one costeth nothing but a dash of a â—nn and trauaile of toung the other requyreth great charges â—reat toyle great aduenture and great tyme. But in particular 〈◊〉 the vvandring matter vvithout vvandring It is the seuenth grosse vntruth that the Pope hath dravven 37. The 7. and 8. vntruth Catholicks to idolatrie It is the 8. vvhich in euery part of the â—ormer diuagation is contayned Some merry compagnions inâ—ended to make you M. Rider ridiculous to the vvorld Euery â—eane howse in Millan and Naples might be a howse competent â—or the mayor of your VVigen Euery Citisen is armed at his â—hoise Euery weapon long at will and pointed sharply Euery such poesie no point might passe for good English but not for â—ny frenche Nether do they speake frenche in those contryes Haue not these men much mynde to discusse a controuersie of â—he real presence that make prefaces so far wyde from it and â—ange rouing to Antiphonaries to prelats liues to whoores to Popes supremacie to the plotts of the K. of Spaine the habiâ—ations and weapons in Naples and Millan His preface being â—t large considered let my preface which he concealed haue liâ—ence to appeare aunswering this challenging letter wherby our â—isputation began â—8 I couet only at this tyme to premonishe the Reader conâ—erning the inscription of this letter S. August to 4. con mendac c. 6. that as S. Augustine sayd of â—uld hereticks Although they beleeue not the Catholick fayth yet they â—o speake as they may be taken to be of our profession euen so our new Euphrateans Iudicum 12.6 they would fayne passe for good Israelits but they can not pronounce Schiboleth that is they can not counterfett the style of Catholick but that they are discouered A FRIENDLY CAVEAT TO IRELANDS CATOLICQVES CONCERNING THE DAVNGEROVS Dreame of Christs corporall presence in the Sacrament of the Lords Supper grounded vpon a letter sent from the Catholicques c. To the reuerend Fathers the holy Iesuits Seminaries and all other Priests that fauour the holy Romane religion within the kingdome of Ireland HVmbly praieth your Fatherly charities Rider F. W. and P. D. with many other professed Catholicques of the holie Romane religion that whereas of late they haue heard some Protestant Preachers confidently affirme and as it seemes vnto our shallow capacities plainly do prooue that these positions here vnder written cannot be proued by anie of you to be ether Apostolicall or Catholicque by canonical Scripture or the auncient Fathers of the Church which liued and writ within the compasse of the first fiue hundred yeares after Christs ascension which assertion of theirs hath bred in â—our suppliaÌ„ts great doubts touching the trueth of the same vnlesse your fatherly â—ccustomed charities be extended presently to satisfie our consciences in the same â—y the holy written word of God such Fathers of the Church as aforesaid which being so directly and plainely proued by you as aforesaid may be a speedie meanes to conuert many Protestants to our profession Otherwise if these points â—annot be so proued by you vpon whose learned resolution we greatly relie then â—ot onely we but many thousands more in this kingdome of Ireland can hold â—hese points to be neither Apostolicall or Catholicque And thus hauing shewed â—â—me of our doubts we desire your fatherly resolutions as you tender the credit â—f our religion the conuincing of the Protestants and the satisfying of our poore â—onsciences And thus crauing your spedie learned and fatherly answeres in writing at or before the first of Februarie next with a perfect quotation of both â—cripture and Fathers themselues not recited or repeated by others for our better â—â—struction and the aduersaries spedier stronger confutation we coÌ„mend your â—ersons and studies to Gods blessed direction and protection Positions That Transubstantiation or the corporall presence of Christs bodie and bloud in the Sacrament was neuer taught by the auncient fathers that euer writ in the first fiue hundred years after Christs ascention but a spirituall presence onely to the faithfull beleuers 2 That the Church of God had not their seruice in an vnknowne tongue but in suâ—â— language as euery perticuler Church vnderstood 3 Thirdly that Purgatorie and prayers for the dead were not then knowne in God Church 4 Fourthly that images praying to Saints were then neither taught by theâ— Fathers nor receiued of the Catholicque Church 5 Fiftly that the Masse which now the Church of Rome vseth was not then known to the Church 6 Sixtly that there ought not to bee one supreame Bishop ouer all the world and the Bishop to be the Pope of Rome and that the said Pope hath not vniuersall iurisdiction ouer all Princes and their subiects in all causes Temporall and Ecclesiasticall The Protestant Preachers affirme vnles you prooue the premisses by canonical Scripture they cannot be Apostolicall there fore bind not the conscience of anie And if they cannot bee proued by the said Fathers then they be neither auncienâ— nor Catholike And therefore to be reiected as mens inuentions Gatho Priests PRouoked to prooue either by Scriptures or Fathers which liued within the comâ—â—â—â— of fiue hundred yeares after Christs ascention that the Primitiue Church and Catholicques of this time are of consent touching these Articles 1 That Christ is really in the blessed Sacrament 2 That scriptures should not be perused by the vulgar 3 That praier for the dead and Purgatorie was beleeued 4 That images were worshipped and praiers made to Saints 5 That Masse was allowed 6 That the supremacie of the Pope was acknowledged Rider Maister W. N. GEntlemen the cause of this your prouokement was a quiet and milde conference vpon these positions with an honorable Gentleman and a speciall good friend of yours concerning religion wherein he confidently affirmed that the Iesuits ond Romane Priests of this kingdome were able to prooue by Scriptures and Fathers these Positions to be Apostolicall Catholicque And that the Church of Rome add the Romane Catholicques in Ireland now hold nothing touching the same but what the holy Scriptures and primitiue Fathers held within the first fiue hundred yeares after Christs ascention Now yf you in this conference for your part haue made such proofe by the holy canonicall Scriptures and such Doctors of the Church as aforesaid I haue promised to become a Romane Catholicque if you haue failed in your proofe which I am assured you haue done he likewise before worshipfull witnesses hath giuen his hand to renounce this your new doctrine of the church of Rome and become a professor of the gospel of Christ This was the occasion and maner of your prouokement which I hope the best minded will not mistake nor you misconter being onelie prouoked by your friend 1. Pet. 3.15 yea and faith if you refuse not Saint Peters counsell to be readie alwais to giue an answere to anie man that asketh you a reason of the hope that is in you The
therefore figuratiue against your opinion You shall heare the Church of Rome deliuer her owne minde with her owne mouth which you cannot denie her wordes be these Ipsa immolatio carnis quae sacerdotis manibus fit Christi passio mors crucifixio dicitur non rei veritate sed significante misterio That offering of the flesh which is done by the hand of the Priest is called the passion death Dist. 2. de consecratione canon Hoc est pag 434 You cannot denâ—â— but this Popâ— was a Protestant and if this canon be Catholicke then is your carnall presence antichristian and crucifying of Christ but not in exactnesse of trueth but in misterie of that which was signified and the glosse there maketh most plaine against you Dicitur corpus Christi sed improprie vt sit sensus vocatur corpus Christi id est significat corpus Christi It is called the bodie of Christ but improperly that is figuratiuely that this be the sence it is called the bodie of Christ that is it signifieth the bodie of Christ Fitzimon 57. How M. Rider abused the decretals and how by them he receaued vtter destruction to his cause is demonstrated in the 46. number Yet now agayne he kicketh against the prick wel then doth the text and glosse say that the immolation of the preist is called improprely the passion and death of Christ Truly and so will all Catholicks say the same For who euer heard the masse of the preist to be proprely the cruental acte of the Iewes against Christ or called the cruental sacrifice on the Crosse This is as much against vs as when we graunt it to be true we loose no more therby then a candle doth in giuing light to another candle reseruing as much light in it selfe as if it had lighted none So although we affirme all that is now produced M. Riders sute is graunted and our light nothing deminished Rider 58. I will alleadge in this case other Popes and the faith of the Church of Rome in another age whereby the Reader may plainelie see that the auncient Popes and auncient Rome had the true succession in doctrine which we stand now on not that false succession of the place and a rotten worme-eaten chaire that you brag of De consecratione dist 2 Panis est in altare Glossa ibid. page 435. the glosse speaketh thus against your litteral sence of Hoc est corpus meum Hoc tamen est impossibile quod panis sit corpus Christi yet this is impossible that bread should be the body of Christ Not possible by their owne confession that bread should bee the bodie of Christ. Now gentle Reader see the wrong the late Popes and Priests offer to the Catholicks of this kingdome they would haue them imbrace that for faith which the old Church of Rome held for heresie that for possibilitie which she saith is impossible Why would you haue vs to beleeue that which you your selues say is impossible This all the Iesuits and Priests in Christendome cannot aunswere If you say these two Popes and the Church of Rome then taught the truth why doe you now dissent from the olde Romane faith If you saye the Popes and Church of Rome then erred you will be counted an hereticke and therefore in Gods feare confesse the trueth with vs and the olde Church of Rome and deceiue the Catholickes of this kingdome no more with this litteral sence of Hoc est corpus meum which you borrow from the late Popes and late Church of Rome and is a new error dissenting from the old Catholicke faith Fitzimon 58. Here is great want of integritie In the glosse alleaged is affirmed that the saying it is impossible that bread should be the body of Christ should be takeÌ„ according to a sound maner to witt during the being therof bread For the saying that of bread is made the body of Christ Ita vt post consecrationem non sit iam ibi panis sed verum corpus Christi So that after consecration bread is ther no longer but the true body of Christ is towld to be the sound maner and meaning intended in the very same text and glosse Whether then can he seeme to any men Catholicks or others which had the face and conscience to misreport this glosse and to informe the decretals thus distroying protestantcie to stand for protestantcie woorthy to be houlden a lawfull Preacher or a faithfull witnes or conscionable informer or as being a godly spiritual honest preacher when so many others his betters are in great extremitie to haue yearly aboue 1500. raziers or cowmbs of corne besyds other commodities in such a choise deanry I know not how many vntruethes besyd all other faultines any other would skore vp in these woords which I calculat but for the 43 vntrueth only The 43. vntruth Let others imagin what discontentment and tediousnes any religious mynde might conceaue to incountre so contrarious a spirit or such a spirit of contradiction against knowen trueth 59. And I will adde one other Popes Canon Rider Corpus Christi quod sumitur de Altari figura est dum panis vinum videntur extra Dist 2. can Corpus Christi pag. 438. col 4. You cannot denie this Pope to be a protestant in this point veritas autem dum corpus sanguis Christi in veritate interius creditur The bodie of Christ which is taken from the Altar is a figure so long as the bread and wine are seene vnreceiued but the truth of the figure is seene when the bodie and bloud are receiued trulie inwardly and by faith into the heart Now the glosse in that place expoundeth the text and saith Corpus Christi est sacrificium corporis Christi alias falsum est quod dicit The bodie of Christ in the text signifieth the sacrifice of the bodie of Christ otherwise it is false Out of which I note the Church of Rome cals the outward Elements Christs bodie that is a figure of his bodie being not receiued though consecrated Secondly that the bodie of Christ wherof the Sacrament must be a figure The Popes glosse against the Popes text must be receiued by faith into the soule not by the mouth into the stomacke Now the glosse saieth the text is false vnlesse c. But I leaue the iarre to be reconciled by you who be the Popes friends yet this I say And Gelasius another Pope more auncient then those against Eut. is of this opinion Maledicta glossa quae corrumpit textum These three Popes and the Church of Rome in those dayes it was before the birth of your Transubstantiation and your carnall presence jumpt with all the old Fathers and the Primitiue Church that liued the first sixe hundred yeares after Christ and say it is called the bodie of Christ the flesh of Christ the passion and death of Christ but not rei veritate not indeed and
it is his orthographie so to wryte is called the couenant c. graced by the holy Ghost sayth he with the names of things they represent confirme Yf it be the vsual maner of the holy Ghost to grace the visible signe with the names of things they represent how is it not M. Rider your 83. The 83. vntruth vntruth by your owne disproofe of your selfe that the B. Sacrament contayneth nothing but bread because for representing bread it is called bread As stale and friuolous is this other reiterated shift to say you should haue recited this and that you would couer and conceal this and that you cutt off deceitfully this and that c. For what belldam or bedlam conceit but might doe as much to witt to followe headlong a naked refuge which nether couereth not defendeth them but maketh their want and miserie more notoriouse More of this you may fynd in the 43. number 92. Out of which I note first that you keepe this back Rider hopinge thereby to establish your halfe communion vnder one kinde Concomitancie some what yonger theÌ„ your Transubstantiation both forged by your selues neuer knowne in Christs Church for a 1000. yeares at leaste that the Catholickes might thinke that the receuinge of bread were sufficient because you say Christs bodie muste needes euen by the ncessitie of concommitancie haue blood in it and therfore it is no neede to receiue the cup which if it be true but I am sure it is most false then Christ was deceiued in his wisedome and the Apostles and primitiue Church in their practise which I hope you dare not say for sinne and shame And therefor giue ouer these irreligious practises of Additions Subtractions Interpositions and vaine expositions with new Inkhorne-termes of concomitancie and confesse Christ his ancient and Apostolicall trueth trulie 92. It appearing in the precedent number that my leauings out Fitzsimon cuttings by the wast dismembrings c. proceedeth by my auerring the one only point in question of Christs real presence and auoyding all diuagations impertinent to that point for breuitie playne dealing it must follow that all these reprehensions are but parerga or digressions to dazell the Readers eyes that vnder such mist he may clinche and sneake away from the mater without being perceaued Of the Communion vnder bothe kynds he tendreth after occasion to aunswere it among the parlament 6. articles Therfor because frustra fit per plura quod potest eque bene fieri per pauciora in vayne should we aunswer twyse when one aunswer may suffice it shal be remitted thether That Christs body should by concomitancie haue his blood conioyned with it he saying it is most false must infallibly make vp the 84. vntruth The 84. vntruth For concomitancie being by natural signification only a conioyned fellowshipp our Saluiour Christ hauing a true natural body to which blood naturaly is conioyned in fellowshipp it must consequently follow that it hath blood by concomitancie especialy at all other tymes then during his passion and death But this sheweth that M. Rider is perswaded with the residue in the 14. number of the examination that Christs blood is putrifyed on earthe and was neuer resumpted by Christ at his resurrection I know M. Rider for the most parte as sone as your words are vttered from whom they are and vpon whom they are builded In this among the rest I am not ignorant that Caluin is your teacher In him you fownd in cap. 26. Math. v. 27. affirmed they are furiously madd who affirme any blood to be longer conioyned with Christs fleash You ther upon being fearfull to be furiously madd denyed the concomitancie or coniunction of Christs bloud with his fleash But as the Scripture fortowld Prouer. 