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
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
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
Proctor lib. 6. cap. 6. Imo Laterense palatium sanctorum quondam hospitium erat nunc est prostibulum meretricum The verie Popes pallace at Lateran sometimes was the harbout of holie Saints but is now become a filthie stewes of common whoores Now you see the Popes religion and the Popes life the one false the other lewd forsake both defend neither for if you doe Primasius ad Rom. cap. 2. will tell you Nemo pariculosius peâ—â—â— quam qui pecenta defendit No man sinneth more dangerously then he that pleadeth in the defence of sin VVhether our Religion be wicked and damnable yf the Antiphonarie was corrected That hereticks excell in corrupting bookes not only of others but of their owne is most apparent in Gretzers lib. de heret lib. abolendis M. Rider as may be perceaued makth an odious inference for the correcting of the Antiphonarie First his alleaged authour Lindanus informeth that it was corrected by a Catholick Bishop from the errours specifyed Secondly he saythe that such errours had crept in by deceitfulnes of hereticks and corruptions of Printers Thirdly the booke so corrected is so obscure and vnknowen among vs that nether booke-bynders shopps nor learned doctours could euer giue me any notice therof The premisses duely pondred I aske in the name of Iesus Christ what condemnation belonged to the Catholick religion for the sayd correction was it to haue corrected a corrupted booke by such mates and means Secondly I craue in curtesie to be instructed why a priuat and vnknowen booke being erroneous our Religion should therfor be wicked and heretical But since that it is made a lawful antecedent to such a consequence let me haue the same allowance to inferr in like maner The communion booke after great trauayle The statut praefixed to the communion booke and deliberation published was commended in the statut prefixed to contayne the most sincere and pure Christian faythe of the Scriptures Of which sayth Iuel in the Apol. 170. Accessimus quantum potuimus ad Ecclesiam Apostol c. VVe approached as much as we might to the Church of the Apostles c. nothing remayning sayth he fol. 46. that ether was superstitiouse or repugnant to scripturs or offensiue to good men Yet thus it is censured by puritans In the ordre of the seruice ther is nothing but confusion Gilby pa. 2. pa. 90. to eate the Lords supper they play a pageant of their owne There is no difference put betwixt truth and falshood betwixt Christ and Antichrist betwixt God and the deuil SecoÌ„dly Carlyle in his booke that Christ discended not Browghton in his Epistle to the Concil of your bibles your principal brethen coÌ„fes that in them scripturs are depraued darkenes spred falshod followed c. These two are books not priuat but commended by Publick authoritie Ecclesiastical and temporal not meanest but the very highest and principal not once corrected but eftsoon therfor by M. Riders sequel M. Riders religion must be wicked and heretical I will not trample 〈◊〉 one prostrated but yet I will leaue him to him selfe to ryse â—yne But least he should seeme to start farr from me I will 〈◊〉 this spansel to his hors feete presented by Caluin saying Cùm specie perfectionis imperfectionem nullam tolerare possumus aut in corpore â—n membris ecclesiae tunc diabolum nos tumefacere superbia hypocrisi seâ—ere moneamur Calu. art 2. con Anabap. VVhen vnder the shew of â—ection we can not tolerat any imperfection in the body or members of the â—urch then we are admonished that the deuil puffeth vs with pryde and seâ—eth vs with hypocrisie This much from Caluin himselfe against 〈◊〉 scholer for concluding so odiously vpon such pretended imâ—rfection VVhether wickednes of prelats be a lawfull condemnation of any Religion â— He requesteth my frends to admonish me that he will not â—gest but that I shal answere this mater being so material I beâ—eue before I departe from it he wil be lesse able wel to digest it First he sayth that whoores in Rome did passe and ryde lyke honest matrons 〈◊〉 haue no dowbt therof that they do so euery wher else Secondly â—hat noble men and familiars of Cardinals attended vpon them Which also 〈◊〉 beleue Thirdly that clercks were also in their compagnie I thinke they were the more to blame Yf I would say that such Clerckes yf Beza his translation of the woord Clerus be true weare ministers I haue this helpe out of Beza Beza in 2. Pet. S. How soeuer it be taken it belongeth only to the doers Concil Delectorum Cardinalium Tom. 3. The ancient Fathers transferred the name Clerus to the college of Ecclesiastical ministers Fowerthly that the reporters of this abuse had not obserued such corruption els wher The more commendation of other places This complaint was returned by nyne commissioners among whom was Cardinal Poole of glorious memorie appointed by Paul the third to reforme and â—bolishe abuses Is there now any thing in all this wherby our Religion is taynted Is there greater condemnation or commenâ—ation belonging for this to the Pope who employed such commissioners to redress abuses let vs vnderstand the next The Lateran pallace of the Pope became a stewes of whoors I aunswer â—hat might happen in a large court among the seruing men and â—fficers vnknowen to the Pope or when the Pope were at S. Marcks â—allace or in the Vatican Althowgh it had hapened by the Popes â—ault yet his lyfe was neuer made our rule nor his vices our vertues so that as by a holy Pope it can not be inferred that we are all saincts nether by a wicked Pope may we be coÌ„demned to be deuils And according our rule man may know good and the will of his master yet do contrarie therto and consequently may haue a good faith yet a badd lyf Is ther any iott of these imputations vnawnswered What more light matters against a Religion more impertinent to our doctrin or to our controuersie of the blessed Sacrament might be obiected Clerckes followed whoores and in the Popes Lateran pallace ther were whoores ergo your religion is hellishe Is not this a reasonable ergo Mat. 23.3 18. Could they be ignorant of our religions safetie against such imputations who euer heard our Saluioure command vs to obey our Prelats woords although we did not imitat there woorks who euer heard S. Augustin saying S. August con Parm. lib. 2. c. 10. Omnia sacramenta cùm obsinâ— indignè tractantibus per eos tamen prosunt dignè sumentibus All Sacraments wheras they are hurtfull to the vnworthy handlers yet by them they proffit the worthye receauers Who hath not heard aboue a hundred Popes of Rome to haue bene of as eminent sainctitie as dignitie aboue others in so much as three and thirtie martyrs successiuely florished in that sea To which number no other episcopal seat hath any proportion and no other any resemblance Shall we
leaue all these Angels yf one Lucifer all these Apostles yf one Iudas might incroache among them Let vs then yf such reasoning must be currant turne the leafe VVhether any late Reforming Patriarches weare of commendable lyfe 19. I may be thought vnreasonable at the first surmise to examine this demande first that I would without limitation so generaly inquyre of all the broode among whom perhaps some first Apostles of Reformations might be inculpable Secondly considering how great how exorbitant how incomparable commendations they may fynde giuen to the cheefe of their sorte especialy to Luther and Caluin I will deale vprightly and omitting the residue not so excessiuely commended will examin the sayd two pillers of protestancie not concealing their commendations Vide Fox Acts. p. 404. the Harborough in the last oratien 20. First I fynde Martin Luther a sainct in Foxes calendar Secondly I fynde in the Harborowgh sayd I am the country which brought foorth the blessed man Ihon Huss who begott Luther who begott truth â—hirdly I fynd in Iuel that he was a most excellent man Iuel defen Apol. par 4. c. 4. §. 2. Mathes conc 8. de Luth. pag. 88. Amsdorf-praef to 1. Luth. sent from God â—lighten the world Fowerthly in Mathesius He was supremus Pater â—â—clesiae The supreme Father of the Church Fiftly in Amsdorf He was â—h cui par spiritu fide sapientia intelligentia veritatis nunquam toto â—e Christiano quisquam fuit neque erit To whom in all the Christian world â—ne lyke in spirit and faythe wisedome and profunditie in scripturs was or â—er wil be Sixtly in Alberus he is sayd Verus Paulus verus Elias Alberus con Carolostadianos lib. 7. B. D. 8. vir â—moranda irae Dei sufficiens cuius non puderet Augustinum esse discipulum 〈◊〉 true Paul a true Elias a man sufficient to appeace the wrathe of God Vide num 120. Illyric in Apoc. c. 14. Conrad Schluss in Theol. Cal. l. 2. fol. 124. Confess Eccl. Tygur fol. 116. 127. Luth. ep ad Argentin 1525. Cal. de vera ratione reform Eccl. 463. to â—hom Augustin might not blushe to be his scholer Seuenthly with Illyricus â—e is fortould in the Apocalips as the Angel flying through the midst of â—auen hauing the eternal gospell Eightly with Schlusselburg Elias and Ihon â—â—pâ—ist weer but figurs of him Nynthly by Zuinglius reporte he called â—im self the Prophet and Apostle of the Germains which is confirmed by â—s owne saying Christum à nobis primum vulgatum audemus gloriari VVe â—re boast that Christ was first by vs preached All which coÌ„mendations â—e by Caluin coÌ„firmed assuredly so that noe protestaÌ„ts may lawfully â—oubt of them Tenthly and lastly yf you knew not what place â—e purchased in heauen now giue eare to Spangeburg Christus habet primas habeas tibi Paule secuÌ„das â—â—st loca post illos proxima Luther habet First place to Christ Cyriacus Spangeb con Steph. Agricol fol. 6. a. the next to Paul Then Luther first of others all Not much inferiour to the former are the prayses of Caluin with Beza he being optimus scripturaeinterpres quo nemo vnquaÌ„ molius Beza lib. Iconum R. 3. a. pruâ—eÌ„tius clarius illustrius de rebus diuinis religione scripsit The cheefest interâ—reter of scripture then whom no man euer wrote better wyser cleerer and with greater fame of Scripturs To Cartwright Cartwr li. 1. pag. 32. he is the most noble instrument of Gods Church in restoring the playne and sincere interpretatioÌ„s of the scripturs which hath bene since the Apostles tyme. To one in Geneua he was so great Zanchius epist. ad Mase â—s si veniret S. Paulus qui eadeÌ„ hora coÌ„cionaretur qua Caluinus relicto Paulo â—udiret CaluinuÌ„ Yf S. Paul would come and preache in the same hower wherin â—aluin preached he would leaue S. Paul to attend on Caluin Iacob Bernardus in Epist ad Caluin inter Epistolas Cal. Caluin in antid CoÌ„c Trid. sess 4. pag. 374. To one Iames â—ernard he was lapis queÌ„ reprobaruÌ„t aedificaÌ„tes factus in caput anguli The stone â—eiected by the builders made vp in the corner head Breefly he saith of him â—elfe Shamfastnes hindreth me to say what otherwyse I might most truely proâ—esse that for the vnderstanding of scripturs we haue furthered more then all the â—ctours the papists euer had from the begyning By al which much more â—hich might haue bene brought appeareth that these two are inâ—oÌ„parably preferred in heaueÌ„ earth in so much as the mother of God all Apostles are made inferiour vnto them For quicquid agit â—â—uÌ„dus Luther vult esse secuÌ„dus VVhat euer shift be found Luther wil be secound 21. Yf therfore these two by as euident testimonies of lyke witnesses be found most abhominable and wicked wretches can any body do less then think that men of such lauishnes ad prodigalitie in vntruthes are to be suspected most where they importune most to be beleeued I wil begyn with the great prophet Apostle Elias Paul light of the world father of trueth Angel and third or second person in heauen against him selfe and all his commenders Induratus insensatus sedeo in otio Luth. epist 234. ad Philip. proh dolor parum orans nihil gemens pro Ecclesia Dei. Carnis meae indomitae vror magnis ignibus I sitt in idlenes sayth Luther hardned and senselesse alas praying litle and nothing lamenting for Gods Church Idem lib. de vita Coniugali I burne with the great fyers of my vntamed fleashe Minimè situm est in me vt sine muliere sim It lyeth no wayes in my power to be without a woman Luther in Colloq mensal fol. 271. 275. Secondly he sayth of him selfe and his neerest bedfellow Diabolus frequentius propius mihi condormit quà m mea Catherina The Deuil sleepeth neerer oftener by me then my Catharine Thirdly Sathan mihi multis modis prae caeteris fauet Sathan fauoureth me much more then be doth others Idem ibid. fol. 5.129 Fowerthly Sancte Sathan or a pro nobis minimè tamen contra te peccauimus clementissime Diabole Holy Sathan pray for vs we neuer haue offended the o most Clement Deuil there followeth some woords in this last allegation which I referre to M. Rider as a reserued case Is not this sufficient to make him knowen as farr beyond all abhominable miscreants in wickednes according truth as he was preferred beyond all saincts according falshood Schlusselburg lib. 2. art 12. de theol Caluinist Yf it be not let the children help the father He was say they prowd furious intolerable full of errour impudent forger deprauer of Gods woord deceitfull seducter fals-prophet lunatick presumptuous crucyfyer and murtherer of Christ c. 22. Now of Caluin sayth Schlusselburg God that would not be mocked by men hath shewed his iudgement in this world against Caluin
one costeth nothing but a dash of a â—nn and trauaile of toung the other requyreth great charges â—reat toyle great aduenture and great tyme. But in particular 〈◊〉 the vvandring matter vvithout vvandring It is the seuenth grosse vntruth that the Pope hath dravven 37. The 7. and 8. vntruth Catholicks to idolatrie It is the 8. vvhich in euery part of the â—ormer diuagation is contayned Some merry compagnions inâ—ended to make you M. Rider ridiculous to the vvorld Euery â—eane howse in Millan and Naples might be a howse competent â—or the mayor of your VVigen Euery Citisen is armed at his â—hoise Euery weapon long at will and pointed sharply Euery such poesie no point might passe for good English but not for â—ny frenche Nether do they speake frenche in those contryes Haue not these men much mynde to discusse a controuersie of â—he real presence that make prefaces so far wyde from it and â—ange rouing to Antiphonaries to prelats liues to whoores to Popes supremacie to the plotts of the K. of Spaine the habiâ—ations and weapons in Naples and Millan His preface being â—t large considered let my preface which he concealed haue liâ—ence to appeare aunswering this challenging letter wherby our â—isputation began â—8 I couet only at this tyme to premonishe the Reader conâ—erning the inscription of this letter S. August to 4. con mendac c. 6. that as S. Augustine sayd of â—uld hereticks Although they beleeue not the Catholick fayth yet they â—o speake as they may be taken to be of our profession euen so our new Euphrateans Iudicum 12.6 they would fayne passe for good Israelits but they can not pronounce Schiboleth that is they can not counterfett the style of Catholick but that they are discouered A FRIENDLY CAVEAT TO IRELANDS CATOLICQVES CONCERNING THE DAVNGEROVS Dreame of Christs corporall presence in the Sacrament of the Lords Supper grounded vpon a letter sent from the Catholicques c. To the reuerend Fathers the holy Iesuits Seminaries and all other Priests that fauour the holy Romane religion within the kingdome of Ireland HVmbly praieth your Fatherly charities Rider F. W. and P. D. with many other professed Catholicques of the holie Romane religion that whereas of late they haue heard some Protestant Preachers confidently affirme and as it seemes vnto our shallow capacities plainly do prooue that these positions here vnder written cannot be proued by anie of you to be ether Apostolicall or Catholicque by canonical Scripture or the auncient Fathers of the Church which liued and writ within the compasse of the first fiue hundred yeares after Christs ascension which assertion of theirs hath bred in â—our suppliaÌ„ts great doubts touching the trueth of the same vnlesse your fatherly â—ccustomed charities be extended presently to satisfie our consciences in the same â—y the holy written word of God such Fathers of the Church as aforesaid which being so directly and plainely proued by you as aforesaid may be a speedie meanes to conuert many Protestants to our profession Otherwise if these points â—annot be so proued by you vpon whose learned resolution we greatly relie then â—ot onely we but many thousands more in this kingdome of Ireland can hold â—hese points to be neither Apostolicall or Catholicque And thus hauing shewed â—â—me of our doubts we desire your fatherly resolutions as you tender the credit â—f our religion the conuincing of the Protestants and the satisfying of our poore â—onsciences And thus crauing your spedie learned and fatherly answeres in writing at or before the first of Februarie next with a perfect quotation of both â—cripture and Fathers themselues not recited or repeated by others for our better â—â—struction and the aduersaries spedier stronger confutation we coÌ„mend your â—ersons and studies to Gods blessed direction and protection Positions That Transubstantiation or the corporall presence of Christs bodie and bloud in the Sacrament was neuer taught by the auncient fathers that euer writ in the first fiue hundred years after Christs ascention but a spirituall presence onely to the faithfull beleuers 2 That the Church of God had not their seruice in an vnknowne tongue but in suâ—â— language as euery perticuler Church vnderstood 3 Thirdly that Purgatorie and prayers for the dead were not then knowne in God Church 4 Fourthly that images praying to Saints were then neither taught by theâ— Fathers nor receiued of the Catholicque Church 5 Fiftly that the Masse which now the Church of Rome vseth was not then known to the Church 6 Sixtly that there ought not to bee one supreame Bishop ouer all the world and the Bishop to be the Pope of Rome and that the said Pope hath not vniuersall iurisdiction ouer all Princes and their subiects in all causes Temporall and Ecclesiasticall The Protestant Preachers affirme vnles you prooue the premisses by canonical Scripture they cannot be Apostolicall there fore bind not the conscience of anie And if they cannot bee proued by the said Fathers then they be neither auncienâ— nor Catholike And therefore to be reiected as mens inuentions Gatho Priests PRouoked to prooue either by Scriptures or Fathers which liued within the comâ—â—â—â— of fiue hundred yeares after Christs ascention that the Primitiue Church and Catholicques of this time are of consent touching these Articles 1 That Christ is really in the blessed Sacrament 2 That scriptures should not be perused by the vulgar 3 That praier for the dead and Purgatorie was beleeued 4 That images were worshipped and praiers made to Saints 5 That Masse was allowed 6 That the supremacie of the Pope was acknowledged Rider Maister W. N. GEntlemen the cause of this your prouokement was a quiet and milde conference vpon these positions with an honorable Gentleman and a speciall good friend of yours concerning religion wherein he confidently affirmed that the Iesuits ond Romane Priests of this kingdome were able to prooue by Scriptures and Fathers these Positions to be Apostolicall Catholicque And that the Church of Rome add the Romane Catholicques in Ireland now hold nothing touching the same but what the holy Scriptures and primitiue Fathers held within the first fiue hundred yeares after Christs ascention Now yf you in this conference for your part haue made such proofe by the holy canonicall Scriptures and such Doctors of the Church as aforesaid I haue promised to become a Romane Catholicque if you haue failed in your proofe which I am assured you haue done he likewise before worshipfull witnesses hath giuen his hand to renounce this your new doctrine of the church of Rome and become a professor of the gospel of Christ This was the occasion and maner of your prouokement which I hope the best minded will not mistake nor you misconter being onelie prouoked by your friend 1. Pet. 3.15 yea and faith if you refuse not Saint Peters counsell to be readie alwais to giue an answere to anie man that asketh you a reason of the hope that is in you The
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—
thinke that he is Perseus on his wynged horse Pegasus traÌ„sforming alâ— his aduersaries into stones that they can not discerne these prooft to be no proofs Cal. in 7. mat et in 9. 12 16 18. Ia c. 6. mac v. 16.17.18 in c. 26. mat In c. 2. Luc. 16. In Ioan. 1. Castal in pref Bibl. ad Edw 6. D. Whitg a pag. 31. ad 51. Stow chron pag. 1022. 1189. 1283. 1551. Melan. in loc con An. 1539. Fol. 8. 10. An. 1545. fol. 53. An. 1558. loco de filio Sebast. Fran. apud Bezam ep 6. Cartwr in 2. replie pag. 191. Ioan. 10.31 but of stupiditie in them alleaging them To haâ—e the forsayd woords wel applyed in dede let them first procure that Caluinians leaue to doubt of the diuinitie of Christ. Let them be opposed to Castalio mistrusting the Messias to be yet come Let them be opposed to Atheists abounding euery where since reformation began Let them debarr that there be no successours to Francis Kett master of Art to George Paris and Ihon Lewes lately executed in England for denial of Christs diuinitie Let them confound Melancthon allowing but a parcel of diuinie nature to our Saluiour Let them coÌ„found Sebastiaâ— Franck accompting Christ no more God then Socrates or Trismegistus Let them confound Cartwright saying the Iewes had bene fooles to accompt him their liuing God whom they did behould a seely aend miserable man These things are written that such should beleeue Iesus is the Sonne of God and that beleeuing they might haue life in his name To proue any thing against vs there can not possibly be any wyse application of them Rider 34. For that faith which can bee prooued to bee taught in Christs tyme and so receiued and continued in the primitiue Church for the first fiue hundred yeares after Christs ascention must needs be the true auncient Apostolicall and Catholicque faith And that other faith that cannot be so proued is but base bastardly and counterfeit and I trust in Christ that the Reader easily shall perceiue before the ende of this small Treatise that this your opinion touching Christs carnall presence in the Sacrament and so in the rest of the other Positions was neuer taught by Christ nor once dreamed on by the auncient Fathers but inuented and deuised a thousand yeares after Christ by the late Church of Rome grounding their proofes onelie of an emptie sound of syllables without Apostolical or Catholicque sence enforcing both Scriptures and Fathers to speake what they and you pleased not what the holie Ghost and the Fathers purposed VVhether M. Rider hath condemned his Church to be base bastard and cownterfet Fitzimon All this appâ—areth in our 20. number or 30. number 34. YF any thing by him was vnaduisedly affirmed by this his verdict against his owne Church he hath especialy disconfited his profession For first therby he hath condemned Luther and Caluin and their adherents affirming them to haue bene first preachers of Christ and greatest doctours of trueth not only aboue the primatiue â—thers but aboue all that euer were or euer wil be whether they 〈◊〉 Apostles or noe Yf then the religion of the first fiue hundred â—â—res be only true and all other but base bastard and counterfet â—w can this new religion Haddon in the end of his epistle Bale cent 1. pag. 66. 72 cent 8. pag. 678. Epistle to the Confer betwixt Latimer and Ridley-Harborough in the last oration which Haddon professed to haue bene â—t thirtie yeares knowen of which all English late writters â—compt Latimer to be the Apostle and saying Luther to haue bene not â—ly the reformer of abuses but the very Father of trueth but therby 〈◊〉 condemned Nay how are not the two most glorifyed Foxian â—artyrs Ridley and Cranmer therby coÌ„demned saying they would â—oue all the doctrin sett foorth by K. Edward to be more pure then â—y other vsed in England a 1000. yeares befor Is it not therby â—oth professed vnknowen till that time as also not to be the doâ—rin of Christ For had it bene knowen and his promise true of â—e inuincibilitie therof 16. Matth. it could neuer haue had a 1000. â—ares interruption And what may be sayd of the Prince of Condees â—â—scription in his coyne of Golde Lud. XIII Dei gratia Francorum Rex â—imus Christianus Secondly all the disputations and monuments of all principall â—otestaÌ„ts professing the primatiue Fathers of the first secoÌ„d third â—nd fowerth hundred yeares repugnant to protestantcie as appeaâ—eth in the 30. nuÌ„ber by induction are therby coÌ„demned Awnswer to Sawnders Rock pag. 248. 278. Beza conf Geneu c. 7. 12. Et in c. 2. ad Thes. Thirdly â—ll the learnedest protestants condemning the Church of the Apoâ—les tyme and saying Antichrist to haue then begunne and condemning â—l and euery of the Apostles them selues Euangelists and their â—nmediat disciples all these I say are therby condemned For yf â—ese were fauorable to protestantcye Cent. 1. l. 2. c. 10. col 558. 559. 560. Cal. in 1. Cor. c. 4. v. 4. c. 7. v. 9. Rom. c. 9. v. â— Quintin apud ResciaÌ„ in pref nimistromachie Cent. 1. l. 2. c. 10. Vide Calu. loc cit Bullinger com in 19. 22. Apoc. Quintin loc cit Calu. apud Feuard pref in Ruth Beza de hist adultere Luth. tom 5. fol. 439 440. vitus Theod. pag. vlt. in nou test there had bene no occasion 〈◊〉 despise or disprayse them in such maner as to affirme such deâ—cts in S. Peter as by the Centuriasts who curiously and not only â—refully haue calculated 15. synnes of his by Beza by Illyricus are 〈◊〉 disparage him carefully and plentifully registred To affirme of 〈◊〉 Paul with Caluin that he was full of colde and heat of presumption teâ—eritie confusion and precipitation And with Quintinus that he was not a â—oseÌ„ vessel but a brokeÌ„ vessel with the CeÌ„turiasts that he was impatieÌ„t 〈◊〉 in desperation during his afflictioÌ„s in Asia dissentioÌ„s toward Barnabas hypoâ—tical toward Iames others To affirme of S. Ihon with Bullinger that â—his proÌ„ptnes to adore the angel he had synned in apostasie With Quintinus to â—arme him IuueneÌ„ stoliduluÌ„ a foolish youth With Caluin to distrust his 6. Cap. â—nd with Beza his 8. Cap. for vntrue To affirme of S. Iames that he was a â—ruerter of S. Pauls doctrin his epistle bastard couÌ„terfet wicked vnapostolical To affirme with Luther Luth. pref ad nou test in ep Petri tom 3. Wittemb Calu. in c. 2. Mat. v. 15. c. 4. v. 13. c. 8. v. 17. c. 21. v. 9. c. 27. v. 9. Idem Act. 15. v. 40. Tower disp 4. dayes Conference Calu. in c. 21. Act. v. 23. the three first Euangelists to be apochriphal To affirme in particular with Caluin that S. Mathew abused distorted and alleadged vnaptly diuers citations That S. Marke was an Apostat and disloial not to be excused To affirme with Luther that S. Luke was excessiue
