auowched Tertullian l. de resurrect Carnis Graunt you also with Tertullian that Caro corpore sanguine Christi vescitur vt anima de Deo saginetur the fleash not only the sowle is fedd with the body and blood of Christ that the sowle may be fatt in God Hieron ad Damasum de prodigo filio Wit hs Hierom I consent that the Sacrament is a representation do not you also impugne him saying Ipse Saluator est cuius quotidie carne vescimur cruore potamur It is our Saluiour him selfe Ambros. l. 4. de Sacram c. 14. with whose fleash we are dayly feed whose blood we drinke I subscribe to S. Ambros that it is a signification do you no lesse that after consecration it is the fleash of Christ I allow with S. Chrysostom it is a remembrance Chrysost hom 60. ad pop Antioch and exemplar of Christs sacrifice vpon the Crosse for of that he speaketh do you no lesse when he saythe that in the Sacrament Christ is with vs non fide tantum sed ipsa re not in faythe only Clemens Alexandrin loco citato a Ridero but in very realitie I professe with Clement Alexandrinus to receaue Christ as he speaketh which is nothing to M. Riders intention and all other wayes it may be interpreted vnder an allegorie or figure as meat of faith c I coÌ„fesse also Ipsum Saluatorem intra pectus suscipi that our Saluiour him selfe is receaued into the breast I graunt all Beda in Luc. 22. that you alleage owt of Beda do you also not contradict your owne pretended witnesses but professe in the figure of bread and wyne is the Sacrament of Christs fleashe and blood Behould M. Rider you haue purchased that all which you haue here produced excepting vntruethes is freely and liberaly permitted but farr from your purpose or proffit Is it because a figure or allegorie is witnesed and that not only or without contradicting the substance that you and your only figure should seeme benefited I say with Gods woord and marke it well that Christ is a figure Sap. 7. 2. Cor. 4. Hebr. 1. Coloss 1. Ephes. 5. Luc. c. 12 c. 22. and image of his Fathers substance will you inferr that therfor he is not the selfe same substance with the Father I say Christ is spiritualy and figuratiuely the head of his Churche will you inferr that therfor he hathe not a material head I say that his baptisme and Crosse are taken some tyme spiritualy or figuratiuely will you inferr that therfor his material baptisme and sensible suffring should be excluded I say that he was habitu inuentus vt homo Philip 2. in shape found as a man wil you say that therfor he was no man It is no lesse against Scriptures and Fathers to doe the one then the other to exclude substance in the Sacrament for being together a figure and to doe it in the instances alleaged Therfor as I graunt and shew figure and veritie spirit and letter shaddow and substance by euery autheure by your selfe produced so reciprocally do not misinforme any longer but say although they affirme figure spirit and shaddow so they do not contradict veritie letter and substance Otherwyse euery Reader will condemne your honestie woords and learning as but a figure without veritie a spirit without letter and shaddow without substance Isichius in leuit l. 6. c. 22. So certifyeth saying He receaueth by ignoraÌ„ce who knoweth not this to be the body and bloud according to the trueth Which is as much to say as who by faythles fayth receaueth a figure without trueth of the thing figured he hath receaued according to ignorance and infidelitie But to your 4. Notes 1. grownded vpon Christs blood called wyne 2. consecration called benediction 3. wyne not changed because still called wyne 4. figuratiue phrase therfor not propre I aunsweare to the first and third that it is a custome in Gods woord and not only in holy Fathers to call thinges altered by their former names or according to the outward lyknes they represent Exod. c. 7. Toâ— 2. Gen. 18. As for example Aarons rodd deuowred their rodds wheras they were now no rodds but Serpents Raphael is called a yong man three angels three yong men according to their only outward resemblance I aunswer to the second and last that the name benediction doth rather approue the consecration then disanull it and the name figure not exclude propietie as aforsayd The premisses considered no man will deny the 39. vntrueth The 39. vntruth to be that his exposition is ancient Catholick and Apostolical ours new priuat and heretical Pardon him being of their fellow shipp whose spirit consisteth as Vincent Lirinensis cap. 26. sayth in contrarietie vt ignorantia scientiae caligo serenitatis tenebrae luminis appellatione fucentur that ignorance with them masketh vnder the name of knowledge clowds of cleernes and darkenes of light So that as Luther him selfe confesseth the dayes are come in quibus omnia libentissime docemus audimus praeter ea que sunt anâ—iquae solidae veritatis Luth. l. cont Catharin VVherin he and his compagnie do most willingly heare and teach all things els besyd things that are of ancient and solide veritie Therfor as I sayd pardon him in following his trade and their trayne which is now described when he claymeth his profession to be owld and ours new Let vs only be his Referendaries for escapes or vntruethes not to be omitted in his confession when God of his infinit clemencie will grawnt him grace for which I pray perhapp as much as him selfe to repent The 40. The 40. 41 42. vntruthe vntrueth that we might neuer aunswer his obiection owt of Chrisostom as also that in the 11. hom vpon Mathew he hath any woord of what is by M. Rider alleadged The 41. that Beda telleth in England in his tyme the text was taken figuratiuely The 42. That these Fathers do howld against vs wheras we professe in euery place as much as from them can lawfully be challenged Let fouer or fiue small vntruethes passe among the rest that it be knowen I keepe the bulke as small as is possible 57. But you will say these testimonies of these Fathers Rider though of your owne Prints yet they prooue nothing against you vnlesse the Church of Rome should receiue and allow that exposition of the Fathers to be Catholicke If you should so replie surely it were a weake replication and subiect to manie exceptions and you would wring I cannot say wrong the church of Rome that she should hold a doctrine against all the old Doctors But if you will thus replie to bleare the eies of the simple yet will I frustrate your expectation for now I will shew you that the auncient Popes and the auncient Church of Rome held as these Fathers did that the proposition Hoc est corpus meum to be significatiue and improper
not S. Martial call Christ bread as well as you I neuer found one being so forgetfull and contrarious to him selfe better described then in F. Cottons Epigramme befor his treatise of the Sacrifice Colligis haud meminit stringis crepat inijcis odit Iámné negata probat iámné probata negat Summe you his woords he forgetts pinche you he fumes cite you he hateth VVere they now denyed he affirms yf but now affirm'd he rebateth For the point of commemoration or remembrance it is in the 81. and 86. numbers abundantly discussed For discomending our proofes and affirming that we are taken as in a nett it displeaseth me not For neuer thinke I any proofe so strong as what by your lyke is pretended weake nor my doctrin and profession more at libertie and out of danger then when by such it is disabled In not knowing Anaclet yow testifie what your skil is in the primatiue Popes S. Anaclet epist. 2. ad Episcopos Ital. among whom he was of the first in tyme and dignitie By him yow might learne that preists are Corporis Christi tractatores handlers of Christs bodye You haue noe reason you say to speake against Dionisius because he speaketh not one word for vs. Yes M. Rider it is for vs greatly that the preest must S. Dion Hierarchie Ecclesiast cap. 2. 3. first make his confession after hauing placed the signes vpon a holy altar by which signes Christ him selfe signatur sumitur is not only signifyed but receaued Then that the venerable prelat cometh to the altar and sacrificeth Then that after eleuation of the sacred hoste he communicateth him selfe and distributeth part to the assemblie Which is in one woord to say Masse Yf by your owne confession you haue not reason to speake against all this then you will also be destitute of reason in impugning vs any longer for our confessions for our sanctifyed altars for our preists for our masses for our eleuations in one worde for all our papistrie As I answered a little before so now I answere againe that I haue neuer better opinion of my answere that it is nether carelesse nor defectiue but exact and insuportable then I haue by your reprehension of it For that is your last refuge to make vanting your victorie reproaching your reprouing which is as Cicero sayd Exhibere fugam pompae similem to retyre and flye dissembling a triumphe and when you are confounded to pretende you had confuted imitating certayne being wounded in their bowels whom Aristotle relateth Aristoteles lib. 3. de partibus Animal in and by lawghing to perishe So you notwithstanding owtward applaudings God knoweth and euery reasonable man haue as fowly fayled and as forciblie bene foyled as euer needed any enemye of God and godlines Nether wanted I in the next woords of Ouid a more pertinent replye then wherwith I am in the last lynes attaynted But I will aspyre to greater victorie ouer him then by Ouids helpe For I forgiue his accusation without any feeling therof S. Chrysostome hath long since armed me against such reprehensions S. Chrysost hom 2. ad Antiochen Aliquis iniuriam intulit non sensisti nec doluisti non es iniuriam passus magis percussisti quà m percussus es Hath any one sayth S. Chrysostome iniuried thee and thou not feele it nor lament it nor indure any hurt therby thou didst rather strike then wast struken Yet yf he had any sparck of modestie or wysdome he would haue sayd to him selfe out of Horace Horat. 1. epist 18. Ter. in Adelph Nec tua laudabis studia nec aliena contemnes thy owne skill commend not nor it of others condemne But Terence sayd true homine imperito nihil quicquam iniustius qui nisi quod ipse fecit nihil rectum putat A conclusion of these two principal proofes out of Scriptures and Fathers 119. DOe not meruayle Christian Readers Fitzsimon that M. Rider so confidently claymed the Fathers as his fauorers who is so found to haue no interest or title in them Remember the dishonest womans most impudent and peremptorie clayme of another womans childe befor Salomon Remember this our purytans predecessours lyke clayme to the primatiue Fathers so perfectly deliuered by Dioscorus as yow may say not one spirit only but also one mouthe to haue vttred the woords related by him and repeated by M. Rider they are of such agreable sownde and sutable sense Ego cum patribus eijcior Concil Chalcedon Actione prima immediate ante actionem secundam Concilij Constantinop Ego defendo patrum dogmata non transgredior in aliquo Et horum testimonia non simpliciter neque transitoriè sed in libris habeo I am abandoned together with the Fathers I defend the doctrin of the Fathers I departe not a iote and I haue their testimonies not simplye nor sleightly but in their owne books Yet this protestation of Dioscorus was perfidious and most impiously dissembled For as a principal heretick he had departed from both Fathers and Christian fayth and was condemned a reprobat Eutychian heretick Theod. lib. 4. Fab. Conc. Chalced. S. Vigil l. 4. Con. Eutych S. Basil in orat que habetur in 7. Synodo such as affirmed Christs diuinitie to haue bene crucifyed and buryed and traditions to be of no estimation Wherin also our sectarists as appeareth in the examination of the creed voluntarilie conforme their imaginations Now what part of M. Riders Caueat is there but the former woords of Dioscorus are therin verbatim in a maner ingrossed The whole consent of all sort of protestants Lauatherus in epistola de sua visitatione Genebrard chr l. 4. initio pag. 526. dicit excremissâ— supra 200. sectos Spongia pro Societate pag. 100. dicit 250. Eodinus in methodo dicit esse innumerabiles Statius lib. 11. whiche amownt to aboue two hondred sects for the very Lutherans euen by the reporte of Laâ—atherus their Visitor did in his tyme alone attayne to a hondred and fower score disclayming the Fathers The Fathers them selues disclayming all parts of protestant doctrin The knowledge of the graue and learned protestants to the contrary The testimonie of his owne conscience could not retayne him but as Statius sayd it preceps sonipes strictè contemptor habenae on ronneth the head long horse neglecting restrayning raynes and reneweth both Dioscorus clayme and impudencie in affirming yea and that I may vse to him a Lancashyre phrase in threaping and bearing in hand that it was blyndnes and ignorance to contradict him that the primatiue Fathers stood not assuredly for him Neither contented therwith but to be knowen euery way to concurr with ancient hereticks he manifouldly repeateth these woords following of theirs mentioned a thousand yeares past by Vincent Lyrinensis Whose goulden booke he also commended to vs to reade as wherby to know him to be in the right wheras no other booke so much discouereth him to be in the wrong And Iustus Caluinus
