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—
Rider sayth Euseb to denye miracles in Gods Churche Euseb him selfe sayth the contrary in these woords Euseb l. 5. c. 3. Aliae multe miraculosae diuinae Chrismatis operationes quae per varias adhuc Ecclesias perficiebantur c. Many other miraculous operations of diuine grace which in diuers Churches as yet were done c. Lib. 6. c. 29. Secondly he telleth how a pigeon discended from heauen vpon Flauian to haue him chosen Pope Thirdly he relateth how Constantin the great and all his armie did behould a bright crosse aboue the sunne with this inscription Lib. 1. de vita Constantini By this signe thou shalt ouercome And how Christ him selfe commanded him to haue such a signe borne against his enemyes for a salfegard I report me to all mynds and vnderstandings whether this was not a miracle and such a one as to the breakers of Crosses should be dreadfull Wherin what portion M. Rider deserueth is befor signifyed For breuities sake I omitt to shew how Euseb putteth many other nayles in his eares being assured that he can not be lightly deliuered from these few and others before rehearsed A Iew present at masse which Saint Basill did celebrate Catho Priests Amphil. GuitmuÌ„dus in vita Basilij was conuerted by seeing a childe deuided in the blessed Sacrament 149. I Finde in Basill pag. 171. that he writ thirtie chapters ad sanctum Amphilochium Iconij Episcopum but your Munkish Amphilocius I neuer saw Rider neither doe I care because he is a forger of false miracles and thus I prooue it The fabler saith the Iew saw a childe deuided in the sacrament that could not be Christ for hee was a perfect man before his passion And if it were anie besides Christ or if it had been anie in Christ his likenesse it must be done as your owne Authour said a little before either by mans sleight or the diuels illusion But to be briefe and yet plaine A lier hath need of a good memorie this must needes be a verie shamefull lie VVhether Christ being a Man may notwithstanding appeare in the lykenes of a Childe 149. IN this discourse Fitzsimon Metaphrast de Arsenio Paulus Diac. de S. Gregorio Paschas Abb. de Prasbytero Plegijs Villanaeus de S. Ludouico Vincent lib. 30. spec c. 24. Guitmundus lib. 3. because there is great sport tendred by M. Rider I will first breefly satisfie the reader which is desyrous to learne the trueth that not only these former but many others recompt how Christ visibly appeared in the B. Sacrament and commonly in lykenes of a Child As Metaphrast in the lyfe of Arsenius Paulus Diaconus in the lyfe of S. Gregorie Paschasius abbott treating of the Preest Plegijs Villaneus in the lyfe of S. Lewes c. I ouerronne S. Vincent Granado to auoyd tediousnes Now let vs attend first how M. Rider proueth Amphilocius a forger Because sayth he Christ was a man and therfor could not appeare deuyded lyke a child As good an argument might be made against the Acts of the Apostles that Christ could not appeare to S. Stephen standing we beleeuing him to be sitting at the right hand of his Father vntill he make his enemyes his footstoole Lykewyse also against S. Paul that he did not see Christ in the way to Damasco for the same reason Alas M. Rider yf Angels who haue no bodyes can appeare yong why should Christs body deminish his power that he can not do the same His second proofe that this apparition is a shamefull lie is because the Masse was a patching and hatching sayth he fower or fiue hondred yeares after S. Basils death and therfor that S. Basil could not say Masse which had it bene true wheras S. Basil dyed befor the yeare 400. after Christ it must follow that the Masse was perfectly hatched and patched befor the yeare 900. after Christ which was 300. yeares befor Innocent the third so often by M. Rider protested to be the hatcher therof So that him selfe almost in euery point is a witnes that him selfe is vntrue But that he had great reason to graunt this to be the 205. vntrueth The 205. vntruth I will demonstrat from the Apostles tymes true and perfect Masse in substance ceremonies and name to haue bene frequented in Gods Church as farr as befor my coming to the particular treating therof which insueth any might lawfully expect at my hands Rider 150. For how could Basill that liued about the yeare of our Lord 367. say your masse that was in hatching vp patching togither at least foure hundred or fiue hundred yeares after his death Tom. 6. Biblioth patruÌ„ in lib. Guitmunmundi Archip. de veritate Euch. li. 2. pag. 405. as shall God willing bee prooued vnto you out of your owne bookes in my next Treatise of the masse and so you feed the Catholickes with these lying legends in stead of holie scriptures a As for Guitmundus he hath neither one word of Saint Basils life nor of your miracle yet hee hath some other thing as folish and as vntrue or else he had not been made Archbishop for his paines wherein he greatlie seruiced the Pope How ancient the Masse is Fitzsimon 150. IT is knowen often and sufficiently that M. Rider hath bound him selfe to recant yf I make good by Scripturs or Fathers of the first fiue hondred yeares the doctrin we professe in the Controuersies by him obiected Hesich in Leuit. l. 4. c. 9. lib. 10. c. 13. among which the Masse is one of the principal Hesichius first of the Apostles in general teacheth Idem habet Epiphan heres 79. that on VVhitsonday they accomplished what was written in Leuitic and Deutronomie of the new and voluntarie oblation when they celebrated the sacred mysteries which the Acts of the Apostles do auerre in these woords 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts. 13. they were offring Sacrifice to our Lord. Which also Erasmus coÌ„fesseth to haue bene Masse And it is proued by the whole Grecian Church and Fathers vpon this text not otherwyse tearming the Masse then a Liturgie This Hesichius liued within the first fower hondred yeares But particulars shall conuict and certifie the same S. Isidor in effic Eccles l. 1. c. 15. Aâ—dias in vita S. Petri. S. Isidor and he also a Father within the limitation sayth Ordo Romanus Missae primum a S. Petro institutus est The Romain ordre of the Masse was first ordained by S. Peter And Abdias confirmeth that he sayd Masse in Naples and Antioche These two witneses are also within the limitation Vide authoreÌ„ de Duplici Martyrio Vide Garetium S. Andrew in a certain epistle to the Church of Achia which epistle before 100. yeares was mentioned by S. Wolphelmus abbot S. Bernard and Algerus thus testifyeth him selfe to haue sayd Masse S. Andreas in ep Ecclesiae Achaiae Omnipotenti Deo qui vinus verus
his suâ—â—emacie and vsurping both swords he holds them non Apostolico iure not by Gods 〈◊〉 And that his priests in shew serue Christ but in deed Anti Christ And elseâ—ere he painteth out the Popes Cleargie Serm. 33. vpon the Canâ— pag. 141. that there is with them meretricius Niâ—â— c. they be trimmed like whoors attired like plaiers served like princes but 〈◊〉 â—ife they are murderers whoormaisters bribers and deceivers And if the Pope â—â—n was an vsurper of his supremacie and comdemned for his Ambidextership â—hat man of any reasonable sense would embrace this religion that is so false or â—â—mmend this Romish cleargie whose liues are so filthie And now Gentlemen I â—onder you informe not the subiects of the dangerous plots the Pope and Spaniard â—actise against then the one hath drawn them to ydolatrie and the other inciteth â—hom he caÌ„ to treacherie Poperie seeketh to bring Ireland to Spanish slaverie from English libertie And if Spaine might haue his will of this kingdome but â—â—e is liker to loose Spaine then conquer Ireland the subiects should be vsed as the â—ukedome of Millain and the kingdome of Naples are by the Spaniards handled al â—â—e Nobilitie and Gentlemen vpon pain of death are forbidden to dwel in Castles â—â—d the cittizens in hâ—gh streets but back lanes and no man to wear a weapon â—â—t a knife of three inches long yet ript with a French pofie No poynt This should 〈◊〉 the miserable state of the Irish vnder bloudie Spaines government Now for â—onclusion let me intreat you as August did his Readers In his Preface before the third booke de Trinitate Noli meas literas ex tua â—pinione vel contentione c. neither reprooue nor correct these labors according â—o your own private opinion or contentious humors but correct and confute â—hem lectione diuina by Gods word and then you shal haue my good leaue and â—oue and my best furtherance to the State that after you haue replied to this it may â—e printed as also your persons for further conference protected and the like I desire of you that when you find the text and truth against you you seek not any â—lying glosse or Romish shift to help you rather contending for victory then veritie The lord open your eies that you may see the truth that you and we ioyntlie and ioyfully may preach onely Christ crucified without mans inuentions c Your louing friend so far as you are Christs the Queens Ioh. Rider VVhether S. Bernard reprehended Catholicks or protestants of strange digressions 26. AS from the 3. number to the 7. is demonstrated that Vincentius Lyrinensis to whom we were addressed approued our doctrin disproued our aduersaries so in this place we are directed to S. Bernard in his books of consideration to fynde him against the supremacie and â—els where to fynd him against the clergie There could neuer any more vnfittly be alleaged by Protestants then S. Bernard in all and euery controuersie betwixt vs. Not to linger or delaye in shewing it this is declared by S. Bernard to be the 6. great vntrueth The 6. vntruth that by him the Popes authoritie or Popes clergie was reprehended The authoritie of the Pope is belonging to the 6. article propounded to be resolued S. Bernard de consid lib. 2. c. 8. and therfor in this place let this small woord be a record to the world what S. Bernard taught thereof Tu es cui claues traditae cui oues creditae sunt nec modò ouium sed pastorum tu vnus omnium pastor cum quisque caeterorum habeat suam tibi vna commissa est grandissima nauis facta ex omnibus ipsa vniuersalis ecclesia totâ— orbe diffusa Thou Eugenius Pope art he to whom the keyes are deliured and the sheepe committed Not only of the sheepe but also of the sheepheards thou art the one pastor of all of the residue euery one hath his owne to thee the huge shipp contayning all the vniuersal church dispersed through the whole world is committed For the other point that he reprehendeth not the popes clergie so much as Protestants ministers the expresse woords declare They are the ministers of Christ as they pretend and serue Antechrist S. Bernard Ser. 33. in Cantica They goe honoured by the goods of our Lord who honour not our Lord. Thence is the whoor-lyke neatnes the player lyke fashion the royal prouision which you dayly behould Thence is gould in their bridles sadles and spurrs and their spurrs binghter then their altars Doth not this neerly belong to your last attyre wherin I did behould you when you came foorth in your short cloake and short cassake vngirded and lifted befor in both syds to present in sight a great tronke payre of frenche russet or dowke purple velluet breeches And at other tymes when you ruffle and glister in your satten gowne faced with velluet in your silkes in your pontificalibus Vpon my conscience among all the princes of blood of the clergie whom I viewed in Rome or els wher I did behould none so player lyke or whose altars weare so farr lesse bright then their spurrs as yours and your ovvne selfe What I might say more in mater of others of the same crue I leaue to another tyme. I know what to fynde in the second admonition to the parlament Anno. 1572. in Martin Marr prelat c. Verily I say not all at this tyme that I knowe Of many extrauagant digressions for want of mater 27. Of plotts and platforms we may perhapp be drawen to discours in treating of puritanisme It is a propretie of falshood to be full of feare the Iewes anciently sayd Venient Romani tollent locum nostrum The Romains will come and take away our place Ioan. 11. O semper timidum scelus O alwayes fearefull wickednes sayd Statius 2. Theb. But qui pauet vanos metus veros fatetur quoth Seneca Oedip. he that trembleth at vayne feares doth confess true causes of feare in his coÌ„science â—e haue no neede to animat our Catholicks to withstand danâ—â—rous plots or practises they are them selues forward therto â—â—oke back to all seruices and exploits and do but indifferently â—â—arde and you will fynde more Catholick blood shed in defence 〈◊〉 Kingdoms then Puritan Nay looke to the most Puritan â—â—ptains of whom some are knights and let them put owt my eye â—â—th a scarre or scratch in repugning any inuasion or for hauing â—y testimonie of valerousse exploits Alas what meaneth this â—â—nging digression out of all our mater out of all our contries â—â—er seas ouer the Alps and Apenins to talke of gentlemen and â—mmons castles and cottages long and short weapons pointed â—â—d vnpointed knyues and frenche poesies Is it not easier and â—â—tter cheape to wryte and speake at randome of places then 〈◊〉 trauayle to them to know whether vvhat is reported be true 〈◊〉 noe yes suerly for the
as any other not owt of his witt that wher ther is real presence ther also is corporal Secondly Oecolampadius saith Absurdum est si dicamus Christi corpus realiter in coena adesse Oecolamp libello de verbis Domini c It is absurd yf we say the body of Christ to be realy in the supper Fowerthly M. Rider him selfe aunswering the first of the six articles by act of parlament established Caueat before the fowerth proofe that ther is Christs real presence saith this article is sufficiently confuted Yf real presence was neuer in controuersie or denyed how could Lomas and Perne but beleeue it How could it be with Oecolampadius sayd to be absurd to affirme it How could M. Rider say that he denieth it not and yet that he had confuted it Let any frend of M. Riders but read Fox of Ihon Lambert Frith Tindal Barne Anne Askew and all the rest of Foxes principal martyrs to informe M. Rider of this fowle vntrueth and yf he being warned therof by them yet will not reforme it chyde him in my behalfe Secondly in the other vntrueth that I had changed the question why is he not more agreable in suche accusation Sometyme he maketh the state of the question to be betwixt corporal and spiritual sometyme betwixt real and figuratiue sometyme betwixt real and spiritual All is one with him spiritual and figuratiue but not with S. Paul Hebr. 10.1 1. Cor. 15.46 1. Cor. 10.11 graunting the Iewes had figurs and shadd owes in the owld testament but the only new testament to haue thinges spiritual Euery thing with M. Rider that is corporal is suddenly denyed to be spiritual but not with S. Paul saying Yf there be a corporal or natural body ther is also a spiritual Breefly I resolue him in two things First that the question is not altered by me for I inquyre whether Christ be corporaly in the B. Sacrament and not only figuratiuely truely and not only by imagination him selfe and not only his representation figure or appellation Secondly that affirming corporal and spiritual receauing not only to consist but to be requisit together as in all the progresse to be our intention and opinion shall God willing be manifested and is befor certifyed in the 12. nūber I am playnly opposit to protestants in this question who exclude not only the corporal but also the very spiritual being of our Saluiour in this Sacrament Yf you admire that I appeach you to vse the woord spiritual vniustly and deceitfully chafe not but listen and you shal discerne that I proue what I affirme and also defeat your opinion of all the mystie tearmes by you purloined to make your Lords supper vaynely seeme mystical I confesse my selfe to be sometyme offended with our learned Cōtrouertists because they suffre the aduersaries with out all right to chawnt or harp vpon euery mention of spiritual spiritual being of Christ in the B. Sacrament as being fauourable to them wheras indeed their doctrin is carnal not only by grosse and pharisaical conceauing of the woord Corporal but also by not induring the woord Spiritual to be belonging to that diuine mysterie which hetherto few seeme to haue duely obserued I dowbt not by the grace of God but to make it euident euen to the most slumbring eyes that they haue no title or interest in ether the corporal or spiritual or faythfull or figuratiue or Sacramental being in this mysterie Wherof now let these two proofes serue for a tast 〈◊〉 difference sayd the protestant martyrs betweene the faythfull and papists concerning the sacrament is that the papists say that Christ is corporaly vnder or in the forms of bread and wyne but the faythfull say that Christ is not there nether corporaly nor spiritualy Next saith Musculus the bread is the body of Christ nether naturaly nor personaly nor realy nor corporaly nor yet spiritualy Vide n. 96.108 nor figuratiuely nor significatiuely it remayneth after all these that we say the bread is the body of Christ sacramentaly As for Sacramentaly it also shal be recouered from them What occasion had I then to alter the question as yf Christ could not be sayd to be corporally in the Sacrament but therby should be denyed that he were spiritualy or yf he were founde to be spiritualy therby the protestāt opiniō should be fauored or my opinion disaduantaged S. August l. 3. de doctrina Christiana c. 10. Truely sayd S. Augustin when the mynde is preoccupated by any errour what soeuer the scripture hathe so the contrary they take it to be spoken Figuratiuely Which is verifyed in our aduersaries who being preoccupated by errour do strayne and wrest all woords owt of their natural signification by some figuratiue collusion to serue their turns especialy in affecting such as haue dowbtfull and ambiguous significations whether thy belong to them or no therby to lurke vnknowen in darknes As in our controuersie yf any as I sayd inferr Christ to be Corporaly and realy present they except against it yf they can finde that any spiritual woord or vnderstanding be implied together therwith as yf forsooth Corporal Spiritual cowld not in any wise to consist together but they to whom nether of both belong must not be ouerthrowē therby or by any of the rest that refuteth them Yf any suffrage of the Fathers testifie the same yf they finde the least mention of figure Sacrament or signe conioyned ther withall they seeme to be well defensed by such a target inferring thervpon that no veritie cowld be together both trueth and figure substance and sacrament body and signe although hundreds of assurances perswade the contrary and that the same as I sayd is made a safegard to their figure only only signification only representation Such reasoning may some tyme breed tediousnes but litle trauayle in refelling it wherof yf wisdome ouercome the tediousnes discretion shal moderat the trauayle Now at least appeareth how destitute their opinion is of spiritualitie and how pretending it hetherto in shew was to take a Iosephs cloak to a deceitfull cloaking of a synnfull dishonestie 36. GEntlemen you mistake vtterly Christs meaning Turne back to the 3◠pag. and place the four last lines begining The bread which I c. as title to this 36. paragraph of M. Rider and then read as here followeth Gentlemen you mistake c. wresting Christs wordes from the spirituall sence in which he spake to the litterall sence which he neuer meant ancient Fathers neuer taught Primitiue Church of Christ for one thousand yeares at least after Christs ascention neuer knew or receiued For the words and phrases be figuratiue and allegorical therefore the sence must be spirituall not carnal For this is a generall rule in Gods booke ancient Fathers yea and in your Popes Canons and glosses that euerie figuratiue speech or phrase of Scripture must be expounded spirituallie not carnally or litterallie as anone more plainlie you shall heare But
