A veritate verbo Dei aberrant tanquam alieni à vera Dei Ecclesia iustissimè condemnantur vitantur velut Lupi a Christi ouilibus arcentur Do stray from trueth and the woord of God and as seperated from the Church of God are most iustly condemned eschued and as wolues from Christs sheepsowlds repulsed Behould I say how miserably it hath bene lyke a cock of hey in summer tyme tossed toyled and tormented changed fashioned reformed and deformed as yf it contended with courtiars of late tymes to be in as many new fashions as they I wil not vnfould any thing of the English communion books diuersitie A suruey of the pretended holy discipl LoÌ„d per IoaÌ„ woolfe Anno 1593. pag. 3. 13. 77. because puritans shall not be offended with me for intermedling in their charge Their milenarie suffrages against it their exceptions against 150. articles therof their saying that the gouernment of the Churche of England is Antichristian and Diabolical and that none but betrayers of God doe defended it is more then sufficient to be sayd to my purpose 2. Where as ther are three formes of Creed one from the tyme of the Apostles Another of the first general Concil of Nice which after for further explication added in the Concil of Constantinople beareth commonly the name of the Constantinopolitan Crede wherof godw lling I will treate in the explication of the Masse The third of S. Athanasius which to this day is readd in the Sonday office euâ—n among protestants although these three according to their ordre more or lesse haue bene in all ChristeÌ„dome hitherto irrefragable yet now the second displeaseth for the woord (a) Luther con Iac. Latom. homoousion and all founders therof are tearmed but a congregations of (b) Beza in epist theol 81. Sophisters Also the third for standing to much vpon and for the blessed Trinitie is mis-named for the creed of S. Athanasius the creed of (c) Georgio Nigro Stanislao Sarnicio Blandrata LismaÌ„niâ— c. apud Stanchar l 6. 7. in pref de mediatore Sathanasius Against the first of the Apostles diuers exceptions are made First by Caluin (d) Calu. apud Lindan pa op pag. 112. that he doubteth whether it should be of authoritie not being contayned in scripture Secondly by Brentius (e) BreÌ„t in sua catechesi inclining not so much to doubt therof as to be assured it should be distrusted Thirdly by Anabaptists denying it in general and particular To these may be reduced profane and impiouse Erasmus or rather all they to him affirming praef paraphrasis suae in Matth. Nescire se num symbolum illud ab Apostolis manauerit whether this forme of beleefe euer came from the Apostles O vnworthie and vnchristian distrust Worthely is it sayd vulgarly Erasmus innuit Luthers irruit Erasmus parit oua Lutherus excludit pullos Erasmus dubitat Lutherus abnegat But by that which followeth may best appeare that protestants are in great dislike toward it Lauath in hist sacramentali Amisfort in pura doctr euang Gallus in Thesib Sur. ad an 1557. Lauatherus a Zuinglian Amissortius and Gallus Lutherans and Surius a Catholick doe conformably recount how the Dieta of Ratisbon anno 1557. Septemb. 4. inioyned 12. choise protestants to establish a forme of beleefe not after at any tyme by any to be contradicted They mett and eftsoons deliberated without any conclusion Then three dayes farther consultation for better aduise were had and those also being expired seuen other dayes requested and graunted yet nothing was determined They were so farr from consenting to ether the Apostles beleefe or any other that seuen of them excommunicated the other fiue as being the only impediment of agreement yet nether could these seuen ether then or euer since deliuer any forme of beleefe to which they or others would stande or abide irreuocably 3. As S. Augustin sayth they that beleeue of scripture what they list S. August con Faust. l. 16. c. 3. and what they list not do not beleeue they beleeue not the scripturs but them selues So is it in the beleeuers of the creed Therfor he that offendeth in one is made guiltie of all Or as S. Chrysostom sayth S. Chrysost in epistolaÌ„ ad Galat. S. Ambros. ad Demetriadem virginem Symbol S. Athanaesij vers quam nisi quisque integrè c. Ephes. 4.5 Hebr. 11.6 he corrupteth the whole doctrin who ouerthroweth the least particle therof Or as S. Ambrose sayth He is reiected from the numbre of the faythfull and lott of the holy which in any one point dissenteth from the Catholick veritie So that yf protestantcy be found opposit to any one article although it professe the residue yet may it not be sayd auaylable or a true beleefe Nether can ther be other then one faythe as ther can be but one only God And without this true and only faythe it is impossible to please God how honestly soeuer misbeleeuers liue in the world Wherfor all sectaries must be repugnant to this true and only faythe and farr from saluation who haue no other euidence of their faythe th' one aboue th' other but bare challenges of scripture common to all late and ancient hereticks In particular let them assure them selues that the true faythe hathe publickly preuayled bothe for continuance and puritie against the gates of hell Math. 16.18 to witt against the power of Pagans and malice of hereticks such being Christs infallible assurance to the only fayth of his Church Next let them as carefully prouide that the fayth by them esteemed true be not lately reuealed for therby both is it knowen to haue bene preuayled against yf it were at any tyme extinguished and also we are admonished by Gods woord 1. Ioan. 2. Rom. 16. Galat. 1. that it remayne in vs and we in it which we had heard from the begynning and yf any preache otherwyse then we had alredy receaued to hould him accursed Wherof some what is disputed befor Thirdly let them noe lesse eschue Hebr. 13. that it be not mutable as being forwarned by S. Paul not to be misledd by variable and strange doctrins So that yf these obseruations tendred by the holy Ghost in sacred Scripture be opposit to their beliefe it is a manifest demonstration they should suspect and reiect it Rom. 10.17 2. Cor. 11.14 4. True faythe is by hearing the woord of God reuealed to vs by his holy Spirit whether in wryting or by tradition Wheras thetfor Sathan may transforme him selfe into an angel of light we are forwarned not to beleeue euery spirit but to depend vpon the faythe of Gods Church the piller of trueth 1. Ioâ— 4. 1. Tim. 3. gouerned by the holy Ghost which yf we do not obserue 14. Ioan. Mat. 18. Ex ipso Galu l. 4. Instit c. 1. n. 17. 22 4. we are no neerer saluation then Ethnicks and Publicans This is the faithe contained in the creed
pag 530 531. Greg. à Valentia de virginitate S. M. Secondly all they who beleeue Christ to haue bene only conceaued but not borne of a virgin such are Beza Maytyr Bruâ—aut Molineus Bucer Fortunatus and all Anabaptists and Familists To whom also anneereth Caluin saing most impiously that the B. Virgin had in maner of other women bene weakned in trauayle vpon Christ. M. Rid. in his cauâ—a And although M. Rider honorably termeth our lady a blessed Virgin yet by his owne woords that he beleeueth nothing but that which the written woord of God warranteth although all doctors and prelats should sweare it he doth bynde him to the same misbeleefe with the rest in this article toward the residue Archibald Hamilton Caâ—u confus demonst l. 2. c. 3. fol. 151. because both the creed in general and this article in particular is not extant in Scripture but only a tradition Thirdly they are contrary to this Article Calu. consus demoÌ„str ob 2. cap. 3. fol. 151. who commonly equal or preferr them selues to our Lady as diuers in Scotland by Hamilton and in England by experience are knowen to doe For in this creed and Gods Churches faith she had the prerogatiue to be blessed aboue all women and to conceaue and beare a child and he the God of heauen and earthe which no other woman euer had or did Fowerthly They who make Christs body as much in Abrahams tyme Beza l. con HeshusiuÌ„ fol. 284. Colloq Mompel fol. 77. as when it was conceaued and borne by the B. Virgin Mary not only in efficacie but also in essence and nature as Beza did As also they who in more expresse tearms with the Conference of Mompelgart say That Christs owne body etiam tempâ—re Abrahae extitit VVas extant euen in the tyme of Abraham Wherby is implyed that Christ was true man in essence and existence before this Conception birth here mentioned that consequently the Angel sayd not true to the sheepherds natus est vobis hodie Saluator this day is borne to you a sauioure Auctor diallactici vide bellum 5. Euangel pag. 98. Colon. 1595. Symlerus in pref l. de aeterno Dei Filio That the B. Virgin Mary was not his mother c. Fiftly they also who make Christ to haue two bodyes one deliuered in the supper another borne of the B. Virgin Marie because thereby they forge another Christ then was hir sonne Sixtly they who affirme that Christ was not eternaly but began only at the tyme of his birthe do denye our Sauioure IESVS sonne of the most sacred Virgin MARIE who was according the same person eternal 5. Article of S. Philipp suffred vnder Pontius Pilat was crucified dead and burged Thes are alleadged in our 68. numbre toward the ende 14. Many principal Caluinists as Cureus Arastus Aulachius the Geneuians c. are first repugnant to this Article by euacuating the passion of Christ First by saying his blood is putryfied in earthe Wherby must follow that by it we were not redeemed as also confesseth Faustus 1. Pet. 1. Socinus c. For according to the Apostle we were not reedeemed by any corruptible price See befor in the 39. numbre Secondly Molin in harm euaÌ„g they euacuat the passion of Christ according all other parts who with Molineus of all other his merits say Nihil proderant nobis nihil poterant sed sola mors Christi they proffited vs nothing they were of noe force Iac. 5.20 Ione 3. Numer 22.7 Math. 19.26 Mar. 10. Euc. 18. c. but only the death of Christ His preaching is made agayne leesse auaylable then of other men who by preaching do cancel multitudinem peccatorum the multitude of synns his fasting and prayers lesse then of the Niniuits who therby eschued the wrathe of God and lesse then of Moises who purchased to the Israelits Gods fauoure his voluntary pouertie his innocent lyfe his circumcision his woorks of mercie are made of noe benifit wheras in any other all and euery of these had bene a sufficient price for heauen and can not be denyed to be of infinit price in Christ and consequently of sufficiencie all euery of them to redeeme thowsands of woorlds vnlesse Christ be denyed to be of infinit dignitie Wherfor all Christian Diuins to this tyme of Reformers Omnes theologi in 3. parte vbi de Christe meritis in 1. 