selues they vnited as yf they had neuer bene seperated All this historie for the most parte of the holy martyr S. Stanislaus on whose day I wryte this aunswer without presumption be it spoken S. Cyprian in Conc. Carthag is appliable to my cause I rebuked M. Rider for his adulterating trueth and following the concubine heresie by diuorcement from the spouse of Christ He in splene calumniated me that I had wrongfully vsurped a farme of Caluins writings None of my witnesses durst for the state to approue my cause I was therfor constrayned to resuscitat Caluin him selfe to testifie that I had dealt vprightly his verdict of him selfe will any now distrust S. Optatus l. 6. Liâ—â—e intercedente facile est iratis iactare conuicium Sed semper dum intenditur erimen necessaria est manifesta probatio Enuie hauing place it is easie to the discontented to reproach But alwayes sayth S. Optatus when a crime is obiected manifest proofe is requisit But this M. Rider neuer obserued It was sufficient for him to impute falsifications Proofe besyd his woord yf you requyre you loose your attendance The least that I can say is with Gods word M. Rider Non contradicas verbo veritatis vllo modo de mendacio ineruditionis tuae confundere Eccli 7. Contradict not trueth by any meanes and of the lye of their vnlearnednes be confounded For all this confuâ—on and heynous rayling against me next the fault of contradicting trueth proceeded of meere ignorance in not vnderstanding the crooked latin of Caluin wherin what he falsely denyed as in the treatise of the Masse I haue amplye demonstrated to â—e fownde only in scripture M. Rider by palbable vnlearnednes vnderstoode absolutly and vniuersaly of all as well Scriptures as Fathers This maketh me that I looke for noe reparation of my good name notwithstanding all the former exprobations I only saye as Titus Tacitus sayd to Metellus Facile est in me dicere cum non sim responsurus Note Tu didicisti male dicere ego conscientia teste didici maledicta conteÌ„nere Valer. max. l. 7. Et sicut tu linguae tuae ita ego aurium mearum sum dominus It is easie to reproach me wheras I am not to replie You M. Rider haue learned to reuyle I hauing testimonie from my conscience haue learned to contemne your rayling And as you are lorde of your tong soe am I of my eares The woords that are intermedled in this point But he that is brought vp in any of the brasen faced Colleges of Iesuits c. being thus spoken by a man ether browght vp in brasen nose colledge of Oxford wherin his contrimen are only trayned or at least which to all men is knowen yf not often brought vp thrust downe in the iron faced cownters of London for debts and cheaâ—ing what thinke you would not another besid a Iesuit hauing such euident aduantage and inequalitie ouer him interchange some quipps with him But one brought vp in the Iesuits Colleges wherin the greatest numbre of Princes in Christendome are brought vp can not esteeme a Minister lately besyd all other infamies by publick court condemned for a simoniacal cosener in selling one and the same benefice as Beza did his priorie to two or three diuers to be an equal copes-mate for him to contend with all for bringing vp Concerning the pardon a culpa pena which the Pope would giue for lying and falsifying in his behalfe I aunswer first the priscillianists owld maxime S. Aug. her 70. to be now the Puritans often practise Iura periura secretum prodere noli Sweare fo rs weare the secret doe not vttre I haue shewed it befor that it needeth not to be confirmed They also being so periurious and not only vntrue as in treating of them I haue declared Ochinus in dialogo con Sectam terrenoruÌ„ deoruÌ„ siue Paparum Caluin as Ochinus tearmeth him an earthely God and Pope yf he may not forgiue them a culpa pena from fault and payne as him selfe assureth he can not they are in an ill case Leuit. 5.4 Zach. 5.3 since that God almightie threatneth reuenge for their periurie Yf he can forgiue them being their Pope we haue great occasion to thinke our Popes power as ample as also is alreadie proued Secondly the ould heretical lesson of reproaching the Pope and his pardons Luth. tom 6. Iene fol. 215. Mathesius in hist. Lutheri conc 11. pag. 123. Luther confesseth that all reforming preachers do presently and principaly learne Papam Monachos sacerdâ—tes conuicijs proscindere omnes nouerunt All of them know how to inueigh against the Pope Moncks and Preists So that it is noe meruayle that M. Rider among the rest had learned this first fundamental lesson of his profession Lastly as in the present case it is euen to winking vnderstandings notorious that the falsification obiected to me is voyde and neede the noe pardon so in euery other case is it perspicuous that the Pope can giue noe remittal of fault but by penitent confession of the delinquent and consequently with purpose of amendment as for a falsification of this kinde euery other preist may doe noe lesse Wherfor it is lykewyse notorious that this exprobation concerning the Pope is in his case noe
hee scorne your brotherly admonition that bragge is a good dogge more tongue then teeth more talke then truth But you must needs deale with him by writing for otherwise in words he is too hard for a huÌ„dreth of you for you shall finde him old dogge in copia verborum and inopia rerum And thus hoping after your counsaile hee will leaue his woonted gadding rouings from the matter and follow me closely in euery line word syllable and letter as I haue and will doe him Christ willing I commend you him to the blessing of our mercifull God whom I beseech for his Christs sake so to touch your hearts from heauen that you all may renounce your new poperie and feare God in Christ with vs according to his Euangelical truth From my house in Saint Patricks Close this 30. of March 1604. Yours so farre as you are Christ and the Kings readie to treble these kindnesses IOHN RIDER A faâ—t escaped in the print namely quo for qua page 7 line 16. Tit. 14. Vpon the residue of the Rescript to the ende 14. NVllam authoritateÌ„ habet vti qui damnatus est daÌ„nat Fitzimon sayth Seneca his iudgmeÌ„t hath noe authoritie Sen. ep 77. wher he condemneth that is condeÌ„ned This sentence M. Rider hath not only force but ineuitable violence many wayes against you You pretend two hondred errors yet shew none and are besyd condemned by publick authoritie what credit wil be giuen by Catholicks to your words when Protestants discredit you The two hondred errors are but the spotts of cownterfet bloude vpon Iosephes coate Gen. 37. whom Iacob after will fynde vnspotted and know the deceitfull enuiouse brethren to haue bene as treacherouse in selling him as in lying to their parent by his coate And as for the point of miracles I beleeue it to be so aunswered as that M. Rider will blame no further want therof That I did not follow your counsell was the same mercie of God toward me which was toward the late named Ioseph that he followed not the allurements of his adulterous mistres S. Cyprian in conc Carthagin your reformations being a disloialtie toward the spouse of the Church and deuorcing your selues as concubins from trueth to follow licentious sects and errors Roboams example shall make me neuer to follow 3. reg 12.3 the yong mens conseil that is them that are vpstarts in religion such as straying are turned into vayne talke desyrouse to be Doctors of the law 1. Tim. 1.7 not vnderstanding nether what things they speake nether of what they affirme I haue chosen for my cownselor the woord of God to be my compase and card in his holy arke by which I learne to diuert and plye from you as from the rocks and shelfs of certain ruine by these sea marks following placed at your entrie Obserue those that make dissensions and scandals contrary to the doctrin which you haue learned Rom. 16.17 1. Ioan. 2.24 Galat. 