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
DominicuÌ„ corpus accipimus vt sicut videtur illa panis forma in nos intrare sic nouerimus eam quam in terris habuit conuersationem ipsum intrare in nos ad habitandum per fidem in cordibus nostris Whence also this text signifieth that pure Sacrament of the Altar where we receiue the bodie of Christ that as the forme of bread is seen to enter into vs so we shal know Christ entreth into vs to dwell in our hearts by faith by that holie godlie conuersation that he had being in earth Now examine Bernard your owne Abbot though liuing in the palpablest time of the grosest superstition yet he vtterly coÌ„demnes your exposition of this place sheweth you that it doth not signifie Christs carnall presence in the SacrameÌ„t But as the SacrameÌ„t consisteth of an outward signe inward grace so bread the outward signe entreth into the mouth Christ which is the inward grace entreth into our hearts by faith So that your owne Author tells you it is bread that entreth the mouth it is Christ that entereth the heart that by faith not by teeth by beleeuing not by chamming or swallowing So that this your Bernard teacheth you that this your text must be taken for the diuiner part of the Sacrament which is Christ with all his merits to the soules hearts of the beleeuers not to or in the blasphemous mouthes and stinking stomackes of Infidells wicked men dogges cats or other beastes as your owne bookes most wickedly recorde VVhether euery spiritual sentence or mention be a denial of Corporal and Real Fitzimon 42. THey are in extreamitie and want of wolle who wandre among brambles to gather flocks Such is the proceeding of our aduersaries seeking with all ernest attentiuenes fragments from the Fathers in which they commend spiritual receauing spiritual being of Christ in the sacrament a quick and liuely faithe toward Christ and the sacrament and by these sentences they certifie theire brethren that the Fathers stand for their opinion as yf they were excluding true and real receuing That which is so often taught them should once be conceaued that the Fathers toward the Sacrament commend spiritualitie conioyned with realitie and substantialitie and allow figures conioyned with veritie not haueing any purpose or place in their writings by the one to exclude the other Our doctrin that spiritual and corporal were not incompatible but agreable together Chrysost hom 60. ad popul Antioch Idem hom 61. was vttered long since by S. Chrysostom saying of Christs being in the Sacrament that he is medled with vs Non fide tantum sed ipsa re not in faithe only but also in very substance Againe not by charitie only but by very substance is he made our foode Also by S. Cyril Alexandrin Cyrill l. 10. in Ioa. c. 13. Theophylac in cap. 14. Mar. 17. Mat. Greg. hom paschali in conformable woords not by charitie only but by natural partaking is Christ in vs. Also by Theophilact this my body which you receaue is not only a figure or exemplar of our Lords bodie but the body of Christ. Also by S. Gregorie Christ is both the veritie and figure the veritie by his body being made of bread Ansel l. de Diu. offic apud Claud. rep 3. c. 4. and the figure by what outwardly appeareth Also by S. Anselme By the benediction of Christ the bread is made the bodie not significatiuely only but substantialy For nether from this sacrament do we exclude a figure nether do we admitt it alone It is the thing truely for it is Christs body It is a figure because that is sacrificed which is knowen incorruptible Doe not these Fathers affirme both spiritual and substantial both figure and trueth both spirit and letter Why then are they wrested by them who professe only spiritual without substantial only figure without trueth Aug. trac 27. in Ioan. in Psal 98. De verbis Apo toli Ser. 2. Item Cypr. acâ—ana only spirit without letter What meane they to bring S. Augustin disputing against the Capharnaical conceit of receaueing Christ as in cadauere dilaniatum aut in macello venditum in his carcas bowtchered or sould in the shambles as he him selfe expresseth often and in respect of them to call the Sacrament a figure Doth he say only a figure Or his and S. Bernards commending the spiritual sense of scriptures and spiritual receauing of the Sacrament an argument as yf they had or would exclude therby the literal sense or substantial receauing Are you in doubt of their myndes in this controuersie They then resolue you First S. Augustin August in Ps 33. that Christ by saying this is my body was twyse at the table once sitting once houlding himselfe in his owne hands S. Bernard de coena Domini that secundum literam according to the leter Next S. Bernard saying Hostia quam vides iam non est panis sed caro mea c. The host which thow behouldest is not now bread but my fleashe Euen so the lyquor which now you see is not wyne but my blood Euen as the formes are there seene whose substance are not beleeued to be there so the thing truely and substantialy is beleeued whose forme is not seene Here our transubstantiation here our haueing Christs body in diuers places here our literal doctrin here our whole papistrie is assured to haue bene in these Fathers as much as in vs. S. Paul saith Si est corpus animale est spirituale 1. Cor. 15.45 Yf there be a natural body ther is also a spiritual body Therfor the one doth not exclude the other Therfor Christs spiritual body should not be Capharnaicaly supposed to be bitten rent or maÌ„gled by his real substaÌ„tial and corporal being in the Sacrament You would thinke him iniurious who would inferr that because you haue a corporal head corporal body and are a corporal man that therfor you haue no spiritual witt in your head no sense in your body and are no spiritual man Can both consist in you and not a figure and substance spirit and corporal trueth and literal in sacraments and scriptures O protestantcy seely are thy shifts and they discouered fowle and apparent thy falshod and it made manifest yet there are that persist to follow thee fullfilling therin the scripture saying Prou. 29. Verbis non emendabitur seruus durus si enim intellexerit non obedient By woords will not the hardned seruant be amended for althowgh he should vnderstand yet will he not obey I haue bene slack to numbre the 18. vntrueth The 18. vntruth which at least is here produced in playne termes that our owne authour telleth vs it is bread that entreth the mowthe wheras he only saithe panis forma which M. Rider him selfe translateth the forme of bread and not bread it selfe adding that we should know Per eam ipsum intrare in nos Dominicum
some perticuler persons quick or dead as the Priest pleaseth VVhether Christs woords teach Christs fleash to haue bene only giuen on the Crosse Fitzimon 44. THis argument auerreth effectualy the precedent attestations as being out of all the 19. moods and three figures allowed in philosophie For by haueing the medium or meane twyse in the predicato or later part of the propositions it should be in the second figure and being deformed in that figure it is excluded out of all the rest The deformation appeareth that the second proposition should haue bene and is not in this maner but the fleash of Christ in the Sacrament was not only giuen on the Crosse from which it varyeth by omitting all the former parte and exchangeing the being giuen on the Crosse into the being of a material Crosse The conclusion also is misshapen as which ought only to haue bene therfor the fleash of Christ in the Sacrament was not promised in the sixt of Ihon. Because I am Rom. 1.14 Debitor factus sapientibus insipientibus made a debtour to the learned and vnlearned I haue borrowed licence of the vnskillfull in Philosophie to haue in a start followed this mater in his kinde Now to the capacitie of all I aunswer to the first proposition The 19. vntruth that it is euidently the 19. vntrueth and against Christs expresse promise in the 6. of S. Ihon promising that besyd his giuing his flesh to be crucifyed he would also giue him selfe to be eateÌ„ of vs saying vnlesse you eate c. I aunswear to the next that it is true that Christs fleash in the Sacrament was not only giuen on the Crosse as being also giuen to be eaten in the Sacrament The conclusion is contayned in the premisses and so denyed or affirmed as the premisses All the residue is ether specified and reuersed in the 40. or 43. numbres or els being voyd speeches at randome need noe further resolution Behould beloued reader Ioan. 6. v. 51.53.55 to these woords of Christ this bread which I will giue is my flesh for the life of the worlde no woord of worthe or witt is replied but time Ioan. 14.6 cap. 7.17 and wynde wasted in most idle diuagations Is Christ the trueth are his woords as the Euangelist affirmeth the veritie why then the bread he gaue was his fleash not his figure then his fleash was not only crucified but also eaten then his fleash is meat truely and not figuratiuely To aunsweare therfor to these pregnant and infallible woords of Christ him selfe only that we mistake not shewing how the Fathers denye when and what they affirme apparently that Christs woords are spiritual and therfor not litteral and for other aunswer to digresse into reproaches to multiply woords to beat the wynde not shewing any defense or warrant of Scripture or Father for your figure only without veritie appellation only without substance representation only without commoditie such aunswearing I say is breefly Psal 4. v. 3. Diligere vanitatem querere mendacium to loue vanitie and to seeke lyes The third proofe of the Catholique Priests out of the sixth of Iohn to prooue Christs carnall presence in the Sacrament Catholicque Priests Vers 55. My flesh is meate truelie and my bloud is drinke trulie Rider 45. YF you should aske your boy in his Grammer rules a question if he aunswered not in the same case or by the same tense of a verbe that theâ— question is asked by you will count him a silie Grammatist But if you aske your Sophister a question in quid and hee aunswere in quale you will taâ—â— him for an improper and impertinent aunswere But most of all if a great Diuine be asked a question to prooue the manner of a thing and he neglecting or omitting that as too hard or impossible for him prooues the matter that was neuer demaunded or doubted of what will the Reader thinke of this matter this man and this proofe Surelie he must say either he vnderstandeth not the state of the question or else he is not able to prooue the question and so vseth this shameful shift iâ— steed of a sufficient proofe All the Catholiques in this kingdome expected to be satisfied by your aunswer touching the manner of Christs presence in the Sacrament whether it be carnal or spirituall and whether he must be eaten by faith spirituallie or the teeth carnally And your aunswere is as improper and impertinent as either Grammatist or Sophister for you leaue the maner of Christs presence which you should prooue and bring the matter of his presence which was neuer in question saying My flesh is meat truly c. How this your aunswere doeth relish of learning let the learned iudge When aâ— the Catholiques in the kingdome hang their soules on your saying Are these you contentments you giue them If they aske you how they must eate Christs fleâ— drinke Christs bloud then you tell them my flesh is meate in deed and my bloud 〈◊〉 drinke in deed Doe you aunswere their question or satisfie their conscience or resolue their doubts alasse no. Thus you haue dealt dallied and deceiued a long time Christs people with these your improper impertineÌ„t vnprofitable nay vntrue aunsweres and yet you will be called Fathers Doctours and what not But I pray you tell me why you added not the next words of Christ you thought they were against you But if you had dealt as men hauing Gods feaâ— before your eies you would not haue staied there for the next verse plainely discouers your bad dealing with the simple people for that aunswereth their question and that would satisfie all good Catholiques in this point For if you aske there the holy Ghost this question how must Gods children eate Christes flesh and drinke Christs bloud he will aunswere you that whosoeuer dwels in Christ and Christ in him eates Christs flesh and drinkes Christs bloude but the faithfull onely dwell in Christ and Christ in them therefore the faithfull onely eate Christs flesh and drinke Christs bloud whether it be in hearing the word in baptisme or in the Lords Supper as you haue heard before If you had added this verse it hâ—â— ouerthrown your carnall presence in the Sacrament and your orall eating of Chrisâ— with your mouth teeth c. But as you wrong the Catholiques with an impertitiâ—â— answere and as you abuse them by keeping backe the next words of Christ which expounds his owne meaning So heere you abuse your holie Father the Pope and your deare mother the Church of Rome in expounding this text contrarie to the Romane sence The second parte of the Catholicks first proofe by Scriptures 45. HEere in the woords of Christ is assured Fitzimon for the matter that it is fleashe and consequently not his appellation only for the manner that it is truely and consequently not figuratiuely only yet doth this proctor of the protestant profession only to cauill tell that the mater was
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
in Cardinall Caietans opinion writing vppon saint Thomas Aquinas in this manner Per Euangelium non possunt catholici hereticos conuincere ad intelligenda verba haec hoc est corpus meum proprie sed tenendum hoc esse solum ex authoritate ecclesia quae ita verba consecrationis declarat That is the Catholickes cannot conuince or inforce the Heretickes by the Gospell to vnderstand these wordes hoc est corpus meum this is my bodie properlie but this exposition must bee fetched and held from the authoritie of the Church So this your religion is none of Christs because it is not warrantted by the gospell of Christ which so expoundeth the words of consecration See I pray you what one of your leardnest Friers reports out of one of your skarlet Cardinals of Rome that you cannot prooue by Christs Gospell these words this is my bodie to haue a proper and litterall signification So that CHRISTS Gospell condemnes your litterall and proper exposition and so your carnall presence of Christ must be maintained from and by the authoritie of the church of Rome though Christ and his Gospell say no. Alasse with what conscience dare you teach the Catholicks this heresie Super quaest 75. Art primo Fol. 236. Printed at Venice 1593. which by your owne confession hath no warrant from Christs Gospell And Cardinall Caâ—etane himselfe writing vpon your saint Thomas Aquinas speaketh to the same purpose that the Scriptures speake nothing expresse expresly of Christ his carnall presence in the Sacrament but onely in these words hoc est corpus meum which words saith he are two waies expounded first properlie secondlie metaphoricallie But saith hee the maister of the sentences is to be taxed Lib. 4. dist 10. who held too much with the figuratiue interpretation And there you shall see that he blusheth not to say that your litterall sence is not from the Gospell but from the church of Rome And if your Romane Church may be both partie witnesse and iudge there is no doubt but the verdict must sound on your side And there the Cardinall handles Duas nouitates valde mirabiles which being dulie examined parturiunt montes c. with manie other forgeries and fooleries to maintaine your carnal kingdome of your Breaden-god Thus much concerning your two consecratorie propositions which by the testimonie of Scriptures and Fathers be figuratiuelie to be expounded as we say not properlie and litterallie as you vntrulie teach How Caietan and the Master of Sentences are by him falsifyed 61. I Confesse that a late Frier might be owld in age Fitzimon But I would fayne be instructed what proofe is affoorded that concerning Angles by him declared late and owld is not shewed litle pithe or method in such medlie Angles then affirmeth saith he that hereticks can not be coÌ„uicted by the gospell to vnderstand This is my bodie properly Why can any doubt therof that hath any common sense Do we not behould that hereticks notwith standing the gospell do denye it Do we not behould that M. Rider among the rest immediatly befor affirmed that it was vnheard of in 800. yeares after Christ and therby is made an heretick by his owne alleadged late and ould Angles Should we not remember the open protestation of a Protestant Bullinger decad 5. de caena apud Schluss lib. 2. art 16. Zuinglianos non posse credere Christum esse in coena praesentem vero suo corpore licet omnia in mundo Concilia omnes Angeli Diui id iubeant credere The Zuinglians not to be able to beleeue Christ to be in the supper according his true bodie although all the Concils of the world all Angels and Saincts did command to beleeue it To inferr also that what can not be proued out of the gospel is condemned by the gospell is a blasphemous Riderian sequel For nether the holy Trinitie nor manifould principal parcels of our beleefe mentioned in the 33. number can be proued by the gospell yet are not condemned nether by the gospell nor by condemned enemyes of the gospell And could impudence it selfe informe and inferr in the woords following that Caietan professed Christ and the Gospell not to stand for the true propre and litteral sense of these woords Hoc est corpus meum Caiet in 3. part D. Th. q. 75. a. 1. O desperat deprauations Thus Caietan discoursed Habemus igitur ex veritate verborum Domini in sensu proprio corpus Christi veraciter esse in Eucharistia hoc est primum quod ex euangelio habemus circa hoc sacramentum VVe haue therfor owt of the veritie of the woords of our Lord in their propre sense the bodie of Christ to be verilye in the Eucharist and this is the first that we haue owt of the gospell belonging to this Sacrament Behould now the forhead of M. Rider and thinke in equitie whether impudence inioyed euer a more ordinarie tabernacle to seat and plant it selfe then therin Caietan saith M. Rider affirmeth that the Scriptures speake nothing expresselye of Christs carnal presence I leaue the woord Carnal to the Carnal interpreter in the sacrament Contrary to which saith Caietan him selfe the woords of our Lord in their propre sense teach the veritie of Christ verilye being in the Eucharist Againe He blusheth not saith M. Rider to say that your litteral sense is not from the gospell Contrary to which worthye to wreast blushing out of a flint saith Caietan and that in the same place cited this we haue out of the gospell belonging to this Sacrament Is it not therfor the 47. vntrueth that we are sayd not to be able by the gospell to proue the real presence because we are sayd to say that hereticks can not be conuicted by the gospell The sacred Scripture saith Prou. 29. Verbis non emendabitur seruus durus Si enim intellexerit non obediet By woords ether of God or man will not the stiffe seruant be amended for although he vnderstand he will not obey Is it not the 48. The 47 48 49. 50. 51. vntruth vntrueth vpon such premisses that Christs gospell condemneth vs The 49. that by our owne confessions we haue no warrant from the gospell The 50. that Caietan relateth proofs against vs As lowd and lewed is the 51. vntruth Caietan to reprehend the Master of Sentences for houlding to much with the figuratiue interpretation he only reporting of him that he pursueth their error who esteemed such woords should be taken metaphoricalie Gentle Readers to you I say in the woords of S. Augustin S. August l. 2. con Petil. VVe are constrayned to heare debat and refute these tryfles only because the seelie by them be not entangled For otherwyse what greefe could be greater then to spend tyme and payne in incountring him whose protection is to peruert disproofs into proofs affirmations into negations falshods into truethes foes into frends and not to weye synn or shame because he