his wonte towards the greatest mysteries of his passion ascension comming of the holy Ghost c. and not by institution It being cleere among Catholicks I will auerr it by protestaÌ„ts Martyr in defens Eucha Con. Gardin par 3. pag. 644. 547. Bucer in c. 6. Ioan. in cap 26. Math. Ecpenceus in Apolog. That saith Peter Martyr which Christ promised in the sixt of Ihon that he performed in the last supper Martin Bucer vpon the very sixt of Ihon and else where craueth pardon of God that euer he had bewitched any with your opinion that Christ handled not his true real and corporal being by way of premonition in this Chapter Lyke repentance had also Peter Martyr for some tyme being of your imagination As also had Oecolampadius by his ovvne testimonie Oecolamp ad Land Hess 1529. Feuard in pref com in Ruth Vide in examine symboli n. 7. Calu. con Heshusium Beza in Creophagia Tygurenses con test Brency Micomius in S. Marc. pag. 150. Cureus in Spongia Daneus con Selneccerum Cautier pag. 186. c. Caueat a litle befor saying Vtinam priâ—ceps illustrissime abscissa fuisset mihi haec dextera cùm primum inciperem de negotio Coenae Dominicae quicquam scribere I would most excellent prince that this right hand of myne had bene chopped off when I began first to wryte owght of the Lords supper Feuardent reporteth that Caluin misbeleeued S. Ihon to haue bene authour of this sixt chapter because it was to cleere against his imagination Yet Caluin him selfe in his booke against Heshusius approueth it to treat of the Sacrament So dothe Beza The ministers of Zurick Miconius Cureus Daneus Cautier c. So lastly doth most cleerly M. Rider not long befor against him selfe saying who soeuer dwel in Christ and Christ in them only eate Christs fleash and drinck Christs blood Which saith he being Christs woords in the sixt of Ihon verse 56. it were damnable to doubt of them Then suerly it can not be but damnable to doubt of Christs mentioning the Sacrament in the sixt of Ihon wherby he is eaten of vs dwelleth in vs and we in him I trust you will not deny now to haue bene aunswered to your full expectation and smal consolation For both S. August and Lyra contradicteth your information your brethren confute it and your selfe disproue it then which what fowler disgrace could happen to a wryter But I will make it yet fowler by ingadgeing your pretious Iuels credit Iwels replie against Harding art 5. Diuisione 3. pag. 323. whether Christ did not meÌ„tion the eating of his flesh in the 6. of S. Ihon or not he coÌ„fidently saying That Christ in the sixt of S. Ihon speaketh of the spiritual eating by fayth by which his very fleash and very blood indeed and verily is eaten and drunken Notwithstanding we say that Christ afterward in his last supper vnto the same spiritual eating added also an owtward sacrament or figure Behould his assuraÌ„ce that Christ did here treat of eating Christ and that his speache here belongeth to that he after ordayned Rider You are not onely taxed by Aug. to bee ignorant in the circuÌ„stance of the text but also in the sence of the text which is a grose thing in diuines 42. Now you shall heare Augustine tell you that this sixt of Iohn is to be taken figuratiuelie and allegoricallie and therefore spirituallie meaning that the speeches and phrases which Christ vsed be borrowed and translated from the bodie to the mind from eating and drinking to beleeving from chamming with the teeth to the beleeuing with the heart So that what eating and drinking is to the bodie that beleeuing is to the soule And as bread and flesh be meat corporall for the bodie so Christ our bread is made spirituall for the soule And as corporall meats are taken with the corporall mouth so are spirituall meates Christ crucified with all his benefits receiued with faith the mouth of the soule And therefore to teach all posterities how to expound these words of Christ hee giues a generall rule perpetually to be obserued in GODS church Saying (a) De doct Christ. lib. 3. cap. 16. Si praeceptiua locutio est c. If the Scriptures seeme to commaund an horrible or vile fact the speech is figuratiue The secoÌ„d proofe out of the sixt of Iohn and then alleadgeth your second proofe that you bring out of the sixt of Iohn for example Except you eate the flesh of the Sonne of man and drinke his bloud yee shall haue no life in you Facinus flagitium videtur iubere Christ in this place seemes to commaund a wicked and horrible act Figura est ergo It is therefore a figuratiue speech commaunding vs to keepe in mind that his flesh was crucified tormented for vs. Now examine Augustines exposition To eate corporallie reallie and substantiallie Christs flesh with our material mouths and to drinke his precious substantiall reall bloud with our bodilie lips is a horrible thing Therefore Christs words bee figuratiue So that by Augustines owne words your litterall sence carnall presence is wicked and horrible howsoeuer you cloake it with fained titles to blinde the eies and deceiue the hearts of simple Catholiques And if you would but read the fifth chapter of the foresaid booke you should see his Christian caueat he giues to Gods Church touching this point In principio cauenduÌ„ est ne figurataÌ„ locutioneÌ„ ad litteraÌ„ accipias c. First of all you must beware that you take not a figuratiue speech according to the letter his reason followes for the letter that is the litterall sence killeth But the spirit that is the spirituall sence giueth life For when we take the figuratiue speech for a proper speech we make the sence carnall neither is there anie thing more fitlie calld the death of the soule Thus you see Aug. teacheth if you would learne that if the speech be proper the sence must bee litterall and carnall but if it be figuratiue it must bee misticall and spirituall and alleadgeth this your own text for the same So I would wish you either follow Augustines doctrine or else cease to vse Augustines and the rest of the Fathers names for in vsurping their names and peruerting their doctrine you abuse the Fathers and deceiue the Catholiques Your Bernard also in later times condemnes your absurd vnchristianlike exposition of this your owne text Ber. Serm. 33. inps Qui habitat Fol. 68. Col. 2. Vnlesse you eate the flesh of Christ c. He asketh the question Quid auteÌ„ est manducare eius carnem bibere sanguinem nisi communicare passionibus eius eam conuersationem imitari quam gessit in carne What is to eate Christs flesh and drinke his bloud but to communicate with his passions and to imitate his holie conuersation in the flesh And then followeth Vnde hoc designat illibatum illud Altaris Sacramentum vbi
corpus through it our Lords very body to enter into vs to dwell in our harts by faithe Suerly yf M. Rider may receaue his guest into his howse and hart to his meat and mynde as he often professeth so should he imagin that we may and should in like maner receaue Christ in the Sacrament What he saith of doggs and catts Christian shame would haue spared Can the sonne shyne vpon a donghill and neuer be defyled or the three children abyde in the fyer and neuer be burned or Gods diuinitie be in euery thing and euery wher D. Tho. 1. par q. 8. art 3. quo ad potentiam essentiam praesentiam not only by power but by substance and essence equaly in heauen and in earth yea and in hell and vnder waters not be blemished tormeÌ„ted or disgraced why then is it thought an absurditie that Christ true God and man being now immortal and impassible should be any where or in any person how vyle soeuer without al bleamish hurt or disgrace This Ethnical reproaching the heuenly mysteries posteritie will detest by the very testimonie Calu. in prefat Catecheseos Luth. ser Conuiual fol. 158. in pref tom 1. if not Baalamitical prophecie of Caluin saying Posteritatem tandem fraudas nouatorum sensuram antiquis vijs instituram Posteritie will discouer the frauds of Reformers and returne to the ould wayes when as Luther also fortould horum temporum curiositas saturata fuerit the curiositie of these tymes wil be satiated Which are two strange predictions of two Protoplasts of the fift apostolical gospell wherby al their enterprises are insinuated to be fraudulent innouations and desperat doctrines founded only on the curiositie of these tymes Rider Grosse absurdities follow the Priests positions 43. And if your litterall exposition were true then none could bee saued but such as eate your consecrated Christ made of bread then infants that die and communicate not should be damned Captiues that from their cradle liue vnder Tyrants and those that before Christ in Christes time and in the first thousand years after Christ before your new consecration was stamped are damned And contrariwise all that eate of your consecrated Hoste be saued bee they neuer so blasphemous to God traiterous to their Prince and iniurious to their brethren But that both these extreames that spring from your litterall exposition contrarie to Scriptures and fathers be false and horrible to Christian eares no godlie man may doubt vnlesse he will denie Christ and his word the auncient Fathers and the Primitiue church and you shall neuer giue the Catholiques that haue hanged their precious soules vpon your bare sayings due satisfaction in this without publike and penitent recantation of this You follow nether Scriptures nor Fathers If with the Fathers you would but obserue duelie the circumstances of the 5. and 6. of Iohn you might see it cannot be meant of the Sacrament and therefore you are deceiued in the Scriptures because the Sacrament was not then ordained Againe by the iudgement of Augustine the speech is figuratiue and therefore the sence spirituall And so Augustine stands with vs against you Olde Lyra saith that the sixth of Iohn Nihil directe pertinet c. speaketh not one word directly and pertinentlie of the Sacrament The Father saith nihil nothing directe directly yet you against Scriptures and Fathers will wrest these texts indirectlie and impertinentlie to speake of the Sacrament before it was a Sacrament If we should commit such palpable errours against Scriptures Fathers and common sence you would call vs common sots without learning or sence plaine murtherers and soule slayers from which sinne the Lord deliuer vs both Now I will aske your conscience this question how durst you cut off Christs words by the waste meant you plainly in that surely no for if you had recited the whole verse it had marred your market you onely set downe the middle of the sentence concealing the beginning of it and curtalling the end of it and so thinking that to serue your turne and blinde the eies of the simple But God willing I wille discouer the trueth which you seeke to couer and let the simple people see how farre and how long you haue deceiued and misledde them to the great perill of their soules with wresting the Scriptures and wronging the Fathers Christs whole sentence was this Verse 51. I am the liuing bread which came downe from â—eauen if any man eate of this bread he shall liue for euer and this you cut off Then followes your proofe The bread that I will giue is my flesh Iohn 6.50 then you curtall â—he rest which I will giue for the life of the world If you had dealt plainly and â—eliuered Christs words to Gods people without substraction as Christ deliuered â—hem vnto you then the people euen the simplest of them would not haue so â—ong beene deceaued by you For the former part of the verse and the later conâ—ealed by you expound Christs minde and bewray your errours Let me but reason with you out of the first part of the verse from the propertie of this bread heere spoken of by Christ First it is liuing bread and giues eternall â—ife to the receiuers yours doth not This came from heauen yours did not Who so eates of this cannot be damned but manie eate of yours and die eterâ—ally and therefore the very properties of this bread shew plainely that it cannot â—e meant of your singing-cakes as hath beene prooued before vnto you Because they haue no life in themselues and therefore can neither giue life nor preserue â—ife vnto others The later part of the verse concerneth Christs flesh which is this true bread And thus out of Christs words I prooue that the flesh of CHRIST spoken of in this place cannot bee the flesh of CHRIST which you would haue giuen in the Sacrament How and when M. Rider reiterateth strange Deductions Arguments and Reprehensions 43. DOe not meruayle at these deductions of M. Rider to be often applyed and replyed For in 20. Fitzimon monethes space they being collected he might eftsoons forgett what he had formerly ingrossed and so forgetting him selfe and what he had sayd befor he might insert the self same things often Or not fynding in so long studie any thing to his purpose but rather whersoeuer he turned his eyes and conuerted his mynde to be wholy against his cause and condemning him and it he thought good to make many messes of smal cheare and to furnish the table with one only prouision by art of cookerie diuersely prepared otherwyse it were hard that in one sheete of paper they should be so often inculcated Yet then I aunswer 〈◊〉 before in the 40. numbre that the saluioure of mankind IESVS Christ our Lord is our foode in the Sacrament Whosoeuer of discretion eateth him not or by contempt after denuntiation of his pleasure and merciful gift of him selfe shal neuer be saued Wheâ—
some perticuler persons quick or dead as the Priest pleaseth VVhether Christs woords teach Christs fleash to haue bene only giuen on the Crosse Fitzimon 44. THis argument auerreth effectualy the precedent attestations as being out of all the 19. moods and three figures allowed in philosophie For by haueing the medium or meane twyse in the predicato or later part of the propositions it should be in the second figure and being deformed in that figure it is excluded out of all the rest The deformation appeareth that the second proposition should haue bene and is not in this maner but the fleash of Christ in the Sacrament was not only giuen on the Crosse from which it varyeth by omitting all the former parte and exchangeing the being giuen on the Crosse into the being of a material Crosse The conclusion also is misshapen as which ought only to haue bene therfor the fleash of Christ in the Sacrament was not promised in the sixt of Ihon. Because I am Rom. 1.14 Debitor factus sapientibus insipientibus made a debtour to the learned and vnlearned I haue borrowed licence of the vnskillfull in Philosophie to haue in a start followed this mater in his kinde Now to the capacitie of all I aunswer to the first proposition The 19. vntruth that it is euidently the 19. vntrueth and against Christs expresse promise in the 6. of S. Ihon promising that besyd his giuing his flesh to be crucifyed he would also giue him selfe to be eateÌ„ of vs saying vnlesse you eate c. I aunswear to the next that it is true that Christs fleash in the Sacrament was not only giuen on the Crosse as being also giuen to be eaten in the Sacrament The conclusion is contayned in the premisses and so denyed or affirmed as the premisses All the residue is ether specified and reuersed in the 40. or 43. numbres or els being voyd speeches at randome need noe further resolution Behould beloued reader Ioan. 6. v. 51.53.55 to these woords of Christ this bread which I will giue is my flesh for the life of the worlde no woord of worthe or witt is replied but time Ioan. 14.6 cap. 7.17 and wynde wasted in most idle diuagations Is Christ the trueth are his woords as the Euangelist affirmeth the veritie why then the bread he gaue was his fleash not his figure then his fleash was not only crucified but also eaten then his fleash is meat truely and not figuratiuely To aunsweare therfor to these pregnant and infallible woords of Christ him selfe only that we mistake not shewing how the Fathers denye when and what they affirme apparently that Christs woords are spiritual and therfor not litteral and for other aunswer to digresse into reproaches to multiply woords to beat the wynde not shewing any defense or warrant of Scripture or Father for your figure only without veritie appellation only without substance representation only without commoditie such aunswearing I say is breefly Psal 4. v. 3. Diligere vanitatem querere mendacium to loue vanitie and to seeke lyes The third proofe of the Catholique Priests out of the sixth of Iohn to prooue Christs carnall presence in the Sacrament Catholicque Priests Vers 55. My flesh is meate truelie and my bloud is drinke trulie Rider 45. YF you should aske your boy in his Grammer rules a question if he aunswered not in the same case or by the same tense of a verbe that theâ— question is asked by you will count him a silie Grammatist But if you aske your Sophister a question in quid and hee aunswere in quale you will taâ—â— him for an improper and impertinent aunswere But most of all if a great Diuine be asked a question to prooue the manner of a thing and he neglecting or omitting that as too hard or impossible for him prooues the matter that was neuer demaunded or doubted of what will the Reader thinke of this matter this man and this proofe Surelie he must say either he vnderstandeth not the state of the question or else he is not able to prooue the question and so vseth this shameful shift iâ— steed of a sufficient proofe All the Catholiques in this kingdome expected to be satisfied by your aunswer touching the manner of Christs presence in the Sacrament whether it be carnal or spirituall and whether he must be eaten by faith spirituallie or the teeth carnally And your aunswere is as improper and impertinent as either Grammatist or Sophister for you leaue the maner of Christs presence which you should prooue and bring the matter of his presence which was neuer in question saying My flesh is meat truly c. How this your aunswere doeth relish of learning let the learned iudge When aâ— the Catholiques in the kingdome hang their soules on your saying Are these you contentments you giue them If they aske you how they must eate Christs fleâ— drinke Christs bloud then you tell them my flesh is meate in deed and my bloud 〈◊〉 drinke in deed Doe you aunswere their question or satisfie their conscience or resolue their doubts alasse no. Thus you haue dealt dallied and deceiued a long time Christs people with these your improper impertineÌ„t vnprofitable nay vntrue aunsweres and yet you will be called Fathers Doctours and what not But I pray you tell me why you added not the next words of Christ you thought they were against you But if you had dealt as men hauing Gods feaâ— before your eies you would not haue staied there for the next verse plainely discouers your bad dealing with the simple people for that aunswereth their question and that would satisfie all good Catholiques in this point For if you aske there the holy Ghost this question how must Gods children eate Christes flesh and drinke Christs bloud he will aunswere you that whosoeuer dwels in Christ and Christ in him eates Christs flesh and drinkes Christs bloude but the faithfull onely dwell in Christ and Christ in them therefore the faithfull onely eate Christs flesh and drinke Christs bloud whether it be in hearing the word in baptisme or in the Lords Supper as you haue heard before If you had added this verse it hâ—â— ouerthrown your carnall presence in the Sacrament and your orall eating of Chrisâ— with your mouth teeth c. But as you wrong the Catholiques with an impertitiâ—â— answere and as you abuse them by keeping backe the next words of Christ which expounds his owne meaning So heere you abuse your holie Father the Pope and your deare mother the Church of Rome in expounding this text contrarie to the Romane sence The second parte of the Catholicks first proofe by Scriptures 45. HEere in the woords of Christ is assured Fitzimon for the matter that it is fleashe and consequently not his appellation only for the manner that it is truely and consequently not figuratiuely only yet doth this proctor of the protestant profession only to cauill tell that the mater was