2. q. 114. tota were of setled beleefe that Christs death was a demonstration of excesse of loue because he so loued his as of the ende and consummation of all loue he left them abundant proofs and not that his other merits had not eache of them sufficiencie to reconcil infinit worlds to his heauenly Father yf Christ would haue bene contented with what was sufficient omitting what was abundant Vide n. 83. To the former opinion consenteth M. Rider saying after Christs birthe and lyfe thowgh both innocent were not sufficient to clense my synn Yea contrary to this former opinion of Christs death is his cruel saying that a bloody speare went into his blessed syde befor mans synne could be satisfied Gods wrathe appeased c. For this being done after Christs death his very death is therby declared not to haue bene a sufficient satisfaction for synn or an appeasment of Gods wrathe c. and consequently nether his lyfe nor death are allowed to be meritorious or fitt to redeeme vs. But tolerat this ther insueth more Thirdly they euacuat Christs death who make Christ vnuoluntarily to haue suffred for vs. For as omne peccatum est voluntarium euery synn is voluntary so is euery merit Caluin saith Calu. in c. 26. Math. v. 39. Calu. Instit l. 2. c. 16. n. 10.11.12 that Mediatoris officio defungi renuit he refused to discharge the office of a mediator Fowerthly they euacuat Christs death who with Caluin repute Christ at the tyme of his passion to haue had noe sufficiencie aboue other men and that in his praying did not appeare placida moderatio a temperat moderation That torquebatur conscientiae anxietate he was tormented with dowbtfulnes of his conscience That diuinae maledictionis horrore perculso metuque abyssi horribilis exitij duriter cruciato elapsa est desperationis vox astonished with the horrour of Gods malediction and tormented with the feare of the bottomles pitt of horrible destruction he burst out into a voice or crye of desperation That desperatione obrutus ab inuocando Deo destiterit c. being ouerwhelmed in desperattion he ceased to pray longe to God Which doctrin also Beza Marlorat Beza in c. 27. Math. Marlorat en Ps 22. Heshus apud Clebitiâ— in Victoria par 2. garum 6. and all principal Caluinists do conformably confirme Fiftly they euacuat the passion of Christ who affirme him with Heshusius a Caluinist to haue bene our deliuerer only and not our redeemer as also they who reiect the name of merit and with
illic speciâ—s cernuntur quarum res vel substantia ibi non esse creduntur â—ic res veraciter substantialiter creditur cuius species non cernitur The host â—hat thou dost behould is not now bread but my fleash lykewyse the liquoure â—hich thou viewest is not wyne but my blood Euen as the lyknes are seene â—hose things or substances are beleeued not to be there so the thing is truly and â—ubstantialy beleeued whose shape is not perceaued Will all theses testimonies wherof euery one alone had bene â—ufficient to the most partial or least indifferent protestant being â—o pregnant so precise to the mater so godly and from so godly as euery one of them hath bene accompted at least these 400. Bullinger decad 5. de caena fol. 370. yeares a Sainct reclayme our aduersaries Bullinger a great protestant aunswereth negatiuely saying Zuinglianos non posse credere Christum esse in coena praesentem vero suo corpore licet omnia mundi concilia omnes angeli diui id iubeant credere The Zuinglians not to be able to beleeue Christ to be present in the supper in his true bodie although all the Councils of the worlde all Angels and Saincts did command it to be beleeued Yet I trust in the mercie of God that diuers reading this manifestation of errour and iustification of trueth will instantly open their harts to let shaddowes and figurs departe and to imbrace Christ and veritie Let me dye a badd death yf I would otherwyse then to purchase that good to deceaued soules spend only to incountre M. Rider such pretious time in displaying or disprouing that infidelitie which is incident to him for his profession which of it selfe is notorious and euery day vanishing and consuming without our laboure And for your learning M. Rider you may peruse Zuares in tertiam partem tomo tertio quaestione 75. disputatione 47. sectione 2 and be instructed by him particularly in what Predicament is Transubstantiation and so haue resolution in conceit so impossible I am truly wearie in summing vp vntruethes they are so manifould Only I will certifie some especial The 68. that we know not what Transubstantiation is The 69. that we might to as good purpose proue transaccidentation The 70. that Transubstantiation is a Friers fable The 71. that the Fathers neuer intended a substantial Change The 68 69. 70. 71. 72. 72 73. 74. vntruth The 72. and 73. that the master of the sentences or Tonstal doubt of the conuersion of bread into the fleash of Christ they only disputing how it is wrought which is noe more to deny the mather in question then yf one should confesse you to haue the riche deanrie of S. Patricks and muse by what means whether by assured Simonie or vnknowen desert or blind choise you came therto The 74. that we see Transubstantiation to be a iarring noueltie and a fable without trueth These are but glossing imputations of M. Rider to dazel the mynds of his Readers that they doe not conceaue when trueth is represented to their eyes by vs or when falshood is inculcated by him denials without shame affirmations with remorce and torture of conscience exprobrations without regard of fidelitie protestations repugnant to all trueth and sinceritie Rider 71. This fable of transubstansiation ouerthroweth sundrie articles of our faith and therefore it is abhominable It teacheth a new conception of Christ to bee made of bread by a sinfull priest and euery day in euery place where it pleaseth the priest contrarie to the Article of our faith which is that Christ was conceaued by the holie Ghost and borne of the blessed virgin and but once for such Christ as you tender to the poore ignorant Catholickes is not a true Christ neither can be for manie respects whiche are before in the beginning alleadged Secondlie if Christ be in the Sacrament he is not then ascended and so there is another article of our faith destroyed by this damnable fable And thirdlie if hee be couchant or dormant in the pixe then the Scriptures deceiue vs in telling vs hee shall come from heauen to iudge boâ—h quicke and dead and so another article of our faith is ouerthrowne And if your doctrine were true Christ should haue eaten himselfe corporally but you confesse he did eat himselfe (a) Iosephus Angles pag. c. 110. 4 conclusione secunda spiritually If your doctrine of transubstantiation were true then the Lords supper were no Sacrament and the reason is this for euery Sacrament consisteth of the outward signe and the inward thing signified and they must both still remaine during the outward action of the Sacrament Now if bread which is the visible outward part of the Sacrament be changed into Christs bodie then there is no Sacrament because there remaines but one part of the Sacrament which is the thing signified and then you vtterlie deceiue the people which tell them it is the Sacrament of the Altar when it is no Sacrament at all Againe another absurditie followes vppon it for if the substance of bread be changed then there is no proportion or analogie betwixt the signe and the thing signified because accidents cannot nourish For the likenesse or resemblance betwixt bread and Christ consisteth chieflie in this that as bread nourisheth the bodie so Christs body crucified nourisheth the soule but if the substance of bread be changed into another substance then the proportion and propertie is so changed that it must cease to be the thing for which it was first ordained and so the best you would make of the Sacrament is but a shaddow without a substance Another vnreasonable absurditie will follow that Christ hath two bodies one of bread made by the Priest another of the blessed virgin conceiued by the holie Ghost Againe if his owne bodie shall be in manie places at once that is contrarie to a naturall bodie and is as voyd of learning as the other of religion and by this your new thirtheenth Article of your new faith you would maintaine the being of qualities without a subiect and the being of quantities without a substance which both are impossible But Because the opinion is false and forged without Scripture or testimonie of auncient Father I will alleadge no more absurdities at this time till I be vrged VVhether the article of Christs Ascension be not rather a proofe then disproofe of the Real presence 71. SAint Augustin euer according to his wonte Fitzimon August 22. de ciu c. 11. pertinently aunswereth sectarists now in these woords aunswereth to M. Rider Ecce qualibus argumentis omnipotentia Dei humana contradicit infirmitas quam possidet vanitas Behould with what arguments humain infirmitie possessed by vanitie contradicteth Gods omnipotencie Now to the first It teacheth no new conception of Christ according to S. Ambros being Non alia planè caro S. Ambros. loc infra cit quam quae nata est de Maria passa in cruce
resurrexit de sepulchro Noe other fleash playnly then was borne of Mary suffred on the Crosse and rose out of the sepulchre To the second his being ascended aboue the ordre and proprietie of a natural body doth rather auerre and assure his being in the Sacrament beyond the bare nature of a natural body And to that ende Ioan. ◠Christ him selfe in his instructing the Iewes that his body was truely meat to haue them beleeue his woords forwarned them that they should see his body mount and ascend By the one being beyond nature confirming the other to be possible notwithstanding nature To wrest then his Ascension against his being in the Sacrament is Maledicta glossa quae corrumpit textum a wicked glosse corrupting the text That made Luther to confesse that we are bound to beleeue Christs real presence in the Sacrament Luth. tom 7. defens verb. coena fol. 394. for that both the Scripture and articles of our fayth asure vs therof most constantly Is it not therfor a strange assertion to saye the articles of faith are impugned when they are conioyntly with Scriptures consonant in this controuersie To the third I aunswer out of the Psalmist Neque dormit neque dormitabit qui custodit Israel He sleepeth not nor noddeth who preserueth Israel His being in the pix hindreth not his coming from heauen no more then his being in heauen sitting at the right hand of God the Father Psal 109. vntill his enemyes be made his foote-stoole hindred his being viewed in earth by his Apostle S. Paul Act. 9.17 c. 22. c. 26. 