1. God doth laugh yow to scorne since that which you feared is fallen vpon you For by denying this concomitancie or coniunction of Christs blood with his fleash you are indeed knowen furiously madde to al them who doe not beeleeue the price of our redemption to haue beene corruptible or to haue perrished and neuer bene resumpted againe Such are al worthie to be called Christians Therfore beware of being bounde and left by concomitancie among the Bedlamits Of his argument if ther be concomitancie then Christ was deceaued c. As he leaueth it vnproued so I wil leaue it vnfollowed Rider And therfore they are to new to be Catholick and to strang to be true 93. Thus much to giue the Catholickes a taste of the wrongs you offer them it lulling them asleepe in the cradle of ignorance and superstition whereas they would be most willing and readie to obey the auncient (a) Reuel 14.6 Rom. 1.16.2 Thess 1.8 The Text is the Lord not Christ the writer mistooke it the Author I blame not powerfull and euerlasting Gospell of Iesus Christ if you did not mislead them by your wilfull errors and keepe backe from them the reading of the Scriptures which holds them and hardeneth them in Recusancie But take heed least you by this ignorance in which you keepe them and the disobedience to the Gospell in which you fetter them you with them and for them hazard not that dolefull taste and torment prepared for wilfull ignorant Recusants of Christ his Gospell where it is said Rendring vengeance in flaming fire to them that know not God nor obey not the gospell of Iesus Christ Now Gentlemen if you be authors of their sinnes you must be partakers of their punishments which both the Lord is mercie preuent Now followeth another part of your proofe drawen out of a part of the 37. verse in these words Shal be guiltie of the bodie and bloud of Christ Out of these words some late writers since your transubstansiation was inuented would prooue two vaine questions that are in controuersie betwixt you and vs. 1. The first is your carnall presence of Christ in the Sacrament The second that the wicked doe eate the bodie and drinke the bloud of Christ In handling and aunswering these I shall hardlie seuer the one from the other bâ—â— as you inferre that the graunting of the one confirmes the other So must I in confuting the one destroy the other and so one aunswere will serue to confute both Fitzsimon 1. 2. Elench 5. 39. There is in sophistrie a caption called Captio eius quod simpliciter dicitur et secundum quid whereby deceitfully one woulde reason as in this maner Yf yow be a theefe you are to be executed but you may be a theefe therfor you are to be executed He proueth one who may be and may be not a theefe should absolutly be executed as yf it were out of controuersie that he were a theefe This falacie is most incident with M. Rider against vs as in the 91. in this and the next numbers abundantly appeareth For example Yf bread remayne after consecration then there is no carnal presence but bread remayneth after consecration therfor
faithfully to iustifie my speeche in the most sparing interpretation which any aduersarie might affoorde Panis iste queâ— Dominus discipulis porrigebat non effigie sed natura mutatus omnipotentia Verbi factus est caro The bread saith S. Cyprian which our Lord gaue to his disciples not in apparence but in nature or substance changed by the omnipotencie of the woord was made fleash You M. Rider saye there is noe proofe in Cyprian that the natural substantial and real body of Christ is vnder the forme of breade The 105. vntruth That now by S. Cyprian is assured the 105. vntruth he in expresse tearms saying the bread remayning only in apparence bread and by Christs omnipotent woord in nature changed was made his fleashe The 106. The 106. vntruth vntruth is also by S. Cyprian almost in euery sillable of the forsayd allegation certifyed when you affirme that he with you and you with him agree in this point For there could not be greater opposition against you The 107. vntruth contayned in fewer woords The 107. is by S. Cyprian certifyed when you informe that according his opinion the wicked eate not the body of Christ he manifestly saying that S. Cypr. ser 5. de lapsis exhalantibus etiam scelus suum â—aucibus Domini Corpus inuaduÌ„t with gaping iawes breathing their wickednes they inuade the body of Christ. And this to haue hapned because ante exomologesin factam criminis ante purgatam conscientiam sacrificio manu saâ—erdotis c. befor fullfilling pennance for their fault befor purgeing their consciences by the sacrifice and hands of the Preests c. they aduentured to approache This tymes papistrie and it of those times are found will yee nil yee coÌ„formable This made Causeus to tearme Cyprian blockish Causeus dial 8. 11. and reprobate He is in dede a block in their way and a reprouer of their impietie therby so grauelling their cause that their greauing and groning myndes must haue vamped out such reproaches There is no doubt left of the veritie of the flesh and bloud of Christ Catholicke Priestes for now by the assurance of our Lord and certaintie of our faith Hyllarius de Trinitate lib. 4. 8. floruit 370. it is his true flesh and his true bloud 107. GEntlemen now we must needs commend you Rider for you giue testimonie with the truth and vs against the late church of Rome your selues now you come neere the quicke in deed and therefore speake both the trueth and trulie This is the manner how Christ must be eaten by faith but you should haue added the next line following Et haec accepta atque exhausta id efficiunt c. and these that is sanctified bread and wine being thus by faith taken and thus drunke bring this to passe that Christ is in vs and we in Christ so now you say with Hyllarie that Christ dwelleth in all them that receiue him by faith Your owne proofe is one our side And so by this your owne warrant you witnesse to the world that there is no place for the corporall receiuing of Christ by the wicked as Rome teacheth it because Christ dwelleth not in them nor they in him And so because this your proofe prooues one part of the matter in question against your selues that Christ is to bee eaten or receiued by our faith not by our mouth or teeth I will addresse my selfe to the examination of your next proofe The fift parte of the second proofe of S. Hilarie Fitzsimon 107. WHen I perceaued some saying of myne to haue contented M. Rider Laert. l. 6. I mistrusted as Antisthenes that I had vttered some foolishnes considering that obsequium amicos veritas odium parit flattrie and falshood doth content and gratifie the multitude and truth breedeth rather their dislyke But all is well For it is but à fayned pretext of contentment Let vs in the name of God ioyne issue vpon S. Hilaries suffrage All that M. Rider hath therin to applaude vnto him selfe is that there is mention of faithe therin That such faithe assureth the veritie of Christs true fleash and his true blood to be in the sacrament was no impediment for M. Rider to haue sayd all to be for his purpose and so to gallopp gallantly away from examining the matter any longer But as the prouerb is the baker you may know him to haue imitated Melancton by leauing his preaching and applying his baking and publickly selling bread to the exceeding detriment of the free bakers a whole yeare together in Dublin must not so parte from the pillorie For S. Hilarie nayleth his eares fast in saying Verè Verbum carnem cibo Dominico sumimus Verily we receaue the VVoord made fleash in our Lords foode quomodo non naturaliter in nobis manere existimanâ—â— est how is he not to be thought naturaly to remayne in vs si vere homo ille qui ex Maria natus est Christus S. Hilarius lib. 8. de Trinitate nos vere sub mysterio carnem corporis sui suminâ—â— yf he who was borne of Marie be truely Christ then we vnder this mysterie 〈◊〉 truely receaue the fleash of his bodye Yf M. Rider can pull out these nayles without tearing his eares that we truely and therfor not only figuratiuely receaue the fleash of his bodie yf he be Christ and that â—e naturaly remayneth in vs and therfor not only by conceit especialy S. Hilarie saying Ibidem Non per concordiam voluntatis non vnitatem voluntatis intelligi voluit Christ would not it should be vnderstood by concord of our affectione or vnitie of our wills but naturaliter naturaly which he repeateth fouer 〈◊〉 fiue tymes and per naturalem proprietatem by natural proprietie Yf I say M. Rider can declyne or remoue from these tormenting nayles then to incountre him in one of his owne Lilian sentences for others he knew none magnus mihi erit Apollo he shal be our wysest Deane whose euery woord shal be a Delphian oracle I had rather S. Hilarie confute him thus alone then by other amplificatioÌ„s to confound him The 108. vntrueth appeareth saying The 108. vntruth that we witnes to the world that there is noe place for the corporal receauing of Christ by the wicked As yf forsooth none can be wicked that haue faith nor any able to receaue Christ but by faith Wherby first all protestants are made free from wickednes and it is next giuen for a Riderian sound sequel S. Hilarie saith that by our Lords testimonie and assurance of our faith Christs true fleash and blood are receaued therfor who soeuer is not faithfull doth not receaue Christs true fleash and blood Which sequel yf it be currant why also not this by faith and hospitalitie Marie Magdalen and Martha receaued Christ into their house therfor Anna Cayphas Pilat could not receaue him otherwyse then by faith and hospitalitie The
to haue bene the general practise of all Christians so to be contented with the B. Sacrament vnder the forme of bread as not to haue coueted the vse of it vnder the forme of wyne This appeareth by Serapion who being neere his departure Euseb l. 6. hist c. 36. and crauing the B. Communion the Priest as Eusebius sayth sent him only a part of the Eucharist without any consecrated blood Secondly by the vse of Christians in first tymes when they had litle commoditie of Priests or Churches they tooke home to their houses the B. Sacrament vnder the forme of bread without the other forme as appeareth by Tertullian Cyprian Hierom and Augustin In Suarez loc cit Thirdly by the vse of Pixes as I lately sayd proued and confessed from the Apostles tymes made for the conseruation of the B. Sacrament vnder the forme of bread Vide Durant lib. 1. c. 16. ther being no such for the forme of wyne Yet as I forwarned the vse of the chalice was indifferently allowed to lay people as partly appeareth by the request of Maria Aegiptiaca numb 115. according to the seueral commodities of places vntil by reason of danger as I fortould of sowring and shedding and of errours increasing the Church restrayned it from the lay people Also because the Preest doth offre a sacrifice in remembrance of the death Passion of our Saluioure Iesus Christ whose blood at that tyme of his passion was shedd and separated from his body he ought to consecrat and receaue vnder both formes for the better explicatiō of such effusion of Christs blood which is not needfull by the people rcceauing it rather as a Sacrament then Sacrifice This doctrin so godly and religious is impugned by hereticks as appeereth Brent in cōfess VVittemberg art de euchar Kemnitius in fine disputationis de vtraque specie only to thwart the Pope Brentius and Kemnitius accord to that part therof that Christ is wholy vnder ether of both formes Wherby I take no confirmation but to shew they haue no conformation in their being against vs. Also in K. Edwards tymes when Protestantrie was most free from the dreggs of Puritantrie the communion vnder both kynds or formes was not thought so absolutly requisit Statut. An. 1. Edward 6. cap. 1. Luth. ser de Eucharistia Vide conc Constant. sess 13. Rodolph Ab. de S. Communione but yf necessitie did otherwyse requyre it might sayth K. Edwards statute be allowed in one kinde Also Luther in his sobre mood could teache Satis esse populo alteram desiderare sumere speciem quantum ordinat dat Catholica Ecclesia To be sufficient to the people to desyre and receaue one kinde as much as the Catholick Church ordaineth and giueth To be breefe such to haue bene the receaued custome of Gods church these verses of Rodolph Abbot of S. Trudon 450. yeares past do confirme Hic ibi cautela fuit ne presbyter egris aut sanis tribuat laicis de sanguine Christi Nam fundi posset leuiter simplexque putaret Quod non sub specie sit Iesus totus vtraue Be it a Caueat that Preists to sicke or sownd Of laye folke giue not Christs most sacred blood For it might shed and seely thoughts would simply grownd In ether forme a lyke Christ not t' haue stood 3. Article 3 The third That priests by the law of God may not marrie Rider 131. 132. I May not here make anie stay onelie touch a point or two and so away This Article is contrarie to holie Scriptures auncient Fathers the practise of the primitiue Church and the Canons of the Popes In the old Testament the marriage of the Priests is recorded and commended Ierem. 1.1 Exod. 18. The holie Prophet Ieremie was the sonne of a priest Zippora was the priest of Midians daughter married to Moises the Lords Maiestrate Luke 1.8.9 Againe in the new Testament Iohn Baptist was the sonne of Zacharie a priest And the Scriptures touching marriage giue rules without exception or limitation To auoide fornication let euerie man haue his wife and euerie woman her husband 1. Cor. 7.2 And to the Hebrews hee saith Marriage is honourable amongst all men and the bed vndefiled but whoremongers and adulterers God will iudge VVhether Continencie of the Clergie was anciently cōmanded 131. THe too the that M. Rider Fitzsimon as a Puritan hath against acts of Parlament transporteth him from all patience and purpose which should be betwixt vs. For I only alleaged the forsayd acts to testifie that the real presence was euen since Protestantrie commanded to be beleeued which being the first article of the six and the residue being sutable and conformable therto against suche late Protestants as are degenerated from first planters of Protestantrie I recorded them together only by their conformitie to ratifie the article in question without any intent or expectation that I should be occasioned to defend acts of Protestant Parlaments by me obiected against Protestants But as I was before by him inforced to defend Kemnitius my aduersarie so now I am to defend opposit parlaments Well then in the name of Christ let vs not forsake him in all his vagaries he being now not farr from home First he confesseth the sayd articles an act inacted by all the nobles and learned of the Lande Yet that the first is refuted the second is abhominable the third is contrary to holy Scriptures ancient Fathers the practise of the primatiue Church and the canons of the Popes and the other three as repugnant to Christs trueth as the rest Secondly he telleth he will make no stay but touch a point or two and so away wherof and of the next that in the ould testament the mariadge of preests is commended there being no such mater therin amounteth the 183. The 183. vntruth vntrueth In deed in the ould testamēt as being not so perfect a state as the new preests wrere marryed Yet although they were imployed only about figurs and shaddowes of the substance and trueth deliuered in the new testament they were neuerthelesse bownd to continencie during such their imployment and not only they but also the people when they would partake of such figuratiue mysteries As for example Achimelech refused to giue Dauid the proposition bread vnlesse he had vnderstood that they were 1. Reg. 21. mundi pueri maximè a mulieribus vndefyled people especialy from women And when the preests of the ould testament were occupyed about their function 1. Paralip 24. Luc. 1. Caluin l. 4. Instit. c. 12. n. 25. they were remote from habitation and wiues At which consideration Caluin could confesse the preests of the ould law iussos fuisse vltra humanum morem se purificare to haue bene commanded to purifie them selues beyond the custome of men Yet can he not fynde it allowable in the preests of the new law Notwithstanding any would thinke S. Pauls woords