the Sacrament before consecration Therefore some late Popes the new Church of Rome with the colledge of Cardinals new created Iesuits Semynaries and all the Romane Priests now in Ireland be lyers deprauers of the trueth and deceiuers of the people The maior or first proposition is your owne doctrine for you teach that before Hoc est corpus meum be pronounced there is no consecration The assumption or later proposition is as cleere for you perswade the simple people to beleeue that these texts out of the sixth of Iohn prooue a carnall presence of Christ in the Sacrament a yeare before Hoc est corpus meum was by Christ pronounced or the Sacrament by Christ instituted Therefore the conclusion that you be lyers and deceiuers of the people is ineuitable Thus the Catholiques of this kingdome by the rules of your owne religion you haue deceiued in teaching Christes carnall presence in the Sacrament a yeare before either Sacrament or consecration in the Sacrament were instituted And this your leaden diuinitie without care or conscience you thrust vpon the simple people as sound doctrine But if there were no other errour or heresie held and taught by you but this one point it were sufficient to make all the Catholicks in this kingdome nay in Christendome to forsake your opinion considering your ignorance or malice presuming to iustifie that which holie Scriptures auncient Fathers Gods Church yea the perticuler Church of Rome with their Bishops Archbishops and Popes for a thousand yeares after Christs ascention neuer spake or heard of and therefore it is no olde faith taught by them but a new heresie invented by you But now to the rest of your proofe Of M. Riders Arguments and their sufficiencie And how the 6. chapter of S. Ihon doth belong to the B. Sacrament notwithstanding it was before the Consecration Fitzimon 47. AS paynters that by skill could not make difference betwixt a cat a horse and a dogg were wonte to tell by woords vnder their pictures this is a catt this is a horse and this is a dogg euen so M. Rider when he maketh an argument in his owne opinion substantialy yet least you should not so conceaue therof he addeth befor or behynde or in the margent this is an vnaunswerable argument Wherof you haue an instance befor the 38. numbre and in this place Yet I vndertake to aunswear this argument breefly and sufficiently and only by saying as befor in the 41. nuÌ„bre by consent of Catholicks and protestants that we teache Christs real presence in the Sacrament but after and not befor consecration yet that such gift was promised and specified for the future tyme according to the woords of Christ the bread which I will not that I doe giue c. in the 6. chapter of S. Ihon not that by such promise it was giuen at that tyme but after as the woords importe What parcell againe of this argument is now vnaunswared ether according to Catholicks or protestants Yea or according to M. Riders deduction saying that eating of Christ after the institution of the Sacrament is proued out of the 56. verse of the sixt of Ihon in such maner as it were damnable to doubt therof How is it thence proued vnlesse such verse and chapter belong to the eating of Christ Therfor by him selfe The 22. vntruth is made aunswerable this vnaunswerable argument and therby the 22. vntrueth acknowledged Luther tom sept defens verb. â—ene fol. 397. Against whom and his brethren in this opinion Luther whom they intitule Father of trueth thus discribeth the argumeÌ„ts which they call vnaunswerable Their greedines to defend their credit maketh them madd that whatsoeuer they take hould of though it be but a straw yet they imagin it to be a swoord or speare and that at euery stroake they kill thowsands Agayne They thinke to haue sayd passing well Luther ibidem fol. 394. 405. 381. 382. and much to the purpose although they touche not one argument And againe In their books there is noe pithe or substance but only friuolous cracking By whom could euer this be more verified then by my good frend M. Rider whose dealing in euery point being so seely and defectiue towards Gods woord Fathers Decretals and his owne brethren yet how he supposeth that riding lyke a second Perseus vpon Pegasus he hath transformed all his aduersaries into pillers by taking all power of aunswering from them O coÌ„fident Champion But let vs accompagnie him forwards obserue how litle his discourse amendeth Math. 26.26 Christ tooke bread did blesse it and brake it Catholique Priests and gaue it to his Disciples and said take and eate this is my bodie This is my bloud of the new Testament which shal bee shed for manie for remission of sinnes 48 GEntlemen this is your proofe out of Christs owne words Rider and this was deliuered by Christs owne mouth at the time of the institution of the Supper and the night before his blessed passion and either this must helpe you or else you are helplesse but Christ willing I will plainlie shew this your proofe to be your reproofe and I pray God for Christ his sake that the eies of your vnderstanding may be opened to see the truth and your hearts toucht to receiue and confesse the truth and renounce your errors and so cease to deceiue Gods people and the Queenes subiects least a worse thing come vnto you All the doubt and controuersie of this question betwixt vs dependes on this Text which you say must bee taken properlie and litterallie wee say Sacramentallie improperlie figuratiuelie and misticallie And our opinion God willing shall be proued by Scriptures auncient Fathers and Popes and the olde Church of Rome The third part of the Catholicks first proofe by Scriptures 48. THe Psillians a people in Afric neere the Garamants Fitzimon Sabel l. 4. c. 9. Herod l. 4. Goll l. 6. c. 11. being molested with Southern wynds to which their contry lay open in most simple maner armed them selues to a conflict with them Such would be my follye yf I would arme my writings to incountre a bagg-pype or sack of wynde only especialy it being not of the sweettest But let him conioyne any mater true or false and I will attend theron to auowche or auoyde it Rider 49. But this is straunge that men of your great learning as the Catholiques 〈◊〉 you to be wil deale so childishlie and weaklie in so weightie a matter Bee not offended that I say you handle this childishlie for in Schooles he that alleadgeth for the probation of a proposition the proposition it selfe for the probation of a text the text it selfe is counted childish and it is a childish point of Sophistrie and a falacie to be vsed among young schollers not to be practised among simple Catholiques The Catholiques demand of you how you prooue Christs carnal presence in the Sacrament and you bring in Hoc est
2. epist 50. ad Bonifac. in fine Tom. 5. de Ciu. l. 2. c. 25. But would you know what is to be against charities kingdome S. Augustin aunswereth Non est autem particeps diuinae charitatis qui hostis est vnitatis he is not partaker of diuine charitie who is an enemie of vnitie No catholick saythe he no fruitfull communion Therfor good M. Rider Aug. To. 10. de verb. Apo. ser 22. circa fineÌ„ let this goulden exhortation of S. Augustin take place after so many mis-informations of his perswasion VVould God saith he they would not feare them to whom long time they haue sould erroure for they respect them they are ashamed toward humane infirmitie and not toward inuincible veritie And they feare to be expostulated with all in this maner VVhy therfor haue you deceaued vs why haue you seduced vs why haue you affirmed so much ill and falshood They should aunswer yf they feared God it was humane to erre but diabolical through animositie to remayne in erroure And a litle after Let them say to their beleeuers we haue fayled together let vs retire from errour together VVe haue bene guydes to you and you followed to your fall will you not follow vs when we conduct you to the Church I pray God this exhortation may take effect according to the intention and worthe therof In the meane tyme it is the 33. vntrueth that we ouer-rule Scripturs and Fathers The 33. 34. 35. 35. 37. vntruth The 34. that we confesse to be figuratiue that is as you vnderstand only figuratiue these woords of Christ this is my blood of the new testament The 35. that Augustin reasoneth against Capharnaits who would not beleeue the woords of Christ no more them protestants in these tymes The 36. that by our literal exposition we forsake Augustins rule charities kingdome Apostolical and Catholick exposition The 37. that we be Caphernaits and Canibals I wil not requite his Theons style and bad demeanure knowing that it is for want of mater because Eccli 21. non est sensus vbi est amaritudo ther is no sense wher there is bitternes Yf vaunting were victorie reproaches reproofe dispising disconfiting M. Rider had bene as victorious as Cesar or Alexander as subtile and solid a disprouer as a second prophet Daniel as great a vanquisher as the faire king Arthure Rider Amb. lib. 4. de Sacrament to cap. 5. 55. Ambrose is of the same opinion with vs against you saying Fac nobis inquit oblationem ascriptam rationabilem acceptabilem quod est figura corporis sanguinis Domini nostri Iesu Christi make vnto vs saith the Priest this oblation that it may bee allowable reasonable and acceptable which is a figure of the bodie and bloud of our Lord Iesus Christ And Ambrose presentlie after saith the new Testament is confirmed by bloud in a figure of which bloud wee receiue the misticall bloud By these words the Reader may see that Ambrose and the Church in his dayes tooke it not for the naturall bodie of Christ but for a figure of his bodie and therefore cease to bragge heere to the simple of Ambrose and Augustine for they are not of your opinion Innocent Papae lib. tertius ca. 12. Fol. 148. and there shal you see the foolish and phantastical reasons the Pope giues for those said crosses And in the Canon of the Masse you haue these words of Ambrose in that part which begins Quam oblationem but you deale deceitfully with Gods people for you leaue out these words quod est forma corporis and there dash in fiue red crosses and still teach the people it is Catholicke doctrine and the old religion but these iuglings with the Fathers must be left or else good men that follow those Fathers will doubt that Gods spirit hath left you How dishonestly S. Ambrose is treated by M. Rider Fitzimon Ambros. l. 4. de Sacram c. 5. 55. S. Ambrose is as fowly or rather worse vsed then S. Augustin Compare M. Riders woords and these together in the very same chapter In sanctis manibus suis accepit panem Antequam consecretur panis est vbi autem verba Christi accesserint corpus est Christi Deinde audi dicentem accipite edite ex eo omnes hoc est enim corpus meum Et ante verba Christi Calix est vini aquae plenus Vbi verba Christi operata fuerint ibi sanguis efficitur qui plebem redemit Paulo post Ipse Dominus Iesus testificatur nobis quod corpus suum accipiamus sanguinem Numquid debemus de eius fide testificatione dubitare In his sacred hands sayth S. Ambrose he tooke bread Befor it be consecrated it is bread but when the words of Christ come it is the body of Christ then heare him saying take and eate of this all for this is my bodie And befor the woords of Christ the chalice is full of water und wyne VVhen the woords of Christ haue operated the blood is made which redeemed the people A litle after Our Lord Iesus him selfe testifieth vnto vs that we receaue his body and blood should we doubt of his trueth and testimonie Could you M. Rider Ambros. l. 4. de Sacram c. 5. in ether godly or honest disposition conceaue S. Ambrose thus speaking to thinke that in the sacrament was not the natural body of Christ but only a figure therof because he mentioned as we professe a figure to be therin Could you mistake without deepe hypochrisie these woords of his but when the woords of Christ come it which befor consecration was but bread is the body of Christ the blood is made which hathe redeemed the people Is not this a shamelesse resolution in making denials affirmations an act of such a carelesse man as is mentioned in Horace who had forfetted his credit abroad among all men freends and foes yet fayned to them of his priuat howshould that all went well and nothing against him saying Horacius lib. 1. Satyra 1. Populus me sibilat at mihi plaudo ipse domi The world doth hiss at me but yet I applaud to my selfe at home For opposition of S. Ambrose to protestantcy Causeus sayd he was bewitched by the deuil And truly in this point as after in treating of him in particular shal God willing be notifyed none was euer more opposit to them then he How lowde therfor The 38. vntruth hath M. Rider made his 38. vntrueth that Ambrose and the churche in his dayes thowght with him against vs But a mercenary minde to please man selleth it selfe rather then it would seeme disproueable S. Aug. late exhortation I feare will not benifit one of this humor 56. And Augustine else where saith Rider Aug. in â—narratione Psal 3. pag. 7. col 1. Printed at Paris anno 1566. August tom 6. contra Adimant cap. 12. Christ commended and deliuered to his disciples the figure of his body and bloud
VVe haue no such custome nor the Churche of God For yf any be of a contrary beleefe among vs obstinatly we discarde him presently in to the ranke of hereticks by commission of Christ Math. cap. 18. Thom. waldens doctrinalis fidei l. 2. c. 21.23 Si Ecclesiam non audierit sit tibi tanquam Ethnicus Publicanus Yf he do not heare the Churche let him be vnto thee as an Ethnick and Publican Because Ecclesiae iudicium sequi debet lector Christianus sub poena perfidiae si ad fidem res pertineat sub poena contumaciae si non pertineat A Christian reader must follow the iudgement of the Churche vnder the payne of disbeleefe yf it belong to beleefe or vnder the payne of obstinacie yf it doth not belong Wherby all Catholicks are warranted that neuer dissension can possibly haue place in their profession yf it be obstinat In the disputations of Doctors when the Churche authoritie or iudgement is not as yet pronounced August con Faust. l. 11. c. 5. Et epist. 48. ad Vincent according to S. Augustin Liberum habet lector indicium The reader hath a free choise to iudge to take or leaue Yea concerning his owne wrytings he licenseth the same most religiously saying Quae vera esse perspexeris tene Ecclesiae Catholicae tribue Ibidem Quae falsa respue mihi qui homo sum tribue c. VVhat soeuer thow fynde true imbrace and impute it to the Catholick Churche what soeuer thow fynde false reiect and impute it to me which am a man Quia totum hoc genus literarum Ibidem non cum credendi necessitate sed cum iudicandi libertate legendum because all this kynde of learning is not to be read with necessitie to beleeue but with libertie to iudge Euery Catholick and I among the rest do thus offre our whole vnderstanding and all our wrytings at the feete of Gods holy Churche to say and vnsay according therto So that yf you could fynde no other diuersities among vs then seueral disputations being altogether knitt in one submission to Gods Churche you haue laboured as wysely as one that would contend that many musitians disagree in consort or simphonie because they were not in one vnisone but in seueral tunes Which grosse misconceit is excellently refelled by S. August l. 2. de baptism con Donatist c. 3. saying the differences betwixt Catholick wryters to be Sine vllo typho sacrilegae superbiae sine vlla inflata ceruice arrogantiae sine contentione liuidae inuidiae cum sancta humilitate cum pace catholica cum charitate Christiana donec plenario totius Orbis concilio quod saluberrime sentiebatur etiam remotis dubitationibus firmaretur To be without any whirlwynd of sacrilegiouse pryd any puffed arrogant neck any comention of maliciouse enuie with holy humilitie with vniuersal peace with Christian charitie vntill by a full Concill of all the world what was soundly supposed should be vndoubtedly confirmed Now in particular to these 20. diuers opinions among vs. The first requireth saith he the intention of the priest that the consecration be vayleable Why Sir would you haue madd men or any without intention to minister Sacraments For none but ought to suppose that a man without intention doing good or ill is not worthy of reward or punishment The second opinion of Panormitan is all one with the former differing only that it saith to consecrat in a badd intention euen to kill doth not hinder consecration I aunswer that a swords making Note is not hindred by the purpose to abuse it no more is celebration by the intent to misaply it Note then curteous Protestant his great wysdome in so simple a conceit against this opinion as for it to name our religion hellish Note secoÌ„dly how this deepe learned Christian doctor affirmeth that Christ himselfe the Apostles whole Church waÌ„ted intention in the institution and ministration of the B. Sacrament I surmised by the want of method the second opinion to haue bene of Panormitan Scotus in 4. d. 8. q. 2. a. 2. but here I fynde it most confusedly ascribed to Scotus Truely Scotus requireth to the essential forme of consecratioÌ„ no more nor lesse then according the doctrin of the Churche to the greater explication of all circumstances he requyreth as also the Church doth the whole Canon Which Canon for the essential part was euer vnuariable from the begyning but for more ample declaration it hathe in succession of tyme receaued new additions but alwayes out of traditions Scripturs and Concils Vnles that after in particular I did intend to vnfould the antiquitie of all parcels of the Canon and shew the signification original and allowance of the least sillable to be aboue a thousand yeares ratified I would in this place prosecute it The third opinion by him selfe he silenceth as not woorthy the wryting Truly nether are the residue produced woorthy relation especialy to testifie our pretended disagreement considering that neuer sobre man can hitherto collect any discord in these two opinions ether among them selues or with the Catholick established doctrine Rider 66. But Guido his opinion is flat contrarie to them all and saith precisâ—ly that hoc est enim corpus meum doth consecrate without anie more helpe So Guido is contrarie in opinion to the former three opinions and euerie of them all contrarie one to another Heere now the Catholickes may see the consent and vnitie of the late Church of Rome touching consecration Yet I will bring you a learned Frier which hath tossed this question like a tennis-ball Iosephus Angles in lib. 4. sententiarum Printed by king Philips priuiledge 1572. pag. 108. 109. de essentialibus Euch. This Frier saith in his conclusion Christus Iesus his verbis hoc est enim corpus meum Eucharistiam confecit c. Christ Iesus in these words for this is my bodie did consecrate the Euchariste and so hath continued still by the custome of the Church c. But presentlie in his Appendix hee checkes that opinion saith yet it is to be beleeued that Christ consecrated with other words then these that he vsed in the institution and there be manie of this latter opinion saith he as Innocentius c. so that it is a palpable discord amongst them touching the verie words of consecration Two other contrarie opinions And in the same page he deliuereth two other opinions one of Thomas Aquinas the other of Scotus the one contrarie to the other which if you want opinions the booke I will shew you Pag. 109. Soto saith if Quâ— pridie being the Priests words be not vsed as well as Christs TuÌ„c incertum est c. Then it is vncertain whether there be anie Transubstantiation at all VVhat wise catholicks wil beleeue this your vncertaine doctrine And in the same page he sheweth that hoc est enim corpus meum be the words of Christ that
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
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
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
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
contrary to the will of God Let him bouldly snathe by force or fraud his neighbours substance for he will take nothing vnles god will Zuingl tom 1. in actis disp Tigurinae fol. 628. and approue Witnes thirdly Zuinglius Deus obligauit astrinxit se caelum tribuere non est opus vt pro eo assequendo laboremus God hath bound him selfe to giue vs heauen we need not trauayle to attayne it Luther tom 1. in c. 8. Math. For the fruits insuing such doctrin witnes again Luther De euangelio sic loquuntur quasi sint angeli sed si opera spectes sunt mere diaboli Iterū Credunt sicut sues sicut sues moriuntur they speake so of the gospell Idem narrat in 1. Cor. 15. fol. 161. 162. Calu. de Scandalis pag. 118 127. 128. Ibidem as yf they weare angels but yf you regard their woorkes they are mere deuils Agayne they beleeue like hoggs and as hoggs they dye Witnes agayne Caluin Pastores ipsi inquam pastores qui suggestum conscendunt c. turpissima sunt vel nequitiae vel malorum aliorum exempla Et tales scilicet in contemptu se esse apud plebem aut etiam ludibrij causa digito monstrari conqueruntur Ego autem potius vulgi miror patientiam quòd non eos luto stercoribus mulicres pueri opperiunt Our preachers our very preachers I say who entre into the pulpit c. are ether of wickednes or other euils moer filthye examples And such for soothe repyne to be contemned by the people and to be poynted at in derision But I more admyre the patience of the people that women and children do not load them with myre and dyrt Witnes thirdly Zuinglius Zuingl tom 1. fol. 115. Aestum carnis in nobis feruere negare non possumus cùm huius opera nos coram ecclesijs infames reddiderint VVe can not denye the heat of the fleash to be ardent in vs wheras the workes therof haue made vs infamous to the Churches To discend from the three principal pillers of protestantcie witnes Lewes Hetzer by Luthers relation defyler of fower and twenty marryed women Luth. in Colloq mensal fol. 415. Calu. con Libertin pag. 654. Erasm epist ad Frēs infer Germ. 1. pag. 82. besyde mayds Witnes Quintinus by the same reporter neying after women as stood horses after mares Witnes an apostata frier who as Erasmus recordeth marryed three wyues together But of this pudle sufficient is found in our first 17. number and litle obscuritie is ther in the mater Considering againe that besyd this Romain Churche no other profession hath any stabilitie or cōstancie in their whole doctrin in their sacraments of their scripturs Witnes besyde what is sayd toward the beginning of this examination 7. number of most principal protestants repentance and doubtfulnes of their courses Luther by Zuinglius his declaration appealing Zuingl de Luthero tom 2. resp ad Luth. in prefat Ad eos duntaxat libros quos intra quatuor aut quinque annos conscripserat to thes only of his owne books which he had written fower or fiue yeares before and no others Witnes of Zuinglius against him selfe saying Zuingl to 2. com de vera salsa relig c. de Eucharistia fol. 202. Retractanius igitur hic quae illic diximus tali lege vt quae damus anno aetatis nostrae 42. propendeant eis quae 40. anno dederamus VVe do therfor recant here what we sayd there by this condition that what we deliuer the 42. yeare of our age take place of what was giuen in the 40. yeare Witnes Beza Beza in Colloq Mōpel pag. 150. 268. 388. Fateor me multa scripsisse quae velem à me scripta non esse Vtinam memoria omnium earum aboleretur communi consensu I confess to haue written many things which I wishe had not bene written I would to god the memorie of them all weare abolished Witnes lastly all their translations their confessions their communion books their whole writings althoughe they weare assured as befor that they had all by true reuelation neuer twyse appearing in one lyknes And truely it is ane important point to be considered that thes men of all others the very cheefe leaders to this dance of reformations could not dwell constantly in their entreprise wheras the simple sort who lightly imbraced their doctrin aduentured to abyd fyer and swoord rather then to forsake it being according the prouerb who so bould as blind bayard not only more resolut therin then their preachers of whom few or none but fledd but also as euery one was most simple weauer glouer cobler and principaly women so were they therto most forward Sr. Ihon ould Castle Cromwell the Duke of Northumberland and others of the wyser sorte made by Fox martyrs For Acts Mon. of thes his Martyrs yet according to their wysdome whē they could liue no lōger in the libertie of the gospell they cryed peccaui and recanted their licentiouse beleefe but as I sayd obstineat idiots and willfull women dyed in their infidelitie Seuenthly they impugne this article of beleefe who after reuolting from such Churche as aforsayd had no other refuge to maintayne them selues from blame of noueltie particularitie and lightnes but to appeale to an inuisible Churche remoued from all senses lyke a Platonical Idea separated from all knowledge not extant in any country not mentioned in any historie in which noe voyce of epistle or gospell hath bene heard no sacraments ministred no men or women knowen and all this because their consciences informed them the true visible knowen ancient and vniuersal Churche wherin Christian name the scripturs and sacraments were preserued stood with vs against them Against which ther Fanatical Melanc in loc com c. de Ecclesia an 1561. Cal. 4. Instit c. 2. n. 2. Oecol n. c. 2. Isa Illyric in 1 Matth. Bren. in c. 17. Luc. Luth. in c. 9. c. 52.53 Isa tom 4. Buillng in Apoc. conc 62. 87. and poëtical imagination of a Churche inuisible all learned protestāts ernestly wrote Melancthon tearming it a monstruouse speeche Caluin Oecolampad Illyricus Luther Brentius Lutherus Bullinger and all others refuting and rebuking it as a desperat opinion proceeding from profound infidelitie Consider for gods loue this heauie and vrgent extreamitie by the way They who distrusted Christ words of his true and substantial being in the sacrament and many other mysteries of religion because a natural body say they could not be but in a visible and particular place and god him selfe not to be of power to dispose otherwyse of suche natural body they I say as more powerfull then god Martyr defens con Gard. par 1. obiect 147. obiect 7. dispose of all former Christians notwithstanding their natural bodyes in a congregation inuisible and out of all naturalitie and natural circumscribed places because they could name no visible citie prouince or Kingdome professing