1.9 Hebr. 13.9 Rom. 16.17 That which you haue heard from the beginning let it abyde in you Yf any preach otherwyse then you haue alreadie receaued be it accursed Be not mislead by variable and strange doctrins Auoyd them for such do not serue Christ our Lord but their owne bellie and by sweete speeches and benedictions seduce the harts of innocents By thes cownsels I was preuented from being cownseiled by you Auolent quantum volent paleae leuis fidei Tertull. l. de prescrip quocunque afflatu tentationum Let the chaff of light fayth be borne away as farr as they list with euery breath of tentation let the blinde be guided by the blinde Mat. 15 14. into the same snare let wauering children be caried abowt with euery wynde of doctrin Ephes. 4.14 in the wickednes of men in craftines of the circumuention of error Let the denyers of knowing Christ his woorde blush Mar. 8.38 Luc. 9.26 Ecclâ— 6.10 shrinke to acknowledg him in this adulterous and synfull generation let the trenchoure frend depart in tyme of tribulation Isa 51.12 2. Tim. 2.12 Mat. c. 10.38 c. 16.24 Luc. 9.23 c. 14.27 let the timorouse for a mortall man that is to wither as haye forget his maker As for me I hope to raigne with Christ therfor I know I must sustaine with Christ I pretend as a disciple to follow Christ therfor I must take vp my crosse hate my father and mother Mar. 8.38 Luc. 9.26 2. Tim. 2.12 wyfe and children brethren and sisters yea and my owne lyfe in comparison of him I attend not to be denyed of Christ before God and his angels 2. Tim. 4.8 therfor I know I must not deny him or be ashamed of him befor men I aspire to a crownee of iustice therfor I must indeuoure to fight a good fight Rom. 8.39 to consummat my course to keepe my fayth For conclusion I say that nether death nor lyfe nor angels nor Principalities nor powers 1. Cor. 10.13 nor things present nor things to come nether might nor height nor depth nor other creature by the mercie helpe of my faitfull God that will neuer suffre vs to be teÌ„pted aboue our power shal be able to separat me from the charitie of God which is in Christ Iesus our Lord nor to conforme me to the cownsaile of the reformed sedition You affirme that you must deale with me in print and not by woord Prou. 6.2 because I am to hard for a hondred in speech I say that illaqueatus es verbis oris tui captus proprijs sermonibus you are ingaged by the woords of your owne mowth and taken by your owne talke You can not conceale the confusion you had euer in talking with me when at euery woord I disproued and disturbed your conceits which yow heedfully prouided to happen most seldome and spedely to be abrupted I do but appeale to M. Tristram Eccleston Constable of the Castle whether it was so or noe Yf he will not disgrace his goss sip at least M. Alderman Iyans M. Luke Shee esquyer and others can tell the plundge you and Minister Baffe wallowed in at our last meeting So then to God be the glorie and neuer to me you felt the brunt of my woords at that tyme by your owne confession to be irrefragable As for the print you prouided not to tast how it would haue proued but how you should haue felt it yf you would haue indured the trial I leaue to be iudged now that I might without you permission make it knowen What or how much or how litle that wil be to your proffit I trust at lyke opportunitie you will certifie as you haue now done of my woords To perclose the whole and to conclude the late points pertinently in token that I ame not very selfe conceited as euer befor I haue desyred to speake rather in the woords of Scripture and Fathers then my owne so I will now
two thowsand deprauations I abstayne from obiecting one of ours against them that them selues of them selues be both witnesses and iudges I will begin with EnglaÌ„d such therin as were Carlile in his booke that Christ descended not into hell and are most esteemed Carlile then for whose credit Puritans denye the descension of Christ into hell sayth of the translations in England Thâ—y detorte the Scriptures from the right sense They shew them selues to loue darkenes more then light Brovvghtons epistle to the Counsell Browghton who being of the feruentest sorte of Puritans brooked not to dwell in England as being a contrie drowned in error but came to Midleburg in Zeland and â—her wrote his booke admonishing therin the Lords of the Cownsell of England In the booke of the sayd conference by vvilliam Barlovv D. of Diuinitie deane of Chester pag. 45. printed by V. S. anno 1605. pag. 46. in lyke woords to the former that the Bibles of England were fowly corrupted And now lately the 13 of Ian. 1604. according our computation at Hampton court in the summe of Conference befor the Kings Maiestie thus speaketh the formaÌ„ of the queast of Puritans D. Reinolds that there might be a new Translation of the Bible because those that were allowed in the reignes of K. Henry the eight and Edward the sixt were corrupt and not aunswerable to the truthe of the original To which accorded his Maiestie saying as is there expressed that he cowld neuer yet Bible anno 1588. see a Bible well translated in English but the woorst of all he thowght the Geneua to be Which his iudgment the translators of the Bible in english professing to translate the Geneua Bible and yet declining from it in very many places Luke 3.36 Act. 1.14 c. 2.23 c. 3.21 c. as by the quotations may be gathered being ashamed vniuersaly to conforme them selues therto do apparently confirme and iustifie Thus then we haue for the first consideration that the Scriptures hetherto deliuered in England are corrupt Vide VVitaker pag. 15. contra rat Campiani pag. 15. louing darkenes more then light and neuer well translated euen by their owne declarations Of Luthers translation for the owld Testament he him selfe in seueral clauses sayth that it is no woord of God belonging to Christians Moises Luth. serm de Mose De 10. precep lib. 2. con Rusticos nihil ad nos pertinet Seditiosi prophetae dicebant oportet vetâ— testamentum seruari Non mihi ecclesiastes sed Iudeis Mosen tuum predica Nullus apex aut punctus in Mose ad nos pertinet legem ad me nihil pertinere sed euangelium etiam decem precepta ad nos non pertinent c. Moses pertaineth nothing to vs. Seditiouse preachers affirmed that the owld testament is also to be obserued Preacher not to me but to the Iewes preach thy Moses not a title or point of Moses belongeth to vs the law not to concerne vs but the gospel Yea euen the ten commandements not to belong to vs. c. This is playne dealing owt of the woord of God to shuffle and cutt away all the owld testament But what thowght Luther thinke you of the new testament Listen to him selfe rowndly and resolutely declaring his mynde Non immerito igitur admonui in prologo noui testamenti Lectores vt hanc falsam aboleant opinionem quod scilicet quatuor sint euangelia quatuor tantum Euangelistae Dixit autem Ioannis euangelium esse vnicum pulchrum Luth. serm de pharisee publ in 2. proem noui test primae editionis verum Not vnworthely did I admonish the Readers in my prologue of the new testament that they should abolish this false opinion that ther are fower gospells and only fower euangelists For I sayd that the gospell of Iohn was only be wiâ—full and true I might alleage besyd thes blasphemies against so much of the owld and new testament his like impietie toward the epistle of S. Iames the Apocalips c but what needeth any specification of parcels when he determineth in expresse tearmes Nihil est cum scriptura Luth. in Assert in prologo Bibel Buhel Babel the Bibel Bubel Babel together with the Scripture is nothing Is not this a strange maner of translating and reforming Scripâ—ures to make them finaly not to be any woord of God or of any importance but all the bible to be only a buble and a Babel What greater modestie or synceritie might be attended in Caluins translation when he taxed thus the Apostles and Euangelists altogether Si Apostoli sint ne garriant quicquid illis collibitum fuerit Calu. Instit l. 4. c. 8. §. 