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—
and others to accompt their wrytings but meere philopatrial forgeries and to haue taken our defense generaly against them The rule then a forspoken is vniuersal that whersoeuer any Scot is mentioned befor the forsayd tyme S. Bernardus in v. S. Malachie Decretal de dolo contumacia cap. cum olim Caesarius lib. 12. c. 38. Fr. Malachias Mino rita de veneno peccatum cap. xi he could be noe other then an Irishman When many also long after be so called without other diuersitie the doubt of them to be vncertayne till after the tyme that Irland reiected that name For S. Bernard the ould edition of the Canon law Cesarius Malachias Minorita doe referr the name of Scotand to our Contry 400. yeares after the fatal ruine of the Picts 38. Therfor Albanian Scots doe lose their paynes and credit in repyning that all forsayd Scots weare belonging to Irland S. Bryde or Brigida wil be an Irish Virgin as long as the volumes and wrytings of all Martyrologes of Beda Marianus Sigebertus Isingrenas Capsgrauius S. Bernard Genebrard Baronius and of the histories of S. Patrick S. Ethkin S. Laurence and of hir selfe be vnburned or vnburied S. Columbanus wil be ane Irishman while the monumente of Ionas VValafridus all martyrologes the liues of S. Kilian of S. Rumuld Beda Sigebert Trithemius Vincent Antonin Vsuard Volateran Mermanius Molanus Bosius Baronius VVion Bernard yea Bale or Camden beare any reputation So will S. Fiacre yf Surius Clictouaeus Hareus Gazetus Molanus and ecclesiastical hymnes be of greater reputation then some out-cryed or Horned Hector Thomson or the like without all proofe or probabilitie auerring Bardical fictions Among which a forsayd hymnes it of S. Fiacre contayneth Lucernae nouae specula illustratur Ibernia illa misit Fiacrium Irlands high tower is bright with a new shyning light Clictouenâ— de hymnis Ecclesiasticis it sent Feach man of might And so in lyke maner of all others whether ould or late sacred â—r prophane freÌ„ds or foes domestical or forreiners general or parâ—icular wryters or rules be allowed the former rule is out of all controuersie that howsoeuer any Scots be graunted to haue in â—nnual incursions troubled Britanie in few numbers and vnder â—ubiection of Picts till the Picts weare razed out of being memorie inhabited Britanie yet that they transferred not the Kingdome of Scotland and name of Scots from Irland till and after the forsayd destruction of Picts Thus much without offending any 〈◊〉 for allthough ther be much against preiudicated suppositions yet the reuelation of trueth deserueth thankfull acception of euery one it being a singular benifit to depriue any of errours be declared to the honor of God glorie of his Saincts and confort of my Contrymen Catholicks 39. These premisses considered giue you your selues as now a lawfull impaneled well instructed Iurie your verdict of these wordes of M. Rider in his pretended frendly Caueat to your selues That fayth which can be proued to be taught in Christs tyme M. Rider in the 34. numbre of his Caueat and so reâ—eaued and continued in the primatiue Church for the first fiue hundred yeares after Christs ascension must needs be the true ancient Apostolical and Cathoâ—ick fayth And that other fayth that can not be so proued but base bastard and counterfet Censure I say and award my deere Contrymen whether the fayth of your ancieÌ„t MoÌ„cks Heremits Pilgrims vowed Virgins Prelats Preists or the puritan fayth be most ancient most receaued and continued in the primatiue Church Since that now you vnderstand S. Patrick your Apostle to haue bene a monck and his disciples no lesse and in their profession of confessed singular holines and learning Censure I say agayne whether his owne fayth be not by him selfe confessed to be base bastard and counterfeit not which erecteth Abbayes but subuerteth them not which inricheth ornaments of Gods seruice Churches but which turneth them into breches cushions curteins Not which imployeth plate and iuwels to the vse of Pixes and Chalices but which conuerteth these into swilling bowles Not which renteth cloisters and hospitals but which in riote and licentiousnes consumeth their reuenues l. 7. hist c. 12. 40. To this ende I haue carefully and curiously layd open your owne aÌ„tiquities that by your owne predecessors you might know your professions antiquitie and iudge your owne cause accordingly Sozomenus relateth a prudeÌ„t fact of Theodose Emperor who perceauing heresies plentifully to aryse he summoned their cheefe patrons They being assembled he demanded what thinke you my masters our first teachers of Christianitie did they hould the trueth or noe were they godly and honest or noe It was avnswered that they held the trueth and were godly Why then quoth he let vs examin your doctrin and theirs your liues and theirs and yf we fynd them conformable you shal be and your doctrin imbraced otherwyse you must be suppressed Therby they weare in dede suppressed You Contrymen Catholicks may demand the same of them and vs. Whom you fynde coÌ„formable to your first teachers them imbrace the others eschue and detest Galat. 1.9 1. Ioan. 2.24 41. Wheras therfor S. Paul aduiseth vs Yf any preach otherwyse then as we haue receaued to hould him accursed S. Ihon what we haue heard from the begyning to walke in the same because many seducers are gone into the world our first preachers and preaching being manifested vnto vs shal we for pelfe and trash of the world for honors for lyfe for death Luc. 9. 11. Mat. 11. Mar 8. Christ saying to vs that yf we be ashamed to confess him befor men that he also wil be ashamed to confess vs befor his heuenly father and angels be either trayned or terrifyed from our ancient professioÌ„ to profess this new as yet not fashioned and vnder the stampe all shapes that hitherto it hath shewed dislyking the forgers them selues and degusting the followers Twelue duble reasons to be constant Catholicks 42. First our ould profession that auerreth all scriptures from Christs tyme accompted Canonical for the profession that dismembreth whole volumes depraueth more reiecteth all that it dislyketh vpon priuat Scripturs and partial iudgment 2. It that imbraceth without exception all articles of the Apostles Crede for it which denyeth Christs discension The Crede of the Apostles the Catholick Church the communion of saincts the forgiuenes of synns 3. It which iustifyeth and obserueth all Apostolical traditions Traditions for it which abhorreth the very name of them 4. It which consenteth to expositions of scripture allowed by all ancient fathers Fathers and Doctors and primatiue Doctors for it which standeth only to selfe vnderstanding 5. It which remayneth in the doctrine of two hondred twelue coÌ„senting Councils Councils for it which neuer had Council or CoÌ„uenticle concordant 6. It which hath sanctifying Sacraments and operaâ—ing saluation for it which hath but simple signes Sacraments sanctifying friuolouse
Proctor lib. 6. cap. 6. Imo Laterense palatium sanctorum quondam hospitium erat nunc est prostibulum meretricum The verie Popes pallace at Lateran sometimes was the harbout of holie Saints but is now become a filthie stewes of common whoores Now you see the Popes religion and the Popes life the one false the other lewd forsake both defend neither for if you doe Primasius ad Rom. cap. 2. will tell you Nemo pariculosius peâ—â—â— quam qui pecenta defendit No man sinneth more dangerously then he that pleadeth in the defence of sin VVhether our Religion be wicked and damnable yf the Antiphonarie was corrected That hereticks excell in corrupting bookes not only of others but of their owne is most apparent in Gretzers lib. de heret lib. abolendis M. Rider as may be perceaued makth an odious inference for the correcting of the Antiphonarie First his alleaged authour Lindanus informeth that it was corrected by a Catholick Bishop from the errours specifyed Secondly he saythe that such errours had crept in by deceitfulnes of hereticks and corruptions of Printers Thirdly the booke so corrected is so obscure and vnknowen among vs that nether booke-bynders shopps nor learned doctours could euer giue me any notice therof The premisses duely pondred I aske in the name of Iesus Christ what condemnation belonged to the Catholick religion for the sayd correction was it to haue corrected a corrupted booke by such mates and means Secondly I craue in curtesie to be instructed why a priuat and vnknowen booke being erroneous our Religion should therfor be wicked and heretical But since that it is made a lawful antecedent to such a consequence let me haue the same allowance to inferr in like maner The communion booke after great trauayle The statut praefixed to the communion booke and deliberation published was commended in the statut prefixed to contayne the most sincere and pure Christian faythe of the Scriptures Of which sayth Iuel in the Apol. 170. Accessimus quantum potuimus ad Ecclesiam Apostol c. VVe approached as much as we might to the Church of the Apostles c. nothing remayning sayth he fol. 46. that ether was superstitiouse or repugnant to scripturs or offensiue to good men Yet thus it is censured by puritans In the ordre of the seruice ther is nothing but confusion Gilby pa. 2. pa. 90. to eate the Lords supper they play a pageant of their owne There is no difference put betwixt truth and falshood betwixt Christ and Antichrist betwixt God and the deuil SecoÌ„dly Carlyle in his booke that Christ discended not Browghton in his Epistle to the Concil of your bibles your principal brethen coÌ„fes that in them scripturs are depraued darkenes spred falshod followed c. These two are books not priuat but commended by Publick authoritie Ecclesiastical and temporal not meanest but the very highest and principal not once corrected but eftsoon therfor by M. Riders sequel M. Riders religion must be wicked and heretical I will not trample 〈◊〉 one prostrated but yet I will leaue him to him selfe to ryse â—yne But least he should seeme to start farr from me I will 〈◊〉 this spansel to his hors feete presented by Caluin saying Cùm specie perfectionis imperfectionem nullam tolerare possumus aut in corpore â—n membris ecclesiae tunc diabolum nos tumefacere superbia hypocrisi seâ—ere moneamur Calu. art 2. con Anabap. VVhen vnder the shew of â—ection we can not tolerat any imperfection in the body or members of the â—urch then we are admonished that the deuil puffeth vs with pryde and seâ—eth vs with hypocrisie This much from Caluin himselfe against 〈◊〉 scholer for concluding so odiously vpon such pretended imâ—rfection VVhether wickednes of prelats be a lawfull condemnation of any Religion â— He requesteth my frends to admonish me that he will not â—gest but that I shal answere this mater being so material I beâ—eue before I departe from it he wil be lesse able wel to digest it First he sayth that whoores in Rome did passe and ryde lyke honest matrons 〈◊〉 haue no dowbt therof that they do so euery wher else Secondly â—hat noble men and familiars of Cardinals attended vpon them Which also 〈◊〉 beleue Thirdly that clercks were also in their