A veritate verbo Dei aberrant tanquam alieni à vera Dei Ecclesia iustissimè condemnantur vitantur velut Lupi a Christi ouilibus arcentur Do stray from trueth and the woord of God and as seperated from the Church of God are most iustly condemned eschued and as wolues from Christs sheepsowlds repulsed Behould I say how miserably it hath bene lyke a cock of hey in summer tyme tossed toyled and tormented changed fashioned reformed and deformed as yf it contended with courtiars of late tymes to be in as many new fashions as they I wil not vnfould any thing of the English communion books diuersitie A suruey of the pretended holy discipl LoÌ„d per IoaÌ„ woolfe Anno 1593. pag. 3. 13. 77. because puritans shall not be offended with me for intermedling in their charge Their milenarie suffrages against it their exceptions against 150. articles therof their saying that the gouernment of the Churche of England is Antichristian and Diabolical and that none but betrayers of God doe defended it is more then sufficient to be sayd to my purpose 2. Where as ther are three formes of Creed one from the tyme of the Apostles Another of the first general Concil of Nice which after for further explication added in the Concil of Constantinople beareth commonly the name of the Constantinopolitan Crede wherof godw lling I will treate in the explication of the Masse The third of S. Athanasius which to this day is readd in the Sonday office euâ—n among protestants although these three according to their ordre more or lesse haue bene in all ChristeÌ„dome hitherto irrefragable yet now the second displeaseth for the woord (a) Luther con Iac. Latom. homoousion and all founders therof are tearmed but a congregations of (b) Beza in epist theol 81. Sophisters Also the third for standing to much vpon and for the blessed Trinitie is mis-named for the creed of S. Athanasius the creed of (c) Georgio Nigro Stanislao Sarnicio Blandrata LismaÌ„niâ— c. apud Stanchar l 6. 7. in pref de mediatore Sathanasius Against the first of the Apostles diuers exceptions are made First by Caluin (d) Calu. apud Lindan pa op pag. 112. that he doubteth whether it should be of authoritie not being contayned in scripture Secondly by Brentius (e) BreÌ„t in sua catechesi inclining not so much to doubt therof as to be assured it should be distrusted Thirdly by Anabaptists denying it in general and particular To these may be reduced profane and impiouse Erasmus or rather all they to him affirming praef paraphrasis suae in Matth. Nescire se num symbolum illud ab Apostolis manauerit whether this forme of beleefe euer came from the Apostles O vnworthie and vnchristian distrust Worthely is it sayd vulgarly Erasmus innuit Luthers irruit Erasmus parit oua Lutherus excludit pullos Erasmus dubitat Lutherus abnegat But by that which followeth may best appeare that protestants are in great dislike toward it Lauath in hist sacramentali Amisfort in pura doctr euang Gallus in Thesib Sur. ad an 1557. Lauatherus a Zuinglian Amissortius and Gallus Lutherans and Surius a Catholick doe conformably recount how the Dieta of Ratisbon anno 1557. Septemb. 4. inioyned 12. choise protestants to establish a forme of beleefe not after at any tyme by any to be contradicted They mett and eftsoons deliberated without any conclusion Then three dayes farther consultation for better aduise were had and those also being expired seuen other dayes requested and graunted yet nothing was determined They were so farr from consenting to ether the Apostles beleefe or any other that seuen of them excommunicated the other fiue as being the only impediment of agreement yet nether could these seuen ether then or euer since deliuer any forme of beleefe to which they or others would stande or abide irreuocably 3. As S. Augustin sayth they that beleeue of scripture what they list S. August con Faust. l. 16. c. 3. and what they list not do not beleeue they beleeue not the scripturs but them selues So is it in the beleeuers of the creed Therfor he that offendeth in one is made guiltie of all Or as S. Chrysostom sayth S. Chrysost in epistolaÌ„ ad Galat. S. Ambros. ad Demetriadem virginem Symbol S. Athanaesij vers quam nisi quisque integrè c. Ephes. 4.5 Hebr. 11.6 he corrupteth the whole doctrin who ouerthroweth the least particle therof Or as S. Ambrose sayth He is reiected from the numbre of the faythfull and lott of the holy which in any one point dissenteth from the Catholick veritie So that yf protestantcy be found opposit to any one article although it professe the residue yet may it not be sayd auaylable or a true beleefe Nether can ther be other then one faythe as ther can be but one only God And without this true and only faythe it is impossible to please God how honestly soeuer misbeleeuers liue in the world Wherfor all sectaries must be repugnant to this true and only faythe and farr from saluation who haue no other euidence of their faythe th' one aboue th' other but bare challenges of scripture common to all late and ancient hereticks In particular let them assure them selues that the true faythe hathe publickly preuayled bothe for continuance and puritie against the gates of hell Math. 16.18 to witt against the power of Pagans and malice of hereticks such being Christs infallible assurance to the only fayth of his Church Next let them as carefully prouide that the fayth by them esteemed true be not lately reuealed for therby both is it knowen to haue bene preuayled against yf it were at any tyme extinguished and also we are admonished by Gods woord 1. Ioan. 2. Rom. 16. Galat. 1. that it remayne in vs and we in it which we had heard from the begynning and yf any preache otherwyse then we had alredy receaued to hould him accursed Wherof some what is disputed befor Thirdly let them noe lesse eschue Hebr. 13. that it be not mutable as being forwarned by S. Paul not to be misledd by variable and strange doctrins So that yf these obseruations tendred by the holy Ghost in sacred Scripture be opposit to their beliefe it is a manifest demonstration they should suspect and reiect it Rom. 10.17 2. Cor. 11.14 4. True faythe is by hearing the woord of God reuealed to vs by his holy Spirit whether in wryting or by tradition Wheras thetfor Sathan may transforme him selfe into an angel of light we are forwarned not to beleeue euery spirit but to depend vpon the faythe of Gods Church the piller of trueth 1. Ioâ— 4. 1. Tim. 3. gouerned by the holy Ghost which yf we do not obserue 14. Ioan. Mat. 18. Ex ipso Galu l. 4. Instit c. 1. n. 17. 22 4. we are no neerer saluation then Ethnicks and Publicans This is the faithe contained in the creed
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
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
leaue all these Angels yf one Lucifer all these Apostles yf one Iudas might incroache among them Let vs then yf such reasoning must be currant turne the leafe VVhether any late Reforming Patriarches weare of commendable lyfe 19. I may be thought vnreasonable at the first surmise to examine this demande first that I would without limitation so generaly inquyre of all the broode among whom perhaps some first Apostles of Reformations might be inculpable Secondly considering how great how exorbitant how incomparable commendations they may fynde giuen to the cheefe of their sorte especialy to Luther and Caluin I will deale vprightly and omitting the residue not so excessiuely commended will examin the sayd two pillers of protestancie not concealing their commendations Vide Fox Acts. p. 404. the Harborough in the last oratien 20. First I fynde Martin Luther a sainct in Foxes calendar Secondly I fynde in the Harborowgh sayd I am the country which brought foorth the blessed man Ihon Huss who begott Luther who begott truth â—hirdly I fynd in Iuel that he was a most excellent man Iuel defen Apol. par 4. c. 4. §. 2. Mathes conc 8. de Luth. pag. 88. Amsdorf-praef to 1. Luth. sent from God â—lighten the world Fowerthly in Mathesius He was supremus Pater â—â—clesiae The supreme Father of the Church Fiftly in Amsdorf He was â—h cui par spiritu fide sapientia intelligentia veritatis nunquam toto â—e Christiano quisquam fuit neque erit To whom in all the Christian world â—ne lyke in spirit and faythe wisedome and profunditie in scripturs was or â—er wil be Sixtly in Alberus he is sayd Verus Paulus verus Elias Alberus con Carolostadianos lib. 7. B. D. 8. vir â—moranda irae Dei sufficiens cuius non puderet Augustinum esse discipulum 〈◊〉 true Paul a true Elias a man sufficient to appeace the wrathe of God Vide num 120. Illyric in Apoc. c. 14. Conrad Schluss in Theol. Cal. l. 2. fol. 124. Confess Eccl. Tygur fol. 116. 127. Luth. ep ad Argentin 1525. Cal. de vera ratione reform Eccl. 463. to â—hom Augustin might not blushe to be his scholer Seuenthly with Illyricus â—e is fortould in the Apocalips as the Angel flying through the midst of â—auen hauing the eternal gospell Eightly with Schlusselburg Elias and Ihon â—â—pâ—ist weer but figurs of him Nynthly by Zuinglius reporte he called â—im self the Prophet and Apostle of the Germains which is confirmed by â—s owne saying Christum à nobis primum vulgatum audemus gloriari VVe â—re boast that Christ was first by vs preached All which coÌ„mendations â—e by Caluin coÌ„firmed assuredly so that noe protestaÌ„ts may lawfully â—oubt of them Tenthly and lastly yf you knew not what place â—e purchased in heauen now giue eare to Spangeburg Christus habet primas habeas tibi Paule secuÌ„das â—â—st loca post illos proxima Luther habet First place to Christ Cyriacus Spangeb con Steph. Agricol fol. 6. a. the next to Paul Then Luther first of others all Not much inferiour to the former are the prayses of Caluin with Beza he being optimus scripturaeinterpres quo nemo vnquaÌ„ molius Beza lib. Iconum R. 3. a. pruâ—eÌ„tius clarius illustrius de rebus diuinis religione scripsit The cheefest interâ—reter of scripture then whom no man euer wrote better wyser cleerer and with greater fame of Scripturs To Cartwright Cartwr li. 1. pag. 32. he is the most noble instrument of Gods Church in restoring the playne and sincere interpretatioÌ„s of the scripturs which hath bene since the Apostles tyme. To one in Geneua he was so great Zanchius epist. ad Mase â—s si veniret S. Paulus qui eadeÌ„ hora coÌ„cionaretur qua Caluinus relicto Paulo â—udiret CaluinuÌ„ Yf S. Paul would come and preache in the same hower wherin â—aluin preached he would leaue S. Paul to attend on Caluin Iacob Bernardus in Epist ad Caluin inter Epistolas Cal. Caluin in antid CoÌ„c Trid. sess 4. pag. 374. To one Iames â—ernard he was lapis queÌ„ reprobaruÌ„t aedificaÌ„tes factus in caput anguli The stone â—eiected by the builders made vp in the corner head Breefly he saith of him â—elfe Shamfastnes hindreth me to say what otherwyse I might most truely proâ—esse that for the vnderstanding of scripturs we haue furthered more then all the â—ctours the papists euer had from the begyning By al which much more â—hich might haue bene brought appeareth that these two are inâ—oÌ„parably preferred in heaueÌ„ earth in so much as the mother of God all Apostles are made inferiour vnto them For quicquid agit â—â—uÌ„dus Luther vult esse secuÌ„dus VVhat euer shift be found Luther wil be secound 21. Yf therfore these two by as euident testimonies of lyke witnesses be found most abhominable and wicked wretches can any body do less then think that men of such lauishnes ad prodigalitie in vntruthes are to be suspected most where they importune most to be beleeued I wil begyn with the great prophet Apostle Elias Paul light of the world father of trueth Angel and third or second person in heauen against him selfe and all his commenders Induratus insensatus sedeo in otio Luth. epist 234. ad Philip. proh dolor parum orans nihil gemens pro Ecclesia Dei. Carnis meae indomitae vror magnis ignibus I sitt in idlenes sayth Luther hardned and senselesse alas praying litle and nothing lamenting for Gods Church Idem lib. de vita Coniugali I burne with the great fyers of my vntamed fleashe Minimè situm est in me vt sine muliere sim It lyeth no wayes in my power to be without a woman Luther in Colloq mensal fol. 271. 275. Secondly he sayth of him selfe and his neerest bedfellow Diabolus frequentius propius mihi condormit quà m mea Catherina The Deuil sleepeth neerer oftener by me then my Catharine Thirdly Sathan mihi multis modis prae caeteris fauet Sathan fauoureth me much more then be doth others Idem ibid. fol. 5.129 Fowerthly Sancte Sathan or a pro nobis minimè tamen contra te peccauimus clementissime Diabole Holy Sathan pray for vs we neuer haue offended the o most Clement Deuil there followeth some woords in this last allegation which I referre to M. Rider as a reserued case Is not this sufficient to make him knowen as farr beyond all abhominable miscreants in wickednes according truth as he was preferred beyond all saincts according falshood Schlusselburg lib. 2. art 12. de theol Caluinist Yf it be not let the children help the father He was say they prowd furious intolerable full of errour impudent forger deprauer of Gods woord deceitfull seducter fals-prophet lunatick presumptuous crucyfyer and murtherer of Christ c. 22. Now of Caluin sayth Schlusselburg God that would not be mocked by men hath shewed his iudgement in this world against Caluin