4. Calu. in c. 19. Ioan. v. 23.24 In cap. 2. Mat. v. 15. in c. Mat. v. 13. in c. 8. Mat. v. 17. in c. 27. Mat. 9. In cap. 6. Luce v. 40. Calu. in prefat noui test Gal. 1567. Yf they be Apostles let them not bable all that they list Of the Euangelists he also sayth them intempestiue trahere loca à natiuo sensu discedere multos sententias ex abrupto inseruisse nominare impropriè verbis vti impropriè to wreast allegations to depart from the right meaning of them to shuffle abruptly many sentences into their writings to tearme improprely to vse woords improprely Wherupon most truely sayth he against him selfe and his lyke I confesse that Sathan hath gayned more by these new Interpreters then by keeping the woord from the people To conclude his odiouse exprobration I must reporte for a wofull conclusion toward all late translations the saying of Zuinglians or Tigurins No translations yet extant nor which wil be here after is the exact woord of God and the expresse meaning of the holy Ghost Which yf any temperat mynde ether of Catholicks or Protestants may now distrust to be true in all their translations I can not imagin what satisfaction greater to be resolued might be ether imagined or requyred since that it is proued as S. S. Aug. l. 11. con Faust. c. 2. Austin sayd to Faustus and his consorts You are the rule of trueth what soeuer is for you is true what soeuer is against you is false Let their Etheocleal discords next present themselues to your consideration God gaue some Apostles some Prophets othersome Euangelists Thes. c. 4. v. 12.13 and othersome Pastors Doctors to the consuÌ„mation of the saincts vnto the worke of the Ministerie vnto the edifying of the bodie of Christ vntill we meete all into the vnitie of fayth and knowledge of the sonne of God Such teachers of one vniforme permanent doctrin alwayes to continue our Reformers may not possibly be accompted first because of their long interruption without predecessors which in professing their noueltie they both acknowledge Fulke lib. lat con Stapleton and mantayne saying parum referre si nullos proferre potuerint antecessores it to be of small importance althowgh they
and Fabian primatiue Popes Ex Martyrologio Damaso who ordained to that vse certaine notaries or clercks who most diligently should registre and record all particularities in the tyme of persecution Which studious obseruation I request you still to follow Secondly that your calamities proceeded without all allowance of parlament or ordinarie course of law only by bare proclamations doth argue such to be the godly disposition of your nobilitie the whole state of the contrie as that impietie and wrongfulnes could neuer presume to haue their allowance The lyke in first Christianitie happened in Alexandrie Vide Euseb l. 6. c. 34. by testimonie of Dyonise Bishop therof saying Befor any edict or lawfull permission of the Emperour was obtained a whole yeare our persecution began c. Wheras then you would be loath that any should suffre beyond you or testifie more their affection to their Saluiour and Lord then you now that you know in this mentioned wrong that you are not incomparable or without corriuals striue with them to patient with noe lesse commendation then the Alexandrians of whom after deserued Wherto S. Peter doth imbowlden you in these woords 1. Pet. 3.13 who is he that may hurt you yf you be emulators of good that is yf you striue in all dutie toward God that noe others surpasse you Nether do you want examples of tolerating their surmise of daintines in you that you feele and especialie that you complaine of any smart For when God almightie was to deliuer the children of Israel owt of the seruitude of Aegipt Exod. 3.7 it was sayth he for the austeritie of them that were ouer-seers of the woorks For whē the Israelits would sacrifice to God it was obiected against them that they were wanton Exod. 5.17 and vacant and because they performed not their impossible taske they were also whipped So A man accused the people of Israel who were in subiection and seruitude vnder king Assuerus Esther 3.8 in all submission that it was not expedient they should be insolent throwgh licentiousnes Toward these also be you emulators in good that you repine not at what soeuer any befor you had for their profession indured Yf your Pastors or ghostly Fathers haue abandoned you for terror of any proclamations by the assurance of Christ they haue bene meere hirelings The good Pastor sayth our Saluiour giueth his lyfe for his sheepe But the hierling and he that is not the pastor whose owne the sheepe are not Ioa. 10.11.12 seeth the wolfe coming and leaueth the sheepe and flieth and the wolfe raueneth and disperseth the sheepe And the hireling fleeth because he is a hireling and he hath noe care of the sheepe Yf you also haue eschued your ghostly Fathers for timourousnes and threats of man First you haue bene farr inferior to Abdias steward to K. Achab 3. Reg. 18.4 and Iezabel For he when by Iezabels sacrilegious impietie the prophets of God were persecuted he I say alone preserued and nourished a hondred of them in fellers vnder grownd Secondly you had lost the reward belonging to your sayd ghostly Fathers or which is all one the merit of hospitalitie which you might haue vsed to Christ in person He that receaueth you sayth Christ to his disciples whom he sent to fructifie in his Church receaueth me Mat. 10.40.41 and he that receaueth me receaueth him that sent me He that receaueth a Prophet in the name of a Prophet shall receaue the reward of a Prophet Thirdly you haue bene therby in euident peril of greater damnation then which is due to the very Sodomits and Gomorrheans which also our Sauioure in the same chapter foretelleth sayinge whosoeuer shall not receaue you Mat. 10.14.15 nor heare your woords going foorth owt of the howse or citie shake of the dust of your feete Amen I say to you it shal be more tolerable for the land of the Sodomits and Gomorrheans in the day of iudgment then for that citie In these duties the scripture exempteth vs from lawes of men Commanding sayd a certain Magistrate we commanded you Act. 5.28.29 that you showld not teach in this name and behowld you haue filled Hierusalem with your doctrin c. But Peter aunswering and the Apostles sayd God must be obeyed rather then men That you haue a setled resolution to tolerat all extremitie rather then to abiure your profession deserueth much commendation In that especialie the woords of S Paul are to be vnderstoode Patience is necessarie for you that doing the will of God you may receaue the promise Hebr. 20.36 And reason leadeth you therto For it is a fyxed decree of God that yf we would reigne with Christ we must suffre for Christ 2. Tim. 2.12 yf we would be crowned we must combat lawfully 2. Time 2.4 yf we would be confessed and auowed by Christ be for God and his angels we must confesse him befor men Luc. 12.8.9 It