Trismegistus see in our 24. numbre As litle do I know what he may cauill at in the next opinion of the master of Sentences reporting it truely without his owne commixtions as but only telling for compleat and prefect consecration not only for the essential but also for the ceremonial and historical part all that is prescribed by the Church to be obserued By all which accusations examined they being so idle so confused and intricat as wanting all method and mater and so remote from disproueing cōsecration as they all are confessed being disputations not whether ther be any consecration but such presupposed to be vndoubtfull in what sorte ther is any to approue it and withal so vntruely reported all men frends and foes to our profession may perceaue that nether late or owld true or false setled beleefe or opiniatiue disputations do contradict our persuasion and that diuersitie can not or hath not bene among vs in any other sorte then by their impudent reporte who with squinted eyes and dazeled brayns behould vs therby thinking like gogle-eyed dronkards euery candle to be twentie Now must we out of the whole heape intimat only some choise vntruethes The 56. is that he would shew many opinions of popes contrary one to another The 57. The 56 57. 58 59. 60. 61. 62. 63. 64 65. 66. vntruth that Guido numbreth fower diuers opinions that he or M. Rider haue quoted any of the six opinions by him sayd to be repugnant one to another that we know the Canon of the masse to be in patching many hondred yeares that any fabulouse opinion is related or mentioned by Guido that Guido is of different opinion to any other by him related in allowing consecration that our religion is hellish The 58. that Christ and his Churche for the first eight hondred yeares wanted intention in institution and vse of the B. Sacrament The 59. that ther is any suche mater in the antididagmate as he informeth The 60. that Bonauentur so iudged The 61. that S. Augustin or S. Eusebius were popes The 62. that transubstantiation was founded by Innocentius the third The 63. 64. 65. false allegations additions and alterations of negatiues to affirmatiues in repetition of Innocents discourse The 66. that M. Rider hathe discouered hondreds of heresies in our wryters c. Vpon my creditt I liberaly ouerpasse for breuities sake ten tymes as many more impious vntruethes easie to be viewed by euery Christian obseruer only because I loath to reueale a sinke out of which vamped so odiouse a stench The best rule toward such a reporter is to haue all that he saith in suspition vntil his allegations be viewed which to him and he to them are euer found contrary 68. Rider And when the lawful minister hath taught the prepared communicants the grieuousnes of their sinnes the greatnes of Gods wrath VVhat true consecration is which the Gospellers teach the sufficiencie of Christs merits fully to appease the same the nature of the Sacrament which is a commemoration of that passion the office of faith to apprehend and applie Christs merits promissed in the word and tendred in the due administration of the Sacraments then is there I say aright consecration of the Sacrament Now whether this consecration of yours is warranted by Christ his words let the indifferent Reader iudge and with the truest auncient opinion ioyne Thus much concerning your imagined newstamped consecration Now to your second piller which is transsubstansiation First I must tel you in this Transubstantiation as in the former that the terme is new lately inuented compounded by your selues And as your consecration was neuer found in the new Testament VVhat the true consecration is which the gospellers teache and whether it be according to Christs institution 68. I Had thought to haue kept back my selfe at this point Fitzimon of the protestāt cōsecration by occasion of the wordes lately spoken by M. Rider in the 66. number to witt Oh damnable heresie that renounceth Christs institutiō and followeth mās inuētion But this clause of his now is my text wherupon I intēd to reuye as the phrase of players is or replie yf it dislyke any haueing hitherto sene al his layes exceptions First in this his discourse borrowed out of Iuels reply against Harding art 1. diuis 8. pag. 19. to which Bullinger decad 5. ser 6. Caluin Instit l. 4. c. 17. n. 15. and others of that sort accorde I can not perceaue Christs woords of institution of the Sacrament nether contayned nor mentioned ether as it is vsed by vs or propounded in the Communion booke What more puritantrie Is not this Christs institution to be renounced and mans inuention followed The sequel therupon is in my forsaid text by conceit for breuitie sake here reiterated But we wil not so departe The substance of bread and wyne when it is saith he sett a part from the common vse and applyed to a holy vse according to Gods woord The commmon vse of bread and wyne is to nourishe I aske how you separat them from nourishing especialy when you often sayd befor that as they nourish the body so Christ the soule not by his discending but by your ascending in faithe Yf then the substance of bread and wyne be sett a part from their common vse which is to nourishe what relation haue they to Christs feeding our soules 1. Timo. 4. I pray you for our vnderstandings sake make this playne 2. In deed I fynd in S. Paul all meat is lawfull that is sanctified by the woord and by prayer So hath Musculus in locis com cap. de caena pag. 336. Bullinger decad 5. ser 6. Do you therfor intend by application to a holy vse that such sanctification of meat had operated any mutation in your bread and wyne Fye say you noe For blessings charms or woords of sanctification and operation we abhorre Then I requyre both how you interpret your intricat conceits and also what warrant for this whole discourse is any wher els in scripture Yf you bring none as I ame sure ther is none yet knowen to your purpose remembre my text being your owne woords how vnfortunatly it tumbleth vpon you According breefly to my promise in the begynning I wil not ouercrow ouer him so abiectly prostrat in superfluous discourses I let you therfor vnderstand that the Current of protestantcie declineth as from a serpent from the woords of Christs institution and clowds and shaddowes of words mists and obscuritie of sentences sauoring fained pietie being made by them his institution and not his owne woords Decad. 5. ser 6. Witnes Bullinger pronowncing in playne tearmes ther is noe vertue at all in rehearsing the woords of the Lord in the Supper Zuingl to 2. resp ad confess Luth. sol 431. And he confirmeth it by authoritie of Plinie a pagan Witnes Zuinglius Saying that none can euer giue any sound reason or authoritie Ioan.
manie 76. Here is a discourse pertaining to the single Accidence in Grammar not contayning any witt or woorth not so much as to suche as would know what is a verb actiue and what passiue in the woords of Christ Now for our Lords sake let vs examin it The scripturs saith he speake actiuely of bread Yea Sir it that is taken broaken and according your wysdom eaten by record of scripture is it actiue or passiue Since therfore it is too to euident to be rather passiue as it concerneth bread it maketh the 79. vntrueth Secondly saith he The 79. vntruth the woords is giuen belong not to bread but to Christs body By which is implyed that what Christ gaue it was not giuen what was giuen by him he did not giue Yf it was bread whiche he gaue and not bread which was giuen Yf our late Queene industrious in giuing names tearmed a daunce abruptly iumping from point to point by the name of a Frogg-galliard how would she haue named this treatise reboūding vnreasonably frō point to point whē Christ said he did giue what was to be giuen he is interpreted to giue that which was not to be giuen This is the 80. vntrueth The 80. vntruth Schlusselburb l. 2. art 13. Tigurini in praef Apologetica Orthodoxi consensus Iezlerus de diuturnitate belli Euchar. pag. 77. deseruing to be called a blasphemie by which Christ is made vntrue Wherfor worthely do the Lutherans exclaime against yow saying quaenam quaeso per Deum immortalem potest iniriconcordia cum Caluinistis qui ipsum filium Dei mendacij arguunt c. VVhat concord I pray yow in Gods name may be taken with Caluinists giueing the lye to the Sonn of god But let vs discusse the rest Fregit he interpreteth he brake it I grawnt such interpretation to be true in sence althowgh the woord Fregit precisely signifieth he brake withowt the sillable it In the 51. number But when I had vsed the same interpretation in the 51. number he thus reprehendeth this sillable it altereth the sence and peruerteth Christs meaning and is added by yow to maintayne that which the texte otherwyse cowld not haue any shew to beare Tell me gentle Readers whether this writer be not extraordinarie who is made euery foote to disproue him selfe shewed to offend in that whiche he wowld seeme most ernestly to amend Further the Scripturs when they speake of Christs bodye sayth he they speake passiuely Frangitur which is broken You haue seely sir broken your cause by your good glosing For by saying Christs body was broken you say truely but so as it must be vnderstood only in the forme of bread For Christs body was not els wher or other wyse broken but pearced And it was fortowld by the prophet they should not breake his body S. Chrysost in 1. Cor. hom 24. nor no one bone of him on the Crosse Wherevpon sayth S. Chrysostom Christum in Sacramento pati fractione quam in Cruce pati noluit Christ in the Sacrament to indure breaking which he would not indure on the Crosse So also is the same assured by Frangitur is broken in the present tence declaring in the oblation at supper tyme his true body to haue bene then presently broken or giuen to the disciples and not to haue specifyed it as in his passion it was to be giuen in a cruental maner or otherwyse it had not bene sayd in the present tence and that of the greeke text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Frangitur is broken So also yf it had not bene the same body which then was giuen in an vnbloody maner with it which was to be giuen the next day in a cruental or bloody maner by other euangelists it had not bene interpreted or sayd tradetur shal be deliuered in the future tence so that vnfortunatly is this actiue and passiue glosse produced by M. Rider against him selfe clayming to haue him by all Protestants carefull of their honour sued to be a Deponent For by saying Christs body was broken in the present tence it can no otherwyse be vnderstood by all the wreasting of mans witt then by the being truely therof vnder the forme of bread considering as it was on the Crosse it nether was broken and that being at that tyme it was spoken to come it could not be specifyed in the present tence Also as I sayd other euangelists mentioning the same body in the future tence tradetur shal be deliuered they ascertayne vs what Christ gaue and brake the same was deliuered and consequently no figure only or only appellation but his true real substantial corporal bodye Yet let vs examin further Eis he interpreteth to you A half penny scholer would neuer haue so construed but say Eis to signifye to them so also it is construed by him selfe in few woords after Other riff raff in all cōfused maner is intermedled iuggled together to insinuat that Christ gaue not that which he gaue but something els that in his woords he played at pass-pass howlding bread breaking bread blessing bread giuing bread and all as Oecolampadius saythe to no other purpose then to tell them Vide Zuingl to 2. in ep ad Math. Rutlin de cana fol. 155. that to be his body which was sitting at the table which should be giuen the next day as he gaue them bread How much is the patience of Readers and Writers abused by such futilitie 77. When they speak of the cup they speak In rememberance of me In meam commemorationem 8. Cor. 11.14 In remissionem peccatorū Mat. 26.28 But when they speake of Christs naturall bloud they speake For the remission of sinns So when Christ speaketh actiuelie as he gaue hee brake it is alwaies spoken of the sacrament But when he speaketh passiuelie which is giuen which is broken which is shed and for you not to you then he speakes of his naturall bodie giuen and broken on the crosse And this rule is à plaine and sure rule to direct vs in and to the true vnderstanding of hoc est corpus meum this is my bodie In which plaine pathes of the holie Scriptures if you would walke you might be preserued from wandring 77. VVhen the Scripturs speake of the Cupp saith he they speake in remembrance of me Not only of the cupp good M. Rider but also of the bread For so telleth S. Paul yf you wil allow him S. Luke c. 22. v. 19. in the next verse befor And S. Luke conioyned suche clause for remembrance to the bread only omitting to conioyne it to the chalice Thes good compagnions accept willingly all remembrāce of their lyquour and cupp Clebitius in victoria veritatis c. parte 4. argum 5. and some tymes in the Church they stryue abowt it Clebitius one of the principal of them selues shal be my witnes thus expostulating with Heshusius VVhen as in the congregation I would not willingly permitt to thee
the administration of the Cupp didst not thow command thy collegue or compartner that in the face of the congregation he showld take the cupp from me by force And for that cause did not I howld it fast and with bothe my hands I know that others will lawgh at this disordre but I had rather haue them lament that in all this dissolut or disioynted glosse M. Rider the woords of Christs institution Hoc est corpus meum quod pro vobis tradetur c. this is my body which shal be deliuered for you c. can not be perceaued but in lieu therof our Lord and Saluiour is made to tripp from mater to mater without any one sillable to our purpose in question Wher is here shewed that bread after consecration remayneth still bread Wher is the satisfaction by the Euangelists and S. Paul that we must relye vnto in spyte of Pope and poperie What marrow or substance is in thes woords for any other then for a single Sintaxian to know that dedit and Fregit be actiue verbs and Datur and Frangitur be passiue c. For breuities sake I will not repeat the dismal hate of thes reformers against the woords of Christs institution which I haue alredy amply prosecuted in the 68. numbre yet will I not omitt Luthers verdict against his brethren saying they feare Luther tom 7. defen verb. caena fol. 383. least they should stumble and breake their necks at euery sillable which Christ pronownced And this maketh them range abowt through all the parts of learning and not to come to any issue in the mayne point of his sacred institution truely fullfilling the saying of the royal Prophet Psal 11. impij in circuitu ambulant the wicked wander in a circuit and lyke serpents troden on the heads or henns whose neckes are newly crackt they wreath and wrest vp and downe in manifould skippings spending wasting their small tyme to liue which by being quiet might some what longer continue Rider 78. Thus you see how distinctlie Christ disioynes them sundring them with their seuerall properties Bread and wine remain after consecration by Christ his testimony therefore transubstansiation is a forged and false fable inuēted by new Rome to support your new heresies of Christs carnall presence the signe from the thing signified not confounding them as you vntrulie teach yea after that Christ vttered hoc est corpus meum which you call your consecration Now let vs compare the phrase and words that the holie Ghost vseth in both the new Testament the old and then you will say they are so like that they are rather borrowed of the old testament then instituted in the new and of necessitie seeing they are both Sacraments of like words ordained by one Author to one end they must needs haue one sence so that the one will best expound the other the one being Sacramentall and relatiue the other cannot be Grammaticall and proper As it is said in the old (a) Gen. 17.10 Testament of the sacrament of circumcition hoc est pactum meū this is my couenant So it is said in the new (b) Math. 26.26 Testament by the same spirit hoc est corpus meum this is my bodie but as by those words like to these in sillables sound and sence there was no transubstansiation of the peece of flesh of the foreskin that was cut off into Gods couenant made with his Church so there is no naturall nor miraculous chaunge made of anie part of the bread or wine into Christs bodie and bloud Exod. 12. 1. Cor. 11.24 Exod. 24 8. And as it was said of the Paschall Lambe hoc erit vobis in memoriam this shall be to you a rememberance so it is said of the Lords Supper Doe this in rememberance of me And as it was said in the olde Testament hic est sanguis faederis This is the bloud of the couenant yet was not the couenant but à signe of the couenant Luc. 22.20 So is it said by Christ himselfe This cup is the new Testament in my bloud yet the cup was neither the Testament nor the bloud but a signe representation and rememberance of Christs bloud And the new Testament is an obligation or bond wherein God for his part binds himselfe with most sure couenaunts and seales it with word oath and Sacraments that hee will receiue into his protection and fauor the beleeuer and penitent And the beleeuer repentant of their parts binde themselues by like indented couenants to performe vnto his sacred Maiestie Rom. 1.5 a liuelie steadfaste faith with holy obedience Now the cup or the wine in the cup is a representation or commemoration vnto vs of this couenant of grace made in the newe Testament as the Paschall Lambe and the bloud of beasts were signes of Gods couenaunt in the old Testament This may suffice for the plaine and true vnderstanding of these words this is my bodie and this is my bloud beeing expounded according to the holie scriptures Now to your first proofe out of saint Paul Fitzsimon 78. It is an easie mater vpon all the premisses to tell vs You see you see when nothing is giuen to be seene but gross impietie futilitie I admonished you deere Readers that Reformers conceaued a Vatinian hatred against Christs institution Wil you now behowld a liuely demonstration therof First he saythe that the phrase and woords vsed therin is no new institution but borrowed owt of the owld testament Secondly that the Sacraments of the owld testament and new are so lyke as they must haue one ende and sence and the one not to be literal more then the other It is to be remembred which is mentioned in the 36. and 63. numbers that by Reformers opinion ther is noe more benifit by Christs Sacrament of the Altar then by the Iewish ceremonies which according to their translation Sainct Paul saith to haue bene only bare Galat. 4.9 and beggerly ordonances I request all curteouse readers to spare me the payne to relate the substance of such numbers in this place and that they will not proceed further vntill they haue perused what ther is fownd First then I aunswer that yf by similitud of speeche vsed in the figure and the thing figured should be gathered that they bothe were of equal sence ende and literalitie it would followe that all figurs of Christ in the owld testament were equal with Christ himselfe that the owld testament is as behooful as the new Note because they haue one authour one sence one ende one phrase and one literalitie accordinge to M. Rider Wherefore since Ioseph in the owld testament was called Saluator mundi the Saluioure of the world Genes 41.45 Ioan. 4.42 and Christ in the same Phrase by S. Ihon is called Saluator mundi they must haue on ende one sence one literalitie And therfor as Ioseph was noe