1. Cor. 15. in the highe way to Damasco and that after his Ascension which is an insupportable ad ineuitable thunderboult against them that affirme Christs body nether to haue bene nor possibly able to be in many places at once especialy being confessed by M. Rider after that a true Apostle must see the Lord Iesus in the fleash Wherfor S. Paul being assuredly a true Apostle did behould Christ in fleash at his first election to be such Apostle which was in the high way to Damaso And consequently Christ then and still being at the right hand of his Father was in fleash in two places at once in heauen and in the way to Damasco To the fouerth we confesse both spiritualy and corporaly as hath often bene declared and not only spiritual or only corporal To the fift it is rather against you saying ther is only an external signe and no inward grace We for the external signe shew the forme of bread and wyne for the internal grace Christs pretious body and blood To the sixt accidents strengthned by Christs support may and do nourishe Ambros. de cōsecr dist 1. c. omnia quecunque To the 7. although it be all one with the first S. Ambrose againe informeth you saying Corpus illud vere illud sane quod sumptum est de virgine quod passum est sepultum quod surrexit in coelum ascendit sedet ad dexteram Dei patris quod est venturum iudicare viuos mortuos The same body truely the same body certainly which was taken from the Virgin which suffred and was buried and rise and ascended and sitteth at the right hand of God his Father and will come to iudge the quick and the dead To the eight it is not contrary to a natural body but beyond it and is testified by Scripture to haue infallibly hapned And good M. Rider yf it be impossible that qualities can be without a subiect how did God make light Gen. 1. without a subiect for nether firmament sonne moone or starrs were yet made and other subiect is not mentioned It is strange that you dare affirme that impossible which the Scripture assureth posible Besyd the argument to the contrary that nothing beyond the condition of a natural body is possible implyeth there wil be no resurrection of the dead there was no birthe walking on the sea entrāce among the enclosed disciples resurrection and ascension of Christ as being beyond nature Glorie be to Gods diuine Maiestie for so grounding vs on truth as that we can not be impugned but Gods Omnipotencie the Scriptures and cheefe mysteries of Religion must first be denyed My turne is next to examin my aduersaries in these articles of beleefe and the rest to practise them no lesse to defend then offend that by their resolution to heauie and vrgent imputations their strengthe or weaknes appeare Wherby I do not intend so much to greeue or grauel their mynds as to instruct them not by my documents but by their owne in what they are occasioned to considre better of their estate For it shal now be made notorious that we may be tainted for being contrary to the articles of beleefe but they and not we touched and stayned with that infidelitie Arguments full of falshod and futilitie haue bene obiected against vs But now againste them pregnant and pressing proofs without strange and farr sowght inferences shal be tendred and produced to conuict them faultie and faythles against all and euery article of Beleefe AN EXAMINATION OF PROtestancie concerning the 12. articles of Beleefe in general IT hathe euer bene among sectarists Athanas. de Synodis Socrates l. 2. c. 7. Sozom. l. 3. c. 5. Cassian l. 6. de inca Epiph. her 73. a principal difficultie prouidently to collect and resolutly to imbrace any forme of beleefe wherunto they would remayne tyed and inuariable The Arrians by testimonie of the Fathers fower tymes in few monethes changed and reuoked their Creede To abrupt other inductions When late Reformers presented their confession intituled of Augusta to which they generaly subscribed bynding them selues therto by solemne protestation whervpon they were named protestants and to this day they only among the learned are so called who auouch the forsayd Augustan confession although they had as prouidently and politickly compyled it as they might not be ashamed vpon future deliberation to iustifie it yet neuer did Chameleon alter his colours more often then it Chlebitius in sua victoria ruma Papatus saxonici And therfor a famous Lutheran one VVilliam Chlebitius was constrained to say Non expedit coram plebe recensere quoties quomodo confessio Augustana sit emendata It is not expedient befor the people to numbre how often in what maner the confession of Augusta hath bene amended Another exclaimeth that it hath bene Versa peruersa conuersa Hosius in Antibrentio mutata deprauata mutilata turned peruerted conuerted changed depraued maymed Then which kinde of lamentations nothing is more frequent in Lutheran wryters Osiander apud Hosium ibid. Behould I pray you the confession collected as studiously and iudiciously as might be possible to the maintenance wherof all masters of Arte by oathe were obliged euen as to the fouer Euangelists and all opposit therto as was also determined Cassimiriani Matheologi in sua admonitione cap. 4.
Christianitie but was of our religion Prou. 18. Impius cum in profundum venerit contemnet the impiouse man when he cometh to the depth of impietie he contemneth what trueth he contradicteth what falshod he mantayneth saying as befor I sayd in his mynde Populus me sibilat at mihi plaudo ipse domi all men shout at me Horace l. 1. Sat. 1. yet I applaud to my felfe in my home in my priuat conceit in my self pleasing fancies Eightly they impugne this article who in th' other extremitie to haue a visible Churche remass collect all sorts of Sectarists into one consenting congregation Such is Crispin Hamsted and Fox In whos monuments especialy of Ihon Fox how all sorts of malefactors are raked and assembled together and as discordant sectarists as euer weare Catts and doggs intermedled appeareth abundantly in the late learned books of the three conuersions of England of the hunting of the Fox c. by N. D. authoure of the Ward-word What communion they had shall also appeare in the next Article For conclusion sweet and true is that sentence S. August tra 33. in Ioan. of S. Augustin Credamus fratres quantum quisque amat ecclesiam tantum habet Spiritum sanctum as muche as euery one loueth the Churche so muche he hathe of the holy Ghost By which appeareth that these articles are not impertinently vnited by some in one The 10. Article of S. Symon The communion of Saincts the forgiuenes of synnes 19. Wheras by this article ther should be a comunication and vnitie betwixt the ould and new and the liuing and dead Christians in faythe hope and charitie in Sacraments in ceremonies in succours in all concourse they impugne this article first who denye all correspondence betwixt the saincts in heauen and men in earthe as also they impugne scripturs to be produced in our controuersie of the inuocation of Saincts conformable to this sayd Article Secondly they are disproued by this Article who are in deepest and most irreconcilable discords among them selues in the specifyed points Such to be all late pretended reformers one against another is now to be demonstrated in general and in particular Lutherani inquit Sturmius libris publicè editis Sturnius de ratione contradict incundae pag. 24. Ecclesias Anglicanas Gallicas Belgicas Scoticas Helueticas tanquam haereticas condemnant eorum matyres martyres Diaboli vocant c. The Lutherans quoth Sturmius in their published boooks do condemne the Churches of England Epitome colloq Maulbrune an 1564. pag. 82. Fraunce Flandres Scotland Zuittzerland they call their martyrs martyrs of the Deuil c. Agayne quòd scribunt Zuingliani se à nobis pro fratribus agnitos id tam impudenter tantaque vanitate ab illis confictum est vt illorum impudentiam mirari satis nequeamus Nos verò vt in ecclesia locum illis nullum concedimus ita etiam pro fratribus minimè agnoscimus quos spiritu mendacij agitari deprehendimus in filium hominis contumeliosos esse what the Zuinglians wryte that they by vs are accompted brethren that is so impudently and vaynly forged by them that we can not sufficiently admire ther impudencie For we as we accompt them not in the Churche so also do we as litle repute them our brethren whom we fynde transported by the spirit of falshod and to be contumelious against the sonn of God The Caluinists weare not slack in requyting Lutherans Schlusselburg Theol. Cal. l. 3. aâ—t 6. Ioan. Iezlet Zuinglio Caluinista l de diu tur bel 1 Eucharistici pag 25. 80. as is euident by Schlusselburg saying Quod Caluinistae nos Lutheranos volunt habere pro fratribus quos tamen vt haereticos damnant The Caluinists would accompt vs Lutherans as their brethren whom notwithstanding they condemne as haereticks And so betwixt them saith Iohn Iezler Litigandi scribendi declamandi disputandi condemnandi excommunicandi inter Lutheranos Caluinistas nullus est finis Ther is no ende of chyding wryting accusing disputing condemning excommunicating betwixt Lutherans and Caluinists Idem ibid. pag. 79. In the yeare 1555. quoth Iezler the K. of Denmarke the stats of Hamburg and Maritimal cities vnder great penaltie forbad any lodging to be permitted to the Sacramentarians For breefe resolution in this matter coÌ„sider according the narration of Vtenhouius being him selfe one among 175. Flemishe Frenche English Scotish and Polonian fugitiues in Queen Maryes dayes vnder the conduct of Lascus superintendent ouer the congregation of strangers in England how first after long tossing on sea and other incommodities of nauigation they came at lengthe to Coldinga in Denmarche Wher haeing exhibited a most lamentable supplication to the King being Lutheran First they could not obtayne any allowance to vse their religion secondly haueing receaued a gift of a 100. crowns and their charges defrayed they could obtayne no aboad for ould or yoÌ„g sick or hole but must haue suddenly in the depth of winter departed yea although some women expected howerly ther tyme of trauayle Ariued at Hassne Ioan. Vtenhouius in sua simplici narratione de instituta ac demum dissipata Belgarum altorumque peregrinorum in Anglia Ecclesia ther also Palladius superintendent informed of their profession notwithstanding their pittifull inplorations of compassion and declarations of the tempestuous weather the sharpnes of could the seas and lands couered with yee the cryes of women in trauayle Childrens whynings and ould mens weaknes yet noe respit nether of a moneth or weeke but only of three dayes would be afoorded to dwell euen without the gates Exclamations and thundring threats of Gods angre against suche hardnes of hart would not auayle but that the master of the shipp was commanded vnder payne of death by noe means or contrarietie of wynds to stay any longer then eight a clock on the third day and neuer after to returne Altogether lyke intertaynment had they at Rostoc by George Riken at VVismar by Henning Lubec by Peter Briccius at Hamburg by VVestphalus being hunted out of their Inns spitted at in streats repulsed with all disdaynfulnes not without as detestable crueltie in the Lutherans as publick and manifest detestation of their profession who were soe hatefully eschued The most apparent demonstration of their eternal discords is that partly to auoyd this heynouse imputation of being thus deuided partly by authoritie of princes the kings of Denmarke Sweuland Norwey the Duks of Saxonie Lunebourg Pruss Brunswick Vide Bellum 5. Euangelij cum Ministromachia Intremangerie librum nullus nemo Vlenbergij causas c. VVitemberge Deuxponts the Marquis of Brandenbourg Lansgraue Hessen the Earls of Palatinat Mansfeld Aâ—halt c. Being desirouse to see some setled forme of beleefe mutualy agreed vpon they coÌ„manded sondry and diuers tyms these reformers to assemble into a Synod or CoÌ„gregation and by all means possible to ioyne in a fraternal attonement So then they mett at Souabach Smalcald