Christ wil be also in the same maner profitable Wherof see afterwards in treating of the Masse As also it is palpably demonstrated that the sacred body of Christ supplying the place of bread by his saying that bread was his bodie the substance of bread was no lōger extāt for being bread it could not be his body personaly vnited to his deitie vnles he had bene impanated as he was incarnated Rider 51 And heere I am sorie I must tell you so plainelie that you wrong greatly and grieuously Gods truth and the Queenes subiects in thus misalleadging this text 1 First by Addition of a word 2 Secondly by misunderstanding and misapplication of another word 3 Thirdly by omission nay plaine subtraction of a whole verse Addition For the first which is Addition you adde this particle it which is neither in the Greeke nor in your Romane Lattine Bible no nor in your Rhemish Testament nor euer seen in anie Doctor of antiquitie and this fillable altereth the sence and peruerteth Christs meaning and is added by you to maintaine that which the Text otherwise could not haue anie shew to beare Fitzimon 51. This sorrow of yours is as true as the rest For your toyle-some wreasting your brayns to aggrauat euery least shaddow of a fault and to runne after your simple imagination as a catt ronneth after hir owne tayle as if you had espyed a fault dothe shew you would be inwardly gladd to obserue any true fault But from my wil I assure you right and synceritie shall only proceed I trust also my skill in this mater will not be behynde Concerning the addition of it that it should alter the sence and peruert Christs meaning it maketh vp apparently the 23. vntrueth The 23. vntruth For what Christ tooke it he did blesse it he did breake it he did giue No more nor no lesse is signified with it then without it And for my part that it be omitted so it be conceaued I leaue to your choyse That it should be conceaued appeareth to all capacities Nether in so small a slipp will I want the defense and example of M. Rider him selfe in his actiue and passiue discourse following vpon the woord fregit which he construeth he brake it wheras but for the sense it should be said only he brake yf you may add it for better vnderstanding lawfully why would you reprehend me and that so heynously to haue inserted it 52. Secondlie you misunderstand and misapplie this word Blesse Rider Misapplication Rhe. Test. 1. Cor. 11. Sect. 9. for we say it signifieth to giue thanks with the mouth and you say to make crosses with the fingers wee say it was spoken by Christ to his Father you say it was spoken to ouer or vpon the bread and challice and that hee vsed power and actiue words vpon them we contrarie will shew out of the word it selfe that it hath no such signification VVhen M. Rider citeth or omitteth our Authors 52. YOu in your Dedicatory epistle Fitzimon and els where did vaunt that you would confound vs by our owne Fathers quoting our owne books our owne print c. This indeed is performed only when what is affirmed being truely vnderstood maketh nothing for you or against vs. But we complayne on you to your selfe that in true accusations which would make heynously against vs you cite no authour no bookes no points but as I sayd befor vpon your owne bare woord hauing misinformed you pursue your owne relation therby as it was behoofull for your cause eschueing your controuersie For examples sake who of vs tould you that Christs fleash giuen for the lyfe of the world is Christs only body seperated as you affirme from his soule Which of our books record that Christ with all his merits is receaued by infidels dogs catts and other beasts as you informe in the 43. numbre When did any of vs teache a carnal real presence of Christ in the sacrament before consecration as you affirme in the 47. numbre And when or were did any of vs certifie you as you here and a litle after reporte that to blesse is not to giue thanks or to pray but only as we vaynly and foolishly teache say you to Crosse with two fingers and a thumbe with mumbling woords and charming Crosses wherby we forgiue synns past and preserue that day from future dangers Why in these and the lyke are not our authours books pages and prints alleaged The true aunswear is qui enim mal◠agit odit lucem Ioan. 3. n. 19. for he that doth wickedly hateth light that his woorks may not be reprehended But good Lord yf you had intended as you lately pretended that you would proue your opinion true that Christ is not properly and litteraly but only sacramentaly improperly figuratiuely and misticaly in the sacrament why would you seeke digressios and by-maters of blessings charmings and mumblings and gallopp after them in so long discourse But since we must haue patience perforce without reason or remedie let vs wayte vpon our wandring knight who may aboue all writers of him selfe affirme out of Ouid Ouid. Nunc huc nunc illuc vtròque sine ordine curro Now here now there and both vnorderly I runne Rider 53. One part of the originall woord in Greeke signifieth in English Speech vttered with the mouth not a magicall crossing of or with fingers And the other Greeke word which must be iudge betwixt vs doth signifie to laude to praise and to blesse and blessing praising and thanksgiuing are all one as anone you shall heare Christ himselfe so to expound it and all the Euangelists and Paul agree in one congruence touching this matter against you How blesse blessing are vsed in Scriptures But first I will shew the simple how diuersly this word Blesse is vsed in the Scriptures To blesse God is to praise him and giue him thankes for all his mercies as you haue in Luke Luke 24.53 and the disciples continued in the Temple lauding and blessing God I hope you will not say they crost God with their fingers or consecrated him to make him more holie but praised him with their mouths For if you take blessing of God in that fingered sence then see the absurdities you fall into Ioh. 1.18 Ioh 4.24 Anthropomorphitae First against Scriptures you must hold that God the Father it not a Spirit but hath a bodielie shape that may bee touched and crost with our corporall fingers if this you hold ioyne with those auncient Heretickes of Egypt who held that God had a bodie and members as man had What it is for one mā to blesse another Gen. 27. Gen 48 Nū 6.23 Let your High priests of Rome and you low Priestes of Ireland learne of Aaron Gods High Priest how to blesse Gods people so cease to deceiue them anie more And the second absurditie nay blasphemie is this that you should make GOD who is
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
committeth high treason against Christ though in deed in substance they receiue but bred and wine And as a man may be guiltie of treason in renting defacing or clipping the kings picture seale or coine though the king be not locallie in place so the wicked in the Sacraments which are Christ seales which being abused by them they are guiltie of Gods iudgements though Christ be not inclosed locallie in the bread and wine And what Chrysostome speaketh here of the Lords Supper the same hee doth of Baptisme and saith a man may be as well guiltie of the Lords bodie and bloud in cōtemning Baptisme which is but a seale of his washing in the bloud of Christ though hee neuer washed but in water and alleadgeth Paul Heb. 10 29 saing Of how much sorer punishment suppose yee shal be be worthy which treadeth vnder foot the sonne of God counteth the bloud of the testament as an vnholie thing c. These Fathers haue aunswered you and I hope will satisfie fullie the indifferent Reader Now three sorts of men are guilty of the body and bloud of the Lord. The first are plaine Atheists that are without God or godlinesse in this present world and such eate this bread vnworthelie and therefore are guiltie of Christes bodie and bloud 2. The second sort haue a historicall faith and a generall knowledge Thre sorts of mē guilty of the Lords bodie and beleeue that whatsoeuer is taught in Gods booke is true but they lacke apprehension and application to make a particular and holy vse of the same and therefore if such come and eate of this bread they are guiltie of the bodie and bloud of the Lord. 3. The third sort haue a liuelie apprehending and applying faith yet in their life they slippe and fall yea sometimes verie grieuouslie yet they awake and weep with Peter and repent for the same All these are said to eate vnworthelie but the first two sorts vnto their condemnation The third sort for their faults frailties negligences and vndue preparation are in this life of the Lord corrected least with the world they should be damned The two first sorts eateth onelie the outward elemēts the last sort eateth the bodie of Christ and drinketh the bloud of Christ And now to your second proofe out of Saint Paul VVhether it be treason to breake Images Fitzsimon 96. YF as he in this place affirmeth a man may be guiltie of treason in renting defaceing or clipping the kings picture seale or coyne though the king be not localy in place then consequently and necessarilie they must be guiltie of treason toward God who rent deface or clipp his pictures seales or coyne The necessitie of such sequel or inference is apparent considering that any abuse or contempt in the resemblance of a prince is not more iniurious to a prince then the lyke in a representation of God is to God Nether was there other cause why God did punish Oza 2. Reg. 6. 13. but prophaning resemblances of him contayned in the arke and all others that sacrilegiously misbehaued them selues not only toward his figures yea shadowes but also toward vesselles and ornaments belonging to them Now then tell plainly M. Rider will you stand to your words or recant them what say you Neuer thinke sayth S. Cyprian ep 73. because you haue once fayled that you should therfor blush to reuoke What say you shall his discourse be starling or noe Me thinke I behould you frowning fretting at me for seeming to thinke that you would euer reclayme Your conclusion therfor is that treason is cōmitted by iniurie to the pictures persons alyke Then woe and well away to all your brethren image-breakers Then woe and well away to VValer the murtherer vnder-minister of Swoords who hanged on a gibbet the picture of Christ crucifyed anno 1603. Then woe and well away to M. Rider who only to haue stones to build an ouen to bake bread to impouerish bakers of the citie not hauing idely or without price seuenten hondred barrells of corne yearly as he hath pull'd downe the fayre crosse in S. Patricks which all others his predecessors of that profession had permitted vnuiolated and to the same vse to haue fyer pull'd downe all the trees therin This sentence of his giuen against him selfe brethren made his owne sonn mense Maio 1604. when he attempted to pull downe ane image to be by Gods iudgment precipitated from a height and altogether crushed and at the same tyme his seruant to be stricken with the plague c. This sheweth that it is noe greater treason against a king to abuse and despise his picture then against Christ to prophane and distroye his images What needed this moth to intermedle with the candle of learning wherby his wyngs are so often scortched What needed him to implie that abusers of the communion according to his surmise being but a bare representation of Christ shal be punished with equal torments with such as nayled him on the Crosse Where then will the final Rende vous of Protestants be who haue abused other his representations images appellations as well expressing his death as the Protestant Sacrament I can not choose but say with the Poet. Ingratum genus vestrum quicunque forenses Admiramini plausus Euripides Hecuba ex versione Gasparis Stiblini vtinam non essetis mihi cogniti Qui nihil pensi habetis amicos laedere Modo dicatis grata multitudini O hatefull race of Mercenarie mates Searching applauds ô that I knew you not Not waying how you harme your frends throwgh hates So you the peoples itching eares befott But by the waye what meaneth this often tearming of Sacraments to be but seals and especialy by them who by their profession are bound to beleeue that they nether seale the body nor soule that they nether bring fayth nor confirme it that they are nether fruictfull nor needfull Yf otherwyse we be myndfull of Christ Ochinus apud Andream Iurgiewicium in bello quinti Euangelij pag. 102. Ochinus resolueth Spiritu Dei non Sacramentis fidem confirmari By the spirit of God and not by Sacraments fayth to be confirmed Yf seales be accepted in stidd of Sacrament because this woord is not in Scripture as your brethren before determine tell vs so playnly and we will not inforce you to grawnt that your Supper of the Lord which your great Doctor P. Martyr sayth in respect of the tyme it is receaued P. Martyr in 1. Cor. c. 11. pag 293. 294. and of your emptie stomacks should with greater reason be called a breakfast or dyner is a Sacrament Now as I tould you befor such hate is conceaued alredy among the Reformers against this woord Sacrament as it is conuenient you abstayne from it For they say Bruces sermons pag. 4. 126. VVestphal in apol pag. 5. Pag. 126. about the ambiguitie of this word are rysen many tragedies which will not cease whyle the world lasts that