the owld and new testament are different and vnequal and noe part of M. Riders discours vnsuspitiouse to tende to the abolishing of all Christian religion Therfor let heauen and earth consent to thes woords of one of the reforming coniuration or of their owne holy brotherhod They indeuoure by darcknes and mists of woords to obscure the cleare veritie inforce them selues to establish a sentence cleane opposit to the woords of the Sonn of God Tilman Hesnusius lib. de presentia Corporis Christi They blaspheme with an impudent and vnreuerend mowth the fleash of Christ They blaspheme barbarouslie and are culpable of the blood of Iesus-Christ and murtherers of him They shutt obstinatly their eyes against the cleere light and by detraction and malice affirme that to be obscure which they will not behowld S. August de vnit Ecclesiae c. 16. To which declaration S. Augustin subscribeth saying audiunt tam lucida manifesta testimonia quae illam toto orbe demonstrant malunt clausis occulis offendere in montem quam in illum ascendere They heare so cleere and manifest proofs which demonstrat the trueth and they had rather stumble their eyes being shutt against the mowunt of Gods Church then mownt to it Catho Priests 1. Cor. 11. This is my bodie which shall bee deliuered for you whoso doth eate vnworthelie c. shall be guiltie of the bodie and bloud of Christ Rider 79. A Most learned writer in the like case brings in an Athenian historie of Pharasylaus a frantick man amongst the Greekes who whensoeuer he saw anie ships arriue in the harbor thought them all his own Athenaeus Dipno sophist lib. 12. tooke an Inuentorie of their wares bad them welcome home verie ioyfully as if they had bin his own seruants ships After the same maner pardon the comparison you deal in the proofe of this question for wheresoeuer you finde in scriptures or fathers hoc est corpus meū this is my bodie or this is my bloud or my flesh is meat trulie c. or except yee eate the flesh of the sonne of man and drinke his bloud c. or the bread which I will giue is my flesh or the like tropical or sacramentall phrase which euer carrieth with it a spirituall sence presentlie you clap hands lift vp Stentorian voices and crie to the Catholikes against vs poore heretickes that all these texts of Scriptures and testimonies of Fathers are on your side and prooue your carnall presence and condemne our opinion as hereticall and damnable and then you register in your note-books as in an Inuentorie all these proofes for your owne proper euidence when as God knowes you are neither Owners Marchants nor faithfull Factores And it shall be directlie prooued that these texts of Scriptures and testimonies of Fathers belong no more to the proofe of your carnall presence then the Merchants ships goods of Athens belonged to franticke Thrasylaus But now to prooue that I speak that the Catholickes may see yea and let maister Henry Fytzsimon trulie censure wee speake nothing without proofe I will beginne to examine your slips and sleights in this place of the 1. Cor. 11. The fowerth parte of the Catholicks proofe by Scriptures for the real presence Fitzsimon Alan Cop. dial 6. c. 27. pag. 914. Vide Ihon VValshe against M. Gilbert Browne 79. THis historie of Thrasylaus the application wherof against Protestants yow may fynde in Alanus Copus is euery bodyes hackney of one that in his owne only imagination and not otherwyse had goods in shipps of others but in trueth had none Veryly any would thinke this example lesse pertinent to vs then to our aduersaryes as well because we follow not selfe frantick imaginations which they doe according Luthers last testimonie of their woords and glosses deuised by giddy brayns as also because all other clayms in Christs woords besyde ours Luth. tō 7. VVittemb fol. 502. are fownd suggestions of Sathan Father of lyes by the confession of the competitours them selues their shame in practising to defeat vs in our right Buter in cap. 6. Ioan. in cap. 26. Math. hath made thē crye as being deceaued lyke so many Trasilaus peccauimus Martin Bucer craueth pardon of God that euer he had witnesed against vs bewitched any with your opinion So did Oecolāpad saye Oecolampad ad Landgra Hess anno 1529. I would most excellent Prince that this right hand of myne had bene chopped off when I began to wryt first of the Lords supper against the Catholick sence see more hereof in our 41. number in the examination n. 7. n. 18. wher is demonstrated that euery cheefe protestant as yf he had rann to a wrong opinion as Trasilaus rann to wrong shipps reuoked his imaginations and challenges to the commendation of trueth and infamie of his former follye Therfor when the meaner sorte of Protestants yet persist to challenge trueth to their opinion as oft as they fynde any by-woord of spiritual Sacramental figuratiue c. in Fathers or Scripturs althowgh ther be with all contayned charter partyes proofs and assurances that those goods be none of theirs they are not only Thrasilaus vaynly clayming but frantickly withstāding sentence giuen against them by God and man ancient and late frend and foe Wherof that in maner of Thrasilaus they refuse all sentence giuen against their claymes and frantickly withstand all Concils yea and Angels and Saincts that denownce them destitut of all trueth and title in the institution of Christs Sacrament let this short testimonie of one of your owne brethren be arbitrer Bullingerus Decad. S. de Cana. fol. 370. Zuinglianos non posse credere Christum esse in caena presentem vero suo Corpore licet omnia in mundo Concilia omnes Angeli Diui id iubeant credere the Zuinglians not to be able to beleeue Christ to be present in the Supper with his true body althowgh all the Cowncils in the world all Angels and Saincts command it showld be beleeued Thus much to restore Thrasilaus Frantick in his imaginations deluded in his suppositions and reproued in his clayme 's among his compagnions who can not beleeue other mens goods to be impertinent to them but are clayming what all the world Concils Angels and Saincts do sentence to be none of theirs therby implying them to haue no other wealth then naked beggerly signes fruictles figures and fantastical and fanatical Thrasilean suppositions by which as S. Epiphan testimonie in the 63. number specifyeth they leaue the substance and lyke Aesops dogg snatch the shaddowe Rider 80. First you bring a peece of a verse so much as you thinke by the sound of your eare will fit your purpose then you cut off the beginning and ending of the same verse which would expound the Apostles meaning and ouerthrow your opinion Then you ioyne a peece of the 17. verse with the 24. verse and ouerskip
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
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
Luke 1.6 against iustification c. So that Greeke againste Latin is a bare pretense and corruption only is by them intended For the blessinge consecratinge fie vpon this prophane tearme of charminge of Chalices S. August l 3. con Cresen c. 29. in Psal 113. S. August who by Caluins testimonie is fidelissimus atque optimus testis antiquitatis the most faithful principal witnesse of antiquitie corypheus theologoruÌ„ the ring-leader of Diuines as they can not denie thus writeth Sed et nos pleraque instrumenta vasa ex auro et argento habemus in vsum celebrandoruÌ„ Sacramentorum quae ipso ministerio consecrata sancta dicuntur But we haue the most part of our instrumeÌ„tes and vessels belonging to the administringe of the Sacraments of gould and siluer which by theire verye application are caled holye They were so rich in time of grace and charitie Theodoret l. 3. cap. 11. Vidâ— Prudent de S. Lauren. as that pagan Emperours and theire Secritaries in admiration cryed out Ecce quam sumptuosis vasis filio Mariae ministratur Behould in what sumptuous vessels they honour the sonne of Marie But one woorde more of this matter out of Theophilact Theophil in cap 14. Marci saying Qui igitur abstulerit discum pretiosum et cogit vt corpus Christi in vili ponatur pretexens scilicet pauperes intelligat cuius partis sit He that wil take away the pretious plate and force that the body of Christ be placed on a more abiect pretending forsooth the poore let him knowe of whose faction he is namelye of Iudas as he sayeth who found fault with coste bestowed for lyke pretense on Christ But are the sanctified iustified and elected reformers culpable in this poynt Let one of them selues and he of the cheefest informe the trueth Clebitius in sua victoria veritatu ruma papatus saxonici argum 14. Clebitius therfor cheefe Zuinglian minister of Heidelberg writeth this of Heshusius VVhen the siluer pixes were moulten and made away he caused others to be made of woodd and reserued his eucharistical bread in a wodden one and the same so sluttish as was not good inowgh for a cowheard to putt his butter in it For the antiquitie of pixes Calu. l. 4. Instit. c. 17. n. 39. Caluin assureth first Church and first Christianitie to haue allowed and beloued them Behould how contrarious to all christianitie yet how couragious is M. Rider how coÌ„formable in him selfe and his brethren to Iudas his pretenses yet how aduenturous to seeme a reformer of abuses 91. Out of which I obserue that you would couer Rider Bread remaines after Consecration and therefore no carnall presence likewise the Cup therefore noe Transubstantiation in either and conceale that which ouerthrowes your carnall presence for if bread remaine after consecration then there is no carnal presence but breade remaineth after consecration therfore ther is no carnal presence And because this verse shweth to the worlde that there is bread after consecration therfore you cutt off that part of the verse which is verie deceitfully donne And leaue this woorde breade out after consecration to blinde the eyes of the simple And also you cut off the next wordes to couer other two errors the wordes be these Or drinke the Chalice of the Lorde vnvvorthely 91. When I make a Puritan treatise Fitzsimon representing as I sayd in the 76. number the frogg-galyard rebownding vp and downe from one point to another without euer following ether one tune or tenoure I will not cowche or comprise that which is precisely pertinent but followe and alleage testimonies of all coulours But being of other determination and hauing a particular controuersie to examin as now only of the real and substantial presence of Christs body and not of communion vnder both forms or the lyke I thought good as men when they make a nosegay doe not collect all hearbes therin but such as are sufficient for sent and varietie to that present vse to dwell in my text and only to cumble or gather what belonged properly to that one point in question without rangeing prolixitie or tergiuersation Is this a fault Yf it be there was neuer allowable writer but both omitted it and commended it Well what stuffe is now obiected against vs. Mary S. Paul speaking of the Sacrament nameth it still bread therfor it is not Christs natural body I am fully perswaded this obiection to be so aunswered in the 56. number and in the 62. that the repetition of Riders obiection in this place Vide num 118. is rather to blott paper to fill emptie place to cauil and delude then for any difficultie remayning therin For there I shewed by seueral Scripturs things to beare the name of what they are representations Tob. 2. Exod. 7. Gen. 19. Ioan. 2. Gen. 2. or from what they were changed as Raphael is called a yong man a Serpent is called a rodde a piller of salt is called Lotts wyfe wyne is called water Eua is called a bone of Adam and fleash of his fleash So here Christs body is called bread both for the representation and for being made of bread or succeeding the substance of bread yet cleerly in this place is it expressed not with standing such name to be the body of Christ by saying 1. Cor. 11. that by eating this bread and drinking this cupp vnworthely they are guiltie of the body and blood of Christ himselfe because they did not discerne the body of our Lord his body which was to be deliuered to death c. All which significations vttered by S. Paul in the same place to certifie the name of bread not to specifie bread but Christs body this obiection may be thought out of date and as a crackt grot not lawfull or currant any longer Because not to any desert of M. Riders trauails but to Iesus Christ I deuote my tyme imployed in this aunswer I will now beyond sufficiencie in this cause tender these woords of S. Cyrill of Hierusalem in Catechesi mystagogica 4. Non sic attendas haec velim tanquam sint nudi simplex panis nudum simplex vinum corpus enim sunt sanguis Christi Nam etsi sensus aliud tibi renuntiat fides tamen te confirmet I would not haue you conceaue that it is bare and simple bread bare and simple wyne for although thy sense conceaue otherwyse yet let thy fayth confirme thee So that how soeuer bread be named or appeare bread to the sences yet the thing so called is assured to be Christs sacred bodie But it is expedient to haue M. Rider him selfe brought to disable his owne obiection He then in the 62. number thus speaketh It is the vsual maner of the holy Ghost in all Sacraments both of the ould testament Caâ—eat numb 62. and new to tearme the visible signe by the name of the thing signifyed as Circumscision
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
deuout maner contayned in the testimonie or allegation which I first propounded These letts nay these montayns interposed in M. Riders way by Damascen yet his flying Pegasus or hors namely his deceitfulnes found no difficultie to transporte him beyond all and to cause him to affirme that the passage was playne and fauourable But many dreame they are farr voyaged when they are found farr deceaued In the meane tyme as you a little befor haue obserued his great simpathie and vnion with Puritans so now I craue your attendance to perceaue lyke concourse with infidels and such hereticks as make Christs diuinitie to haue suffred Luther tom 7. serm de Eucharist fol. 335. Auerroes that wicked Infidel sayth Luther loaden with synne accuseth vs Christians as the most wicked of the world for eating and deuouring of our Cod. What say you is not the same reproached to vs by M. Rider Is not this a perfect agreement with impious infidels But I would fayne haue his resolution yf as he sayd befor n. 96. it is lyke treason to offende against the picture of the Prince as it is against his person Why it is a greauouser imputation to eate Christ him selfe then to eate him according to the Protestant imagination in his representation figure or picture Let him escape the brunt of this obiection without fayling in what he sayd befor or what he sayth here and his wysdome shal be accompted greater then accustomed For thus I make it in forme of argument He that receaueth Christs seales vnworthily sayth M. Rider n. 96. committeth high treason against Christ therfore it is as greuous an offense to deuoure his seales vnworthilie as to deuoure his bodye Because sayth he it is lyke offense to disgrace his garments as his person And consequently in eating their supper as the seale of Christ they offend according his discourse no lesse then in eating Christ Also yf they may eate the seales without offense so as lawfully may they eate his fleash he assuring them that vnles they would eate not his seale but his fleash they should haue no lyfe in them Secondly yf as he saith what is done to Christs humanitie the same must be done to his diuinitie How can he auoyde wheras that Christ according to his humanitie was whipped Vide num 37. pearced put to death but the same must be thought fullfilled against his diuinitie O glorious and godly frend of Christs diuinitie How we and our doctrin determine that Christ both according humanitie and diuinitie is eaten and receaued without detriment and corruption already is so often related as it needeth not to be here repeated The residue of such blasphemies against the death of Christs Diuinitie as is here inferred against the woords of Christ his institution that we should eate him that is religiously receaue him into our stomacks may be found plentifully in the examinatiō of Protestantcie The 114. vntruth toward the Articles of our creed The 114. vntruth can not be denyed in saying Damascen is against vs. This bread is bread before the consecration but when it is consecrated Catholicke Priestes Ambr. de sacramēti◠lib. 4. cap. 4. floruit 400. of bread it is made the flesh of Christ. 112. AL this we graunt to be true but you come not to the point Rider whether Christs flesh be made of bread by way of transubstantiation that is by the changing of one nature or substance into another by hoc est corpus meum this is our question but you dare not touch it because you cannot prooue it But seeing you recite fathers by peeces and patches taking that you thinke will fit your purpose and leauing that which would crosse your course or weaken your cause I will for the trueth sake and the Catholikes good adde that out of Ambrose which I am sure some of you would wish out of Ambrose If you had read a few lines moe you should haue heard him tell you another tale and haue expounded himselfe in this place In the same chapter his words be these Si ergo tanta vis est in sermone Domini Iesu vt inciperent esse qua non erant quanto magis operatorius est vt sint quae erant in aliud commutentur If there be such a force in the word of the Lord Iesus that the things which were not began to bee how much more can it worke this that they shall be the same they were and yet bee changed into another thing And then bringeth in an example how a thing may be that that it was and yet be chaunged Tu ipse eras sed eras vetus creatura c. Thou thy selfe waste but thou wast an olde creature after when thou wast baptised thou begannest to be a new creature wilt thou know how a new creature every one saith the Apostle that is in Christ is a new creature Learne then how the word of God is accustomed to change euerie creature and when he will he altereth the course of nature If you had read or knowne this you would neuer haue alleadged the other for his example is this as he that is baptised suffereth no materiall substancial or corporall change rhough he be borne a new spirituallie and put on Christ Vide dist 2. de cōsecr cap. quia corpus page 432. But he his changed not loosing or altring the bodie or soule which hee had but in attaining the grace which hee had not And so the change is accidentall not substantiall as from vice to vertue So in substance the bread and wine are the same they were before but in accident or qualitie they are turned into another thing of common bread made a Sacrament So Chrisostome amplifying the change of bread in the Euchariste Chrisost in Matth. hom 83. he addeth immediatlie withall Sic etiam in baptismo euen so there is the like change of water in baptisme as of bread in the Lords Supper but that is not of substance but in qualitie respect or vse and so in this And this change is not in casting away the substance of bread or wine Dialog 1. cap. 6. but in casting grace vnto them As Theodoret saith Non naturam ipsam transmutans sed naturae adijciens gratiam not changing nature but adding grace to nature Ambrose de ijs qui initiantur cap. 9. But who can better expound Ambrose his meaning then Ambrose himselfe who saith Ante benedictionem c. before the blessing of the heauenlie words it is called another kind after the words of consecration the bodie of Christ is signified doth not say is the bodie of Christ but signifieth the bodie of Christ And else where Ambr. 1. Cor. 11. In comedendo potando c. In eating drinking we signifie the bodie bloud that were offered for vs. And againe he saith Quod est figura Ambr. de Sacramētis lib. 4. cap. 4. c. which is a figure of the bodie