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
by Sutcliff a fruictles name The hate of Reformers against it made the Inglish bibles in our late Queenes dayes a long tyme to omitt it ouer the epistles of S. Iames S. Peter and S. Iude although Eusebius affirmeth they had bene so intituled euer since the Apostles tymes and when the later bibles being ashamed therof would amend such omission they fayled as ill as yf they had sayd nothing by translating Catholick into general S. Hieron Apol. 1. con Ruffin For yf the late woords out of S. Hierome yf we agree in fayth with the Bishop of Rome Ergo Catholici sumus Therfor are we Catholicks should be translated therfor are we generals and Catholickâ— should hence forward be called generals would not such translations translaters worthely be accompted both repugnaÌ„t to the name and sense of the woord Catholick and also ridiculous and foolish fancies of fanatical Reformers Muscul in prefat loc com priores Catechismâ— ReformatoruÌ„ Lyndan in Dubitant The same hate against the name Catholick made the Creed of the Apostles to be corrupted by Reformers saying I beleeue in the â—â—istian Church for I beleeue in the Catholick Church It made an alâ—â—tion out of Luther in the disputation of Altemburg Colloq Altemburg an 1568. fol. 154. to be vtterly â—â—cted because sayd they It is not Phrasis Lutheri quod aliquid â—olicè intelligi debeat A phrase vsed by Luther that any thing ought to â—nderstood Catholickly It made ancient hereticks to applye it Vincent Lyr. loc cit cap. 26. by â—sion against our ancestours saying Come o yee fooles and miseâ—â—e who are commonly called Catholicks and learne the true fayth which 〈◊〉 bene hid in many ages heretofore but is now reuealed and shewed of 〈◊〉 To which woords M. Rider approacheth saying You and 〈◊〉 late Romish Catholicks do quyte dissent from Christs truth and 〈◊〉 Romish religion and therfor remembre whence you are fallen and â—â—urne to the ancient truth And els vvhere n. 113. 115. forgetting 〈◊〉 clayme to be a Catholick he telleth vs that we indeuoure to keepe 〈◊〉 Catholiks in great blindnes meaning therby Vide num 113. 115. 120. 130. them of our proâ—â—ion So soone after propounding an obseruation to vvhich 〈◊〉 vvould haue them of our profession to be attentiue he sayth â—rke this yee Catholicks Agayne And least the Catholicks should thinke â—naunswerable Wherfor we being restored by M. Rider him selfe 〈◊〉 the name of Catholicks he must consequently be a registrer of â—â—e first vntrueth against him selfe The 1. vntruth S. August tract 22. in Ioan. And therfore by the woords of 〈◊〉 Augustin VVe haue receaued the holy Ghost yf we loue the Church yf we be â—â—tt and conioyned together by charitie yf we do exult and reioyce to be Cathoâ—â—ks as well in faythe as also in name Of which exultation among vs â—â—ere could be no better proofe then that we willingly are named â—â—tholicks Be not therfor angrye good brother sayth S. Pacianus S. Pacian epist 1. ad Symphron aboue 〈◊〉 hundred yeares past and do not afflict thy selfe Christian is my name â—â—d Catholick in my surname by the former I am called by the second I am â—anifested This may suffice to testifie all good Christians as to be â—omanists so to be Catholicks VVhether the cause of omission of my Preface be truely alleaged First he telleth that his two yeares delaye to replye to my first â—wnswer of his six articles or rather but to my awnswer of one â—â—ticle hapned because the Irish testament imbusied the Printers Presse â—â—ich testament is sayth he a Godly laborious and proffitable woork to â—â—ods Church I will not except against ether of these to be an â—ntruth yet considering that M. Rider is altogether ignorant of â—he Irish toung I meruayle by his owne woords such as will censure before they see are lyke such wyse men as will shoote their bowlt as soone aâ— bushe as at a bird he refrayned not from coÌ„mending an vnknowe traÌ„slation The next point that he could goe no further in the other articles till the printers returne is suspitious to be vntrue boâ—â— because the departure of the printer could not debare his proceeding in his studie as also because the printer returning wiâ—â— new letters yet ther was nothing printed Nether are all faulâ— escaped belonging to the worne letters as often will appeare 9. Our Preface contayned the protestations of the cheefest protestants in the world that the Fathers by M. Rider claymed werâ— aduersaries to protestancie and it to them That it could be bitteâ— or byting The 1. vntruth by our fault must needs be vntrue because no woord of any Catholicks are intermedled therin 10. My intention is to wynke at the greater part of vntrutheâ— and only to calculat them The 2. vntruth which by no euasion can be excused Let this then be the second in number that vpon our dislyke with his silencing I can not approue his orthographie here vsed thâ— sayd preface which was manifowldly made knowen to haue benâ— dislyked he would manifest it to the world in his next treatise An. 1604. For such Treatise as he published the last of Marche against me vvanted still my Preface and to this hovver he durst neuer manifest it And in deed as soone after it shal appeare such it is as being a most pregnant and palpable manifestation that M. Rideâ— clayme to the Fathers vvas vniust by verdict of the vvhole cruâ— of his brethen he may vvell say it was bitter and byting as euery breath is to a scabbed head and as euery touche is to a botch oâ— byle paynfull and pearcing 11. That he imagineth à Catholick opinion may be without aâ— Apostolical warrant is against the creed of the Apostles by which being commaÌ„ded to beleeue in the Catholick Church by the same we are commanded to beleeue all Catholick opinions of that Church to be Apostolical the Apostles vvholy consenting as after God willing shal be demonstrated in all and euery article of such beleefe The marginal aduise to read Vincentius Lyrinensis we haue accepted and embraced and fownd behouefull as appeareth in our first 6. numbers I some tyme remayne astonished at the wonders of God Iustus Caluinus in suae Apologia and now in particular that I fynde Iustus Caluinus as renowmed a Protestant as any in the troope acknowledge his recantation to be a Catholick procured by reading this litle booke here commended yet that M. Rider fullfilling the horrible â—â—nsideration mentioned in Gods woord Considera opera Dei Eccl. 7. quod â—no possit corrigere quem ille despexit Consider the woorcks of God that none â—y correct him whom he hath despised not only was not conuerted by â—t booke but also commendeth it to others as fauouring his imaâ—â—nations against which it might seeme of sett purpose composed But this is most sure that you haue forsaken the veritie of Christs Gospell and â—e faith of the
of both we agree â—ith late Reformers For althowgh they inculcat a faythfull â—â—ceauing a faythfull coniunction a faythfull vnion c. betwixt â—eir sowles and Christ Yet is there noe participation betwixt â—e maner of fayth by vs intended and by them We instruct in â—e woords of S. Chrysostom Cum fide enim accedere S. Chrysost ho. 24. in 1. Cor. non est vt propoâ—um Corpus tantummodo recipias verum multo magis vt mundo corde tangas 〈◊〉 sic adeas quemadmodum ipsum Christum To approache by fayth is not â—t thow showldest only receaue the body propownded but muche more that â—w shouldest touch him with a pure hart and so approache as to Christ him â—fe Also in the woords of S. Augustin S. Aug. Ser. 2. de verb. Apost 17.26 27. in Ioan. Corpus sanguis Christi erit â—ta cuicunque si quod visibiter accipitur in Sacramento spiritualiter comedaâ—r in veritate ipsa The body and blood of Christ wil be lyfe to euery one yf what is visibly taken in the Sacrament be spiritualy eaten in the true veritie So that according our approaching by fayth we come with a clensed hart as to Christ him selfe according to veritie and not as to a figure appellation or representation All this is taught after by M. Rider himselfe They teache the contrarie that the Sacrament only serueth as an external signe that Christ feedeth at that tyme their sowls as bread feedeth their bodies Christ operating no effect by the Sacrament in their sowls and being no neerer vnto them then in heauen nor the Sacrament effecting any thing in their bodyes because it is a Sacrament say they only during the vse and the vse consisting only in the similitude of his feeding the sowle as the bread feedeth the body Yet at that tyme of receauing they hould that bread as yet nourisheth not the body which is to none vnknowen for foode must abyde many alterations yea and mutations in substance before it nourishe so that I can not conceaue nor any other that euer I could incounter how at the tyme of receauing there can be any such signification of duble nourishing in body and sowle there being none possible at that tyme in body the bread not deing digested and consequently how there can be any Sacrament in tyme of receauing which wanteth the lyfe of the Sacrament which is say they only signification Zuingl to 2. resp ad Luth. Confession fol. 477. For this is the office of euery Sacrament sayth Zuinglius that it signifie only Yf they them selues conceaue better therof I do not maligne them Concerning our former doctrin by means of the same obiections often reiterated it must be often also expressed num 34. 39. 46. 94. VVhether any ancient wryter alloweth or mentioneth Corporal receauing 15. Although this belongeth to our second proofe for the real presence by suffrages of Councels and Fathers yet this fowle fift vntruth Thâ— 5. vntruth is breefly to be disproued in this place Because I am after in the 120. number by Gods grace to deliuer a verdict of Luthers that they are hereticks who denye God ore carnali with the fleashly mouth to be receaued I here omitt it First therfore S. Augustin sayth S. August l. con Aduers legâ— Proph. Tertull. l. de resurrect Carnis S. Châ—â—â—â—t l. om 45. in Câ—p. 6. Ioan. Fideli corde atque ore suscipimus VVe receaue with faythfull hart and mouthe Secondly Tertullian Caro corpore sanguine Christi vescitur The fleash is sedd with the body and blood of Christ Thirdly S. Chrysostom Permittens se tangi maÌ„ducari dentes carni suo infigi Permitting him selfe to be tutched and eaten and teeth to be printed in his fleashe â—f in the mouth of two or three witneses euery woord be to staÌ„d â—en here is it made vndoubtfull that the denial of any ancient â—riter to haue beleeued the corporal receauing is the fift vntruth â—â—r the receauing by mouth the feeding the fleashe the touching 〈◊〉 teeth are euidentlly corporal receauing and consequently this 〈◊〉 truth is inexcusable But I will in forme and propre tearmes â—â—d not by construction only shew the falshod of M. Riders negaâ—on in this point Cyrill l. 10. in c. 13. Ioan. per communionem corporis Christi habitat in nobis Christus csrporaliter By the communion of the bodie of â—hrist Christ dwellesh in vs corporaly Looke M. Rider the very woord 〈◊〉 self Corporaly Blush and beleue contradict no more the apâ—areÌ„t truth An aunswer to this place is in Fox pag. 1325. but such 〈◊〉 one as should shame all Foxian brethren that there could no other be giuen For he coÌ„fesseth that corporaly is to be taken heere â—n the same sense that S. Paul sayth the fullnes of Diuinitie to dwell corporaly in Christ that is not lighly nor accideÌ„taly but perfectly and substantialy Then which aunswer what might we requyre more to condemne M. Rider 16. But you will say it is shame for me to belie the holie Sea The third booke cap. 3. de interpretandis scripturis pag. 102. Colen print 1588. Then it seemeth some grosse falts remain stil whose doctrine is Apostolicall and their life Angelicall My prooffes shall be your owne friends Lindanus speaketh of an ancient complaint of Agobertus Bishop of Lions who said Antiphonarium magna ex parte correximus amputatis quae superflua leuia falsa blasphema phantastica multa videbantur We haue the most part corrected the Antiphonarie cutting off those which seemed superfluous light false blasphemous and manie phantasticall things Behold now the puritie of the doctrine of the Church of Rome who dare venture his soule vpon such sandie superstition nay wicked and damnable heresie and irreligion And for the life of your Cleargy in Rome heare some of your own friends speak their knowledge Read Concilium delectorum Cardinalium Concil Tom 3. pag. 823. there thus you shall find it speaking of Rome In hac etiam vrbe meretrices vt matronae inceduÌ„t per Vrbem seu mula vehuntur quas affectantur de media die nobiles CardinaliuÌ„ familiares Clericique Nulla in vrbe vidimus hanc corruptionem praeterquam in hac omnium exemplari That is to say in this cittie of Rome the curtisans or common whoores passe through the streets or ride on their mules like honest matrones And in the middest of the day the Noblemen the Cardinals deare friends and Priestes attend vppon those whoores We never saw such corruption but onelie in this cittie of Rome which is an example to all other cities The Popes owne Cardinals beeing appointed by Pope Paul the third anno Dom. 1538. to visit the cleargie and the stewes returne this shamefull commission But perchance you will tell the Queenes subiects that these whoores dwel in some blind Alley but the Popes court pallace are a most holie sanctuarie of saints No saith Luitprandus your own