materially without anie signification at all See now whither you are brought or rather whither haue you brought Gods people from trueth to false hood if hoc signifieth nothing where then is your transubstantiation For if in that word which should first worke in the change there bee no mention of bread how can that which is no way comprised in them be changed by them and so you speake against your selues Againe as you are rent in sundrie opinions touching hoc so also are you touching est for when you saw that est would not serue in his proper Euangelicall and Apostolicall signification then you gaue him a new exposition For Bonauenture seeing that est as Christ and Paul meant it would not fit their purpose VVhat est signifieth there is great variāce amōgst the Romish Prelats Est i. Fit Est est verbum anuntiatiuum non constitutium Est i. erit Iosephus Angles in loco praedicto pag. 115. then hee of purpose expounded it by Fit vt sit sensus panis fit corpus meum that it might be thus in sence The bread is made my bodie Yet Occham hee likes not Bonauentures Fit because hee thinkes it is too grosse and too false and therefore he will expound est by erit that it may carrie with it this sence this shall be my bodie but saith he it is a verie rash and brainsicke opinion and alleadgeth as brainsicke a reason as there you may see Yet Caietanus the Cardinall de Eucharistia cap. 7. pag. 104. col 2. C. D. denieth est to haue anie such signification vnlesse it be in metaphors and parables But least that I shuld be too offensiue vnto you I could deliuer so many seueral opinions of yours touching the praedicat corpus one saith it must bee meant of Christes bodie glorified no saith another that is false but it must be vnderstood of his bodie as it was before his passion And a third opinion obiects certaine doubts against both the former Magister Sententiarum lib. 4. dinstinct 12. page 60. deliuers foure seuerall opinions de fractione partibus Now Gentlemen I appeale to your consciences if they be not cauteriated whether you haue dealt well with the ignorant Catholickes of this land in perswading them that in all your doctrine there is consent without jarres antiquitie without innouation and vniuersalitie without limittation whereas there is nothing but jarres discords and dissentions in your consecration in your transubstantiation and in euery word almost nay perticle as hoc and est be so wrested by your construction that you haue brought both their proper significations to plaine destruction Is this exposition Catholicke what auncient father euer expounded it so let the Catholickes know or else they with vs will iudge neither you nor your doctrine Catholicke Will you follow a foolish Frier an ignorant Abbot a late vpstart Pope or Priest that writ and wrested within these foure hundred yeares and forsake Scriptures and the auncient Doctours of the Church Now let the indifferent minded Catholikes be iudges whether you or wee haue antiquitie consent and veritie on our sides And who differs from Scriptures and fathers from and amongst themselues not onelie in one point of religion but almost in euerie point particle of doctrine Thus much concerning your discords amongst your selues all against the auncien◠Apostolicall and Catholick truth 74. Spectatum admissi risum teneatis amici Fitzsimon being admitted to behowld this courser I would say discourser can yow good frends refrayne from smyling He telleth yow the third opinion is all one with the first and yet that it is the third and not all one but a seueral opinion This must needs make vp the 77. vntrueth The 77. vntruth Next that the fowerth fift and sixt opinions are all contrary to the former and yet that being different The 78. vntruth they are not different among thēselues but that they all agree This is the 78. Then he maketh a ragged argument yf nothing be conuerted by the first worde all our dealing is vndone Alas yf he would be capable he might thinke that this conuersion is done by Gods infinit vertue in an instant not by parts seueraly according to the woords Hoc est corpus meum as yf to euery woord a sondry part were correspondent but that to all the forme conioyntly all the conuersion is to be referred so that ther be conceaued a diuers substance present whiche was not befor not euery woord but the whole forme being pronownced Is not this a frantick kynde of cofuting to say only this is sayd I am suer it is false how absurd this is let young sophisters iudge I am suer they sound not of Diuinitie or learning is not this deepe diuinitie for a pope and no suche matter sayd but forged by him selfe his assurance childishe the absurditie only in his conceits the diuinitie and learning impugned so inexpugnable as nether in his brayne is ther any reason and by his mowth but Riderian blasts to contradict it Therfor to bring disputations of Doctors therby to testifie a disagreement betwixt them in their beleefe of the substance of transubstantiation they being only of the tyme therof is as wysely done especialy by one more frequent and seasoned with experience in law cowrts then learned colledges as yf he wowld assure that laweyers disagree in allowing the law because they plead seueraly for their Clyents of the construction or tyme of constitution or number of sillables of the law Or yf he wowld say that philosophers doubt whether ther be wynde rayne riuers because they diuersly imagin how when and whence they haue their original Remembre what was informed in the 65. numbre that it is impossible we can haue any dissentiōs among vs according to the saying of the Apostle Si quis autem videtur contentiosus esse 1. Cor. 11.16 nos talem consuetudinem non habemus neque Ecclesia Dei Yf any seeme contentiouse we haue noe suche custome nor the Churche of God Because a Christian wryter among vs must follow as Waldensis saythe Tho. Wald. l. 2. doctrinalis fidei cap. 21.23 the iudgement of the Churche vnder the payne of misbeleefe yf it be a point of faythe or vnder the payne of contumacie yf it be not And all Catholick students among vs doe read the disputations of Doctors vndecided by the Churche cum iudicandi libertate with libertie to censure according to S. Augustins woords S. Augustin cō Faustum lib. 11. c. 5. Et epist 48. ad Vincent and his instructiō toward himselfe and all others imbraceing whatsoeuer they fynde true and imputing it to the Catholick Churche and reiecting what they fynde false imputing it to deceaueable man This is a priuilege of Catholicks to be free from dissentions and neuer but to concurr in one Faythe Luther Zuinglius Cal. n. 19. examinis Not so the wicked not soe as appeareth in the 19. number of the precedent examination
They haue their faythe so inspyred as they will iudge therby all angels and men and be iudged by none And euery one of them is in the right althowgh by their owne confessions they be all fownd in Fide sua miserabiliter rotari sine fine modoque variare confessiones suas in their faythe most miserably to be rowled Colloq Altemburg fol. 462. Centuriatores Centur 9. in prefatione and without end or measur to varie their professions Iam veram doctrinam probantes mox eandem damnantes iam appellantes heresim quod antea pro veritate inuicta praedicabant now approuing for sownd doctrin and suddenly condemning the same now calling it heresie whiche befor was preached for inuincible trueth Nether is there any so meanely a conceited artificer that dyneth or suppeth withowt discoursing on this discord of the holy Reformed crue Let therfor our disputations alone and salue your owne vnreconciliable vprors whiche hitherto all your Cowncils or Synods as is shewed in the 19. numb cowld not so muche as mitigat Take owt this beame owt of your owne eye leauing to accuse vs among whom discords are as impossible as concords among yow And it being irrefragably discouered in all other points of the mater in hand take now this decretal demonstration therof and ineuitable assurance to Protestants whiche your Father of trueth your Elias and besyd what is sayd in the 17. Fox Acts and Mon. pag. 404. edit an 1563. Luther in Confess breui to 2. Germ. fol. 357. number alter Phaebus clarissimè fulgens your second Sonn most brightly shyning deliuereth saying Carolostad wresteth miserably the pronowne this Zuinglius maketh leane the verbe is Oecolampad tormenteth this woord body others do butcher the whole text and some do crucifie but halfe therof c. So manifestly doth the deuil howld yow by the noses Let me therfor replye in M. Riders woords against him selfe Orthodox confess Tygur fol. 105. 106. 107. VVill yow follow a foolishe Fryer ane ignorant Abbot a late vpstart Pope of Saxonie as the Tygurins intuled Luther or Preist as Zuinglius Carolostad Oecolampad c. that writ and wreasted within thes sower hondred nay one hondred yeares and forsake Scripturs and the ancient Doctors of the Churche Now let the indifferent mynded Catholicks be iudges yea and Protestants also whether yow or we haue antiquitie consent and veritie on our syds And who differr from Scripturs and Fathers from and among them selues not only in one point of religion but also in euery point and particle of Doctrin Behowld how good frends M. Rider and I are become bothe agreeing vpon one tale meeting in the same forme of woords Whiche speach of his I accompt so fauorable on my syde as for it I will omitt to calculat any vntrueth in all this discourse how many soeuer whiche suer are aboue 20. haue bene offoorded least I showld seeme offended with any parcell of the residue wherwith so true so vndowbted and sincer declaration is annected for all men to know the protestants to follow Luther a foolish Fryer and as M. Rider sayth an heretical Moncke who vsurped the power of Pope and liued within one hondred yeares forsaking for his sake Scripture and Fathers and cleauing to a ragged rablement of dissentious teachers Is not this to condemne to hell it selfe his owne doctrin so assuredly knowen and confessed to be from Luther a Frier from ignorant and Apostat priests who writt within a hondred yeares and is so pugnant and repugnant so madd and mutable that by them selues it is not denyed saying Non sunt vtique parua certamina inter nos neque minutis rebus sed de sublimibus articulis christianae doctrinae de lege euangelio de iustificatione bonis operibus de Sacramentis ceremoniarum vs◠quae nullo pacto componi vel reticeri aut dissimulari possunt Sunt enim merae contradictiones quae concordiam non ferunt Nicolaus Gallus sup◠intendens Ratisbonae in thesibus ac hypothesibus Certainly they are not small cōtentions that are amōg vs nor of trifles but of the highest articles of christian religion of the law gospell of iustification good woorks of Sacraments vse of ceremonies which by no means can be appeased hidden or dissembled For they are playne contradictions whiche may not be accorded Is not this by open and playne confession without racking or torturing to haue theeues fall owt and true men to come by their goods to haue falshood vnhooded and trueth reuealed to haue disagreement conuicted and the kingdome therby knowen Sathanical 75. Now to conclude this matter I will shew plainlie by scriptures that hoc est corpus meum can haue no such sence as you teach Rider Hoc est corpus meum expounded by scripture which is that bread is not by this or anie other words transubstantiated or chaunged into Christs bodie and bloud but that bread remaineth after sanctification or as you say consecration and that the scriptures speaking of Christs bodie and of the bread speake distinctlie not confusedlie that is they doe diuide them not confound them giuing to either of them their seuerall nature and propertie yea after consecration And whereas we haue now heard too much of the jarres of your late Popes and writers voide of vnitie and veritie Now let vs heare the holie scriptures expound hoc est corpus meum plainlie and truelie by the Euangelists and Paul who knew best Christs meaning vpon whose exposition all Christians may and must onelie rest satisfied in spite of Pope and poperie 75. The first promise here made is that he will shew playnly by Scripturs that bread is not transubstantiated Fitzsimon but that after consecration it retayneth still his nature The second promise is that he will bring suche exposition from the euangelists and Paul that in spyte of Pope and poperie we may and must rest satisfyed therby Rider Dedit Math. 26.26 Datur Luc. 22.19 Fregit Luc. 21.19 Frāgitur 1. Cor. 11.24 Eis Marke 14.22 76. ANd first we will prooue it from the difference of the signe and the thing signified The scriptures whē they speak of bread they speak actiuely He gaue But when they speake of Christs naturall bodie they speake passiuelie Is giuen When they speake of bread they speake actiuelie He brake it But when they speake of Christs body they speake passiuelie VVhich is broken When they speake of bread they say To you But when they speake of Christs naturall bodie they say For you Pro vobis 1. Cor. 11.24 Dedit Marke 14.23 Effunditur Luc. 22.20 Eis Math. 26.27 Pro multis pro vobis Luc. 22. ac Math. 26.26 Lykewise when they speake of wine they speake actiuely He gaue But when they speake of Christ his bloud they speake passiuelie Is shed When they speake of the wine they say To them But when they speake of Christs bloud they speake For you or for
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
with what Christian courage and spirituall manhood ought we that professe to bee Christians reuenge our Christs death vpon his cruell bloudie and malicious enemies which so mercilessy put him to death Rom. 4. the last verse these enemies be our sinnes for he died for our sinnes which let vs mortifie nay murther them let vs kill surfetting by abstinence adulterie by continencie cruelitie by mercie hatred by loue couetousnesse by almes superstition by religion c. These and the like consorts of sinne put our Caesar Christ to death Therefore when we heare not Marcus Anthonius but anie man of God out of the booke of God preach vnto vs Christs bloudie passion that died in our quarrell 1. Cor. 11.22 and shed his bloud for our sinnes let the remembrance of his precious death and mercifull deliuerance put vs in minde to reuenge his death by killing our sinnes which slew our Sauiour and endeuour to serue him with all thankfulnesse in a life spirituall who hath deliuered vs freelie from death eternall Now see what comfort the Catholickes loose for the lacke of this Apostolicall rememberance of me ad this commeth by your omitting of that you should not passe without expressing the true tenour of it as you receiued it of the Lord for the profit of his Church Thus much touching the spirituall comforts concealed from the people by your skipping of Scriptures now let vs see what errours purposelie you seeke to couer by this course 85. By this sermon Fitzsimon you see what M. Rider could doe yf he were vrged for yf he be vrgerd he often promiseth wonders to delate vpon Christs passion Two things I say vnto him One that he mistaketh Christs woords do this in remembrance of me supposing it to be fullfilled by preaching For Christ at that tyme by M. Riders confession was not preaching but in action Secondly that to such glosing verbal and idle talkers thes are Caluins woords Our gospel of which we vawnt so much Cal. in cap. 1. ad Rom. wher is it otherwyse for the most parte then on the toung wher is the newnes of lyfe wher is the spiritual efficacie Note in thes last woords what others euer yet sacred and prophane called good woorks here in a puritanical phrase to be called spiritual efficacie Note next that M. Rider to the Scripture here misaplyed owt of the Acts of Apostles foisteth in a clause of his owne to witt not only vnto men wherof ther is no sillable in the new testament So great an itching vexeth him to corrupt and depraue that be it Canon or testimonie of Father or Scripture it selfe it must not passe without his falsification Thus much being sayd to this sermon I behowld nothing els worthy consideration therin For they are but friuolous woords hauing some speciem pietatis shew of pietie but denying the effect therof I am also in great dowbt whether this relation of the Romans reuenge against them that slew Cesar be not for the most part forged For as I remembre they fled and were not together slayne So that I admyre this mans mistaking all points of learning of Diuinitie of Philosophie of Geographie of Arithmatick of Histories as well sacred as prophan of Greeke of Latin of English of French of Orthographie of all and singular sciences and yet to take so much vpon him as some tyme to say I will lay downe what you are to beleeue in spyte of Pope and poperie some tyme to taxe others ignorance and at all tymes to talke Doctoraly Rider 86. First if you had put downe these words In rememberance of me and till I come these two had ouerthrowne your carnall presence Errors for if the bread wine must bee receiued in rememberance of Christ then bread and wine are not Christ substantiallie corporallie Mat. 28.6 and by way of transubstantiation And if Christ be risen as the Angell said and as wee in our Creed confesse and that we must receiue this Sacrament in his rememberance till he come then Christ being not come but to come is not nor cannot be carnallie and bodilie vnder the formes of bread and wine as you fondlie imagine Fitzsimon 86 At the margent of this number a notorious marke of errours is placed so that it is lyke ther should be some stuff contayned That these woords Do this in remembrance of me distroyeth all our persuasion it is so iust as cuius contrarium verum est for ther is not any clause wherby it is much more established First that he biddeth vs doe and not speake doth palpably subuert your late surmise of performance therof by a ministers sermon Secondly to bidd vs facere to doe in Scripture is not seldome but very often all one and to bidd vs to sacrifice as faciet vnum pro peccato he shall sacrifice or doe one for synne Leuit. 15. Luc. 2. and in the new testament vt sisterent eum Domino facerent secundum consuetudinem legis pro eo that they might present him to our Lord and sacrifice or doe for him according to the custome of the law Leuit. 12. Which commanded a lambe and pigeon or two pigeons or two turtles to be offred at such presentation as appeareth amply in Gods holy woord Conformably therto saith S. Cyprian Oportet nos obaudire S. Cyprian epist 63. facere quod Christus fecit we must be attentiue and to doe what Christ did who as is shewed the number next befor did sacrifice Martin pope subscribeth saying Martin Papa epist ad Burdegal c. 3. hoc eum ipse Dominus iussit nos agere in sui commemorationem For this our Saluiour commanded vs to doe or sacrifice in his remembrance in ara sanctificata vpon a sanctifyed altar Now to the argument of M. Rider Christ teacheth this to be done in remembrance of him therfor he is not substantialy present I aunswer that it is done in remembrance of his visible passion on the crosse which visible passion is noe longer present 1. Cor. 11.26 such to be the sence appeareth by S. Paul saying as oft as you shall eate this bread and drinke this cupp you shall anownce his visible death till he come Wherby appeareth this remembrance not to be ane impediment against the reiteration of his inuisible presence in the masse but only against it on the crosse Secondly I aunswer that the remembrance ther mentioned is to be referred not so much to Christs person absolutly as to his operation and institution at that tyme. For such to be the sence appeareth not only by Catholicks thervpon fownding their preisthood but also by Protestants thervpon grounding their authoritie to dispense the supper as they call it of the Lord. For no other warrant haue they in Scripture so to do but this only Lastly I aunswer to gather that one must be absent because he must be remembred is some what absurde Gods woord aduyseth vs not to forgett the