his third Tom. pag 142. Rider There was a learned and godlie woman proposed twelue questions of diuinitie to Hierome wherin of which she desired resolution For in those daies it was lawfull for women and all men to aske doubts touching religion and for their further instruction consolation might read Gods word freelie conferre touching matters that concerned their saluation And this greatly blemisheth your Roman doctrine that will haue neither men nor women to read diuinitie the reason is this least they should see your errors and forsake your profession For this is your strongest tenure Marke this yee Catholickes to keepe them in blindnesse with ydle ceremonies dumb shewes Latten seruice But I trust in Christ shortlie to see most of their eies opened that wil discouer your priuie plots discourage your haughtie stomacks and generallie forsake your new religion being in deed but mans inuention This is the second question of the twelfth but you omit some words cut off some which obscures the matter But if a little charitable chiding would make you more painfull in your bookes and lesse carefull to please mens humors I could finde in my heart to bestow it vpon you but praemoniti praemuniti you are now forewarned I hope you will bee here after better armed or better minded which I wish with all my soule as to my selfe But your proofe is thus in Latten Si ergo panis qui de caelo descendit corpus est Domini vinum quod discipulis dedit sanguis illius est noui Testamenti qui pro multis effusus est in remissionem peccatorum Iudaicas fabulas repellamus c. If therefore the bread that descended from heauen bee the bodie of the Lord and the wine which he gaue his disciples be his bloud of the new testament which is shed for many for the remission of sinnes then let vs cast away all Iewish fables Here you omit Si ergo and noui Testamenti qui pro multis effusus est in remissionem peccatorum If therefore and of the new Testament which is shed for manie for the remission of sinnes All this you haue left out which was ill done What now can you gather out of this to prooue that Christes bodie is made of bread and his bloud of wine no substance of either creature remaining but onelie Christs carnall presence as he was on the crosse Surelie here is not one word silable or letter to prooue it but the contrarie You wronged the father so to mangle him yet as you deliuer him it proueth nothing of the manner of Christs presence that is in question but the matter neuer in controuersie for saith shee to this learned â—â—ther if therefore the bread which came downe from heauen bee the bodie of Christ so she speakes of Christs diuinitie that came downe from heauen for his humanitie did not and our question is of his humanitie by transubstansiation in the Sacrament so that this proofe nothing sorteth your purpose And the bloud here spoken of is his bloud of the new Testament shed on the crosse not in the Sacrament once for all not for anie that pleased the Priest And therefore as she said Iudaicas fabulas repellamus let vs cast away Iewish fables So in Gods name for the loue of Gods trueth and of the peoples saluation cast yee from you all Munkish fables and forged legends that haue misled the people into this blinde superstition and ioyne with vs to teach Christs precious flocke the old Apostolicall and Catholicke religion commaunded in Gods word practised in the primitiue Church that you with vs and we wiâ—h you and all in the Lord may now in this plentifull vintage so labour in the Lords vinyard his Church according to our talents receiued that euery one of vs may deliuer his talent with aduantage of manie soules and then we shall be patakers of that sweet saying Wel done thâ—u good and faithfull seruant enter into thy maisters ioy Which God graunt to vs both And so to the next as followeth The 11. parte of the Second proofe concerning S. Hierome VVherein is discussed whom and how we allowe and disalowe to reade Scriptures and heretical bookes and whether Protestants or we doe most Symbolize with Iewishnes Fitzsimon Cart. lib. 1 pag. 103. lib. 2. pag. 303. 502. lib. 3. pag. 89. 90. Caus â—ial 8. 11. Fulk against D. Bristow pag. 15. 54. 115. CArtwright saith there is not such synceritie to be looked for at Hieroms hand as from others that went befor him That he is a cownterfeit that he often strayneth the text and for milke some tyme draweth blood Causeus saith that he is no lesse damned then Lucifer Fulke that he was but a rayler Sainct Hierome in this allegation teacheth the wyne giuen to the Disciples to haue bene Christs blood In the selfe same resolution to Hedibia he saith the bread quem fregit Dominus deditque discipulis esse corpus Domini Saluatoris which our Lord broke and gaue to his disciples to be the body of our Saluiour Els where he saith ipse Saluator est S. Hieron ad Damas de Filio prodigo cuius quotidie carne vescimur cruore potamur it is our very Saluiour whose fleash we are fedd withall and whose blood we drinke Come foorthe M. Rider and play your wonted parte Come tell vs what you oppose against this First you ronne halfe way in your tale befor you stumble at this block in one only woord At leinthe hemm and speake out your mynde suerly say you here is not one woord sillable or leter to proue that Christs body is made of bread and his blood of wyne Not one woord leter or sillable man Let other mens witts and eyes be iudge how couragiously the 134. vntruth The 134. vntruth is deliuered But suerly the baker and the pillorie once againe must not be suffred to parte so sleightly but that we may examine his cause by parcels and yet not in prolixe or tedious maner That women might aske doubts touching religion is as lawfull now as in those dayes That they might vulgarly read Gods woord or the Scripture seemeth an vntruth at least it is not proued but only affirmed by M. Riders woord the valew whereof is knowen That is was not thought conuenient S. Hieron 103. I gesse by these woords of S. Hierome of whom now we treate Only the arte of Scripture saith he is that which euery one challengeth This the chatting ould wyfe this the doting ould man this the babling Sophister this on euery hand men presume to teache before they learne it Nay more anciently sayd Tertullian Tertul. de praescripe Omnes tument omnes scientiam pollicentur Ipsae mulieres haereticae quam procaces quae audeant docere contendere c. All are puffd vpp all do professe knowledg The very hereticall women how malapert how audacious to teach to dispute c. of which
in our 99. number How lyke you M. Rider this dislyke towards your womens scripturing But plead well for them make much of them for in my owne knowledge yow haue neede to seeke credit among them considering that few or none of them how base soeuer but disdayne the mariage with the ministers of the woord and accept of them only for want of others They might you say freely conferre touching maters of saluation Yf you meane in the Church S. Paul crosseth your saying forbidding women to speake in the Church it not being saith he allowed vnto them The 135. vntruth is that our Romain religion would haue no men nor women read Diuinitie God blesse vs The 135. vntruth How wysely this man discourseth yf this be affirmed in good ernestnes But because godly diuinitie of woomen or sound doctrin tending to Saluation may be knowen allowed by vs let these following assurances to this present purpose in controuersie for all lawful circuiting should haue a referencie alwayes to the centre testifie Saint Agnes euen by testimonie of S. Ambrose tould hir audience this document of diuinitie that corpus Christi corpori ipsius consociatum esset S. Ambros Ser. â—0 Paulus Neapoludiaconus de S. Maria Aegiptiaca the body of Christ was consociated to hir bodye Maria Egiptiaca requested befor hir departure diuini corporis viuifici sanguinis portionem in vase sacro parte of the diuine body and lyfe giuing blood in a sacred vessell Other you may fynde of the femal sex in Garetio Garetius in 3. classe attayning such diuinitie toward this mysterie that great protestant Doctours neuer could reache vnto The keeping away of certaine bookes you say to be our strongest tenure First I aunswer the phrase of tenure in that sense wherin at seemeth intended is new and impropre How soeuer it bringeth me in the memorie how you reprehending minister Hicoxe for keeping a Trull and he you for you know what you called him base and he called you counter Wherunto if you conioyne your woord tenure it may be forgotten how close the counter in London and you marryed together and diuers will or may thinke by such coniunction therof with tenure that his meaning was only that you song a counter in London and in Dublin reached to a tenure and your meaning only that he song a base and neuer could reache higher withowt any other mysterie contayned in your woords For my parte I leaue you in your sweet consort and will aunswer further to such strongest tenure The 136. vntruth that it maketh the 136. vntruth Nether shal you escape in this place from receauing a foyle at venerable Beda his hands saying in cap. 7. Prouerb refert Iuo p. 4. cap. 84. Soli ei conceditur haereticorum libros legere qui adeò solidatus est in fide Catholica vt verborum dulcedine vel astutia nequeat ab ea segregari He is only permitted to read hereticks books who is so founded in the catholick faith that he can not by craft or delyte of their woords be peruerted Also as I obserue among your selues you debarr diuers books of ours from reading as is knowen to euerie meane conceit ryfeling mens houses for them and forfetting all them you finde as Lords ouer all mens goods And the Lutherans do as carefully debarr your bookes in all their dominions Schlusselburg l. 3. art 4. de Th. Caluin sheweth that Caluinians debarr Lutheran books and Lutherans their bookes and bodies And the same to be done by other reformers against reformers appeareth in Gretser Praefat. de iure modo prohib lib. haeret Wherby is testified that we might as well as you or Lutherans debarr such bookes as are by vs knowen to be hurtfull if not against the wyse yet against the simple You know that I abstayne from discouering inconueniencies succeding in our contryes by vulgars intermedling in Scripture Whether cheefe protestants finde it very commendable Calu. in praesat nou test Gallici an 1567. or conuenient I appeale to these woords first of Caluin that he confessed Sathan hath gayned more by these new interpretours then he did before by keeping the woord from the people Secondly by Luther whose later experience is more to be accompted then first vnseasoned persuasions saying Luther l. 1. coÌ„ Zuing. Oecolamp â— Yf the world continue any longer it wil be agayne necessarie for the diuers interpretations of Scriptures now vsed that for the conseruation of the vnitie of fayth we receaue the decrees of Concils and flye vnto them By this â—ppeareth all tenure and cawtion vsed by vs concerning the vse â—r refusing of bookes among vulgar to haue bene deserued For the â—ther point that we would haue no men to read Diuinitie you mistake vs for Richard Hunn Puritan of whom in the 124. numâ—er who damned saith Fox vniuersities with all degrees and faculties You â—aue bound your selfe to the same verdict by making such the foremenn of your quest We create doctors of Diuinitie We found â—choles and lessons to attayne it All the vniuersities of the world â—re fruicts of our faith How then are we sayd to dislyke that men â—hould read Diuinitie wher is Diuinitie but among Catholicks Erasmus ep ad Fratres inf Germ testifieth Luther and Melancton to â—aue condemned all sciences as sinfull and erroneus Smidelin in â—rat qua candidatis licentiam concessit affirmeth the same hatred against degrees of Diuinitie among the Zuinglians Wicleph had a distinct â—rticle that vniuersities studies colleges degrees are Ethnical superstitions and diabolical Luther serm Sympos tit de studijs saith that â—â—udere hath stultum in the supin Whether these reformers or we â—e hindrers of men to read Diuinitie by these euidences may be assuredly gathered ignorance M. Rider was affected not by vs but â—y such repyners against scholes and learning That you would fayne bestowe a litle charitable chiding vpon vs to make vs more diligent should by vs be accompted a fauour For hetherto it hath had litle shew of charitie which you haue vsed against vs saying our religion is sandy superstition wicked and damnable heâ—esie and irreligion our consecration full of vncertaintie absurditie blasphemie our whole doctrin hellishe and damnable and fitter for to be taught in hell by fends then in earthe by Preists our selues but lyers deceauers hereticks idolatrers charmers and magitians c. Therfor we might be gladd to haue charitable mitigations of these greuous reproaches Yet I repeale my woord rather choosing for this cause your hate then your honours your coÌ„tumelies then your compassion Your often and vayne frequentation of another cupple of woords Praemoniti praemuniti only for their consonancie without all occasion doth argue there is litle stoare where such estimation is had of such friuolous repetition How often in speeche in letters in printed books haue I heard praemoniti praemuniti forwarned forfortified I will allowe your reflecting the mention of Iewish fables against our profession if
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
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
Now M. Rider are you a Protestant Yf you consent with the Augustan confession and so be a protestant for otherwyse you can not then you must recant all your opinion against the real presence and consent with Luther But you perhapps will distinguish English Protestants with Thomas Digges your brother Puritan Thomas Digges in his humble motiues anno 1601. from all others by calling them state Protestants and so intrude incroache among them But you can not For you haue impugned the blessing of the Crosse as a magical charminge which they allowe Numb 53. NuÌ„b. 62. You haue impugned Baptisme to be a true lauer of regeneration making it only an externall signe or seale that only to the faithfull which they disproue as they may the scripture instructing theÌ„ therto saying Mat. 3.11 Mar. 1.8.16.16 Luc. 3.16 Ioan. 1.32 Acts 2.37.38 c. 22.17 Tit. 3.5 1. Pet. 3.21 to be coÌ„tayned therin the holy Ghost remission of sinns eternal lyfe it being the holy Ghosts lauer or font of regeneration and renouation wherby and by the woord of lyfe we are clensed from synne and saued c. To which the doctrin of the communion booke accordeth in these woords This infant The communion booke printed at London by Tho. Vawtroller anno 1574. in the tra of priuat baptisme Com. booke in â—he forme of publick baptisme who being borne in originall synne and in the wrathe of God now by the lauer of regeneration in baptisme is ascribed into the number of Gods children and made heyre of eternall lyfe Againe that by that sacrament Children be regenerated and graffed into the body of Christs congregation and made partakers of the death of our Saluiour So then baptisme is more then an external signe and not only of the elect among true state Protestants from whom M. Rider hauing sequestred him selfe in no maner or way the name of Protestant is belonging to him Also he hath impugned out of ministring the Communion Number 68. the woords of Christs institution which by state Protestants are allowed and vsed in all their communion books Fowerthly he impugneth inequalitie among the clergie Fiftly the name of prieste Sixtly that in the new testament by imposition of hands or otherwyse there is any function more belonging to some then others whether they be men Numb 98.99 or women which is altogether ranck puritancie and the very quintessence of the holy reforming consistorial discipline And yet this man so playne a puritan will take to him selfe the name of a protestant imitating the nature of Polypus a fishe which borroweth the coloure of whatsoeuer it sticketh vnto wherby not being mistrusted it deceaueth and receaueth all preye passing by So my Puritan being omnium horarum homo a man for all tymes and professions will loose nothing within his reache although he should change his shape and name from Puritan into a state Protestant Vide Paulo ante num 100. and back agayne Wherunto he hath his warrant dispensation as I sayd from Beza and Cartwright Now as I beleeue M. Rider is fallen into deepe confusion of him who haueing mounted at the mariadge afterward cum rubore Luc. 14. nouissimum locum tenuit with shame was contented with the lowest place for separating him selfe from Catholicks and intruding among Protestants from whom he is as the new phrase of souldiours beareth reformed among puritans by whom I thinke in my conscience but that they care more for number then participation in their compagnie he showld be cast off 123. Is not thinke you this a great alchimie to change and conuert euery thing Fitzsimon to his purpose Let vs bring Scriptures Fathers and all testimonies to warrant our doctrin they are sayd not to be for our purpose but against it Let vs bring Scriptures Fathers and his owne brethren disprouing his imaginations they are sayd not to be against them but for him But that it may be knowen The 171. vntruth this to be the 171. vntrueth First here is declared that by factions of opinions the real presence is denyed a thing saith M. Rider in the 28. number neuer denyed by vs nor euer in question betwixt Protestant and Papist Now at least these protestants here alleaged writing to the late Queene of England in this allegation shew two vntruethes contayned in M. Riders denial One that it was neuer denyed th' other that it was neuer in question Yea in the same place they request hir maiestie to beware of the Pharisaical leauen of them so denying it as by them the woords of Christ most playne most euident most puissant be ouerthrowen If I were at leasure I would worthely persecute such denials according to their desert But in trueth I am not at leasure being often imployed from morning to twelue of the clock in hearing confessions in exhorting and catechising in performing offices of charitie in not omitting the domestical employments incident to one in his third yeare of probation In so much as when I affoord any paynes to resolue M. Riders articles it is only at vacant and vnperceaued tyme by others This proofe that protestants approue the real presence shall be duely fortifyed by all cheefe Protestants and most approued of all contryes in the world First Berengarius the master author of the contrary opinion sayth Ego Berengarius corde credo ore confiteor Floruit an 1579. De consecrat dist 2. cap. Ego Beren Fox Acts. pag. 146. panem vinum que ponuntur in altari per mysterium sacrae orationis verba nostri Redemptoris substantialiter conuerti in veram propriam viuisicatricem carnem sanguinem Domini nostri Iesu Christi non tantum per signum virtutem Sacramenti sed etiam in proprietate naturae I Berengarius in hart do beleeue and confesse by mouthe the bread and wyne which are placed vpon the altar Theuet vies des hommes illustres lib. 3. fol. 128. Gal Malmsbur lib. 3. de gestis Anglorum Papyrius Masson in Anal. Francorum lib. 3. in Philip. â—ege Gerson con Romant Vixit an 1369. VVicklephus epist. ad Ioan. episcopum Lincoln Huss apud Ioan Pezibranium lib. de non remaneÌ„tia panis con VVicklephistas by the mysterie of sacred prayer and woords of our Redemptor to be substantialy conuerted into the true propre and liuely fleash and blood of our Lord Iesus Christ Not only by signe and vertu of a Sacrament but also in the proprietie of nature And in this beleefe he dyed as diuers relate So that here is the head of M. Riders opinion fallen from him Secondly Wickleph thus sayth agaâ—nst them who slandred him to be of a contrary opinion At ego credo vsque ad mortem meam volo desendere quod postquam legitimus Sacerdos rite protulit sacra verba super panem quod sub forma panis sit verum corpus Christi but I beleeue and will desend to my deathe that after