by impossibilitie or impediment any is debarred from eating him they may be saued by haueing intention to discharge their duty therto at conuenient opportunitie All that eate of the consecrated hoast worthely for if vnworthely it is their damnation they shal be saued vnlesse by their owne wickednes they depriue themselues of the benifit therof This was aunsweared before and to the same ould friuolous obiections the same resolution may suffise But in vayne of a Coocow is any new and variable song expected Verily if I did thinke that all readers of his booke did not plainly obserue his obiections and maters to be handled in a method worthy of all deploration by him to be hudled shuffled and iugled miserably disordredly intricatly erroneusly I would display it palpably But let vs not long interrupt him I am here challenged to haue cutt by the wast and curtayled Christs woords Indeed I confesse when I intended to select breefe proofs out of scripture that my meaning was not to alleage whole books oâ— chapters of scripture as they are intierly each of them by their wryters deliuered Wherfor to affirme that I produced noâ— whole scriptures in that maner I confesse it willingly as also that by example of all wryters sacred and prophane I brought but such as seemed to me sufficient against my aduersaries In that sense I yeeld to haue cutt by the wast and curtailled scriptures But that I haue not competently for my mater deliuered testimonies of scripture or that I deceytfully concealed any disproofe therof to my cause or that any sillable of scripture contradicteth me which any other hath or may alleadge with modesty I may confidently denie What then if this reproache be found but a pretext to auoyde the brunt of the mater and vnder the shaddow therof not to haue weacknes discouered Front l. 2. c. 13. For so P. Claudius surmounted by his enemies yet putting vpp his flaggs of victorie came cunningly off and escaped his wondring foes And diuers expert Captains when they haue most will to retyre from imminent dangers they rayse fyers and smokes not wher they are but wher they are not purloyning theire forces in the meane time by darknes into their houlds yet neuer did any of them practise this skill more oft then my aduersarie He blameth me like as Goliath blamed Dauid 7. Reg. 17.43 that he had but few and weake weapons for bringing too litle against him that by the maske of such a challenge he may slylie remoue from what tormenteth his mynde and quite ouerthroweth his profession It appeareth by that insueth I had to proue that Christ gaue his body corporaly in the Sacrament and therto alleaged these woords of Christ the Bread that I will giue is my fleashe M. Rider finding that he could neuer deflect these woords to his figures and representations raised vp a mist or maske in repreheÌ„ding me for cutting by the wast curtailling subtracting pertinent scriptures which saithe he being brought the simplest had not bene deceaued I would fayne know of any â—ne in his perfect senses doth not what he hath supplied which I â—ad omitted rather confirme then infirme my beleefe I beleeue â—hat the B. Sacrament is Christ that discended from heauen and the sacred fleash which he was to giue for the life of the world the woords of Christ by him alleadged do confirme the same for â—e promised it should be his fleash which he would giue for the â—yfe of the world when he would giue them the bread here mentioned Are not therfor all Readers by M. Rider accompted no better then dunses when he persuadeth them that these woords are against our beleefe which of all others confirme it most for yf the bread which he would giue by him self in expresse tearmes be declared to be the selfe same fleash which he would deliuer in his passion for the lyfe of the world how is it not beleeued how is it sayd to be only a figure how is this sayd to be against vs But by this time it is knowen that there is no slandre in his tong nor any regard due to his talke as being one whom it satisfieth to haue sayd any thing it importeth not how litle to the purpose But Reader attend nether his words nor myne but beleeue thy owne eyes when thow mayest behould whether of vs telleth the trueth for I neuer said it to be only a figure appellation or representation I concurr in the same woords by Christ assured and vttered and follovv no imaginations or constructions of dreaming brayns misledd euen by their ovvne confessions by vncertain spirits as M. Rider doth Whether of vs then do these vvoords impugne A tubb is neuer so full of sound as vvhen it is emptiest so is not M. Rider more ful of noyize then vvhen he is destitut of all other mater for then florisheth he in his exceptions exclamations apostrophes c. as a meere circulator or tooth drawing phisitian vnder a baner of rotten teeth and impostumes when his stomach and purse are most emptie then he pleadeth and prateth most endlesly This also is the third time of replying these same obiections as appeareth in the 40. numbre He that hath no change may be allowed to turne and returne his coate One M. Sabinus Chamber on Christimas eaue last past 1604. gaue me vnder his hand that M. Rider defending vnder him for bachelershipp of arte in Oxford anno 1581. although he tooke in New Parke great paynes with him at the request of two of his owne awnts by whom M. Rider was releaued yet that he could neuer make entrance for M. Riders head into philosophie nor for philosophie into his head This forsayd gentleman is at this hower in place and accompt of great trust who to be better beleeued added this secret token that M. Rider contrary to the lawes of the vniuersitie proceeded master in the selfe same yeare of his bachelershipp not without periurie in his witnesses Meruayle not therfor that he wanteth varietie of arguments and knowledge especialy in the higher science of diuinitie when he could not enter in at the inferioure gate of philosophie which only leadeth to knowledge To the mater last rehearsed further aunswear is also giuen at the num 37. and 40. Rider 44. Christs flesh promised in the sixt of Ihon was onely giuen on the Crosse but the Sacrament was not the Crosse Therfore in the Sacrament the flesh of Christ was not giuen So that these arguments grounded vpon Christs owne words which you concealed confute you your carnall presence in the Sacrament For your Sacramental bread neither came from heauen nor your imagined flesh of Christ made by the Priest cannot be this flesh here spoken of For it was offered once not often as you teach and that by himselfe not by the Priests vpon the Crosse not in your Masse and that for the plenarie remission of the sinnes of all beleeuers not for the temporal benefit of
trueth but mistically significatiuelie improperly figuratiuely and by way of representation and that it is impossible otherwise to bee the bodie of Christ Yet when we speake of figures in the Sacrament you mocke vs. When we say the phrase is figuratiue therefore the sence must be spirituall You deride vs as mis-interpreters of Scriptures and Fathers But if your leisure and learning would affoord you but fauour to read with a holie deuotion the canonicall Scriptures the ancient doctors of Christs Primitiue Church that left vs these lessons for our learning you should see that we learne what they taught and doe what they said you follow not what they commanded because you knowe not what they haue recorded Fitzimon 59. As he goeth forward according to the Apostles saying Proficit in peius he increaseth in ill This same text is cited in the 46. number according to the expresse sense therof and title prefixed to this chapter to signifie our beleeuing Christs body bothe substantialy and also figuratiuely in the Sacrament Yf any learned man conferr this sayd text and as it is interpreted by M. Rider I request him not to spyte or spitt at his memorie but to pittie it For to haue thus construed it is a figure as bread and wyne are scene extra owtwardly he translateth as they are seene vnreceaued Secondly for what he should interprett but it is the veritie as the body and blood of Christ in trueth is beleeued inwardly he inserteth a parenthesis making the trueth to be of the veritie of the figure and not of the body of Christ I protest befor God and his Angels that greefe and shame of his misdemeanure do auert my mynde from being imployed to vnfould and refute him and procure me to ouerslipp much filthe deseruing to be sharply and in the most heynouse maner reproued But I pray you considre notwithstanding these faults apparent to all eyes in these woords of his in the text and margent This all the Iesuits priests in Christendom can not aunswer you can not deny this pope to be a protestant in this point confesse the trueth with vs and the owld Church of Rome He that tould you befor him selfe that S. Bernard liuing in the yeare 1190 was in the palpeblest tyme of grossest supersttion meaning therby papistrie here forgetting him selfe informeth that the decretals and popes therin alleaged collected by Gratian at the same tyme of S. Bernard by his saying most superstitiouse doe stand for protestantcy He that would not be tryed but by the Fathers of the first fiue hondred yeares professing the world soone after to haue apostated into papistrie is now come to clayme the decretals compyled after a thowsand yeares He that in clayming the same Fathers as appeareth in the 46. number the number precedent and in this present number is beyond all cōtrouersie vtterly foyled and forsaken of them and therfore iustly doth multiply the 44. and 45. vntrueth that the least be spoaken in the forsayd bowld assured and reiterated protestation The 44 45. vntruth Lactant. l. 5. c. 3. Anaxagoras is generaly reprehended by all men that contrary to sense and vnderstanding only to be singular he would cōfidetly shamlesly and contentiously affirme snow to be as black as inke Haue we not found an heyer to him who can face out black to be whyte that is reproofs to be approbations denials affirmations owld to be yong falshod to be trueth darknes to be light substance to be figurs preaching to be communion the owld testament to be as fruictfull as the new the primatiue Church and Fathers to haue bene late sectaries Catholick to be heretical c. I bequeath then as in my testament to ensuing posteritie that hereafter when men desyer to specifie any readers of such resolution as had Anaxagoras and his forsayd successour they bestow on them for a perpetual memorial of such ancestours not that they are impudent contentiouse frantick deprauers desperat falsifiers corrupters against all pregnant and palpable trueth but only without all iniurie that they ryde or are Ryders As for his annotations that the church calleth the outward elemēts according to their apparence a figure and that the body of Christ must be receaued into the soule vnlesse he doted he would not thinke any preiudice therby to our cause For we graunt both to be true but without being only a figure or foode of the only soule His opposing the glosse and text as contrarie they being euidently most cōcordant and the glosse only telling the text to be intended of Christs bodie not in extensiue maner but as it is a sacrifice also his addition that because it entreth the soule it can not not entre the body what stupiditie doth it not contayne 60. Rider Now briefly I will acquaint the Reader onely with the times when these Doctors liued and the places where they taught this doctrine and then wee shall see whether this your litterall exposition of Hoc est corpus meum be Catholicke or not Clemens Alexandrinus was diuinitie Reader in the famous cittie of Alexandria in Egypt In the yeare of our Lord. If you will read aduisedly these Fathers you shal see plainlie your owne errors 107 Origen was his scholler and succeeded Lectures in the same place 204 Tertullian Diuinitie Reader in Carthage in Affrick 206 Ambrose Bishop of Millaine in Italie 370 Hierome Diuinitie Reader in Stridona in Hungaria and sometime in Slauonia 387 Chrisostome Bishop of Constantinople in Gracia 406 Augustine Bishop of Hippo in Affricke 426 Venerable Beda a famous learned man in England 570 And thus you may see that neither Alexandria Carthage Milano Stridona Constantinople Hippo nor Rome which are famous Citties Nay which is more neither Egypt Italie Hungaria and Slauonia nor England which are famous kingdomes Nay which is most of all the three parts of the world Asia Affricke and Europe neuer heard or had such a litteral exposition of Hoc est corpus meum for at least eight hundred yeares after Christ and yet your Iesuits and priestes will haue their doctrine to be Catholicke Vincentius aduersus Hereticos That is truly catholicke saith he Quod semper vbique ab omnibus est creditum which cannot be vnlesse it were at all times and in all places and of all persons receiued for so your Vincentius defineth Catholicke doctrine And heere you see that for the three parts of the world and for many hundred yeares after Christ it was not knowne And therfore it is neither Apostolicall nor Catholicke Fitzimon 60. One that fayleth to be a physition might perchaunce not be an ignorant musition or not being a gardener might yet be a hors-corser So in degrees of learning he that can not wryte well might yet perhapp indyte wel he that is no rethorician might yet be a grammarian he that is no poet migt yet be a linguist he that is noe diuyne might yet be an antiquarist or chronicler But to