law Prou. 3.1 Galat. 2.10 therfor the law can not be among vs. S. Paul was admonished not to forgett the poore therfor the poore must haue bene absent from him Are thes consequences Are thes our ouerthrowes Yes truly the greatest that can be giuen vs. 87. And these words doe this in rememberance of mee condemneth all your Masses Rider that be said in rememberance of He-Saints and Shee-Saints and no Saints Mâ—ssale Printed at Venice 1404. as your Popes Bishoppes and in rememberance of Pilgrims Marriners women in trauaill and murren of beasts So that all the foresaid Masses said or sung in rememberance of Saints persons or diseases be abhominable vnlesse you will say which were damnable to thinke that those Saintes Popes Bishopes Pilgrims c. died for you But I will cease to speake of those abhominable abuses vntill I come to the controuersie of the Masse and yet then nothing but what shall be found in your owne bookes whose chapters leaues pages if not lines shall be quoted trulie without fraud or affection Another errour you would couer in leaping ouer the 26. verse in these wordes you doe shew the Lords death till he come Chrisostome Tom. 4. Hom. 27. vpon these words Facietis commemorationem salutis vestra beneficij mei This shewing of the Lords death consiste h in preaching and expounding some scripture wherein the communicants must be instructed of the horrour of their sinne the greatnesse of Gods loue the price of the precious merits of Christs blessed passion which is the remission of sinnes and our reconciliation to Gods fauoure through his bitter and bloudie passion VVhether Masses be sayd to Saincts And whether it be dangerous now a dayes to honor Saincts Fitzsimon 87. DId not you often tell vs that you had your Doctrin from the primatiue Fathers Yf it be so that you euer knew what S. Augustin sayd in this mater S. August 20. con Faust c. 21. how might you thinke thes your arguments vnchildish these are his woords Sacrificamus non martyribus sed Deo martyrum illo dumtaxat ritu quo sibi sacrificari noui testamenti manifestatione praecepit VVe sacrifice not to martyrs but to the God of martyrs in that only ceremonie which he commanded to sacrifice to himselfe in the manifestation of the new tstament I can not blame you to haue wincked at these woords as being litle fauorable to your imaginations and contayning all that I sayd befor of Christs instituting a sacrifice authorising preists to do the same ordaining the new testament at his Supper c. By our especial prayers to Saincts conioyned with this sacrifice we may not be sayd to offre the sacrifice it selfe to them When Caluin had abolished to his power other images of Christ and his Saincts he allowed his owne and to some repyning therat he aunswered Si quis hoc spectaculo offendatur Vita Caluini cap. 12. vt ne deinceps aspiciat oculos sibi eruat vel abeat cito suspendat se Yf any be offended with this sight that he may noe more behould it let him put owt his eyes or goe spediely and hang him selfe This man also when he had obserued diuers Protestants Hamsted Fox c. to canonize the fownders of protestantcie putting them in Calendars in redd leters c. he thought it tyme to mollifye his hatred against inuocation of Saincts intending that his and his fellowes glorie might not be finished by their death saying Etsi solus Deus inuocandus sit licet tamen homines ad opem nobis ferendam implorare Although God be only to be inuoked Calu. in Cateches cap. de oratione Luther lib. 2. colloq fol. 129. yet is it lawful to implore that men would also send vs helpe Luther thinking that where â—â—ch Saincts were honoured Sathan also might be comprised in the same Calendar and Lytanies he deuoutly inuoketh him saying Sancte Sathan ora pro nobis minime tamen contra te peccauimus Clememissime Diabole holy Sathan pray for vs For in noe wyse haue we offended thee most clement deuil c. Verily for my owne parte I intend not to exchange my deuotion from the ould Saincts toward thes new nor thinke it fitt to be done by others But by the premisses appeareth it is not so heynouse a mater to pray to Saincts as in the begyning of reformation was conceaued When you begyn M. Rider to speake of our abhominable abuses as you say and will alleage our books chapters leaues pages yf not lynes which hetherto was neuer performed as oft as any inconueniencie was imputed to vs as is often shewed let it be done with greater fidelitie then S. Chrysostome is produced in this place For vpon my credit nether hathe he any such Homilie vpon such woords nor any such doctrin in all his woorks as you adioyne to this citation Will the other threatned citations be in this sorte Tyme will discouer I proceed It had bene conuenient M. Rider that yow did shew some authoritie for your saying the shewing of the Lords death to consist in preaching and expownding some Scripture For Christ and his Apostles and the primatiue church practised the administration of this Sacrament befor any of the new testament was written And yf as you say Abraham communicated the ould testament also then wanted So that ether your Scripture here mentioned must not be any parte of the bible or els you ouerthrow your saying in the 46. number that Abraham in whos tyme ther was no Scripture communicated by fayth as also all other faythfull and that Christ his Apostles and primatiue Church were not of your persuasion in whose tyme nothing of the new testament was vulgarly exstant 88. Riders And this condemneth your shewing of Christ his death by such ydle gestures and dumbe shewes without anie glorification of GODS name or edification of Christ his people that I dare boldlie say and so God willing will plainlie prooue that from your first Introibo ad Altare Dei which is the beginning of your Masse vntill you come to the last line Ite missa est there is nothing but magicall superstition heresie idolatrie without veritie or antiquitie Now let the Catholickes iudge what wrong is done them when in stead of a confortable declaration of the Lords death they haue a histrionicall dumbe shew without true signification or sence warranted from Christs trueth And wheras you exclaime against vs for allowing tropes and Sacramentall phrases in the handling of this controuersie if you had not concealed this phrase This cup is the new Testament in my bloud the Catholiks might haue seene your error and that we in so doing onelie immitate Christ whom you should rather follow then the precepts doctrine of men whose precepts are no warrants for you nor me to build our faith vpon nor for the Catholikes to imitate And you with vs must either say that Christ vsed a double figure or else most
bloud be things inward the one sensible the other spiritual and intellectuall as much difference is betwixt them as there is betwixt outward and inward sensible and intellectuall so much difference there is betwixt the outward seales of Christs body and bloud his bodie and bloud And if the seales cannot be changed into the communion of Christs bodie bloud but remaine still in their seuerall natures and substances euerie one performing his seuerall distnct office much lesse can they be reallie and substantiallie changed into Christs bodie and bloud which are things more remote but most impossible And if you had added the next verse the Apostle had made it plaine in shewing you a double communion sealed in this Sacrament The first our communion with Christ and his benefits The second our communion amongst our selues 1. Soli. 2. Omni. 3. Sâ—per which both are proper onely to gods church to euery one of gods church and allwaies to gods Church Now let the learned iudge whether you or we misconster scripture wrest fathers deceaue Christs flocke and the Queenes subiects peruert the true meaning of this Text. And now to the next 102. Is not this a worthy proctor for protestancie Fitzsimon He bringeth an allegation of three Fathers and therupon he inferreth saying First he sayth Which he of the three can you conceaue by these woords His meaning is of S. Chrysostom But he hath no such mater but cleane contrary as appeareth in his affirming in the precedent number that vessells are sanctifyed and separated from prophane or common vses which sanctification is that we call blessing Secondly he telleth the text among other conforts offereth vs Christs body crucified and Christs blood shedd Which he will neuer be able to expounde but by saying as we say that it is giuen vs by the breaking of bread and the benediction of the chalice or wyne contayned in the chalice Of his talking of seales he hath nether writt nor scale for it toward this or any other sacrament of Christ in all the new testament For the communion betwixt him and his brethren I haue spoken in the examination of the creed To say that Chrysostom affirmeth benediction in this place to be referred to him that shed his bloud for vs that this text offereth Christs bodie and bloud with all his purchased merits that the bread and cupp vz. it in the cupp are not our communication with Christ c. these I say are beyond vntruethes and in propre name Riderian discourses S. Cyril sayth The mystical benediction maketh Christ corporaly to dwel in vs by communication of his fleash Li. 10. in Ioan. c. 13. Such coÌ„munication M. Rider not only vnderstandeth not but also denyeth May not then the wicked laugh at his follie and the godlypitie his ignorance The second Proofe by Councills and Fathers Catholicke Priests This councell consists of 318. Fathers Concilium Nicen cap 14. Anno 363. No rule or custome doth permitte thâ— they which haue not the authority to offer the sacrifice should giue it to then that offer the bodie of Christ. Rider 103. GEntelmen you are posessed with a threfold error which is the cause wheâ— you read the scriptures Councells fathers you misunderstand them Your first error is when you vnderstand that spoken of the outward Elements which a meant of the inward inuisible grace Your second error is when you referre that to the visible partes of the bodie which they intended to the inuisible powers of the minde and soule VVith these three Sephâ—ticall points you peruert all the fathâ— you bring for this purâ—ose deceaue the Catholickes Thirdlie your former two errors beget a third error which is your mistaking the state of our question And so wheras you should proue the maner of Christs presence in the Sacraments You offer to proue the matter but of that we haue spoken before Thus if you will reade the scripturs fathers and Councells with these 3. cautions or derections you shall easily see how farre thus longe you are gone from the truth and misled the Queenes subiects Now with Gods permission wee will proceed to the due examination of your proofe as it is alledged out of your owne Colen print Ex officina Iohannis Quintell Typographi Anno Domini 1561. which you cannot denie it is in the first Tome and the fourteenth Chapter and the two hundreth fiftie fiue page of the first edition and the Chapter beginneth thus Peruenit ad sanctum Concilium quod in locis quibusdâ—m ciuitatibus presbyteris Sacramenta Diaconi porrigant Then followes your fraction verie abruptlie in the midst of a sentence Hoc neque regula neque confuetudo c. The sacred Councell is aduertized that in certaine places and Citties the Deacons doe reach and giue the sacrameÌ„ts to the Priest al this you leaue out and then followes your weake warrant Noe rule or custome doth permite c. I praie you what one word of this prooues your Carnall presence Let me knowe it for my learning and the Catholickes better Instruction if you would gather out of this word Sacrifice then you are deceued for that Councell in another place calles it Sacrificium Eucharisticum a Sacrifice of praise thanksgiuing not propitiatorie And if out of these wordes The bodie of Christ the councell expounds their meaning in that which you omitte and purposely conceale when they call that Sacrifice and the bodie of Christ by the name of Sacraments giuen by the Deacons to the priests for the Deacons deliuered them after Consecration to priestes ad still were SacrameÌ„ta Sacraments not the bodie or bloud of Christ made of bread wine by the Priest for the Sacrament and Christs bodie differ as much as the lambe the Passouer circumcision the couenant the washing of new birth and regeneration for the one is the outward seal the other the inward grace and here is another error of yours of the second and third kinde in referring that to the mouth which is proper to our faith and still mistaking the matter for the manner The second proofe of Catholicks for the real presence By Councils and Fathers The first parte of the second proofe Of the Concil of Nice 103. I Craue remembrance be retayned Fitzsimon how Protestants accompted this first general Concil of the world contayning 318. most famous Fathers Beza epist thecl 81. but a congregation of Sophisters as before is declared in our examination of the Creed Cartwright so famous a Puritan as none of that crew but reuerence his remembraÌ„ce as may appeare in the Suruay of pretended discipline wherin one calleth him the most reuerent another made a sermon Cap. 29. pag. 379. and sang psalmes for his releasment another saith the gouernement by him set downe is commanded by God another thanked God to haue seene him another expected to trauaile 50. myles to see him by way of derision saith such concil to
haue bene a notable and famous Concil Cartwr l. 1. pag. 93. And in the same place taxeth it for errours in discipline This aduertisement sheweth in general this Concil to haue displeased them Now to the particular application to our coutrouersie We say this testimonie sheweth on our syde First that priests offer a sacrifice which deacons could not and consequently that it could not be only a thanksgiuing bothe because such Sacrifice of thanksgiuing belonged to all alyke as soone to a Deacon as a priest as also because it could not be exhibited into the mouthe of another Secondly that this Sacrifice is the very body of Christ But all this saith M. Rider is nothing because the Concil maketh mention of a Sacrament and Eucharistial Euery twiggs shaddow is a gratefull shelter to a Ionas in extremitie But this small consolation wythereth by these woords of S. Gregorie recorded in the decretals Ob id Sacramenta dicuntur quia sub tegmento corporalium rerum diuina virtus secretius salutem eorundem sacramentorum operatur Vnde à secretis virtutibus Decret 1. pars causa 1. quest 1. c. Multi Secularium vel sacris Sacramenta dicuntur Quae ideo fructuosè penes Ecclesiam fiunt quia sanctus in ea manens Spiritus eorundem Sacramentorum latemer operatur effectum Cuius panis calicis Sacramentum graecè Eucharistia dicitur Latinè bona gratia interpretatur Et quid melius Corpore Sanguine Christi For that are they tearmed Sacraments because vnder the couerture of corporal things diuine veritie more secreatly doth operat the health of the sayd Sacraments VVhich therfor are fruictfully made in the Church because the holy Ghost their remayneing doth woorke the effect secretly of the sayd Sacraments of which the Sacrament of bread and the chalice is in greeke called the Eucharist which in latin is interpreted good grace And what is better then the Body and Blood of Christ By which sweete and sownde testimonie M. Rider as a conye is ferreted out of all his euasions For the being Eucharistial and the being a Sacrament and the names of bread and wyne are fownde to consist with the body and blood of Christ and rather to atestifie it then to exclude it because Sacraments haue their names from sacred and secret good included vnder the couerture of corporal things Which is verefyed in our Sacrament included vnder the forme or couerture of bread and wyne S. Chrysostom 1. Cor. ho. 24. both elder then S. Gregorie and also a naturall Grecian signifyeth the sence of Eucharistical to be all one and hallowed or blessed saying Cum benedictionem dico Eucharistiam dico VVhen I say benediction I say the Eucharist Your Supper indureth no benediction therfor it can not be signifyed by the word Eucharist nor the word Eucharist belong therto so that by degrees all words belonging to this Sacrament as Sacrament it selfe signe spiritual Eucharistical mystical are as ernestly abandowing your profession as by it the substance of Sacraments is abandoned In the meane tyme the forsayd testimonie confirmeth also that thanksgiuing in this Sacrament is rather to be taken for benediction then benediction for thanksgiuing Concilium Ephesinum in Epist. ad Nestorium Catholick Priests And this had 20◠Fathers VVe approach to the misticall benedictions and we are sanctified being partakers of the holie bodie and precious bloud of Christ 104. THis your proofe is trulie quoted pag. 535. the Epistle beginneth thus Rider Religioso Deo amabili consacerdoti Nestorio Cyrillus c. The Councell calleth it a mistical benediction no miraculous transubstantiation And this neither prooues your opinon nor disprooues ours for you say yee are made partakers of the holie bodie and precious bloud of Christ and so say we but you say with the late church of Rome that you are made partakers of that holie bodie and precious bloud by your mouth teeth throat and stomacke And we sey with Scriptures Fathers and the old Church of Rome that we are made partakers of Christs bodie and bloud by the hand mouth and stomack of our soules which is a liuelie faith in Christ crucified as you haue heard before And thus you referre that to the visible parts of the bodie as your mouth teeth and stomacke which the scriptures and fathers meant of the inuisible powers of the soule as our liuelie faith being the spirituall hand mouth and stomacke thereof And heere is your errour of the second kinde And so your two testimonies out of these two Councels are proofes neither proper nor pertinent brought onelie to dazell the eies of the simple and to amase the minds of the weake But I referre the badnesse of your cause and the weaknesse of your proofes nay your disproofes to the censure of the indifferent Reader Onelie giuing the Reader this note by the way that these Councels were called by the Emperour not by the Pope nay the Pope was not president in these Councels but other Bishops chosen by the Emperour And in the Councell of Nice the Popes Legat had but the fourth roome no better account was made of him For in deed he then was no Pope but an Archbishop Thus the Reader may see that these Councels be against you And now to your testimonies out of the fathers The second parte of the second proofe of the Concil Ephesin 104. THe force of this testimonie appertayning to proue Fitzsimon that by the mystical benedictions we are made partakers of the very holy body blood of Christ and consequently that there should be benedictions vsed in this mysterie and that we should not thinke what is here sanctifyed Isa 3. c. v. 3. contayneth only a bare figure and only a bare appellation of such body and blood All this he auoydeth without any difficultie because forsooth the woord mystical is founde together with the residue Certainly it is a rare exception as yf one would say in the third chapter of Esaias third verse there is mention Eloquij mystici of mystical speeche therfor in such chapter and verse there is noe literal veritie For what hindrance to our controuersie is the woord mystical I finde in the last euidence of S. Gregorie that the Eucharist by whom soeuer good or badd it be dispensed yet is a Sacrament quia Spiritus sanctus mysticè illud viuificat because the holy Ghost doth quicken it mysticaly By which is demonstrated that the woord mystical doth rather helpe then hinder our pourpose and rather hinder then helpe their imaginatiō who denye any thinge to be mysticaly quickned by the holy Ghost in this mysterie What other string hath M. Rider to his bowe to trott forsoothe to the Popes supremacie and to fayle as filthelye in that as in the rest Of which supremacie there followeth a peculiar article wherin it is to be amply discussed First who tould you M. Rider that the Popes legat had but the fowerth seat in the Concil of Nice Where
with Agar brake the Law therefore either the Law was not good or else the vniuersal promise made to God by Abraham was of none effect confuting him by scriptures and reasons telleth him that the promise was made in Isaack not in Ismaell and disprooueth him for disliking such figures similitudes and comparisons as it hath pleased the holie Ghost to vse for the plaine expressing of the neere vnion and coniunction that is betwixt Christ and his Church And saith what will this pestilent aduersarie say when hee heareth Paul speake they shall be two in one flesh he will scorne and deride it Ephes 5. But it is a great misterie spoken of Christ and his Church For saith Augustine we vnderstand by the two sonnes of Abraham and the two mothers two Testaments though in respect of times and ceremonies diuers but in respect of the substance all one and the same And also by the neere vnion and coniunction betwixt man and wife we vnderstand our naturall vnion with Christ and that without anie obscenitie or absurditie maugre the beards of the aduersarie Then followes you proofe euen in the middest of a sentence verie vntowardlie I will not say negligentlie And yet you omit one word Sicut which though it be small in shew yet it is in this place of great consequence For as you alleadge Augustine it is nothing material to confute the aduersarie of Gods grace Thus Augustine speaketh and so you should haue said Sicut mediatorem Dei hominum as the mediator betwixt God and man c. And thus after your wonted manner you leaue out the point materiall begin in the middle of a sentence leauing out beginning and ending neither respecting what went before whereof wherefore he spake the thing nor what followeth after to prooue disprooue the thing so spoken of And this your neglecting the coherence makes you faile in the sence and inference For this word Sicut which you leaue out sheweth plainlie that it is a similitude and I hope you knowe that similitudes be no Sillogismes And as there was no obscenitie or absurditie in the similitude of marriage they trulie shall be one flesh so in like case here is no absurditie or inhumaine Caniballisme in this similitude of the Sacrament vsed to expresse our vnion with Christ for though it seem more horrible to eate rhe flesh of man then to kill man and to drinke his bloud then to shed it yet we without horror or absurditie eat the flesh and drinke the bloud of the Mediator betwixt God man Iesus Christ And if the aduersarie in Augustines time or you Romanists now would know how this may bee so done without slaughter of Christ sinne to our soules or offence to the world Augustine tells you in that place fideli corde ore with a faithfull heart and mouth So that now you see Augustines scope and your drift cleane contrarie the one to the other for Augustine brings it as a similitude to expresse our spirituall vnion with Christ by faith you wrest it as spoken of the corporall and gutturall eating and drinking of Christs bodie and bloud in the Sacrament vnder the formes of bread and wine with our mouths and stomackes Manie places you haue vnfitlie in deed vntrulie alleadged yet shewed in none of them lesse learning and true meaning then in this For this is your great fault that wheresoeuer you see or heare in Scripture Father Councell or historie Corpus sanguinem Domini or such like words or phrases presentlie you inferre and so persuade the Catholicks that there is Christs carnal presence in the Sacrament neuer examining the circumstance of the place or the end wherefore they be alleadged And thus you erre not knowing or wilfullie contemning the state of the question the sence of the holie writ and iudgement of the auncient Fathers I am sure you neuer read this place of Augustine your selfe but snatcht it out of some late ignorant and foolish ydle Munkish or Franciscan Enchiridion And my reason why I thinke so of you is drawen out of Augustine himselfe For a few lines before this your proofe he calleth the Sacraments Sacra signa holie signes not the things themselues as you doe and so distinguisheth that which you confounde And within three lines after your proofe if you would haue read him you should haue heard him record to your great discredit in this case that this your proofe is as other former examples are figurate dictum secundum sacra fidei regulam that it is spoken figuratiuelie according to the rule of sound faith and religion Now let the Reader iudge betwixt you and mee whether of vs is in the right August in this place as in the places formerly alledged is against you still Augustine saith the Sacraments be sacra signa holie signes and so say wee But you Iesuiets and Priests say no they be the things themselues Augustine saith it is spoken figuratiuelie and so say we you say no but properlie Augustine saith that this opinion is squared out for patterne to Christs Church by the straight rule of sound faith and so say we and as you alleadge your proofe you say no make a flat opposition betwixt Augustines faith and your faith And yet you will brag of Fathers and that they all speake on your side and you all follow their sayings when they neither speake for you nor you imitate them And so though we follow scripture fathers primitiue Church yet you cal vs heretiks And you that wrest scriptures falsifie fathers that haue neither with you consent antiquitie nor veritie yet will be Catholickes And thus if a man should haue hired you to haue brought a place out of Augustine against your selues you could no better haue fitted your selfe or your setter on then in this who verie plainlie deliuereth the manner how Christs bodie and bloud is to bee eaten and drunke that is with a faithfull heart and mouth not with our materiall mouth teeth and stomacke as you vntrulie teach And thus hoping the Catholicks will lesse trust you in the rest that haue so groslie deceiued them in this I will proceed by Christes asistance to the examination of your next proofe The 12. parte of the second proofe concerning S. Augustin 116. FIrst it is allowed by Caluin that S. Augustin is Fitzsimon Calu. lib. 3. Instit. c. 3. n. 10. l. 4. Instat c. 14. n. 25. 26. in psal 58 v. 2. Beza in c. 3. Rom. v. 12. Fidelissimus testis antiquitatis the most faithfull witnes of antiquitie Omnium veterum theologorum tum Graecorum tum Latinorum Princeps the Prince saith Beza of all ancient Diuines no lesse of Greeks then Latins So that it is an importan point to knowe whose part S. Augustin taketh â—artw lib. 1 pag 98. lib. 2. pag. 513. Psal 78. v. 13. Secondly the Arch piller of Puritan Cartwright saith that Augustins sentence is approued vnaduisedly for theâ—â— a window