and is farrefrom our first meaning For we hold with â—hrists trueth that vnlesse the written word of God first warrant it we are not â—ound in conscience to beleeue it though all the Doctors and Prelates in the â—orld should sweare it VVhether it be not all one to say Scripturs or Fathers to be for any opinion as to say the Scriptures and Fathers to be for the same â—2 I Confesse that M. Rider came to me the 2. Octob. 1602. Fitzimon to reclaime his resignation of these controuersies to Scripturs or Fathers seueraly resoluing not to accept the Fathers for arbitrers vnlesse they had the scripturs â—onioyntly concurring with them A poore retraict First because â—â—y promise and all his printed books he had appealed to them â—ot conioyntly but seueraly Secondly because it is a seelye â—magination to thinke they may be seperated S. Aug. con Pelag. l. 2. c. 10. For S. Augustin â—weetly according to his maner instructeth all Christians to â—now concerning the Fathers Quod inuenerunt in Ecclesia tenuerunt â—uod didicerunt docuerunt quod à Patribus acceperunt hoc filijs tradiderunt That which they fownd in the Church they retayned that which they learned â—hey tawght that which they receaued of their fathers that they deliuered to â—heir children And consequently what the Apostles recaued of Christ they deliuered to their successours their successours to their scholers their scholers to their disciples c. Which as it is conformable to the Apostle S. Paul Ephes. 4.12 so is it perfectly confirmed by him saying God to haue giuen Apostles Euangelists Pastours and Doctors to the coÌ„summation of the holy vntill we all meete in vnitie of faith and knowledge of the Sonne of God that is that he had giuen such instructers as by true and lawfull discent and succession should informe the ages succeeding one another in one faith and knowledge of one God vntill the first midle and last be gathered into the flock of Christ And as the later should receaue from the former Baptisme and other Sacraments so also should they receaue all other truth which would be infallible vnto theÌ„ yf they would not leaue their forefathers to follow their owne braynsick nouelties D. VVhitg lib. 2. pag. 353. 507. 508. Therfor VVhitgift worthely exclaimed at the Puritans excepting against the Fathers as being wresters and sorcers of the text the Scripturs not hauing any other searchers defenders conseruers but them Therfor also Caluin worthely taxeth their presumption Cal. in trac Theol. p. 471. who vnreuerently insinuated the Fathers did disagree from scripturs they hauing from hand to hand of their predecessours receaued the vnderstanding of them they hauing by infinit labours expownded them they hauing by vertue of them planted Christianitie excluded idolatrie Beza epist 81. pag. 384. surmouÌ„ted heresie Therfor Beza worthely imputeth it to ignorance impudence and impietie to diuorce or sequester Scripturs and Fathers or to affirme where the Scripturs are or Fathers there they can be seueraly or otherwyse then only conioyntly So that from first to last who haue Fathers they must haue Scripturs and contrarywyse And consequently M. Rider first and last remayneth alyke ingaged But to make it euident to the most repining and sparing conceit toward my allegations that I neuer changed or for and and that all this is a friuolous fals cauill pretext who doth not know that the ground and fundation of M. Riders clayme was but a repetition and borowing of the owld impudent protestation of Iuel In which not and but or is contayned in all the articles it being sayd ether by Scripture or by the example of the primatiue Churche or by the owld Doctors or by the ancient Generall Concils And yf any be able to proue any of these articles by any one cleare or playne clause of ether Scripturs or of the ould Doctors or of any ould general Concils or by any example of the primitiue Church within 600. yeares after Christ I promise to giue ouer and subscribe So that I disproue hereby M. Rider not only by his owne printed booke but by his original copie whence as he tooke the same clayme so he ought to haue taken the same conditions And therfor whether he wil or nill he must stand that not but him selfe and his Iuel haue vndone him by or â—â—d not and. â—â— And this was demanded of you not as the demanders doubted that the â—â—nonicall Scriptures were insufficient to prooue any article of faith but onelie â—at all men might see and so be resolued whether the Protestants or the now Roâ—ane Catholiques ioyne neerest to Christs trueth and the faith of the first primitiue â—thers VVhether all beleefe be contayned in the written woord of God â—3 ALl the proofe brought by M. Rider Ioan. 10.31 so to perswade vs is only in these woords But these things are written that you may beleeue that Iesus is the Sonn of God and that beleeuing you may haue lyfe in his name Good Lord â—hat inference is this Hebr. 11. the things written serue to beleeue in Christ therfor all beleefe is written By S. Pauls declaration â—bel Enoch Noê Abraham Isaac Iacob c. had vndoubtedly Faith â—et they had nothing of Scripture written Secondly all the primitiue Church had noe parcel of the new Testament at least ten â—earesafter Christ wil you say they had no faith or were not â—ound to beleeue Thirdly the Creed of the Apostles Vide P. CottoÌ„ de sacrif contre Caille predicaÌ„t Gallice pag. 122. 126. 127. the consubstantialitie of the Trinitie the procession of the holy Ghost â—he perpetual virginitie of our Ladie the baptising of children â—he not rebaptizing of them by hereticks baptised the breaking of â—he sabaoth and keeping of sunday the obseruation of Easter in â—he Christian and not in the Iewish maner the receauing of the Sacrament fasting the eating of blood and strangled meat prohibited in the Acts the not marrying of the sister in law after the â—rothers death without heyres and especialy I would know of â—ur protestants allouing women to sing psalms in the Church vnless they build it vpon some tradition true or false how tremble â—hey not to contradict the prohibition therof by the Apostle 1. Corinth 14. 1. Timoth. 2. Wher fynde you these points of beleefe which are beleeued in the whole Church and some of them contrary to Scripturs nor in any â—cripture contayned Therfor that the Scripturs alone are sufficient to proue euery â—â—rticle of beleefe to concurr with you once in a grammarian sentence is qui nil dubitat nil capit inde boni he that thinketh so vpon better consideration may now thinke and say otherwyse Are not these people easily perswaded to haue good proofs foâ— their professioÌ„ when they caÌ„ coÌ„fute vs about the name of Catholick by Vincentius Lyrinensis about the Popes supremacie by S. Bernard and now about traditions by this text here alleaged Doth M. Rideâ—
that the simple be no longer seduced by your Romane doctrine expounding this 6. of Iohn grammaticallie and carnally contrarie to Christs meaning constraining these places to prooue your carnall presence of Christ in the Sacrament when there was no Sacrament then ordained I will set downe GOD willing Christs meaning truelie and plainlie which you shall not be able either by Scriptures or auncient Fathers to contradict 1 First I will plainelie deliuer the occasion why Christ vsed the Metaphor of Bread calling himselfe Bread 2 Secondlie according to which of Christs natures he is our liuing bread whether as hee is man onelye or God onely or as he is compleat God and man 3 Thirdly how this bread must be taken and eaten whether by the mouth of the bodie or the mouth of the soule 4 Fourthly the fruit that comes to the true eaters thereof 5 Lastly the reasons shall bee alleadged out of Christs owne words to prooue that your round Wafer-cakes vpon your supposed hallowed Altars are not that true bread Christs flesh which Christ heere speakes of The first proofe of Catholicks for the Real presence owt of the 6. of S. Ihon. 36. THe 11. the 12. and 13. vntrueth Fitzimon The 11. 12. and 13. vntruth are here suddenly obtruded to all mens eyes That Christ neuer ment the literal sense that Christs Church for a 1000. yeeres neuer tawght it That euery figuratiue speeche must be expounded not litteraly I might haue added his saying that the phrases in this mysterie be figuratiue and allegorical That we are not able to contradict his expositions That he will expound such things as he promiseth But that the bulke be not to great I promise to dissemble the greatest part of his vntruethes Nether will I proceed but by good proofs against the former few vntruethes calculated The first that Christ intended not the literal sense is contradicted by Christ him selfe saying when he did giue at his last supper what here he promised that it was his body which was to be deliuered Mat. 26.1 Cor. 11.24 Mar. 14.24 and 〈◊〉 â—lood which was to be shedd therfor as not a figure nor any body figuratiuely but literaly and naturaly was giuen for our sinns so no figuratiue sense but literal must haue bene intended by Christ The second is to be testifyed in all our controuersie The third is very absurd Galat. 4.22.23 Genes 16.15.21 For S. Paul certifyed that Abraham had two sonns one by the handmayd and one by the free woman but he by the handmayd was borne according to the fleash and he by the free wooman by repromission Which saith he are figuratiuely spoken Now yf M. Riders words were not vntrue these woords being spoken figuratiuely could not be true literaly Which is knowen to be contrary to Genesis wherin the literal historie is related Lykewyse wheras he saith that what soeuer Christ promised is to be receaued by faithe and wheras S. Paul here affirmeth the sonne of the free woman to haue bene by repromission it should acording to his wysdom follow that such a sonn was neuer borne but only by faith Yea yf to his former saying you conioyne his saying à litle befor that receauing by faith is real receauing and make one saying of bothe that Christs promises are receaued by faithe and being so receaued are really receaued it must ensue first that Abraham had his sonne Isaak really yea and all his posteritie really as soone as he beleued faithfully the promises of our Lord secondly that our bodyes already haue immortalitie really and heauenly glorie and all that we may expect at Gods hands yf we haue faith therof as I sayd already really Yea the punishments of hell being promised to the wicked by M. Riders saying must be receaued by faith and consequently contrary to all protestantcy but not trueth the wicked may haue faith and contrary to protestantcie Esa 29.13 Mat. 15.8 Mar. 7.6 and also trueth the damned them selues must haue faith lykewyse seing they receaue the punishments promised to them by Christ Is not this learned doctrin would any ould woman knowing hir prayers but in latin transgresse so much against faith and religion 1. Occasion The question was mooued by some Belli-gods that tasted of Christs banquet bountie in feeding fiue thousand men with fiue loaues two fishes whether Moises or Christ were the more excellent and liberall in feeding men Rider 37. FIrst they commend Moises from the greatnesse of his place and person being Gods Lieutenant to conduct Israel out of Egypt 2. Secondly they commend their Manna from the place whence it came which was the heauens as they supposed 3 Thirdly they commend the bread from the Vertue of it which was it fed their Fathers in the drie sandie and barren wildernesse and saued them from famine and therfore they thought that no man was greater then Moises no bread to be coÌ„pared with Manna Now Christ by way of opposition and comparison confutes them opposing God to Moises and himselfe to Manna 1. First denieth that Moises was the giuer of that Manna but that God was the authour Moises onely the Minister 2 Secondlie that it came not from the eternall kingdome of God which is properlie called heauen but from the visible clouds improperly called heauen 3 Thirdlie Christ denieth Manna to bee the true bread because it onelie preserued life temporall but could not giue it but this bread Christ doeth not onelie giue life corporall but also life spirituall in the kingdome of grace and life eternall in the kingdome of glorie 4 Fourthlie this bread Manna ceased when they came into Canaan and could no more bee found Iosua 5.12 but this bread Christ doth feed vs heere in this earthlie wildernesse and raignes for euer with his triumphant Church in our euerlasting and glorious Canaan the kingdome of heauen 5 This bread Manna and so all corporall meates when they haue fed the bodie they haue performed their office they perish without yeelding profit to the soule Ioh. 6.54 but this bread of life Christ is the true btead which once beeing receiued into the soule doth not onelie assure and giue vnto it eternall life but also to the bodie like assurance of resurrection and saluation so that the soule must first feed on Christ before the body can haue any benefit by Christ contrarie to your doctrine which is that the bodie must first feed on Christ carnally then the soule shal be thereby fed spiritually And because they were so addicted in Moises time to Manna in Christs time to his miraculous loaues respecting the feeding of their bodies not the feeding of their soules Therefore Christ dehorted them from food corporall to food spirituall Labor not saith he for the meat that perisheth Ioh. 6.27 but for the meat that endureth to euerlasting life which the sonne of man shall giue vnto you c. And thus much touching the occasion why Christ is saide to bee the
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
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
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
illic speciâ—s cernuntur quarum res vel substantia ibi non esse creduntur â—ic res veraciter substantialiter creditur cuius species non cernitur The host â—hat thou dost behould is not now bread but my fleash lykewyse the liquoure â—hich thou viewest is not wyne but my blood Euen as the lyknes are seene â—hose things or substances are beleeued not to be there so the thing is truly and â—ubstantialy beleeued whose shape is not perceaued Will all theses testimonies wherof euery one alone had bene â—ufficient to the most partial or least indifferent protestant being â—o pregnant so precise to the mater so godly and from so godly as euery one of them hath bene accompted at least these 400. Bullinger decad 5. de caena fol. 370. yeares a Sainct reclayme our aduersaries Bullinger a great protestant aunswereth negatiuely saying Zuinglianos non posse credere Christum esse in coena praesentem vero suo corpore licet omnia mundi concilia omnes angeli diui id iubeant credere The Zuinglians not to be able to beleeue Christ to be present in the supper in his true bodie although all the Councils of the worlde all Angels and Saincts did command it to be beleeued Yet I trust in the mercie of God that diuers reading this manifestation of errour and iustification of trueth will instantly open their harts to let shaddowes and figurs departe and to imbrace Christ and veritie Let me dye a badd death yf I would otherwyse then to purchase that good to deceaued soules spend only to incountre M. Rider such pretious time in displaying or disprouing that infidelitie which is incident to him for his profession which of it selfe is notorious and euery day vanishing and consuming without our laboure And for your learning M. Rider you may peruse Zuares in tertiam partem tomo tertio quaestione 75. disputatione 47. sectione 2 and be instructed by him particularly in what Predicament is Transubstantiation and so haue resolution in conceit so impossible I am truly wearie in summing vp vntruethes they are so manifould Only I will certifie some especial The 68. that we know not what Transubstantiation is The 69. that we might to as good purpose proue transaccidentation The 70. that Transubstantiation is a Friers fable The 71. that the Fathers neuer intended a substantial Change The 68 69. 70. 71. 72. 72 73. 