bread and wyne which in Cambridge by the Bishop D. Ridley was denyed So that M. Rider hath giuen doctor Ridley a knock for denial of a change I thinke you would now know how this change is wrought Attend the means and maner VVe looke saith he vpon the dredfull and reuerend mysteries of Christ crucified not as vpon bare naked elements but as sanctifyed foode I aske you first 1. Pet. 3. in confidence that you are readie alwayes to satisfie euery one that asketh you a reason of that hope that is in you according as S. Peter aduiseth since when these mysteries in your religion haue bene allowed to be called dreadfull and reuerend In the forsayd 39. number the meanest sermon of a Puritan minister is made more auaylable then they They are then declared superfluous but among forgetfull persons no better then bare beggerlie ordonances no more to be regarded then any other common bread c. Yet here they are made very terrible and venerable as in the last woords is contayned I can not among other obseruations conceal that by imputing lesse to the sacraments then to a Puritan sermon you preferre Puritan sermons befor any euer made by Christ or his Apostles How soe For they preached oft yet made not all hearers to ether receaue our Saluiour into hart or harborow no not in Bethsaida or Corozain wher he him self preached most vsualy nor much lesse at his preaching did make them to be true beleeuers Yf therfor none can receaue the sacraments but by faith as you say and yet that by a Puritan sermon ther is more good and proffit attayned then by the sacraments to my slender capacitie Puritan sermons are implyed to make all hearers faithfull considering that sacraments of lesse worth by your surmises then such sermons make all receauers to be faithfull as being receaued by no others Yet that the sermons of S. Paul were not comparable in operation to our sacrament in controuersie S. Aug. l. 3. de Trin. c. 4. is sayd by S. Augustin Nether the tong of Paul nor his paper nor inke nor woords nor wrytings de we esteeme as the bodie or blood of Christ so farr was he from thinking that any Puritan sermon was so effectual as this sacrament Secondly I craue how your supper is sanctified For the Crosse or blessing you will not allow and of prayer and the woord of true Scripture in this discourse you make no mention and other sanctification you can not iustifie Thirdly how by only looking you make the foode to be sanctified Haue you any Gorgonical vertue in your looking that all that you looke on is sanctified as all that looked on Gorgons head were sayd trāsformed Fowerthly how for all this dreadfull and reuerend change ther is any alteration from a bare figure considering that the Iewes ceremonies were as much sanctified and looked at as your supper and also by all protestāts of your sorte equaled therto Fiftly how hath your looking changed the vse of bread which is only to nourish you confessing the vse therof in the sacrament to be no other then to represent Christs feeding and conforting our soules as bread doth feed and confort our bodies The vse therfor therof seemeth to me not to be changed Because I know these demāds insoluble by your whole professiō and that I see your extremitie and perplexitie by your figures and darke woords neuer at an ende or staye but that by means of your figures and signes you can not tell whether to vse great or smal tearmes or deuotion toward them nor do not constantly determine what conceils may be had or held of them but some tyme kneeling therto is requisit and some tyme sitting therat will suffice and some tyme as Barlow in the summe of the conference befor the K. Maiestie pag. 98. saith it must be receaued in ambling therto wherof the indecencie is ther sayd to haue bene very offensiue I will conclude in the woords of S. Epiphanius S. Epiphan l. 2. c. 12 cont Cerdon Vide num 36. Veritati non credentes in mendacio autem volutantes perdiderunt panem verae vitae in profundum vmbrae iacentes similes Aesopi cani qui panem reliquit in vmbram autem eius impetum fecit perdidit escam Not beleeuing trueth and wallowing in falshood they haue lost the bread of true lyfe tumbling in the bottom of a shaddow lyke Esops dogg who left the bread and snatching the shaddow lost his bayt Then which sentence neuer was ther any more pertinent against our figurists For their glosing the sacrament with dreadfull and reuerend woords hauing euacuated the fruict therof and making it but a shaddow when shaddowes are changed into substance and trueth how could any thing more aptly be applyed vnto them then by saying they had left the bread snatched the shaddow and lost the bayte 64. But first I must tell you the word is new Rider neither vsed by Christ or his Apostles in the institution of the sacrament nor heard of in any ancient Father for manie hundred yeares after Christ Again neuer read in anie author sacred or prophane that consecration should signifie to change one substance into another for the nature of the word wil not beare it Now seeing by Christ or his Apostle Paul it was not vsed nor ancient Father euer tooke it in this sence Again the nature of the word hath no such signification I see not but you deserue much blame in binding the Catholickes consciences to beleeue that which is against diuinitie antiquitie and comon sence Now Gentlemen pardon me to demand of you but this question what words be they that consecrat that is which turn the substances of bread and wine into the naturall and substantial bodie and bloud of Christ Me thinkes I heare you Iesuits and Priests calling me a foole for demaunding such a question Such fathers as liued next to Christs time shold know best the practise of the primitiue church these fathers you refuse and chose others a thousād years yonger therefore they be of lesse credit considering as yee pretend that the Church of Rome and ther learned men haue euer from Christs time held with one consent one manner of consecration with a certaine set number of words without addition or alteration and therefore my question is friuolous and needlesse and no doubt you make your Catholickes beleeue so but alasse you deceiue them it is not so for I will shew you manie seueral opinions amongst your learned men yea Popes themselues one contrarie to another I praye you let me and the Catholickes of this kingdome therefore be certified and satisfied by Gods word and the practise of the Primitiue Church for the first six hundred years which be the words of consecration that worketh this miraculous alteration of substances which if you cannot prooue as I am sure you cannot then the Catholickes haue good cause to looke to their consciences and to
follow you no further then you follow Christ according to his word For if anie man nay all men nay if an Angell nay all Angels should come from heauen and preach otherwise then Christ and his Apostles haue taught let him be accursed If Angels nay all Angels from heauen must not be beleeued bringing contrarie doctrine to Christ and his Apostles Gal. 1.9 will you then binde the Catholickes of this kingdome to beleeue you onely comming from Rome and Rhemes whence you bring new doctrine not onelie contrarie to Gods truth but to the Fathers of the Primitiue Church And to beginne with Guido in his Manipulo curatorum VVhether Consecration be a new tearme Fitzimon 64. ALas is consecration a new tearme First your principal Doctor Beza telleth you are greuously deceaued Beza in 1. Cor. 10. v. 16. S. Ambros. l. 4. c. 14. de Sacram. informing you that by the woord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is signified the same in S. Paul as consecrare sanctificare to consecrat and sanctifie So then by this testimonie it is as ould as S. Pauls so teaching You tould vs a litle befor that Ambrose did not vse the woord of Consecration Yf you may and please I craue how would you interpret this his saying Vbi accesserit consecratio de pane fit caro Christi Should it not be thus or can it be otherwyse VVhen consecration cometh of bread is made the fleash of Christ. I thinke also S. August de consecr d. 2. c. nos autem all Scholers would thus translate these woords of S. Augustin Fideliter fateamur ante consecrationem panem esse vinum c. post consecrationem verò Carnem Christi sanguinem Before consecration let vs confesse faythfully to be bread and wyne c. but after consecration to be the fleash and blood of Christ Remembre also what woords of his are to the same effect in the next precedent number Now as our maner is we must make M. Rider him self accompt vpon him selfe the 55. The 55. vntruth vntrueth in aunswering beneath our allegation out of S. Ambrose The bread is bread befor the consecration but when it is consecrated of bread is made the fleashe of Christ All this saith M. Rider we graunt to be true Assuredly you must then graunt to be vntrue these woords of yours The woord consecration was not heard of in any ancient Father such he accōpteth S. Ambrose nu ibid for many hondred yeares after Christ it being confessed by you to be truely vttred by S. Ambrose And that so often beside as you haue made an obseruatiō against it as but lately frequented so often you haue informed idely and vntruely It is an ould prouerb Bis interimitur qui suis armis perit He is twyse defeated who perisheth by his owne weapon which is here and not seldome before breefly and apparantly verifyed against my Copes-mate 65. And to beginne with Guido in his Manipulo curatorum Rider Guido cap 4. pag. 23. 24. 