in dede they of Fulks profession consent with those whom S. Austin S. Hierome S. Epiphanius and all ancient Christians condemned as hereticks which was that which I vndertooke to discouer as a sufficient motiue to winne and wreast euery not desperatly minded Christian froÌ„ such their Profane coÌ„spiracie heretical coÌ„sociation S. Hilar. in psal 138. sub finem So that at length from first to last you may perceaue the saying of S. Hilarie confirmed Dolosa doctrina est haereticorum sub nomine Dei blasphema sub praetextu religionis impia sub veritatis specie fallax Quorum in animo cogitatione solum contentionis studium persistit Nihil ad salutem hominum laborant nihil ad spem acquirunt nihil Pacificum cogitant Deceiptfull is the doctrin of heretiks vnder the name of God blaspemous vnder the pretext of religion impious vnder the shew of veritie erroneous In whose inuention and designe the only spirit of contention abydeth Nothing do they indeuoure for mans Saluation nothing do they purchase for hope nothing do they machinat for peace Then which assured saying the premisses considered their needeth no further confirmation in this mater to such who behoulding the Reformed Scriptures to be acknowledged no word of God the reformed kingdome to be in it selfe deuided the confederation of Reformers with ould condemned hereticks they are not so desperat as to build vpon such confessed corrupt scriptures nor so obstinat to conspire with such so contentious nor so vnchristian to partake with such enemyes of Religion Iesus Christ conuert you An Aduertisement to M. Iohn Rider him selfe COnsider sayth Ecclesiastes the works of God that none can correct Eccles. 7.17 whom he hath despised By this sentence vpon such satisfactioÌ„ as God hath by me afforded toward all your doubts will it heerafter be knowen whither God hath despised you or no. Otherwyse although you be as yet peruerse yet the Scripture affirmeth not to be impossible but only that hardly Eccles. 1.15 the peruers are corrected I fynde in Origen and S. Austin S. Aug. l. 4. de baptis con Donat. c. 16. this subiect worthily handled why vpon competent resolution Sectarists are not reclaimed First because not inuocating God they treÌ„bled feared wher therâ— as no feare at all to witt of wordly confusion Molesta res est contentio Psal 23.5 destinâ— aque voluntas resistendi etiam manifestis pudore disâ—edendià consuetis opinionibus Contention sayth Origen is froward and the setled purpose of resisting although things be manifest Origenes lib. 1. con Celsum for shame of departing from wonted opinions Secondly the debilitie of their purpose their obstinacie toward supernal inspirations wherby as the slowthfull man they will and they will not Prou. 13.4 maketh them heauie and remisse in shaking away and disburdoning them selues of all delusions wherwith they were befor intangled Isa 37.3 So that as the Prophet speaketh the children came to the point of birth and ther was noe force of their bringing forth To which may be reduced their false surmise that the way of vertue and veritie is in dede a yoke but not sweete a burden but not light that the commandements of God are not aboue their power Mat. 11.29 Deutr. 30.11 1. Ioa. 5.3 Prou 21.25 Prou 26.13.14 or that they are greauouse So desyres killing the slowthfull man dreaming to him selfe that a Lion is in his waye and a Liones in his iournies he lyke a doore turning vpon hinges walloweth in slowthfull intentions now to be open to Gods holy inspirations now to be shutt against them Thirdly many worldly commodities concurring together their disingageing them selues owt of this slimie mudd or birdlyme or briers the separation of their harts from this their treasures To be breefe their reduction from all impediments is therby greatly retracted For the riche shall hardly entre into the kingdome of God Mat. 13.22.6 â—1 19.23 1. Tim. 6.9 S. Aug. de vtil cred c. 1. considering that willfully they fall into tentation and the snare of the deuil and many desyres vnproffitable and hurtfull which drowne men in destruction And to our purpose in hand aptly sayth S. Austin he is ane hereticke that for some temporal commoditie and especialy for his glorie and authoritie ether inuenteth or followeth new opinions Which whether it hath place in them of our Contryes that complye and conforme them selues to the present tyme I had rather that M. Edmund Bunie Minister at Bolton Percie in the liberties of Yorke showld certifie then any other I now perceaue sayth he Bunie in his treatise of pacification tovvard the ende that men howld with vs rather for respect of state and ciuil commodities then of conscience and beleefe A disgracefull reproach noe lesse to the profession that by only commodities which is noe greate marke of a good Christian doctrinâ— it hath followers then to the adherents Hebr. 12.16 that as prophane Esaus they sell their birth right for one dishe of meate I haue also els wher shewed other Ministers to confesse the reforming gospell to haue most followers only that more commodiously they may abandon them selues to all dissolutions Wheras therfor M. Rider in your particular noe opinion cowld probablie be grownded that vpon any competent resolution you would be reuoked also it being to me ane odiouse imployment to prosecute and continualy reproach your defectiuenes finalye their being great difficultie to imprint in english and manyfowld my ordinarie imployments from being vacant to studie it was with them that command me long deliberated whether this aunswer showld at all be inprinted And had it not bene that the Collegists by their Puritanical censure did auow your wryting against me and therby ingaged the common cause vpon your successe it had indede absolutely bene concluded my tyme and talent not to be due or to be deuoted in replying to such whose whole streingth consisted ampullosis proclamationibus in blustring exclamatioÌ„s and whose whole intent was noe other then bullatis vt vobis nugis pagina turgescat Persius satyra 5. that your volumes swell with onely childish bubles of more them childish errors So that M. Rider yf you bring here after noe other streingth then it of the horses in the Apocalips whose might was in their mowthes and in their tayles rayling and scorpyon lyke stinging Apoc. 9.19 you are not to expect any opposition in me or correspondence For Sabell l. c. 9. Herodot l. 4. Gell. l. 6. c. 11. the Psillians being eternaly ridiculouse to haue armed them selues against the trublesome wynds doe warne me from imitating their seelie simplicitie But yf you leaue figuratiue stuffe and once write realy and substantialy any thing worthie of reioyndre I oblige my selfe to refell or ratifie it as I best may and it shall requyre I will giue you ane instance or two of preposterouse exaggeration that not only all others but you may acknowledge
of â—â—ts could Irland did lament Agayne totam cum Scotus mouit Ibernam â—hen the Scot excited all Irland to warr S. Orosius sayth Irland is inhabited Scots S. Isidore Scotland is the same that Irland is Scotland is the Iland next â—â—tanie Hegesippus Scotland is an iland remote from all other lande Hucbald Britanie Irland otherwyse called Scotland adioyneth Beda Beda in hist eccl l 1 c. 1 Idem in appeÌ„dice hist. Idem 13. Nouemb. lib. 4. hist c. 19. Aimoinus lib. 4 c. 100. Eginard de Carolo Mag. Surius Molanus 8. Maij. 1. Iulij S. Bernard in v. S. Malach Cesarius lib. 12. c. 38. whose verâ—â—ct in a Britanian mater is irrefragable wryting in the yeare of â—â—r lord 731. sayth Irland is the propre contry of Scots Scots inhabit Irland 〈◊〉 Iland neere Britanie from Scotland he came into Britanie Comming from â—land the Contry of Scots c. Aimoinus and Eginardus Irland the Iland of â—ots Marianus S. Kilian a Scot borne in Irland Surius and Molanus Scotâ—â—nd which is called Irland fertil Ilande of saincts S. Bernard of the inhaâ—â—tante of Armach we are Scots and not French men Cesarius let them goe 〈◊〉 Scotland and enter S. Patricks purgatorie I would inquyre without â—â—ssion of then that made ample volumes of Kings anh Contryes â—arrs and triumphes marriages and genealogies peace and â—â—wes liues and deathes of other Scotlands and Scots did they â—â—inke in their consciences yf any such had bene had not so learâ—â—d so diligent so familiar historians in Britanian maters found them out Yf they had found them out had they omitted them 〈◊〉 they had omitted them had they so confused conceits as to namâ— Irland indifferently for Scotland and contrary wyse without intimation of any other Contry so called This age is to sharp-sighted not to discerne the futilitie and friuolousnes of such forgeâ— narrations as are founded vpon mis conceited dreames Gildas Beda Polidorus Hluidus Camden c. 29. But obserue for full instruction in this controuersie thaâ— in all places of Britanie ther weare first only Britons or walshmen inhabitants of whom fewer and meaner dwelled in the northren partes by means of greater sterilitie then in the residue Which northren parts weare often euen from Iulius Cesaâ—â— tyme infested Panegyricus and molested by pyratical irruptions of Irishmen Thes Irishmen for causes by none so probablye as by Camdeâ— specifyed Camden de Chronographica descriptione Britanie Insularum adiacentium à fol. 55. deinceps Impress Francofard an 1590. not long after weare also called Scots And not long after such name wherof Amianus as is befor affirmed made thâ— first mention ther came into Irland out of Scithia a people called Picts and requested the Scots or Irishmen to admitt them to dwell in their dominion Awnswer was made that the Iland could not contayne bothe neuer the less they would aduise then to attempt the Northren desolat parts of Britanie and to conquer habitation to them selues Beda in hist. l. 1. c. 1. And yf resistance would be made they would second them with strong assistance and plant then maugre all aduersaries in thos seats The Picts feercely inuaded those parts and by succession of tyme purchased them Ibid. cap. 12. 