74. vntruth The 72. and 73. that the master of the sentences or Tonstal doubt of the conuersion of bread into the fleash of Christ they only disputing how it is wrought which is noe more to deny the mather in question then yf one should confesse you to haue the riche deanrie of S. Patricks and muse by what means whether by assured Simonie or vnknowen desert or blind choise you came therto The 74. that we see Transubstantiation to be a iarring noueltie and a fable without trueth These are but glossing imputations of M. Rider to dazel the mynds of his Readers that they doe not conceaue when trueth is represented to their eyes by vs or when falshood is inculcated by him denials without shame affirmations with remorce and torture of conscience exprobrations without regard of fidelitie protestations repugnant to all trueth and sinceritie Rider 71. This fable of transubstansiation ouerthroweth sundrie articles of our faith and therefore it is abhominable It teacheth a new conception of Christ to bee made of bread by a sinfull priest and euery day in euery place where it pleaseth the priest contrarie to the Article of our faith which is that Christ was conceaued by the holie Ghost and borne of the blessed virgin and but once for such Christ as you tender to the poore ignorant Catholickes is not a true Christ neither can be for manie respects whiche are before in the beginning alleadged Secondlie if Christ be in the Sacrament he is not then ascended and so there is another article of our faith destroyed by this damnable fable And thirdlie if hee be couchant or dormant in the pixe then the Scriptures deceiue vs in telling vs hee shall come from heauen to iudge boâ—h quicke and dead and so another article of our faith is ouerthrowne And if your doctrine were true Christ should haue eaten himselfe corporally but you confesse he did eat himselfe (a) Iosephus Angles pag. c. 110. 4 conclusione secunda spiritually If your doctrine of transubstantiation were true then the Lords supper were no Sacrament and the reason is this for euery Sacrament consisteth of the outward signe and the inward thing signified and they must both still remaine during the outward action of the Sacrament Now if bread which is the visible outward part of the Sacrament be changed into Christs bodie then there is no Sacrament because there remaines but one part of the Sacrament which is the thing signified and then you vtterlie deceiue the people which tell them it is the Sacrament of the Altar when it is no Sacrament at all Againe another absurditie followes vppon it for if the substance of bread be changed then there is no proportion or analogie betwixt the signe and the thing signified because accidents cannot nourish For the likenesse or resemblance betwixt bread and Christ consisteth chieflie in this that as bread nourisheth the bodie so Christs body crucified nourisheth the soule but if the substance of bread be changed into another substance then the proportion and propertie is so changed that it must cease to be the thing for which it was first ordained and so the best you would make of the Sacrament is but a shaddow without a substance Another vnreasonable absurditie will follow that Christ hath two bodies one of bread made by the Priest another of the blessed virgin conceiued by the holie Ghost Againe if his owne bodie shall be in manie places at once that is contrarie to a naturall bodie and is as voyd of learning as the other of religion and by this your new thirtheenth Article of your new faith you would maintaine the being of qualities without a subiect and the being of quantities without a substance which both are impossible But Because the opinion is false and forged without Scripture or testimonie of auncient Father I will alleadge no more absurdities at this time till I be vrged VVhether the article of Christs Ascension be not rather a proofe then disproofe of the Real presence 71. SAint Augustin euer according to his wonte Fitzimon August 22. de ciu c. 11. pertinently aunswereth sectarists now in these woords aunswereth to M. Rider Ecce qualibus argumentis omnipotentia Dei humana contradicit infirmitas quam possidet vanitas Behould with what arguments humain infirmitie possessed by vanitie contradicteth Gods omnipotencie Now to the first It teacheth no new conception of Christ according to S. Ambros being Non alia planè caro S. Ambros. loc infra cit quam quae nata est de Maria passa in cruce
the sowls to be but dead shaddowes in ps 130. them of the wicked to be adnihilated so that they are not in hell Instit l. 3. c. 25. n 12. and the residue to be shaddowes imaginations fantasies idols dead Also from others who would not subscrib their names was published anno 1568. certain theses or positions wherof this was the tenthe Negamus aliquam animam post mortem manere we denye any sowle to remayne after death To be breefe at Geneua in a solemne disputation when they had long consulted how to auoyd purgatorie they determined dicamus animam cum corpore extingui statim sublatum erit purgatorium let vs affirme the sowle to be extinguished together with the body and so purgatorie wil be spedely abolished This doctrin of purgatory seemeth to thes reformers so vrgent that they are perswaded it can not be well denyed vntill the resurrection of the dead and immortalitie of the sowle also be denyed And certainly Vrbanus Regius whom most learned Protestants intitule Ducatus Luneburgensis Euangelestam Episcopum primarium the Euangelist and principal Bishop of the Dutchie of Luneburg Saythe that Vrban Regius prima parte operum in formula cauta loquendi fol. 86. nemo pias preces pro defunctis reijcit nisi Epicurei Saducei none reiecteth deuowt prayers for the sowles departed and restrayned in purgatorie but Epicures and Saduceit not beleeuing the immortalitie of the sowle But why is purgatorie so annected to this article that thes reformers are driuen to this extremitie because they obserued that God oft forgiueth offences yet reserueth a chastisement for satisfaction as in Adam in Moises in Dauid c. whose offences being forgiuen yet Adams remayned subiect to death and all other miseries indured Moyses neuer entred the land of promise Dauids Child begotten in synn must haue dyed So lykewyse because God is euer one and like him selfe suche as repent late or slackly might be forgiuen at their death yet for satisfaction remayne in purgatory therfor the most expedient way seemed to make short woorke and to denye this article to be able to deny the other The 12. Article of S. Mathias The lyfe euerlasting 21. Contrary to this article are all those who denye God who deny heauen who deny resurrection of the dead immortalitie of the sowle our redemption by Christ c. of whom sufficiently is spoken in the former articles to discouer them to be our late reformers qui in caecitate quam tolerant quasi in claritate hominus exultant who in the blindnes and night of darknes wherin they are wrapped do as S. Gregorie sayth vawnt S. Greg. l. 1. mor. cap. 26. and glorifie as in the clearnes of light Wherof ther neuer was a more perspicuouse demonstration then in these woords of Beza whose blasphemies are among the most exorbitant saying of him selfe This my exposition yf a man compare with suche things as not only Origines but also sondrie other of the anciēt fathers albeit for godlines and learning most famouse haue written vpon this place Beza ad Rom. c. 4. v. 11. he shall dowbtles fynd what great abundant light of trueth the Lord in this tyme hath powred owt vpon vs. Light in dede of the transforming angel light of owles light of pirats to trayne to shipp wrack light extinguishing all Christianitie and beleefe in the Sonn of God as amply appeareth The conclusion 22. Haue not I had a flinty and brasen harte thinke yow to goe throwgh this examination without faynting or sownding at euery so detestable blasphemie in euery article so often reiterated Certainly I neuer hitherto experienced a greater torment or corrasiue then to haue so muche indured in this discourse whiche for the importance cowld not be shorter and for the heynousnes seemed most prolix Twenty times my mynd loathed my hand trembled my intentions relented to proceed in vnfowlding them and often for many dayes I refrayned the sight and thoughts of them yet at last for thy benefit Christian I haue powred and shutt them away to thy consideration rather then by due amplifications and aggrauations or the heft and hate they imported deliuered them Euseb l. 7. c. 6. citat Dion 3. c◠de baptismate ad Philem. Presb Romanum Let it be licenced to applye to me in this case what Eusebius related of S. Dionysius of Alexandria that diuers did admonish him how by reading heretical bookes his mynde would be greatly tormented and also probablie defyled and that he did acknowledge him self they wrought no lesse in him yet for a voice incouradging him forward and saying haec causa erat cur abinitio ad fidem Christi vocatus fueris this was the cause why from the begining thow wast called to the fayth of Christ he willingly yelded to the paines incident to such studie Such in veritie was my often adminition and cheefe impulsion It is to Iesus Christ the Sonn of God that I offre and present the tyme imployed in this replication whos image I acknowledg and honor in the sowls bowght by his sacred blood by heresies beguiled For to tell the trueth it is not the scope of my trauailes to awnswer my aduersarie who hath no other wysedome then of the spirit of contradiction and no other regard then to delud by most disdainfull imposturs the simple Christians vnderstanding according as is after sayd in the numbers 116. 119. c. and to wynn tyme of falling into discredit and infamie S. August l. 6. de tiu To whom seemeth spoken what S. Augustin sayth Ea putatur gloria vanitatis nullis cedere viribus veritatis it is the glorie of vanitie not to yeeld to any power of veritie So that I accompt Quintinians graue sentence pertinently belonging to me against him persequi quos quisque vnquam contemptissimorum hominum dixerit aut nimiae miseriae aut inanis iactantiae est detinet atque obruit ingenia melius alijs vacatura to examin all that euery most contemptible fellow sayth Quintil. l. 1. c. 13. were quoth Quintilian a great miserie and needles search of glorie which wowld hinder and cloye vnderstandings that might be better imployed Truely few cowld be better imployed then I few lesse desyrous to be fruictlesly imployed then I. What parte or parcell of beleefe to repeat in grosse sleightly abruptly of diuyne or humain of owld or new testament of faythe Sanderus l. 1 de schis Anglicano Caluino Turcis l. 3. p. 480. hope or charitie but is distrusted abiured blasphemed by these Reformers that by their principal pillers Many autheurs recompt of a consultation in Irland when S. Thomas of Canterburie was by sentence of K. Henry the eight degraded The owld Iustice Plunkett of Donsoghlye was present at this consultation and forbidd to be honoured as a Sainct how the inhabitants neere a chappell which had bene formerly dedicated to the sayd S. Thomas being at the kings appointment to elect
materially without anie signification at all See now whither you are brought or rather whither haue you brought Gods people from trueth to false hood if hoc signifieth nothing where then is your transubstantiation For if in that word which should first worke in the change there bee no mention of bread how can that which is no way comprised in them be changed by them and so you speake against your selues Againe as you are rent in sundrie opinions touching hoc so also are you touching est for when you saw that est would not serue in his proper Euangelicall and Apostolicall signification then you gaue him a new exposition For Bonauenture seeing that est as Christ and Paul meant it would not fit their purpose VVhat est signifieth there is great variāce amōgst the Romish Prelats Est i. Fit Est est verbum anuntiatiuum non constitutium Est i. erit Iosephus Angles in loco praedicto pag. 115. then hee of purpose expounded it by Fit vt sit sensus panis fit corpus meum that it might be thus in sence The bread is made my bodie Yet Occham hee likes not Bonauentures Fit because hee thinkes it is too grosse and too false and therefore he will expound est by erit that it may carrie with it this sence this shall be my bodie but saith he it is a verie rash and brainsicke opinion and alleadgeth as brainsicke a reason as there you may see Yet Caietanus the Cardinall de Eucharistia cap. 7. pag. 104. col 2. C. D. denieth est to haue anie such signification vnlesse it be in metaphors and parables But least that I shuld be too offensiue vnto you I could deliuer so many seueral opinions of yours touching the praedicat corpus one saith it must bee meant of Christes bodie glorified no saith another that is false but it must be vnderstood of his bodie as it was before his passion And a third opinion obiects certaine doubts against both the former Magister Sententiarum lib. 4. dinstinct 12. page 60. deliuers foure seuerall opinions de fractione partibus Now Gentlemen I appeale to your consciences if they be not cauteriated whether you haue dealt well with the ignorant Catholickes of this land in perswading them that in all your doctrine there is consent without jarres antiquitie without innouation and vniuersalitie without limittation whereas there is nothing but jarres discords and dissentions in your consecration in your transubstantiation and in euery word almost nay perticle as hoc and est be so wrested by your construction that you haue brought both their proper significations to plaine destruction Is this exposition Catholicke what auncient father euer expounded it so let the Catholickes know or else they with vs will iudge neither you nor your doctrine Catholicke Will you follow a foolish Frier an ignorant Abbot a late vpstart Pope or Priest that writ and wrested within these foure hundred yeares and forsake Scriptures and the auncient Doctours of the Church Now let the indifferent minded Catholikes be iudges whether you or wee haue antiquitie consent and veritie on our sides And who differs from Scriptures and fathers from and amongst themselues not onelie in one point of religion but almost in euerie point particle of doctrine Thus much concerning your discords amongst your selues all against the auncien◠Apostolicall and Catholick truth 74. Spectatum admissi risum teneatis amici Fitzsimon being admitted to behowld this courser I would say discourser can yow good frends refrayne from smyling He telleth yow the third opinion is all one with the first and yet that it is the third and not all one but a seueral opinion This must needs make vp the 77. vntrueth The 77. vntruth Next that the fowerth fift and sixt opinions are all contrary to the former and yet that being different The 78. vntruth they are not different among thēselues but that they all agree This is the 78. Then he maketh a ragged argument yf nothing be conuerted by the first worde all our dealing is vndone Alas yf he would be capable he might thinke that this conuersion is done by Gods infinit vertue in an instant not by parts seueraly according to the woords Hoc est corpus meum as yf to euery woord a sondry part were correspondent but that to all the forme conioyntly all the conuersion is to be referred so that ther be conceaued a diuers substance present whiche was not befor not euery woord but the whole forme being pronownced Is not this a frantick kynde of cofuting to say only this is sayd I am suer it is false how absurd this is let young sophisters iudge I am suer they sound not of Diuinitie or learning is not this deepe diuinitie for a pope and no suche matter sayd but forged by him selfe his assurance childishe the absurditie only in his conceits the diuinitie and learning impugned so inexpugnable as nether in his brayne is ther any reason and by his mowth but Riderian blasts to contradict it Therfor to bring disputations of Doctors therby to testifie a disagreement betwixt them in their beleefe of the substance of transubstantiation they being only of the tyme therof is as wysely done especialy by one more frequent and seasoned with experience in law cowrts then learned colledges as yf he wowld assure that laweyers disagree in allowing the law because they plead seueraly for their Clyents of the construction or tyme of constitution or number of sillables of the law Or yf he wowld say that philosophers doubt whether ther be wynde rayne riuers because they diuersly imagin how when and whence they haue their original Remembre what was informed in the 65. numbre that it is impossible we can haue any dissentiōs among vs according to the saying of the Apostle Si quis autem videtur contentiosus esse 1. Cor. 11.16 nos talem consuetudinem non habemus neque Ecclesia Dei Yf any seeme contentiouse we haue noe suche custome nor the Churche of God Because a Christian wryter among vs must follow as Waldensis saythe Tho. Wald. l. 2. doctrinalis fidei cap. 21.23 the iudgement of the Churche vnder the payne of misbeleefe yf it be a point of faythe or vnder the payne of contumacie yf it be not And all Catholick students among vs doe read the disputations of Doctors vndecided by the Churche cum iudicandi libertate with libertie to censure according to S. Augustins woords S. Augustin cō Faustum lib. 11. c. 5. Et epist 48. ad Vincent and his instructiō toward himselfe and all others imbraceing whatsoeuer they fynde true and imputing it to the Catholick Churche and reiecting what they fynde false imputing it to deceaueable man This is a priuilege of Catholicks to be free from dissentions and neuer but to concurr in one Faythe Luther Zuinglius Cal. n. 19. examinis Not so the wicked not soe as appeareth in the 19. number of the precedent examination