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
one costeth nothing but a dash of a â—nn and trauaile of toung the other requyreth great charges â—reat toyle great aduenture and great tyme. But in particular 〈◊〉 the vvandring matter vvithout vvandring It is the seuenth grosse vntruth that the Pope hath dravven 37. The 7. and 8. vntruth Catholicks to idolatrie It is the 8. vvhich in euery part of the â—ormer diuagation is contayned Some merry compagnions inâ—ended to make you M. Rider ridiculous to the vvorld Euery â—eane howse in Millan and Naples might be a howse competent â—or the mayor of your VVigen Euery Citisen is armed at his â—hoise Euery weapon long at will and pointed sharply Euery such poesie no point might passe for good English but not for â—ny frenche Nether do they speake frenche in those contryes Haue not these men much mynde to discusse a controuersie of â—he real presence that make prefaces so far wyde from it and â—ange rouing to Antiphonaries to prelats liues to whoores to Popes supremacie to the plotts of the K. of Spaine the habiâ—ations and weapons in Naples and Millan His preface being â—t large considered let my preface which he concealed haue liâ—ence to appeare aunswering this challenging letter wherby our â—isputation began â—8 I couet only at this tyme to premonishe the Reader conâ—erning the inscription of this letter S. August to 4. con mendac c. 6. that as S. Augustine sayd of â—uld hereticks Although they beleeue not the Catholick fayth yet they â—o speake as they may be taken to be of our profession euen so our new Euphrateans Iudicum 12.6 they would fayne passe for good Israelits but they can not pronounce Schiboleth that is they can not counterfett the style of Catholick but that they are discouered A FRIENDLY CAVEAT TO IRELANDS CATOLICQVES CONCERNING THE DAVNGEROVS Dreame of Christs corporall presence in the Sacrament of the Lords Supper grounded vpon a letter sent from the Catholicques c. To the reuerend Fathers the holy Iesuits Seminaries and all other Priests that fauour the holy Romane religion within the kingdome of Ireland HVmbly praieth your Fatherly charities Rider F. W. and P. D. with many other professed Catholicques of the holie Romane religion that whereas of late they haue heard some Protestant Preachers confidently affirme and as it seemes vnto our shallow capacities plainly do prooue that these positions here vnder written cannot be proued by anie of you to be ether Apostolicall or Catholicque by canonical Scripture or the auncient Fathers of the Church which liued and writ within the compasse of the first fiue hundred yeares after Christs ascension which assertion of theirs hath bred in â—our suppliaÌ„ts great doubts touching the trueth of the same vnlesse your fatherly â—ccustomed charities be extended presently to satisfie our consciences in the same â—y the holy written word of God such Fathers of the Church as aforesaid which being so directly and plainely proued by you as aforesaid may be a speedie meanes to conuert many Protestants to our profession Otherwise if these points â—annot be so proued by you vpon whose learned resolution we greatly relie then â—ot onely we but many thousands more in this kingdome of Ireland can hold â—hese points to be neither Apostolicall or Catholicque And thus hauing shewed â—â—me of our doubts we desire your fatherly resolutions as you tender the credit â—f our religion the conuincing of the Protestants and the satisfying of our poore â—onsciences And thus crauing your spedie learned and fatherly answeres in writing at or before the first of Februarie next with a perfect quotation of both â—cripture and Fathers themselues not recited or repeated by others for our better â—â—struction and the aduersaries spedier stronger confutation we coÌ„mend your â—ersons and studies to Gods blessed direction and protection Positions That Transubstantiation or the corporall presence of Christs bodie and bloud in the Sacrament was neuer taught by the auncient fathers that euer writ in the first fiue hundred years after Christs ascention but a spirituall presence onely to the faithfull beleuers 2 That the Church of God had not their seruice in an vnknowne tongue but in suâ—â— language as euery perticuler Church vnderstood 3 Thirdly that Purgatorie and prayers for the dead were not then knowne in God Church 4 Fourthly that images praying to Saints were then neither taught by theâ— Fathers nor receiued of the Catholicque Church 5 Fiftly that the Masse which now the Church of Rome vseth was not then known to the Church 6 Sixtly that there ought not to bee one supreame Bishop ouer all the world and the Bishop to be the Pope of Rome and that the said Pope hath not vniuersall iurisdiction ouer all Princes and their subiects in all causes Temporall and Ecclesiasticall The Protestant Preachers affirme vnles you prooue the premisses by canonical Scripture they cannot be Apostolicall there fore bind not the conscience of anie And if they cannot bee proued by the said Fathers then they be neither auncienâ— nor Catholike And therefore to be reiected as mens inuentions Gatho Priests PRouoked to prooue either by Scriptures or Fathers which liued within the comâ—â—â—â— of fiue hundred yeares after Christs ascention that the Primitiue Church and Catholicques of this time are of consent touching these Articles 1 That Christ is really in the blessed Sacrament 2 That scriptures should not be perused by the vulgar 3 That praier for the dead and Purgatorie was beleeued 4 That images were worshipped and praiers made to Saints 5 That Masse was allowed 6 That the supremacie of the Pope was acknowledged Rider Maister W. N. GEntlemen the cause of this your prouokement was a quiet and milde conference vpon these positions with an honorable Gentleman and a speciall good friend of yours concerning religion wherein he confidently affirmed that the Iesuits ond Romane Priests of this kingdome were able to prooue by Scriptures and Fathers these Positions to be Apostolicall Catholicque And that the Church of Rome add the Romane Catholicques in Ireland now hold nothing touching the same but what the holy Scriptures and primitiue Fathers held within the first fiue hundred yeares after Christs ascention Now yf you in this conference for your part haue made such proofe by the holy canonicall Scriptures and such Doctors of the Church as aforesaid I haue promised to become a Romane Catholicque if you haue failed in your proofe which I am assured you haue done he likewise before worshipfull witnesses hath giuen his hand to renounce this your new doctrine of the church of Rome and become a professor of the gospel of Christ This was the occasion and maner of your prouokement which I hope the best minded will not mistake nor you misconter being onelie prouoked by your friend 1. Pet. 3.15 yea and faith if you refuse not Saint Peters counsell to be readie alwais to giue an answere to anie man that asketh you a reason of the hope that is in you The
preface in effect which was concealed by M. Rider PRouoked to proue ether by Scripturs or Fathers which liued within the compasse of the first fiue hundred yeares after Christs ascention that the priâ—atiue Church and Catholicks of this tyme are of consent â—uching these Articles 1. That Christ is realy in the B. Sacrament 2. That Scripturs should not be perused by the vulgar 3. That prayer for the dead and purgatorie was beleued 4. That Images were worshiped and prayers made to Saincts 5. That masse was allowed 6. That the supremacie of the Pope was aknowledged AT this only entrance the whole residue was brought to a demurr or adiurned to another tearme or as M. Rider â—â—armeth it to a writt or rescript Which adiurne or rescript as â—et depriuing the world of the sayd preface I thought coÌ„uenieÌ„t to â—eliuer the purport therof in few words Prouoked sayd I to â—roue by Scripturs or Fathers the forsayd articles I perceaued â—â—y challengers to haue pervsed the prouocations of Iuel as famous or calling these maters into question as Herostratus for burning â—he temple of Diana remembred only by infamie For Laurence â—umphrey the great Doctor of Oxford Humphred in vita Iuelli pag. 212. writing the lyfe and comâ—endation of Iuel omitted not to reprehend and reproue him for â—â—ch vaine and vnaduised appeale to the Fathers in these controâ—ersies Saying Quid enim rei nobis cum Patribus VVhat haue we to do â—ith the Fathers He could not be ignorant that in all the volums of â—â—e Fathers nothing is treated but what we professe nothing â—â—mmended or condemned but what we commend or condemne â—nd who could haue any distrust therof but such as could not â—ehould light in the sunne or water in the sea â—â— This made Luther in defiance of the Fathers to exclame I â—re not yf a thousand Austins a thousand Cyprians a thousand Churches stood â—gainst me Hierom doth cheefly angre me Quia tantum de ieiunio de deâ—ctu ciborum de virginitate scripsit Si hoc saeculo viueret nos planè damnaâ—â—t For he wryteth only of fasting and choise of meats and virginitie Yf he â—ued in this age he would playnly condemne vs. Which is a playne confession and the cause therof not concealed Luth. to 2. pag. 340. Colloq conuiual c. de patribus Colloq Ger. de Schol. Theol. Fol. 499. Gregorie was deceaued by the deuil Origenem iam olim excommunicaui Chrysostomum nullo loco habeo nihil est enim nisi loquaculus Basilius planè nihil valet totus est monachus I haue long since excommunicated Origen I disdayne Chrysostom for he is nothing els but a babler Basil is altogether of no accompt he is wholy a monck Cal. l. 3. Instit c. 5. n. 10. Beza â—p 8. theolog 81. in tract de trip episco genere ad Scotos circa an 1579. Zuing. tom 1. in explan art 64. Fol. 107. P. Mart. de votis pag. 50. 477. 490 476. Baleus in pref Act. Rom. Poâ—tif Muscul in loc con de Scrip. sacr pag. 164. 