45. But more you may see in the cautels or sleights of your masse cōcerning the necessitie of the crosses words of the canō of the masse the priests intētion Who saith there be foure seueral opinions amongst the learned Rabbins of Rome touching the words of Consecration The first sort saieth hee will haue besides the words of the. 3. Euangelists and Paule the intention of the Preiste (a) In the cautels printed at Venice 1464. and so saith your Masse booke and the precepts of the Church to bee dulie obserued jumping with your said Masse booke that vnlesse the Priests intention bee to consecrate there is no consecration though he vse all Christs words and Pauls And if the priest omit precepta ecclesiae that is the commaundements of the Church of Rome in his consecration mortalissime peccaret he sinnes most deadlie and is to be punished most grieuously But Abbot Panormitane de celebratione missarum page 220 is of another minde saying Etiamsi sacerdos celebret vt Deus perdat aliquem tamen bene consecrat Not witstandinge the priest saie Maste with intention that God would destroy some man yet doth hee consecrate wel What Christian heart doth not loath this diuelish intention and hellish religion Heere let all Catholicks marke As the people are not sure of the priests intētion so they are not sure of Christs carnal presence so commit idolatrie in worshipping bread being not consecrated that this first opinion holds that Christes institution is not sufficient without the priests intention For if his head be otherwise occupied he consecrates not and the due obseruation of the precepts of the Church which partlie consist in wordes partlie in gestures c. so that by this opinion those that simplie and plainlie for the first eight hundred or a thousand yeares next after Christ vsed the forme of Christs institution onelie neuer consecrated rightlie no not Christ himselfe nor Paul and so till of late daies there was no Consecration Transubstantiation or carnall presence So that this opinion prooueth your owne transubstantiation carnal presence not to be either Apostolicall or Catholicke but new inuented and phantasticall The second opinion is of maister Doctor Subtilis for so he calls him and he flatlie contradicteth the former opinion and saith If you say Christs institution were sufficiēt then your canon of your masse is superfluous if you say it is not sufficient without your masse canon then Christs institution were imperfect VVhich to thinke is blasphemy that all the words from qui pridie to simili modo in the Canon of your masse booke are necessarilie required to consecration and therefore the former Doctors shot short But Gentlemen you know that the Canon of the masse was not made by one Pope nor by tenne Popes but in manie hundred years it was in patching togither I hope you will not saie that those Saints and Marrirs of God from Christs time to the making of that Idolatrous Canon of the masse beeing manie hundred yeares had not the right consecration when they practized Christs institution Alij dixerunt there is a third opinion of diuers Doctors which held contrarie to both the former but because it is but fabulous and not woorth reading therefore I will scilence it as not worth the writing VVhether there can possiblye be any discord among Catholicks in points of beleefe SVddenly as I remarked M. Rider intermedling among scholasticks my thoughts exclaimed Fitzimon Num Saul inter prophetas what is Saul among the prophets Considering in quam alienum chorum pedem posuisset in to what vnsutable assemblye he had inchroached But his meaning was to make sporte to his aduersaries Forward then in the name of God First he saithe that we among our selues haue great dissension in our opinion of Consecration I will not calculat vp an vntrueth 1. Cor. 11.16 but will say Nos talem consuetudinem non habemus neque ecclesia Dei
Qui pridie be the wordes of the Priest so that Christs words without the Priests words worke nothing or are nothing worth And the same Frier deliuers the opinion of Doctour Soto touching the intention of the Priest in consecration of the cup but checks his Doctor ship in his immediat conclusion verie sharplie I will not say shamefullie saying Magister Soto hoc in loco sibi repugnat Maister Soto in this place disagreeth with himselfe olde Cato tells vs that he that disagreeth with himselfe cannot agree with anie (a) pag. 113. Read the place But in the next pages he setteth down six seuerall opinioÌ„s touching the forme of consecration one contrarie to another and all of them held and maintained verie stiflie for the truth whereof fiue of them must needs be false But I assure you there is none of them of Christs institution and therefore neither true Apostolical nor Catholique If they were not fabulous and friuolous I would pen them down verbatim But if you list to see their errrors I haue trulie quoted their places you may see them without paine and I trust you will not read them without dâ—slike Now let me intreate you to heare some other of your friends speake that liued in another age that the Catholickes may see your vncertaintie in this point that none of you all knowe what to say nor what to beleeue and the reason is because you haue denied and refused the cleere waters of Gods truth therefore drinke of the puddels of mens inuentions which are nothing else but fables and lies without certaintie or veritie Gabriel Biel. lect 36. Mark this you Priests and Iesuits Gabriel a learned man on your side saith Christus potuit sine verbo tanquam verus Deus substantiam panis vini consecrare vel potius verba quaedam secreto proferre per illa consecrare vol per haec verba hoc est corpus meum consecrare potuit vel potuit prius consecrare postea distribuere vel primum distribuere postea consecrare Behould I pray you the vncerteinty of your consecration therefore ceasse to deceaue Petrus de Aliaco in 4 lib. sent Q 5. Quid autem horum fecerit ex sacris scripturis non constat Christ as being verie God might consecrate the bread and wine without anie word Or else he might speake certaine words in secret and by them consecrate or else might consecrate by these words This is my bodie or he might first consecrat and after deliuer or else first deliuer and then consecrate but which of all these he did by the holie scriptures it appeareth not But Petrus de Alliaco crosseth them all and saith that Christ consecrated before these words of Hoc est corpus meum Marke this good Reader for saith hee Quia nisi ante fuisset corpus Christi Christus non vere dixisset hoc est corpus meum If it had not bene Christs bodie before Christ could not haue said trulie This is my bodie This now toucheth your free-hold for hee saith plainlie vnlesse consecration goe before these words This is my bodie both Christ and priest should lye This tramples your consecration in the durt And your Antididagma printed at Collen How blasphemous this is let the learned in Christ iudge Bonauentura in 4. lib. Sententiarum dist 8. q. 2. with the approbation of all the learned Doctors in that age saith preciselie that the bare words of Christs institution without the words of the Canon of the Masse are not sufficient to worke consecration And Bonauentura is not ashamed to say that if wee will rightlie consecrate wee must not seeke to the Gospell of Christ but to the Canon of the Masse Now Scotus though he be maister Doctour Subtilis is put to his dumpes what to do in this doubtfull case of consecration when there be twentie seuerall opinions one contrarie to another and all contrarie to Christs trueth in the end this is his resolution Quod ergo est consilium Dico quod sacerdos intendens facere quod facit ecclesia legens distinctè verba canonis à principio vsque ad finem verè conficit nec est tutum alicui reputare se valdè peritum in scieÌ„tia sua dicere volo vti praecisè istis verbis pro consecratione The matter being so doubtfull what then is your aduise I say that the priest intending to doe whatsoeuer the Church doth and reading the words of the Canon distinctlie and plainly from the beginning to the end doth verelie consecrate neither is it wisedome for a man to account himselfe verie skillful in his knowledge and to say I will vse without all doubt these or these words to worke consecration Here your champion Scotus cares not a point for your three Euangelists nor the Apostle Paul for reading of the Canon distinctly is sufficient Oh damnable heresie that renounceth Christs institution and followeth mans inuentions And the wordes of your Masse-booke are distinctè secretè attentè And also it must be pronounced vno spiritu nulla pausatione interposita If the foresaid cautions be not performed by the priest your consecration and appliccation is marred and not worth a pin Now Gentlemen these be your Doctors this is your doctrine here betwentie seuerall opinions of consecration in seuerall ages none tells the trueth Haue you vsed Gods people the Queenes subiects Christianlie in perswading them that all Churches and all Fathers in all ages with one consent haue embraced this your opinion touching consecration for Catholicke without discord or dissention I tell you no for in this you haue crackt their conscience do hazard their soules to maintaine your superstition But perchance you will perswade the Catholickes False witnesses examined a sunder must needs be taken tripping founde liars for how should you agree in that yee knowe not nay in that which is not that though these Doctors grosly erred yet the Church of Rome euer held one manner of consecration but that is as vntrue as the rest For I will shew you plainlie that your late Popes and Church of Rome since three hundred or three hundred and seuentie yeares last past knewe not what to hold nor what to affirme touching the fourme of consecration And therefore in this your new doctrine there is neither vnitie antiquitie vniuersalitie nor veritie with which termes you so long haue deceued the people 66. Fitzimon Wheras the doctrin of the Catholick Churche is manifoudly expressed that consecration is essentialy wrought by the very and only woords of Christ Hoc est corpus meum hic est sanguis meus This is my bodie this is my blood lett all indifferent readers maruayle at M. Rider for affirming Guido and Angles teaching by his owne declaration the very selfe same doctrin in euident tearmes to be repugnant one to another or with Gods Churche And yf these all did assuredly determine that Christ ether in more words or
in fewer did consecrat are they not confessed therby to haue beleeued a consecration to haue bene instituted by Christ Is not M. Rider therfor a sage Scholastick or sobre scholer producing them to confesse what he hath reported they did not beleeue As for Innocentius yf he supposed consecration to haue bene accomplished in the blessing of the bread and wyne may he be sayd in any learning or wysdome to differ from the residue in beleefe of the trueth of Consecration Then are browght in Thomas and Scotus as he sayth differing one from another But it is so palpable a delusion as one may view in their wrytings by me alleaged for my good frend omitteth citations when they are most needfull as is aboue declared as it sheweth he had a forhead of brasse to auerr any thing that auerreth it The opinion of Soto is confessed belonging to another mater and therfor cannot be opposit to the former as being not of the same for opposition must be concerning the same Then six repugnant opinions are related in a dumb shew not one of them ether defending or impugning another but in M. Riders assurance He is not ashamed here to affirme that he hath truely quoted the citations of these six opinions Therof let your very eyes be iudges Gabriel insueth telling that Christ by thought might haue consecrated without any woords Truly any would thinke this to be most assured who beleeued Christ as powerfull in thought as in woord Which vnles M. Rider approue he must be of opinion that Christ neuer made heauen Note and earth befor he had a mouth to speake And Gabriel saith also truely that the Scripture doth not declare by what precise woords or sole means Christ had consecrated Who would inferr these deductions as inconuenient but especialy as repugnant besyd my mate Then succedeth Petrus de Alliaco saying that Christ consecrated befor the woords of consecration And this sentence also to whom is it opposit of the rest vnlesse any of them had sayd that thoughts are not precedent to woords For in his iudgement Christs intention in a thought of tyme had effected consecration befor the woords were fully related In the Antididagmate ther is noe suche mater but the contrary that they consecrat not well who omitt the forsayd forme contenting them selues with the sole woords of S. Paul to the Corinthians Lastly Scotus for his aduising euery priest about to consecrat to read the canon distinctly and intierly M. Rider falleth into this Apostrophe Oh damnable heresie that renounceth Christs institution and followeth mans inuention Why good Sir is the Canon of the masse any other then Christs and his Apostles institution contayning only all which in the Scripture is reported to be done by him concerning the Sacrament Is it because they are conioyned and to be read distinctly and intierly that therfor they contayne a damnable heresie and mans inuention Now Iesus in what tyme of the day did M. Rider vttre these sobre illations The principal vntruethes in this mater shal be calculated together 67. The Pope and Church of Rome as this Canon testifieth was of opinion Distinct. 