the owld and new testament are different and vnequal and noe part of M. Riders discours vnsuspitiouse to tende to the abolishing of all Christian religion Therfor let heauen and earth consent to thes woords of one of the reforming coniuration or of their owne holy brotherhod They indeuoure by darcknes and mists of woords to obscure the cleare veritie inforce them selues to establish a sentence cleane opposit to the woords of the Sonn of God Tilman Hesnusius lib. de presentia Corporis Christi They blaspheme with an impudent and vnreuerend mowth the fleash of Christ They blaspheme barbarouslie and are culpable of the blood of Iesus-Christ and murtherers of him They shutt obstinatly their eyes against the cleere light and by detraction and malice affirme that to be obscure which they will not behowld S. August de vnit Ecclesiae c. 16. To which declaration S. Augustin subscribeth saying audiunt tam lucida manifesta testimonia quae illam toto orbe demonstrant malunt clausis occulis offendere in montem quam in illum ascendere They heare so cleere and manifest proofs which demonstrat the trueth and they had rather stumble their eyes being shutt against the mowunt of Gods Church then mownt to it Catho Priests 1. Cor. 11. This is my bodie which shall bee deliuered for you whoso doth eate vnworthelie c. shall be guiltie of the bodie and bloud of Christ Rider 79. A Most learned writer in the like case brings in an Athenian historie of Pharasylaus a frantick man amongst the Greekes who whensoeuer he saw anie ships arriue in the harbor thought them all his own Athenaeus Dipno sophist lib. 12. tooke an Inuentorie of their wares bad them welcome home verie ioyfully as if they had bin his own seruants ships After the same maner pardon the comparison you deal in the proofe of this question for wheresoeuer you finde in scriptures or fathers hoc est corpus meū this is my bodie or this is my bloud or my flesh is meat trulie c. or except yee eate the flesh of the sonne of man and drinke his bloud c. or the bread which I will giue is my flesh or the like tropical or sacramentall phrase which euer carrieth with it a spirituall sence presentlie you clap hands lift vp Stentorian voices and crie to the Catholikes against vs poore heretickes that all these texts of Scriptures and testimonies of Fathers are on your side and prooue your carnall presence and condemne our opinion as hereticall and damnable and then you register in your note-books as in an Inuentorie all these proofes for your owne proper euidence when as God knowes you are neither Owners Marchants nor faithfull Factores And it shall be directlie prooued that these texts of Scriptures and testimonies of Fathers belong no more to the proofe of your carnall presence then the Merchants ships goods of Athens belonged to franticke Thrasylaus But now to prooue that I speak that the Catholickes may see yea and let maister Henry Fytzsimon trulie censure wee speake nothing without proofe I will beginne to examine your slips and sleights in this place of the 1. Cor. 11. The fowerth parte of the Catholicks proofe by Scriptures for the real presence Fitzsimon Alan Cop. dial 6. c. 27. pag. 914. Vide Ihon VValshe against M. Gilbert Browne 79. THis historie of Thrasylaus the application wherof against Protestants yow may fynde in Alanus Copus is euery bodyes hackney of one that in his owne only imagination and not otherwyse had goods in shipps of others but in trueth had none Veryly any would thinke this example lesse pertinent to vs then to our aduersaryes as well because we follow not selfe frantick imaginations which they doe according Luthers last testimonie of their woords and glosses deuised by giddy brayns as also because all other clayms in Christs woords besyde ours Luth. tō 7. VVittemb fol. 502. are fownd suggestions of Sathan Father of lyes by the confession of the competitours them selues their shame in practising to defeat vs in our right Buter in cap. 6. Ioan. in cap. 26. Math. hath made thē crye as being deceaued lyke so many Trasilaus peccauimus Martin Bucer craueth pardon of God that euer he had witnesed against vs bewitched any with your opinion So did Oecolāpad saye Oecolampad ad Landgra Hess anno 1529. I would most excellent Prince that this right hand of myne had bene chopped off when I began to wryt first of the Lords supper against the Catholick sence see more hereof in our 41. number in the examination n. 7. n. 18. wher is demonstrated that euery cheefe protestant as yf he had rann to a wrong opinion as Trasilaus rann to wrong shipps reuoked his imaginations and challenges to the commendation of trueth and infamie of his former follye Therfor when the meaner sorte of Protestants yet persist to challenge trueth to their opinion as oft as they fynde any by-woord of spiritual Sacramental figuratiue c. in Fathers or Scripturs althowgh ther be with all contayned charter partyes proofs and assurances that those goods be none of theirs they are not only Thrasilaus vaynly clayming but frantickly withstāding sentence giuen against them by God and man ancient and late frend and foe Wherof that in maner of Thrasilaus they refuse all sentence giuen against their claymes and frantickly withstand all Concils yea and Angels and Saincts that denownce them destitut of all trueth and title in the institution of Christs Sacrament let this short testimonie of one of your owne brethren be arbitrer Bullingerus Decad. S. de Cana. fol. 370. Zuinglianos non posse credere Christum esse in caena presentem vero suo Corpore licet omnia in mundo Concilia omnes Angeli Diui id iubeant credere the Zuinglians not to be able to beleeue Christ to be present in the Supper with his true body althowgh all the Cowncils in the world all Angels and Saincts command it showld be beleeued Thus much to restore Thrasilaus Frantick in his imaginations deluded in his suppositions and reproued in his clayme 's among his compagnions who can not beleeue other mens goods to be impertinent to them but are clayming what all the world Concils Angels and Saincts do sentence to be none of theirs therby implying them to haue no other wealth then naked beggerly signes fruictles figures and fantastical and fanatical Thrasilean suppositions by which as S. Epiphan testimonie in the 63. number specifyeth they leaue the substance and lyke Aesops dogg snatch the shaddowe Rider 80. First you bring a peece of a verse so much as you thinke by the sound of your eare will fit your purpose then you cut off the beginning and ending of the same verse which would expound the Apostles meaning and ouerthrow your opinion Then you ioyne a peece of the 17. verse with the 24. verse and ouerskip
accessorie in like eloquence to witt in moste deceitful vehemencie iustifyinge a falshoode which is by him selfe and al others for such accompted For to be truly acquainted with the truth herein whether the wicked receaue the whole Sacrament vnderstand the doctrin of Gods Church to be expressed in this controuersie aboue a thousand yeares paste although M. Rider immediatelye before saith S. Gregorius S. August l. coÌ„ Fulg. Donat. c. 6. Idem l. 2 con Lit. Petil. c. 40. In Psal 10. Theodoret. 1. Cor. c. 11. S. Chrysost ho. 8. in Math. in cap. 11. 1. Cor. Ser. 3. in c. 1. ad Ephes. c. S. Hieron in Psal 54. that it is an inuention of late writers by S. Gregorie saing Est quidem in peccatoribus et indignè sumentibus vera Christi caro verus sanguis sed essentia non salubri efficientia The true fleash of Christ and true blood is certainely in sinners and vnworthy receauers but in essence and not in healthful efficacie S. Augustine more ancient said Iudas the traitoure receaued the bodye of Christ and Simon Magus the good Baptisme but because they vsed not wel the good by vsing it ill they perished The same doctrine he els where manifouldly inculcateth Theodoret Bishope about the same time said Iesus Christ did not only giue his pretious body and blood to eleauen Apostles but also to Iudas the traitour By S. Chrisostom is said The traitour was made partaker of diuine presents He also of this matter hath written certaine expresse homilies plentifully containing Iudas to haue receaued the B. Sacrament By S. Hierom Cibus dulcis est corpus Christi quod ipse accipit indignus Sweete meate is the body of Christ which he Iudas receaued vnworthely What need I any witnesse to conuict the 86. The 86. vntruth vntruth in this matter then M. Rider againste him selfe Who so often is made to ouerthrow him selfe that he confirmeth the saying of Gods holy word Micheae l. 7.6 Math. 10.25 Inimici hominis domestici eius The enimyes of a man are his owne domesticalles He then repeating soone after S. Augustins woordes that the wicked presse with their teeth the Sacrament of the body and blood of Christ thereby eateing them to their iudgment because they are vncleane in hart What doe wee craue more then that the wicked eate the Sacrament of Christs bodie and blood and consequently not of his figure only to their iudgment What heapes of Doctors and Fathers might I produce to auerre this doctrin 1. Cor. 11. if in this so cleere a case S. Paul so manifestlye auouching those to be guiltie of the bodye and bloode of our Lorde and to eate their owne iudgment not who did not beleeue in Christ or who did abuse a figure of Christ but they who did eate and drinke his bodye and blood vnworthely not discerning the body of Christ the few testimonies here alleaged and M. Riders owne interpretation of S. Augustin did not commaunde me to forbeare superfluitie Origen produced by M. Rider Origen in Psal 37. telleth the 87 The 87. vntruth Origen in Psal 37. vntruth to be that he denieth the wicked to coÌ„municate the B. Sacrament he saying to the wicked Doste thou not feare to communicate the body of Christ approaching to the Eucharist as if thou werst pure and cleane and as if there were nothing in the vnworthy c. Doste thou thinke that in all this thou wilt auoyde the indignation of God Doste thou not remember what is written that for this cause many are become sick and feeble yea and stroken to death Continually you behoulde that M. Riders sayinges are true like dreames rather by being true contrariously then as they were by him related The 88. vntruth S. Chrisostom also craueth to haue numbered the 88. vntruth that he denieth the wicked in that homilie to communicate Christs true body he only exhorting that they who should receaue would omitt to be wicked and to that end heaping most goulden sentences to perswade them thereto Is shame and fidelitie vanished out of the worlde Can such Fathers by any honest hart be wreasted to denye when they affirme to affirme when they denye Aurifaber a Protestant Aurifaber apud Ministro machiâ— pag. 7. affirmeth that Luther on a time complained that Post reuelatum euangelium virtus est occisa iustitia oppressa temperantia ligata veritaâ—a canibus lacerata fides clauda nequitia quotidiana deuotio pulsa heresis relicta After the gospel of pretended reformation reuealed vertu is slaine iustice oppressed temperance tyed truth torne by dogges faith lame wickednesse continuall deuotion fled heresie remaining If Luther had knowne M. Riders dealing among the rest thinke you would he not applaud to him selfe that he was become a prophet S. Augustin whom he by ignorance maketh a Pope claymeth to haue the 89. The 89. vntruth vntruth marked because in saying he that dissenteth from Christ eateth him to his perdition for as the glosse contayneth mali accipiunt corpus de virgine natum the wicked receaue the body borne of a virgin he is made by M. Rider absolutly to affirm In cap. citatum à Ridero that the wicked doth nether eathe his fleashe nor drinke his blood The 90. The 90. vntruth vntruth is that in the third chapter following any such mater as he informeth is ether contayned or mentioned I leaue and report all arbitrement of such proceeding not only to all others but euen to my good Reformer him selfe especialy yf he be not in his furious but in his merry moode wherin diuers tymes he acknowledgeth many trueths wherof otherwyse he had not bene so liberal But I must confesse by the way that he affoordeth once a varietie yet not in true learning but deceytfull sophistry saying That the wicked haue not a liuely and iustifying faythe as nether we nor all our syde can denye This caption or fallacie is called Captio plurimum interrogationum vt vnius of sundrie demandes as beinge all one As if one woulde require 1. Elench 4. Note wel is Peter a man and a woman If you answere affirmatiuely the Sophist therupon inferreth that Peter is a woman if you answere negatiuely he inferreth that Peter is not a man So M. Rider knoweth that we will not say that the wicked haue a liuely iustifying faythe for how can they be iustifyed yf they be wicked and he is not ignorant but we would and should say that wicked people may haue fayth or that they become not infidels or hereticks by euery act of wickednes and therupon as yf these two were all one he inferreth that we and all our syde can not deny but that they are without faythe and dead men not able to eate spiritual meat c. How they are able to eate such meat namely not to their benefit but to their perdition is often towld and contayned in S. Gregories woords before alleaged This sophistrie of