165. Secondly Caluin saith of the Fathers generaly Abrepti fateor in errorem suerunt They were borne away in errour Thirdly Beza saith They followed Paganisme for a rule The Fathers in the Concil of Nice vnderlayd the seat of the harlot that sitteth vpon seueâ— mowntayns Fowrthly Zuinglius The Fathers yea forsooth the Fathers haue so professed but I alleage to the no fathers or mothers but the woord of God Fiftly Peter Martyr whom they of Zurick sent to plante protestancie in England which by hauing him saith Bale was happie and by wanting him was vnhappie confesseth As long as we remayne in Concils and Fathers we will abyde euer in the same errours Sixtly Musculus Planè stolidissimus est vel studiosè malignus in ecclesian Dei quisquis Patrum calculis conscientias fidelium obstringendas censet He is playnly most foolish or wittingly malitious against the Church of God who would bynde the consciences of the faythfull according the resolutions of the Fathers Cartur l. 1. pag. 513. pag. 154. lib. 2. p. 507. 508. lib. 1. pag. 88. lib. 2. p. 502. 303. lib. 1. p 94. p. 103. p. 98. lib. 2. p. 622. Seuenthly Cartwright Seeking in the Fathers wrytings is a raking in ditches a mouing and sommoning of hell a measuring of trueth by the crooked yard of tyme. The Fathers imagined fondly they deall lyke ignorant men they were mastered by their passions they had many errours Clement Anaclet and Anicet are discharged for rogues and men burnd in the forheads Damasus spoke in the dragons mowth Ambrose houldeth many things corruptly and many errours and violently inforceth the text there is no sinceritie to be looked for at Hieroms hands Augustins sentence is approued vnaduisedly and therby a window is open to bring in all poperie Ignatius was a counterfet and vayne man c. Causeus dial 5. 8. 11. 8. Causeus Dionisius was but a doting foolish pernicious dreamer Clement a spreader of drosse and dreggs Ignatius an idle trifler Disp Albe Iulie in Actis 8. diti de Hi roÌ„ Vide Bazam in Aâ—tâ— Ap. c. 23. 2. ad Thes. 2. annot 3. 2. ad Timoth 3. annot 8. 1. Cor. 7. annot 1. 9. 28. Ireneus a fanatical wryter Cyprian blockish and reprobat Nazianzen a babler Ambrose bewitched by the deuil Hierom no lesse damned then Lucifer c. Lastly Alba Iulia Disputation Nobis cum illis nihil est commune VVe haue no participation with the Fathers 31. These are the cheefe Reformers I could fynde in the world and of all sorts the very principal of LutheraÌ„s Caluinians Zuinglians PuritaÌ„s Adiaphorists Polimorphians c. Had not M. Rider occasion to coÌ„ceal this preface wherin al aforsayd Reformers giue verdict against him that he is let no man thinke these reproaches to be myne bound by his clayme to haue the Fathers his fauourers 〈◊〉 abyde still in errour that he is playnly moost foolish and wittingly maliâ—â—use against the Church of God c. Who can blame him to affirme 〈◊〉 is preface to be bitter and byting And who can disblame him â—â—r imputing the bitternes therof from the wolues to the lambs â—â—om the kytes to the chicken that is from them selues to vs Yf â—â—y vntruely would defeat vs of our right the least we can be â—â—lowed to doe is to produce our euidences to disproue them No â—ore is now done by vs. Yf the Fathers be for Protestancy or â—gainst it lett all the world now freely determyne I make but 〈◊〉 is dilemma or two edged argument yf the Fathers by all proâ—â—staÌ„ts be coÌ„fessed their aduersaries how are they their approuers â—â—r yf they were approuers how are they so vnreuerently and â—â—sdainfully mistermed vnles you thinke according trueth that 〈◊〉 your consociats deserue no other treatment â—â— In your first line you chaunge a woord and for or Rider which greatly altereth â—e Catholickes question
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—
amounting consequently to twelue Which as they were spoken being specified by S. Augustin very particularly I intend not to change their ordre but to examin succinctly whether ProtestaÌ„tcy they agree or noe supposing that not only in general but also in particular it indeuoreth ether to infringe euery one of them or at least that it is in some measure erroneous concerning euery of them Other ordre I might haue followed for the diuision of articles accâ—rding to the Catechisme of the Concil of TreÌ„t had I not to deale with them Calu. l. 4. Instit c. 14. n. 25. who reiect the Concil of Trent admitting S. Augustin whom I follow to be fidelissimum testem antiquitatis the most trusty witnes of antiquitie AN EXAMINATION OF PROTESTANTCYE CONCERNING THE twelue Articles of beleefe in particular 1. Article of S. Peter I beleeue in God the Father almighty I beleeue 7. FIrst it is necessary that beleefe should be resolute Luther ser Conniual fol. 158. in pref tom 1. Vide tom 2. Ien. fol. 9. in pref lib. de abusu Missae Item in Serm. conniual fol. 10. 158. 273. and not any wayes doubtfull Such first was not Luthers beleefe when he sayd Sperare se vbi horum temporum curiositas saturata fuerit breui monumenta sua interitura That he hoped as soone as the curiositie of these tymes should be satiated his monuments would decaye And againe Istas cogitationes nonquam ex animo demitto quin optem hanc me causam nonquam incepisse I neuer dismisse these cogitations but that I wishe I had neuer begon this course Such distrust and remorse had secondly Zuinglius when he sayd Nihil tamen definimus Zuingl epist. ad Alberum Bolsec in V. Cal. c. 22. Vide num 38. conclusionem huius defensionis sed nostra in medium proferrimus Yet we defyne nothing but only deliuer our opinons Such thirdly had Caluin Beza Oecolampadius Melancthon c. as by them selues in places quoted appeareth Secondly it is necessarie that he bynde not his beleefe to the reache of reason Such was not Vermils beleefe when he sayd as is in the 68. numbre Gods woord ought not so much to be followed in diuinitie as the woords of nature Nor Victorius when he affirmed we should looke with the left eye at the woord of Christ but with the right at naturs of things Caluin in Ioan. c. 6. c. 7. declareth of his bretheren that by means of their carnal conceipt of Chrsst they cannot attayne to perceaue him worthely and that by corrupt interpretations they are come to a contempt of the euangile for when the reason of any thing appeareth not vnto them they suddenly despise it See more in the forsayd 41. numbre Thirdly beleefe in this cause requyreth to beleeue besyde scripturs holy traditions for this beleefe is not knowen by scripture but by tradition and who are enemyes to traditions be enimies to it Such Protestants are knowen general to be In God 8. They beleeue not in God who are Atheists such as by D. VVhitgifts who was pastor and primat of protestants and had best cause to knowe them confession Whitg a pag. 31. ad 51. the congregation of England is repleanished with all For by signification of the woord Atheist they renounce and disclaime all loue or beleeue of God Secondly nether they who beleeue in God authoure of euil Luth. tom 2. de seru arbitr fol. 461. do beleeue in God whom the Apostle saith doth tempt none to euil of whom only this forme of Creed treateth Such mystake God and as Caluin confesseth Vide Caluin Turcism pag. 691. ad 701. Zuingl de prouidentia Dei tom 1. fol. 365. transforme him into the deuil Which notwithstanding is the doctrin of Caluin Peter martyr Zuinglîus Beza c. Of whom Zuinglius saithe Quando facimus adulterium aut homicidium Dei opus est motoris authoris atque impulsoris Latro Deo impulsore occidit saepenumero cogitur ad peccandum VVhen we coÌ„mit adultrye or murther it is Gods woorke as the mouer Vide Caluino Turcis loc cit authour and inforcer The theefe by Gods impulsion doth kill and is often constrayned to offend Behould welbeloued to what God these men conduct their followers I confesse to deale sincerly most other Protestants do inueigh and argue against this doctrin but in deede for no other intention then to haue credit during their meditatioÌ„s how to bring their hearers by other degrees from all beleefe in God Thirdly they beleeue not in God who accompt questions concerning him to be but trifles and things indifferent Beza de hereticis à Ciuili magistratu puniendis and not necessarie to iustification Such is Beza who affirmeth such to be the questions of Christ and his office of his consubstantialitie with the Father of the Trinitie of predestination of Freewill of God of Angels c. For in true beleefe the reputation of God and questioÌ„s therto belonging is of greater importance then all other things in heauen and earthe The Father Caluin l. 1. Instit c 13. n. â— Lib. ad ValeÌ„tin GeÌ„til Epist 2. ad PoloÌ„ Ochâ—m Dialog l 2. toto dial 19 20. Ed. Rogers cont familiam â—oÌ„dinis an 1579. art 24 25. 26. Luth. in Enchirid precum 1543. Cont Iacob â—atom Beza ep 81. Symler an 1560 in vita Bullingers â—ol 33. Bredembach l. 7. c. 19. 9. They misbeleeue the Father who acknowledge noe Trinitie Such is Caluin saying he would the name of Trinitie were buryed and the prayer holy Trinitie one God haue mercie vpon vs to be barbarouse and impropre reiecting out of his prayer books the clause glory be to the Father Sonne and holy Ghost Suche was Ochin now a Turke but befor one of the Apostles of England in K. Edwards dayes saying the name of Trinitie to be a Sathanical name Suche is the familie of loue reiecting the Trinitie and diuinitie of Christ as papistical fictions Such was Luther disclayming the forsayd prayer holy Trinitie c. and saying that his soule did detest the woord homoousson or consubstantial betwixt the persons in the holy Trinitie Such were the Seruetians tearming the B. Trinitie a three headed Cerberus or hell hound Such the solemne legation of all Caluinists in Polonia to Zurick and Geneua to haue the mysterie of the Trinitie abolished Such was the Caluinian Synod at Vilna anno 1589. May 11. by publick decree forbidding ministers in sermons to mention the name of Trinitie Secondly they misbeleeue the Father Caluin l. 1. Instit. c. 13. n. vlt. Ibid. n. 13. 23. 24. Melanct. loc com an 1539 fol 8. 10. 1545. fol. 53. 1558. loco de Filio Symb. Athanas. who with Caluin affirme it foolishnes to thinke that God the Father doth continualy begett his Sonn Wheras by his continual vnderstanding he must euer produce a woord which is the wysdome of the Father and his Sonn Thirdly all they
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