2. de Consecratione sub figura in fine that the Priest must recite verba Euangelistarum beginning at qui pridie c. in hoc ergo creatur illud corpus The Priest must recite the wholle words of the three Euāgelists beginning at the day before he suffered Out of which we may see that this Pope will haue the words of the three Euangelists which containe the causes and effects of the whole institution and not hoc est enim corpus meum onelie c. Againe there is vsed a most shame full and blasphemous word Creatur vnlesse you will haue Christ to become a creature and the Priest to become a creator your maister the Pope was too forgetfull that this had not been dashed into his Index expurgatorius But I must alleadge another Pope to contradict this Popes opinion De Conse distinct 2. Canon quiae corpus page 432. In another age there was a Pope who with the Church of Rome held that there was an inuisible Priest that consecrated and changed those visible creatures into the bodie and bloud of Christ not by vertue of those knowne wordes hoc est enim corpus meum nor by all the words of the three Euangelists as the other Pope did but secreta potestate by a secreet and hidden power which you visible Priestes knowe not This Pope will haue an inuisible bodie and bloud of Christ What is more contrarie and absurd then this This Pope hath brained your hoc est enim corpus meum being your ordinarie consecration and records all other Popes and you Iesuits and Priests for hereticks in holding that hoc est corpus meum doth consecrate But yet I will bee so bolde to aske this Pope this question If this discorde of Popes you had not shrowded in an vnknowne tounge the Catholicks had forsaken Pope Preiste Rome long since De sacra Altaris mysterio lib. 4. cap. 6. page 105. 166. Who is that inusible Priest where is that Priest what is his secret power doth it consist in speaking or crossing or both or in neither or in some other dumbe shewes The holie Scriptures teach no such Priest speake of no such secret power and so this is a fable as is the rest and no sure foundation for the Catholickes to sticke too therefore I wish that the well minded Catholickes of this kingdome would not beleeue this vncertaine vanitie but sticke to Christs written veritie I will adde one Pope more whose opinion I know you will not gainsay for if you should I must come vpon you with an old schoole point Contra negantem principia non est disputādum This is Pope Innocentius the third of famous memorie vnder the warmth of whose wings your transubstantiation in the Synode of Laterane was hatched at least one thousand and two hundred yeares after Christs ascension This Pope records three seuerall opinions touching consecration and one contrarie to another The first hold it is made at Benedixit The second sort teach that after benediction when either is by the Priest made some print on the bread as it were by crossing some woord spoken ouer and to the bread then hoc est enim corpus meum consecrats whosoeuer saith nay And this sort holds that it is credibile credible that Christ first deliuered the bread and then consecrated the bread which things make your fingring and blowing vpon or ouer the bread more palpable because one must hold the Elements while you enchaunte them rather then consecrate them The third opinion crosseth both the other which is that Christ consecrated virtute diuina by his diuine vertue and afterward laid downe for posterities a forme after which they should blesse or consecrate Thus there were three seuerall opinions that this Pope spake of yet it seemeth he liked but one of them which was the
wit of qualities of times of places of habits and such other like things according to their natures and to the predicaments vnder the which they are compreheÌ„ded These Logicall rudiments I hope you haue not forgotten Our regeneration is a change not substantiall but accidentall that is VVe confes a change of name of vse but onelie during the actioÌ„ not after to be a sacrament no more then water in the font after that baptisme is finished by the minister it is not a change of the substance of our bodies and soules into anie other substance but the change is in qualitie which is from vice to vertue from sinne to righteousnesse c. and this our change now in question is sacramentall not substantiall of the vse of the creatures not of the substance But if you will needes haue a change of substances speake like schollers and tell me for my learning in what predicament I shall seeke it and yet I thinke I shall neuer finde it But I will not bee tedious in transubstantiation seeing the great Rabbynes of Rome can no more agree vpon this then they could about consecration as also because we haue confuted it in such places where we prooue bread to remaine after consecration for so manie Fathers as prooue bread to remaine after consecration confute transubstantiation I will onelie giue the best minded Catholickes a taste of the rest of your late School-doctors by alleadging one Grand captain instead of the rest Whose words be these Magister Sent. lib. 4. diâ—t 11. pag. 58. Si tandem queritur qualis sit illa conuersio an formalis an substantialis vel alterius generis diffinire non sufficio But if it be asked mee saith this your great Moderator what kinde of change is made in the Sacrament whether it be formall or substantiall or of anie other kinde I am not able to define it vnto you Will you heare your owne friend Cuthb Tounstall Bishop of Dirrhum deliuer his opinion de modo De Eucharistia lib. 1. pag. 46. quomodo id fieret fortasse satius erat curâ—osum quemque suae relinquere coniecturae sicut liberum fuit ante concilium Lateranum Of the maner of this change or conuersion how it might be done perhaps it had been better to leaue euery man that would be curious to his own opinion or coniecture as iâ— was before the Councell of Laterane left at libertie Is this your antiquitie vniuersalitie and consent you see it is a jarring noueltie voide of veritie Why then will you take vpon you to teach that which you neuer learned and perswade the Catholickes to beleeue that which the chiefest on youâ— side maketh a doubt of nay all of your side cannot prooue nay which is in deed but a fable without trueth Absurdities follow the granting of Transubstantiation for one thousand two hundred yeares after Christ neuer heard of And therefore seeing it is neither Apostolicall nor Catholicke no mans consience is bounde to beleeue it Now I will onelie showe some grosse absurdities that followe the graunting of it and so proceed to the rest VVhat the sense is of Transubstantiation and how ould it is Fitzimon 70. TRansubstantiation in our purpose is a conuersion of the whole substance of bread into the substance of the body of Christ our Lord Conc. Trid. loc cit and of the whole substance of wyne into the substance of his blood So that yf the Fathers euer taught the whole bread in substantial mater and forme to be conuerted in to the fleash of Christ and the wyne into his blood without any substantial part or parcel of them remayning they can not be denyed to haue taught Transubstantiation Vide Zuar 3. par q. 75. dâ—sp 50. sect 1. The name creation is added owt of S. Augustin de conseca d. 2. c. vtrum sub figura wherby is only intended what here in other woords others haue For the euidence wherof first let vs learne what names they vsed to expresse this conuersion For breuities sake I will only relate such as in the proofs of their opinions in Zuares are specifyed to witt A transmutation a making a creation a mutation a conuersion a translation a transelementation transformation a transmigration transfusion of bread and wyne into the body and blood of Christ. Euery one vsing the most forcible woord he bethought to testifie the same which the Concil of Trent doth say conueniently and properly to be called Transubstantiation Secondly note these few proofs of the primatiue Fathers and other Doctors perswasions Cyprian de caena Domini Firste S. Cyprian Panis iste quem Dominus discipulis porrigebat non effigie sed natura mutatus omnipotentia verbi factus est caro The bread which Christ deliuered his disciples not in resemblance but in substance and nature changed by the omnipotencie of the woord is made fleash O confortable and Catholick testimonie of fourtene hondred yeares antiquitie Cyril Hierosolimit anus catechist 4. mystagogua S. Cyrill of Ierusalem Hoc sciens ac procertissimo habens panem hunc non esse panem qui videtur etiamsi gustâ—â— panem esse sentiat This knowing and howlding for most certayne this bread not to be bread which seemeth Ambros. de sacram l. 4. c 14. lib. 6. c. 1. althowgh the tast do the iudge it bread S. Ambros Panis iste panis est ante verba sacramentorum Vbi accesserit consecratio de pane 〈◊〉 caro Christi This bread is bread befor consecration but when it is consecraâ—â—d of bread it is made the fleash of Christ S. Augustin August dist 2. cap. hoc est de Consecr Caro eius est quam â—â—ma panis opertam in sacramento accipimus sanguis eius quem sub vini â—ecie sapore potamus It is his fleash which vnder the lyknes of bread couered â—e receaue in the Sacrament and his blood which vnder the shew and tast of â—yne we drinke S. Cyrill of Alexandria Cyril Alex. in Ioan. l. 4. c. 13. Qui videtur panis non est panis â—â—iamsi gustu ita appareat sed corpus Christi That which seemeth bread is not â—read although in tast it so appeare but the body of Christ Beda Beda lib. de mysterio mâ—sse Remigius in psal 21. Ibi sorma â—anis videtur vbi substantia panis non est There the forme of bread appeareth â—here the substance of bread is not S. Remigius Panis vinum à Chriâ—â—iana veritate dicuntur non quod naturam panis vini post consecrationem â—etineant sed quod nutriant Bread and wyne are sayd in Christian veritie â—ot that they retayne the nature of bread and wyne after consecration but that â—hey nourish S. Bernard Hostia quam vides iam non est panis Bernard de caena Domini sed caro â—â—ea similiter liquor iste quem vides iam non vinum sed sanguis meus Quemâ—dmodum
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
of the Apostles to be now examined Therfor it could not be lesse then a rashe precipitation in late founders of pretended Reformation Guliel Bibliothecar l. 3. VinceÌ„t Beluac in spec Erasm Alberus de Carolostad Luther tom 7. p. 228. per Thom. Kelug Zuinglius subsid Euchar fol 249. tom 2. Staphil in resp con Iacob schmidelin pag. 404. to depart from their first beleefe at the sensible suggestion of Sathan and by delusion of dreams as by their owne confession and no otherwyse it hapened Of Berengarius that he was directed and assisted visibly by Sathan all sorts of Authours Catholicks and Protestants do recorde Luther and Zuinglius testifie the same bothe of them selues and of Oecolampadius and Carolostadius Caluin acknowledgeth that he was not so much guided per ingenium vt genium by his owne disposition as by his gobblins Other successours of Luther confesse that he was Somniator quod nocturnas visiones in ebrio capite natas pro puro puto verbo Dei venditaret A dreamer because his night imaginations conceaued in his dronken head he vttered for the pure expresse woord of God Also other disciples of Caluin Lindan dial 3. c. 1. Dubitan do certifie of Geneua preachers * Ioa. Spangeberg in veraci narratione beneficiorum c. Ochin dial con sectam terrenorum Deorum Schlusselburg proem lib. de theol Caluin Quod noctu somniarunt id cartis mandant excudiue curant suaue scripta verba pro oraculis haberi volunt That which they dreamed by night that they ingrosse in papers and cause to be printed and striue to haue their wrytings and woords to stand for oracles Another sayth of them Clarum est Caluinistas Somnijs à nigro Demone instillatis testamentum filij Dei labefactare euertere It is cleere that the Caluinists by dreames suggested from the black deuil indeuoure to destroy the testament of the Sonn of God I omitt for breuities sake how Fox martyr-maker Acts and MonumeÌ„ts pag. 90. confesseth a spirit to haue instructed him during his musing in bedd to count the 42. moneths mentioned in the Apocalips by sabboths which spirit to haue bene false appeareth by the expresse woord of God saying the sayd 42. monethes to be 1260. dayes or three yeares and a halfe and not as Fox calculated 294. yeares This is abundantly sufficient to manifest that he that departed from his former beleefe vpon such guids gouerned by suche spirits and dreams is in wysdome to entre deeply in to this exammation following 5. For better information in this point Acts and MonumeÌ„ts pag. 402. the definition of protestant faythe is to be propownded Fox defyneth it thus Faythe in Christ is that euery one should beleeue particularly that his synns are forgiuen him wherevpon saythe he he is iustifyed And this tutchstone of trueth and doctrin was reuealed first to Luther by an owld man saith M. Fox wherby the ice was broaken to all that followed Caluin Calu. l. 3. Instit. c. n. 7. 