not against his opinion how did he pronounce sentence against Ihon Lambert and Anne Askew principally for being of his opinion Fox confesseth the cheefe condemners of them to haue bene Crammer and Cromwell Perhaps he will thinke to escape with a turne of a Fox saying that to haue bene compassed by the pestiferous and crafty counsell and stratagems of Bishop Gardener that by the gospellers them selues the gospellers should be condemned Good ghospellers they must haue bene in the meane time But I am now so vpon the chase as I can not so lightly loose my game Why then in King Edwards dayes the forsaid Bishop as he sayth being cast into the tower did the sayd Cranmer condemne Ioan of Kent What Fox or woolfe can auoyd that but that Cranmer was therby knowen no frend euen then to any of the forsayd Anne Askews disciples I will not in vayne haue bene some tyme of your profession and hauing touched it and bene defyled with the pitch therof for which offense I dayly and most humbly craue pardon of my deere and soueraigne Lord and Saluioure but that of the same pitch I will light a toarche to them that are in darknes and in the shaddowe of death to direct their feete into the way of peace Let vs therfor pursue more of this kynde to haue the true portraicture of M. Rider placed befor all mens eyes Catho Priest Magdeburg in Epi. ad Eliz. Angliae Reg. Amongst factions of opinions some latelie take away the bodie and bloud of Christ touching his reall presence contrarie to the most plaine most euident and puissant words of Christ. Rider 124. GEntlemen this concerneth not vs it may fitter be inuerted vpon your selues for we denie not Christs spirituall presence taught in the Scriptures and receiued in Christs Primitiue Church but we denie your imagined carnall presence neuer recorded in Gods booke nor beleeued of auncient father nor euer knowne to Christs spouse the Primitiue Church as you haue hearde trulie prooued But this is your great fault vsuallie practised that whether in Scriptures or Fathers you heare of Christs bodie and bloud and his presence or reall presence you imagine presently without further examination that it is your carnall presence which thing is growne vp with you from a priuate errour to a publike heresie Catho Priest Fox in Martirol Kemnitius in Exā Conc. Trid. cenira tan de Eucharistia Tyndall Frith Banes Cranmer left it as a thing indifferent to beleeue the reall presence So that the adoration saith Frith be taken away because there then remaineth no poison whereof anie ought to be afraid of Yet Kemnitius vpon the assurance of the reall presence approoueth the custome of the Church in adoring Christ in the Sacrament by the authoritie of Saint Augustine and S. Ambrose in Psal 98. Eusebius Emissenus c. Saint Gregorie Nazianzen saith it is impietie to doe the contrarie So that the brood being of such agreement we haue the lesse occasion to embusie our braines to confute them GEntlemen by peeces you repeat some of their words not knowing at it seemeth the occasion and so you vtterlie mistake the sence which was this These godlie Martirs perceiuing the flame of persecution to burne so fast and mount so high as it was neither bounded in measure nor mercie and onelie for a new vpstart opinion hauing no warrant from Gods word They in a Christian brotherlie discretion exhorted the learned bretheren onelie to preach that necessarie Article of our free iustification by faith in the personall merits of Christ And touching the Lords Supper to teach to the people the right vse of the same yet not to meddle with the manner of the presence for feare of daunger if not death but leaue it as a thing indifferent till the matter in a time of peace might be reasoned at large on both parties by the learned Prouided euer that poisonfull adoration be taken away The premisses considered what can yee now gather that prooueth with you or disprooueth vs. Nay here is nothing but against you altogither For if you had dealt trulie with the dead Martirs or the liuing Catholickes these collections and not yours you should from hence haue gathered 1 First these Martirs taught with their breath and sealed with their bloud that your carnall presence and transubstantiated Christ was neither commandement giuen by God nor Article of our faith euer taught in the primitiue Church but a late inuented opinion deuised by man 2 Secondlie they wished the bretheren considering it was but mans inuention and neuer recorded in gods booke that therefore they should not hazard the losse of their liues which would tend so much to the preiudice of Christs Church 3 Thirdlie they wished it to be taken for a season as a thing indifferent yet not absolutelie but with these cautions 1 First that adoration or worshipping of the creatures were quite taken away which neuer was done by you and therefore they held it not absolutely indifferent 2 Secondlie till the Church of Christ had peace and rest from your bloudie and butcherly slaughters wherein the matter might be decided not with faggots but scriptures which was not graunted in their daies and therefore you greatlie wrong the dead when you make them speake that thing absolutelie which was limitted by them with conditions Now I appeall to the indifferent Reader whether you desserue not a sharpe reproofe thus to dazell the eies and amaze the minds of the simple Catholickes by violent wresting the writings of the martirs perswading the ignorant they should either dissent in this opinion amongst themselues consent with you or varie from vs. Whereas both they and we now and then consent with Scriptures Fathers and Primitiue Church in vnitie and veritie of doctrine against your dissentions pestiferous errours and open blasphemies Of M. Riders bynding him selfe to Consent with the first protestant Martyrs And of how many and monstruous beleefes he maketh him selfe therby 124. THey and he then and now sayth he consent with Scripturs Fitzsimon Fathers and Primatiue Church in vnitie and veritie of Doctrin against our dissentions pestiferous errours and open blasphemies Perhaps before I part I will make him beshrew the fingers of him that printed this protestation although I know Stow in Chron. anno 1549. it was not the printers fault Omitting woords let vs repayre to woorks The last named Ioan Knell of Kent shal be first confronted with M. Rider Fox Acts. pag. 398. 571. to see yf he will stand to this woord This Ioan as also did Peter the Germain an other his martyr denyed Christ to haue taken fleash of the B. Virgin M. Riders woords are that he consenteth with protestant Martyrs in vnitie and veritie of all doctrin It must then follow that he denyeth the same Since that I deale against a puritan I will alleadge one of the same sorte William Cowbridge Fox pag. 570. because he affirmed as Fox confesseth no
madnes in Kemnitius to haue allowed internal adoration and not external It being also as shortly after appeareth forged vntruely The 172. vntruth maketh vp the 172. vntrueth But sayth he Kemnitius is against vs. I answer that is our glorie Non estenim speciosa laâ— in ore peccatoris It were noe commendation for vs such wicked sectarists should commend vs but a great benefit that they impugne vs. Now wil you behould the promised sporte by M. Riders accompting Kemnitius his good frend It appeareth by his impugning with tooth and nayle the allegations which by Kemnitius are produced in proofe of adoration Will you M. Rider be so vncurteous toward your frend will you make vs behould a iarr where you sayd there was none will you be a continual registrer against your selfe of vntruethes He acknowledgeth yf you obserue him well that Kemnitius chargeth them with impietie that denye the real presence or adoration of Christ therin Wherunto he promiseth distinctly to answer First that point of the real presence and of suche impietie he gamboleth ouer nimbly without stumbling therat This then is the 173. The 173. vntruth vntrueth that he fulfilleth not that parte of his promise Secondly he translateth and denounceth out of S. Augustin what so often before he denyed was euer sayd or thought by S. Augustin or other in six hondred yeares after S. Augustin that Christ gaue that very fleash to vs to eate which was borne of Marie and wherin he walked here in earthe Adding therto that none eateth that fleash but he that first adoreth it The 174. vntruth Yet by the 174. vntrueth sayth M. Rider that wickedly we abuse S. Augustin How could we abuse him whom not we but Kemnitius alleaged to proue Christ in the B. Sacrament should be adored How do we abuse him whom not we but M. Rider translateth so as Kemnitius had informed and as we had euer confirmed What after he wisheth vs to proue that in the B. Sacrament is Christ who was borne of the Virgin Marie and visibly walked and was giuen to our saluation he may fynde it besyd this euident proofe by him selfe translated proued in the numbers 37. 40. 43. 46. 71. The 175. vntrueth is The 175. vntruth that Fayth is the cheefest branche of Gods honour First Sainct Paul expressly sayth That Charitie is greater Secondly yf it were not vntrue the cheefest branche of Gods honour would be not in God him selfe nor in Christ his Sonne nor in all heauen for fayth is not in them or in heauen but that which folâ—oweth faythe to witt not to see God any longer in enigmate sed sacie ad faciem in a darke resemblance but face to face Thirdly consider how â—mpertinent such vnfaythfull infidelitie toward S. Paul toward Gods honour and toward trueth and reason is intermedled in this place Our Saluioure to be called a breaden God fabulous fleashe and our adoration of him but external apishe worshipp were points fitly conioyned with such disdayne toward Gods sacred woords honoure wherby contrary to all beleefe God is sayd not to haue in him selfe but out of him selfe his cheefe honour yet philosophie teacheth honor non est in honorante sed in honorato honour is not in him that honoureth but in him who is honoured Yf any would vnderstand more of S. Augustins mynde toward the adoration of Christ in the B. Sacrament let him peruse the Augustinian confession collected by Hierome Torrens Confess August c. 6. l. 3. §. 5. to haue it manifested abundantly Let it now suffice that he teacheth Saluberrimum Corporis Christi Sacramentum certatim honorandum De consecra dist 2. c. nos autem the most healthsom Sacrament of the body of Christ to be honoured importunatly 126. But GeÌ„tlemen why deale you so vntrulie with Gods heritage in a matter of this importance did Ambrose euer write vpon this place I tell you no Rider Ambrose in deed writ vpon the Psalmes till the end of the seuentie one Psal and there brake off and recontinued at the 118. Psal but neuer writ of the 98. or 99. Psal as you vntrulie deliuer For Chemnitius saieth thus Ita Ambrosius in eundem Psalmi versum inquit Thus speaketh Ambrose vpon the same fifth verse of the Psalme adorate scabellum Tomo 2. lib. de spiritusancto cap. 12. page 157. worship yee his footestole but he saith not that Ambrose writ vpon that Psalme but vpon a verse of the Pfalme and not in that Tome but in another and yet not of a worship externall as you teach but of a spirituall worship such as Christ teacheth in the fourth of Iohn For if you had read Ambrose you should haue heard him speak thus Hoc in loco de spirituali Christi adoratione c. In this place we will speake onlie of the spirituall worship of Christ So Ambrose vtterlie if you had vnderstood him rightlie condemneth your externall worship of Christ But because August writing vpon this Psal expoundeth Ambrose his opinion vpon that one verse adorate scabellum worship yee his footstoole c. and both against your externall worship I will only desire you to read your own Augustine or your owne print both thoroughlie and deliberatelie and then I doubt not but you will see your errour and reforme your â—udgement Of Kemnitius his citation out of S. Ambrose and Eusebius Emissenus Fitzsimon 126. HERE is good stuff Sainct Ambrose did not wryte vpon the 98. Psalme because he did wryte but vpon a part therof Yf therfor one buffeted M. Rider vpon the eare he could not be sayd to haue strucken M. Rider because he struck but parte of him The 176. 177. 178. vntruth The 176. 177. and 178. vntruethes are First that we deale vntruely with Ambrose we only telling him that Kemnitius so alleaged him Secondly that Ambrose is ill alleaged to proue Christ should be externaly adored for he sayth expressly Caro Christi quam hodie quoque in mysterijs adoramus the fleashe of Christ which this day we adore in the mysteryes and that was the same quam Apostoli in Domino Iesu adoranerunt whiche the Apostles in our Lord Iesu adored Agayne Qui dignè hoc mysterium accipit iudicare debet quod ipse est Dominus cuius sanguinem mysterio bibit he who receaueth worthely this mysterie which I haue added out of S. Ambrose to depriue M. Rider of all cauillation about the woord Mysterie ought to iudge that he is our very Lord whose blood in the mysterie he drinketh Also he falsely informeth that S. Ambrose in that place professeth to speake only of the spiritual worshipp of Christ And yf he had so spoken it had bene for our purpose that the adoration of Christ in such mysterie which is eaten and dronken is not only external but also spiritual For toward such mysterie as appeereth he alloweth such external adoration And for auoyding of other small vntruethes M. Rider might
vntruth Witnes to the contrarie S. Gregorie in the same narration yea and M. Rider against him selfe that with hir repentant teares she bedewed not what he sayth she adored in heauen but what she had purloyned from the altar Which was not a figure only but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which succeeded all types and figures Vide Suarez disp 46. sec 4. in 3. p. q. 75. a. 1. of the ould law or if you would haue it to be a figure let it be also the thing figured according as is so often forshewed that bothe may consist together For by noe circumstances or woords of figures would S. Gregorie haue the body of Christ to be excluded admonishing vs without doubt and shame to eate the body and drinke the blood S. Greg. Nazian orat 2. de Paschas quae est 42. yf we haue any desyre of Saluation and for noe woords of fleash to refrayne our beleefe and not to be offended by them which are of Christs passion As yf he had sayd let not them hinder thee who tell it is a fowle fact to eate the fleash of Christ nor be not moued yf thou be sayd to teare or torment Christ as in his passion or yf thou dost not thinke that Christ is eaten by thee in any corruptible or passiue maner be not troubled for the residue Thus farr haue we bene conducted by occcasion of Kemnitius whom I only sayd to haue bene aduersarie to such as denye Christ to be adored in the B. Sacrament and for his perswasion therin to haue alleaged these forsayd Fathers Yf he had mis-alleaged them the fault had bene his But to thwart and impugne the contrary opinion they them selues can fynde sufficiently out of the Fathers without mis-allegation wheras to contradict our opinion they can not fynde a woord O immortal and omnipotent Lord the Saluioure Iesus Christ thy name and bountie be euermore extolled that of thy infinit clemencie toward my sinfull sowle it pleased thee to deliuer me from all heresie in general particularly against my adoring thee in the B. Sacrament Glorious adoration so apparent and reasonable as euen to Sectarists them selues being otherwyse wilfully blinde so shyneth as victoriously to ouercome their malice and lead of them Kemnitius Bucer Brentius Oecolampadius Peter Martyr Kemnitius in 2. parte exam s ss 13. c. 5. Bucer in Actis colloq Ratispon Brent in Apol. pro conf VVittemberg pericope 2. Oecolamp in lib. de verbis Domini Martyn in disp Oxenij dictata pag. 173. and many more Captiue that when they would as Sathans Balaamitical hyrelings curse thee God and trueth wresteth them by acknowledging such adoration necessarie to blesse thee and curse them that impugne thee Glorious solemnitie of Corpus Christi by which Christs deere chast and vnspotted Spowse the Catholick Church triumpheth ouer all their heresies who denye the real presence or who beleeue it yet not otherwyse then during the present vse therof or who mis-beleue the plenarie perfection therof in one only kynde or who exclaime and barke at the religious cost and deuout honor toward Christ in that sacred mysterie or who denye transubstantiation or who affirme any bread to remayne together with the B. body of Christ or by any other impietie do hould any error against the Catholick doctrin concerning Christs realitie and reuerence appertaining to this mysterie All which heresyes by that solemnitie adoration and conseruation of the heaueniy hoste without the vse of the chalice are discomfited trampled ouerthrowen Glorious and thrise glorious mysterie so cleere so true so generaly acknowledged so powerfull as can not be darkened but by sleight clouds presently vanishing by the perspicuous and manifest attestations of Gods woord as can not be falsifyed by any deceits deprauations or corruptions of giddy brayns as can not be but acknowledged by all sorts of hereticks how much soeuer giuen vp to a reprobate sense as that hell gates can not preuayle against thee but that thou dost amaze euery horse and stryke euery his Rider as the prophet fortould into follye Zachar. 12. Fox page 586. Acts and monuments The sixe Articles established by act of Parliament Anno 1540. at the planting of the Protestants faith Catho Priest Rider 1. That there is the reall presence of Christs naturall bodie and bloud in the Sacramēt vnder the formes of bread and wine 2. That the communion vnder both kinds is not necessarie 3. That Priests by the law of God may not marrie 4. That vowes of chastitie ought to be obserued 5. That Masses are agreable to Gods law and most fruitfull 6. That confession is necessarie The foresaid Parliament and euerie one saying publishing preaching teaching disputing or holding opinion against the first of these Articles is adiudged a manifest (a) was burnt loste his Lands and goods as in case of highe Treason hereticke and missbleeuers in the (b) They but loste life goods as in case of Felonie which was then a fauour rest rigorouslie punished 130. GEntlemen I expected that your proofes should haue ascended to the first fiue hundred yeares after Christs ascention and now they descend so low that there is small hope either of your recall or recouerie I might iustlie take exceptions against this your Parliament proofe because it is manie hundred yeares too young to prooue our matter in question yet in respect it is an Act done by all the Nobles and learned of the land and least the Catholickes should thinke it vnaunswerable I am content to admit it yet still keeping my ordinarie course in examination of the proofes by Scriptures Fathers and the auncient Bishops and Church of Rome 1. Article 1. The first Article is sufficientlie confuted in the premisses alreadie handled 2. Article 2. The second Article crosseth Christs blessed institution and therefore is abhominable And your Parliament saith it is not necessarie to saluation to minister or receiue in both kinds as Christ and his Apostles did Reuel 22.19 Dist 2. de cosec canō Cōperimus fol. 430. But you know there is a wofull curse pronounced by Gods spirit against such as adde or detract to or from Christs Testament And your owne Pope Gelasius laith flat sacriledge to their your charge for this your halfe communion contrarie to Christs institution saying Aut integra sacramenta percipeant aut ab integris arceantur quia diuisio vnius eiusdemque mysterij fine grandi sacrilegio non potest peruenire Either let them receiue the whole sacraments or else let them bee kept backe from the whole because the parting of one and the same misterie cannot be done without great sacriledge The beginning of your Canon calleth this halfe communion superstition and the later part calleth it sacriledge Yet saieth your parliament proofe the receiuing in both kinds is not necessarie to saluation Then I say if it be not necessarie why did Christ vse it if we should not practise it why