Luther the ancient testameÌ„t as resolutly excluded all together as was the neweby Ochinus Ne ingeratur nobis Moises nos in nouo testamento Moisem nec videre nec audire volumus let not Moises be thrust vpon vs we in the new testament will not ether regard or hear him tom 3. Ienen in 1. parte The same was done be others against Moises as testifyeth Iac. Curio loc cit That he had rather neuer preache then propound any thing out of Moises That he that dothe alleage any thing of his doth depriue Christ of the harts of men That Moises belongeth nothing to vs. That he receaueth him not for otherwyse he should also receaue all Iewish ceremonies That his gouernement is fayled and him selfe dead That Moises belongeth only to Iewes and not to Christians Sander de Schism Anglic. lib. 2. pag. 272. Persons exameÌ„ parâ— 3. pag. 332. To the same concerning the new testament Bucer yf all be true whiche the euangelists do sett downe Christ must be truly realy in the Sacrament But whether we be bound to beleeue absolutly euery thing sett downe by them to be true or noe he would not be iudge By which appeareth that what thes men list to beleeue being but of their owne imaginations they make it to be inspired by the holy ghost to be the most sacred scripture them selues to be euangelists their testimonyes to be bastant to iudge angels and men what also displeaseth their stomacks be it in new or ould testament they raze cancel reiect and abiure it as apochriphal not haueing any more reason or authoritie for any parcels exclusion or condemnation then ther fellowes for many whole volums and both ould and new testament together Neither in this are they yet satisfyed but certifie that the holy ghost him selfe suggereret tantum quaecunque Christus ante ore docuerat hanc restrictionem attente esse notandam could suggest or teache nothing but what Christ befor deliuered by mouthe and suche restraint and limitation to be sayth Calu. l. 4. Instit. c. 8. n. 8. Caluin heedfully noted Yet Christ him selfe telling in his gospell that he had many things wherof as then they were not capable which the holy ghost should in tyme reueale as also teache them all trueth neuer the less they would not hold or stopp in suche their so desperat abhominations How Contrary to them is S. Chrysostom saying ideo spiritui seruata est maior doctrinae portio ne putarent illum minorem Hom. 1. in Acta Therfor c. Ioan. 16.13 What is sayd of impugning the holy Ghost for scriptures belongeth also to traditions such as few of them but consent to parte of them although they be not extant in Scripture as to the blessed Trinitie and consubstantialitie of persons the perpetual virginitie of our Ladie the obseruation of Sonday not of the Sabbaoth the baptising of infants the communion receauing fasting the feasts of easter c. which traditions as all other acknowledged by the Churche Ioan. 16.13 haue issued from the holy Ghost according Christs promise that he should not only teache vz by word but also suggest by inspiration all trueth Yf I affected not breuitie what Fathers monuments for traditions what fowle dealing of Sectarists against them mentioned in Martins discouerie cap. 2. could I alleage Fowerthly S. August in quaest ex vtroque test q. 102. according to S. Augustin they impugne the holy Ghost who impute euident miracles frequent in Gods Churche gouerned by the holy Ghost to the deuil VpoÌ„ which occasioÌ„ of the Pharisees saying that in Beelzebub Christ cast out deuils Christ our Saluiour entred to discourse of the synn against the holy Ghost shewing therby to pertayne to the holy Ghost all miraculouse operations But of miracles which are lawfull and how to be knowen we are after to dispute For to conclude what ther beleefe is against the holy Ghost is testified when the first reforming Apostle of Morauia Irrisit Spiritum sanctum seque diceret volle potius redire in coenobium quà m credere in Spiritum sanctum Did flowt at the holy Ghost saying he would returne sooner to the cloistre then beleeue in him Prateolus l. 10. c. 10. Fiftly they impugne the other parte of the Catholick Churche which in deede should be a distinct article who can not abyde the name of Catholick as appeareth before nor the name of Churche in their principal Bible of the yeare 1562. but excluded it wholy without redemption placing for the name Churche the name of congregation And wheras they weare confounded at such profane odious interpretation considering it shewed a hatred against the chaste spouse of Christ a distrust to be tryed by the churche whom who heareth not is as far from saluation as any publican or Ethnick and argued a publick reuolt or rebellion from Christ him selfe head of the Churche they amended it in their later translations Math 16.18 with worlds shame yet so nicely as in one cheef place of Scripture wher Christ sayd to S. Peter vpon this rock I will build my Churche the bible of the yeare 1577. retayned still in liew of Church the name of congregation which properly belongeth only to beasts and by application is transferred to men Sixtly they impugne this second parte who affirme the Mother Churche may err in any point of beleefe considering Christs promises Math. 16. Luc. 22. Ioan. 14. Act. 2. Luc. 22. that the gates of hell nether by errour nor by violence should neuer preuayle against it the faythe therof should neuer fayle the holy Ghost teacher of all trueth should perpetually remayne with it that it is a spotles spouse without all wrinckle that it being conuerted should confirme all others c. Fox Acts. pag. 1359. Iewel repl con Hard. art 4. diu 14. 21. pag. 249. 268. Calu. l. 4. Instit. c. 2. n. 2. 3. c. Vide Campâ—ani rationâ—m vlt. De Luther Vide num 17. Calu. Instruc con Libertin c. 13. Such mother Church to be it only of Rome all Fathers and most sectarists them selues profess Nether can it be denyed considering it only hathe vniuersalitie consent and antiquitie as appeareth n. 4. Considering also that no other peofession hath holynes in lyfe or doctrin which accompanie on another as the good and bad fruict the good and bad tree Witnes first for doctrin all hithertho in this examination alleadged and secondly Luther saying the commandements of God not to belong to Christians Witnes next Caluin saying in other mens name but in his owne doctrin Concupiuit quis vxorem proximi sui ea potiatur si potest certò enim scit se nihil alienum à voluntate Dei facere Audacter eripiat vel vi vel fraude fortunas proximorum nihil enim suscipiet nisi Deo volente vel probante hathe any coueted his neighbours wyfe let him inioye hir yf he can for he knoweth assuredly he doth nothing
Ratisbon VVitberg Constance VVorms Spyre Basil Zuric Arouer Hidelberg Malbrun Altenbourg Baden Monpelial Frankental but with suche iarrs stryfe malice that in the conclusion the cheefe protestants confess Schlusselburg l. 2. art 15. Clarissimum esse non expectandam esse Synodorum aut generalium aut particularium definitionem to be most cleere noe definition of ether general or particular Concils to be expected because all composition is impossible Idem ibid. in proem nisi magnus Domini dies interuenerit litemque hanc diremerit vnles the great day of the Lord hasten and shutt vp this variance Truely sayd the prophet Esaias Non est pax impijs ther is no peace among the wicked Isa 48. To shutt vp this part giue me leaue althowgh by all means I spare our protestants as being of a more calme and temperat disposition that they may with lesse alteration of mynde pondre these proceedings to tell in a woord what by Barrowists is alleaged against the puritans those precise pretenders D. VVhitg trac 18. pag. 685. trac 11. pag. 559. 560. who as D. VVhitgift sayth seeke to transferr the authoritie of pope prince bishopp to them selues and to bring Prince and nobilitie into a very seruitude They are say the Brounists or rather Barroists pernitious impostors presumptuouse Pastors Iewish Rabyns Balaamits dissembling hypocrits smell-feasts Barrowes Discouery pag. 16. 19. 39. 98. 145. 174. 192. Prouerb 13. Apostats sowldiours of Antichrist c. Fullfilling thereby the prouerb Inter superbos semper sunt iurgia among the prowd ther are alwayes iarrs Is this not a sweet communion of thes saincts Is not this a gratiouse brotherhood Thirdly they are repugnant to this article who affirme it blasphemie to giue titles to Saincts in heauen whiche them selues giue to synners in earthe Witnes Aschams epigrame to our late Queene on whom he bestoweth liberaly as much as any Catholick attributeth to our B. ladie the mother of Christ Salue Diua tuae patriae decus Optima salue Princeps Elizabetha tuis Dea Magna Britannis Pande tuis iam fausta noui noua tempora saecli Ciuibus imperium placidum tempusque benignum Laetaque temporibus nostris da tempora Diua Ascham inter epist. fol. 255. Tu Brittonum tu sola â—â—lus tu sola Columna c. The same in English Hayle Englands fame Diuine Hayle Princes bright Elizabeth the Brittons Goddesse great Giue vs new tyms new blisse by rulyng right Appease this world from furies hatefull heat Graunt ioyfull tymes for ioye we humbly pray Thow Britons only Blisse and only staye In lyke maner Caluin Vita Caluini cap. 12. not induring any honoure towards Saincts or Images yet cowld not only permit his owne picture to be borne abowt the necks of them in Geneua but also when some esteeming such insolent arrogance reprehensible admonished him therof that the Citisens vsed his resemblance for an alexicacon or remedy against all mischawnces he awnswered greeue at it till yow burst and after hang your selues Fowerthly they are repugnant to this article who are at difference abowt the cheefe principles of religion as abowt Scripturs Sacraments Vertues Synns c. Suche are late reformers Gallus in the sibus ac hypothesibus as relateth Gallus Non sunt parua certamina inter nos nec de minutis rebus sed de sublimibus articulis doctrinae Christiana they are not slender contentions whiche are among vs nor of small maters but of the principal articles of Christian doctrin Noe noe it is not my intention to discourse in this treatise of debats for capp or rotchet organs or bells c. I shew by your owne brethren your kingdome is diuided and consequently tending to ruyne Fowerthly for the other parte of forgiuens of synns all protestantcy is repugnant therto partly by affirming that fayth only iustifyeth and consequently being once in the protestant faythe whiche say they once inioyed can neuer be lost they can neuer after be synners Luth. de seru arbitr partly by making God the authour of all euil and them selues but bare instruments and consequently not them selues but God to haue need of the remission of synns Thirdle by saying that man hathe not freewill and consequently can not synn For euery synn is voluntary Lastly Ioan. 20. by saying that synns can not be forgiuen in the Churche contrary to Christs expresse doctrin Yet in their first beleefe they cleerly graunted that the minister might absolue the sick from his synn in this forme By his authoritie committed to me The Communion booke in the visitation of the sicke I absolue thee from all thy synns in the name of the Father the Sonn and the holy Ghost Amen But this treatise is dashed and casheered owt of the communion booke Let it of baptisme stand suer agaynst many puritan assaults whiche yf it doe as great power in it is grawnted to man as by pennance to absolue synns the one being a washing of one spotted the other a loosing of one bownd The 11. Article of S. Iude. The resurrection of the dead 20. Luth. tem 7. Wittâ— ber defen verb. cana fol 390. First Luther saythe of Caluinists concerning the resurrection of the dead Certum est eos spectare ad manifestam in hoc articulo apostasiam it is certayne they tend to a manifest apostasie concerning this article It is also confirmed by Villagaignon that in his owne hearing Villag epist. ad GeneueÌ„ses in praefat lib. 1. de Eucharistiâ— and after notice was signifyed to be taken yet the Caluinists preached repeated and iustifyed that spes vitae non est corporum sed animarum the hope of lyfe not to belong to the bodyes but to the sowls Caesar lib. dial d. 5. Calu. in epist. ad Farellum fol. 194. Almaricus one of Foxes martyrs as Cesarius affirmeth held that ther is noe resurrection of bodyes Caluins resolution is perspicuouse in thes woords Quod tibi res incredibilis videtur huius carnis resurrectio nihil mirum that the resurrection of this fleashe seeme incredible to thee it is nothing admirable Zuingl toÌ„ 2. Elench coÌ„ Anabaptist fol. 39. As for the libertyns they deryde the resurrection openly The next impugning this article is to denye mens sowls to be immortal Wherunto Luther inclined saying Ex hoc loco patet Luth. toÌ„ 4. in Eccles. c. 9. v. 5.10 In cap. 25. Genes in cap. 49. v. 22. Calu. in prof Psichrmachiae in prof Gallasij mortuos sic dormire vt nihil prorsussciant Hic alius locus est quod mortui nihil sentiunt owt of this place appeareth the dead feele nothing To whiche Caluin also anneareth in thes woords Se scire nonnullos viros bonos quibusista de animarum soneno placuit opinio that he knew certayn good men to whow this opinion of the sowls sleepe seemed sownd Him selfe to haue bene one of those goodmen appeareth by his saying