not against his opinion how did he pronounce sentence against Ihon Lambert and Anne Askew principally for being of his opinion Fox confesseth the cheefe condemners of them to haue bene Crammer and Cromwell Perhaps he will thinke to escape with a turne of a Fox saying that to haue bene compassed by the pestiferous and crafty counsell and stratagems of Bishop Gardener that by the gospellers them selues the gospellers should be condemned Good ghospellers they must haue bene in the meane time But I am now so vpon the chase as I can not so lightly loose my game Why then in King Edwards dayes the forsaid Bishop as he sayth being cast into the tower did the sayd Cranmer condemne Ioan of Kent What Fox or woolfe can auoyd that but that Cranmer was therby knowen no frend euen then to any of the forsayd Anne Askews disciples I will not in vayne haue bene some tyme of your profession and hauing touched it and bene defyled with the pitch therof for which offense I dayly and most humbly craue pardon of my deere and soueraigne Lord and Saluioure but that of the same pitch I will light a toarche to them that are in darknes and in the shaddowe of death to direct their feete into the way of peace Let vs therfor pursue more of this kynde to haue the true portraicture of M. Rider placed befor all mens eyes Catho Priest Magdeburg in Epi. ad Eliz. Angliae Reg. Amongst factions of opinions some latelie take away the bodie and bloud of Christ touching his reall presence contrarie to the most plaine most euident and puissant words of Christ. Rider 124. GEntlemen this concerneth not vs it may fitter be inuerted vpon your selues for we denie not Christs spirituall presence taught in the Scriptures and receiued in Christs Primitiue Church but we denie your imagined carnall presence neuer recorded in Gods booke nor beleeued of auncient father nor euer knowne to Christs spouse the Primitiue Church as you haue hearde trulie prooued But this is your great fault vsuallie practised that whether in Scriptures or Fathers you heare of Christs bodie and bloud and his presence or reall presence you imagine presently without further examination that it is your carnall presence which thing is growne vp with you from a priuate errour to a publike heresie Catho Priest Fox in Martirol Kemnitius in Exā Conc. Trid. cenira tan de Eucharistia Tyndall Frith Banes Cranmer left it as a thing indifferent to beleeue the reall presence So that the adoration saith Frith be taken away because there then remaineth no poison whereof anie ought to be afraid of Yet Kemnitius vpon the assurance of the reall presence approoueth the custome of the Church in adoring Christ in the Sacrament by the authoritie of Saint Augustine and S. Ambrose in Psal 98. Eusebius Emissenus c. Saint Gregorie Nazianzen saith it is impietie to doe the contrarie So that the brood being of such agreement we haue the lesse occasion to embusie our braines to confute them GEntlemen by peeces you repeat some of their words not knowing at it seemeth the occasion and so you vtterlie mistake the sence which was this These godlie Martirs perceiuing the flame of persecution to burne so fast and mount so high as it was neither bounded in measure nor mercie and onelie for a new vpstart opinion hauing no warrant from Gods word They in a Christian brotherlie discretion exhorted the learned bretheren onelie to preach that necessarie Article of our free iustification by faith in the personall merits of Christ And touching the Lords Supper to teach to the people the right vse of the same yet not to meddle with the manner of the presence for feare of daunger if not death but leaue it as a thing indifferent till the matter in a time of peace might be reasoned at large on both parties by the learned Prouided euer that poisonfull adoration be taken away The premisses considered what can yee now gather that prooueth with you or disprooueth vs. Nay here is nothing but against you altogither For if you had dealt trulie with the dead Martirs or the liuing Catholickes these collections and not yours you should from hence haue gathered 1 First these Martirs taught with their breath and sealed with their bloud that your carnall presence and transubstantiated Christ was neither commandement giuen by God nor Article of our faith euer taught in the primitiue Church but a late inuented opinion deuised by man 2 Secondlie they wished the bretheren considering it was but mans inuention and neuer recorded in gods booke that therefore they should not hazard the losse of their liues which would tend so much to the preiudice of Christs Church 3 Thirdlie they wished it to be taken for a season as a thing indifferent yet not absolutelie but with these cautions 1 First that adoration or worshipping of the creatures were quite taken away which neuer was done by you and therefore they held it not absolutely indifferent 2 Secondlie till the Church of Christ had peace and rest from your bloudie and butcherly slaughters wherein the matter might be decided not with faggots but scriptures which was not graunted in their daies and therefore you greatlie wrong the dead when you make them speake that thing absolutelie which was limitted by them with conditions Now I appeall to the indifferent Reader whether you desserue not a sharpe reproofe thus to dazell the eies and amaze the minds of the simple Catholickes by violent wresting the writings of the martirs perswading the ignorant they should either dissent in this opinion amongst themselues consent with you or varie from vs. Whereas both they and we now and then consent with Scriptures Fathers and Primitiue Church in vnitie and veritie of doctrine against your dissentions pestiferous errours and open blasphemies Of M. Riders bynding him selfe to Consent with the first protestant Martyrs And of how many and monstruous beleefes he maketh him selfe therby 124. THey and he then and now sayth he consent with Scripturs Fitzsimon Fathers and Primatiue Church in vnitie and veritie of Doctrin against our dissentions pestiferous errours and open blasphemies Perhaps before I part I will make him beshrew the fingers of him that printed this protestation although I know Stow in Chron. anno 1549. it was not the printers fault Omitting woords let vs repayre to woorks The last named Ioan Knell of Kent shal be first confronted with M. Rider Fox Acts. pag. 398. 571. to see yf he will stand to this woord This Ioan as also did Peter the Germain an other his martyr denyed Christ to haue taken fleash of the B. Virgin M. Riders woords are that he consenteth with protestant Martyrs in vnitie and veritie of all doctrin It must then follow that he denyeth the same Since that I deale against a puritan I will alleadge one of the same sorte William Cowbridge Fox pag. 570. because he affirmed as Fox confesseth no
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
thinke that the man to receaue is not only spiritual but also corporall and therfor that the adoration might be not only spiritual but also corporal Also yf such sequel were forcible no protestants hereafter should bow their corporal knees to the supper or to God him selfe nor putt off their corporall hatts nor hould vp their corporall hands because the adoration can by his saying not be corporal to any spiritual things adored O Riderian reasons how pleasant you are 129. And so to the next witnesse which is Gregorie Naziazen his woords bee these Rider In Epitaphio Gorgoniae sororis suae Inuocabat Christum c. she called vpon Christ that is worshipped on the Altar where the misteries are celebrated I pray you what can you gather out of this to prooue your externall worship of Christ in the Sacrament with cap thumpe and knee Gregorie saieth shee worshipped Christ therfore you will conclude it was your breaden Christ too hastie a conclusion to be true Or doe you thinke she worshipped Christ as inclosed in those misteries Surelie no For Gregorie saith it was in the darke night since approached to the Altar (a) The Pixe was inuented by InnoceÌ„tius 3. 1214 Gregorie Naz. writt Anno 567. Ioh. 4.20 Exod. 3.12 At which time there was neither prieste standinge by the Altar misteries vpon the Altar nor the pixe hanging ouer the Altar and therefore she worshipped Christ that was called vpon at the Altar in the celebration of the misteries not that hee was inclosed vnder the formes of those misteries no more then the mountaine wherein the father 's worshipped was either God substantiallie or that God was inclosed in that mountaine vnder the formes and shapes of the mountaine But the mountaine was the place where God was worshipped And so the Altar was the place where Christ was called vppon and worshipped not that Christ was there locallie by a corporall descention but that he was worshipped there being called vpon and serued with a spirituall ascention And if you had read Gregorie Nazianzen a litle after you should haue read that Gorgonia his sister caried about her still some peeces of the figure of the sacred bodie and bloud of Christ as it was the custome of that age and with her repentant teares shee bedewed the same not that she externallie honoured the same Here Gregorie calleth the Sacrament but a figure of the sacred bodie and bloud of Christ therefore it had been ydolatrie to haue worshipped it Esaie 42.8 Yet notwithstanding your missaleadging and misunderstanding of the premisses as also your dissenting from Scripture Fathers and auncient Popes irreligious dangerous iarres amonge your selues you easily disburden your braines from further answere thinking you haue confuted the protestants satisfied the Catholicks and so strike vp your victorious plaudite in this maner So that the brood beeing of such agreement wee haue the lesse occasion to embusie our braines to confute them Here Gentlemen you call vs a brood we will take it in the best sence for we confesse wee are Christ his brood hatcht vnder the warmth of his mercifull wings comming vnto him like hungrie chickens at the heauenlie clocke and all of his preaching ministerie to receiue that promised meat which indureth vnto euerlasting life Math. 23.37 Ioh. 6.27 And as for your pleasant Rhetoricall conceit expressed vnder this woord agreement it sheweth that in a merrie mood you haue not forgot all your verball tropes and figures Antiphrasis But when you can shew plainlie wherein the Protestants iarre amongst themselues or dissent from the Scriptures and primitiue Church in matter of faith then bestow vpon them these biting figures In the mean time your iarres amongst your selues nay your reuolt from scriptures and all primitiue practise being made now so manifest to the Catholicks it stands you vpon for the discharge of a good conscience to confesse and recant them for cure them you cannot And thus much concerning your vnfortunate successe in alleadging some of our chiefe Protestants as you terme them And now to that which followeth Fitzsimon 129. He proueth that Gorgonia adored Christ vpon the altar because it was darke night As very a Riderian reason is this to euery ones vnderstanding as the former For why might not any adore as well by night as by day otherwyse yf in darknes God could not be adored how did Tobias or any blynd men euer adore God And might not the lamps ther present haue supplyed all wante of day tyme S. August ser 215. de tempore 155. Sainct Augustin exhorted that oyle and waxe should be offred by the people to the vse of the Church and signifyed the vse of burning therof to importe that Christ might voutchsafe to lighten and nourish the fyer of charitie in vs. S. Isidorus lib. 7. etimologiarum c. de clericus Sainct Isidor telleth that the lights lamps burning in the day tyme in the Churches are to testifie our gladnes that Christ vouchsafed to be our lux vera quae illuminat omnem hominem true light which illuminateth euery man Ioan. 1. Eusebius and Nicephorus recompt when in the Church not the Temple Euseb l. 6. c. 7. Niceph. lib. 5 c. 9. which long before was destroyed of Hierusalem ther wanted oyle to the lamps Narcissus Bishopp therof demawnding water blessed it consider this ould Papistrie and suddenly natura aquae in olei pinguedinem versa splendorem luminum etiam solito reddit clariorem the nature of water sayth Eusebius about the 340. yeare after Christ was turned into the fatnes of oyle yealding a greater cleernes of the lights then accustomed What other proofs to this effect I could bring yf I knewe noe more then are in Durantus of the ceremonies of the Church may be coniectured Durant de ritibus Eccl lib. 1. c. 8. Yet for all this M. Rider shortly after will tell you that Eusebius denyed all miracles after Christs accension So then although it had bene night adoration might haue hapened Yf not otherwyse at least when light was present The 180. vntruth But let vs goe forward to the 180. vntrueth that the Pix was inuented by Innocent the third ano 1214. Witnes against this vntrueth the woords of S. Cyprian who was neere a thousand yeares elder then those tymes S. Cyprian lib. de lapâ—â— c. 5. Cum quedam arcam suam in qua Domini SanctuÌ„ fuit manibus indignis tentasset aperire igne inde surgente deterrita est ne auderet attingere VVhen a certayne woman attempted to open hir coffin or pix in which the holy of our Lord was by fyer bursting out therat she was terrifyed not to touch it Calu. l. 4. Instit c. 17. n. 35. Durant lâ—c cit c. 16. Caluin confesseth and Durantus demonstrateth the vse of such pixes froÌ„ the tyme of the Apostles The 181. vntruth is that Gorgonia found noe mysteries vpon the altar The 181.
more belonging therto saying nemo militans Deo implicet se negotijs secularibus no man seruing God imployeth him selfe in secular affayres but of S. Pauls mynde afterwards Although S. Ihon Baptist was the sonne of a preest yet is it not true that if so hapned in the new testament or that he was sonne of a preest of the new testament for the new testament was made only at the last supper befor Christs passion before which both Zacharie and S. Ihon Baptist both dyed Now let vs attend to his obiections out of Scripture against the continencie of the Clergie and not exact at his hands any exact knowlege in maters of new or ould testament Fitzsimon 132. To auoyde fornication I graunt euery man may hate his wyfe yf he entred no other bonds contrary to hauing a wyfe or yf being free from such bonds he can not otherwyse auoyd fornication For otherwyse the very next lyne befor doth assure it is good for a man not to touch a woman 1. Cor. 7.1 Secondly not long after he aduiseth euen the marryed them selues when they would be vacant to prayer to obserue continencie Thirdly followed for such as are not marryed and widdowes it is good they would soe remayne as S. Paul did him selfe Fowerthly that we being deerly bought should not make our selues subiects of men but he without worldly cares wheras yf any be marryed he is carefull of the world and how he may please his wyfe and is diuided as also the woman toward hir husband This and much more hath S. Paul in the very chapter whence the forsayd obiection was borrowed Wherby the continencie of the Clergie is ratifyed and testifyed to be necessarie yf we couet to haue the Clergie be vacant to prayer to follow that which is good to be without worldly cares to thinke of things which are of our Lord how they may please God To the other obiection I graunt lykewyse that mariage is honorable among all men for none ought to dishonour it but to accompt it a great Sacrament in Christ and his Church Hebr. 13.4 Also it is honorably contracted by all who haue not otherwyse deuoted them selues to a higher state of perfection or by lawes of God and his Church are prohibited to marrye within certain degrees As for example although the Scripture speaketh without exception or limitation yet you are not so farr gone M. Rider as to allow marriage to be honorable betwixt mother and sonn sister and brother the grand-father and grand-dowghter And yf you be forward in such Puritantrie as to allow such marriages to be honorable Calu. l. 4. Instit c. 19. n. 37. you forsake Caluin the founder of your holy consistorial discipline accompting them very dishonorable Hitherto nothing appeareth against the not marrying of Preests yf they haue deuoted them selues to a higher state then it of marriage and especialy yf they haue plighted their promise or vowe to liue chast therby to be more vacant to prayer carefull of the things of our Lord how they may please God and be more free from the cares of the world For of such as had so obliged them selues to greater perfection Mat. 19. S. August l. de Sācta Virginitate c. 23. qui se castrauerunt propter regnum caelorum and had gelded them selues that is sayth S. Augustin qui pro proposito ab vxore ducenda se continuerunt such as by a godly purpose abstayned from taking a Spowse for the kingdome of heauen and had entred obligation of vow yf after they would marrye S. Paul sayth 1. Tim. 5. damnationem habent quia primam fidem irritam fecerunt they haue damnation because they haue infringed their first fayth Yf therfor it could not be honorable to forsake attentiue prayers to God and being carefull of pleasing him and fulfilling the first fayth plighted it could not be honorable also for such to marrye who had betaken them selues to such state of lyfe and vndertaken such obligations For what honor can there be in purchasing damnation Hereby appeareth that the Scripture ether hath not or to M. Riders skill affoorded not any aduise or commendation of such mens marriage 133. And the same Apostle pointeth out to all posterities Rider that the Authors and vpholders of this Article bee liers and hippocrits Heb. 13.4 1. Tim. 4.1.2.3 and the forbidding of meates and marriage to bee the doctrine of Diuels And this is onelie proper to the Church and Chaplens of Rome as now they stand in the view of God Angles and men VVhether we forbidd Marriage or Meats 133. BY a testimonie of S. Paul he indeuoureth to proue Fitzsimon 1. Tim. 4.1.2.3 that the vphoulders of this Article against Preests marriage are lyers and hypocrits Let such as he confesseth to haue bene all the nobles and learned in the land giue him thancks for this curtesie We graunt the forbidding of marriage and meats to be a doctrin of deuils yf they be forbidden absolutly or as things abhominable i but not yf they be forbidden for greater proffit of spirit and glorie to God That we doe not forbidd them absolutly is knowen when we accompt none fitt for Gods seruice as Churchmen but such as are begotten in lawfull marriage and when we eate such meates out of fasting dayes as we eschued in fasting dayes This argumēt a secundū quid ad simpliciter that who forbidd marriage and meat in certayne persons and tymes they absolutly forbidd them you shall behould how ridiculous it is by these few weake inferences Leuit. 18.7 c. Gods woord and his Churches lawes and also Princes decrees do forbidd as is to euery one knowen marriage betwixt father and dowghter mother sonne c. By your rules taken without limitation that marriage is honorable among all and forbidding marriage is a doctrin of deuils do not you blaspheme against God and his Church and iniurie your Prince for their forbidding such marriages Next the Apostles forbidd the eating of blood Acts 15.20.29 c. 21.25 and strangled meat for which in presence of the Constable a Puritan Sadler whose name I can not remembre and others your deuout Doctor Ihon Laney Cutler maintayned in May last 164. that it was vnlawfull to eate puddings or henns whose necks were crackt the lawes of Princes forbidd to eate fleash in lent and certayne dayes of the weeke and Phisitians forbidd diuers meats By your general rule that the forbidding of meats ' is a doctrin of deuils do not you make the Apostles Princes and Phisitions diuilish doctors Because I intend God willing in my replye vpon these points to dwell some what longer let Gods woord the Churches lawes Decrees of Princes the Apostles The 184. vntruth and Phisitions testifie that it is the 184. vntrueth to be only propre to the Church of Rome to forbidd marriage and meats as aforesayd Rider 134. Did not Tertullian write two bookes to his wife in
the first hee gaue direction vnto her touching his goods and possessions if hee should die In the second booke directeth her in her Widdowhood either to liue solelie seruing the Lord or else to marrie in the Lord. But in no case to marrie as some did for honour or ambition with the Gentils Who I praie you euer checkt or controlled him for so doing VVhether Tertullian did wryte to his wyfe And whether he was for or against Preists marriages Fitzsimon 134. YEs truely Tertullian wrote to his wyfe and by writing testifyed that to iustifie marriage of the Clergie M. Rider vnfortunatly as often before hath fished for a Serpent to his cause in steed of an eale First because Tertullian Tertulliā ad vxorem lib. 1. hauing seperated him selfe from his wyfe by mutual consent to become a Preest perswadeth hir that by no persecution after his death she should marry agayne he erroneously thinking second mariages betwixt Christians to be vnlawfull Secondly by informing hir that to be Gods seruants it is necessarie to be free from marriage alleadging examples of Christians and Ethnicks admitting only Chast and Virgins to their principal seruices of Deuotion Thirdly by being to vehement in dehorting from second marriage as appeareth in seueral books Could then in wysdome this man Tertull. lib. de exhort ad Castitatem De pudicitia de Monogamia who not only by doctrin but by example eschued and abandoned his wyfe to be a Preist and affirming it to be necessarie for seruing God more perfectly be witnesed to ratifie that he that is a Preist may marry Whether I admonish or noe this wysdome wil be considered Also good M. Rider reuiew the first book againe and fynd other contents therin then you here specifie for what you produce is ether not at all there found or no part of the occasion or purport of wryting that booke Tertull. de prescript I do not peruayle that Tertullian of these men sayth Hoc illis esse negotium non Ethnicos conuertendi sed nostros euertendi Hanc magis gloriam captant sistantibus ruinam non si iacentibus eleuationem operentur This is to be their imployment not to conuert Ethnicks but to peruert ours They seeke greater glorie yf they procure them that stand to fall then them that are fallen to ryse For who do not behould how by most contrarious deprauations or ruine and fall is by them followed 135. Ignatius the Martyr commendeth the Apostles and other ministers Rider Ad philodelphenses Epist. 5. page 34. Qui operam dederunt nuptijs who euer blamed him for it Nay your owne Popes and Canons condemneth you and your parliament proofe For thus they record to your disgrace Cum ergo sacerdotibus nati in summos pontifices supra legantur esse premoti (a) Dist 56. Canon Canomanensem fol. 67. Col. 4. 68. col 1. non sunt intelligendi de fornicatione sed de legitimis coniugijs nati c. When therefore wee read that priests sonnes bee promoted to the Popedome you must not thinke that they be bastards borne in fornication but sonnes borne in lawfull marriage which marriage was lawfull for priests before the late prohibition and this day is lawefull still in the East Church Heere your owne Popes record that priests were married and that their marriage was lawfull and that Popes haue beene priestes sonnes borne in lawfull marriage And that there was a prohibition to the contrarie made by man But no scripture or warrant from God VVhether S. Ignatius did fauour Preists marriages And whether the Apostles were marryed Fitzsimon 135. FIRST you mistake the number for it is the sixt epistle Secondly you mistake the woord non Vituperans not dispraising by interpreting clean contrarilye to commend For S. S. Ignatius epist 6. Ignatius aduiseth Virgins so to follow the best as therfor not to condemne marriage as being execrable and affecteth so to him selfe the Sanctitie of Helias Iesu Naue Melchisedech Heliseus Hieremie Ihon Baptist and of his beloued disciples of Timothie Tite Euod Clement who dyed in chastitie as not dispraysing them who nuptijs dederunt operam had bene marryed Thirdly you mistake the tyme of the Apostles marriage imployments Mat. 19. For when Christ had called them they forsooke all sayth S. Peter in the name of the rest and Christ auerring they had among the things forsaken quitt their mariage conuersation replyed therto pertinently saying eueryone that forsaketh house or parents or brethren or wyfe S. Clemens Alex. l. 3. Strom. S. Hierom l. 1. in Iouin c. c. shall receaue a hondred sould and possesse lyfe euerlasting Besyd which insinuation of our Saluiour him selfe that the Apostles who had wiues had forsaken them for his seruice sake it is also generaly testifyed by the Fathers that after their vocation they neuer conuersed matrimonialy with their wiues Yf then their hauing of wiues by their vocation to Apostleshipp was turned into a diuorcement any might thinke that none after such vocation could hereby be allowed to marry but rather otherwyse and consequently that by his owne allegations his cause continualy is ouerthrowen Next in interpreting our canon much disordre is followed For when it is only a dispensation that a preists sonn indued with other vertues and gifts as fift suffrages to haue him aduanced should be once patiently tolerated not therby to make it a rule and is affirmed that others begottē of Preists had bene highest bishops whom truth informed M. Rider to interpret to be Popes but not that it should be conceaued of their sonns gotten in fornication but only in lawfull marriage he telleth and translateth you must not thinke Preists sonns be bastards borne in fornication God be praysed that he maketh Preists to haue no bastards but in lawfull marriage Yet this glosse is not only contrary to this text but also contrary to the glosse extant in the booke Dist. 56. gloss in §. Osius saying all these examples to be vnderstood of such as their parents in laye state or in the mineur ordres had begotten when it was lawfull for them to accompagnie their wiues The further part of the text that lawfull marriages were allowable in euery place before the prohibitiō to which woord M. Rider by good sinceritie conioyned Late and in the oriental Church to this day are proued to them to be lawfull shal be shortly after God willing discussed 136. Againe there bee two other Canons of the Popes Rider Dist 28. siquis fol. 32. that will batter downe your papered rampiers of humane constitution the first beginneth thus Si quis docuerit sacerdotem sub obtentis religionis propriam vxorem contemnere Anathema sit If anie man teach that a Priest may contemne his wife vnder colour of religion let him be accursed And the second canon immediatlie followeth which doth second this Si quis discernit presbyterum coniugatum tanquam occasione nuptiarum quod