is knowen that the cupp or chalice of Christ is sowre that his stādard is the crosse that his crowne is pricking that his liuerie is read as of one that had troaden the presse and that his pathes Isa 63.2 and of all his saincts are the wayes of continual tribulations Who then to be a Beniamin to Christ would not be contented to haue his cupp found in his sack or to be on ether of his sydes Gen. 44.12 would not with the children of Zebede professe him selfe able to drinke of his chalice Mat. 20.22 Who willing to beare the victorious crosse of Christ would not with Heraclius Emperor finding him selfe in his brauerie not to be able to moue it but in his outward pouertie Vide Breniariū de exaltatione S. Crucis with ease to transport it permitt him selfe to be spoiled of all state and magnificence 1. Pet. 5.4 Who hearing in Gods assured woord promised that when the Prince of Pastors shall appeare we shall receaue the incorruptible crowne of glorie and that blessed is the man that suffereth tentation for when he hath bene proued he shall receaue the crowne of lyfe but in the meane tyme would indure thorns of reproaches Iac. 1.12 crowning daylie his eares Who considering the most aspiring arrogance of Aman Hoster 6. ◠to haue only intended to be adorned with the Kings apparel to ryde on a horse appointed for the Kings sadle to haue the Kings diademe vpon his heade but in all Christian modestie should be contented to be of one liuerie with his God and all his deerest beloued satisfied to be mounted on his Gods fairest horse which was the crosse of suffrance and acknowledge him selfe abundantly glorified to weare his Gods diademe which in this world did only pearce and torment Lastly who heareing the broad way to lead to perdition Mat. 7.13.14 Psal 24.4 and the narrow way to conduct to lyfe but from his hart will say with the Prophet thy wayes o
Puritans it is suppressed is made a mater of the starre chamber These fynes are vnmeasurable to our qualities Yet yf we consent not suddenly to satisfie them first they clapp vs vpp into prisons and then they them selues in all tulmutuous maner resort to our howses take notice of all our substance valueing euery thing at a ridiculous rate to all but to them that are intituled in the goods and of all together gould marchandise corne howsowld stuff euidences appareil they make vp their fyne yf it exceede not all the means of the partie conueying away as much as serueth their owne turnes and intending to returne by some pretext or other yf their remaine any thing to their aduantage The Author A Lamentable declaration Wherin the commissioners Martials searches synes violēce oppressiō and impouerishmēt of innocent subiects do altogether make vp a noble persecution comparable to some of them of primatiue Christians I reade a relation of Dyonisius Bishop of Alexandrie recorded bv Eusebius in his historie and altogether lyke but that it cōtaineth farr greater calamitie sustained by primatiue Christians information deseruing for your consolation to behould the fayth then persecuted yet to florish and in vayne to be impugned to be imparted to you Euseb lib. 6. hist c. 34. Befor any Edict or proclamation of the Emperor for the space of a whole yeare began our persecutiō Wherin it seemed the greatest sacrifice that they could offre to their idols to imbrue thē selues with the bloud and slaughter of Christiās They crushed the bodie and picked out the eyes of ould Metra and in the end stoned him because he would not recant They drue the vertuous Quincta to their temples and whē she detested their sacrilege they trayled hir by the heeles through the streets brusing hir against the stones after they tore hir with scourges and in the ende they also stoned hir to death Then with one consent without all commission or warrant they rushed into the howses of Godly Christiās euery one betraying his neighbour and extruding him out of doores ransaking and spoiling all his wealth and howsehowld stuff purloining what soeuer was to his purpose or all that was pretious and throuing into the street or fiar the residue so that euery corner seemed a place giuen vp to the pillage of rauenous enemies c. This was in dede a merciles martial law not subiect to the lawes of all nations nor to it of the twelue tables among the Romans Deut. cap. 13.6 c. 19.15 nor to it in Gods law that nemo indēnatus c. none withowt lawfull witnes should be condemned To thinke that you were so vsed in a Christian commō wealth wherin euery one was foorthcoming vpon all citations and warnings and wherin iustice without all impediment might hould hir natural course pardon me it cānot for the enormitie sinke into my mynde nether will it enter into the conceit of any Christiā imagination that the rigor of iustice should not be thought sufficiently seuer against innocent Catholicks without extending against them the martial iniquitie or lawlesnes which is no wher followed but where effusion of blood or probable destruction of a whole armie is preuented by a hastned priuat execution without ordinarie processe And yf it be true Suruey of the booke an common prayer pag. 123. which I reade in the puritan suruey that parlement Acts may not be explaned but by authoritie of parlamēt and consequently lawes made by parlament as all true lawes yf I he not deceaued should be can not be infringed but by contrary acts of parlament then haue I greater cause to distrust this informatiō by how much Puritās the bloudie trompetors to all crueltie against Catholicks do repute by this testimonie such violence to be vnlawfull because it is not warranted by any acts of parlament I take hould in this place obiter of part of a speach had at Norwich 4. of August befor the Assises to testifie what their owne opinion is of promotors printed at London this very yeare 1607. vnder the title of the L. Coke his speech and charge Tovvard the ende Wherin is sayd The promoter is both a begger and a knaue A litle after their office I confesse is necessarie and yet it seldome hapeneth that an honest man is imployed in it A good verdict or rather A good sentence being from that sage iudge But cōcerning your heauie disasters Yf such course as you speake of was followed it was most pertinent to dismaie dastard mynds I say dastard mynds For the iust Christian is cōfident as a lion Prou. 28.1 sayth the woord of God adding after Prou. 30.30 which as the strongest of beast is neuer terrified at any incowntre Therefor in the busines of God or professiō of our beleefe sayth Christ Feare yee not them that kill the bodie Mat. 10.28 and are not able to kill the sowle Againe see that you be not trubled for these things must be done Mat. 24.6 Brother shall deliuer brother vnto death and the father his sonne and the children shall rise against their parents and shall woorke their death And you shal be odious to all men for my name But be that shall indure to the ende shal be saued A most happie conclusion of the former sorrow and fare greater good then in comparison wherof the greatest greefe might not be thowght the cheefest gaine Rom. 8.18 So esteemed S. Paul saying For I thinke that the passions of this tyme are not condigne to the glorie to come that shal be reuealed in vs. So that all that euer you haue or might loose by such aduersitie accompt it more gaynefull then had you putt it to greatest vsurie Christ Iesus is our assurance therof Mat. 19.29 affirming Euerie one that hath left howse or brethren or sisters or father or mother or wyfe or children or lands for my names sake shall receaue a hondred fowld and shall possesse lyfe euerlasting Which S. Paul as euery true Christian is bound did beleeue when he sayd Philip. 3.7.8 The things that were gaynefull to me those haue I esteemed detriments Yea but I esteeme all things disproffitable for the passing knowledge of Iesus my lord for whom I haue made all things as detriment and do esteeme them as dung that I may gayne Christ So did the Hebrues beleeue them to whom the same Apostle gratulateth The spoile of your owne goods Hebr. 10.34.35 you tooke with ioye knowing that you haue a better and permanent substance Do not therfor leese your confidence which hath a great remuneration Which being soe true as being affirmed by the trueth it selfe what merchants aduenturing all their stock what husband man spending all his seede what vsurer exposing all his welth what gamester hazurding all his thrift vpon vncertainties but may exclame at vs yf we thinke that stock lost which is layd out for so excessiue gayne that seede perished which is spent in so