compagnie I thinke they were the more to blame Yf I would say that such Clerckes yf Beza his translation of the woord Clerus be true weare ministers I haue this helpe out of Beza Beza in 2. Pet. S. How soeuer it be taken it belongeth only to the doers Concil Delectorum Cardinalium Tom. 3. The ancient Fathers transferred the name Clerus to the college of Ecclesiastical ministers Fowerthly that the reporters of this abuse had not obserued such corruption els wher The more commendation of other places This complaint was returned by nyne commissioners among whom was Cardinal Poole of glorious memorie appointed by Paul the third to reforme and â—bolishe abuses Is there now any thing in all this wherby our Religion is taynted Is there greater condemnation or commenâ—ation belonging for this to the Pope who employed such commissioners to redress abuses let vs vnderstand the next The Lateran pallace of the Pope became a stewes of whoors I aunswer â—hat might happen in a large court among the seruing men and â—fficers vnknowen to the Pope or when the Pope were at S. Marcks â—allace or in the Vatican Althowgh it had hapened by the Popes â—ault yet his lyfe was neuer made our rule nor his vices our vertues so that as by a holy Pope it can not be inferred that we are all saincts nether by a wicked Pope may we be coÌ„demned to be deuils And according our rule man may know good and the will of his master yet do contrarie therto and consequently may haue a good faith yet a badd lyf Is ther any iott of these imputations vnawnswered What more light matters against a Religion more impertinent to our doctrin or to our controuersie of the blessed Sacrament might be obiected Clerckes followed whoores and in the Popes Lateran pallace ther were whoores ergo your religion is hellishe Is not this a reasonable ergo Mat. 23.3 18. Could they be ignorant of our religions safetie against such imputations who euer heard our Saluioure command vs to obey our Prelats woords although we did not imitat there woorks who euer heard S. Augustin saying S. August con Parm. lib. 2. c. 10. Omnia sacramenta cùm obsinâ— indignè tractantibus per eos tamen prosunt dignè sumentibus All Sacraments wheras they are hurtfull to the vnworthy handlers yet by them they proffit the worthye receauers Who hath not heard aboue a hundred Popes of Rome to haue bene of as eminent sainctitie as dignitie aboue others in so much as three and thirtie martyrs successiuely florished in that sea To which number no other episcopal seat hath any proportion and no other any resemblance Shall we
A veritate verbo Dei aberrant tanquam alieni à vera Dei Ecclesia iustissimè condemnantur vitantur velut Lupi a Christi ouilibus arcentur Do stray from trueth and the woord of God and as seperated from the Church of God are most iustly condemned eschued and as wolues from Christs sheepsowlds repulsed Behould I say how miserably it hath bene lyke a cock of hey in summer tyme tossed toyled and tormented changed fashioned reformed and deformed as yf it contended with courtiars of late tymes to be in as many new fashions as they I wil not vnfould any thing of the English communion books diuersitie A suruey of the pretended holy discipl LoÌ„d per IoaÌ„ woolfe Anno 1593. pag. 3. 13. 77. because puritans shall not be offended with me for intermedling in their charge Their milenarie suffrages against it their exceptions against 150. articles therof their saying that the gouernment of the Churche of England is Antichristian and Diabolical and that none but betrayers of God doe defended it is more then sufficient to be sayd to my purpose 2. Where as ther are three formes of Creed one from the tyme of the Apostles Another of the first general Concil of Nice which after for further explication added in the Concil of Constantinople beareth commonly the name of the Constantinopolitan Crede wherof godw lling I will treate in the explication of the Masse The third of S. Athanasius which to this day is readd in the Sonday office euâ—n among protestants although these three according to their ordre more or lesse haue bene in all ChristeÌ„dome hitherto irrefragable yet now the second displeaseth for the woord (a) Luther con Iac. Latom. homoousion and all founders therof are tearmed but a congregations of (b) Beza in epist theol 81. Sophisters Also the third for standing to much vpon and for the blessed Trinitie is mis-named for the creed of S. Athanasius the creed of (c) Georgio Nigro Stanislao Sarnicio Blandrata LismaÌ„niâ— c. apud Stanchar l 6. 7. in pref de mediatore Sathanasius Against the first of the Apostles diuers exceptions are made First by Caluin (d) Calu. apud Lindan pa op pag. 112. that he doubteth whether it should be of authoritie not being contayned in scripture Secondly by Brentius (e) BreÌ„t in sua catechesi inclining not so much to doubt therof as to be assured it should be distrusted Thirdly by Anabaptists denying it in general and particular To these may be reduced profane and impiouse Erasmus or rather all they to him affirming praef paraphrasis suae in Matth. Nescire se num symbolum illud ab Apostolis manauerit whether this forme of beleefe euer came from the Apostles O vnworthie and vnchristian distrust Worthely is it sayd vulgarly Erasmus innuit Luthers irruit Erasmus parit oua Lutherus excludit pullos Erasmus dubitat Lutherus abnegat But by that which followeth may best appeare that protestants are in great dislike toward it Lauath in hist sacramentali Amisfort in pura doctr euang Gallus in Thesib Sur. ad an 1557. Lauatherus a Zuinglian Amissortius and Gallus Lutherans and Surius a Catholick doe conformably recount how the Dieta of Ratisbon anno 1557. Septemb. 4. inioyned 12. choise protestants to establish a forme of beleefe not after at any tyme by any to be contradicted They mett and eftsoons deliberated without any conclusion Then three dayes farther consultation for better aduise were had and those also being expired seuen other dayes requested and graunted yet nothing was determined They were so farr from consenting to ether the Apostles beleefe or any other that seuen of them excommunicated the other fiue as being the only impediment of agreement yet nether could these seuen ether then or euer since deliuer any forme of beleefe to which they or others would stande or abide irreuocably 3. As S. Augustin sayth they that beleeue of scripture what they list S. August con Faust. l. 16. c. 3. and what they list not do not beleeue they beleeue not the scripturs but them selues So is it in the beleeuers of the creed Therfor he that offendeth in one is made guiltie of all Or as S. Chrysostom sayth S. Chrysost in epistolaÌ„ ad Galat. S. Ambros. ad Demetriadem virginem Symbol S. Athanaesij vers quam nisi quisque integrè c. Ephes. 4.5 Hebr. 11.6 he corrupteth the whole doctrin who ouerthroweth the least particle therof Or as S. Ambrose sayth He is reiected from the numbre of the faythfull and lott of the holy which in any one point dissenteth from the Catholick veritie So that yf protestantcy be found opposit to any one article although it professe the residue yet may it not be sayd auaylable or a true beleefe Nether can ther be other then one faythe as ther can be but one only God And without this true and only faythe it is impossible to please God how honestly soeuer misbeleeuers liue in the world Wherfor all sectaries must be repugnant to this true and only faythe and farr from saluation who haue no other euidence of their faythe th' one aboue th' other but bare challenges of scripture common to all late and ancient hereticks In particular let them assure them selues that the true faythe hathe publickly preuayled bothe for continuance and puritie against the gates of hell Math. 16.18 to witt against the power of Pagans and malice of hereticks such being Christs infallible assurance to the only fayth of his Church Next let them as carefully prouide that the fayth by them esteemed true be not lately reuealed for therby both is it knowen to haue bene preuayled against yf it were at any tyme extinguished and also we are admonished by Gods woord 1. Ioan. 2. Rom. 16. Galat. 1. that it remayne in vs and we in it which we had heard from the begynning and yf any preache otherwyse then we had alredy receaued to hould him accursed Wherof some what is disputed befor Thirdly let them noe lesse eschue Hebr. 13. that it be not mutable as being forwarned by S. Paul not to be misledd by variable and strange doctrins So that yf these obseruations tendred by the holy Ghost in sacred Scripture be opposit to their beliefe it is a manifest demonstration they should suspect and reiect it Rom. 10.17 2. Cor. 11.14 4. True faythe is by hearing the woord of God reuealed to vs by his holy Spirit whether in wryting or by tradition Wheras thetfor Sathan may transforme him selfe into an angel of light we are forwarned not to beleeue euery spirit but to depend vpon the faythe of Gods Church the piller of trueth 1. Ioâ— 4. 1. Tim. 3. gouerned by the holy Ghost which yf we do not obserue 14. Ioan. Mat. 18. Ex ipso Galu l. 4. Instit c. 1. n. 17. 22 4. we are no neerer saluation then Ethnicks and Publicans This is the faithe contained in the creed
both to humanitie and diuinitie Such was Ihon Islebeus and especialy Musculus Gzecanouius saith Siluester Czecanouius de corruptis moribus â—â—riusque partis a. 3. Musculus non veritus suit palam dicere profiteri ac spargere diuinam Christi naturam quae Deus est vna cum humana mortuam suisse in Cruce Musculus doubted not to mantaine publickly to profess and to spread etc. Yf he remaine dead he is not risen and ascended or from heauen to come to iudge the quick and the dead The 9. Article of S. Iames of Alpheus I beleeue in the holy ghost the holy Catholick Church Beza con Heshustum fol. 284 colloq Mompelg fol. 77. Zanchius l. de 3. eloâ—im Simlâ—rus â—n praef l. de aterno Dei. filio 18. First they beleeue not in the holy ghost who affirme it to be blasphemous and idolatrouse to consels Christ to be god or to haue euer bene according any deitie befor his birthe of the B. Virgin Marie for therby the holy Ghost proceeding from the sonn no less then from the Father is also denyed SecoÌ„dly all they who impugne the holy Trinitie do it more to reiect the holy ghost then for any thing els of whom looke in the first article To the disgraceing wherof considre how roundly Caluin discourseth saying Vnus Deus id est Galu epist ad Polon pag. 946. Trinitas Creditis in Deum id est Trinitatem Vt cognoscant te vnum Deum id est Trinitatem Hoc non modo tanquam insipidum sed prophanum quoque repudiamus One god as much to say the Trinitie You beleeue in god Vide Conrad Schlussâ—lbur in Thâ—ol Cal. l. 2. fol. 2. 8. 14. 20. 