marriage For yf one of ours mantayne this point of controuersie how is euery one of vs sayd to be against it For the honor of God M. Rider leaue collusions and imposturs in abusing your fraternitie with such iuggling doctrin being fast and loose off and on vp and downe without ryme or reason Thirdly S. Gregorie sayth not that yf marriage must be dissolued but si enim dicunt religionis causa coniugia c. Yf any say that marriage for religions sake may be dissolued although lawe of men accord therto yet the lawe of God doth forbidd it to witt as he there expoundeth that without mutual consent they should diuorce them selues for any pretext to enter into religion And nether is this against vs not allowing the contrary nor for him to approue marriage of Preists because it speaketh only of the continuance of marriage inuiolably vnlesse mutual consent be graunted befor any man attayne to preesthod or religion So that it is farr more for our purpose that he that can not gett his wyfs consent to be deuorced can not be Preest and none Preest but yf he were marryed which hath such consent to remayne diuorced Fowerthly the Latin or Syntax of S. Gregorie is misreported For he could not vse the masculin gendre to Theotista a woman by calling hir Patricium but the feminine according to good congruitie by calling hir Patrician All was one to M. Rider who is loath to haue to great knowledge in that Papistical latin tong Luther de abrogaÌ„da missa priuata Pâ—mer lib. de coiugio episcoporum Magdeburg en vnaquiâ—que ceÌ„turâ—a cap. 7. cent 11. c. 7. as shall after appeare Fiftly yf any couet to haue a patterne of M. Riders choosing of proofs yf he be learned and a Protestant he may peruse Luther Pomeran the Centurians Beza Martyr Melancthon Caluin Brentius Kemnitius Iuel Fox Du Plessis c. in treating of Preests marriage Yf he be a Catholick Beza Martyr 1. Cor. 7. MelaÌ„c Conf. Augustana art 23. Caâ—uin 4. Instit c. 12. n. 23. Brent in Conf. VVittemberg c. de coniugio Kemnit 3. par exam Iuel con Harding Fox acts c. Plessis l. con Eucham pag. 307. Michael Medina libris 5. de continentia hominum sacrorum Espenceus in lib eiusdem argumenti Clictoueus de celibatis Sacerd. Hosius dial de eod Didac Payua lib. vlt. Cochleus con Calu. de votis Alphon. a Castro l. 13. de her ver Sacerdotium heres 4. Alb. Pighius controuersia 15. Vide CeÌ„tur 6. c. 7. col 388. cap. 10. col 686. vide Fox Act. and Mon. pag. 386. and would fynde the obiections of Protestants answered I report him to Bellarmins third part of the first tome lib. 1. chap. 19. seq and chap. 22. seq of the booke following to Hardings reioynder fol. 170. and to other Catholicks refutations mentioned in the margent against such heresies Lastly to acquaint the vnlearned with his choise in this mater for yf I would delate it in euery occasion I should augment to much this volume let him compare the seelie obiection brought by him out of S. Gregorie of whom we treat and the huge accusation brought by others against preests continencie because forsooth as they say it was so subiect to abuses as S. Gregorie abrogated it by a contrary law as S. Vdalricus is sayd to testifie especially for that in seeking fishe in his ponde instidd of fishe there were found six thousand heads of preests children smuthered to conceale their parents leacherie This obiection had carryed some weight with it and is found in Fox and euery other of that sort not only Foxes but asses wryting of this mater Only M. Rider ouer rydeth all substancial stuff stopping and stouping to snatch euery bayte whether it be to his behoofe or to his bane Yf he had omitted it because he had found it confuted in Bellarmine c. it might be excused But the not finding of all the residue of is guggling stuff confuted in Bellarmin c. sheweth that he was to good a Rider to be so good a reader as to haue euer perused him Now then to answer this forgerie so vehemently aggrauated by his brethren I say to it as to lyke vntruethes that one part therof supplanteth another For the forged autheur therof liued not a hondred yeares neere the tyme of him to whom he is sayd to haue written as appeareth in Bellarmine Secondly no such law or memorial or mention is extant in S. Gregorie Vide Staphilum resp ad fictas dissensiones obiectas ab Illiryco Vide Alan Cop. dial 1. cap. 23. S. Greg. l. 1. epist 42. or in any autheure treating of his lyfe as Iohanes Diaconus Beda Sigebertus Ado Treculphus c. Thirdly S. Gregorie confuteth it him selfe confirming the Catholick doctrin in this behalfe by commanding Non ordinari Subdiaconos nisi prius vouerint continentiam Subdeacons them selues not to be receaued to holy ordres vnles they would vow continencie Fowerthly some tyme those heads are sayd to be found in Sicile some tyme in Rome c. Other stuffe besydes rayling at the parlament proofs by him confessed to be the act of all the nobles and learned in the land saying them to be vnlawfull and horrible doctrin of Deuils repugnant to Christs trueth and the Pope to be a bloodie murthering Italian Preest and Foxes Saincts to be innocent lambs crying for reuenge against their murtherers wherby you perceaue agayne that he accompteth them of a good beleefe and the lyke not worth the taking vp by any sincke-sweeper I can not fynde or perceaue wherunto I might replye therfor to discharge my promise I will acquaint the truth of this point of Coelibat or vnmarrying of Preests in the East and West Churches Rider 140 Now yee see Scriptures Fathers Popes practise of the primitiue Church and presidents of godlie Bishops and priests witnesse with vs against you that the marriage of priests is lawfull and honorable and your parliament stuffe vnlawfull and horrible the one hath the warrant from Christ the other is the doctrine of Diuels from which recall your selues your confederates and nouices least in abstaining from lawfull matrimonie yee fall into damnable adulterie which the Lord preuent for Christs sake And thus much for the first three Articles Catholick doctrin of the not Marrying of Priests Fitzsimon 140. FIrst it is to be vnderstood that the determination of the Church is authorised from God as yf it were his owne act He that heareth you heareth me VVhen you receaued the woord of obedience of God by vs you receaued it not as the woord of men Luc. 10. 1. Thess 2. 1. Ioan. 4. but as it is truely the woord of God He that knoweth God heareth vs He that is not of God he doth not heare vs. In this we know the spirit of truth and the spirit of errour c. Secondly it is to be knowen that the Church from
c. in this place Catho Priests Read Gregorie Nazianzen in his funerall sermon of father mother and sister and you shall finde miraculous demonstrations of the reall being of Christ. Rider 158. YOu still abuse the eares of the simple Gregorie hath no such matter as you speake of wrought by your charmed Hoste If you meane the spirituall reall being of Christ in your sacrament This Gregorie was dead 500. yeares before your corporall presence was knowne that is none of yours and if you meane of your corporall presence of Christ alasse Gregorie neuer knew it But Gentlemen you are to blame to vrge these fables to prooue a matter of faith you haue alleadged nothing that will weaken your cause more then this VVhether S. Gregorie Nazianzen beleeued the Spiritual Real and Corporal Presence Fitzsimon 158. MR. Rider in his text and Margent warranteth that this S. Gregorie who liued within the first 400. yeares after Christ was more ancient then our corporal Presence and dead before the knowledge therof 500. yeares So that by this accompt 900. after Christ our Corporal Presence was vnknowen Yea els where by saying that Innocent the third was first autheur therof three hondred yeares mare are added before it had any acquaintance in Gods Church All the tenore and purport of this booke consisting of proofs by Scriptures Concils Fathers Histories Sectarists them selues do confirme and conuict this to be the 208. grosse vntrueth The 208 vntruth And now S. Gregorie Nazianzen him selfe shall ratifie the same to the world to signifie that M. Rider hath in a desperation to be accompted euer faythfull cast his bridle raynes vpon his horses neck to licence him to runne into the wildernes of vntruethes D. Greg. Nazian orat de S. Pasch orat 1. in Iulian. and deprauations Absque confusione dubio comede Corpus sanguinem bibe fi saltem vitae desiderio teneris Neque sermonibus qui de carne habentur fidem deneges VVithout confusion and doubt sayth he eate his bodie and drinke his blood yf thou hast any desyer of lyfe and distrust not for the speeches which are of fleashe Behould carefully how we are aduised by S. Gregorie to eate his flesh and drinke his blood and not to be distrustfull that there is mention of fleashe wherby we might grudge Wherto after he addeth that we should not be letted for his passion as yf he would haue vs thinke that Christ is not receaued by vs in any passible or hurtfull maner to him selfe And that we should be constant firme and vnmoueable notwithstanding the speeches of Christs aduersaries To the same effect sayd Theophilact in cap. 26. Math quoniam infirmi sumus horremus crudas carnes comedere maximè hominis carnem ideo panis quidem apparet sed caro est Because we are weake and do grudge to eate raw fleash especialy mans fleash therfore bread in deede appeareth but it is fleash All this will M. Rider say to be nothing all to be impertinent and will rayle and stamp at it as most absurd But he will not I trow so steal away the senses of Readers but that they will perceaue his shifts now to be naked and nought els but ernest pangs of a desperat decaying doctrin The Pope in the meane tyme that is now could say no more for Christs Real and Corporal Presence then Nazianzen and Theophilact 159. But if you wil haue the world to beleeue your miracles Rider you must giue ouer these iugling trickes and shewe vs what sicke man by your Hoste you haue made sounde out of whom you haue cast diuels Acts. 28.5 what Serpents you haue touched as Paul did and yet were not stung which of you haue drunke drinke deadlie poisoned and were not killed which of you speake with new tonges that were neuer by time nor Tutors taught vnlesse you can doe these miracles Marke the Catholicks must esteeme you no better then iuglers And yet by your leaue if you could doe all these and more to vnlesse your doctrine be answerable to Christ his trueth Galath 1.9 the Apostle will account you accursed and we must not beleeue you VVhether in wysdome we should by M. Rider be prouoked to Miracles 159. S. Paul distinguishing the diuers gifts of the holy Ghost Fitzsimon teacheth that diuersly and not conioyntly they are among Christs disciples saying 1. Cor. 12. But to one is giuen the speeche of wysedome to another the spirit of knowledge according to the same Spirit to another fayth in the same Spirit to another the gift of healing in one Spirit to another the woorking of miracles or vertues to another Prophetie to another discretion of Spirits to another the Kinds of tongues c. This distribution among all faythfull sheweth that of euerie one the speeche of wysdome or knowledge or fayth or the gift of healing or miracles or prophecies or discretion of Spirits or diuersitie of tongs is not rigorously to be exacted Now to our M. Rider for prophecying I find in dede you Puritās would seeme to be expert by your supplication to his Maiestie to haue prophecying allowed in rural deanries as appeareth in the summe of the Conference set foorth by William Barlow anno 1605. pag. 78. But I would giue three halfe pence for euery ownce of good proffit any receaued by your Puritan prophecying vnles they esteeme prophan and vayne speeches proffiting to impietie to be good proffit contrary to S. Paul 2. Tim. 2 or that which he sayth in the next chapter following proffiting to the worse erring and dryuing into errour to be gaynfull proffitable And I pray you my good frend why should you demand these testimonies of our vocation vnlesse you be able to fynde them in your owne Do not thinke but I can shew a diuersitie in our woorking of miracles beyond your fraternitie Let me be instructed for my learning can you or any for your flock or heard in this case say what S. Augustin sayth in our behalfe S. Augustin Ser. de tempore in these woords Yf you say to any of vs sayth S. Augustin thou hast receaued the holy Ghost why speakest thou not all tongs He ought to answer I speake with all tongs because I am in the body of Christ in the Church which speaketh with all tongs The same answer serueth for all other sorts of miracles For in our Church M. Rider euerie one doth dayly behould the blind to receaue their sight the lame their limmes the sicke their healthe yea the dead their lyfe Yet not by euery one of our church but by seueral to whom God according to his good pleasure hath deuided such gifts Your miracles both for all and some are such as your Churche inuisible your Church such as your miracles false and ending in confusion Looke what end the miracles of the sonns of Scena are sayd to haue had in the Acts of the Apostles Acts.
that Church of which sayd S. Hierome aboue a thowsand yeares a goe S. Hieron in ep ad Damasum qui extra hanc domum agnum comederit prophanus est Qui tecum non colligit spargit He that eateth the lamb owt of this howse is prophan He that doth not gather with thee doth scatter But because as to other phrases so to this of sandie superstition M. Rider is tyed choosing rather to be variable in his beleefe then in his phrase we must once at least examin the reasonablenes therof First then I fynde in our Sauiour a saying wherupon it may seeme that M. Mat. 7.16.27 Rider hath grownded these tearmes Euery one that heareth these my woords and doeth them not shal be like a foolish man that built his howse vpon the sande and the rayne fell and the fludds came and the wynds blew and they beate against that howse and it fell and the fall therof was greate This may in deede belong to that profession Mat. 16. which is not built vpon the rock against which the prowd gates of hell can neuer preuayle Such are they that build not vpon the Church of Rome which S. Cyprian S. Hierome Arnobius Hippolitus S. Cypr. l. 1. ep 3. l. 4. ep 2. S. Hieron ep ad Damas Arnob. in ps 106. Hippol. apud Prudentium Dorotheus in Synopsi Prosper lib. de ingratis S. Cypr. lib. 1. ep 3. S. Aug. in psal con partem Donati Prosper Dorotheus c. do tearme Cathedram Petri locum Petri sedem Petri the cheyre of Peter the place of Peter the seate of Peter To which Church for the promise made to Peter that the gates of hell showld neuer preuayle against his faythe sayth S. Cyprian ad Romanam fidem perfidiam non posse habere accessum To the Roman fayth error not to haue accesses And of which Church sayth S. Augustin vpon the same assurance of our Saluiour Ipsa est Petra quem superbae non vincunt inferorum porâ—ae this is the rock which the prowd gates of hell can not surmownt Which also tyme it selfe demonstrateth true only of the Roman Church obtayning saith agayne S. S. Aug. de vtilitate Credendi c. 17. Augustin the topp of authoritie frustra circumlatrantibus hereticis hereticks in vayne barking rownd abowt it together with Infidels Turks Iewes ambitiouse Emperours and malignant Emulatours So that the euent confirmeth the woords of Christ to be true and the woords haue performed the trueth of the euent that to build vpon the Church of Rome S. Math. 7.25 is to build lyke the wyse man vpon the rock and the rayne fell and the fludds came and the wyndes blew and they beate against that howse and it fell not for it was fownded vpon a rock Who then must be the builders vpon the sands all they that are not in the forsaid Church that is fownded vpon the protected rock of Rome For the rayne falling from aboue that is the decrees of the Catholick Church doth wash and wast awaye all their fanatical fantasies as appeareth by induction in the heresies of the Arians Pellagians Donatists c. The fludds that is the succession of tyme ouer viewing the fruicts of their liues and doctrin do beare away their pyles and propps of estimation wherupon their hypocritical building consisteth The wynes that is their owne mutual contradictions and contentions doe ruine and prostrat the hautie habitation and bring it as a second prowd towre of Babilon by disagreeing tongs to vtter distruction yea and obliuion This we haue perceaued from the begining in all buildings and frames erected besyd the rocK of the Roman Church that now we can not dowbt of the lyke destruction to them of these tymes which alreadie we behowld to crack and sundre in their fundations by dislyking their scriptures sacraments seruice communion bookes ceremonies translations and in vaine forming reforming deforming them as alwayes learning and neuer attayning to the knowledge of trueth 2. Tim. 3.7 So that we may well say and they in shame can not denie it that all the figures of their figuratiue opinion lyke leters and lynes drawen in sand by such vayne fludds and wyndes are dayly defaced and alreadie vtterly forgotten in many prouinces wher they vaynly thowght to haue had stidfast fundation Thus much for the title Rider 2. GEntlemen It is not vnknowne vnto all or most of you that in SepteÌ„breâ— 1602. my Fryendly Caveat to Irelands Catholicks against the insufficieÌ„t answere proofes of Maister Henry Fitzsimon Iesuit touching the Corporall presence of Christs inuisible flesh in the Sacrament of the Lords Supper presented it selfe to the view and censure of the world which being also deliuered to Master Fitzsimon his hands hee promised a present confutation if I would procure his Nephew Cary to be his Clarke to ingrosse the same which presently I obtained of the right Honourable the Lord Lieutenant and within fifteene daies after comming to Maister Fitzsimon he shewed me twelue sheets or therabouts written in confutation of my worke promising me that within a month I should haue a perfect Copie of the same But what shifts and delaies since hee vseth to keepe it from my particular view which he offereth to most mens fight I had rather his letters if neede bee vnfould them theÌ„ I write them proclaiming still with his stentorian voice to euerie corner of the kingdome That Rider is ouerthrowne horse and foote which when some of his best fauorites had told me I vrged him then more earnestly assuring him vnlesse hee gaue mee a Copie I would recall his Clarke 2 Title VVhether it be true that I vsed slights and delayes to confute M. Rider 2 HE that appealed to S. Vincent Lirin Fitzimon as to one that did adward the title of Catholick to Reformers to S. Bernard as one that did disproue the supremacie of the Pope and now in his title alluded to our fundation as forsooth vpon sandie superstition and the same new all men may know him to be inconsiderat or ironical in speaking of all things contrariously and peruersly Wil yow behowld him to follow on in the same tenor He telleth first that vpon the view of his booke I promised a present confutation but that after I vsed many shifts and delayes to keepe it from his particular view and yet blondred abroad in a stentorian voice that Rider was ouerthrowen horse and foote Of all which nothing is true but that I promised a present confutation of his Caueat Of the residue part is improbable and part impossible For it is improbable that I being close prisoner in the castle of Dublin showld proclaime in a Stentorian voice to euery corner of the kingdome that Rider was ouercome And how cowld M. Rider perswade him selfe that I together was in the Castle from which he knew I did neuer in fiue yeares depart and also abroad in euerie corner he not being able to beleeue that Christ him selfe