4 That vowes of Chastitie ought to be obserued 5. Article 5 That Masses are agreable to Gods law 6. Article 6 That Confession is fruitfull Rider 141. 142. THese three Articles are as repugnant to Christes truth as the rest The fift Article Christ willing to my next Treatise shall be handled the fourth and sixth Article as you hereafter giue occasion Now let the Catholikes consider how vnmercifullie and vnmeasurablie the bloudie Bishop of that Italian murthering Priest shed the innocent bloud of so manie Saints because they would not say and subscribe that these sixe Articles beeing in deed hereticall were Apostolicall and Catholicke Was this the planting of the Protestantes faith no this parliament was established for no other end but to supplant them And therefore these sixe Articles were fitlie termed VVhipe with fiue strings the whip with sixe strings wher with your forefathers whipt to death these innocent lambes for neither conspiracie nor treason but onelie for the word of God and for the testimonie which they maintained But they cease not to crie still for vengeance against those murtherers saying How long Lord holie and true doest not thou iudge auenge our bloud on them that dwell on the earth Reuel 6.9.10 But thankes be to God those chanels of innocent bloud shed then in England by the Popes direction haue quite for euer banisht out of England the Pope and his superstition And as the mother that would before Salomon haue the childe diuided was not the true mother for the Church of Rome that delighteth so much in bloud 1. Kings 3.17 c. cannot be the true Church Time will not permit to write the damnable fruite that this filthie Munkish chastitie yeeldeth but of that when opportunitie is offered yet stil nothing but what your owne friends record VVhether late Sectarists or Catholicks be greater discommenders of Matrimonie 141. IF Catholicks be discommenders or condemners of matrimonie it appeareth by the premises Fitzsimon Whether Sectarists be or noe let it now be conceaued First they can not abyde that matrimonie should be a Sacrament for they allowe but fower Sacraments in their first confession of Augusta tendred to Charles the fift anno 1530. Namely Baptisme the Supper Augustana Confessio de numero SacrameÌ„torum anno 1530. Idem habet Lossius in Cathecismo anni 1557. Luth. Serm. de Matr. Melanct. in loc Com. an 1536. 1552. 1558. Sleidan l. 20. Absolution and Order In deede after they foisted in Matrimonie and lastly Confirmation and Vnction Wherin they are gone before them in our Contryes who allowed first but three soone after but two and now they abrogat these two by making them no better then base and beggerly ordonances as is ofte aboue declared not esteeming them any thing necessary to saluation nor much behoofull but as bare external signes So that matrimonie by being none of their SacrameÌ„ts is according to their coÌ„ceit not so much as a base beggerly ordonance or a bare fruictless external signe peruse but the numbers quoted and you shall fynde them to thinke no otherwyse For truely I esteeme it a point of religion in Gods cause and religions Hall in Chron. an regni Henrici 8.28 fol. 228. to belye the deuil him selfe I may hitherto therfor conioyne a pleasant alteration of religion saying Now yow see frends that four Sacraments of seuen are taken from vs and shortly you shall leese the other three also except you looke about you For now they are all made no better then taken away Secondly for the marriages of Preests neuer could the state of our Contryes by all vehement and importunat sute that might be made obtayne the children of Preests to be legitimated The most that euer I was able to learne they had obtayned was in K. Edwards dayes only to be exempted from temporal punishment incident to their sacrilege in marrying And in the same act of Parlament Statut. anno 2. Edou 6. cap. 21. anno Domini 1548. I fynde it affirmed to be better and most to be wished that Preests would abstayne from marriage Which truely is a secreat condemnation of their marriages to be vnlawfull as also that their children could not be legitimated so many statuts of former lawes and parlaments condemning them for illegitimat As great a condemnation was it in the later dayes of Q. Elizabeth to haue bene vpon the point to haue all Preests yea and ministers marriages vtterly forbidden as euery one knoweth Which as I take insued for the most part by promoting Puritants telling of their fellowes that they do lease out Church benefices lands 2. Admonition to the Parlament pag. 23. and houses for brauerie and brybs to be bestowed vpon their wiues or children or officers or seruants c and therby alien at Church liuings from Churche vses and their successours How much could I yf I had not compassion toward some certifie in this mater What could I say of them that stoutly preached against marriage of the ministerie against pluralitie of benifices c. Who now are inuironed abundantly with stock and store of th' one sort and th' other God be praysed To our subiect of discourse belongeth that marriage thirdly is greatly disparaged by late Sectaries allowing so many breaches therof as yf it imported no great bonde For you may fynde in Luther Luther tom 5. in 1. Cor. 7. fol. 111. 112. 122. 123 Et in proposit de digamia Serm. de Matrimonio l. de vita coniugali Corpus Doctr. Christ Germ. in repet de coÌ„iugio pag. 280. VrbaÌ„ Reg. in loc com de Matr. Canones Geâ—euen anno 1560. Martyr in 1. Cor. 7. Bucer in c. 19. Math. Luth. Serm. de Matrimonio Ochin dial l. 2. dial 21. Pag. 200. 204. 205. Exod. 20. Deute 5. Math. 14. Mar. 6. 1. Cor. 6. 1. Tim. 1. Ephes 5. Galat. 2.4 Bucer and the Geneuian resolutions to which P. Martyr Ochinus and others accord these causes of Diuorcement and of new marriage during the liues of both partyes First to haue mistaken one another to haue bene Virgins 2. Any vnkind forsaking betwixt bothe partes 3. Any long absence of ether 4. Any great forwardnes of ether 5. Dislyke of parents towards the marriage 6. If ether refuse or may not fulfill the acte of marriage 7. If the husband can not begett children that the wyfe may vse anothers help Misceatur alteri vel fratri mariti occulto tamen matrimonio proles imputetur putatiuo vt dicunt Patri Let hir lye with another or the brother of hir husband sayth Luther and let the child be fathered vpon the father as he is called in conceit 8. By allowing saecular people to haue many wiues Paulus Episcopis Sacerdotibus plures vxores interdicit ceteris tacite concedit Paul sayth Ochin whom Bale sayth England when it had him was happie when it wanted him was vnhappie forbidd Bishops and Preests to haue many wiues but permitted
protecti The wodd on which the holy body of Christ was placed and Crucified why do all the world so striue to haue it as they that can purchase any parcell therof they inclose it in gould men and women and hang it on their necks being therby thought honoured and riche defended and protected What say yow was that gowlden mouthed Father and Reuerend Chrysostom a Papist or a Protestant was our deuotion in his opinion but simple foolishnes trash c I could long swymme in this plentifull mater of the reuerence and deuotion toward Crosses from the Apostles tyme vpward hauing all godly Fathers and doctors to beare vp my chynn yf this one testimonie of S. Chrysostom by M. Rider commended did not seeme bastant and powerfull to disproue his bare wyse accusation and had I not to treat agayne therof in the article of Images but because he is in Irlād and that it may be knowen of what religion owld Irish men were I will giue one testimonie beyond my woord out of Coelius Sedulius by his owne inscription knowen to be Scotus Ibernensis a Scot of Irland saying in Carm. Paschal Neue quis ignoret speciem Crucis esse colendam That none mistrust the forme of the Crosse to be adored As for Agnus Deis it is to be considered that the Gentils or Infidels vsing to hang at their necks certayne stamps or cownters with filthie dishonest shapes to defend them against charms and incantations as appeareth in Varro him selfe Varro de lingua latina lib. 6. it seemed good to Gods Church since that such as were conuerted would not easilie quyte this forsayd follie to change superstition into religion as by lyke occasion was done for candles on candlemass day Vide Baron tom 1. pag. 606. and certain feasts conuerted to Gods honour that they might not be retayned against his honour Therfor in remembrance that we were redeemed by the lamb of God that taketh away the synns of the world who liued a virginal and innocent lyfe for our example and by his death sanctifyed our sowles by the spiritual vnction of the holy Ghost Vide Petrum Maffeū in 7. decretalium was by Christs sacred Spowse framed in resemblance of all these an image of a lambe in whyt virgin wax tempered with holy oyle Such image is called an Agnus Dei. Of which sort when to Charles the great was presented one by Leo the third he receaued it as was his dutie no otherwyse then a pretious treasure With no lesse pietie and deuotion also did the Emperor of Constantinople receaue one from Vrbanus the fift proceeding against it in a Solemne Procession of the Clergie and Laitie and carying it in a triumphant godly honour into the Citie These Emperours although very ancient were simple foolish Papists accompting such trashe in Protestant estimation and such sacred ressemblances in Catholick opinion worthie of all regard and reputation Should God almightie be so changeable as in the owld testament notwithstanding his forbidding to honour idols yet so to allow deuotion toward remembrances of his benefits as to honour Dauid for his pietie toward them and to punish 5070. Bethsamits only for curious viewing of them Oza for presumption to touche the case of them and now may not abyde remembrances of farr greater benifits performed by his deerly beloued Sonne but that they should be in his sight simple foolish trashe He that aduiseth nothing more then to haue vs remembre him and to place him as a memorial vpon our armes and harts therby to be euer in our eyes and vnderstandings he that for all greatest benifits fulfilled toward the Israelites admonished to erect monuments and holy dayes to retayne them in the minds of posteritie is he now lesse louing toward him selfe hath he now repented his courses and is become opposit to them that by external signes retayne his gifts in gratefull representations how farr against reason hath synn and heresie blinded and transported reasonable men to suspect God to be changeable in his proceedings because them selues are inconstantly variable So they that are borne against the streame do esteeme them selues stidfast and both the shore and townes and towers to moue by the mutabilitie of them selues Of holy Bread S. Paulinus and S. Hierome S. Paulinus in epist. 8. Hieron in v. S. Hilar Osbernus in v. S. Elphegi Conrad in in v S. VVolphelmi Theodoric in v. S. Hildegard lib. 3. c. 9. Metaphrast in Decembri in v. S. Marcelli Vide tom 3. Conc. l. pag. 569. and of later tymes S. Elphegus Archbishop of Canterburie S. Marcellus Abbot S. Hildegardis and many others haue affoorded so ample testimonie of the vertue and estimation of it that a thowsand Riders can not impayre the dignitie therof Nether can there be any thing more authentical then the forme of benediction therof vsed in Concilio Nannetensi Can. 9. in these woords O Lord our holy Father omnipotent eternal God vouchsafe to blesse this bread with thy sacred benediction that it may be to all health of body and sowle and a defense or protection against all diseases of sowle and bodye I would willingly haue all Catholick to hould it for a principal rule that were there no other authoritie to iustifie these holy hallowed things yet that they should esteeme them very gratefull to God by being impugned by such as M. Rider is For yf they did not displease and often displace Sathan he would not be so importunat in his followers to deride and disgrace them This rule haue I followed my selfe to my exceeding benifit to be more deuout toward such deuotions at which they are most discontented withall Catho Priests Lib. 8. cap. 5. Sozomen recounteth how a woman not beleeuing that Christ had transformed bread into his bodie was in danger by transformation of bread into a stone Rider 153. SOme such thing there is but you misse Sozomons words sentences and purpose and applie it still to your Host The priest told Sozomen that in giuing the Sacramentall bread to a woman shee tooke it in her hand and priuilie gaue it her maide behinde her which the maid no sooner toucht with her tooth but it turned into a stone Beleeue it that list and the print of the tooth is this day to be seene in Constantinople I pray you Gentlemen is this your Oste Christs bodie if it be as you teach but fie it is a false lie then were Christs bodie turned into a stone and to be seene at Constantinople vnder the formes of a stone as wel as at Rome vnder the formes of bread VVhether M. Rider or I Doe misreport the relation of Sozomen Fitzsimon 153. YOu haue gotten M. Rider the habit or facilitie and perfection of falsifying that now it is ingrafted in you as a second natural inclination It shal appeare now both toward Sozomen and the very sacred Scripture it selfe being both most shamefully corrupted The historie of Sozomen is thus
can together be in many places Or was my voice ther without my person or was my agents for me none hauing accesse to know my mynde But this hyperbole or amplification of his came from feare and guiltie conscience because quod metuit auget that wich one feareth he augmenteth Seneca in Agam. Cic. pro Milone penam semper ante oculos versari putant qui peccauerunt and they alwayes thinke their punishment befor their eyes that haue offended He knew good occasion of fearing that all men did discourse of his confutation and so affirmed that I had done what I cowld not doe althowgh I would And as I sayd it is impossible that I showld vse sleights and delayes to make my woord good considering thes two requests the one to the L. deputie the other to the puritan Collegists that they hauing me in their hands would be arbitrers in our cause and being so impartial toward my profession yet that so soone I offered to stand to their arbitrement and any arbitrarie penaltie they showld denownce yf I did not make my woord good The leters to both contayned as followeth First it to the L. Deputie Earle of Deuonshyre verbatim in this maner Right honorable our most singular good Lorde occasion of my presuming to wryte to your honor is tendered by M. Riders booke in which it pleaseth him to specifie my name He hath chosen your honor and the rest of hir Maiesties priuie concil to patronize his labours and I also for my parte refuse not to abyde your honors censure and arbitrement VVhat Varus Geminus sayd to Augustus they that durst plead in his presence were ignorant of his greatnes and they that durst not of his benignitie I may conueniently inuert and applye to your Lordships they that aduenture to stand to your arbitrement are audacious toward your profession and they that do not are timorouse of your disposition and vprightnes VVe are at issue in a mater of fact as was lately in France befor the king betwixt both professions that they of vs are to be taxed for imposters who in our labours haue wreasted peruerted and falsifyed the primatiue fathers of the Church which may easely be discerned both by only perusing the volumes of the fathers and by verdict of all cheefe Protestants in the world whom wee vndertake to testifie the forsayd fathers to stand with vs against M. Rider Vouchsafe of your especial affabilitie but one halfe dayes trial and it shal appeare that ether he is of whom Homer latinized speaketh Ille sapit soluâ— volitant alij volut vmbrae or for his presumptuouse dedication of his booke to your honors that he deserueth to be treated as Aristo whom the Athenians punished for vnworthie â—reating their commendations or as the seelie Poâ—t whom Lucius Silla both warned and waged neuer further to wryte or lastly as Châ—rilus whose verses Alexandre considering and finding but seuen good adwarded for each of them a peece of gowld and for the residue soe many buffets I truely ame of S. Gregories mynde saying VVho althowgh weake wowld not contemne the teeth of this Leuiathan vnles the terror of secular power did mantayne them It is a duble drift for what these perswade by flatering woords those doe inforce with smarting swords Dayne noble Lord but to suspend so long the sword and fayntnes and falshod in this mater will soone be reuealed God almightie preserue your Ho to his and your glorie From the prison 28. Septem 1602. Your Honours humble client to command assuredly in Christ Henry Fitzimon This leter being deliuered within 10. dayes after that M. Riders booke came into light the most honourable Deputie being of feruent desyer to further the disputation sent for M. Rider shewed him the leter and finding him relenting from the point he sent me woord by M. Henry Kneuet his gentleman Vssher that yf I would in dede come to trial the only means to be to intreat them of the College vpon the credit of their cause and champion to sue for such disputation and they them selues to be Vmpyers A hard condition but necessarie in that place and tyme. So then in great distrust of others but without all suspition in my selfe for what enemie would betray another appealing to his fidelitie I wrote this lettre following to them of the College but indorsed to D. Challenor VVor. Cosin The Leter Great men in confidence of their cause haue resigned their conference and controuersie to vnequal iudges in sondrie respects Origen submitted his proceedings to ane Infidels arbitrement and preuayled against fiue aduersaries So Archelaus bishop in Mesopotamia by like arbitrer did vainquish Manes So lastly did the Israelits surmownt the Samorits By whose example I haue aduentured to appeale vnto and indure your and the Colledge adwardisement in this controuersie betwixt M. Rider and me that whither of vs hath peruerted dissembled or denyed the effect and substance of authors by vs alleaged concerning the consent of Antiquitie in M. Riders cause or myne must stand to any arbitrarie reprehension and condemnation it shall please you to denownce VVherfor I craue that it will please you to certifie whether you will daygne to be Vmpyrs to adward according to equitie and indifferencie VVherunto that you condiscend the rather I aduouch and so Godwilling will manifest that also all cheefe Protestants in the world do stand with vs in this controuersie confessing the ancient Fathers to be ours and opposit to M. Rider Let not my extraordinarie confidence procure any inconuenience or pulpit commotions and exclamations that posteritie may vnderstand our courses to haue becomed Christians I expect your awnswer committing yow to God with affectionat desyers of your happines 7. Nouemb. 1602. Yours to command in Christ Henry Fitzsimon To this leter I receaued a meere puritanical awnswer full of sugred affected woords vainly applyed and all the mater wreathed in obscuritie with this only parcel to the purpose Concerning the Iudgment that you would haue our College for to yeld The Ansvvere as tuoching the cause betweene M. Deane Rider and you prouided alwayes that you make vs noe partie when we shall see your books and haue some small tyme allowed to compare the same by the mercie of God we promise faythfully to performe it without all respect of person and partialitie to the cause And I would to God that what effect Eutropius fownde and those that vouchsafed them selues to be hearers of his iudgment the same such amonge any of vs might feele and fynde that do err from the trueth of God of Ignorance or of knowledge for the Lords arme is not so shronken in but that he may make vs yet of a Saul a Paul To whose grace I affectionatly leaue you Nouem 9. 1602. Your Cosin desyring in Christ you may be his brother L. Challenor Behowld the Puritans leter in stile and pointing of them selues to testifie to all the world that I being in prison not being able to