26. as much to say the Trinitie That they should know the one god as much to say the Trinitie This as not only vnsauery but also as prophan I do despise Nether did other protestants dissemble at this blasphemouse derision but rebuked him for it in superlatiue tearms of scoulding Hence among his disciples Prateolus in heresibus lib. 10. c. 10. as euery one was more learned so irrisit spiritum sanctum asserens nihil in scripturis sacris veteris aut noui testamenti de illius diuinitate haberi he flowted at the holy ghost affirming nothing in holy scripture of the ould or new testament to be had of his diuinitie Heerevpon a great protestaÌ„t exclameth Caue Christiane lector Stancharus in epist. con Caluin n. 4 5. maximé vos ministri omnes verbi Dei a libris Caluini cauete presertim in articulo de trinitate c. Beware Christian Lector or Reader and especialy you ministres of the woord of God Beware of the books of Caluin Ioan. Schutz in l. 50. Causarum causa 48. Adam Newser apud Schluss loc cit fol. 9. in catal haeres l. 1. p. 4. and especially in the article of the Trinitie c. Another saythe he openeth a window and gate to Arianisme and Mahumetisme Another Arianismus Mahumetismus Caluinismus tres fratres sorores tres caligae eiusdem panni Arianisme Mahumetisme and Caluinisme are three brethren and sisters and three breeches of one cloathe Another qui timet sibi ne incidat in Arianismum caueat Caluinismum who feareth to fall to Arianisme let him beware of Caluinisme Some print bookes with inscriptions Printed in Iene an 1586. that Caluinists are not Christians that they do Iudaize that heed is to be taken of their leauen But none are more forward blasphemers against the holy Ghost then Englishe puritans and Familists Ioan. Matth. de cauendo CaluinistaruÌ„ Fermento And all this is confessed by Protestants whose euidences only I imploye in this informations Thirdly they impugne this article who make their fanatical imaginations the very inspirations of the holy Ghost and all ther bad and impious inclinations his motions Zuingl tom 2. in Actis Tiguri fol. 609. Simiâ—ia prorsus apud â—uth toÌ„ 5. ad Galat. c. 1. fol. 290. So Zuinglius hauing his doctrin from suche spirit as aforsayd yet sayth he certò noui doctrinam meam non esse aliud quam sacrosanctum verumque euangelium huius doctrinae testimonio iudicabo omnes homines angelos I know for certayne my doctrin to be no other then the most sacred and true gospell by the testimonye of this doctrin I will iudge all both men and angels So Luther Luth. tom 2. apud certus enim sum Christum ipsum me euangelistam nominare pro ecclesiaste habere I am assured Christ him selfe to name meane euangelist and to approue me his preacher So Caluin Caluin de vera Eccles reformandae ratione 463 Calu. de lib. arbitr con Pighium l. 1. pag. 192. res ipsa clamat non Martinum Lutherum initio loquutum sed Deum per os eius fulminasse neque nos hodie loqui sed Deum ex celo virtutem suam exerere the mater it selfe assureth not Martin Luther in the begyning to haue spoken but God to haue thundred out of his mouth and not we to speake now but God to vtter his power Behould yf eache one of thes most repugnant among themselues be not as secure of their owne perswasions to be from the holy Ghost as they are doubtfull of Christs of his Apostles and of his Churches doctrin to be sound apt literal and authentical Fowerthly they impugne this Article who derogat from sacred scripture the authoritie due therto by being by inspiration of the holy ghost Zuing. tom 2. Elench con Anabaptist fol. 10. Vide Iacob Curio â—em in Chronolog An. 1556. pag. 151. Basilea Ochinus l. 2. dialog pag. 154. 155. 156. 157. This is done by Zuinglius saying quasi vero Paulus epistolis suis iam tum tribuerit vt quicquid in ijs contineretur sacrosanctum esset quod est Apostolis imputare immoderatam arrogantiam as though Paul did arrogat so muche to his epistles as to thinke all in them contayned to be authentical whiche is to impute to the Apostles immoderat arrogancie Doth this man thinke you remember what he immediatly befor sayd of him selfe Ochinus proceedeth further non debemus plura credere quam crediderunt sancti federis antiqui we ought to beleeue no more then the saincts of the ould testament So that hereby all the new testament is together abolished Luther was more curteouse in only excluding three euangelists Vide numerum 34. Mathew Marke and Luke S. Iames and some few others and the rest of Reformers in only excepting against Toby Iudith Hester VVisdome Ecclesiasticus the two books of Machabees S. Luke To the Hebrues Iames 2. of Peter 2. and 3. of Ihon Iude Apocalips to whiche others add the prayer of Manasses the song of the three Children the historie of Bel canticum Canticorum lastly Caluin addeth the sixt Beza the eight of Ihons gospell Luther in sermone de Moise You shall also behould by
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
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
bishops to haue any more authoritie then preests as also because as other puritans can not tolerat any honour to the name of Iesus so could not he to the name of Christ but sayde that it was a filthye name Alan Copus dial 6. c. 17. and all that did beleeue in the name of Christ were damned Also that Christ was not redeemer of the world but deceauer therof Which with many other lyke articles he professed at his deathe as is not only affirmed but also proued by Alanus Copus alias Nicholas Harpsfeld against Fox All which M. Rider hath bound himselfe to beleeue Fox loc proxime cit Fox pag. 1151. Tom. 1. Luth. in disp de baptism Art 3. Gagninus l 6. hist Fran. Item Gerson tr 3. in Mat. Paul Aemil. l. 6. hist. Gal. Genebr in Chron. an 1280. by his former woords Thirdly Ihon Wesell denyed the holy Ghost to proceed from the Father and the Sonne Yet he a Foxian Martyr Fowerthely Haux denyed baptisme of Children to be necessarie to saluation yet he a Foxian Martyr Yet Melancthon and he a Foxian Confessor pronounceth Furor est affirmare quod paruuli sine Sacramentis salâ— fiant it is furie to affirme that children may be saued without Baptisme Fiftly Almaricus as Gagnin relateth denyed resurrection heauen hell Christ in the Sacrament more then in a stone that God spake more in S. Augustin then in Ouid Yet he was a Foxian Martyr and by him made a great bishop which others could neuer haue knowen So he made Sr. Ihon Ould castle L. Cobham by his owne absolute authoritie as well allowed to make Lords and Knights as Martyrs and Confessours Fox pag 942. 943. 944 Sixtly Frith the learned and excellent Martyr of Fox affirmed the real presence no article of beleefe affirmatiue or negatiue although the expresse scripture record it and offred sayth Fox to Sr. Thomas More to beleeue the real presence without the adoration Ihon Clerke Fox in his Caleddar 12. 13 14. Nouemb. Iuly 3. Item Acts pag. 111. col 2. num 26. and Alice Potkins defended ther was no other Sacrament then Christ hanging on the crosse Antonie Person Testwod other assured the woords of Christ this is my body which is broken for you only to meane the breaking of Gods woord among the people All this by his former woords my Caualiero is bound to beleeue for these are Foxian Martyrs with whom he sayth he is consenting in vnitie and veritie of Doctrin So is againe William Cowbridge Alan Cop. dial pag. 6. 633. Fox pag 738. saying that nether the Apostles nor Euangelists nor sower Doctors of the Church haue hitherto reuealed how synners might be truely saued So Also is Richard Hunne saying that poore men and idiots haue the truth of the Scripturs more then a thousand Prelats and clercks of the schooles What say you M. Rider will you affirme the same according to your woord and bonde There is no remedie your obligation is to do it But I would know whether you now hould with the idiots rather then the Scholers Truly in any consequence you can not both for such promise and for being non proficiens accompagnie Scholers Yet yf you disdayne to be an idiot which your bond hath made you and perforce inuita Minerua will intrude your selfe among clercks listen how your Martyr in vnitie and veritie of doctrin Fox pag. 738. cometh ouer you he damned sayd Fox the vniuersitie of Oxford with all degrees and faculties in it So that vnlesse you take to be an idiot your Martyr condemneth you To be breefe in this ruthful obligation printed against your selfe to stand to such confederats besyd your making you selfe idiot c. you must auerr with Ihon Teuxburie Ibid. pag. 935. that it is impossible to consent to Gods law that all things are equaly belonging to all that the Iewes of good zeale putt Christ to death c. Of all othets mentioned in the examinatio of the Creed being all for the most parts saints of the same stamp add Calendarie you haue bound your selfe fast to ratifie their damnable blasphemies and to consent with them in vnitie and of doctrin You are to iustifie all that they haue affirmed or els your printed protestation will bewray your puritanical faythlesnes in performance of your promises 125. And next you bring in another learned Protestant Cheminitius Rider who you say alleadgeth Augustine Ambrose and Gregorie Naziazen to approoue your adoration in your sacrament Intimating to the world that we should either allow that in you which publikely we preach against or else that we should be at a discord amongst our selues touching this your opinion But the matter being exactlie examined out of these Fathers themselues and not by your Enchiridions or heresay the Catholickes shall see you wrong vs and abuse them And first it seemeth verie plaine you neuer saw or at least neuer read Chemnitius and my reasons bee these First you know not so much as his right name much lesse his precise opinion Chem pars 2. Canon 6. page 434. for you misspel his name Kemnitius for Chemnitius which had been a small fault if you had rightlie alleadged him touching the matter For your Tridentine Canon commandeth an externall or outward worship of Christ in the Sacrament vnder the formes of bread and wine And Chemnitius hee condemneth your outward worshippe for ydolatrous and teacheth onelie an inward spirituall worship And to prooue what I say I will trulie alleadge your Cannon then Chemnitius his examination of it and then let the Catholickes but iudge indifferentlie whether of vs deal more trulie and syncerelie in this case This is your Canon Si quis dixerit in sancto Eucharistiae sacramento Christum vnigenitum Dei Filium non esse cultu latriae etiam externo adorandum solemniter circumgestandum c. Anathema sit That is if anie man shall say that in the blessed sacrament of thanksgiuing that Christ the onelie begotten Sonne of God is not to bee worshipped with that outward and diuine worship which is proper and due onelie to God as well when the Sacrament is carried about in procession as in the lawfull vse of the same Page 435. 436. 437. let him be accursed Martyn Chemnitius examining this your Canon first condemneth your fained Transubstansiation and sheweth the reason for saith he vnlesse the Church of Rome had deuised this Transubstansiation you should haue been palpable ydolaters worshipping the creatures for Christ And therefore she imagined that the substance of bread wine were quite chaunged into Christs bodie and bloud no substance of them remaining lest the simplest should spie their ydolatrie Secondlie he expreslie condemneth your outward worship as ydolatrous and sheweth there that Christ must be receiued by faith and worshipped in spirit and truth Page 444. lines 2. 3. 4. And afterwards hee saith comprehenditur autem vera interior spirituali veneratio adoratio