the 25. and 26 verses which all that you left out and cut off doth first deliuer Christs institutiō secondly expounds his owne meaning in euerie particuler point that is in controuersie betwixt vs and thirdlie ouerthrowes your opinions Now what mooued you thus to mangle cut off disioynt and dismember this place of Paul as you did with the text before let the Reader after my examination of your errors iudge But first I must deliuer you this generall rule obserued of allsound Diuines that al the Euangelists and Aposteles doctrine being pend by one spirit doe agree in the matter of the Sacrament one expounding another as partlie you heard a little before So that the three Euangelists must not be expounded to contradict Paul not Paul expounded to contradict them but all dulie and trulie in the spirit of humilitie being examined according to the Canon and rule of the word of God you shall finde neither darknesse in speech nor difficultie in sence but that the simplest may know Christs meaning Fitzsimon 80. What I haue aunswered in the 43. number against his accusations of any curtayling cutting by the wast and subtracting may abundantly serue for the lyke of my māgling cutting off disioynting dismembring this place All are but practises of the lapwing to crye a farr of most noysomly that you may thinke the nest of hir yongons to be ther wher it is least Which as it is there manifested so here it wil be approued Remember only his saying in this place that what I omitted expowndeth Christs meaning in euery particular point that is in controwersie betwixt vs and ouerthroweth our opinions And that for playn dealing I should haue begon at the 23. verse and so to the ende of the 29. verse Yf you aske him wherfor is he not contented with what I haue produced considering that he had the lesse to confute and was not bownd to aunswer to what was omitted he can aunswer nothing els but talk of omissions cuttings and curtaylings that others might not discerne but that he had aunswered pertinently Rider 81. You should haue begunne at the 23. verse and so to the end of the 20 verse and that had been plaine dealing Christs institution penned by Paul deliuers vs foure obseruations First Christ his action Secōndlie Christes precept Thirdlie Christs promise Fourthlie Christes caution 1. Christes action He gaue thankes brake bread tooke the cup c. 1. Take yee eate yee 2. Christes precept 2. This do as often as yee drinke it and both in rememberance of me 3. The minister must shewe and preach the Lords death till he come 3. Christes promise 1. This is my body which is broken for you 2. This is the new Testament in my bloud 4. Christes caution or caueat VVhosoeuor shall eate this bread or drinke this cup vnworthelie shall bee guiltie of the bodie and bloud of the Lord. Thus you see plainlie without anie dismembring or curtalling Christs action precept promise and caution deliuered out of the text Out of which place I obserue for the Catholickes better instruction and your confutation two things against you in this your skipping and curtalling of the text First the comforts you conceale from them by this mangling of the text A Discouerie of more puritantcie in M. Rider And of Puritan protestations how they are performed 81. FIrst he is conuicted by his owne woords Fitzsimon that he dealeth not playnly considering he nether begynneth at the 23. verse nor endeth at the 29. But will yow vnderstand the reason therof because S. Paul sayeth that him selfe had learned this institution from our Lord to witt by tradition and not in Scripture and that he had deliuered it formerly to the Corinthians by tradition and not by Scripture For I haue receaued of our Lord saith he which also I haue deliuered vnto you that our Lord in the night he was betrayed tooke bread and giuing thanks brake and sayd This is the 23. 1. Cor. 11. v. 23. verse Next M. Rider addeth to the woord brake the woord bread which is not in the text Thirdly by his diuision into an action a precept a promise a caution nothing toward any edification or proffit or learning is affoorded but a pranke discouered vnder the coulour of method to distract the mynd while he doth seperat the circumstances asondre which confirme Christs institution of the Sacrament to certifye his true body being present Fowerthly 1. Cor. 11. v. 24. this being the 24. verse take yee and eate yee this is my body which shal be deliuered for yow do this in my remembrance M. Rider vseth these sleights toward it First when he repeateth Christs precept he omitteth cleane do this in remembrance of me toward the bread and as was sayd in the 77. number of their care of the liquoure conioyned it to the drinke Fifthly he maketh Christs woords this is my body to be but a promise let euery vnderstanding determine whether not vnreasonably and vnlearnedly The 25. verse is lykewyse and the chalice after he had supped saying 1. Cor. 11. v. 25. this chalice is the new testament in my blood do this as often as yow shall drinke in my remembrance Of this verse he hathe wholy omitted the first halfe as also of the next halfe the name of chalice After drinke he addeth the sillable it Which being once doone by me in the 51. number thus he controwled my addition this sillable it altereth the sence and peruerteth Christs meaning c. Then he placeth according his former skill such woords among promises The 26. verse is For as often as yee shall eate this bread and drinke this chalice you shall annownce the death of our Lord till he come 2. Cor. 11. v. 26. All this verse is intierly ouer-slipped as nether action precept promise nor caueat So that his deuision is ether defectiue as not comprehending all parts or his dissimulation notorious in omitting what might be comprehended as well vnder the precept as any thing els and better vnder the caution or caueat then what is by him contayned Marie I fynde the speeche of a Minister his preaching substituted in place of the forsayd verse which vpon my credit is nether in greeke or latin text nor euer dreamed of by Apostle Euangelist Concil Doctor Father But it is only the pure Puritancie of Thomas Cartwright l. 1. pag. 158. to affirme it a necessarie and essential part of the Communion yet therof thus sayth the aunswer of Oxford to the Puritans Petition pag. 11. But that it should be ministred with a sermon is absurd and hath bred in many a vayne and false opinion as yf not the woord of Christs institution but rather the woord of a Ministers exposition were a necessarie and essential part of Communion O how impossible it is for M. Rider but to be knowen a puritan Now let him take what he can get therby The 27. verse Therfor whosoeuer shll eate this
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
to haue bene the general practise of all Christians so to be contented with the B. Sacrament vnder the forme of bread as not to haue coueted the vse of it vnder the forme of wyne This appeareth by Serapion who being neere his departure Euseb l. 6. hist c. 36. and crauing the B. Communion the Priest as Eusebius sayth sent him only a part of the Eucharist without any consecrated blood Secondly by the vse of Christians in first tymes when they had litle commoditie of Priests or Churches they tooke home to their houses the B. Sacrament vnder the forme of bread without the other forme as appeareth by Tertullian Cyprian Hierom and Augustin In Suarez loc cit Thirdly by the vse of Pixes as I lately sayd proued and confessed from the Apostles tymes made for the conseruation of the B. Sacrament vnder the forme of bread Vide Durant lib. 1. c. 16. ther being no such for the forme of wyne Yet as I forwarned the vse of the chalice was indifferently allowed to lay people as partly appeareth by the request of Maria Aegiptiaca numb 115. according to the seueral commodities of places vntil by reason of danger as I fortould of sowring and shedding and of errours increasing the Church restrayned it from the lay people Also because the Preest doth offre a sacrifice in remembrance of the death Passion of our Saluioure Iesus Christ whose blood at that tyme of his passion was shedd and separated from his body he ought to consecrat and receaue vnder both formes for the better explicatiō of such effusion of Christs blood which is not needfull by the people rcceauing it rather as a Sacrament then Sacrifice This doctrin so godly and religious is impugned by hereticks as appeereth Brent in cōfess VVittemberg art de euchar Kemnitius in fine disputationis de vtraque specie only to thwart the Pope Brentius and Kemnitius accord to that part therof that Christ is wholy vnder ether of both formes Wherby I take no confirmation but to shew they haue no conformation in their being against vs. Also in K. Edwards tymes when Protestantrie was most free from the dreggs of Puritantrie the communion vnder both kynds or formes was not thought so absolutly requisit Statut. An. 1. Edward 6. cap. 1. Luth. ser de Eucharistia Vide conc Constant. sess 13. Rodolph Ab. de S. Communione but yf necessitie did otherwyse requyre it might sayth K. Edwards statute be allowed in one kinde Also Luther in his sobre mood could teache Satis esse populo alteram desiderare sumere speciem quantum ordinat dat Catholica Ecclesia To be sufficient to the people to desyre and receaue one kinde as much as the Catholick Church ordaineth and giueth To be breefe such to haue bene the receaued custome of Gods church these verses of Rodolph Abbot of S. Trudon 450. yeares past do confirme Hic ibi cautela fuit ne presbyter egris aut sanis tribuat laicis de sanguine Christi Nam fundi posset leuiter simplexque putaret Quod non sub specie sit Iesus totus vtraue Be it a Caueat that Preists to sicke or sownd Of laye folke giue not Christs most sacred blood For it might shed and seely thoughts would simply grownd In ether forme a lyke Christ not t' haue stood 3. Article 3 The third That priests by the law of God may not marrie Rider 131. 