shrinke owt of their hands or punishment whensoeuer it showld please them to cite or condemne me yet did profre vrge and importunat the being confronted to M. Rider in maner aforsayd Let any therfor iudge how Riderly it is assured that I sowght many sleights and delayes from coming to this conflict Only I request all Readers to retayne in their mynde the iudgement by me appealed vnto to haue bene concerning the allegations that M. Rider falsyfied depraued and denyed as well his owne as myne in maintayning that the ancient Fathers stoode for Protestants and not for Catholicks Such to haue beene the state of the question from the begining both his first challenge and these two appeales of myne and his owne confession following do euidently certifie Rider 3 VVhereuvpon within two daies after being in May last he sent me by his Clarke a scroule blotted interlined crost and vnlegibile assuring mee not withstanding within three weekes after to haue a perfect Copie which now being ten months since notwithstanding my many letters more messengers and twice my selfe desired it yet I cannot get 3. Title VVhether M. Riders pretence concerning the legible copie be true Fitzimon 3. TO make M. Rider confute him selfe I will alleadge certayne of his woords in his dedicatorie Epistle to the Lords of the Concil They sayth he speaking against them that did contemne his wrytings that wil censure befor they see are like such wysemen as will shoote their bolt as soone at a bush as at a bird Now a litle after in this place talking of my copie he sayth the highest in the land had a view of his scrowle and the reuerendest and learnedest dilygently perused the same VVhat their opinion was of it I silence for a season By thes two clauses say I ether M. Rider must confesse that my copie was legible or that the highest in the lande did not peruse it diligently or if they showld censure it without such perusing it as beeing legible that by his saying they can be noe wyser in that then such wysemen as censure befor they see and shoote as soone at a bush as 〈◊〉 a birde If he can gambole ouer this block without breaking the shinnes of his pretence he shall haue my suffrage to beare the ball on shroue-tewesday Concerning the copie by me exhibited to M. Rider yow may vnderstand that when I perused his Caueat and at the first sight considered his spirit to say any thing for his reputations sake and accordingly to auerr the most desperat vntruethes that any bearing contenance of a man might vttre I wroote to him the very next daye in most instant and intising tearmes that yf he had any courage in his cause he showld procure me one to extract my lucubrations and I would with vnexpected speedines make notoriouse our seueral dealings He no sooner requyred it then it was graunted withall a warrant to protecte any els that would dispute with him and that the printer might publish his and my intermedlings As he confesseth within fifteene dayes I had dispatched twelue sheetes in refutation of his Caueat of which during his being present I read parte to him selfe and profered in the place to shew the authors them selues correspondent therto He absolutly refused all examination and disputation for as both the Constable and his owne man Venables will not denye he neuer came at me without a couenant that we showld not conferre in any maters of learning to which his owne testimonie following accordeth that in woords I showld be to hard for a hondred requesting that reciprocatly we showld communicat our arguments one to another and conioyntly imprint them at our seueral expenses To this I willingly accorded God doth know not vpon any presumption of my talents but only vpon the assurance of the Catholick beleefe Wherupon I being fownded althowgh being the meanest of a thowsand and as a man of straw yet in that height was more dredfull to them then any scarre-Crow in ane open feelde to the dastard fowle After this mutual promise his mynde being trubled with what I had then shewed to him he cowld neuer abyde that I might inioye the vse of the print alwayes alleadging that according to my promise he must first haue perused what I would print By this meanes retracting his reciprocation to me for equal dealing it was his ordinarie refuge in all assemblies that I myght print what I list yf I would first present him with the sight of my wrytings So then the 4. of Februarie following in the same yeare according to their date my copie contayning two quyers of paper hauing first kept an extract for my selfe I had another copied out and deliuered to him Iudge also whether it was a reprehensible delaye to spend fower monethes in the making of as much as replenished two quyers of paper and in re-copying the same in as many quyers All these paynes and charges must I haue bene at he hauing vpon me the wringing vye and following it egerly that yf I would not sustaine I showld loose my game Now what excuse thinke you cowld further be inuented forsooth my copie was not legible Yet you lately haue seene him say that it was and it was not it was not and it was And after you shall further behowld him assuring that it hath this and it hath not that and taking vpon him to tell many legible points therof Notwithstanding the print was debarred beyond all promises yet therby yf he would suffre my trauails to haue passed it both might be legible to his harts desyre and he not pointed at for not daring to awnswer obiections against his Caueat vnles he might first haue them a tyme to be well considered Which fowle imbecillitie in a professor of learning his owne master in Oxford at this tyme my deere brother M. Sabinus Chamber doth testifie to haue bene anciently in M. Rider These are his woords vnder his hande M. Iohn Rider came to me to Oxford abowt the begining of lent as I remembre in the yeare 1581. recommended by my awnt by whom he was then maintayned He remayned ther till the act which is celebrated alwayes in summer ordinarily after the 14. of Iulij I none and the same yeare he passed bacheler and master of Arte by means of I know not what iuggling and periurie I neuer had any scholer more indocile and vnskillfull Befor his awnsâ—ering I must haue instructed him in all that I would oppose and yet the next day he was neuer the wyser The kinde offices that my awnt I did him yf he denye he must be profowndly impudent This I testifie vnder my hande At Luxenburg 24. Decemb. 1604. In the ende he saying that the cheefe point of my Profession is Verba dare to delude for iustifying of him selfe he propowndeth demands which being examined will shew the former declaration to be true and it will appeare to contayne nothing but a dazling mist betwixt mens sight and â—is
conclude in the discourse of B. S. Austin S. Augustin l. 2. 〈◊〉 de ciu c. 1. altogether and as yf it were of sett purpose belonging to this effect Yf the weake sense of human custome dared not to resist the reason of manifest trueth but to holsome doctrin as to a medecin would submitt the weakenes therof vntill by Gods assistance the fayth of pietie intreating it were healed ther should not be requisit any long discourse to conuict the error of vayne opinion by them who are in the right and susficiently can expresse their meaning But now because so much the more the disease of erroneouse mynds is greater and dangerouse by how much they defend their vnreasonable conceits yea after full satisfaction as much as from man to man was due whether foreuer excessiue blindnes wherby they discerne not things apparent or for peruers obstinacie wherby they will not indure things euident to he reason and trueth of necessitie we treat more amply cleere maters as yf we deliuered them not to be viewed of behoulders but in sorte to be felt of handlers and yet winking at them Neuertheles what ende of alteration or meane of speaking would therbe yf we would thinke it requisit alwayes to aunswer them that contradict For they that can not vnderstand what is sayd or are of so hard an opposition of hart that although they vnderstand they will not yeelde such do contradict according as is written and they speake iniquitie continualy they are vayne VVhose cōdradictions yf I would as oft refell as they with a stowt forhead resolue not to care what they say so that howsoeuer they gaynsay our disputations how infinit how miserable and vnproffitable it is you behould Thus I conclude in opinion and speech of S. Austin Laus Deo Opt. M. Virginique Matri ac B. Patrició To the temperat Protestant Reader I Confesse my selfe to haue bene long tyme browght vp in Protestantcie and also to haue waded therim with resolut confidence professing it in Catholick contryes not without as well danger as firme intention to haue dyed for it And when I did abandon it it was not for any greater temporal preferment as is knowen publickly by what I then was and what possibilities I had in respect of what I now ame and do pretend to be The cause of my first conuersion from it was principaly because I obserued the forme of beleefe called the crede and the reformed gospel to be in all articles altogether opposit one to another I report me euen to your arbitrement therin after reading my examination of the Protestant beleefe toward all the articles of the crede whether I had mistaken or noe Next as after I addicted my selfe to the diuers controuersies of both sydes examining them curiously with their allegations I was much more confirmed to be a Catholick by viewing besyd the crede all the whole doctrin of Christianitie from Christs tyme hetherto to be wholy repugnant to reformations Eber in pref com Philippi super ep ad Cor. and when Reformers pretended the contrary that they and the ancients did not disagree in religion such imposture I fownd to be so enormly sycophantical and hypocriticaly pretexed that I blushed to haue euer bene of that profession which cowld neuer purchas or retayne any vertuouse mynde but by such forging and dissembling to be that most which according trueth and playne dealing with all vehemencie it contradicted and was least So is it playnly confessed by Eberus who succeaded Luther and Melancthon in wittemberg Tot tantis confusionibus scandalis deformatur totus caetus vt nihil videatur minus esse quam quod profitetur The whole crue of Reformers is so deformed with so manifowld and great confusions and scandals as that it is nothing lesse then what it professeth Lastly when I came to Gods holy booke the diuine Scriptures and compared them in their originals to the translations of Reformers and these to them I then in dede viewed all to be treason and trapps all to be a transfiguration of the angel of darkenes into ane angel of light or his doctrin of libertie to beare most vndeseruedly the title and countenance of the doctrin of pietie and in the meane tyme true godlines to be as Christ in his passion blasphemed derided spoiled crucified and buried So with me it also rose the third day and appeareth after with hands syde and feete pearced in such palpable maner that of a dowbtfull disciple Ioan. 20.19 by so manifest reuelation I then and now say My lord and my God as he then and now aunswered my sowle Because thow hast seene me thow hast beleeued I haue now informed why my selfe renownced protestantrie Yf you please I will tendre some further important occasions wherby you may also know what to determin toward the same Pondre them in the ballance of a pure eye and not according any preiudicated perswasion and sway with them only according their desert as you tendre your sowls saluation When reformations pretended to exclude papistrie as they tearmed rhe Catholick Profession they alleadged against it that it was forsooth idolatrie superstition magick that it was a following of Antichrist the cupp of the whoore of Babilon a stamp of the beast of the Apocalips that the ancient Fathers weare pernitious dreamers doting fooles idle triflers fanatical wryters falsifyers deprauers blasphemers as is shewed in my first preface Now for their owne authoritie and warrant to abolish papistrie and to establish their reformations they assuredly affirmed the woord of the Lord Gods booke and the holy Scriptures to be their direction the loue of Christ and his truth to be their impulsion the doctrin of the Apostles and their beleefe to be their intended Reformation So that the nick of all their coning consisted in fyne fyled and forged dispraises of Papistrie and as curious sugred deceitfull commendations of Protestantrie approuing them selues as S. Austin sayth dulcissime vanos non peritos sed perituros S. Aug. l. 1. confes c. 14. l. 7. c. 20. nectā disertos in errore quā desertos a veri tate most delyt somely vayne not so much read as reprobat nor eloquent in heresie as emptie of veritie This whole imposture yf it be fownd false must not the frame or building erected theron be also esteemed to incline to destruction Omitting to prosecute Luthers confession Luth. in disp Lipsiaca cum Eccio that this reformation was nether begon for God nor for him should be followed First then I say in general that their bibles by their owne verdict haue not bene the woord of God Nether will I alleadge for proofe therof Zuingl de sacram fol. 412. Sur. in Chron. adan 1523. Lindan dial 1. pag. 84.85.98 c. any Catholicks but them selues In Luthers translations I might affirme that Iohn Dietenbergius had colleted 874 and Emserus 1400 falsifications and that bishop Tonstal had gathered in the only new Testament of Tindal
euangelium apud nos pessum iturum loco euangelij meros eosdemque egregios errores nos habituros All things demonstrat nothing more then that the gospell is perishing among vs and that in place of the gospell will remaine mere and enorme errors To the same effect it is to be vnderstoode that when the Puritans began to multiplie and dangerously to impugne parlament protestants so called because they frame their profession according to parlamētal statuts the sayd Parlament Protestants to make them odious reuealed principaly by two bookes all Puritan dissignes as well displaying what their consistorial discipline was as to what distructiō of all religiō it aymed One of these bookes was intituled the Suruey of the pretēded holy discipline the other dangerous positions By vertue of which booke and of others of lyke subiect as A treatise of Ecclesiastical discipline The Remōstrāce Quaerimonia Ecclesiae The 5. bookes of the lawes of Eccl. polit The aunswer to the abstract c. the cause of Puritans seemed so detestable to the state that euer since more and more they in their wysdomes thought good to suppresse them Now in the last yeare 1606. the vnquiet Puritans collecting all abuses that might be obiected in the profession of Parlament Protestants they haue dedicated their sayd booke to his Maiestie appealing to his oath by the great name of the Lord In praefatione pag. 23. that he would defend according his power all the dayes of his lyfe vnder the paine contained in the law and danger both of bodie and sowle in the day of Gods fearfull iudgment the altogether Puritanical liturgie of Scotland This booke in requital of the former Seruey against them they haue also named A Suruey of the booke of common prayer Now to our former purpose that Protestancie and Puritancie are together decaying is auerred in this new Suruey First Pag. 160. they relate that the late Archbishop of Canturburie vpon remorse vttered these woords Good Lord when shall we know what to trust to And that suddenly he was surprised with a palsie was caried from the cowrt and died shortly after A plaine demonstration that all their profession hetherto inuented wanteth all assurance and fadeth awaye lyke a smoake Breefely in the sayd Suruey the Puritans acknowledg their owne delusions also to be at a non plus saying The tymes decline fast to Poperie these tymes be declining to Poperie Pag. 52. Pag. 105. Wheras therfor their threats of our decaie are but lyke the dying candle which befor quenching casteth out greatest flamms in the name of God I. Ioan. 2.24 Galat. 1.9 that which you haue heard from the begining as S. Iohn aduiseth let it remaine in you To which S. Paul accordeth Yf any preach otherwyse then you haue alredie receaued be be accursed For yf you be wyse you will not for any threats exchange the suer fundation and rock against which the gates of hell shall neuer preuayle for the sandie foolish mans choise which for rayne falling theron for wynde blowing Mat. 16.16 Mat. 7.27 and fludds coming is ruined and surmounted Such as is this new inuisible profession by the rayne of mans will lyke a figure formed in sand defaced and by wynds of opposition and fludds of obliuion vppon the point to be vtterly ouerwhelmed So that their Church which they sayd first was inuisible because they could produce noe predecessors among Christians that euer had beleeued as they did being now againe by their owne confession vanishing out of sight this epigramme should be allowed to be after a short tyme true You hould your church inuisible til Luthers tyme with Luther also hath it lost all bewties prime And now inuisible it growes with Luther dead so inuisible the membres and the head Inuisible in dede they are as deepe in hell for vtter darknes darkneth all that there do dwell So first it was obscure as fetcht from lightles pitt t is so againe as drownd where Lucifer doth sitt 5. Reg. 1. 5. 9. 19. Yf your Ministers and Promotors lyke Adonias befor their tyme haue furnished them selues insolently they are not therfor greatly to be maligned For that sinners by impietie come often to welth Psal 72.12 the Prophet Dauid fortould saying Ecce ipsi peccatores abundantes in seculo obtinuerunt diuitias Behowld the very sinners and abownding in the world haue obtained riches Vpon which place sayth S. Augustin S. Aug. in Psal 72. Quot sunt quila sciuijs vt boues vaccae ad iugulum tendunt canentes saltantes parant iter ad infernum How many are they that by riot as oxen and cowes do march to their destruction and singing Prou. 1.33 and dawnsing do dispose their voiage to hell Prosperitie of fooles will destroie them sayth the prouerb For as followeth in the wyseman Sap. 14. 28. ether while they reioyce they are madd or truely they fortell lies In their madnes they blaspheme God and his saincts and calumniat his people In their predictions of lies among others may be numbred yf they tell that you will apostat from religion honor them as true pastors defie papistrie and that so doing you will doe according to the gospell They occasion me to remembre one Selius in Martial who inferred there was no God because forsooth that he often blaspheming him yet therby liued in greater prosperitie Nullos esse Deos inane coelum Martial li. 4. epig◠affirmat Selius probatque quod se Factum dum negat haec videt beatum No God heauen vayne affirmed Selius and proud it for that he was prosperous denying them and alwayes glorious Cicero was able to say of such men Cic. l. 1. offic Adducuntur plerique vt eos iustitia capiat obliuio cum in imperiorum honorum gloriaeve cupiditatem inciderint The most of such are forgetfull of equitie when they fall into the aspiring desyre of rule honors and glorie So that they doe but according to the wont of arrogant people when they insult vpon vayne expectations I wish for their creditours sake that it be neuer heard what Caluin well experienced in the lyke of him selfe and his brethren writeth of his felowe Ministers I will faythfully translat part of his plaine declaration omitting the latin this tyme for breuities sake Alij ad captandum miri artifices nudatos relinquunt c. Caluin lib. de scandalis pag. 65. 66. Some of thē sayth he writing as I sayd of Ministers wonderfullie cunning to snatch leaue them forlorne in nakednes to whom they promised montains of gould Some what almes they receaued ether they spend it in whooring or play or other riot Some what they borrowed they consume lauishlye in idlenes And in these crimes they haue often assistance of their wiues Some vncleanlines insueth wherwith this awnswer shall not be defyled Only as I sayd I craue that our Ministers and Catchpowls defraud not their creditors Afflicted Catholicks 4.
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
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