in commending good woorcks And with the Tower disputation That hiâ— gospel is dowbtfull And lastly of all Apostles with Caluin to affirme that they were ouer superstitiouse and subiect to vice Yf I say these had not bene repugnant to protestancye why should they be thus disabled and disgraced Nether will I be contented to haue their dislyke manifested in particular against these Apostles and Euangelists as repugnant to their profession therby apparently testifying them selues not to haue bene aggreable to the Apostolical Church and consequently by M. Riders owne verdict to be base bastard and counterfett but I will also discouer their abiuration of the owld and new Testament together for being also vtterly against them so that they must be inforced to depend only vpon their Father of trueth their Prophet Apostle Angel Elias and third person of heauen as they tearme him num 2. their incomparable Luther who neuer had not will haue his lyke Luther in epist. ad Argentin An. 1525. certifying and assuring him selfe to haue bene first of that ranck saying Christum à nobis primo vulgatum audemâ— gloriari VVe dare boste Christ by vs first to haue bene published To which purpose I might haue no small furtherance by the disputation of the Tower Tower disputation 4. dayes Conference disauthentising owt of the owld Testament Tobias Iudith Hester Baruch VVisdome Ecclesiasticus 2. books of Machabees to which others adioyne the prayer of Manasses 2. Paralipomenon the Song of the Three children the story of Bel And owt of the new S. Lukes gospel Hebrues Iames 2. Peter 2. and 3. of Ihon Iude Apocalips c. But hauing them altogether by the resolution of protestant ring-leaders need the lesse to linger about parcels This then is Luthers decree concerning the owld testament Luth. to 3. Ienen 1 par Vide Iacob Carion in Chroncl An. 1556. pag. 151. Basilea Ne ingeretur nobis Moises Nos in nouo testamento Moisem nec videre nec audire volumus Let not Moises be thrust vpon vs we in the new testament will not abyde to see or heare Moises That he had rather neuer preache then propownd owt of Moises That he that doth alleage any thing of his Luther serm de Moise doth depriue Christ owt of the harts of men That Moises belongeth nothing to vs. That by receauing him all Iewish ceremonies must insue c. By Moises euery one vnderstandeth the owld Testament which Luther saith belongeth not to protestants and that they should not abyde to heare or see it Now concerning the new Testament thus speaketh Zuinglius Quotiescunque siue Christus siue Apostoli ad Scripturam relegant auditores Zuingl tom 2 â—lench Con. Anabap. fol. 10. inâ—ligunt non suos Apostolos aut euangelium c. As often as Christ or the â—â—ostles remitt any to Scripturs Ochinus lib. 2. dialog pag. 154. 155. 156. 157. they do not vnderstand their epistles or the â—spell but the owld testament Ochinus proceedeth more to the mater â—â—ying Non debemus plura credere quam crediderunt sancti faederis antiqui â—e should not beleeue more then the holy Saincts of the owld Testament â—herby he inferreth that we should not be bound to beleeue the â—rinitie consubstantialitie c. Because they are in the new testaâ—ent only and not in the owld By all which most vnchristian â—fidelitie is testifyed in the sight of God and man that these Reâ—rmers were nothing agreable to Moises the Prophets Apostles â—â—d Euangelists nor contrarywyse they to them But did the second hundred yeares Doctors coÌ„tent them better Contur 2. cap. 4. pag. 55. 65. edit Basil par Ioan. Operin Centur. 3. c. 4. p. 79. â—o say the Centuriasts Multae enim monstrosae incommodae opiniones â—ssim à Doctoribus sparsè reperiuntur Many monstruous and incommodous â—nions are found dispersed by the doctours What of the third they answer Doctores huius aetatis à vera doctrina Christi Apostolorum de bonis â—eribus declinarunt the doctours of this age declined from the doctrin of Christ â—â—d his Apostles as protestancie would haue it for good woorks Beza loc cit in num 30. epist. 81. What â—et of the fowerh then was papistrie vnderlayd by the concile of Nice say â—hey that congregation of Sophisters then was the creed made of Sathanasius 〈◊〉 Athanasius The histories of their liues so testifie What further might be sayd of the being of the â—rincipal primitiue Fathers Heremits Moncks or Fryers as for â—xample of Effrem Climachus Nazianzen Basil Hierom Augustin Daâ—ascen Gregorie c. Could these erecters of cloisters and Abbaies â—e fauourers of the subuerters of them Could these coÌ„menders â—f lyturgies or Masses of Fasting of care for the dead Centuriae Magdeburgicae Centuria 2. 3. 4. in Singularum capite 4. of Chastitie â—f Inuocation of Saincts of Good woorks of Confession of Traâ—itions of Preesthod of the Supremacie of ecclesiastical Cereâ—onies and of all papistrie being so acknowledged by your selues â—nd tearmed in the 30. number precedent doting foolish perâ—tious idle fanatical reprobat bewitched by the deuil no lesse damned then â—ucifer c. Could I say these men such commenders and so by â—rotestants abused be fauourers of Protestantcie or the first fiue â—undred yeares wherin such men were Popes Bishops Prelats â—onfessours Martyrs and Saincts and honored by all the Church â—f that tyme be fauourerers of the reprehenders of Masses â—asting care for the dead Chastitie Inuocations of saincts Good woorks Confession Traditions c. To conclude could the condemners of them to be hereticks who denyed the real presence â—â—â—â—â—â—et dial 3. c. 19 â—ertull de prescrip in Sarpiaco Iren. l. 3. Epiphan here 's by Basil de Spirit S. c. 27. August l. coÌ„ Max. c. Epiph. her 53. Hieron l. 1. con Iouin Marcel de error Montani Clem. l. 5. recog August her 11. 49. Con. Faust l. 22. c. 30.74.76.77 her 51.53 Greg. l. 4. dial c. 4. c. Clem. l. 5. recog August her 54. as Theodoret condeÌ„ned some or who denyed or disalowed TraditioÌ„s as Tertullian Ireneus Basil Augustin Epiphan condemned therfor the Gnosticks Marcion Cerdon Arius Eunomiâ— Aerius Nestorius or the despisers of Lent and fasting dayes such as besyd the former were the Eustathians and Iouinians condemned therfor by Tertullian Epiphan and Hierom or of Montanus Manicheans Circumcellions Donatists Aerians and Armenians for denial of CoÌ„fession of Freewill of the lawfulnes of Moncks and religiouse and Church riches of purgatorie and prayer for the dead condemned therfor by Marcelin Hierom Clement Augustin Gregorie c. or of Aetiâ— Eunomius Simon Magus affirming Solifidian Iustification condemned therfor by Clement and Augustin could I say by all the witt of man or aÌ„gels any accord be made betwixt al these as one Church They who condemned late protestant opinions in ancient hereticks and therfor by late protestants are in maner aforsaid condemned and
in fewer did consecrat are they not confessed therby to haue beleeued a consecration to haue bene instituted by Christ Is not M. Rider therfor a sage Scholastick or sobre scholer producing them to confesse what he hath reported they did not beleeue As for Innocentius yf he supposed consecration to haue bene accomplished in the blessing of the bread and wyne may he be sayd in any learning or wysdome to differ from the residue in beleefe of the trueth of Consecration Then are browght in Thomas and Scotus as he sayth differing one from another But it is so palpable a delusion as one may view in their wrytings by me alleaged for my good frend omitteth citations when they are most needfull as is aboue declared as it sheweth he had a forhead of brasse to auerr any thing that auerreth it The opinion of Soto is confessed belonging to another mater and therfor cannot be opposit to the former as being not of the same for opposition must be concerning the same Then six repugnant opinions are related in a dumb shew not one of them ether defending or impugning another but in M. Riders assurance He is not ashamed here to affirme that he hath truely quoted the citations of these six opinions Therof let your very eyes be iudges Gabriel insueth telling that Christ by thought might haue consecrated without any woords Truly any would thinke this to be most assured who beleeued Christ as powerfull in thought as in woord Which vnles M. Rider approue he must be of opinion that Christ neuer made heauen Note and earth befor he had a mouth to speake And Gabriel saith also truely that the Scripture doth not declare by what precise woords or sole means Christ had consecrated Who would inferr these deductions as inconuenient but especialy as repugnant besyd my mate Then succedeth Petrus de Alliaco saying that Christ consecrated befor the woords of consecration And this sentence also to whom is it opposit of the rest vnlesse any of them had sayd that thoughts are not precedent to woords For in his iudgement Christs intention in a thought of tyme had effected consecration befor the woords were fully related In the Antididagmate ther is noe suche mater but the contrary that they consecrat not well who omitt the forsayd forme contenting them selues with the sole woords of S. Paul to the Corinthians Lastly Scotus for his aduising euery priest about to consecrat to read the canon distinctly and intierly M. Rider falleth into this Apostrophe Oh damnable heresie that renounceth Christs institution and followeth mans inuention Why good Sir is the Canon of the masse any other then Christs and his Apostles institution contayning only all which in the Scripture is reported to be done by him concerning the Sacrament Is it because they are conioyned and to be read distinctly and intierly that therfor they contayne a damnable heresie and mans inuention Now Iesus in what tyme of the day did M. Rider vttre these sobre illations The principal vntruethes in this mater shal be calculated together 67. The Pope and Church of Rome as this Canon testifieth was of opinion Distinct. 2. de Consecratione sub figura in fine that the Priest must recite verba Euangelistarum beginning at qui pridie c. in hoc ergo creatur illud corpus The Priest must recite the wholle words of the three Euāgelists beginning at the day before he suffered Out of which we may see that this Pope will haue the words of the three Euangelists which containe the causes and effects of the whole institution and not hoc est enim corpus meum onelie c. Againe there is vsed a most shame full and blasphemous word Creatur vnlesse you will haue Christ to become a creature and the Priest to become a creator your maister the Pope was too forgetfull that this had not been dashed into his Index expurgatorius But I must alleadge another Pope to contradict this Popes opinion De Conse distinct 2. Canon quiae corpus page 432. In another age there was a Pope who with the Church of Rome held that there was an inuisible Priest that consecrated and changed those visible creatures into the bodie and bloud of Christ not by vertue of those knowne wordes hoc est enim corpus meum nor by all the words of the three Euangelists as the other Pope did but secreta potestate by a secreet and hidden power which you visible Priestes knowe not This Pope will haue an inuisible bodie and bloud of Christ What is more contrarie and absurd then this This Pope hath brained your hoc est enim corpus meum being your ordinarie consecration and records all other Popes and you Iesuits and Priests for hereticks in holding that hoc est corpus meum doth consecrate But yet I will bee so bolde to aske this Pope this question If this discorde of Popes you had not shrowded in an vnknowne tounge the Catholicks had forsaken Pope Preiste Rome long since De sacra Altaris mysterio lib. 4. cap. 6. page 105. 