30. The Britons oft inuoked succours from the Romains against their violence From whom a legion was sent vnto theâ— twyse by which they repelled their enemyes and placed the wall the ruyns wherof to this day are named the Picts wall to defend them against their furie which wal in Seuerus his tyme waâ— extended from the place wher now Dumberton standeth to the Firth that entreth into Edinburg and in Hadrians tyme froâ— Selwey Firth to the place wher Barwick now standeth For the proceedings of the Picts did ebb and flow according to the diuersitie of occasions till at lenght the Romains pestered with other warrs Pomponius Letus de anno 22. Valentiniani Paulus Diac. l. 24. sub finem Beda l. 1. hist. c. 14. lib. de natura temporum vbi de Theodosio iuniore forlorned the Britons to their owne defense by wheâ— slacknes and discords the Picts anno Domini 446. quietly inioyeâ— all that was beyond the forsayd walls which befor they had only wasted and vexed by yearly incursions The Irishmen or Scoâ—â— with their Spoyles returned according their custome into Irland leauing the Picts the second inhabitants now of Britaniâ— â—mong other captiues by the Scots or Irishmen transported estâ—ons into Irland for as I sayd it was their annual employment 〈◊〉 inuade the Britons they purchased the most happie bootie that â—her Irland had our blessed Apostle S. Patrick Genes 41. who as Ioseph to Egipt was to Irland a prisoner procuring them libertie and lyfe â—is woords befor promised I found in a hand written historie of is lyfe in our librarie of Douaye while I ransaked all libraries in â—y waye for our Contryes antiquities wherby bothe his menâ—oned instructioÌ„ his Captiuitie and the place of habitation or â—etrayt of the Scots are euidently notifyed in maner following 31. This was the cause of his first peregrination into Scotland Vita Manuscripta S. Patricij in bibliotheca patrum Societatis Iesu Duaci The armie of â—cots when it often sayled into Britanie tooke many Captiues Then was he seuen â—ares ould But it is more probable to my thinking which he him selfe sayth in â—â—e bookes of a Bishop VVheÌ„ I was ledd Captiue I was almost 15. yeares ould For 〈◊〉 was vnmyndfull of the true God and was transported Captiue into IrlaÌ„d with 〈◊〉 many thousand persons according our deserts By which we departed from God â—nd did not keepe his coÌ„mandements and despised our preists who preached to vs â—luation And ther God opened the senses of our incredulitie that though late we â—â—uld remembre our offenses and be conuerted to him I dayly fedd catle and â—ften prayed each day and the loue feare and fayth of God increased in me in 〈◊〉 muche that dayly and nightly I prayed à hondred tymes I remayned in woods â—â—d mountaynes and was rayfed to prayer in mists frosts and rayne Nether â—as Islack therto but as now I perceaue then was I feruent I obserued certayne â—â—rmonious vnknowen spirits in me Thus farr his owne words breaâ—ing a venerable antiquitie and holy simplicitie 32. The Picts being established in Britanie anno 446. Beda in hist. l. 1. c. 1. Ioan. Maior in hist. Scotica lib. 1. c. 11. who beâ—re as Beda sayth anniuersarias praedas trans maria milite nullo â—â—sistente cogere solebaut accustomed to take yearly booties ouer â—he sease no souldiors being to resist them desyred to haue wiues â—ut of Irland for they had none in their compagnie The confedeâ—tion betwixt them purchased that their request was accorded â—nto coÌ„ditionalie that their princes should be chosen sooner from â—he mothers syde then the fathers The Picts condisceÌ„ded therto 〈◊〉 faythfully obserued it AmoÌ„g these wiues their
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
visiting him by the scourg of his furie Conrad Schluss lib. 2. art 9. fol. 72. in loc cit and horribly punishing him before the day of his death For he strooke this sacramental heretick in such sort as he dyed desperat swearing and inuoking the deuils to whom he rendred his spirit He dyed of the lowsie disease gnawed with worms issuing out of a filthy sore in his priuie meÌ„bres so stinking as the people weare not able to indure the stenche These things are publickly written Besyd all this he was infamous by Sodomie for which be was marked on his shoulder with a hoat yron by appointmeÌ„t of the magistrat He was cruel Hosnus defen con Caluin bloody tyranous deceitfull treacherous babler contemner sophist Epicure corrupter and tosser of Scripturs as Ouid in his metamorphosis This being reuealed by the holy brotherhood them selues by after occasions I will confirme Now I wil examin whether the â—ood degenerateth from the parents Yet will I not touch them 〈◊〉 our contries that I may haue their greater good will and paâ—ences to vnderstand the trueth â— Of the followers of thes two much is to be mentioned in â—e 18. number of the examination of the creed Calu. lib. de Scandali pag. 118. 127 Of the greater part 〈◊〉 them who betake them selues sayth Caluin to the gospell what other inâ—â—ntion had they nisi vt excusso superstitionum iugo solutius in omnem lasciâ—am diffluerent then hauing shaken of the yoake of superstition they might â—ore dissolutly plunge them selues in all riot and lasciuiousnes â—econdly Smidelin sayth That the world may know they are no Papists Smidelinus conc 4. super c. 2. Luc. conc 1. sâ—per c. 21. â—r to haue trust in their good woorks not one good will they practise In stide 〈◊〉 fasting they are altogether in feasting For being more bowntifull toward â—e poore they vnfleece and fley them Prayers they turne to oathes c. â—hirdly Spangenberg fayth Post reuelatum euangelium Spangenbergius in sua vera narratione beneficiorum per Diuum Mart. Lutherum reiectum Ponâ—icatum euasisse homines adeò feros vt Deum non agnoscant nec vllam eius raâ—nem habeant velintque rectum iustum sit quicquid vnicuique visum fuerit â—fter the reuelation of the gospell and the papacie cast off men to haue become 〈◊〉 wild as they acknouledg not God nor hould any accompt of him and make 〈◊〉 to be right and lawfull which euery one lyketh Fowerthly Castal apud Rescium pag. 54. Castalion â—â—yth of them of Geneua They are prowd puffed with glorie and reâ—enge that with lesse danger you might offend princes then exasperat these â—ierce Caluinians Their lyfe is infamous and villanous They are masters of â—rte in reproaches lyes crueltie treason and insupportable arrogance They â—ame their GENEVA the HOLY CITIE and their assemblie IERVSALEM â—ut in very truth he dwelled long among them and was a most peâ—uliar frend of BEZA we should call it O BABILON BABILON 〈◊〉 AEGIPT and the true frontiers of Egiptian and Babilonical inchanters 〈◊〉 most infamous SODOME and children of GOMORRHE Truely I â—ould fill not a few sheets of paper with these euidences of theirâ—wne of the deformations following their pretended Reformaâ—â—ons But what need lanterns in the sunne â—4 A woord or two in particular besyde that which God willing shal be sayd in treating of Puritanisme Schlusselburg lib. 1. fol. 92. 93. lib. 2. art 1. lib. 3. art 8. Beza not in the â—â—me of his papistrie but euer after in all his lyfe imployed him selfe 〈◊〉 â—oly in fullfilling his lusts writing his loues reuenging his corriuals Who â—uing long deliberated vvhether to vse more of the two offences â—rlotrie with another mans wyfe or Sodomie with a boye he â—olued by his owne confession to follow more this later I may â—â—rhapps translate his elegie containing the sayd confession Luther de missa priuata Of â—colampadius Carolostadius and Bucer the brethren them selues confesse they were in the ende smuthered with deuils Among the Caluinists Schlusselburg in catal haerit lib. 1. pag. 4. all the principal became Turcks or Arians as Alemanus Adam Neuser Alciatus Siluanus Gregorius Paulus Andraeas Volanus Seruetâ—â— Blandrata Franciscus Dauid Gentilis Gribaldus c. euen by ther oune brethrens confession Reserue your appetit for more of this kynde to the examination of the Creed Vide num 18. super symbolum ApostoloruÌ„ Of Zuinglius he confessed of him selfe and his brethren that their leacherie had made them infamous In the ende he dyed in rebellion armed wherof in remembrance is this verse in Germanie vsual Occubuit patrio bellator Zuinglius ense In ciuil broyle was Martial Zuinglius sllayne 25. And that also the Ministers haue noe regarde to Gods glorie but only to their temporal licentiousnes these few euidences may demonstrat Menno in fundam tit de doctr praedicaÌ„t First saith Menno I haue knowen most assuredly that they are without the spirit mission and woord of Christ. That by their teaching and woorks they hunte only after fauoure of men honours pryde reuenues fayre building Calu. in tract pag. 150. epist 54. l. de scan pag. 131. and lousnes of lyfe Secondly saith Caluin The ministers of Geneua as empty bellyes giuen vp to all idlenes so they may inioye their delights do not regard whether heauen and earth be consounded together VVherof peruse amply in the 18. number vpon the Creed So that what the leaders what the followers what the vnder leaders in general and particular haue bene is sufficiently now notorious What their Doctrin is defending of all these mischeefs God to be the authour and nothing to be synfull in his sight but only infidelitie shal be by gods permission abundantly declared in the examination of the creed and compendiously in the conclusion thervpon numbers 22. I trust by this tyme this mater to be so tarte as he that would not digest but it should be aunswered novv that it is avnswered vvill requyre no more savvce to digest it I beleeue he vvill make as sovvre countenances in vvell digesting it as yf he had bene crammed vvith a bankett of sovver crabbs For yf as he inferreth by prelats lyfe their doctrin be esteemed such greaceless doctours could neuer follovv but sutable doctrin I say nothing as you behould of Eaton the preacher first pilloried in cheap syde and after at Pauls cross for lying vvith his one dawghter I vvil not recompt rapes Sodomies Murders Piracies not so much to tell the truth for sparing the doers as the hearers and my selfe especialy desiring only to discouer the weaknes and falshod of his exceptions and for that purpose to relat brefly sufficient demoÌ„strations and instances as farr as might be from incensing domestical readers to impatience â—â— And your friend Bernard tells the Pope Eugenius to his face Bern. in all his fiue bookes de considerat that for
true bread of life which as farre excelled Manna as the soule the bodie life death eternitie time and heauen earth NOw let vs see according to which of Christs natures 3. Point he is called our liuing Bread whether according to his manhood or godhead or both Christ calls this bread his flesh and Christ and his flesh are al one and therefore Christ and his flesh are all one and the same bread and as our bodies are fed with materiel bread so are our soules fed with the flesh of Christ and this flesh hee will giue for the life of the world which flesh is not Christs bodie separated from his soule as some of you imagine and vntruelie teach nor Christs bodie and soule separated from his diuinitie but euen his quickninge flesh which being personally vnited to his eternall spirit was by the same giuen for the life of the world not corporallie and really in the Sacrament as you vntruly teach But in the sacrifice of his bodie and bloud once on the crosse as the Scriptures record for the flesh of Christ profiteth not but as it is made quickning by the spirit Neither do we participate the life of his spirit but as it is communicated vnto vs by his flesh by which we are made flesh of his flesh and bone of his bone as hath bin shewed before Which holie misterie is represented vnto vs in the Sacrament of the Lords Supper and the trueth thereof assured and sealed in the due administration and receiuing of the same So this true bread spoken of in the sixt of Iohn which hath this spirituall quickning and nourâ—shing power is compleate Christ God and man with all his soule sauing merits And neither Manna in the wildernesse nor your round Wafer cakes vppon your supposed hallowed Altars Manna it could not be for it ceased manie hundred years before Your imagined and transnatured bread it could not bee because the Sacrament was not then instituted And so to the third point The manner how this true bread Christ must be eaten 3. Point THe meat is spirituall and therefore the manner of eating must not bee corporall for such as is the meat such must be the mouth but the meat is spirituall therefore the mouth must be spirituall as before you haue heard Fide non dente In the epistle to the Reader c. which thing being there handled befor out of holy Scripture Fathers and your Popes Canons I wille onelie referre you thither where you may vnlesse you bee malecontents be fully satisfied toucheing the true manner of eating Christ where you may find proued out of Gods booke that comming to Christ beleeuing in Christ abiding in Christ dwelling in Christ and to be clad with Christ and to eate Christ are all one so that out of everie one you might frame this or the like vnaunswerable argument How sacred Scriptures are exorbitantly depraued Fitzimon 37. ALas what miserie and impietie is euery lyne fraught with all in this his exposition Considre but how many falsifications of the text are here vsed First that some belly-gods had moued question whether Moises or Christ were more liberal in feeding men Ther is no such mater Nether also their commending of Moises greatnes For only Christ lightly mentioned him the residue not thinking of him by owght appearing