in Christ and his Churchâ— to interpret it is but a great mysterie Or by the 139. vntruth to referr the woords sacra signa holy signes to this our Sacrament which S. Augustine referreth to the former Sacrament of Mariage Or by thâ— 140. The 149. vntruth vntruth to auouch that notwithstanding all these palpable euidences for our syde and against our aduersaries yet that S. Augustine is opposit to vs and we could neuer yf we had bene hyred haue brought a more repugnant testimonie I can not conceaue but euery one Catholick and protestant doth perceaue such aâ— aforsayd to haue bene his intention videlicet to indomage to remayne hidd as long as might be and to that ende to haue debarreâ— me three whole yeares all vse of printing although he had warraâ—â— to the contrarie and in this mercenarie maner of popularitie 〈◊〉 seeke to content for the present tyme. It being more brightly cleere then the sonn at myddaye I proceed full of hast and loathsomnes to wryte against men of such intentions Quorum lingua tam prodiâ—â— infrenisue est Gellius lib. 1. vt fluat semper verborum colluuione taeterrima whos 〈…〉 lauishe and vnbridled that it floweth only with a most odious pudle or streame 〈◊〉 woords Wherin none should contend with them the conquest being against the conquerour and the victorie his that is ouercome I fynd it by experience most assured that Nazianzen related of ould Reformers to be as reall among new Reformers Inter se certant periâ—â—â— atque non id metuant Nazianz. erat 2. de pace ne impijs erroribus sese constringant sed ne in hac re 〈◊〉 tolerabiliusue caeteri peccent Among them the stryfe is not as yf they 〈…〉 erre impiously but that they contend to surpasse on another in this 〈◊〉 This approued saying yf I should as often replye as occasion doth requyre at euery leafe of this booke it might be repeated â—n what darknesse of ignorance in what sluggish carelesnesse haue they been Catho Priests Leo epist 22. ad Clerum plebem Constantino politanae vrbis floruit Anno. 366. Rider This Leo was the 13 Archb. of Rome tweÌ„tie more succeeded him b fore any vsurped the name of Pope Nomb. 23.8 as not to haue heard by hearesay nor by reading to haue found which in the Church of God is so plaine as that the mouthes of children do tell the bodie and bloud of Christ to be trulie in the blessed Sacrament 117. GEntlemen you mistake the Epistle it is in the 23. Epistle pag. 74. beginning in the 12 line printed at Louaine 1575. and seeing it is both your â—wne proofe and your owne print if vpon due examination it make against you you must thinke God dealeth with you as he did with Balaam who when he made accoâ—nt for gaine to haue cursed Gods people then God put into his heart and vttered by â—is mouth a blessing to his people You made account to haue here ouerthrowne the trueth establâ—shed errour and strengthned your credit and God hath put into your heart and you haue subscribed with your hand to confirme the trueth confute your owne error and discredit your selues and more to the worlds wonder and the foile of your Romane faith euen by a bishop of Rome against whom you can take no â—xceptions So that now the Catholicks shall see that your carnall presence was not known to the first bishops of Rome for the first fiue hundred yeares and therefore it â—s not Catholicke And you shall see how vntrulie you not onelie quote him but alleâ—dge him nay wrest inforce him to speake that after his death which he neuer meant â—uring his life So that from the first to the last you deale neither trulie with the booke of God nor the works of men And as Christ saide to the Scribes and Phareses Mathew 15.6 You â—aue made the commaundement of God of no Authoritie by your Tradition So you â—esuits and Priests haue made neither Scripture Auncient father Councell nor Pope of â—nie Authoritie by your new and false constructions addicions and subtractions c. But now to the examination of your proofe But I will first showe to the Catholicks the occasion why Leo writt this and there â—hey shall see how greatly you are deceaued in mistaking Leo and much abuse their simplicitie and the credite they repose in you The occasion whie Leo writte this Epistle was this That whereas the errour of the Manichees had greatlie infected the Church of God throughout all Christendome They denied Christs manhood taught that his bodie was not a true bodie but a phantasticall bodie he â—n a charitable manner sent Epiphanius and Dionisius two publicke Notaries of the Church of Rome to the Cleargie and people of Constantinople requesting them that â—uch as professed these damnable heresies might not onelie bee excommunicated from â—ermons sacraments but also be banished from their Citties for feare of further inâ—ection For saith hee such as beleeue not that Christ hath taken our nature and flesh â—pon him beleeue neither the veritie nor vertue of Christs passion and resurrection And then commeth in your proofe which properlie must be applied to such hereticks 〈◊〉 denie Christ his manhood to bee borne of the blessed virgin and hold that his bodie is not a true bodie but a phantasticall bodie and not to vs that beleeue both Againe you haue not trulie translated this place for thus it stands in the Authour In quibus isti ignorantiae tenebris in quo hactenus desidiae torpore tacuere vt nec auditu discerent and after wards Vt nec ab infantium linguis veritas corporis sanguinis Christi inter communis sacramenta fidei teneatur In what darknes of ignorance in what sluggâ—sh carelessnes haue they remained as not to haue learned by hearesay not heard by hearesay as you translate that the trueth of the bodie and bloud of Christ amoÌ„g the sacrameÌ„ts of our commoÌ„ faith is not kept backe euen of the toÌ„gues of infants It seemeth you had this out of some mans notebooke by hearesay not by your proper and diligent reading of the Authour hmiselfe and my reasons why I thinke so be these because you mistake so much and translate so vntrue Yet will not I take exceptions to euerie particular fault 1 First you say it is in the twentieth Epistle it is not so but in the thâ—â—â— and twentieth and therefore I thinke you neuer read the Author 2 Secondlie you say heard by hearesay the Author saith Learned by hearesay 3 Thirdly you translate linguis for mouths it should be tongues Yet if the reâ—â— had been true I would not haue excepted against this 4 Fourthlie you chaunge a Nowne into an Aduerb vere for veritas trulie for trueth and transpose it also out of that proper place to alter the sence of Leo the Bishop of Rome which is great wrong to the dead Author and liuing Reader 5 Fifâ—he
you change the singular number for the plurall sacrament for sacraments 6 Sixtlie you quite leaue out two wordes of great consequence communis and 〈◊〉 7 Seuenthlie you adde this word Blessed which is not in the Author 8 Eighthlie you point it not right considering the Authour spake it onelie by way of interrogation Which premisses are faultes great and grosse which sheweth plainlie that you neâ—â—â— reade the Author himself but borrowed them forth of some other mans papers therfore you sin grieuously in perswading mens consciences to take there things at your hands for truth faith when indeed you tender them nothing but things â—â—â—sled from all faith and trueth Now Gentlemen doe you deale plainlie with the world in bringing this plaâ—â— against vs did euer anie of vs denie that Christ was borne of the virgin Marie and conceiued by the holie Ghost you cannot charge vs with it Did euer anie of 〈◊〉 teach that Christs bodie was phantasticall neither did you euer heare it Then in this as in the rest you wrong vs deceiue the Catholickes and abuse Leo sometime Pope But I will shew you plainlie that this Bishoppe of Rome and this your proofe confutes and confounds your owne opinion and confirmes ours Reade page 7. 8. in the same Epist where he bringes in the Sacraments of Redemption of Regeneration First Leo saith the truth of Christs bodie and bloud is in both the two sacrament as well in Baptisme as in the Lords Supper and as he is reallie in the other and what presence of Christ is in the one sacrament there is the like presence in the other as hath been prooued before But least this would maâ—â— the fashion of your transubstantiasion and carnall presence therefore you transâ—â—â— it sacramentum in the singuler number not sacramenta in the plurall Secondlie you haue left out two words communis fidei of common faith becâ—â—â—â— no man should see it was then as Catholick opinion to beleeue that the truth of Chriâ—â— bodie and bloud was as reallie in Baptisme as in the Lord Supper yet in both spirituallie in neither corporallie But you will say I abuse the Reader because Leo neuer spake of this word spiritual or spirituallie and therfore I wrong both the Author and Reader I answere as 〈◊〉 the prophet answered Achab the king when he told Eliah that he troubled Israel 〈◊〉 saith the Prophet it is thou and thy Fathers house that haue troubled Israell in that you haue forsaken the commandement of the Lord 1. Kâ—nge 18.17.18 and followed Balaam So Gentlemen it is not I that wrong the Author that is dead or the people that yet liue but it is you and your confederates that followe Balaam of Rome God keep you free from folowing Balack of Spaine and that the Reader shall see I will prooue that Leo ioyneth with vs and we with him and both of vs with Christs truth against your trash I will make him speake in his owne defence and vtter that which you concealed It followeth immediatlie after your profe in the next immediat words after this maner In the same page quia in illa mystica distributione spiritualis alimoniae hoc impartitur vt accipientes caelestis tibi in carnem ipsius qui caro nostra factus est transcamus Because that in the mysticall distribution of that spirituall food this is giuen and receiued that we which receiue the vertue of the heauenlie meat wee passe into his flesh which was made our flesh Gentlemen this you should haue added to your former for the Authour ioyned them togither the one to accompanie the other in Gods seruice and in deed the latter to expresse the former But now let vs out of this but compare the old doctrine of the old Bishoppes of Rome and the doctrine of the moderne Popes and his Chaplens 1 The old Bishops of Rome said the food in the sacrament was spirituall and heauenlie the late Popes Iesuits and Priests say that it is carnall and materiall 2. The old Popes said the distribution of that spirituall food was misticall you say presbiteriall 4 They said in ould times that the worthie receiuers of this spirituall meat were transformed into Christ his flesh The late Popes and you his Ecchoes say no But the sacramentall bread and wine are transsubstantiated and transnatured into Christs flesh and bloud The Bishop of Rome brought in this to prooue Christs humanitie conceiued by the holie Ghost and borne of the virgin Marie against heretickes who taught the Christs bodie wa phantasticall And you alleadge the same place to prooue Christs humanitie to be made by a sinfull ignorant Priest that of bread and so contrarie to Scripture and Creed will recreate Christ of a new matter which is as blasphemous and hereticall The olde Bishoppes and Church of Rome held So Tertull. contrâ— Marcion lib. 4. that the Sacraments could not be true signes of Christs bodie vnlesse he had a true bodie and because thy were true signes therfore Christ had a true bodie And the late Popes and Popelings teach that Christs bodie is made a new of the signes and so confoundeth the signes with Christs bodie and in deed maintaineth heresie as grosse as the Manicheans For they held that either he had no bodie or a phantasticall bodie And you hold that there be no signes in the Sacraments but that they are transubstantiated into Christs bodie and bloud And so Christs bodie is dailie made of a peece of bread Iohn 6. which must needs be a bodie phantasticall not a true bodie as our Creed witnesseth And as in the manner of eating Christs bodie you disagree not much from the Capernaits so in the case you differ not much from the Manicheis Now will I say as the painfull owner of the vineyard said Isaie 5. 3â— Now therefore oh you inhabitants of Ierusalem and men of Iudah iudge I pray you between me and my vineyard So oh you Inhabitants of this worshipfull Cittie of Dublin and you loyall subiects of Ireland and all the learned and well minded of both England and Ireland iudge I pray you charitablie yet trulie betwixt me and these my aduersaries And if you refuse to censure vs and this our conference according to the truth then I say as Dauid said to Saul The Lord bee iudge between thee and me 1. Sam. 24.13 so the Lord be iudge betwixt vs whether of vs haue more trulie and with greater sinceritie of truth and conscience behaued our selues in this matter for his glorie discharge of our owne consciences instruction and saluation of the Catholickes The last parte of the Second proofe Concerning S. Leo. Fiâ—zsimon 117. MAister Rider as the hare is wonte befor he seate him selfe in his forme had a great desyre to strayne him selfe to greater leaps and girds toward the ende Yet all will not serue As farr as my remembrance serueth me Sidneis Arcadia I reade in Sr. Phillip Sidneis
olim a famous and principal Protestant imputeth his Conuersion to be a Catholick to no other booke so much as to the same Thus then sayth the sayd Vincentius Audies etenim quosdam ipsorum dicere Vincent Lyrin de prophan her nou Cap. 26. Venite o insipientes miseri qui vulgo Catholici vocitamini discite fidem veram quam praeter nos nullus intelligit quae multis ante seculis latuit nuper verò reuelata ostensa est You shal perceaue some of them to saye Come o yee fooles and miserable people who commonly are called Catholicks and learne the true faythe which none vnderstand but we which hath bene long hidd but is now of late reuealed and shewed What could any Catholick or right beleeuer speake more confidently toward his true beleefe Will yow giue eare to M. Riders woords of lyke mowlde and honestie Yow and your late Rhomish Catholicks do quite dissent from Christs trueth and owld Romishe religion And therfore remember whence yow are fallen and returne to the ancient trueth By which woords he nether goeth beyond nor astray from these former hereticks as truely pronouncing them as they It is impossible at this discouerie of his dealing but his mynde sayth out of Plautus Plautus in Cap. Nec mendacijs subdolis mihi vsquam mantellum est meis To my guilfull frawds there is no shrowd remaining What then was his intention in publishing his Caueat wherby was to insue such infamie and confusion as he could not be ignorant might haue succeeded I answer the same which is related in the 116. number of one of his brethren in the Lord. Who being challenged of his exorbitant lying answered Quam diu potero clades adferam Remund Rufus in duplicatione Con. Patrona Molinei Fol. 76. latebunt quam diu poterunt Valebunt apud vulgus ista mendacia As long as I can I will indomadge it shalt remayne secreat as long as it maye among the people these lyes wil be currant Such was Stratocles the Athenian who in all post hast returning home from the battayle wherin the Athenians were ouerthrowen certifyed the contrarie that they had vaÌ„quished their enemyes wherupon triumphes of ioye were appointed and great feastings and gratulations vsed within two dayes after the trueth being reuealed and euery one offended with Stratocles for his lying he answered I had more care to content yow two whole dayes then respect to haue towld one lye So is it with my Cauailero he esteemed more the ioye for a moment by being thowght a learned Doctor great confuter or gladsoome relator of false victories by vntruthes how great soeuer then the disgrace which might insue which he thought he would auoyd as long as he might and when he cowld no longer to defende his dissimulation by example of Beza Cartwright allowing in such cases to be lawfull to neglect all trueth and fidelitie as appeareth in the 99. number The third proofe That the chiefe Protestants did beleeue the reall presence Catho Priests and alleadged all the Fathers for the maintenance thereof 120. 121. 122. 