166. Who is that inusible Priest where is that Priest what is his secret power doth it consist in speaking or crossing or both or in neither or in some other dumbe shewes The holie Scriptures teach no such Priest speake of no such secret power and so this is a fable as is the rest and no sure foundation for the Catholickes to sticke too therefore I wish that the well minded Catholickes of this kingdome would not beleeue this vncertaine vanitie but sticke to Christs written veritie I will adde one Pope more whose opinion I know you will not gainsay for if you should I must come vpon you with an old schoole point Contra negantem principia non est disputādum This is Pope Innocentius the third of famous memorie vnder the warmth of whose wings your transubstantiation in the Synode of Laterane was hatched at least one thousand and two hundred yeares after Christs ascension This Pope records three seuerall opinions touching consecration and one contrarie to another The first hold it is made at Benedixit The second sort teach that after benediction when either is by the Priest made some print on the bread as it were by crossing some woord spoken ouer and to the bread then hoc est enim corpus meum consecrats whosoeuer saith nay And this sort holds that it is credibile credible that Christ first deliuered the bread and then consecrated the bread which things make your fingring and blowing vpon or ouer the bread more palpable because one must hold the Elements while you enchaunte them rather then consecrate them The third opinion crosseth both the other which is that Christ consecrated virtute diuina by his diuine vertue and afterward laid downe for posterities a forme after which they should blesse or consecrate Thus there were three seuerall opinions that this Pope spake of yet it seemeth he liked but one of them which was the
Schut l. 50. causarum cap. 13. Fox acts and MoÌ„ pag. 666. 667. Buchanan hist Scotic l. 15. pag. 523. Suingl to 2. expos fid Christ fol. 563. 564. Bulling in ep ad Hebr. c. 10. that commandeth the woords of Christs institution to be redd in ministring the supper Witnes Iohn Scut that the Caluinists do so hate the woords of Christs institution that they cannot abyde ether to see or to heare them Witnes Ihon Lassels one of Foxes martyrs that Christs woords should not be spoken in the institution considering that S. Paul durst not mention them Witnes one George Sephocard a Scotish protestant martyr ministring the communion without Christs woords of institution Witnes the protestants in Switzerland wher by declaration and approbation of Zuinglius and Bullinger the people sitt all a long in ordre vpon formes and giue eare to one reading the 13. chapter of S. Ihon without Christs institution In the mean season is bread caryed about in paniers and wyne in glasses one giuing bread wyne to another and so endeth say they the communion Witnes others of England also practising the same prophane indecencie toward their supper of whom we haue treated numb 39. Witnes Beza aduising to ministre the communion Beza epist. Theol. 2. pag. 27. when ther is no bread or wyne at hand in any other food contrary to Christs institution and Christendoms practise Witnes the Scotishe communion booke In the administration of the L. supper Luth. 10.7 de ens verb. caene fol. 383. where the woords of Christs institution are carefully auoyded Witnes lastly Luther saying of this sorte of people They feare least they should stumble and breake their necks at euery sillable which Christ pronounced Yf I were a good preacher I should not so long haue omitted my text Oh damnable heresie that renounceth Christs institution and followeth mans inuention I might haue more amplie witnesed their hatred against Christs woords yf I had intended to florish in abundance and prolixitie Only to conclude let vs not be ignorant that Swenkfeld flowteth Christs words by testimonie of Schlusselburg Schlusselb l. 2. theol Cal. art 32. Dialog Comment in lib. Reg. Vide her apud Feuardent in entromaÌ„gerit Peter vermil otherwyse called Peter martyr first tearmeth hoc est enim corpus meum for this is my body but a fiue woorded proofe next he trembled not to say non tam verbum diuinum quam etiam verba naturae sequenda esse in theologia The diuine woords owght not to be followed so muche in Diuinitie as the woords of Nature victorius no lesse blasphemously saythe Sinistro oculo respiciendum est ad verba Christi dexrro vero ad naturas c. we must looke with the left eye at the woords of Christ but with the right at naturs of things This disdayne towards Christs institution reuealed let vs next examin the causes therof I finde them seueral Some thinke that Christ had not power to giue vs his body and together to be in heauen I finde it in Caluin in Robert Bruce in Beza in Sureau Calu. l. 4. Instit c. 17. n. 29. Instit l. 3. c. 23. n. 2. CoÌ„meÌ„t in cap. 23. Isa l. de eterna prodest Admonit vult L'Espine yea Caluin thryse to my owne knowledge denyeth God to be almightie absolutly And Beza sayth that the Angels speeche to our Lady Beza l. 2. con Heshus Disputatio ParisieÌ„sis Rob. Bruce in his sermons pag. 158. how nothing is impossible to God owght to be beleeued vniuersaly The residue affirme that God could nether vnderstand nor will not woorcke that the body of his sonne Iesus Christ could be together in many places nor any other thing contrary to the course of nature once by him as Bruce sayth established Goe and tell these men that Christs body can as well exceed nature in being in many places together as be borne of a virgin walke on the sea be inuisible issue out of a sepulchre enter among his closed disciples penetrat the heauens Articles of the familie of Loue printed in London an 1578. art 43. c. They will aunswer coÌ„fidently For the first of Christs merueylous birthe I meane them of the familie of loue that he was borne of the virgin Marie no otherwyse then he is borne of their fleash For the second of his walking on the sea I remembre not to haue heard them disproue it nor for his inuisibilitie For the third of his resurrection Colloq Malbrun Act. 6. Marlor in nou test fol. 167. in 20. Ioan. ThalmaÌ„ in c. 28. mat Calu in Ioan. c 20. 19. Et lib. 4. Instit c. 17. n. 29. Et in harm Luc. 24.36 Pet. Mart. in dialog de loco Corporis Christi fol. 94. 95. Vtenhouius pag. 185. 186. Feuard Entremangeries pag. 263. they tell that the angel had made passage that ther was noe miracle perceaued therin For which opinion of Vermil Gautier Sureau L'Espin Beza diuers of them selues haue repyned as appeareth in the conference of Malbrown in Marlorat in Benedict Thalman c. For the fouerth of entring among his inclosed disciples I can hardly relate their variable shifts to escape it in few woords yet I will attempt to comprise succinctly their diuersities abowt it Caluin sayth First that he fownd the doores shutt but knocked obtayned entrie Secondly that by his diuine vertu he secreatly had opened them Bullinger sayth that an Angel had opened them Aretius that they opened of their owne grace Peter Martyr that he entred by the windoe Simonius that he entred by the chinkes of the doore Thalman that his body diminished it selfe lyke a threed and so passed therat Others that he entred at the tonnel of the chimnie c. And yf you tell them the Scripturs declare a miracle wherby the Apostles were affraid c. they will awnswer as to the woords of Christs institution aforsayd you must looke wih you left eye at Scripture c. For the last they affirme contrary to Scripture that by many weightie reasons they are perswaded Pag. 57. the heauens not to be hard but easely passable and consequently that Christ might haue entred or passed throwgh them not only without miracle but also without resistance So speaketh Ihon Brouant in his Aphorisms and replications Note All this outrage proceedeth against Christs institution of the B. Sacrament because yf it be true these miraculous mysteries of Christs natiuitie resurrection ascension c. may stand Yf it be not allowed in the literal sense these other mysteries testifying Christs true substantial body to haue surpassed the bonds of natuâ—re as much as yf it should be in many places at once must lykewyse â—n this protestant guise specifyed be contradicted Abissus abissum â—nuocat One bottomless miserie and absurditie trayleth with it another For this same cause Beza professeth to haue traÌ„slated falsly the 21. Beza in cap. Act. 3. v. 21. verse of
with what Christian courage and spirituall manhood ought we that professe to bee Christians reuenge our Christs death vpon his cruell bloudie and malicious enemies which so mercilessy put him to death Rom. 4. the last verse these enemies be our sinnes for he died for our sinnes which let vs mortifie nay murther them let vs kill surfetting by abstinence adulterie by continencie cruelitie by mercie hatred by loue couetousnesse by almes superstition by religion c. These and the like consorts of sinne put our Caesar Christ to death Therefore when we heare not Marcus Anthonius but anie man of God out of the booke of God preach vnto vs Christs bloudie passion that died in our quarrell 1. Cor. 11.22 and shed his bloud for our sinnes let the remembrance of his precious death and mercifull deliuerance put vs in minde to reuenge his death by killing our sinnes which slew our Sauiour and endeuour to serue him with all thankfulnesse in a life spirituall who hath deliuered vs freelie from death eternall Now see what comfort the Catholickes loose for the lacke of this Apostolicall rememberance of me ad this commeth by your omitting of that you should not passe without expressing the true tenour of it as you receiued it of the Lord for the profit of his Church Thus much touching the spirituall comforts concealed from the people by your skipping of Scriptures now let vs see what errours purposelie you seeke to couer by this course 85. By this sermon Fitzsimon you see what M. Rider could doe yf he were vrged for yf he be vrgerd he often promiseth wonders to delate vpon Christs passion Two things I say vnto him One that he mistaketh Christs woords do this in remembrance of me supposing it to be fullfilled by preaching For Christ at that tyme by M. Riders confession was not preaching but in action Secondly that to such glosing verbal and idle talkers thes are Caluins woords Our gospel of which we vawnt so much Cal. in cap. 1. ad Rom. wher is it otherwyse for the most parte then on the toung wher is the newnes of lyfe wher is the spiritual efficacie Note in thes last woords what others euer yet sacred and prophane called good