15. 16. and protestants vniuersaly subscrib to this suer and certain knowledge in particular that by beleeuing Christs promises of saluation none can perishe as being perfectly iustifyed made an elect and predestinated Cal. Instit l. 3. c. 2. n. 38. 39. 40. Cap. 24. n. 6. 7. 8. Brent in Apol. Conf. Wittem par 3. p. 703. Luther tom 2. wittem fol. 405. an 1551. Confess Geneu Beza c. 4. n. 20. so assuredly as nothing can seperat him from God For this fayth say they being once had may neuer be lost And Luther instructed herein by the owld man confesseth that he was angry that the Apostle had not sufficiently extolled this faythe and therfor that he thought good by addition of a woord only to make the text affirme that only faythe iustifieth Wherupon by good consequence he sustayned that only infidelitie deserueth damnation that Gods commandements belong not to Christians that sacraments are superfluous as is befor declared Bucer Brentius Maior Lutherans professe that he is not a kinde Christian Disput Ratisbon pag. 463. vide Sleidan l. 16. pag. 263. Zuingl tom 1. fol. 268. who beleeueth not with the same assurance that him selfe in particular is elect as that Christ is the sonn of God nay more quoth Zuinglius that yow can not be damned vnlesse Christ be damned nor he saued vnlesse yow be saued you haueing as great right to heauen as he Acts and MonumeÌ„ts pag. 1335. 1338 1339 〈◊〉 cap. 2.20 21. 2. Cor. 7.15 Philip. 2.12 Vide Modzenium l. 2. de Eccl. c. 2. And yf you laboure to make this your iustifying faythe assured by good woorks you shame say the English protestant Martyrs the blood of Christ Go tell these men that S. Iames is of a contrary mynde that faith alone iustifieth not that the Apostles and Euangelists were especial fauours of good woorks as being necessarie to saluation that they in feare and trembling wrought their saluation that being guiltles in their consciences yet they reputed not them selues iustified c. it wil be aunswered (a) Pomeran ad RoÌ„ 8. they wrote wickedly (b) Luth. in serm de phaâ—is public Beza in Luc. cap. 22. Vide nuÌ„ 26. posâ— med Caluin l. 4. Instit c. 8. n. 4. they are noe true euangelists and in like maner according as is specified in our 26. numbre and also Si Apostoli sint ne garriant quicquid collibitum fuerit yf they be Apostles let them not bable all that they list c. 6. This Symbole and creed of the Apostles is of such ancient reputation Concil Bracharen 2. c. 1. Conc. Leodicen c. 46. Conc. Rom. Sub Martino 1. De consecr d. 4. c. non licet c. ante viginti c. Baptisandis August l. 8. Confess c. 2. OeÌ„s DD 2. 2. q. 2. a. 8. in the Churche of God as all primatiue Christians must necessarily haue knowen the contents therof in particular at least according to the substance yf not according the woords or ordre of articles vnder danger of damnation Yea none were permitted to come to Baptisme being of yeares who knew it not at least twenty dayes befor their baptising as wittness the Fathers And all Diuines to this day conformably do affirme that it is an assured cause of damnation to be ignorant in the substance of the contents therof in maner a forsayd as also that it is a most vrgent obligation vnder greuous synne to god-fathers and god-mothers to prouyde yf parents be negligent or otherwyse defectiue that their spiritual Children be not ignorant therof Omitting all other prefaces because any prolixitie S. August de tem ser 115. Ruffin in pref expos symbol Apostolorum S. August loc cit is longum proëmium audiendi cupido à long prologe to a greedy attendant I only aduertise that the Apostles by testimonie of ancient Fathers befor their separation to haue conformitie in all christendome euery one in ordre deliuered an article
are your oft promised citations of autheurs books chapters leaues lynes Will you neuer ryde otherwyse then lyke your selfe Could the Church of Rome called by S. Cyprian no very partial frend to the Popes supremacie S. Cyprian epist. ad Cornel. 45. epist. 55. Ecclesia matrix radix Ecclesiae Catholicae Cathedra Petri Ecclesia principalis the mother Church and roote of the Catholick Church the cheyre of Peter the principall Church Could Anaclet before S. Cyprian and both long before the Nicen concil Magdeburg centur 2. c. 7. col 139. Ibid. col 781. 782. attribut to the Romain Church primacie and excellencie of power ouer all Churches and the whole flock of Christ euen by testimonie of Protestants Could it sommon general Concils beare preheminencie in them confirme or desanull them could the Nicen Concil seeme to Beza Beza in trac triplicis Episcoporum generis ad Scotos circa annuÌ„ 1579. to make a way for the horrible papacie of Rome slyding on and vnderlay the seat of the harlot an ould marke of an heretick to speake thus of the Romain sea as appeareth in our first number that sitteth vpon seuen hills and yet possesse but the fouerth place in dignitie in the Nicen Concil Saye and wryte what you list M. Rider you neede no longer a visour your face is of proofe For gathering vntruths I may be thought forgetfull but in truth although I would fayne forgett them as I do often dissemble them yet I can not remoue them out of ether my mynde or eyes as long as I reade his booke so exorbitantly repleanished with them In the precedet number Regula in 6. Decretalium he attaynteth vs with a threefould errour wherof we being free for vnusquisque praesumitur esse bonus dones probetur malus euery one is to be accounted in the right vntill he be proued in the wrong Which is not done against vs that may well stande for the 96. The 96. vntruth vntruth Soone after he informeth as yf it were also proued that the B. Sacrament and Christs body do differr as much as outward seale and inwarde grace The 97. and 98. vntruth which maketh the 97. vntruth The 98. is in this number wherin he sayth the Concill calleth the B. Sacrament a mystical benediction no miraculous transubstantiation For it expresly affirmeth such Sacrament to be Carnem viuificatricem ipsius verbi propriam factam to be made a liuely fleashe and the very propre fleashe of the VVorde What is a miraculous transubstantiation yf this be not The 99. that the Scriptures and ancient Fathers The 99 vntruth and ould Church of Rome do specifie the receauing of the B. Sacrament to be only by the hands mouth and stomack of the sowle and not of the body The 100. that these two euidences are our owne disproofs The 100. vntruth The 101. that the Pope was not president in general concils The 101. vntruth ether by him selfe or his legate but other Bishops chosen by the Emperoure The 102. that the Popes legat The 102. vntruth had but the fouerth seat in the Nicen Concil The 103. that then the Pope of Rome was not Pope The 103. vntruth but only Archcbishop of which we are to dispute in the testimonye of S. Leo following not long after These strange exorbitant absurd treatises considered may not I worthely say Tom. 2. operum S. Athan fol. 262. as he in S. Athanasius Qui contentionis studio feruntur eorum insanum furorem nulla credo potest oratio cohibere sed vt mille quis eaue inuicta argumenta proferat veritatem quidem ille demonstrauerit at operarijs mendacij de ea minime persuaserit I beleeue noe eloquence can restrain there madde furie who are caried away by errour But although you alleadge a thowsand and those inuincible proofs you shall in deed demonstrat trueth but you will not reclayme the forgers of falshood Is not this verifyed in M. Rider What wonderfull exceptions supposeth he betwixt him and the cleere light striuing against him most forcible What arguments and proofs doth he struggle against and by what delusions and deceits One sayd truely Ioan. Maxen resp ep ad possess Quamuis verò semper inuicta manet veritas nunquam tamen aduersus eam se attollere desinit falsitas Although trueth alwayes remayneth vnuanquished â—et falshood neuer leaueth to assault it The flesh is fed by the bodie and bloud of Christ Catholick Priests Tertullian de resurrectione carnis floruit 200. that the soule might be sat in God 105 OVt of this thus you frame an argument as sometimes old Romane friend of yours did to maintaine your carnall presence Rider The soule is fed by that which the bodie eateth but the soule is fed by the flesh of Christ therefore the bodie eateth the flesh of Christ in the Sacrament I might as fitlie inuert this argument vpon you as a learned man of our side once inuerted it saying As the soule feeds vpon Christ so doth the bodie but the soule is fed by faith therefore the bodie is fed by faith which is verie absurd and improper yet as partinent and as proper as yours And heere you should remember the olde distinction of the fathers spoken of before The Sacrament is one thing and the matter of the sacrament is another thing Outwardlie the bodie eateth the Sacrament and inwardly the soule by faith feeds on the body of Christ As in Baptisme the flesh is washed by water as that old father saith in that place that the soule may be purged spirituallie so our bodies eate the outward Sacrament that the soule may be fed of God Againe it is not generallie true that whatsoeuer the bodie eateth the soule is fed by the same And if you would propound but particularlie this instance of eating onelie in the Sacrament then the argument proueth nothing standing vpon meere perticulers Moreouer the bodie and soule are fed by the same meat in the sacrament but not after the same manner For the bodie is nourished by the naturall properties of the Elements which they haue to nourish But the soule by the sacramentall and supernaturall power as they are signes and feales of heauenlie graces And we graunt that the soule is fed by the precious bodie bloud of Christ but not after a carnall maner as you say but spirituallie by faith Againe a mean Scholler in Gods booke may see this phrase is figuratiue and therefore the sence spirituall For how can a soule be fat in God will yee say it is a corporall fatnesse such as is proper to bodies I thinke yee will not I know you should not then this place is impertinentlie brought neither sauoring of sence nor suteable to that you alleadge it For if you would haue read the same Father in the same booke following page 47. printed at Paris 1580. he would haue told you so for saith he the
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