123. THis trulie is worthie admiration that none of the fathers Luther Tom. 7. Defens verb. coenae fol. 391. whereof there is an infinite number but did speake cleane contrarie to Sacramentaries And though the fathers all with one mouth affirme yet the Sacramentaries harden themselues to denie them And they would neuer vtter this that Christ his bodie is not in the blessed Sacrament if they had anie regard of the Scripture and were not their hearts full of infidelitie Idem fol. 390. I trulie would giue the franticke Srcramentaries this aduise Idem Ibid. fol. 411. that seing they will needes bee mad they should play their parts rather whollie then in part therefore let them make short worke and rase out of the scripture these words This is my bodie which is giuen for you For touching their faith it is all one if thus they kepe it Christ tooke bread and gaue thankes brake it and gaue it to his Disciples sayng take eate doe this in rememberance of mee For this proueth sufficientlie that bread is to be eaten in rememberance of Christ. This is the whole and entire Supper of the Sacramentaries In vaine doe the Sacramentaries beleeue in God the Father God the Sonne Luther Tom. 2. fol. 263. and God the holie Ghost seeing they denie this one article as false of the reall presence whereas Christ doth say This is my bodie The whole opinion of the sacrament the Sacramentaries began with lies Luther in Ep. ad Ioh. HaruagiuÌ„ Typograh Argent Rider De Cons dist 2 canon prim in glossa tertia tenet page 429. and with lies they defend the same GEntlemen you knowe Luther was a Munke and though he recanted Poperie and vtterlie condemned your Transubstantiation as a fable hauing neither Scripture nor Father to warrant it yet he stuck fast in another error fitlie named (a) Luthers heresie was in Rome befor Luther was borne Consubstantiation which errour hee also suckt from the Popes owne btest as you may see in his distinctions For you in your Transubstantiation teach that of the substance of bread and wine is made by the Priest the verie naturall bodie and bloud of Christ no substance of either remaining but onelie the outward formes Luther by his Consubstansiation saith that Christs bodie and bloud bee receiued togither in the bread vnder or with the bread both substance and accidents of bread and wine remaining Now I pray you how fitteth this your purpose you will say in this that Luther held a reall presence True but Luther denied your reall presence as a fable And yet his opinion was farre wide from the trueth Wee regard not Luthers censure against vs for Christ his spirituall presence no more then you doe for his comdemning of your Transubstansiation And Luther is more to be commended then all the Popes Cardinals Priests and Iesuits in Christendome who with Augustine though he did erre yet would not perseuer in errors as you and they doe Ad Lectorem Tom. 1. page 1. least he should be an hereticke and therefore in his Epistle to the Christian Reader saith in this manner Ante omnia oro pium lectorem oro propter Dominum nostrum Iesum Christum vt ista legat cum iudicio imo cum multa miseratione sciat me fuisse aliquando Monachâ—â— Before all things Quid aequius peti potuit or first of all I beseech the godlie Reader and I beseech him for our Lord Iesus Christ his sake that he will read these my workes iudiciallie with great compassion and pittie and let him knowe and vnderstand that I was sometimes a Monke As if he should say if I haue erred or doe erre impute that to my Monkerie Poperie which in deed is but a forge of bles and a legend of lies The Priests thinke euerie real presence to
cap. 19. v. 13.14.15.16 the very selfe same had your two pillers Luther and Caluin in their intended miracles I therfore conclude with you in your owne woords at which for their importance you say in the margent lyke a fawkener Marke Vnlesse you can do these miracles the Catholicks must accompt you no better then iuglers c. Catho Priests I trust this will suffice for auerring the consent of the Catholickes with the Fathers of the primitiue Church which is the first Article we were prouoked to prooue Rider 190. I Know you are vtterlie deceiued and I trust this wil suffice the godlie learned and in different Reader that you and your late Romish Catholicks quite dissent from Christs truth and old Romes religion and therfore remember from whence yee are fallen and returne to the auncient truth while God giues you time which God graunt c. FINIS How suteable the last woords of M. Rider are to them of ancient Hereticks 160. FIrst you affirme that we are vtterly deceaued Fitzsimon As hetherto we haue through the whole writings of vs both discouered that we were neuer stronger then when you assured we were weake neuer truer then when you protested we were false neuer more approued then when you sayd we were most disproued neuer more secure then when you informed we were in greatest danger so now we may be certainly perswaded that we are in the right the rather for your proof-lesse saying that we are vtterly deceaued Yf you had not bene such as M. Sabinus Chambers testifyeth before and after you would neuer haue brought your Oxford conclusion ergo falleris therfore you are deceaued without some premisses or proofs Euery woman or child might say as much when they had no thing els to aunswer But I leaue your iudicial style to euery ones consideration and compassion To your conclusion I will confront lyke woords of owld damned hereticks Come o yee fooles sayd they and miserable men Vincent Lir. in libello con prophan heres who are commonly called Catholicks learne the true fayth which hath bene hidd many ages heretofore but is now reuealed and shewed of late c. What had we bene yf we had consented to them what proofe or vertue is more in your woords then in theirs Therfor because we yeelding to them should haue bene hereticks and haue but allurements from you no better then theirs also because many seducers are gone abroad we will refrayne you both alyke and remayne vpon the Rock to witt sayth S. Augustin the Romain Church S. Aug. de vtilitate credendi cap. 17. against which the prowd gates of hell shall neuer preuayle Conclusion WHen Luther did behould his wrytings to haue conueyed him into a laberinth of perplexities some tyme by their being censured by all Christendome for heretical and therby burned and he made odious sometyme by binding him selfe to manifould denials and affirmations which in processe of tyme he perceaued to be erroneous then in shamefull greefe he burst into these woords Libenter vidissem omnia mea scripta interijsse Luth. in presat Germ. sup r Tomos suos c. inter alias causas vna est quod exemplum me terret Quoniam non video quid vtilitatis Ecclesia coeperit cum extra super Biblia sacra plurimi libri colligebantur I willingly would see all my writings perishe and among other causes one is because the example of all my brethren whose writings benifit nothing doth terrifie me For I do not behould what proffit the Church hath receaued when out and beyond the holy Bible very many bookes were collected Which his saying together with what followeth doth manifest that Sathan and pryde transferred him captiue to his destruction For sayth he tom 2. Ien. fol. 273. Nunquam maiores grauioresque tentationes habui quam ex meis concionibus Cogitabam enim ista tu solus incepisti Ista tentatione sâ—pe ad insernum vsque demersus sum I neuer had greater and more greuous tentations then by means of my sermons For I thought thou only hast begon all this By this tentation I haue bene often swallowed into hell O heauie and dismal remorse and torment of conscience the greatest butcher and mangler of a guiltie mynde how wast thou not able to reclaime that hart which thou wast able so to deuoure Other greuous lamentations before his death for his vnhappie wrytings are testifyed in the examination of the Creed num 7. The lyke remorse had Beza when he sayd Vellem omnia scripta euulgata abolita esse quae paci concordiae obstare Beza in colloq Monpelgart pag. 260. aut veritatem obscurare videntur I would all wrytings published which seeme to be against peace concord or trueth were abolished Alas Beza so would I from the bottom of my hart that thou hadst thy demand both in such intention and in such execution not as was but as I should haue bene Such to haue bene the mynd of Melancthon is testifyed by Wolfangus Agricola conc de matrimonio when he sayd Nullius se digiti iacturam refugere si istum reuocare laborem posset Sed nunc se nimis profundè causae immersum nullum regressum inuenire He would not refuse the losse of any fingar yf he could reuoke his writings But now being so deeply intangled he found no retraict These lamentable and vnfortunat successes and terrour of damnation in the ende vpon and after their giddie courses when so great pillers of the deformed I would say reformed crue do acknowledge how often thinke you in his mynde doth M. Rider couet that he had neuer putt penne to Paper Oecolampad ad Lantgra Hess anno 1529. Vide Seleccerum parte 1. comment in Psal fol. 215. Oecolampad cryed Vtinam Princeps illustrissime abscissa fuisset mihi haec dextera cum primo inciperem de negotio coenae Dominicae quicquam scribere I would most excellent Prince this right hand of myne were chopped off when first I began to wryte any thing of the treatise of the Lords supper Renew renew the same crye M. Rider who first as is euidently shewed by inconsideration In Aduertisment n. 9. n. 130. insinuated you you your selfe I meane in playne tearmes all the state and Lords of the Concil to be fooles hereticks c. Secondly you directed vs to autheurs most repugnant to your profession testifying it to be against the Catholick Church and assuring Numero 3.4.6.114.143 vs to be therof and by so testifying leauing you forlorne and abandoned of all excuse or shadow of your apostasie and impietie in being against our beleefe 3. You haue by necessarie inferrence implyed your owne profession to be wicked and damnable late base and counterfet Num. 16.25.34 4. You haue betrayed your profession Num. 30.31 by the testimonie of all the cheefe of the same to a iurie condemning you and them 5. You haue violated corrupted depraued
conclude in the discourse of B. S. Austin S. Augustin l. 2. 〈◊〉 de ciu c. 1. altogether and as yf it were of sett purpose belonging to this effect Yf the weake sense of human custome dared not to resist the reason of manifest trueth but to holsome doctrin as to a medecin would submitt the weakenes therof vntill by Gods assistance the fayth of pietie intreating it were healed ther should not be requisit any long discourse to conuict the error of vayne opinion by them who are in the right and susficiently can expresse their meaning But now because so much the more the disease of erroneouse mynds is greater and dangerouse by how much they defend their vnreasonable conceits yea after full satisfaction as much as from man to man was due whether foreuer excessiue blindnes wherby they discerne not things apparent or for peruers obstinacie wherby they will not indure things euident to he reason and trueth of necessitie we treat more amply cleere maters as yf we deliuered them not to be viewed of behoulders but in sorte to be felt of handlers and yet winking at them Neuertheles what ende of alteration or meane of speaking would therbe yf we would thinke it requisit alwayes to aunswer them that contradict For they that can not vnderstand what is sayd or are of so hard an opposition of hart that although they vnderstand they will not yeelde such do contradict according as is written and they speake iniquitie continualy they are vayne VVhose cōdradictions yf I would as oft refell as they with a stowt forhead resolue not to care what they say so that howsoeuer they gaynsay our disputations how infinit how miserable and vnproffitable it is you behould Thus I conclude in opinion and speech of S. Austin Laus Deo Opt. M. Virginique Matri ac B. Patrició To the temperat Protestant Reader I Confesse my selfe to haue bene long tyme browght vp in Protestantcie and also to haue waded therim with resolut confidence professing it in Catholick contryes not without as well danger as firme intention to haue dyed for it And when I did abandon it it was not for any greater temporal preferment as is knowen publickly by what I then was and what possibilities I had in respect of what I now ame and do pretend to be The cause of my first conuersion from it was principaly because I obserued the forme of beleefe called the crede and the reformed gospel to be in all articles altogether opposit one to another I report me euen to your arbitrement therin after reading my examination of the Protestant beleefe toward all the articles of the crede whether I had mistaken or noe Next as after I addicted my selfe to the diuers controuersies of both sydes examining them curiously with their allegations I was much more confirmed to be a Catholick by viewing besyd the crede all the whole doctrin of Christianitie from Christs tyme hetherto to be wholy repugnant to reformations Eber in pref com Philippi super ep ad Cor. and when Reformers pretended the contrary that they and the ancients did not disagree in religion such imposture I fownd to be so enormly sycophantical and hypocriticaly pretexed that I blushed to haue euer bene of that profession which cowld neuer purchas or retayne any vertuouse mynde but by such forging and dissembling to be that most which according trueth and playne dealing with all vehemencie it contradicted and was least So is it playnly confessed by Eberus who succeaded Luther and Melancthon in wittemberg Tot tantis confusionibus scandalis deformatur totus caetus vt nihil videatur minus esse quam quod profitetur The whole crue of Reformers is so deformed with so manifowld and great confusions and scandals as that it is nothing lesse then what it professeth Lastly when I came to Gods holy booke the diuine Scriptures and compared them in their originals to the translations of Reformers and these to them I then in dede viewed all to be treason and trapps all to be a transfiguration of the angel of darkenes into ane angel of light or his doctrin of libertie to beare most vndeseruedly the title and countenance of the doctrin of pietie and in the meane tyme true godlines to be as Christ in his passion blasphemed derided spoiled crucified and buried So with me it also rose the third day and appeareth after with hands syde and feete pearced in such palpable maner that of a dowbtfull disciple Ioan. 20.19 by so manifest reuelation I then and now say My lord and my God as he then and now aunswered my sowle Because thow hast seene me thow hast beleeued I haue now informed why my selfe renownced protestantrie Yf you please I will tendre some further important occasions wherby you may also know what to determin toward the same Pondre them in the ballance of a pure eye and not according any preiudicated perswasion and sway with them only according their desert as you tendre your sowls saluation When reformations pretended to exclude papistrie as they tearmed rhe Catholick Profession they alleadged against it that it was forsooth idolatrie superstition magick that it was a following of Antichrist the cupp of the whoore of Babilon a stamp of the beast of the Apocalips that the ancient Fathers weare pernitious dreamers doting fooles idle triflers fanatical wryters falsifyers deprauers blasphemers as is shewed in my first preface Now for their owne authoritie and warrant to abolish papistrie and to establish their reformations they assuredly affirmed the woord of the Lord Gods booke and the holy Scriptures to be their direction the loue of Christ and his truth to be their impulsion the doctrin of the Apostles and their beleefe to be their intended Reformation So that the nick of all their coning consisted in fyne fyled and forged dispraises of Papistrie and as curious sugred deceitfull commendations of Protestantrie approuing them selues as S. Austin sayth dulcissime vanos non peritos sed perituros S. Aug. l. 1. confes c. 14. l. 7. c. 20. nectā disertos in errore quā desertos a veri tate most delyt somely vayne not so much read as reprobat nor eloquent in heresie as emptie of veritie This whole imposture yf it be fownd false must not the frame or building erected theron be also esteemed to incline to destruction Omitting to prosecute Luthers confession Luth. in disp Lipsiaca cum Eccio that this reformation was nether begon for God nor for him should be followed First then I say in general that their bibles by their owne verdict haue not bene the woord of God Nether will I alleadge for proofe therof Zuingl de sacram fol. 412. Sur. in Chron. adan 1523. Lindan dial 1. pag. 84.85.98 c. any Catholicks but them selues In Luthers translations I might affirme that Iohn Dietenbergius had colleted 874 and Emserus 1400 falsifications and that bishop Tonstal had gathered in the only new Testament of Tindal