woorks here in a puritanical phrase to be called spiritual efficacie Note next that M. Rider to the Scripture here misaplyed owt of the Acts of Apostles foisteth in a clause of his owne to witt not only vnto men wherof ther is no sillable in the new testament So great an itching vexeth him to corrupt and depraue that be it Canon or testimonie of Father or Scripture it selfe it must not passe without his falsification Thus much being sayd to this sermon I behowld nothing els worthy consideration therin For they are but friuolous woords hauing some speciem pietatis shew of pietie but denying the effect therof I am also in great dowbt whether this relation of the Romans reuenge against them that slew Cesar be not for the most part forged For as I remembre they fled and were not together slayne So that I admyre this mans mistaking all points of learning of Diuinitie of Philosophie of Geographie of Arithmatick of Histories as well sacred as prophan of Greeke of Latin of English of French of Orthographie of all and singular sciences and yet to take so much vpon him as some tyme to say I will lay downe what you are to beleeue in spyte of Pope and poperie some tyme to taxe others ignorance and at all tymes to talke Doctoraly Rider 86. First if you had put downe these words In rememberance of me and till I come these two had ouerthrowne your carnall presence Errors for if the bread wine must bee receiued in rememberance of Christ then bread and wine are not Christ substantiallie corporallie Mat. 28.6 and by way of transubstantiation And if Christ be risen as the Angell said and as wee in our Creed confesse and that we must receiue this Sacrament in his rememberance till he come then Christ being not come but to come is not nor cannot be carnallie and bodilie vnder the formes of bread and wine as you fondlie imagine Fitzsimon 86 At the margent of this number a notorious marke of errours is placed so that it is lyke ther should be some stuff contayned That these woords Do this in remembrance of me distroyeth all our persuasion it is so iust as cuius contrarium verum est for ther is not any clause wherby it is much more established First that he biddeth vs doe and not speake doth palpably subuert your late surmise of performance therof by a ministers sermon Secondly to bidd vs facere to doe in Scripture is not seldome but very often all one and to bidd vs to sacrifice as faciet vnum pro peccato he shall sacrifice or doe one for synne Leuit. 15. Luc. 2. and in the new testament vt sisterent eum Domino facerent secundum consuetudinem legis pro eo that they might present him to our Lord and sacrifice or doe for him according to the custome of the law Leuit. 12. Which commanded a lambe and pigeon or two pigeons or two turtles to be offred at such presentation as appeareth amply in Gods holy woord Conformably therto saith S. Cyprian Oportet nos obaudire S. Cyprian epist 63. facere quod Christus fecit we must be attentiue and to doe what Christ did who as is shewed the number next befor did sacrifice Martin pope subscribeth saying Martin Papa epist ad Burdegal c. 3. hoc eum ipse Dominus iussit nos agere in sui commemorationem For this our Saluiour commanded vs to doe or sacrifice in his remembrance in ara sanctificata vpon a sanctifyed altar Now to the argument of M. Rider Christ teacheth this to be done in remembrance of him therfor he is not substantialy present I aunswer that it is done in remembrance of his visible passion on the crosse which visible passion is noe longer present 1. Cor. 11.26 such to be the sence appeareth by S. Paul saying as oft as you shall eate this bread and drinke this cupp you shall anownce his visible death till he come Wherby appeareth this remembrance not to be ane impediment against the reiteration of his inuisible presence in the masse but only against it on the crosse Secondly I aunswer that the remembrance ther mentioned is to be referred not so much to Christs person absolutly as to his operation and institution at that tyme. For such to be the sence appeareth not only by Catholicks thervpon fownding their preisthood but also by Protestants thervpon grounding their authoritie to dispense the supper as they call it of the Lord. For no other warrant haue they in Scripture so to do but this only Lastly I aunswer to gather that one must be absent because he must be remembred is some what absurde Gods woord aduyseth vs not to forgett the
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
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
be their TransubstaÌ„tiated reall presence But because you say Luther helde a reall presence therefore you conclude against vs with his testimonie because you call him a chiefe Protestant perswading the Catholikes that either some chiefe Protestants be of your opinion touching your real presence or else that there is a iarre amongst our selues touching the same And because few of you haue read Luther as appeareth by your omissions transpositions and your imperfect translation and therefore in this point know not exactlie the difference betwixt your selues Luther and vs I will plainlie and trulie set downe the three seuerall opinions touching this question that the Reader may see wherin the difference one from another or agreement one with another consisteth The manner Christ willing shall bee by question and aunswere as followeth 1. Questi 1. Question VVHat is giuen in the Lords Supper besides bread and wine 1. Aunsw 1. Aunswere First you say the bodie and bloud of Christ Secondlie Luther saith the bodie and bloud of Christ Thirdlie we say the bodie and bloud giuen in the sacrament 2. Quest 2 Quest How is Christs bodie and bloud giuen in the sacrament 2. Aunsw 2 Auns You say corporallie Luther saith corporallie We say with scriptures and fathers spirituallie 3. Questi 3 Quest In what thing is Christs bodie and bloud giuen 3. Aunsw 3 Aunsw You say vnder the formes or accidents of bread the substance being quite chaunged the accidents onelie remainning Luther saith in with or vnder the bread neither substance nor accidents changed but both remaining We with scriptures and fathers say Christs bodie and bloud are giuen in his merciful promise which tendereth whole Christ with all his benefites vnto the soule of man sealed and assured vnto vs in the worthie receiuing of the sacraments 4. Questi 4 Quest. How must Christs bodie and Bloud bee receiued 4. Aunsw 4 Auns You say with the mouth Luther saith with the mouth and faith Wee say according to the holie scriptures that Christ must be receiued by faith and there lodge and dwell in our hearts for whatsoeuer Christ giues by promise mâ—st of man be receiued by faith 5. Questi 5. Quest. To what part of man is Christes bodie and bloud giuen 5. Aunsw 5. Auns You say to your bodies which is absurd Luther saith both to bodie and soule which is impossible We say to our soules for the promise is spiritual the things promised spirituall the names to receiue them spirituall so the place into which it must bee receiued must needs be spirituall not corporall not that the substance of Christs bodie is vained to our spirits but that those precious benefits purchased for vs in the crucified bodie of Christ must be vnited to our spirits by faith This doctrine is Apostolicall souÌ„d Catholick vppon which wee boldlie may venture our soules and saluations â— Quest To whom is Christs bodie and bloud giuen 6. Questi â— Auns You say to the godlie or godlesse beleeuers infidels as hath ben aboue said 6. Aunsw Luther saith both to the godlye and godlesse We say onelie to the godlie beleeuers as heeretofore hath been prooued â— Quest What doe the wicked eate in the Lords supper â— Auns You say accidents of bread and Christs bodie 7. Questi Luther saith the wicked eat bread both substance and accidents 7. Aunsw and the bodie of Christ also We say the wicked eate nothing in the Lords supper but bare bread and drinke nothing but meere wine being the outward elements of the sacrament As for the inward grace of the Sacrament which is Christ crucified with all his merits they eate not they receiue not because they haue neither a liuelie faith to receiue him nor a purified heart by faith to intertaine him And therefore they onelie eate as Iudas did and as Augustine said Illi manducabaÌ„t panem Dominum Tract 59. super Iohn page 205. illi panem Domini coÌ„tra Dominum The godlie eate bread the Lord the wicked onelie the Lord against bread of the the Lord. 8 Quest What is it to eate Christs bodie 8. Questi 8. Auns You say carnallie to eate Christs flesh with your bodilie mouth c. 8. Aunsw Luther saith carnallie to eate Christs flesh and spirituallie to beleeue in him Wee say with the Scriptures that to beleeue that all Christs merits are ours and purchased for vs in his passion This is to eate Christs bodie as hath been alreadie prooued 9 Quest. What is it to drinke Christs bloud 9. Questi 9 Auns You say carnallie to drinke his bloud 9. Aunsw Luther saith carnallie and spirituallie We say with the scriptures it is to beleeue that Christs bloud was shed on the crosse for our sinnes 10 Quest. How is bread made Christs bodie 10. Questi 10 Auns You say by Transubstantiation 10. Aunsw Luther saith by Consubstansiation We say by appellation signification or representation as aforesaid 11 Quest Where is Christs bodie 11. Questi 11 Auns You say euerie where Both of you erre 11. Aunsw for then Christ should not haue a true bodie Luther saith euery where Both of you erre for then Christ should not haue a true bodie We say according to Scripture and Creed onelie in heauen 12 Quest How is Christ euery where 12. Questi 12 Auns You say according to both natures 12. Aunsw But both of you speak Monkerie Poperie Luther saith according to both natures But both of you speak Monkerie Poperie We say with Scriptures and Fathers as hath been proued onely according to his Godhead Now gentle Reader you see the agrement difference that is betwixt the Papists Lutherans and Protestants And how impertinentlie I will not say vnschollerlike this is brought against vs which neither helpeth their carnall presence nor hurteth our faith touching Christs spirituall presence And now to the rest that followeth The third Proofe That the cheefe protestants did beleeue the real presence and alleaged all the Fathers for the maintenance therof Fitzsimon 120. THIS proofe being soe important by how much it is greueous and extraordinarie to be ouerthrowen by his owne brotherhood it lay M. Rider vpon to strayne all his senses and imploy all his power to frustrat so many assaults and especialy when his owne domesticals or rather his patriarcks had conspired against him First therfor he saythe that Luther was a Monck therfor by Luthers request all errours and among the rest this of the real presence ought to be imputed to his being a Monck And so all is thought well defended To which for answer I reuoke first into memorie what is deliuered out of Luther in the 117. number of the maner of answering of these people how euery thing to them seemeth a full and bastant resolution to all obiections Luth. Defens verb. cenae fol. 381. 382. 394. 405. 406.