of our poore Dublinian bakers that buy their corne in the Market and must beare sesse and presse watch and ward c. But why might not S. Austins sentence haue place in this arbitrement against my wrytings S. Aug. l. 5. con Faust c. 11. quorum oculum maleuolus error in solampalcam nostra segetis ducit nam triticū ipsi viderent si esse veilent whose eye malignat error leadeth to our chaff only for wheat they might behowld yf they wereof our fraternitie S. Gregorie was of a different disposition to both these Puritans S. Greg. l. 8. ep 37. ex registro Martin Marr-Prelat and M. Rider as well in all things els as in thinking other mens flower and paste daintie in respect of his owne Si delicioso cupitis pabulo saginari beati Augustini opuscula legite ad comparationem siliginis illius nostrum furfurem non queratis yf you desyre to be fedd with delicat foode read the small treatises of S. Austin and in comparison of his purest flower you will not effect our branne As for aunswer to M. Riders vawnts I say only that my first and last aunswer being subiected now not only to his censure but to other men it will appeare whither his boulter was course or noe or his bread made therof be whyte or browne And for all his repetions of the same promises and other reproaches I say as a Gentleman sayd to a Piper that eftsoons reiterated the same song he hauing once giuen him fower pence Frend varie they note yf thou wilt haue me increase my grote Yet this I add that among other parcels of wysedome sondrie euidēces by M. Rider are affoorded that my copie deliuered to him was very legible For at euery stepp he carpeth according to his maner therat with like successe as the gugion carpeth the bayte on hooke and lyne Rider 7. The first positition which Maister Fitzsymon was vrged to proue was this That the Corporall presence of Christs bodie bloud in the Sacrament was neuer taught by the Fathers of the first fiue hundred yeares after Christ Now M. Fitzsymon knowing it impossible to be prooued by him or any in the world because it was hatched seuen hundreth yeares after that he altereth the state of the Question and saith That Christ is realy in the blessed Sacrament and thus starteth like a broken bowe from the manner of the presence which hee should prooue to the matter of the presence which was neuer in question betwixt Protestant and Papist And so in this scroule hudleth vp many Fathers speaking of the matter of the presence to the worthie prepared receiuers by faith But not one word of the Corporall presence Page 11. and to bee receiued by the mouth And most fondly and childishly would maintaine the opposition to bee betwixt Real and Figuratiue not betwixt Corporall and Spirituall Besides he sheweth there to prooue his presence a great deale of ignorance in a little Philosophie nay Fooloso-fie all which I praye you wish him to mend them and multis alijs with his pen least they come in print to his shame and vtter disgrace And I assure you and al that read this Maister Fitzsimon with all his words and wit or rather witlesse words hath not proued one syllable in question nor infringed any authority that I brought against him 7. Title VVhether the corporal presence of Christ vvas hatched tvvelue hondred yeares after Christ Fitzimon 7. MY whole wrytings being replenished with aboue a hondred disproofs of this Paradox should I now resume them superfluously should I dispute against him that only for purchasing of tyme during his not being confuted audaciously affirmeth what all Christians as well Catholicks as Protestants doe denye and denyeth what they affirme he being in fact and woord disabled by the state for his enorme ignorance and being so assuredly alredie disproued Let my Treatises be perused and no reasonable man but will iudge such satisfaction to be manifowldly exhibited wherby this labor may seeme to be well spared and now should foolishly be wasted Worthely sayd S. Austin S. Aug. l. 6. con Faustum cap. 8. in altogether a lyke case Eadem sepè vana reperere istum non pudet sed eadem sepè quamuis vera respondere me piget Often to repeat the same vayne things to him is noe shame but to aunswer often euen true things I accompt it ablame Agayne Fortassis autem paulo prolixior ista respōsi◠sic lectorem iustruet vt in caetaris responsionibus non a nobis tam multa verba requirantur Perhapp our first aunswer a litle prolixe wil so instruct the reader that in other aunswers many woords of vs will not be requyred Which as I sayd to haue place in our replye to M. Riders Caueat impudencie it selfe will not gayn-say 8. Our second position was this Rider That Gods Church had not their seruice in an vnknowne tongue but in such a language as euery particular Church vnderstood Maister Fitsymon knowing this to be true yet willing to say something for feare of scilence and censuring altereth the state of the question and saith that scripture seruice haue beene in vnvulgar tongues but hee should haue shewed that they were vnvulgare and vnknowne and not vnderstood of that vulgar where they were practised yea and that within the compasse of the first fiue hundred yeares after Christ his ascention then hee had said something but now omitting the circumstance he hath failed in the substance and so proued iust nothing And I pray you admonish him of his falsifying of Beda wresting him to prooue his Latine seruice wheras his words be these Hac in presenti quinque gentium linguis c. This Iland saith Beda searcheth and confesseth at this present time one and the same knowledge of the highest veritie and truest sublimitie with the tongues of fiue nations that is to say the Saxons Brittaines Scots Pictes Latines whose tongues by meditation of the scriptures is become common to all the rest I pray you intreat him with all his Iesuiticall Transmarine Logicque but to make out of Beda one sound Syllogisme in mood and figure to prooue the matter in question and then erit mihi magnus Apollo I protest vnto you Gentlemen I doe not spite him for his enuie but pittie him for his ignorance thus to abuse the dead Father and liuing Reader and all to vnderprop declining errors 8. Title VVhether Beda be falsifyed concerning scriptures in the lating tonge 8. M. Rider will whether I would or noe Fitzsimon proue him selfe Riderial Of my proofs what they were may be gathered in my treating whether the Masse had euer bene in the lating tong that diuine seruice hath neuer bene in the vulgar tong to be at the capacitie or handling of the vulgar he in this place affirmeth that I sayd scriptures and diuine seruice had bene in vnuulgar tongues but should proue that they were
be dowbtfull The vse of conditional baptisme is more ancient Quoties non inueniuntur firmi testes qui eos absque vlla dubitatione baptizatos esse dicant nec ipsi per etatem de sibi tradito mysterio apte respondere possint debere baptizari Sexta synod can 84. Idem habetur Conc. Cartag 5.6 Conc. Affric c. 39. Conc. VVormat c. 70. Suruey pag. 88. f 112. not to haue bene vsed conditionaly befor the yeare 1161 g 106. not to be more necessarie then formerly circumcision Of Godfathers and Godmothers Godfathers and Godmothers to be papistical such to be only witnesses and not suerties Of Confirmation Confirmation to be a corrupt following of the Apostles the same to be vnwarranted vnprofitable Suruey pag. 128. 129. Hampton Conference pag. 10. idle Vainly made by Englishe Protestants a Sacrament with imposition of handes Suruey pag. 117. 118. Additions to the late Catechisme E. avvn 3. as a signe signing and sealing and an inward spiritual grace Of the Eucharist a Suruey pag. 129. Communion by Luke 22.29 to belonge to all Christians and that by Act. 20.7 on each sonday b Cartvvright l. 1. pag. 158. Aunsvver to the petition pag. 11. A Ministers exposition or sermon to be an essential parte of Communion c Suruey pag. 117. The supper to be a maintenance of our spiritual regeneration Of Penance No sinnes forgiuen but by being not imputed Suruey pag. 87. pag. 116. Hamp Confer pag. 28. Suruey pag. 116. by Rom. 4.7.8 No synnes in any once iustifyed to neede repentance or to depriue from grace Of Ordre Bishops to be members not of Christ a The Arraignment of Barrous 20. Apr 1593. but of the deuil and of Antichrist b Alison against Puritans artic 15. Ministers of the words to liue by almes only c Barrovves arraignment The Church to haue no head in earth d Alison artic 14. No oathes to be taken befor Bishops but only befor magistrats e Ibid. art 12. Euery priuat man to haue licence to preach and expownd the Scriptures f Hampt Confer pag. 34. Suruey p. 114. Bishops not only Ministers of Confirmation g Suruey pag. 89. The name of priests in all the new testament neuer to belong to the Ministers of Christ h Suruey pag. 5. Hamp Conf. p. 36. Bishops Deanes Archdeacons as such to be noe members of the Church I Suruey pag. 127. Them to haue noe proofe of Scripture k Cartvvr Admonition tr 2. 3. All that prowd generation must downe Of Marriadge Suruey pag. 132. Matrimony euen by English protestants is vaynly made a Sacrament and God therby made a liar Of Extreame vnction Suruey pag. 129. Extreame vnction also by English protestants most absurdly to haue bene practised and prescribed in the 2. of Edw. 6. Of Sacraments in general a Suruey pag. 120. 121. Falsely to be sayd in latest Catechismes euen of English Protestants Sacraments to be necessarie to saluation b Ibid. as allso the said Protestants to implye wrongfully the beinge of more then two Sacraments c Suruey pag. 104. also them to err in saying Sacraments to be meanes of grace and not only pledges Of assembling to Churches Barrovves arraigument 20. Apr. 1593. The assembling of people to Churches by ringing bells to be Antechristian Of Ceremonies Suruey pag. 98. 99. Hampton Confereuce pag. 67 No ceremonie only significant and not sealing in the gospel Yet in Hampton conference they affirmed the contrary Hadd I not bene depriued of the often mentioned Suruey by some deceites as also of the collections I had therout gathered I had produced many lyke artickles of Puritance which vpon recouerie of the said book shal after God willing be recorded Now to their disprouing of their bretherens beleef Puritans against the late profession of England a Brovvghtons Aduertisement to the Lo. of the Counsell of corruptions Anno 1604. The publicke Englishe translation causeth millions of millions to reiect the new testament and to runne to eternall flames b Ibid. It peruerteth the holye text of the owlde testament in eight hundred and eight places c Ibid. It is inferiour to the Alcaron d Hampton Conference pag. 45. 46. 47. The Englishe Bibles ill translated all together and them according Geneua to be the worst e Ibid. They containe very partial vntrue and seditious notes to much sauouring of traiterous conceits as of allowing disobedience to Kings and taxing Asa for deposing his mother and not killing hir A b c a Ther is no right religion established in England b They be all infidels that goe to late Churches of England The tvvo Admonitions to the parlament c It shal be easier for Sodom and Gomorrha in the daye of iudgment then for the courte of Parliment by which the Protestant religion was confirmed d Alison articulo 4.5.6.7.8 The English congregation consisteth of all sortes of vncleane spirites and is no membre of Christ e Ibidem The regiment thereof is vnlawful Perpetual Gouernement of the Church pag. 339. alleadgeth much more of this kinde and Antechristian f Ibidem Their Sacraments no Sacraments g Ibidem It is a very Babilon Puritan Articles against State owt of the aunswer of Oxford and Cambridge to their petition pag. 28. 29. 1. That the supereminent authoritie of the Kinge must be confined within the limmits of some particular parish and then to subiect his souerainge power to the pure Apostolical simplicity as of an ouerswaying and all-commanding Presbiterie 2 That his meeke and humble Cleargie haue power to binde their kinge in chaines and their Prince in lincks of iron and in case they see cause to proceede against him as against a Tyrant 3 All appeales in causes ecclesiasticall and what doe they not make ecclesiasticall must finallye lye not vnto the Prince but vnto the assemblie Prouinciall 4 That they allow the supreame magistrate not potestatem Iuris but only Facti to mantayne their proceedings but not to command that finaly the King submitt his scepter vnto the scepter of Christ and licke the dust of the Churches feete Lastly that some of high place yet aliue and othersome dead haue felt the smart of this their professed doctrine in their owne experience and haue seene the worst of all this put in execution Thus farr out of their owne euidences I blame them not here to confesse that some aliue haue seene the worst of all these putt in execution considering first in France how in Geneua and Cabillon Genebrard ad An. 1560. 1567. 1570. 1575. Petr. Frat. orat con Sectarios def Reg. Relig. they not priuatly but synodicaly resolued the killing of King Queene Princes and nobilitie the spoiling of all the Churches in France Secondly how by their two first ciuil rebellious on both sydes in France only were slayne aboue a
insolencie sundrie Hereriques doe praise and extoll them selues and their owne Doctrin Zuinglius saith I knowe for certaine my Doctrin to be no other then the most sacred and true gospell by the testimonie of this doctrin I will iudge both men and Angells pag. 151. Luther saith I am assured Christ him selfe to name me an Euangelist and to approue me his Preacher pag. 151. Caluin saith the matter it selfe crieth out not Martin Luther in the beginning but God him selfe to haue thundred out of his mouth ibid. Luther that they only and first vnderstand the Scriptures and that all others haue bene deceiued pag. 384. A woorthie saying of S. Athanasius touching the obstinacie of Heretiques pag. 241. Luther Latimer Frithe Barnes Cranmer Iuell Bale Ridley and Horne all censured by Rider for Heretiques Replye pag. 39. HERETIQVES How Heretiques condemne the studie of all learning science and Diuinitie Luther burned the Canon lawes pag. 4. Zuinglians condemne all degrees of Diuinitie ibid. VVicliffe that Vniuersities Studies Colleges and Degrees are Ethnicall superstitions and Diabolicall ibid. Luther in his sermon De Studijs saith that Studere hath Stultū in the supin ibid. pag. 271. Luther and Melancthon condemne all Sciences as sinfull and erroneus pag. 16. 271. Richard Hunne damned as Fox testifieth vniuersities with all degrees and faculties pag. 271. A Prudent demand of the Emperor Theodosius to certaine Heretiques newly sprung vp Ep. Ded. par 40. IESVS All honor denied by Reformers to be due to the name of Iesus pag. 308. Item that the people should not be taught to bowe at the name of Iesus Replye pag. 66. IESVITS Of the malice and rage of Heretiques against the Iesuits pag. 62. 63. Of the continuall indeuours and labours of the Iesuits for the sauing of soules ibid. A Princelie and most honorable testimonie of Henrie the 4. the French Kinge of the integritie of the Iesuits pag. 72. IMAGES Caluin abolishing the Images of Christ his Saints yet allowed his owne pag. 194. Caluins answere to some repining thereat If any quoth he be offended with this sight let him ether put out his eies or presently goe hange him selfe ibid. VValer a Murtherer and Minister hanged on a gibbet the picture of Christ Crucified pag. 210. Riders conclusion that treason is committed by iniurie to the pictures and persons alike ibid. Riders owne Sonne attempting to pull downe an Image was by Gods Iudgment precipitated from a height and all to crushed ibid. VVorship of Images proued out of Nicephorus pag. 253. INSTITVTION How Protestants flye and abhorre the woordes of Christs Institution Bullinger saith that there is no vertue at all in rehearching them pag. 122. Zuinglius that they ought not to be read in ministring the Supper pag. 123. Iohn Scut that Caluinists doe so hate them that they can not abide to see or heare them pag. 169. Iohn Lassels that they should not be spoken in the Institution ibid. A Scotish Minister ministred the Communion without them pag. 179. Item they are auoyded out of the Scottish Communion booke ibid. Swenkfilde flouteth at them ibid. Peter Martyr tearmeth the woordes of Christs Institution Hoc est corpus meum but a fiue woorded proofe ibid. Luther saith Carolostadius wresteth miserably the pronowne This. That Zuinglius maketh leane the Verbe Is. O colampad tormenteth the woord Bodie Others butcher the whole Text. Some crucifie the half thereof so manifestly doth the Diuel hould them by the noses pag. 171. Thus he Luther againe saith they feare lest they should stumble and breake their neckes at euery sillable which Christ pronounced pag. 175. Riders ridiculous comparing the woordes of Christs Institution with the woordes of Circumcision pag. 178. Luthers confession that he strayned euerie vaine of his bodie and soule to auoide these woordes ibid. Persons Testwood both Foxes Martyrs and others say the woordes This is my body which is broken for you to meane the breaking of Gods woord amonge the people pag. 308. IRELAND Diuers opinions of Authors concerning the first Conuersion of Ireland Ep. Ded. par 4. The vniuersall Conuersion of Ireland attributed to S. Patricke ibid. par 4. Of the fame of Ireland for learning Discipline and Deuotion Ep. Ded. par 7. 9. 11. 14. The testimonie of S. Bede ibid. par 14. 16. 17. The testimonie of S. Bernard ibid. By what meanes learning and deuotion came first to decaye in Ireland ibid. par 12. 13. The testimonie of Marianus Surius Molanus and Theodoricus ibid. pag. 19. 21. Irish of Royall and Princelie race Religious persons and Saints Ep. Ded. par 20. The Vniuersitie of Paris and Pauia errected by Irishe men ibid. par 21. Ireland a 1000. yeares after Christ retained the name of Scotland ibid. par 26. 36. Ireland in times past the only knowen Scotland assured by two kinde of Proofes ibid. par 26. 27. 28. 29. IVSTICE Origen submitted his proceedinges to an Infidels arbitrement and preuailed against fiue aduersaries Reply pag. 7. The same did Archilaus Bishop in Mesopotamia and others ibid. The memorable Iustice of Kinge Cambises against a corrupt Iudge Replye pag. 20. A Counseller vnder Fredrick the 2. for abusing his authoritie had his eies pluckt out of his head Reply pag. 103. Another vnder S. Lewes was hanged ibid. Lewes of Luxenburge Earle of S. Paul lost his head Replye pag. 104. Item 12. or 13. noble men of England and else where brought to vtter ruine and miserable death for the like ibid. LADIE The Beggars answere to Mistris Kirie who said she was as good as our Ladie pag. 154. LINCOLNESHIRE A true prediction of the Lincolnshire men about the alteration of Religion pag. 343. GOOD LIFE How Heretiques generallie accuse one another for lack of good Life since they fell from the Catholique faith and of sundrie other enormities Caluin that they haue plunged them selues into all riot and laciuiousnes pag. 17. Smidlin That the worlde may knowe they are no Papists nor to haue trust in their good woorkes not one good will they practize pag. 17. Insteed of Fasting they vse Feasting ibid. For almes to the poore they vnfleece and fley them ibid. Prayers they turne to oathes c. ibid. Spangberg that they are become so wylde that they acknowledg not God ibid. Luther saith They speake of the gospell as if they were Angells but if you regard their woorkes they are meere Diuells pag. 115. They beleeue as hoggs and as hoggs they die ibid. Againe he After the Reformed gospell reuealed vertu to be slaine iustice oppressed temperance tyed truth torne by doggs faith lame wickednes continuall deuotion fled heresie remayning pag. 206. LVTHER How intollerably Luther is extolled by some Reformers Luther set for a Saint in Foxes Calendar pag. 14. Luther begot truth ibid. Iewel calleth him the most excellent man sent of God to lighten the world pag. 15. Mathesius the supreme father of the Church ibid. Amsdorfe Luthers like in spirit and faith in wisdome and profounditie of holie
Scriptures neuer was nor will be in all the world ibid. Alberus Augustin might not blushe to be Luthers scholler pag. 15. Sclushleburg Elias and Iohn Baptist were but figures of Luther ibid. Luther of him selfe VVe dare be bould to say that Christ was first prea ched by vs. Ciriacus After Christ and S. Paule affirmeth Luther to haue the first place in heauen ibid. Fox calleth him a second Sunne most brightly shining pag. 171. Beza The principall instrument of Christianitie in Germanie pag. 297. Alberus A verie Paul ibid. Illiricus a second Elias and one sufficient alone to appease Gods wrat he c. ibid. Rider that Luther is more to be commended then all the Popes Cardinalls Priests and Iesuits in christendome Reply pag. 39. LVTHER What other Reformers affirme of Luther Sclushilburg calleth him a seducter a false Prophet a Crucifier and a murtherer of Ch i st c. pag. 16. Lindan saith Luther vttered his drunken Dreames for the pure and expresse woord of God ibid. Rider calleth Luther an hereticall Monke pag. 171. And lastly the Zuinglians against all Lutherans that they are posessed with the Spirit of lyes and are contumelious against the Sonne of God pag. 40. LVTHER Luthers Verdict of him selfe touching his filthie lecherous life and speciall familiaritie with the Diuell Luther confesseth to burne with the great fire of his vntamed flesh pag. 16. That it lieth no way in his power to be without a woman ibid. That the Diuell slept neerer and oftner by him then his Catherin pag. 16. That the Diuell fauoured h m much more then others ibid. His prayer to the Diuell Holie Sathan pray for vs we neuer offended thee O most clement Diuell ibid. That by the vehemencie of lust and loue of women he was almost become madde pag. 245 VVhosoeuer is importunated by Sathanicall thoughts for to repell them I consaile him to thinke vpon some young maide ibid. Luthers endeuoring to disposesse one of the Diuell pag. 365. MARIAGE Of Priests Mariage see pag. 328. Matrimonie vainly made a Sacrament and God thereby made a lyar Reply pag. 68. Diuers respects for the which Sectarists allowe the dissolution of Matrimonie 1. mistaking on another to haue bene Virgins 2. Any vnkind forsaking betwixt both parties 3. Any great frowardnes of ether 4. Dislike of parents towardes the mariage 5. If ether refuse or can not fulfill the acte of mariage 6. If the husband can not beget children pag. 344. MARTYRS Iohn Marbeck Antonie Person Robert Testwood and Henrie Fillmer made Martyrs by Fox being found a liue longe after pag 365. Fox confesseth him selfe deceiued touching sundrie of his Martyrs ibid. Foxes rayling to excuse him selfe against such as had informed him calling them carpers wranglers exclaimers deprauers whisperers raylers quarrell-pickers corner-creepers fault-finders spider-catchers c. pag. 365. MASSE Rider in condemning the Masse codemneth Kinge Dauid the Angells the Euangelists and Christ him selfe of Superstition Heresie and Idolatrie pag. 196. MEATES Of the forbidding of Meates pag. 328. Of Iohn Laney a Cutter mayntaining it to be vnlawfull to eate Puddinges or Hennes whose neckes were crackt ibid. MINISTERS Eaton the Preacher first pilliered in Cheaepside and after at Paules Crosse for lyinge with his owne daughter pag. 18. Menno saith that Ministers hunt only after the fauour of men honors pride reuenwes fair buildinges and loosenes of life ibid. Caluin saith that they are emplie bellies giuen vp to all idlenes and so that they may enioy their owne delights doe not regard whether heauen and earth be confounded together pag. 18. Againe Caluin our Preachers are of such filthie example of life that I wonder at the patience of the people that the women and children doe not loade them with myre and durt pag. 155. Zuinglius saith we can not denie but that the heate of the flesh hath made vs infamous to the Churches pag. 155. Luther saith that Lewis Hetzer defiled 24. maried women besides maydes ibid. Quintinus saith that they ney after women as stoned Horses after Mares ibid. Erasmus saith of another that he married three wiues together pag. 155. Heshusius was exiled from six seuerall cities for his sedition pag. 218. Philip Melancthon forsooke his booke to become a Baker pag. 23. Caluin saith Some are wonderfull cunning to snatch pag. 87. Some leaue them forlorne in nakednes to whom they promise mountaynes of gould ibid. Some what almes they receiue they spend it in whooring gaminge or other riott ibid. Some what they borrowe they consume lauishlie ibid. Item that in these crymes they haue often the assiof their wiues c. All this he None but of the basest will matche with Ministers pag. 105. Nothing more frequent in Ministers sermons thâ—n loue matters pag. 107. One cited in a sermon aboue 200. verses out of Ouids booke Of the art of loue ibid. The punishmont of God shewed vpon Iohn Amand as he was preaching in his Pulpâ—t pag. 286. The answere of a Minister who had killed his wife with Poison to haue the vse of other women pag. 345. Georg Dauid a Minister married to 14. wiues And hâ—w many by his example tooke 5. 6. 7. 8. wiues ibid. Knox the Apostle of Scotland abused his mother in law par 345. Knox returned out of England into Scotland leading with him three women sisters ibid. Knox committed a Rape vpon a younge gyrle ibid. MIRACLES Of diuers Miracles wrought by S. Patrick Ep. Ded. par 6. 7. 31. Of a voice which encouraged Dionisius of Alexandria to the reading of bookes of Controuersie pag. 163. How fire issued out of a place where the B. Sacrament was reserued pag. 318. Of a woman who not beleeuing that Christ transformed the bread into his bodie had at th t me of receiuing a peece of other bread in hir mouth transformed into a stone pag. 380. How Christ hath sundrie times appeared visiblie in the B. Sacrament in the likenes of a Childe pag. 371. How a Pigeon descended from heauen vpon Flauianus pag. 371. Of Satyrus S. Ambrose brother who was miraculouslie saued from drowning by meanes of the B. Sac. pag. 374. 375. Of VVedekind Duke of Saxonie an Infidell being present in the Church with Kinge Charelemain sawe eache of the Communicants receiue into his mouth a bewtifull younge Childe pag. 383. 390. How the holie Bishop Stanislaus raised vp one Peter deceased three yeares before to testifie the truth of a controuersie betwixt the Kinge and him Replye pag. 28. S. Optatus affirmeth how the Donatists gaue the B. Sac. to be eaten of Doggs and how the Doggs presently became madd runne vpon their Masters and slew them Replye pag. 60. Of a Taylor at VVorcester who affirmed that a Spider was more to be reuerenced then the B. Sac. And how at the same instant a most ouglie Spider descended from the roofe of the house and would haue entred into his mouth Replye pag. 60. MONKE A woorthie defence of S. Augustin both of the profession and verie