Altar there appeareth flesh sometimes workt by the nimble conueiance of man sometimes by the working of the diuell so that if there bee anie flesh in the Sacrament of the Altar whether visible or inuisible it is either wrought through the priests legerdemaine or the diuels cunning and craft Now Gentlemen you haue brought your miracles to a faire market I trust after a while the discrèeet Catholicks will nor giue you a halfepennie for a hundred of them Tharasius the President of that ydolatrous Councell demaunded of all the learned in that Synode why their images then did not worke miracles Nycen syn 1. Act. 4. Aunswere was made out of Gods booke that miracula non credentibus data sunt Miracles are onelie giuen to the vnbeleeuers If you bee too busie with your fained miracles we will make a whole superstitious Synode yet to brand your Church and her children in the forehead for vnbeleefe And that reuerend Chrisostome saith per signa cognoscebatur qui essent veri Christiani Chrisost Hom. 45. in Mat. qui falsi Nunc autem signorum operatio omnino leuata est magis autem inuenitur apud eos qui falsi sunt christiani In old time it was knowne by miracles who were the true Christians and who were the false But now the working of miracles is taken away altogither and is rather found amongst those that bee false disguised Christians Note but two things out of Chrysostome First miracles are now quite taken away Next onely they remaine with false Christians in the false Church so if your Church will haue miracles by Chrisostomes censure she is a false Church and all in that Church be false Christians But if your miracles were true as all Gods and Christs miracles are then the change must be as well of the formes as of the substances When Moses rod was turned into a serpent it was a serpent in deed and no likenesse of a rod remaining Exod. 4.3 Iho. 2.9.10 These prooue your miracles to be false And so when Christ turned water into wine there was neither colour nor taste of water remaining and so in all true miracles But you would haue in your Sacrament a change of the substance of bread yet the accidents as whitenesse roundnesse thinnesse taste August de ciuitate Dei lib. 22. cap. 8. line 3. 4. August de Trinitate lib. 3. cap. 10. and relish notwithstanding remaining which is impossible and not onelie contrarie to the word of God but also to the faith of those primitiue fathers· And Augustine vrgeth this matter verie Euangelicallie saying Quisquis adhuc prodigia vt credat inquirit magnum est ipsum prodigium qui mundo credente non credit Whosoeuer hee bee that yet requireth wonders and miracles to bring him to beleeue the truth is himselfe a wonderfull miracle that the world beleeuing yet hee remaineth still in vnbeelefe And Augustine else where telleth you flatlie that in the Sacrament of the Lords Supper there is no miracle read him and follow him And this is not to passe vntoucht that as your miracles are false in themselues so they are inuented and done to a most wicked end which is to confirme your false doctrine of reall presence Purgatorie praying to Images and the like trash which are cleane contrarie to Christs miracles for their end was twofold the first to confirme our faith in Christs diuinitie and the other Ioh. 10.30.31 to assure our soules of saluation through his name These things are written that yee might beleeue that Iesus is that Christ the Sonne of God and that in beleeuing yee might haue life through his name VVhat miracles are reproued by Catholick writers Fitzsimon 146. YF you haue duely considered the style of M. Rider as perhapp you might hardly fynd any more worthy for sowndnes and method to be considered you may fynde among other points that when our decretals seeme to fauoure him then they are ould and euery parcell of them is a Popes Canon and when any late Doctours are by him alleaged against vs of our owne profession then they are ancient and contrariwyse when any who liued long before such are produced by vs they are tearmed late One only breefe example is to be at this present specifyed When Lyra who liued anno 1320. is thought to deny the 6. Chapter of S. Ihon then is it sayd Ould Lira sayth that the 6. of Ihon c. treateth not of the Sacrament Contrariwyse when we had brought three whole Concils condemning Berengarius they are excepted against as being late although according his owne computation they had bene three hondred yeares elder then Lira He hath the best gift in that to make ould yong affirmations negations disproofs approbations truethes falsifications decrees denials and to affirme all to be for his purpose how assuredly soeuer he is oppressed therby lyke Tarleton who affirmed that his mistres casting a chopping knyfe at his head for some proffred sawcines had done it for a fauour that lightly may be found among any wryters of this tyme. Now then for his first allegation and all his inferences thervpon although it is not to be graunted that Magitians or Sectarists can woorke true miracles yf in a liberal disposition I accord vnto them what is he the better Let the fayth of ould Rome the phrase is so pleasant as it is reiterated condemne miracles done out of the vnitie of the Churche doth not the fayth of late Rome as ernestly condemne them also Doth not S. Paul condemne the miracles of transferring mountayns c. yf one be not in the vnitie of Charitie 1. Cor. 13 What needed then so friuolous a laboure to so small a benefit in seeking out impertinent sentences in defect of direct resolutions of which no sillable belongeth to mend the bringers cause or to marr it of their impugners Thus much at least we gratefully receaue from our owne S. Augustin who was noe Pope but of M. Riders making not against our miracles but against them that are not in the vnitie of the Churche Such as Puritans are not only in respect of the vniuersal Church but also in respect of their owne first protestant synagogue So farr is it that S. Augustins words are against vs that they alwayes styng and destroy them principaly that distort them against vs. And when you affirme these woords thus much from your owne Pope from the ould Churche of Rome how aduised are you to denye that the Pope of the ould Churche of Rome is not our owne Pope I pray you to soder these two together your owne Pope not your owne Pope Concerning the allegation out of Lira I am perswaded as much as Lira that both abuses may happen and are to be punished where and when they happen What difficultie then is contayned in his allegation against vs Nether is it other then a Riderian sequel ther is an ill abuse by miracles therfor no good vse Ther is deceit committed in
sincere Preaching of Gods woord and lawfull vse of the two Sacraments And therby be sufficiently assured to be the true Churche 157. YF you will to this place repeat what is presented in the nūber 124 You will fynde M. Rider Fitzsimon by them to whom he hath tyed him selfe to consent with all to denye Baptisme of Children and any other Sacrament to be allowed besyd Christ hanging on the Crosse Also repeat what is deliuered in the first 39. number you shall fynde him his brethren make the Sacraments of the new testament no better then weake and beggerly ordonances Lastly reuiew yf it please you the 62. and 122. numbers and you shall fynde him denying all benifit of sanctification by Baptisme saying it to be only a signe and that only to the faythfull So that children hauing no fayth of their owne and the merits of others not profiting according to Protestantrie any besyd them selues and all iustification being in their opinion only by fayth he can not but mantayne children ether not to receaue Baptisme or not to haue any proffit therby it being sayth he a bare signe only to the faythfull or them to be iustifyed without their owne fayth Let such assurances suffice that he hath not in his Church the lawfull vse of the Sacraments which according to their names should make things sacred Now are we to examin whether his two markes here affoorded are cōpetent alone to testifye the true Church In which point of assigning the true markes of the true Church I fynde the whole brotherhod at great variance Luth. tom 7. trac de notis eccle Melancthon in resp ad artic Bauaricae inquisitionis Calu. Instit. l. 4. r. 1. n. 9. First Luther numbreth 7. markes as he sayth requisit The Magdeburgians requyre but fower Melancthon exacteth but three Caluin but two as M. Rider in this place numbreth them yet with a diuersitie that Caluin specifyeth not the Sacraments to be two or three or fower but indeterminatly as also that he doth not assigne these two markes as vnfallible of the true Church Loco citato but only of some Churche saying vbicumque hae duae notae reperiuntur ibi aliquam esse Dei ecclesiam wheresoeuer these two notes are found thereto be some Church Will you now behould the soundnes of these two notes Calu. Inst. l. 4. c. 1. n. 7. First by Caluins owne confession they which are adopted although they be not yet borne or baptised yet they are sayth he members of the true Church But such haue nether the woord preached nor vse of the Sacraments For not being borne they could not be baptised nor be capable of a Sermon vnles as Puritans clayme more power to their owne Sermons then to Christs n. 39. 63. So now they would also haue in their Sermons the vertu which S. Ihon Baptist experienced in the woords of our Ladie to witt that they showld be vnderstood or conceaued by children before such children were borne Therfore the true Church in hir members may be without these two markes Secondly how can I be assured that I haue the woords and Sacraments truely vnlesse I know them by the true Church and not the true Church by them Thirdly I fynde the same notes by testimonie of S. Augustin propounded by the Donatists to testifie their Church to be true S. Aug. epist. 48 in breuiculo collationum collatione 3. diei Yet all Christendome professeth that they were execrable hereticks I suppose in so perspicuous disproofs superfluitie to be needles and therfore will leaue these notes discouered to be notoriously insufficient The greatest notes of a true beleefe are Vide Vincent Lir. citatum in nostro 3. numero that it be Vniuersal Ancient Consenting Vniuersal as well for being cōmanded by Christ to be published through all the world as for being so specifyed in the creed in the woord Catholick Ancient as being therby warrāted to be Christs owne Church yf the gates of hell may not preuayle against it For yf it continue still it is knowen therby as Gamaliel sayd to be the woorke of God Consenting because as S. Paul sayth the Church of God hath not the custome to be contentious as also because as there is but one God so is there but one law and one only faythe Lastly we are knowen manifowldly to be the true Church as is before manifested Ad Romanam Ecclesiam perfidia habere non potest accessum To the Romain Sea sayd the ancient and glorious Martyr and Doctor S. Cyprian misbeleefe Cypr. l. 1. ep 3. can haue no accesse Is cum episcopis Catholicis conuenit qui cum Ecclesia Romana conuenit He consenteth with Catholick Bishops sayth S. Ambrose orat de obitu Satyri who consenteth with the Romain Church Yf then most assuredly that be the priuilege of a true Church not to be able ether to fayle in continuance or to fall to misbeleefe and to be consenting with the Romain Church who doth not behowld blasphemous to be their audacitie that tearme such Church the seat of pestilence the whoore of Babilon or our Church not to be the true Churche Could such Romaine Sea not be subiect to misbeleefe and yet apostated into idolatrous infidelitie Could it be once the tuchstone of trueth and Catholick beleefe to consent with the Romain Church and yet be now a tuchstone of a suspitious and idolatrous beleefe to consent with the Romain beleefe Hath Christ bene vntrue or deceaued who promised the gates of hell should not preuayle against his Church builded vpon S. Peter which all the world acknowledge to be no other then the Romain Church wherin he S. Paul and S. Ihon had preached and S. Paul in one and the selfe same day rendred their sowles to God Yf there were nothing els to auerr it yet the vanitie and friuolousnes of their clayme 's that would defeat vs ought to seeme sufficient For euery one retayneth by good law his inheritance yf the proofs of pretenders therto be fownd voyd and vnlawfull We haue now testifyed the two notes or markes here and by Caluin pretended to be insufficient And gentle M. Rider you that affirme we lack the forsayd notes what wisdome was it in you not to iustifie it by some proofe Nay what simplicitie is it in me to expect any ether Riderian or other in impossibilitie of hauing any For vnlesse we take as a sufficient proofe your fayth truth and honestie which many marchants would refuse to take for their seeliest wares vnlesse we beleeue your bare protestations that your clouds are very apparent that your night is brightest light that your dreames are documents of Scripture that goats are sheepe that falshood is trueth our expectation of any other proofe will neuer be accomplished At least you may in patience be contented that I collect the tyeth of your vntruethes and Calculat the 207. belonging to your deprauations The 207. vntruth denials affirmations accusations
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