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
Apostles And wherfor should they not they being knowen the Sonns of Scena mentioned in the Acts not able as Luther confesseth to heale a lame horse or to woork other miracle then to draw after them to their licentious doctrin great multitudes Aptly to such miracle woorker sayth S. Hierom Ne glorieris quod multos habeas discipulos Quod mali acquiescunt sententiae tuae S. Hieron con Iouin l. 2. indicium voluptatis est Non enim tam te loquentem probant quam suis vicijs fauent Do not bragg that you haue many disciples That badd people delyte in your perswasion it is a shew of licentiousnes For they do not so much approue your speeche as they yeeld to theire owne vices Aelian l. 13. variar hist And conformably therto Socrates answered the harlot Castilla obiecting against him that with all his eloquence he could not diuert any of hir louers from hir saying It was no meruayle that they being peruerse were more aptly drawen downward to vice then vpward to vertue At our miracles reported vnto them 1. Cent. 6. c. 13. p. 815. 2. pag. 16. 3. pag. 814. 4. pag. 816. 5. pag. 810. what exclamations haue they nay rather what blasphemies haue they not O credulos stupidos homines O praestigias contra verbum Dei O tenebras ingentes O say the centuriasts credulous blockish people O iuggling contrary to the woord of God! O owgly darknes Vide Bezam volum 3. p. 146. l. 61. Danaeum to 1. resp 785. to 2. 1421. Cal. in pref Instit Math. 12. S. Aug. l. 10. de ciu c. 18. S. Ambros. in Ser. de SS Geruas Prothas S. Hier. con vivigila S. Victor l. 2 de persec VVandal Ioan. 14. Mat. 10. Mar. 6. Mar. 16. Psal vlt. Psal 14. v. 5. v. 1. c. So againe they and Caluin say that our miracles are ether fayned or fantastical or by witch-craft As much sayd the pharisees of Christs miracles the pagans of them of the Christians the Arians Eunomians Vigilantians against the Catholicks as S. Ambrose S. Hierom S. Victor c. recompt These two assurances we haue in defence of miracles to cownterpoise all that Sathan and his sucklings can obiect First Christs promises that his disciples should do the thinges he had done and greater then he had and that they should cure the sicke rayse the dead cleanse the leopers and cast out deuils Secondly that all cheefe Fathers are recompters of miracles and wryters of admirable liues of Saincts in euery age from Christs tymes mitating S. Lukes admirable and miraculous relation of the acts of the Apostles Which Dauid aduiseth saying Laudate Dominum in Sanctis eius praise God in his Saincts As also animating them to follow such deuotion because Qui timentes Dominum glorificat habitabit in tabernaculo requiescet in monte sancto Domini He that glorifyeth them that feare our Lord he shall dwell in his tabernacle and rest vpon his holy hill It is harder to name any of the Fathers who omitteth to treat of miracles then to specifie them who are reporters of them Not only the eares but the eyes of all Catholicks being full of certaintie in that point I desyre to answer M. Riders obiections in particular without dwelling in confirming light to be in the sunne or water in the sea Only let the inconstancie of heresie not be vnknowen also in this point For Caluin some tyme sayth that the Apostles Miracula doctrinae sigilla rectè vocant Do tearme rightly miracles the seales of Doctrin in Hebr. 2.4 2. Cor. 11.12 and others Fidem scripturam stabiliri fatentur do confesse that they establish Fayth and Scriptures Martyr in locis 38.41.489 Kimedon de verbo Dei 225. Yf it be so verily protestants haue great cause to distrust their doctrin as being vnsealed and vnestablished For miracles they vterly are knowen to want besyd the former wherof they should litle glorifie Rider Part. 2. decreti aurei auns 1. Q 1 page 119. Teneamus fratres 146. It is straunge to see the difference of the old Church of Rome and this last giddiepated Church of Rome The last Church of Rome thinketh that Church to be no true Church vnlesse she worke miracles but I pray you heare olde Romes censure of new Romes opinion Praeter vnitatem qui facit miracula (*) Glossa ibid nihil ad vitam aeternam nihil est in vnitate fuit populus Israel non faciebat miracula praeter vnitatem erant magi Pharaonis faciebant similia Moysi He that worketh miracles without the vnitie of the Church doth nothing the Israelits were in the vnitie of the Church and did no miracles the Magicians of Pharao were out of the Church and yet did like things to Moyses Therefore true miracles such as Moises wrought may be done by such as are not members of the true Church and so consequentlie miracles by olde Romes confession prooue neither anie such wherein they are workt to be the true Church nor the workers true members of the same And then it followeth Petrus Apostolus c. Peter the apostle wrought miracles and so did Simon Magus manie things yet there were manie Christians that coulde not worke miracles as Peter did or as Simon did and not withstanding reioyced that their names were written in heauen Now for the Catholickes good let vs examine the faith of old Rome The old Church of Roome taught vs to be assured of our saluation in this life The new Church of Roome to doubt of our saluation in this life The children of Israell wrought no miracles yet the true Church Pharao his Inchaunters workt miracles yet were the false church And that manie of Christs flocke that neither workt miracles as Peter did yet they reioice for that they were assured that their names are written in the booke of life And thus much for your owne Pope against your owne miracles And doth not your owne Doctor Lyra tell you plainlie that similiter fit aliquando in ecclesia maxima deceptio populi in miraculis (b) fictis factis a sacerdotibus vel eis ad haerentibus propter lucrum temporale c. and so in like manner it commeth to passe (a) Vpon Dan. cap. 14. page 222. but Lira printed at Venice hath that sometimes in the Church the people are often most shamefullie cosoned with fained and false miracles deuised by the priests or their followers euen for a temporall gaine which shamefull shifts of cosoning and couetous priests Lira wisheth to be seuerelie punished by the chiefe Prelats and to expell it and them out of the Church And your owne (c) Alex de Hales part 4. quaest 53. member 4. Irrefragabilis Doctour for that is one of his titles recordeth more speciall iugling then this saying In sacramento apparet caro interdum humana procuratione interdum operatione diabolica In your very Sacrament of the
our obiections that they accept of the Sacraments no better then of bare figures pag. 107. VVhether Consecration be a new tearme pag. 110. VVhether there can possiblie be any discord amongst Catholiques in pointes of beleefe pag. 111. VVhat the true Consecration is which the Gospellers teache And whether it be according to Christs institution pag. 121. VVhether Transubstantiation had bene anciently knowne And whether new names may consist with ould doctrine pag. 125. VVhat the sense of Transubstantiation is and how ould it is pag. 128. VVhether the Article of Christes Ascention be not rather a proofe then disproofe of the Reall presence pag. 131. An examination of Protestantrie concerning the twelue Articles of Beleefe in generall pag. 133. An examination of Protestantrie concerning the twelue Articles of Beleefe in particular pag. 139. VVhether Transubstantiation be but fortie yeare ould pag. 166. The fourth part of the Catholikes proofe by Scriptures for the Reall preseÌ„ce p. 181. A discouerie of more Puritancie in M. Rider And of Puritan Protestations how they are performed pag. 183. VVhether the vulgar latin translation of the Bible be to be preferred to all other translations pag. 186. VVhether Masses be said to Saints And whether it be dangerous now a dayes to honor Saints pag. 194. Of his cruell threat against the Masse pag. 196. VVhether Chalices were anciently consecrated and of what matter they were made pag. 197. VVhether the wicked receiue Christ or no. pag. 204. VVhether it be treason to breake Images pag. 210. The last part of the Catholiques proofe by Scriptures for the Reall presence pag. 214. A necessarie digression contayning a declaration what Puritans are and what they teache and preâ—end pag. 217. VVhether M. Rider be a Puritan c. pag. 228. The second proofe of Catholiques for the Reall presence by Concils and Fathers By the Concil of Nice pag. 237. The second part of the second proofe By the Concil of Ephesus pag. 239. The third part of the second proofe by Tertullian pag. 242. The fourth part of the second proofe by S. Cyprian pag. 245. The fifth part of the second proofe by S. Hilarie pag. 248. The sixt part of the second proofe by S. Athanasius pag. 251. The second parcell of the sixt part pag. 252. The third parcell of the sixt part of the second proofe ibid. The seuenth part of the second proofe by S. Damascen pag. 254. The eight part of the second proofe by S. Ambrose pag. 258. The ninth part of the second proofe by S. Chrisostom pag. 261. The tenth part of the second proofe by S. Cyrill of Alexandria pag. 264. The 13. chapter of the 4. booke of S. Cyrill faithfullie translated to testifie the fidelitie of Protestants citations pag. 205. The eleuenth part of the second proofe by S. Hierom wherin is discussed whom and how we allowe and dissalow to reade Scriptures and Hereticall bookes And whether Protestants or we doe most simbolize with Iewishnes pag. 268. The twelfth part of the second proofe by S. Augustin pag. 275. The last part of the second proofe by S. Leo. pag. 282. A confirmation of all our former doctrine by the Disciples of the Apostles Martiall Anaclete Dionise c. pag. 288. A conclusion of these two seuerall proofes out of Scriptures and Fathers p. 251. The third proofe that the chiefe Protestants did beleeue the Reall presence and alleadged all the Fathers for the maintenance thereof pag. 296. How our opinion the Sacramentarian opinion and Luthers opinion are reported pag. 298. VVho are indeed Protestants and wherfore so called pag. 300. The second part of the third proofe how English