in Scripture Nether do they coÌ„mend the bread from the vertue of it but only tell that their Forfathers had eaten thereof without any further relation Nether doth Christ deny Manna to be true bread for ther is no such woord The fowrtenth vntrueth The 14. vntruth besyd others wincked at shal be registred by M. Rider against him selfe Here he saith that our doctrine is that the body must first feed on Christ corporaly so it should be to approach to trueth then the sowle shal be therby fedd spiritualy How is this saying sutable to these words in his preface You teache the communicants to receaue Christ with their mowthes corporaly not with their faith spiritualy You make your selfe ridiculous by such palpable contradiction that we teache and that we do not teache Christ to be receaued spiritualy that we teache only corporaly and yet that we teache first corporaly after spiritualy Would not any other display all the figurs of rhetorick against this figure of a learned man He telleth after that Christ and his fleash are all one and all one bread yet will he tell you presently that nether of bothe are any bread at al. Next that some of vs teache Christs fleash to be Christs body separated from his sowle A fowle vntrueth and the fowler that vntestifyed after so many promises to haue all our dealings published by our owne prints books leaues lynes c. Then that the fleash of Christ proffiteth nowght but as it is quickned by the Spirit This he him selfe shall testifye to be the fifteenth vntrueth in these woords The 15. vntruth Christ would receaue a bloody speare into his syde before mans synne could be satisfyed This speare to haue pearced Christ after his death and not when his fleash was quickned by his Spirit is testifyed by S. Ihon saying that he had then deliuered vp his Spirit Ioan. 19. a v. 31. ad 35. the Iewes had informed Pilat of his death the Sowldiours Vt viderunt eum iam mortuum non fregerunt eius crura Sed vnus militum lancea latus eius aperuit when they beheld him dead they did not breake his thighes But one of the Sowldiours with a lance opened his syde Now make vp these two together that Christs fleash withowt his Spirit proffiteth nothing and yet that mans synne cowld not be satisfyed but after Christs fleashe was separated from his Spirit and then pearced I neuer in my lyfe nor I thinke any other noted such implications before in any booke hitherto printed But yet ther followeth more That we do not coÌ„municat the life of Christs Spirit but by his flesh Is not this to coÌ„tradict all benifit fullfilled to the Patriarches by Christs discension of Spirit without his fleashe Then saith he what is spiritual can not be receaued by a corporal maner Was ther euer any thing more contrarie to Diuinitie philosophie or reason First faith is spiritual yet it is by hearing Rom. 10.17 which is a corporal maner Regeneration is spiritual yet it is by maner of a corporal washing Yea God is a most spiritual Spirit yet the Apostle coÌ„mandeth vs to beare him in our bodyes 1. Cor. 6. Contrarywyse Christs birth his body made inuisible his issueing out of his sepulchre his entring among his shut disciples walking on the sea his ascension were verlye corporal yet the maner was not corporal but spiritual So that nether spiritual gifts are continualy conioyned with spiritual maners but often with corporal and corporal gifts often conioiyned with spiritual maners The sowle of man is a spiritual forme and not material and yet it is receaued
DominicuÌ„ corpus accipimus vt sicut videtur illa panis forma in nos intrare sic nouerimus eam quam in terris habuit conuersationem ipsum intrare in nos ad habitandum per fidem in cordibus nostris Whence also this text signifieth that pure Sacrament of the Altar where we receiue the bodie of Christ that as the forme of bread is seen to enter into vs so we shal know Christ entreth into vs to dwell in our hearts by faith by that holie godlie conuersation that he had being in earth Now examine Bernard your owne Abbot though liuing in the palpablest time of the grosest superstition yet he vtterly coÌ„demnes your exposition of this place sheweth you that it doth not signifie Christs carnall presence in the SacrameÌ„t But as the SacrameÌ„t consisteth of an outward signe inward grace so bread the outward signe entreth into the mouth Christ which is the inward grace entreth into our hearts by faith So that your owne Author tells you it is bread that entreth the mouth it is Christ that entereth the heart that by faith not by teeth by beleeuing not by chamming or swallowing So that this your Bernard teacheth you that this your text must be taken for the diuiner part of the Sacrament which is Christ with all his merits to the soules hearts of the beleeuers not to or in the blasphemous mouthes and stinking stomackes of Infidells wicked men dogges cats or other beastes as your owne bookes most wickedly recorde VVhether euery spiritual sentence or mention be a denial of Corporal and Real Fitzimon 42. THey are in extreamitie and want of wolle who wandre among brambles to gather flocks Such is the proceeding of our aduersaries seeking with all ernest attentiuenes fragments from the Fathers in which they commend spiritual receauing spiritual being of Christ in the sacrament a quick and liuely faithe toward Christ and the sacrament and by these sentences they certifie theire brethren that the Fathers stand for their opinion as yf they were excluding true and real receuing That which is so often taught them should once be conceaued that the Fathers toward the Sacrament commend spiritualitie conioyned with realitie and substantialitie and allow figures conioyned with veritie not haueing any purpose or place in their writings by the one to exclude the other Our doctrin that spiritual and corporal were not incompatible but agreable together Chrysost hom 60. ad popul Antioch Idem hom 61. was vttered long since by S. Chrysostom saying of Christs being in the Sacrament that he is medled with vs Non fide tantum sed ipsa re not in faithe only but also in very substance Againe not by charitie only but by very substance is he made our foode Also by S. Cyril Alexandrin Cyrill l. 10. in Ioa. c. 13. Theophylac in cap. 14. Mar. 17. Mat. Greg. hom paschali in conformable woords not by charitie only but by natural partaking is Christ in vs. Also by Theophilact this my body which you receaue is not only a figure or exemplar of our Lords bodie but the body of Christ. Also by S. Gregorie Christ is both the veritie and figure the veritie by his body being made of bread Ansel l. de Diu. offic apud Claud. rep 3. c. 4. and the figure by what outwardly appeareth Also by S. Anselme By the benediction of Christ the bread is made the bodie not significatiuely only but substantialy For nether from this sacrament do we exclude a figure nether do we admitt it alone It is the thing truely for it is Christs body It is a figure because that is sacrificed which is knowen incorruptible Doe not these Fathers affirme both spiritual and substantial both figure and trueth both spirit and letter Why then are they wrested by them who professe only spiritual without substantial only figure without trueth Aug. trac 27. in Ioan. in Psal 98. De verbis Apo toli Ser. 2. Item Cypr. acâ—ana only spirit without letter What meane they to bring S. Augustin disputing against the Capharnaical conceit of receaueing Christ as in cadauere dilaniatum aut in macello venditum in his carcas bowtchered or sould in the shambles as he him selfe expresseth often and in respect of them to call the Sacrament a figure Doth he say only a figure Or his and S. Bernards commending the spiritual sense of scriptures and spiritual receauing of the Sacrament an argument as yf they had or would exclude therby the literal sense or substantial receauing Are you in doubt of their myndes in this controuersie They then resolue you First S. Augustin August in Ps 33. that Christ by saying this is my body was twyse at the table once sitting once houlding himselfe in his owne hands S. Bernard de coena Domini that secundum literam according to the leter Next S. Bernard saying Hostia quam vides iam non est panis sed caro mea c. The host which thow behouldest is not now bread but my fleashe Euen so the lyquor which now you see is not wyne but my blood Euen as the formes are there seene whose substance are not beleeued to be there so the thing truely and substantialy is beleeued whose forme is not seene Here our transubstantiation here our haueing Christs body in diuers places here our literal doctrin here our whole papistrie is assured to haue bene in these Fathers as much as in vs. S. Paul saith Si est corpus animale est spirituale 1. Cor. 15.45 Yf there be a natural body ther is also a spiritual body Therfor the one doth not exclude the other Therfor Christs spiritual body should not be Capharnaicaly supposed to be bitten rent or maÌ„gled by his real substaÌ„tial and corporal being in the Sacrament You would thinke him iniurious who would inferr that because you haue a corporal head corporal body and are a corporal man that therfor you haue no spiritual witt in your head no sense in your body and are no spiritual man Can both consist in you and not a figure and substance spirit and corporal trueth and literal in sacraments and scriptures O protestantcy seely are thy shifts and they discouered fowle and apparent thy falshod and it made manifest yet there are that persist to follow thee fullfilling therin the scripture saying Prou. 29. Verbis non emendabitur seruus durus si enim intellexerit non obedient By woords will not the hardned seruant be amended for althowgh he should vnderstand yet will he not obey I haue bene slack to numbre the 18. vntrueth The 18. vntruth which at least is here produced in playne termes that our owne authour telleth vs it is bread that entreth the mowthe wheras he only saithe panis forma which M. Rider him selfe translateth the forme of bread and not bread it selfe adding that we should know Per eam ipsum intrare in nos Dominicum
he againe and all other Fathers noe Sacrament is thought duely ministred Saint Hierom telleth you how thronges of people flocked to haue S. Epiphanius and Hilarions blessing to them and their children And writing to Rustic bishop of Narbon he blameth him for disalowing a simple secular priest to blesse the people saying Benedicere populo non debet qui Christum etiam meruit consecrare Should not he blesse the people who deserueth to consecrat Christ S. Augustin relateth him selfe and others to haue vsed lyke deuotion Beda telleth how in England the godly Christians would trudge befor in highe wayes and crosse passages to obtayne preests blessing by mowthe or hand For the one doth not exclude the other So that it is tyme M. Rider to leaue this forme of argument by one trueth to exclude the other when both may consist together I grant you spent this trauayle against the Crosse when you were a puritan now perhapps you dare not Christen a child without it In the mean tyme by your great wysdome you haue made to Catholicks and protestants many good points God be praysed knowen which had bene more to your behoofe vnreuealed To conclude the vanitie of his long digression manifowldly appearing otherwise it is not also obscure in this that whether blessing and thanksgiuing had bene all one as is demōstrated not haue to bene yet it had imported nothing in the world to our cōtrouersie For the blessing being accidental not essential to the mater and forme of consecration the vse of it did only shew a greater solemnitie followed by Christ in the institution of the Sacrament and no necessitie That we are often bidd by M. Rider to read these and those in greeke gentle Reader he biddeth vs to doe for ostentation what he can not doe him selfe For in my particular knowledge and experience a blynd man hath as much sight in his eyes as he hathe good greeke in his head And yf we had found in greeke what he pretendeth you now vnderstand how litle it had bene to his proffit or our hinderance The 24. 25. 26 27 vntruth Vntruethes are heaped in this last discourse plentifully The 24. notoriouse vntrueth is that we teache our spiritual children they be pardoned from synns and preserued from dangers and spirits yf we crosse them with two fingers and a thumb The 25. that the pope and not God commandeth our blessing with the Crosse The 26. that we vse mumbling woords and charming Crosses We leaue charmings and coniurings for hereticks Nota sunt commercia haereticorum cum magis Tertul. de prescrip c. 43. Vide num 100. Ezech. 