132. I May not here make anie stay onelie touch a point or two and so away This Article is contrarie to holie Scriptures auncient Fathers the practise of the primitiue Church and the Canons of the Popes In the old Testament the marriage of the Priests is recorded and commended Ierem. 1.1 Exod. 18. The holie Prophet Ieremie was the sonne of a priest Zippora was the priest of Midians daughter married to Moises the Lords Maiestrate Luke 1.8.9 Againe in the new Testament Iohn Baptist was the sonne of Zacharie a priest And the Scriptures touching marriage giue rules without exception or limitation To auoide fornication let euerie man haue his wife and euerie woman her husband 1. Cor. 7.2 And to the Hebrews hee saith Marriage is honourable amongst all men and the bed vndefiled but whoremongers and adulterers God will iudge VVhether Continencie of the Clergie was anciently cōmanded 131. THe too the that M. Rider Fitzsimon as a Puritan hath against acts of Parlament transporteth him from all patience and purpose which should be betwixt vs. For I only alleaged the forsayd acts to testifie that the real presence was euen since Protestantrie commanded to be beleeued which being the first article of the six and the residue being sutable and conformable therto against suche late Protestants as are degenerated from first planters of Protestantrie I recorded them together only by their conformitie to ratifie the article in question without any intent or expectation that I should be occasioned to defend acts of Protestant Parlaments by me obiected against Protestants But as I was before by him inforced to defend Kemnitius my aduersarie so now I am to defend opposit parlaments Well then in the name of Christ let vs not forsake him in all his vagaries he being now not farr from home First he confesseth the sayd articles an act inacted by all the nobles and learned of the Lande Yet that the first is refuted the second is abhominable the third is contrary to holy Scriptures ancient Fathers the practise of the primatiue Church and the canons of the Popes and the other three as repugnant to Christs trueth as the rest Secondly he telleth he will make no stay but touch a point or two and so away wherof and of the next that in the ould testament the mariadge of preests is commended there being no such mater therin amounteth the 183. The 183. vntruth vntrueth In deed in the ould testamēt as being not so perfect a state as the new preests wrere marryed Yet although they were imployed only about figurs and shaddowes of the substance and trueth deliuered in the new testament they were neuerthelesse bownd to continencie during such their imployment and not only they but also the people when they would partake of such figuratiue mysteries As for example Achimelech refused to giue Dauid the proposition bread vnlesse he had vnderstood that they were 1. Reg. 21. mundi pueri maximè a mulieribus vndefyled people especialy from women And when the preests of the ould testament were occupyed about their function 1. Paralip 24. Luc. 1. Caluin l. 4. Instit. c. 12. n. 25. they were remote from habitation and wiues At which consideration Caluin could confesse the preests of the ould law iussos fuisse vltra humanum morem se purificare to haue bene commanded to purifie them selues beyond the custome of men Yet can he not fynde it allowable in the preests of the new law Notwithstanding any would thinke S. Pauls woords
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.
commendations by them vawnted Their confessor according to his dutie instructed them of the heynousnes of those crymes so effectualy that they being sorrowfull for their former lyfe they promised to abstayne heedfully for the future tyme from all disordre and particularly that they would nether lye nor forsweare in bying and selling In the beginning they fownd them selues somewhat interested therby vntill God had fully proued the firmenes of their resolution But after in small processe of tyme their trade customers and welth increased so exceedingly that they came to incomparable wealth So yf our Reformers could refrayne from the same offenses in vtterance of their marchandise in wryting and deale playnly without inhawncing glozing or returning their wares without detracting and belying the prouision sufficience and substance of their neighbours store or beguiling thus their customers I assure you thowsands more would peruse their stuffe and their traffique would be much amended 11. The fift position was this Rider That the Masse which now the Church of Rome doeth vse was not then known in the Church Maister Fitzsymon knowing or else he is ignorant in Durandus Durantus Guido and the rest of the Masse founders that it is impossible to prooue the Masse to be either Apostolicall or Catholicke that in the first fiue hundred yeares it was not hatched vnder the warmth of the Popes wings for then he was scarce Bishop of Rome but that is was to his owne knowledge patched vp in many hundred yeares after those 500 by sundrie Popes and therefore Maister Fitzsymon very wisely passeth the matter ouer without one text of Scripture to prooue it for knowing in his conscience that the Masse neuer came within the letter of Christs will he will not affoord it the least warrant forth of Gods word And for the Fathers that he alleadgeth I am sorrie that a man that hath so fluent a tongue should haue so bad a minde to wrest the Fathers so speake that after their death which they neuer knew in all their life 11. Title VVhether the Masse novv vsed in the Church of Rome vvas knovven to the ancient Church M. Rider denyeth it to haue bene knowen Fitzimon befor Innoncent the thirds tyme. But in the two bookes precedent euen the innocents may iudge whether such be not for the follie therof an InnoceÌ„ts opinion and for the impudencie therof a sycophants protestation When that M. Rider had threatned befor as often appeareth so wonderfully the Masse that he would shew from first to all to be magick when he had promised to trauers it at the first occasion In 〈◊〉 caueat n. â—8 when he had taken vpon him as a litle after followeth that he had followed me closely in euery lyne woord sillable and leter then not only not to accomplish his threat not to imbrace this opportunite now offered not to produce one woord of all my proofes and to deny that I had alleadged any out of Scripture I know not what it is yf it be not to Ryde as fast as his titt can gallopp And that he may not ryde alone Luther hath sent this sentence as a foote boy to compagnie him Qui semel mentitur hic certissime ex Deo non est suspectus in omnibus habetur Luth. in Asser Teu ho. art 25. He that once lyeth he is not most certainly of God and in all things is to be to suspected As I sayd my treatise of the Masse will further totaly and seueraly for what parte soeuer therof you peruse it alone will discouer the forsayd ryding demonstrat not only M. Rider to be vntrue but that magna est vis veritatis quae contra omnium ingenia calliditatem solâ—rtiam contra fictas hominum insidias facile se per scipsam defendet Seneca in epist great is the power of trueth which by it selfe defendeth it selfe agaynst all witts craft industrie and treacherous ambushes of men Yf denials were disproofs yf the dissembling our arguments were the dissoluing of them yf hypocritical protestations be allowed for lawfull pleadings then our cause and case will loose their processe But yf trueth may haue due regarde and proofs their deserued credit and right but a lawfull iudgemeÌ„t then falshod as a disguised queene vpon a stage the Pagent being ended wil be discouered to haue bene but a cowntrefett then dissimulation wil be vnmasked then woords wil be valued according the lightnes of their weight As I sayd my â—wo bookes of the Masse compiled vpon the occasion of such denials dissembling and delusions are committed to the regard of their trueth the credit of their proofe and the iudgement of their equitie Let them be accepted but according to desert and they and I will câ—aue noe more nor others perhapp requyre greater satisfaction Rider 12. The last question was Of the Popes supremacie and whether the Pope of Rome hath vniuersall iurisdiction ouer all Princes and their Subiects in causes temporall and Ecclesiasticall VVith this Maister Fitzsimon dealeth as with all the rest and for the first part he saith that the Popes supremacie was acknowledged but tels you not within the first fiue hundred yeares and therefore is able to say nothing to that first part in question But impertinently misalleadgeth some Texts of Scripture spoken either touching Peters faith which he should hold not one word of his supremacie which hee neuer had And there hee would cunningly subborne the Fathers to prooue Peters pretended supremacie and the Popes vsurped supremacie but all in vaine for he takes them by the sound not by the sense as shall appeare Christ willing in sifting them if he dare shew them And for the second part of the position hee falls quite from the proofe of the Popes Iurisdiction to the largenesse of his possessioÌ„s which was neuer in questâ—on as Sicilia Sardinia c. here you see his weaknesse that cannot draw out of the Lords quiuer one shaft in defence of the Popes Supremacie 12. Title VVhether my proofs of the Popes supremacie speake of the first fiue hondred yeares 12. YOu haue sondrie euidences that M. Fitzimon Rider is nether lawfull Iudge nor witnes In this article it appeareth particulary in his denying it that Scriptures Fathers Protestants especialy the Centuriasts in great prolixitie do professe Yf there had bene no other proofs theÌ„ is in my first title to this Rescript what thinke you are not they alone a stumbling block to humble our Rider into the synke of confusion I will but quote the Centuriasts shewing from age to age the Popes of Rome to haue had and practised supremacie of the whole world Cent. 2. c. 7. col 139. col 770. 778. 779. 781. 782. c. 10. col 1262. and add to the forsayd proofs in my title a few more that euen those who are loath to conceaue M. Rider to be what he is conuicted may be as loath to dowbt of the mater that he contradicteth For euen by
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