est solam diem dominicam seruandam esse It is concluded the only sonday should be kept Apud Cornel. Schulting l. 9. hierarchie Anacriseos A second Synod of theirs alloweth only aboue sondayes the feast of the natiuitie Another at Midleburg Synod Midleb an 1581. decret 51. in the 51. decree permitteth the Natiuitie and the Ascension Another in the Electoral Palatinat addeth the two mondayes next Easter and whitsontyde And in the forsayd supplication of puritans to his Maiestie Supplication to his Maiestie an 1603. they againe disalow all others excepting fondayes For they craue that the lords daye be not prophaned and the rest not so strictly vrged Wher vpon the answer of Oxford inquireth The avvnsvver of Oxford pag. 13. would they haue men vpon holy dayes goe to plough or â—art as some of their humor haue caused their seruants to doe on the very feast of Christs Natiuitie Suruey of the booke of common prayer Pag. 65. And this is the determinat Doctrin of their late suruey Wherin first they declare that Ministers proclaming any other holy dayes then the dayes of the lord do communicat the especial honor of the lord to another secondly that therto they haue no warrant of the woord Pag. 66. Thirdly in the 52. Quere or demand they inquyre whether any holy day on fixed tyme though only and immediatly vnto the lord may be sanctified so as at noe tyme therof any worke may be done Fowerthly Pag. 67. they conclud that it is all one to make any holy day without Gods expresse appointment as to violat any day holy by his appointement yea that it is as great idolatrie as it was in the Israelits Pag. 68. to haue sett vp a Calfe Fiftly that yf the translation of the sabbaoth into sonday be not iustified by scriptures it is not lawfull for Christians to sanctifie it For the iustifying wherof these only to their seeming are the principal fundations Ioan. 20.19.26 First that Christ appeared to his disciples the doores being shutt and sayd peace be vnto them Secondly they cite the first chapter of the Acts and 13. verse wherin I fynd noe mention of sonday or reason of sanctifying it For therin is only related how the Apostles went vp to a chamber 1. Cor. 16.2 and did abyde therin Thirdly because S. Paul wished collections of almes for the necessitie of the poore to be collected on the first day which is our sonday of or after the sabbaoth Behowld these feoble reasons are by them exhibited that way be made to take euen the sondayes away noe impedimeÌ„t therto being specified in any of these reasons And so as appeareth in the examination of the crede they behaued them selues toward the diuine mysterie of the Trinitie and Vnitie founding it on the weakest proofes it had of scripture as yf there were no others and in the end Stancar lib. de Trinit Mediatore Schlusselb de Theologia Cal. shewing those proofes to be noe proofes of any force and inferring thervpon that Christ and the Holy Ghost were not coequal to the father Which sacrilegious impietie is with all heynousces charged on Caluin by his owne brethren Stancharus and Schlusselburg And for their proofe they cite Genes 3.15.22 Genes 18.2.3 Gen. 19.24 Num. 24.17 Isa 4.2 Isa 43.24 Isa 50.4.6 Isa 53.8 Isa 63.1 Ierem. 11.19 Ierem. 31.22 Dan. 2.34 Osc 13.14 Ioan. 10.30 Ioan. 14.1.28 In all which places and many more what soeuer proofe is by the ancient fathers brought for Christs eternitie or diuinitie he deflecteth into a contrarie sense or disgraceth them for manifould insufficiencie Contrariwyse he seeming to fynd Vide Synephim P. Hadriani â—angâ— l. 3. c. 6. pag. 306. but one only argument for Christs eternitie which is that God by his people wowld be tearmed father and consequently must haue a sonne wherby not withstanding no eternitie of Christ is gathered at least befor Gods people were created this a gument being left to the decision of the first that would ponder it Caluin therby insinuated that the eternitie of Christ had noe better proofe And so as I sayd is it the intention of Puritans to found the sanctification of any holy daye whatsoeuer vpon arguments of noe worth that in the ende they may be thought to be without all lawfull allowance By the premisses you may behould that your puritan Ministers such as almost only are among you thinking in all their Synods and other resolutions noe such holy dayes to be yet for 12. pens of each parishioner their mercenarian consciences to be able to fynde all their Synods and resolutions false which sheweth them in the meane tyme to haue perfect libertie of such conscience as may striue with the rayne bow for varietie Therfor they are sufficiently knowen to blow could and heate from one mouth Which is so notorious in all the reformed broode that them selues wryte aliquos religionem flectere fingere ac refingere ad nutum cupiditates Dominorum vel caetuum quorum gratiam pluris faciunt quam gloriam Dei Eberus prafat in Comment Philippi super Epist. ad Cor. Some of their preachers to inflect turn and returne their religion to the will and wantones of their lords and congregations whose contentment they search more then the glorie of God This Eberus next successor to Philipp Melancthon expounding his commentaries vpon S. Paul writeth of the brotherhod Whom Peucer sonne in law to the sayd Melancthon testifieth Poucer contra PaulaÌ„ CrelliuÌ„ in Articulis Torgensibas an 1574 to haue bene himselfe and Maior so mutable as vno momento mutati repudiato eo quod proâ—certo vero habuerunt amplexarentur contrarium that in an instant quyte changed reiecting that which euen now they helde for certaine they would auerr the contrarie So that from first to last their variable doctrine according to euerie tyme and commoditie being detected you may haue consolation that these are your infesters to whose profession it can not but be a credit to be repugnant Afflicted Catholicks 8. Of the few that haue shronken in this trial ether by Gods iudgment or by some other secret cause they are litle respected and lesse aduanced by the aduerse partie And in them selues so great a remorse is obserued that nether in contenance nor in hart can they be confortable VVherby very many haue taken occasion to remaine more setledly in their profession The Author IT argueth a greate wysdome in his Maiestie and the state not to esteeme our Cameleon compagnions when they become false to their religion Theod. l. 5. c. 38. For as the glorious Hormisda sayd to the K of Persia Tripart l. 10. c. 30. Sir your Maiestie deceaueth him selfe in affecting our renouncing Christian religion For yf we become treacherous toward God we shall neuer be loial toward man Niceph. l. 14. c. 20. So euer will it be experienced in all other Apostats and Gnatonical sycophants of Kings