9.4 the intermedling of hereticks and magitians saith Tertullian are notorious Our crossing is no charming vnles God his angels were charmers of which see after in the 100. number The 27. that we teache a certayne power to be in our breath and fingers Such maters as these would seeme to deserue our allegations wher we teach these points But it is sufficient that vnles they be beleeued vpon puritan faith troth and honestie ther is no other proofe to auerr them Now I will in this conuict M. Rider both to be a puritan although the puritants respect him not and also to mis-informe our doctrin and that by the protestants euen of England and that befor his Maiestie in the conference sett foorth by Barlow anno 1605. pag. 73.74 as his royal Maiestie doubted not to acknowledge saying I am giuen to vnderstand by the bishops and I fynd it true that the papists them selues did neuer ascribe any power or spiritual grace to the signe of the Crosse Such a testimonie is a lawfull defense I trow against M. Rider both that he degenerateth from the doctrin of the bishops of England and falsifyeth our doctrin which is now lawfully warranted to thinke so of the Crosse as the best protestants do approue it The 28. vntruth The 28. that our blessing agreeth with Gods preists blessing no more then superstition with religion For I haue shewed it to haue proceeded from God by his Angel to haue bene practised by his Apostles and receaued by all the Fathers and primatiue Church The 29. 30. 31. vntruth The 29. 30. and 31. at least are included from the parcell your Apish toyes childishe tricks c. to the ende so perspicuously as no auditour most fauorable would take in his accompts and discharge him more sparingly Now let vs giue place M. Rider is at leyngthe to tumble into his mater in controuersie after his long peregrination to crossings charmings greeke and reprehensions Rider 54. But now to the rest of the bodie of the text and controuersie Wherein first let vs examine whether your two propositions this is my bodie and this is my bloud of the new Testament c. be proper or figuratiue litterall or Sacramentall For if they be improper borrowed figuratiue and Sacramental they prooue neither your Transubstantiation nor your carnall reall presence but euen plainlie disprooue them Augustin de doctr christiana lib. 3 cap. 16. pag. 23. Parisijs 1586. Saint Augustines rule before recited if you would be ruled by it but neither Scriptures nor Fathers can rule you but you will ouer rule them would presentlie satisfie you that these two propositions must be figuratiue the latter you confesse but the former as yet you wil not His words againe for the Readers good I wil repeat and they be these If the scripture seem to command any vile or ill fact the speech is figuratiue as Except yee eate the flesh of the sonne of man and drinke his bloud you shall haue no life in you Facinus vel flagitium videtur iubere Christ seemeth to commaund a wicked act that is carnallie and grosly to eate Christs flesh Ether confute S. Aug. or confesse your error the firste is impossible the second were commendable Read it it containes but 6. or 7. lines The marginall note there condemes your litterall fence c. it is therefore a figuratiue speech So that Augustine thus reasons against you To eate Christs flesh and drinke Christs bloud corporallie is a hainous thing therefore Christes wordes be figuratiue so that if to eate Christes flesh with our mouths and teare his flesh with our teeth as also actually drinking of his bloud bee hainous and wicked why doe you so eagerly presse the litterall fence of these your two propositions against trueth against faith and the auncient Fathers Augustine in that short 15. chap. of the same booke immediatly going before wisheth alwayes the interpretation of these and all other figuratiue speeches to be brought ad regnum charitatis to the kingdome of charitie to haue their true exposition Now if you expounde this litterallie and properlie you forsake Augustines rule charities kingdome and the Apostolicall and Catholike exposition It is but small charitie to deuoure the food of a friend but to eate and deuoure corporallie and gutturallie the precious bodie and
of the Apostles to be now examined Therfor it could not be lesse then a rashe precipitation in late founders of pretended Reformation Guliel Bibliothecar l. 3. VinceÌ„t Beluac in spec Erasm Alberus de Carolostad Luther tom 7. p. 228. per Thom. Kelug Zuinglius subsid Euchar fol 249. tom 2. Staphil in resp con Iacob schmidelin pag. 404. to depart from their first beleefe at the sensible suggestion of Sathan and by delusion of dreams as by their owne confession and no otherwyse it hapened Of Berengarius that he was directed and assisted visibly by Sathan all sorts of Authours Catholicks and Protestants do recorde Luther and Zuinglius testifie the same bothe of them selues and of Oecolampadius and Carolostadius Caluin acknowledgeth that he was not so much guided per ingenium vt genium by his owne disposition as by his gobblins Other successours of Luther confesse that he was Somniator quod nocturnas visiones in ebrio capite natas pro puro puto verbo Dei venditaret A dreamer because his night imaginations conceaued in his dronken head he vttered for the pure expresse woord of God Also other disciples of Caluin Lindan dial 3. c. 1. Dubitan do certifie of Geneua preachers * Ioa. Spangeberg in veraci narratione beneficiorum c. Ochin dial con sectam terrenorum Deorum Schlusselburg proem lib. de theol Caluin Quod noctu somniarunt id cartis mandant excudiue curant suaue scripta verba pro oraculis haberi volunt That which they dreamed by night that they ingrosse in papers and cause to be printed and striue to haue their wrytings and woords to stand for oracles Another sayth of them Clarum est Caluinistas Somnijs à nigro Demone instillatis testamentum filij Dei labefactare euertere It is cleere that the Caluinists by dreames suggested from the black deuil indeuoure to destroy the testament of the Sonn of God I omitt for breuities sake how Fox martyr-maker Acts and MonumeÌ„ts pag. 90. confesseth a spirit to haue instructed him during his musing in bedd to count the 42. moneths mentioned in the Apocalips by sabboths which spirit to haue bene false appeareth by the expresse woord of God saying the sayd 42. monethes to be 1260. dayes or three yeares and a halfe and not as Fox calculated 294. yeares This is abundantly sufficient to manifest that he that departed from his former beleefe vpon such guids gouerned by suche spirits and dreams is in wysdome to entre deeply in to this exammation following 5. For better information in this point Acts and MonumeÌ„ts pag. 402. the definition of protestant faythe is to be propownded Fox defyneth it thus Faythe in Christ is that euery one should beleeue particularly that his synns are forgiuen him wherevpon saythe he he is iustifyed And this tutchstone of trueth and doctrin was reuealed first to Luther by an owld man saith M. Fox wherby the ice was broaken to all that followed Caluin Calu. l. 3. Instit. c. n. 7. 15. 16. and protestants vniuersaly subscrib to this suer and certain knowledge in particular that by beleeuing Christs promises of saluation none can perishe as being perfectly iustifyed made an elect and predestinated Cal. Instit l. 3. c. 2. n. 38. 39. 40. Cap. 24. n. 6. 7. 8. Brent in Apol. Conf. Wittem par 3. p. 703. Luther tom 2. wittem fol. 405. an 1551. Confess Geneu Beza c. 4. n. 20. so assuredly as nothing can seperat him from God For this fayth say they being once had may neuer be lost And Luther instructed herein by the owld man confesseth that he was angry that the Apostle had not sufficiently extolled this faythe and therfor that he thought good by addition of a woord only to make the text affirme that only faythe iustifieth Wherupon by good consequence he sustayned that only infidelitie deserueth damnation that Gods commandements belong not to Christians that sacraments are superfluous as is befor declared Bucer Brentius Maior Lutherans professe that he is not a kinde Christian Disput Ratisbon pag. 463. vide Sleidan l. 16. pag. 263. Zuingl tom 1. fol. 268. who beleeueth not with the same assurance that him selfe in particular is elect as that Christ is the sonn of God nay more quoth Zuinglius that yow can not be damned vnlesse Christ be damned nor he saued vnlesse yow be saued you haueing as great right to heauen as he Acts and MonumeÌ„ts pag. 1335. 1338 1339 〈◊〉 cap. 2.20 21. 2. Cor. 7.15 Philip. 2.12 Vide Modzenium l. 2. de Eccl. c. 2. And yf you laboure to make this your iustifying faythe assured by good woorks you shame say the English protestant Martyrs the blood of Christ Go tell these men that S. Iames is of a contrary mynde that faith alone iustifieth not that the Apostles and Euangelists were especial fauours of good woorks as being necessarie to saluation that they in feare and trembling wrought their saluation that being guiltles in their consciences yet they reputed not them selues iustified c. it wil be aunswered (a) Pomeran ad RoÌ„ 8. they wrote wickedly (b) Luth. in serm de phaâ—is public Beza in Luc. cap. 22. Vide nuÌ„ 26. posâ— med Caluin l. 4. Instit c. 8. n. 4. they are noe true euangelists and in like maner according as is specified in our 26. numbre and also Si Apostoli sint ne garriant quicquid collibitum fuerit yf they be Apostles let them not bable all that they list c. 6. This Symbole and creed of the Apostles is of such ancient reputation Concil Bracharen 2. c. 1. Conc. Leodicen c. 46. Conc. Rom. Sub Martino 1. De consecr d. 4. c. non licet c. ante viginti c. Baptisandis August l. 8. Confess c. 2. OeÌ„s DD 2. 2. q. 2. a. 8. in the Churche of God as all primatiue Christians must necessarily haue knowen the contents therof in particular at least according to the substance yf not according the woords or ordre of articles vnder danger of damnation Yea none were permitted to come to Baptisme being of yeares who knew it not at least twenty dayes befor their baptising as wittness the Fathers And all Diuines to this day conformably do affirme that it is an assured cause of damnation to be ignorant in the substance of the contents therof in maner a forsayd as also that it is a most vrgent obligation vnder greuous synne to god-fathers and god-mothers to prouyde yf parents be negligent or otherwyse defectiue that their spiritual Children be not ignorant therof Omitting all other prefaces because any prolixitie S. August de tem ser 115. Ruffin in pref expos symbol Apostolorum S. August loc cit is longum proëmium audiendi cupido à long prologe to a greedy attendant I only aduertise that the Apostles by testimonie of ancient Fathers befor their separation to haue conformitie in all christendome euery one in ordre deliuered an article