Protestant Martyrs confessed the Reall presence pag. 304. Of M. Riders binding him selfe to consent with the first Protestant Martyrs And of how many and monstrous beleefes he maketh him selfe thereby pag. 307. Of Kemnitius citation out of S. Ambrose and Eusebius Emissenus pag. 314. VVhether Kemnitius allowed externall Adoration VVhen Pixes began And of the triumphe of Corpus Christi feast pag. 316. How M. Rider behaueth him selfe towards Acts of Parlament And of his impugning Communion vnder one kinde pag. 321. VVhether Continencie of the Clergie was anciently commanded pag. 325. VVhether we forbid Mariages or Meates pag. 327. VVhether Tertullian did write to his wife And whether he were for or against Priestes Mariages pag. 328. VVhether S. Ignatius did fauour Priestes Mariages And whether the Apostles were married pag. 329. VVhether all that may not contemne their wiues may conuerse with them carnallie And whether sometime married men may not be Priestes pag. 331. VVhether Paphnutius perswaded the Concill of Nice to allowe Priestes to marrie pag. 332. Of M. Riders grant of the Concill of Nice to be ours And his clayme of predecessors in Vlster pag. 334. VVhether S. Chrisostom and S. Gregorie allowed Priestes Mariages pag. 337. Catholique doctrine of the not marrying of Priests pag. 340. VVhether Sectarists or Catholiques be greater discommenders of Matrimonie pag. 343. Of Priests marriages in the Orientall Church And of late Sectarists seeking their fauour pag. 347. VVhether ancient denyers of the Reall presence were condemned as Heretiques pag. 350. Berengarius his recantations and condemnations pag. 355. Of many miraculous testimonies of the Reall Presence pag. 358. VVhat Miracles are reproued by Catholique writers pag. 362. VVhether M. Rider vnderstandeth any hard Latin pag. 368. VVhether Eusebius affirmed true Miracles to haue ceased pag. 370. VVhether Christ being a man may notwithstanding appeare in the likenes of a childe pag. 371. How ancient the Masse is pag. 372. VVhether S. Ambrose esteemed it a miracle by the B. Sacrament that his brother was not drowned pag. 375. VVhether Crosses Holie bread or Agnus Deis be allowable pag. 377. VVhether M. Rider or I doe misreport the relation of Sozomen pag. 380. Of his euident deprauing Gods woord pag. 381. VVhether Crantzius be belied by M. Rider or me pag. 382. VVhether Optatus commended or condemned Protestantrie pag. 384. VVhether the Puritan Church hath the sincere preaching of Gods woord lawfull vse of the two Sacraments c. pag. 385. VVhether S. Gregorie Nazianzen beleeued the Spirituall Corporall and Reall presence pag. 338. VVhether in wisdome we should by M. Rider be prouoked to Miracles pag. 389. How suteable the last woordes of M. Rider are to them of ancient Heretiques pag. 391. The Conclusion ibid. A TABLE OF THE CHAPTERS CONTAYNED IN THE SECOND VOLVME Intituled A Replye c. A Replye to M. Riders Rescript pag. 1. 1. Title concerning the inscription of M. Riders Rescript pag. 1. 2. Title whether it be true that I vsed sleights and delayes to confute M. Rider pag. 5. 3. Title whether M. Riders pretence concerning the legible Copie be true p. 8. 4. Title whether it be true that I refused to stand to the arbitrement of the College pag. 11. 5. Title of the villanie and iniquitie of these Puritans in this Iudgment pag. 16. 6. Title of other vntruthes and false vawnts of M.
apochriphal Marcion by Tertullian was called Mus Ponticus the Mowse of Pontus for his nibling the Scriptures as the mowse nibleth cheese therfor yf these loppers or shredders of Scripture had liued in his tyme he might denominat them cormorants or wolues not for nibling lyke a mowse small crummes but for deuowring great gobbets in canceling whole and principale volumes of Gods sacred woord notwith standing the terrible curse in the Apocalips and Deutronomie in prohibition of such presumption Apoc. 22.19 Deutr. 4.2 Can then any not ignorant of their mangling or dismembring thus the Scriptures but abhorr and detest that profession which hath no other refuge then when it is repugnant to Gods holy woord to say that his woord is not his woord or which is all one that his authentical Scriptures are not authentical but Apochriphal and â—hat they beleeue not this they care not for that they passe ouer that as a dreame Giue attendance I pray yow to parte of their modestie and that of the principal in speaâ—ing of sacred Scriptures VVe passe not sayth whiâ—aker for the Raphael of Tobie Whitaker con Campian pag. 17. nether do we acknoâ—ledge those seuen Angels which he speaketh of â—he same that Raphael recordeth sauoureth I wote not what superstion I litle care for the place of Ecclesiasticus nether will I beleeue free will thowgh he affirme it ane hondred tymes As for the booke of Machabees I do care lesse for it then for the other Iudas dreame coÌ„cerning Onias I let passe as a dreame What child but might say as much against any paâ—cel of Scriptures and what Iew but would tremble to say as much of certain Scriptures neuer doubted of in Gods Church at least since the 3. Carthaginian Concil which was anno 397 Next Scriptures traditions by reformers disclaymed are to be exhibited in most breefe maner to your deliberation as being of equal authoritie when they are vndowbtfull with Scriptures and contayning litle lesse mysterie of our beleefe then Scripture For by them we know the mysterie of vnitie in Trinitie Luc. c. 1. v. 2. of the baptizing of Children all contents of S. Lukes gospell which he professeth to haue receaued by tradition The whole creede of the Apostles The ChristiaÌ„ keeping of the sonday in steed of the Sabbaoth of the Iewes the perpetual virginitie of our Ladie the coÌ„municating in the morning fasting the communicating of lay people especialy of women which are not expressed in any written woord of God but only knowen and beleeued by the vnwritten woord or tradition Of which sayth S. Paul Therfor brethren stand 2. Thes. 2.15 and howld the traditions which you haue learned whether it be by woord or by our epistle What cowld be sayd more manifestly in commendation of any parte of our beleefe According to which sayd S. Basil I accompt it apostolical S. Basil de spiritis S. c. 29. in principio to continue firmly euen in vnwritten traditions To whom all the Fathers are conformable And when the Gnosticks Marcion Cerdon Arius Eunomius S. Iren. l. 3. Tertul. de prescr in Sarpiaco S. Basil loc cit c. 27. S. Epiphan her 53. S. Aug. l. 5. con Max. Aerius Nestorius and other owld hereticks opposed them selues to traditions denying and disdayning them they were disproued and condemned therby by S. Ireneus Tertulian S. Basil S. Eiphan S. Austin c. to be detestable hereticks I do therfor only craue what would they affirme of our Reformers not abyding the name of traditions but when it may haue ane odiouse sence translating in liew therof instructions constitutions ordonnances 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in greke Mat. 15. v. 2.3.6 by them selues is translated a tradition in S. Mathew Baret in lit Dâ—n 311. when it beareth an odious construction and their dictionaries in english do translat tradition therof yet in this place of S. Paul they would not abyde it to be so englished What can be ane impiouse corruption yf this be not After dispising Scriptures and traditions as the cheefe helpes from God least ther showld want any hindrance betwixt our saluation and vs nothing could after more preiudicialy be denyed then our hauing any free will For by denial therof all our actions being made fatal and God being made as befor by Caluin the tempter nay inforcer of vs to euil and not our owne concupiscence contrary to the Apostle S. Iames we are made deafe toward all Gods promises Iac. 1.14 or threatnings as being vndeserued by vs negligent toward all his commendments as being not to be fullfi led by vs but by God euery one slowthfull to prepare him selfe to any good or to auoyd any euil cum in potestate sua non sit vias suas malas facere Luth. de seruo arbitrio wheras sayth Luther it is not in his power euen to make his owne wayes more wicked because forsooâ—h he is applyed not according his owne inclination but according Gods disposition as well Paul to be conuerted as Iudas to betraye and yf ether God should punish vs or any magistrate condemne vs for any offenses committed against their lawes it should be accompted an iniustice in them to torment vs for that which was not in our power to haue done otherwyse Besyd all which absurd points of licentiouse freedome and vnbridled lewsenes toward all dissolution by denial of the freedome of free will also is implyed that God should neuer be prayed vnto ether for forgiuenes of our synnes or of graunting his grace toward any good by vs intented we nether cooperating to the euil or good of our owne actions and consequently they not being ours but Gods he should be accessorie to neede pardon and not we Nay according S. Bernard cesset voluntas propria infernus non erit S. Bern. ser 3. de resurr take away our will and ther wil be no hell Therfor for taking away all regarde of sinne and good woorks of heauen and hell of God Mans lawes ther cowld nothing be more propre then to inculat no freedome to be in vs but that we were ledd by fatal necessitie without controwlement to thinke saye and doe what soeuer proceeded from vs. This then seemed an important and plausible heresie to Sathan to suggest vnto his Ministers euen from the begining of Christianitie therby to intoxicat the world Wherfor he suborned first Simon Magus S. Clem. l. 3. recogint S. Hier. in pref con Pellag S. Aug. de haeres c. 35.70 S. Bern ep 194. Concil Constan ses 8. a 27. Roffen in art 36. Lutheri after Bardisanus then Priscilian then Peter Abailard then VVickleff then Luther and after him all this late crue and in particular theÌ„ of Cambridg as befor appeareth by VVhytaker to disclayme and denie the freedome of our will Against whom S. Clement S. Hierome S. Austin S. Bernard the Concil of Constance the bishop of Rochester and manifowld other champions of
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