Christian The Emperor examining him and in vayne labouring instantly to peruert him sayd at leinth Same 's thou for thy obstinacie thy wyfe and all thy whole retinue from hence foorth shall serue in all slauerie the most abiect of all thy slaues whom hauing singled out of the whole crue he made absolute lord of Same 's and all his estate Iudge your selues what seruitude what vnspeakable drudgerie Claudian 2. entrop what miserie he sustained vnder that imperious vpstart For nec bellua tetrior vlla est quam serui rabies in libera colla furentis No brutal beast his furie lesse doth slack then Caitiue crept vpon his masters back S. Victor lib. 1. de persec Vandalica The lyke hapened to Saturus lord steward of Hunerick K. of Vandals His king not being able by any procurement to peruert him from his profession at leinth depriued him of all his estate and gaue his very wyfe to the meanest of his groomes I may then repeat againe the woords of S. Paul Hebr. 12.1 And therfor we hauing so great a cloud of witneses put vpon vs laying away all weight and synne that compasseth vs by patience let vs runne to the fight proposed vnto vs Whether it be with the losse of our liues or that which is more of our liberties by subiection to slaues Afflicted Catholicks 10. Their diligence in preaching is redubled but to their small proffit For ordinarily in euery sermon by some on thing or other they condemne some part of their former profession So that for one that commendeth any sermon three of them selues do discommend it Truely among vs they were neuer lesse esteemed or in lesse possibilitie to purchase any to their religion they are so impious toward God and dishonest toward man in so much as all most honest do loath to conuers with them their woords from their thoughts and their works from their woords being alwayes repugnant The Author OF their preaching and of what they preach now we neede not delate considering they them selues as I haue else where shewed haue not fully determined what they may preach When they are consenting vpon their doctrin which is for euer impossible then will it be fitt tyme that we discusse the subiect of their sermons and not before As long as they blundred fables of Friers and Nunns of cisterns full of childrens heads of Pope Ioan of papal pompe of their owne fictions it was a sporte to behould with how deuout mirth they would all Pag. 161. without danger of after recknings returne to their lodgings But now they must make repetitions of their lessons and as their late suruey complaineth some tymes for their follie Vide superius resp ad 2. quaerimoniam a hondred and thirten be together debarred from preaching A happie prohibition it being knowen the place instantly to become most vnhappie wherin they haue audience Witnes the booke of dangerous positions the puritans to haue wrought more mischeefe in Geneua in 30. yeares then the Pope of Rome in fiue hondred Pag. 30. Pag. 95. So that now Castalio a brother doubted not to say of Geneua and the Ministers therof Beza in libro quem sycophaÌ„tem inscripsit Colloq Mompelg à Smidelino edit 1588. Pag. 64. O Babilon Babylon O Aegypte O sacrificuli Aegypti Babilonici incantatores O Babilon Babilon O priests of Aegypt and Inchanters of Babilon Another testimonie is out of Smidelin saying qui mendacium perturbationem rerum publicarum Ecclesiae oderunt sibi ab hoc spiritu caueant qui mendax est homicida They that hate lies and disturbance of Prouinces and the Church let them eschue this spirit which is a lier and murtherer Io. 8. Others of their owne do reproach their Ministers that they omitting their inuectiues against vs haue noe mater more frequent in sermons then loue maters And that in such abundance VVigand de bonis malis Germ. malo 6. as Wigandus affirmeth one of them to haue cited aboue 20. verses owt of Ouids booke of the arte oâ—â—oue Hamilton is to be perused of this mater I will add one approbation Vide Hamilt de calu confusd l. 2. c. 29. of the effects therby insueing reported by Cochle of such enormitie that in veritie my mynde grudged to reade it and much more to relate it Cochleus in Septicipiti Luthero c. â—9 In morem canum publicè in vijs plateis contra omnem pudorem foeminas adultas virgines obuiantibus sibi casu viris inuenibus dixisse veni tauriza me women and mayds in publick wayes as bitches to incounter men and to say come and bull me c. But besyd that which we haue sayd befor to the second article or complaint and else where let it now suffice to alleadge one only general declaration owt of Henry Bullinger a principal brother Porrò ex huiusmodi concionibus simplex misera plebs exiguam vtilitatem percipit Neque enim ex his vt oportebat aedificant confirmant fidem Henr. Bullinger in proem adhortationis ad Ministros verbi ad mutua concordiaÌ„ aut peccata agnoscunt aut fugiunt vitamque emendant sed magis turbantur implicantur contumaces ac deteriores fiunt sic vt demum dicant se ignorare quid tandem sibi credendum sit c. Finaly by these sermons of contentious Ministers the simple and miserable people gathereth small proffit For they do not as is were meete therby edifie or strengthen their beleefe or acknowledge their synnes or eschue them or amend their lyfe but rather they are troubled and perplexed and become stubbern and are made worse so as they affirme not to knowe what at leinth is to be beleeued by them c. Wherfor I conclude without further manifestation of their impious preachings the rather that to euery on s knowledge their dealing being cleere and these testimonies alleaged being both perspicuous and insuspitious nothing else needeth to be in this matter informed The conclusion of the Author 12. FOR the grownd of all consolation in this point ther is nothing to be accompted more confortable then as I shewed befor by persecution that we are disposed toward the highest estate in heauen The woords are great yet true by the testimonie of our saluiour Luc. 22.28 saying you are they that haue remained with me in my tentations and I dispose to you as my father disposed to me a kingdome To which effect in the answer to the first article of your complaints I haue shewed that without suffering for Christ we can not reigne with Christ without lawfull combat we can not be crowned without professing Christ befor men we shall not be professed by Christ befor God In the answer to the second I haue confirmed that by persecution we are proued to be acceptable to God to liue Godly and to be his children and not bastards And so in euery of the rest I haue to