Puritans it is suppressed is made a mater of the starre chamber These fynes are vnmeasurable to our qualities Yet yf we consent not suddenly to satisfie them first they clapp vs vpp into prisons and then they them selues in all tulmutuous maner resort to our howses take notice of all our substance valueing euery thing at a ridiculous rate to all but to them that are intituled in the goods and of all together gould marchandise corne howsowld stuff euidences appareil they make vp their fyne yf it exceede not all the means of the partie conueying away as much as serueth their owne turnes and intending to returne by some pretext or other yf their remaine any thing to their aduantage The Author A Lamentable declaration Wherin the commissioners Martials searches synes violēce oppressiō and impouerishmēt of innocent subiects do altogether make vp a noble persecution comparable to some of them of primatiue Christians I reade a relation of Dyonisius Bishop of Alexandrie recorded bv Eusebius in his historie and altogether lyke but that it cōtaineth farr greater calamitie sustained by primatiue Christians information deseruing for your consolation to behould the fayth then persecuted yet to florish and in vayne to be impugned to be imparted to you Euseb lib. 6. hist c. 34. Befor any Edict or proclamation of the Emperor for the space of a whole yeare began our persecutiō Wherin it seemed the greatest sacrifice that they could offre to their idols to imbrue thē selues with the bloud and slaughter of Christiās They crushed the bodie and picked out the eyes of ould Metra and in the end stoned him because he would not recant They drue the vertuous Quincta to their temples and whē she detested their sacrilege they trayled hir by the heeles through the streets brusing hir against the stones after they tore hir with scourges and in the ende they also stoned hir to death Then with one consent without all commission or warrant they rushed into the howses of Godly Christiās euery one betraying his neighbour and extruding him out of doores ransaking and spoiling all his wealth and howsehowld stuff purloining what soeuer was to his purpose or all that was pretious and throuing into the street or fiar the residue so that euery corner seemed a place giuen vp to the pillage of rauenous enemies c. This was in dede a merciles martial law not subiect to the lawes of all nations nor to it of the twelue tables among the Romans Deut. cap. 13.6 c. 19.15 nor to it in Gods law that nemo indēnatus c. none withowt lawfull witnes should be condemned To thinke that you were so vsed in a Christian commō wealth wherin euery one was foorthcoming vpon all citations and warnings and wherin iustice without all impediment might hould hir natural course pardon me it cānot for the enormitie sinke into my mynde nether will it enter into the conceit of any Christiā imagination that the rigor of iustice should not be thought sufficiently seuer against innocent Catholicks without extending against them the martial iniquitie or lawlesnes which is no wher followed but where effusion of blood or probable destruction of a whole armie is preuented by a hastned priuat execution without ordinarie processe And yf it be true Suruey of the booke an common prayer pag. 123. which I reade in the puritan suruey that parlement Acts may not be explaned but by authoritie of parlamēt and consequently lawes made by parlament as all true lawes yf I he not deceaued should be can not be infringed but by contrary acts of parlament then haue I greater cause to distrust this informatiō by how much Puritās the bloudie trompetors to all crueltie against Catholicks do repute by this testimonie such violence to be vnlawfull because it is not warranted by any acts of parlament I take hould in this place obiter of part of a speach had at Norwich 4. of August befor the Assises to testifie what their owne opinion is of promotors printed at London this very yeare 1607. vnder the title of the L. Coke his speech and charge Tovvard the ende Wherin is sayd The promoter is both a begger and a knaue A litle after their office I confesse is necessarie and yet it seldome hapeneth that an honest man is imployed in it A good verdict or rather A good sentence being from that sage iudge But cōcerning your heauie disasters Yf such course as you speake of was followed it was most pertinent to dismaie dastard mynds I say dastard mynds For the iust Christian is cōfident as a lion Prou. 28.1 sayth the woord of God adding after Prou. 30.30 which as the strongest of beast is neuer terrified at any incowntre Therefor in the busines of God or professiō of our beleefe sayth Christ Feare yee not them that kill the bodie Mat. 10.28 and are not able to kill the sowle Againe see that you be not trubled for these things must be done Mat. 24.6 Brother shall deliuer brother vnto death and the father his sonne and the children shall rise against their parents and shall woorke their death And you shal be odious to all men for my name But be that shall indure to the ende shal be saued A most happie conclusion of the former sorrow and fare greater good then in comparison wherof the greatest greefe might not be thowght the cheefest gaine Rom. 8.18 So esteemed S. Paul saying For I thinke that the passions of this tyme are not condigne to the glorie to come that shal be reuealed in vs. So that all that euer you haue or might loose by such aduersitie accompt it more gaynefull then had you putt it to greatest vsurie Christ Iesus is our assurance therof Mat. 19.29 affirming Euerie one that hath left howse or brethren or sisters or father or mother or wyfe or children or lands for my names sake shall receaue a hondred fowld and shall possesse lyfe euerlasting Which S. Paul as euery true Christian is bound did beleeue when he sayd Philip. 3.7.8 The things that were gaynefull to me those haue I esteemed detriments Yea but I esteeme all things disproffitable for the passing knowledge of Iesus my lord for whom I haue made all things as detriment and do esteeme them as dung that I may gayne Christ So did the Hebrues beleeue them to whom the same Apostle gratulateth The spoile of your owne goods Hebr. 10.34.35 you tooke with ioye knowing that you haue a better and permanent substance Do not therfor leese your confidence which hath a great remuneration Which being soe true as being affirmed by the trueth it selfe what merchants aduenturing all their stock what husband man spending all his seede what vsurer exposing all his welth what gamester hazurding all his thrift vpon vncertainties but may exclame at vs yf we thinke that stock lost which is layd out for so excessiue gayne that seede perished which is spent in so
fertile soile that interest desperat which is assured by more then bonds of the staple and that chance distrustfull which can not possiblie mischance Iudie 7.20 4. Reg. 2.23 Gedeon had bene vnwyse yf for sparing earthen potts he would haue fayled of so great a victorie Elias had bene madd yf he had accompted of the losse of his cloake when he was in the way to paradise Gen. 39.12 Ioseph had bene indiscret yf he had preferred his garment to his danger 1. Reg. 25.22 Abigail had bene destroied had she not preuented to vtter ruine with losse of parte of hir substance Therfor to come to the eternal triumph let vs not regard the destruction of our earthe-pitchers To goe more freelie to heauen let vs not stagger to let fall from vs our superfluitie To be vndefiled from synne let vs be content to escape naked To redeeme a greater and eternal inconuenience S. Bern. hom in ecce nos reliquimus c. let vs abandon our corruptible commodities and mammon of iniquitie For yf the former words of our Saluiour as S. Bernard sayth filled cloisters with religious and Deserts with Heremits when they might haue inioyed their commodities peaciblie and together follow the duties of their profession toward God what remisse slacknes nay what distrust of Christs promise and what disdaine of his dignitie and disloial impietie toward so diuine a redeemer and lord would it be for all worldly respects together to abiure yea or to dissemble our beleefe and expectation Their searching priests in boxes and casketts doth ether intimat that they beleeue you can doe more then God almightie by seeming to imagin that you can conuey a mans bodie into an vnnatural streitnes wheras Christ say they can not dispose his bodie into a small host or els that they are now more faythfull toward Christs power to that effect then they were before and so inferr that by his supernatural power and prouidence priests may be hidd wher natural reach could not coniecture Which is not by them much misconceaued for some tymes although at other tymes priests fall into their snares Yet sayth S. Paul to such surprised Philip. 1.28.29 Be yee in nothing terrified by the aduersaries which to them is cause of perdition but to you of saluation and that of God For to you it is giuen for Christ not only that you beleeue in him but also that you suffre for him And that alwayes as I sayd they do not misconceaue but that supernaturaly priests in our tyme may be and haue bene preserued this relation following assureth I haue bene present when diuers worshipfull persons haue corporaly deposed the trueth therof and the principal parties meÌ„tioned are yet liuing with that reputation that impudencie it selfe may not except against them for deseruing any discredit In Dona moore seuen myles from Dublin in Irland M. Richard Bealing Iustice of peace dwelled when Catholicks were persecuted vnder the lord Graye about the yeare of Christ 1580. He being an emineÌ„t person was accused by Syr. R. D. the blind knight and bloud sucker that he harboured one Patrick Nigram a priest euen then to be found in his howse Searchers being in all hast sent for at that tyme Iames Fitz Maurice Doctor Sanders and diuers others coming into the contrie had made the state iealous toward maters of religion as they inuironed the howse the Mother of God our B. Ladie appeared to Mistris Bealing saying seÌ„d instaÌ„tly to Syr. Patrick Nigram that he discend into such a caue or seller and that remouing a stone in such a corner he further discend by staires wher they shall conduct him Which she althoug once or twise admonished supposing it to be a dreame neglected till at leinth in visible maner with admirable bewtie and brightnes the immaculat Queene of heauen obiected hir selfe and renewed the commandement so districtly that shee promptly procured it to be fullfilled Nigram was a Godly priest of vnspotted lyfe and rare zeale my quondam schole fellow whom of purpose I visited vpon his death bedd and from him selfe besyd all others receaued the assurance of this declaration When he remoued the stone he found in dede the degrees or stayres of fiue or six stepps guiding him to a small neat chamber of some 20. foote long and 12. foote broad wherin a bedd and chaire was duely placed He being bestowed in his cabinet the searchers coming in with all diligent inquirie sought euery place of the howse euery sellar and corner but all in vayne After three dayes frantick to be frustrated and wearie to inquire without hope of their purpose they departed Nigram by Mistris Bealing being repealed out of his celle wherin he had all that tyme abounded with spiritual delyte they couering againe the place neuer after by any inquirie were able to fynde so much as any shew therof remaining Wherfor at leest some tymes narrow and vnnatural places may by Gods diuine prouidence serue to conceal miraculously what he would not haue discouered Wherof innumerable lyke instances might yf breuitie permitted be alleadged And as for the seueral courls to which you are drawen it is noe meruail that you haue disdaine therof For what haue the innocent Catholicks to answer in the kings bench wher crimes against the crowne or common wealth are examined what in the starr chamber where periuries imposturs slandres are punished especialy their case being not that they had periured but that they would not periure What in the common pleas where controuersies betwen parties are decided they commonly being so rightfull as rather not to claime their due then to haue any thing due vpon theÌ„ What in the escheaker where fynes towls and tributs are exacted they neuer being slack to any satisfaction of that kinde What in the chawncerie where profession is made to mitigat the rigor of other courts and to deminish their duties by conscionable moderation there â—â—ing noe such mater intended toward afflicted Catholicks but rather the contrarie And so of the residue In the meane tyme the confort of the sayd afflicted Catholicks is that all these extremities are not only now knowen to Christ but also by him were long agone fortould saying They shall deliuer you vp in councels Mar. 13.9 and in synagogs shall you be beaten and you shall stand before presidents and kings for my sake for a testimonie vnto them Since therfor he declareth Mat. 5.11.12 that blessed are you when they shall reuile you and persecute you and speake all that nought is against you vntruly for my sake be gladd and reioyce for your reward is very great in heauen the least that you may do in all the courts is to say with the Prophet Dauid I haue announced thy iustice in a great congregation Psal 39.10.11 behould I will not debarre my lipps ô lord thou knowest thy iustice I haue not hidd in my hart I haue spoken thy trueth and thy saluation c. Afflicted