the administration of the Cupp didst not thow command thy collegue or compartner that in the face of the congregation he showld take the cupp from me by force And for that cause did not I howld it fast and with bothe my hands I know that others will lawgh at this disordre but I had rather haue them lament that in all this dissolut or disioynted glosse M. Rider the woords of Christs institution Hoc est corpus meum quod pro vobis tradetur c. this is my body which shal be deliuered for you c. can not be perceaued but in lieu therof our Lord and Saluiour is made to tripp from mater to mater without any one sillable to our purpose in question Wher is here shewed that bread after consecration remayneth still bread Wher is the satisfaction by the Euangelists and S. Paul that we must relye vnto in spyte of Pope and poperie What marrow or substance is in thes woords for any other then for a single Sintaxian to know that dedit and Fregit be actiue verbs and Datur and Frangitur be passiue c. For breuities sake I will not repeat the dismal hate of thes reformers against the woords of Christs institution which I haue alredy amply prosecuted in the 68. numbre yet will I not omitt Luthers verdict against his brethren saying they feare Luther tom 7. defen verb. caena fol. 383. least they should stumble and breake their necks at euery sillable which Christ pronownced And this maketh them range abowt through all the parts of learning and not to come to any issue in the mayne point of his sacred institution truely fullfilling the saying of the royal Prophet Psal 11. impij in circuitu ambulant the wicked wander in a circuit and lyke serpents troden on the heads or henns whose neckes are newly crackt they wreath and wrest vp and downe in manifould skippings spending wasting their small tyme to liue which by being quiet might some what longer continue Rider 78. Thus you see how distinctlie Christ disioynes them sundring them with their seuerall properties Bread and wine remain after consecration by Christ his testimony therefore transubstansiation is a forged and false fable inuēted by new Rome to support your new heresies of Christs carnall presence the signe from the thing signified not confounding them as you vntrulie teach yea after that Christ vttered hoc est corpus meum which you call your consecration Now let vs compare the phrase and words that the holie Ghost vseth in both the new Testament the old and then you will say they are so like that they are rather borrowed of the old testament then instituted in the new and of necessitie seeing they are both Sacraments of like words ordained by one Author to one end they must needs haue one sence so that the one will best expound the other the one being Sacramentall and relatiue the other cannot be Grammaticall and proper As it is said in the old (a) Gen. 17.10 Testament of the sacrament of circumcition hoc est pactum meū this is my couenant So it is said in the new (b) Math. 26.26 Testament by the same spirit hoc est corpus meum this is my bodie but as by those words like to these in sillables sound and sence there was no transubstansiation of the peece of flesh of the foreskin that was cut off into Gods couenant made with his Church so there is no naturall nor miraculous chaunge made of anie part of the bread or wine into Christs bodie and bloud Exod. 12. 1. Cor. 11.24 Exod. 24 8. And as it was said of the Paschall Lambe hoc erit vobis in memoriam this shall be to you a rememberance so it is said of the Lords Supper Doe this in rememberance of me And as it was said in the olde Testament hic est sanguis faederis This is the bloud of the couenant yet was not the couenant but à signe of the couenant Luc. 22.20 So is it said by Christ himselfe This cup is the new Testament in my bloud yet the cup was neither the Testament nor the bloud but a signe representation and rememberance of Christs bloud And the new Testament is an obligation or bond wherein God for his part binds himselfe with most sure couenaunts and seales it with word oath and Sacraments that hee will receiue into his protection and fauor the beleeuer and penitent And the beleeuer repentant of their parts binde themselues by like indented couenants to performe vnto his sacred Maiestie Rom. 1.5 a liuelie steadfaste faith with holy obedience Now the cup or the wine in the cup is a representation or commemoration vnto vs of this couenant of grace made in the newe Testament as the Paschall Lambe and the bloud of beasts were signes of Gods couenaunt in the old Testament This may suffice for the plaine and true vnderstanding of these words this is my bodie and this is my bloud beeing expounded according to the holie scriptures Now to your first proofe out of saint Paul Fitzsimon 78. It is an easie mater vpon all the premisses to tell vs You see you see when nothing is giuen to be seene but gross impietie futilitie I admonished you deere Readers that Reformers conceaued a Vatinian hatred against Christs institution Wil you now behowld a liuely demonstration therof First he saythe that the phrase and woords vsed therin is no new institution but borrowed owt of the owld testament Secondly that the Sacraments of the owld testament and new are so lyke as they must haue one ende and sence and the one not to be literal more then the other It is to be remembred which is mentioned in the 36. and 63. numbers that by Reformers opinion ther is noe more benifit by Christs Sacrament of the Altar then by the Iewish ceremonies which according to their translation Sainct Paul saith to haue bene only bare Galat. 4.9 and beggerly ordonances I request all curteouse readers to spare me the payne to relate the substance of such numbers in this place and that they will not proceed further vntill they haue perused what ther is fownd First then I aunswer that yf by similitud of speeche vsed in the figure and the thing figured should be gathered that they bothe were of equal sence ende and literalitie it would followe that all figurs of Christ in the owld testament were equal with Christ himselfe that the owld testament is as behooful as the new Note because they haue one authour one sence one ende one phrase and one literalitie accordinge to M. Rider Wherefore since Ioseph in the owld testament was called Saluator mundi the Saluioure of the world Genes 41.45 Ioan. 4.42 and Christ in the same Phrase by S. Ihon is called Saluator mundi they must haue on ende one sence one literalitie And therfor as Ioseph was noe
the 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
Christi in illis verbis institutionis hoc facite c. for the true inward and spirituall worship of Christ is comprehended in the words of Christs institution Doe this in rememberance of me Now let the best minded Catholicks see your vniust dealing with both quick and dead pretending that either Chemnitius as you say allowed your outward worship in your Sacrament or that wee iarre amongst our selues touching the same which both bee vntrue For you hold the worship to bee outward hee and we inward you carnall he and we spirituall and brieflie if you will yet read him diligentlie you shall find he vtterlie condemned your carnall presence and your externall worship approuing the one to bee a fable the other blasphemie And thus much for your ignorance touching Martyn Chemnitius whom it semeth you neuer saw but onely tooke him by the eares as Water-beares do their Tankerds Againe you say that Chemnitius vpon the assurance of the real presence approueth the custome of the church in adoring Christ in the Sacrament by the authoritie of Saint Augustine Ambrose in Psal 98. by Eusebius Emissenus Saint Gregorie Naziazen charging as manie as doe the contrarie with impietie to euerie of which thus I aunswere This Psal according to the Hebrew is the 99. Psal and vpon this place S. Augustine writ Aug. in psal 98. as I will alleadge him of your Paris print his words be these Quid de carne Mariae carnem accepit quia in ipsa carne hic ambulauit c. ipsam carnem nobis manducandam ad salutem dedit Nemo autem illam carnem manducat nisi prius adorauerit which tooke flesh of the flesh of Marie and because in that flesh he walked here vpon the earth he gaue to vs that flesh to eat to our saluation for no man eateth that flesh vnlesse first he worship it Now let vs examine this place and see how that fitteth your purpose First the flesh of Christ that Augustine will haue worshipped must be thus conditioned 1 First it must be borne of the virgin Marie but yours was made of bread and therefore not that true flesh of Christ which Augustine speaketh of and so not to be worshipped without ydolatrie 2 Secondlie that flesh of Christ which Augustine will haue vs worship walked visiblie with his Church here vpon earth before Christs ascention And vntill you can approoue vnto vs by canonicall warrant such a Christ in your Sacraments as walked vpon the earth and died on the crosse Augustine will not haue him worshipped which you shall neuer be able to doe during the world 3 Thirdlie that flesh of Christ which Augustine will haue vs to worship was giuen to vs for our saluation which I hope you will say if you say trulie was actuallie reallie and in deed vpon the crosse And in the Sacrament misticallie or by representation as hath been proued out of your owne bookes Thus you wrest that which Augustine spake of the blessed flesh of Christ to your fabulous supposed flesh made by a priest whereby you wickedlie abuse the learned father and deceiue the simple Reader For this flesh of Christ which was conceiued by the holie Ghost and borne of the blessed virgin must be eaten with the spirit adored with the spirit as Augustine there speaketh and neither adored with your externall apish worship nor eaten with your corporall mouth But to speake according to Scriptures and Fathers the verie eating of Christ is the true adoring or worshipping of Christ because as he is eaten so he is adored but he is eaten spirituallie by faith For faith is the chiefest braunch of Gods honour Your next Author is Ambrose vpon the 98. Psal which you imagiue proueth your externall worship of Christ in the Sacrament 125. I ame glad that Kemnitius is auowed to be a protestant Fitzsimon to M. Riders lyking for therby we may perhaps haue some desyred sporte The reprehension of our Spelling Kemnitius for Chemnitius for Crantzius as a litle after appeareth might haue bene spared Yf M. Rider by Gods good prouidence had not bene reprobated to confusion in all maters and sciences wherof he hath made any mention Of his ignorance in Scripture in Fathers in Histories in Orthographie in Greeke in Frenche in Latin in English now in Spelling against my will he would needs conuict him selfe ignorant First then I answer that K. in greeke is all one and C. in Latin and therfor might indifferently be taken Secondly that German names such as are Kemnitius and Crantzius are written indifferently by ether C. or K. that these two forsayd names euen by the authours them selues are more written in our maner then according to M. Riders conceit which also is obserued in Bellarmine Stapleton and all other famous Controuertists Let him repayre but to the Colledge and inquyre for the Metropole of Crantzius and finding it as I had written after in all his lyfe let him abstayne from such fanatical exceptions For yf they were auayleable that who misspelled were ignorant in the mater how cowld M. Rider know how and when to be silent not knowing to wryte silence but scilence how could he professe him selfe a scholer wryting the name amisse scholler How could he tell what circumcision was he wryting it circumscision which neuer scholer would haue done that after would obiect lesse misspelling to another In what wysdome or learning or latin did he learne to wryte lattin for latin intollerable for intolerable subtilly for subtilie c. But of his palpable ignorance in latin after Well now to accompagnie him forward Of Kemnitius he sayth it is vntrue that he iarreth with M. Rider or contrary wyse Which yf it be not reuoked speedely M. Rider must recant affirme with Kemnitius that the opinion against the real presence is Blasphema impia damnata Kemnitius in sua epistola ad Ioan. Georgium Marchion Brandeburg 24. Ioā 1584. Extat in Incendio Caluinistico Kemnit 2. par exam Conc. Trid. sess 13. c. 5. blasphemous impious condemned Secondly Kemnitius sayth Nullam esse qui dubitet an Christi corpus in coena sit adorandum nisi qui cum Sacramentarijs aut neget aut dubitet in Cena verè Christum esse presentem Ther is none that doubteth the body of Christ to be adored in the supper but he who with the Sacramentarians to whom Kemnitius is diametricaly opposit denyeth or distrusteth that Christ is in the Sacrament Wherunto what thinke you may M. Rider replye Forsooth that Kemnitius alloweth only the internal adoration Which is an vntrue and a seely excuse For is not the adulterie of the mynde as vnlawfull as it of the woorke Yes truely yf Christ be true or the common doctrin of Diuins and Philosophers that the external act addeth nothing to the malice of the internal act although by other circumstances it may be conioyned with more offenses in being external then yf it were only internal Wherfor it had bene
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