my power manifested that it is the greatest fauor of Christ the prerogatiue of his Beniamins the title to sitt at his syde the liuerie of his fauorits and the narrow pathe through which hath entred in to heauen him selfe and all his saincts Are not these consolations to the most desolat and dastard mynde what calamitie soeuer it doth indure A second impulsion is the ardent zele in other maner of tribulation of our predecessors the primatiue Christians In respect of whom I may vse the woords of S. Paul Hebr. 12.3.4 Be not wearied fainting in your mynds For you haue not yet resisted vnto bloud Such was their feruor and forwardnes that each of them learned of the same B. Apostle to say Afflicted Catholicks 11. They haue lately as it seemeth fallen in dislyke with their oath of Supremacie for which soe much bloud was shed and so many Catholikes impouerished and imprisoned and now they haue made a new oath full of vehement and dredfull wordes as I do from my hart abhorre detest and abiure c. and that oath also is suddenly exchanged into a nother in dede of more temperat stile but we know not yf of different substance These oathes they vrge vs to sweare our loialtie and subiection being neuer violated and we intending neuer to violat them and hauing besyd occasion not to sweare any of their oathes considering that the very correction of them in so short space doth argue a condemnation of the former by the later and consequently of them that had sworne the former as also may shortly happen toward them that will sweare the later The Author IT is their maner vniuersaly to be euery day changeable as new aduantage appeareth or shew of inconuenience ariseth Of Eberus and Maior thus wryteth Gaspar Peucer sonne in law to Melancthon Vno momento mutati Contra Paul Creâ—iuÌ„ in Artic. Torgensibus anno 1574. repudiato eo quod pro verò certo habuerunt amplexi sunt contrarium In one moment variable that which now they held true and assured being reiected they imbraced the contrarie Of other Brethren Eberus informeth Religionem flectere fingere as refingere ad nutum vel cupiditates Dominorum vel caetuum Them to â—rest Eberus praef in CoÌ„ment Philippie in ep ad Cor. turne and returne their religion to the will and wantones of their lords and Congregations Domestical witneses are most desyrable and pertinent such as in this point D. Doue can not be denyed to be D. Doue persvvasion pag. 31. whose wordes to this effect are carefully to be considered When the Masse sayth he was first put downe K. Henry had his English lyturgie and that was iudged absolute without exception But when K. Edward came to the crowne that was condemned and another in the place which Peter Martyr and Bucer did approue as very consonant to Gods word When Q. Elizabeth began hir raigne the former was iudged to be full of imperfections and a new was deuised and allowed by consent of the clergie But about the midle of hir raigne we grew wearie of that booke and great meanes haue bene wrowght to abandon that and establish another which although it was not obtained yet do we at the least at euery change of Prince change our booke of common prayers we be so wanton that we know not what we would haue This as much as D. Doue might in wysdome affirme and as litle as in truth and playne dealing might be affirmed I will auerre his testimonie but with one suffrage out of the late suruey of the booke of common prayer wherby the booke of Communion aforsayd now lastly in his Maiesties raigne yea after the conference at Hampton Ian. 14. 1603. corrected Suruey of the Booke of common prayer Pag. 159. 160. is demonstrated to be most deficient and faultie which confirmeth the speech of D. Doue befor alleadged in that suruey I say is sayd The late Archbishope of Canturburie as is credibly reported tooke such a griefe when the Communion Booke should be altered discouered by these or lyke wordes Good lord When shall we know what to trust vnto Desperat perplexitie of the protestants that he presently fell into his palsey was carried from the Court and died shortly after Let D. Doue call this mutabilitie Wantones in not knowing what they would haue let the Puritan Suruey impute it to desperat perplexitie in not yet knowing what they shall trust to how soeuer it be acknowledged it is too apparent in their bookes and oathes as impudencie it selfe can not denie it that in their whole profession noe stabilitie or stidfastnes can be obserued As for the oath of supremacie you haue well noted it to haue bene a bloudie and ruinous oath to Catholikes and should haue bene so still yf diuers of their owne profession had not as after shall appeare bene intangled within the compasse of denying it Manifould acts of Parlament making it high treason to denie the sayd supremacie euen to a woman Parlam An. 1. Eliz. c. 1. An. 5. Eliz. c. 1. An. 13. Eliz. c. 1. c. Holinshed An. 1. Eliz pag. 1802. 1569. c. Stous pag. 1192. c. manifould relations of their owne approued Chronicles and manifould inditments of Catholikes executed in most butcher lyke maner for such denial to the knowledge and memorie of millions yet liuing are so many disprouing Daniels to the impious Iudges that deny any Catholikes to haue bene executed or trubled for mater of conscience or otherwyse then for treasons But I omitt to vnfould more concerning this oath of supremacie it being now suppressed that I may more amply discusse the other oathes by you mentioned they being in prime First therfor you may vnderstand that his holines hath by two Breues vtterly condemned the sayd oathes Paul 5. 1. Octob. 1606. 1. Septemb. 1607. as being grieuously wrongfull to Gods honor opposit to the Catholike fayth and hurtfull to the saluation of our sowles Against two which Breues and a leter of Bellarmin to the same effect ther is published in London by publick authoritie an Apologie An. 1607. intituled Triplici nodo triplex cuneus which is to say a threefowld wedge to a threefowld knott in which the Apologist indeuoureth to iustifie the sayd oathes and to refute the Pope and Bellarmin This booke I receaued after hauing otherwyse answered this point of your leter not knowing whither this present answer may in tyme come to the remote printer so that such incertaintie and the haste therto annected and my other imployments will procure this discussion to want some perfection and exactnes which otherwyse the subiect and my goodwill would requyre Holinshed in Rich. 1. 2. pag. 476. pag. 1005. Secondly vnderstand that euery K. of England as in lyke maner all other Christian kings from about the tyme of S. Gregorie the great at his coronation doth sweare in particular to maintayne the Catholike fayth and to
maiore religione ad periurium quam ad mendacium perduci consueuit He that belyeth his conscience consenteth as lightly to periurie I had rather thinke them greaued by wanting such pretext to impouerish you then more confident of your loialtie after receauing your oath Who then shall separat vs from the charitie of Christ tribulation Rom. 8.35 or distresse or famin or nakednes or danger or persecution or the sword A litle after is a speech rather beseeming a celestial spirit then a mortal weakeling and such as wherby euery mynde of any Christian generositie should learne what to thinke and doe in Christs quarell I am suer that nether death nor lyfe nor angels 38. nor principalities nor powers nether things present nor things to come 39. nether might nor height nor depth nor other creature shal be able to seperat vs from the charite of God which is in Christ Iesus our Lord. These are the thoughts and woords beseeming as I sayd all worthie champions of Christ Which not only by men of strong resolution but also by women and children were most constantly fullfilled when Barbara Agatha Agnes Cecilia Catharina Lucia Dorothea Apollonia Margarita Christina and innumerable other virgins for the most parte of eminent degree and when Vitus and Mammes of seuen and Flocellus of ten yeares owld and such others dispised the terror of rageing lions the stings of serpents and teeth of tigres when they the scorned the stripes of riueted scourges the tearing of burning rakes and hookes when they contemned the burning fornaces the boiling lead the drownings precipitations butcherings quarterings of mans whole malice And should not we then thinke very abiectly of our selues yf in Gods cause any losse of temporal goods any affronts any suspitions any oppressions may moue vs to repine Therfor that which might seeme to you most heynous that being putt to death or torments they