hondred thowsand Christians As for Scotland who of any knowledge is ignorant how the Queene dowager then regent was rebelliously contemned and violently hastned to death Sur. an 1560. who knoweth not by whom the King and Queens secretarie was killed in their sight the King him selfe his Maiesties Father murthered the Queene great with child of his Maiestie designed to death with a pistol Holinshead hist of Scot anno 1566. Dangerous Positions lib. 1. c. 6. yf it would haue taken fyer forced to surrendre hir crowne and scepter to a bastard at leingth exiled to hir final destruction Who a Declarat b. 1.2.3.4 Parliament sect 1584. cap 7. 1582. beseeged surprised and imprisoned his Maiestie depriued him of his garde violently subiected him by oth in his minoritie to their discipline censured him by excommunications intended his destructiō by the Earle Gowrie and made him as him selfe declareth a b Hampton Conferēce pag. 4. p. 20. King without state without honor without ordre wher beardles boyes would braue him to his face c The aunsvver to the Petition pag. 13. § 8. pag. 20. Who fasted and mourned vpon the fift of August when all good subiects feasted and reioyced in memorie of his Maiestie his wonderfull escape from being murthered you willingly would say they were Papists and Iesuits but the chronicles the parlaments the monuments of reformed brethren and as is sayd a litle befor d The aunsvver to the Conference pag. 29. many yet aliue in their owne experience do proclaime to the world and to all posteritie perfidious Puritans the vipers e S. Chrysost hom 46. in Math. as S. Chrysostome most conueniently tearmed their predecessors of all common wealthes wherin they are harboured because they neuer deeme them selues lawfullye borne vntil they rent the boweles and breede the death of both their temporal mother the common wealth and spiritual the Church I say that al doe agree perfideous Puritans to haue bene the conspirers the conducters the principal delinquents and executioners of all such abhominablet reasons and machinations 2. Ioan. 1.3 Whereas therfore his Maiestie may say with the Apostle what wee haue heard what we haue seene with our eyes what we haue perceued and our handes haue felt c. we anounce to you Maruell not to heare him in these greeuous tearmes following to deliuer the true pourtraiture of Puritans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or his Maiestios booke to his sonne pag. 41. 42. edit Felicis Kingston Take heede therfore my Sonne to such Puritans very pests in the Church and common welth whom no deserts can oblige nether oathes or promises binde breathinge nothing but sedition and calumnies aspiring without measure rayling without reason and makinge theire owne imaginations without warrant of the worde the square of theire conscience I protest before the greate God and since I am here as vpon my testament it is no place for me to lye in that yee shal neuer finde with any highe-lande or border theeues greater ingratitude and more lyes and vyle periuries then with these frantick spirits c. Knox in his 2. blast and 3. proposition printed in Geneua an 1558. Al which Ihon Knox the Proto-puritan in Scotland confirmeth by these wordes Nether can oath nor promise binde any such people subiect to the blessed euangil to obey and maintaine Tyrantes That they vnderstand by Tyrants their lawful Kings of different religion appeareth euery where by their style and in particular Responsum trium ordinum Burguodia 1563. Mich. Fabrit cp de Beza fol. 62. by the 40. canon of their Sinod of 20. Ministers at Cabillon and Berna in these wordes Vntil it shal please God in whose hāds are the harts of Kings to chāge the hart of the french Tyrant c. That also it is an article of their religion fas esse suum Euangelium fucis technis promouere Erasm cp ad Fratres Infer Germ. Fox in the ende of his Calendar Erasm lib. 16. ep 11. to aduance their gospel by guile and treacherie Erasmus one of Foxes confessors although Erasmus reclaime Lutherum non agnosco Ecclesiam Romanam agnosco I renounce Luther I cleaue to the Roman Church dowbteth not to affirme By whose woords I am made myndfull of my Puritan M. Rider in whose discours nothing is more often repeated then that he is a man sine suco fraude without fetch or fraud wheras not withstanding for one replenished fuco fraude the London Counter prison often imbraced him Dublin senat house or Toulsel denownced him a sir and now lastly for lyke fuco and fraude as Beza vsed in selling his benefice to diuers and such enormities he is deposed from his ample deanrie of S. Patricks and is also lyke in tyme to passe from houlding a Prouostrie to be howlden in a Prouostrie The premises considered concerning Puritans as well toward religion as state we will conclude in the words of the Accademists of Oxford Aunsvver to the petition pag. 28. confirmed by the expresse consent of the vniuersitie of Cambridge as is sayd in the Title saying Looke vpon the face of all the reformed Churches in the world and whersoeuer the desyre of these petitioners doth take place be it duely considered first how well their proceedings do suite with the state of a monarchie and then how pouertie on the one syde and lack of learning on th' other doth creepe vpon the whole clergie in those dominions To which being so pregnant so vnsuspitious so inexcusable at testations of them selues of parlaments of Kings of Vniuersities of chronicles I need add nothing to any not voluntarie blinded vnles perhaps this only inference owt of Platus as a pericope or summa to all that is sayd leauing to them selues to make english therof Nam id hominum genus hominibus vniuersis est aduersum Plautus Tri. atque omni populo malefacit male fidem seruando A most roial and real manifestation of the contrary spirit of the Iesuits containing in it selfe besyde the publick assurance therof important reasons of the truthe and a cleere resolution of any doubt that might be conceaued is in this defense following of the present French King wherby notwistanding the greatest extremitie vsed against all the societie in France yet their innocencie as well of him that was executed as of all the rest is to all the world at leingth reuealed I will relate it as he gaue it and after translate it that M. Rider and all Ministers may behould the accusations of Iesuits vulgarly spred to deserue small estimation For quis innocens esse poterit si accusasse sufficiat who of what integritie soeuer can be innocent yf it be sufficient to accuse S. Cyrill l. 10. con Iulian. it being as S. Cyrill sayd prone to euery varlet mentiri temere vituperare to forge and rashly to accuse as in the case of of our Saluiour the Apostles Mardocheus Susanna c.
Lord demonstrat to me and teach me thy pathes Afflicted Catholicks 2. Ministers by whom these proclamations were vrged against vs conuerted all their pulpit railing against the magistrat that now hauing the swoord in their hands they did not destroie vs Promotors also pretended all forwardnes to persecute vs. All vnthrifts bankrupts dronkards hoâ—r masters and scurfe of the kingdome offered them selues to be ernest spies zelous accusers aduenturous assaulters of vs. Nether R. S. a gentleman of your acquaintance after consuming his whole estate in gaming and disodre disdained to fullfill base offices against vs. The Author THey that vsurp the office of Preests and preachers not being therto canonicaly ordered by a lawfull Bishop but breake into that function by vnlawfull fauor or force S. Iren. l. 3. c. 3. Tertul. de praescrip S. Cypr. de vnitate eccl n. 7. S. Aug. ep 165. con ep Manich. c. 4. Ioan. 10.10 S. Aug. contra Petil. l. 2. c. 83. contrarie to all due election and holy ordonance they are as all principal Fathers do interpret the theeues or hereticks that come not in among the flock by Christ the doore but by violent intrusion Such sayth our Saluiour come to steale and kill and destroie Therfor S. Augustin demandeth of them why they boast of clemencie considering that they neuer could but they would hurt and yf they were at any tyme milde that it was as the kyte when being repulsed froÌ„ snatching away the chickeÌ„ she counterfetteth the doue Therfor their coming into the flock to steale and kill and destroie being forwarned we are not to meruaile that they fullfill their intention when opportunitie is presented And that your Ministers are the very theeues so specifyed by our saluiour these following informatioÌ„s of their owne brethren may be your assuraÌ„ce Denique cum omnibus conspirant Sebastianus Castellio in lib. de Calumnia c. 16. pag. 98. edit Aresdorfij an 1578. dum sanguinem effundere liceat sed aliena manu quoniam nobis inquiunt non licet occidere quemquam Breefely they conspire with all to shed bloud but by a strange hand because say they it is not lawfull for vs to kill any This is spoken of Caluinians whom their brother in this and all other respects declareth to resemble the scribes and pharisees for all impietie and arrogancie Non enim sufficit illis Ioan Schutz lib. 50. causarum in serpeÌ„te antiquo pag. 155. quod animas falsis dogmatibus occiderunt verum vbicunque pacem externam perturbare possunt efficere vt corpora etiam occidantur nil faciunt reliqui ad summam diligentiam For it is not sufficient for them that they haue murthered the sowls with false opinions but whersoeuer they may disturb publick peace and procure the bodies also to be slaine they omitt noe diligence therto That also the Lutheran Ministers are guided by lyke instinction and none of the broode free from this bloudie spirit Sturmius apud Lauath in historia Sacramentaria 4. anno 1561. pag. 49. a. these woords of Sturmius do demonstrat Quos volunt quae volunt improbant vexant condemnant proscribunt palo propè cruci affigunt in ipsas prope vstrinas rogos impellunt Postremo si Magistratus illis hominibus per triduum gladium suum concederet crudelissima statim sequutura condemnationum tonitrua fulgura fulmina qua ne in abnepotum quidem conquiescerent supplicijs Whom and what they please they reiect vexe condemne banish and almost naile to crosse and gibet they almost inforce into flamme and fyer Lastly yf the magistrat would but for three dayes lend them their swoord most cruel thundrings lightnings and thunder bowlts which would persecute to the third generation would insue I add this testimonie of Caluin him selfe to make the mater irrefragable Calu. in admexiâ— vlt. ad Ioachimum VVestphalum in harm euanglica Accusant Principum segnitiem quod non exerto gladio protinus deleant sacramentariorum memoriam They accuse the slacknes of Princes that with their vnsheathed swoord they do not foorth with abolish the memorie of their brethren not beleeuing Christ to be in the Sacrament Erasmus whom they make a sainct in their Calendar thus writeth of their whole crue of euangelical Reformers as they would be called without exception Erasmus in spongia aduersus Huttenum Nunquam eorum ecclesias ingressus sum sed aliquando vidi redeuntes a concione veluti malo spiritu afflatos vultibus omnem iracundiam ac ferociam prae se ferentes sicut discedunt milites a concione ducis ad praelium exhortati I neuer entred their Churches but some tyme I haue viewed them returning from their sermons as yf they were puffed with an euil spirit in their countenances breathing all rancor and crueltie in maner as soldieours depart from their General exhorting them to a conflict CaÌ„ you then afflicted brethreÌ„ expect other measure at their haÌ„ds Nay rather reioyce that they who do vndowbtedly impugne pietie destroie Gods holy howses corrupt his scriptures prophane his sacraments and blaspheme his church are the fyer brands of coÌ„bustioÌ„ the intisers of destruction the bellowes of spite and indignation against you Such is the fruict of that tree Zuinglius approueth it saying Euangelium vult sanguinem their ghospel thirsteth bloud Erasm ad fracres inferioris Germ. Dangerous Positions pag. 140. Martin mar Prelat ratifieth it professing Reformation can not be without bloud Gaspart Colligni assureth it repeating often I came not to send Peace but the swoord When therfor they swell with spite against you and their followers come from their sermons with eger famin Ioan. Hay demand 4. aux Ministres Tob. 12.13 and sharpned teeth to ruine and deuoure you you haue occasion to glorifie God because for being acceptable to God it was necessarie that this teÌ„tatioÌ„ must proue you 2. Tim. â— 12 because for liuing godly in Christ Iesus you must suffre persecution because yf you had bene without discipline wherof all are made partakers then had you bene as Gods woord affirmeth bastards and noe children Ad Heb. 12.8 Tertul. in Apologet. c. 42. Also for the residue of your pursuiuants and betrayers they are as conformable to the ould enemies of Christians as your profession is the same of ould primatiue and ofteÌ„ persecuted ChristiaÌ„s TertulliaÌ„ declareth such promotors to haue bene publick baâ—dâ—s iuglers magitians Apud Euseb l. 4. c. 25 cheaters c. and Meliton specifyeth them at another tyme to haue bene impudent and peruers sycophants and reuenous theeues Learning can neuer haue an enemie but ane idiot nor vertue but a reprobat S. Cypr. ep 55. n. 1. nor religion but an infidel Therfor thinke with S. CypriaÌ„ saying It importeth not who betrayeth or rageth wheras God permitteth thee to be betrayed whoÌ„ he appointeth to be crouned Nether is it reproachfull to vs to suffre what Christ suffered euen of our brethren nether