do taint you with the odiouse name of treasons and not with the title of martyr S. Ambros in Ps 118. sâ—r 21. that impaireth nothing your merit Gratis igitur persecutionem patitur qui impugnatur sine crimine impugnatur vt noxius cum sit in tali confessione laudabilis impugnatur quasi veneficus qui in nomine Dei gloriatur For in vaine sayth S. Ambros is he persecuted who is impugned without offense is he afflicted as a malefactor wheras he is laudable in that trial is he tormented as an inchanter who glorifieth in the name of God the name not making nor marring the martyr but the cause Yf then you aspire to their crowne who befor are commended to your imitation S. Aug. ser 47. de sanctis I say with S. Augustin Imitari non pigeat quos celebrare delectat let it not greeue yow to imitat whom in mynd you do consecrat Thinke happie to be the effusion of your teares and bloud wheras theternal fiar of hell is therby extinguished and wheras the robes of your sowles are therby blanched According to which is sayd in the Apocalips Apoc. 7.14 These are they that are come owt of great tribulation and haue washed their robes and haue made then whyte in the bloud of the lamb Thinke that in the fornace of aduersitie for godlines yf you were earth you are streinthned yf you were yron you are vnrusted and yf you were gowld yow are purifyed â—say 58.2 Lastly yf you be they of whom the Prophet sayth They day by day do seeke me and they would knowe my wayes as a people that hath done Iustice and hath not forsaken the iudgments of their God thinke whether you do not wrong to God that withowt amendment of your faults you would haue the freedome of innocents Psal 38.12 Hast 14. 6. Are you ignorant that for iniquitie God hath chastised Man and that therfor we are deliuered vp into the hands of our enemies because we haue offended in his sight Tobias then resolueth you Tob. 3. 4. because we haue not obeyed thy preceps therfor we are ahandoned to the spoile to captiuitie to death to a speach and to a reproach in all nations So doth Achior in informing Holofernes As oft as besyd their owne God they worshipped any other God Iudith 5. 18. they haue bene forlorne to a praye to the sword and to reproach So lastly doth Baruch VVhat is it Israel that thow art in the land of thy enemies Baruch 3. 10. 11. 1â— that thow becomest ancient in a strange land that thou art polluted with the dead that thou art reputed with them that discend into hell Thou hast forsaken the fontaine of wysdome For yf thou hadst walked in the way of God thou hadst without dowbt dwelled in peace vpon the land So that yf you would know the wayes of God you must do iustice and not forsake his iudgments Yf you lament to be a spoile c. obey his precepts worshipp God alone and walke in his wayes and as the psalmist sayth apprehend discipline least God be angrie and that you perish from the iust way Psal 2.12 Which because you seeme more willingly to fullfill of late then formerly as appeareth by your godly resolutions mentioned in your leters and by your constant standing for trueth you may I warrant you auayleably exclame in the woords of Dauid Synners haue vnsheathed their swoord they haue bent their bow that they might beguile the poore and needie and vpon Psalm 36.14 these woords receaue from aboue answer the enemies of our lord suddenly as they shal be honored and exalted fading they shall vanish away as smooke that is 20. as another Prophet expowndeth they shal be as yf they were not and the men shall perish that contradict the. Not that it is alwayes inteÌ„ded they should perish in persoÌ„ which we neuer ought absolutly to desyer but only in profession And not only because of your amendment may we presume of such diuine bountie but also least they should sayth God become prowd and say Our high hand and not the lord hath done all these things Deut. 22.27 By which their becoming insolent the spirit of God instructeth is in the person of Dauid to implore of God to auert his wrath and their opposition saying Do not ô lord abandon me from my desier to the synner They haue consulted against me forsake me not least by chance they be exalted Psalm 137.9 Finaly wheras you fynde them selues to professe their shame that they haue departed froÌ„ the mother Church of Rome as they tearme it in thes publick and plaine woords D. Couel in exam p. 185. we are sorie that their weaknes he speaketh against Puritans taketh offense at that which we bowld as an honor and vertue in the Church of England namely that we haue sparingly and as it were vnwillingly dissented from the Church of Rome c. In all ioye of mynde for a soueraigne consolation not with standing all extremities specified you may applaud to your selues that you abstained to depart at all from that Church which as Christ assureth nether in more nor lesse shal be euer ouercome ether by one error or many or by any other power of hell gates or which is all one which neuer is to haue spott or wrinkle how litle soeuer and is in nothing to fayle but to confirme all others it being assured that had you offended in one you had bene made guiltie of all â—ac 2. 10. although such one dissention from that Church had bene neuer so sparingly or vnwillingly followed And vpon this confession I say first to Doctor Couel it is in dede neere to honor and vertue sparingly and vnwillingly to dissent froÌ„ that Church but a true honor and vertue had it bene not to dissent at all And as by dissenting in one point the selfe same guiltines is incurred as by dissenting in all so there remayneth noe other maner to be free from all guiltines but to consent againe with that same Church in all Christ made it not a piller of trueth without being altogether sownd and free from euery crack He made not that Church his spowse withowt exempting it from euery spott and wrinkle He builded not that howse vpon a rock not to be permaneÌ„t in some but in all trials of sease wynds and rayne He assured it not against the infernal gates but that noe error or force or fraud of hell Iac. 2. 10. could preuaile ether first or last against it Therfor a primo ad vltimum he that offeÌ„deth in one toward it is made guiltie of all because it is altogether priuileged from defect Secondly I say to you Puritans Bel. in the dovvnfall of poperie pag. 134. that in the depth of all error and follie you exagitat the rytes and traditions of this Church For wheras you coÌ„fesse as to denie it had bene profouÌ„d impudeÌ„cie that you know not your bible to be the word of God but because you receaue it for such by a tradition of Papists for froÌ„ whom els could you haue receaued it you being as you affirme but in the infancie of your gospell I require thervpon whether you hould such authoritie or certificatioÌ„ in auowing the sayd bible to be infallible or noe What soeuer you answer you remayne ingaged For yf it be infallible in that point such infallibilitie must come from the former promises of Christ which being general do assure infallibilitie in all other points as well as in that And then cursed you for departing from that infallible fundation Yf you affirme that such allowance or traditioÌ„ is fallible then haue you noe infallible certaintie whether your Bible be authentical or noe The Survey vvith 177. queres as inioying it only from authoritie in your opinion but fallible Answer me only this one quere which is your owne new fangled tearme for a demand and I protest befor God and his angels and the world that I will consent with you The God of mercie and trueth be with vs all Amen 26. Sept. 1607. Yours to command in Christ HENRY FITZSIMON